T09n0264_添品妙法蓮華經
大正藏第 09 冊 No. 0264 添品妙法蓮華經
No. 264 [Nos. 262, 263]
添品妙法蓮華經序
隋仁壽元年崛多笈多二法師添品
《妙法蓮華經》者，破二明一之指歸也。降神五濁，弘道三乘，權智不思，大悲難極，先設化城之跡，后示系珠之本，車雖有異，雨實無差；記以正覺之名，許以真子之位，同入法性，歸之於此。昔燉煌沙門竺法護，于晉武之世譯《正法華》；後秦姚興，更請羅什譯《妙法蓮華》。考驗二譯，定非一本。護似多羅之葉，什似龜茲之文。余撿經藏，備見二本，多羅則與《正法》符會，龜茲則共《妙法》允同，護葉尚有所遺，什文寧無其漏？而護所闕者，《普門品》偈也；什所闕者，《藥草喻品》之半，《富樓那》及《法師》等二品之初，《提婆達多品》、《普門品》偈也。什又移《囑累》在《藥王》之前，二本陀羅尼並置《普門》之後。其間異同，言不能極。
竊見《提婆達多》及《普門品》偈，先賢續出，補闕流行。余景仰遺風，憲章成范，大隋仁壽元年辛酉之歲，因普曜寺沙門上行所請，遂共三藏崛多、笈多二法師，于大興善寺重勘天竺多羅葉本，《富樓那》及《法師》等二品之初勘本猶闕，《藥草喻品》更益
【現代漢語翻譯】 現代漢語譯本 《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）這部經，是指破除二乘（聲聞乘和緣覺乘）的執著，彰顯一佛乘的宗旨。它降臨於五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），弘揚三乘（聲聞乘、緣覺乘、菩薩乘）的教義，其權巧方便的智慧不可思議，大慈大悲之心難以窮盡。先設立化城（比喻為引導眾生暫時休息的方便法門）的示現，后揭示系珠（比喻為佛性）的真實本質。雖然所乘之車（比喻為教法）有所不同，但所降之雨（比喻為佛法）實則沒有差別。經中授記眾生將獲得正覺的果位，許諾他們將成為真正的佛子，最終一同進入法性，歸於此一佛乘。 從前，敦煌的沙門竺法護，在晉武帝時期翻譯了《正法華經》（Dharma-ratna-puṇḍarīka Sūtra）；後來，後秦的姚興，又請鳩摩羅什（Kumārajīva）翻譯了《妙法蓮華經》。經過對這兩部譯本的考證，確定它們並非出自同一原本。竺法護的譯本如同多羅樹葉上的文字，而鳩摩羅什的譯本則如同龜茲的文字。我查閱經藏，發現這兩部譯本都存在。多羅樹葉本與《正法華經》相符，龜茲本則與《妙法蓮華經》一致。竺法護的譯本尚有遺漏之處，鳩摩羅什的譯本難道就沒有缺失嗎？竺法護的譯本所缺失的是《普門品》（Samantamukha Parivarta）的偈頌；鳩摩羅什的譯本所缺失的是《藥草喻品》（Auṣadhi Parivarta）的一半，《富樓那》（Pūrṇa）和《法師》（Dharmabhāṇaka）等兩品的開頭，《提婆達多品》（Devadatta Parivarta）以及《普門品》的偈頌。鳩摩羅什還將《囑累品》（Anuparindana Parivarta）移到了《藥王品》（Bhaiṣajyarāja Parivarta）之前，並將兩部陀羅尼（dhāraṇī）並列于《普門品》之後。它們之間的差異和相同之處，難以用言語窮盡。 我看到《提婆達多品》和《普門品》的偈頌，先前有賢者續補出來，得以流傳。我景仰前人的遺風，繼承他們的規範，在大隋仁壽元年辛酉年，因為普曜寺的沙門上行的請求，於是與三藏崛多（Gupta）、笈多（Gupta）兩位法師，在大興善寺重新校勘天竺多羅樹葉的原本。《富樓那》和《法師》等兩品的開頭，校勘的原本仍然缺失，《藥草喻品》則增補了內容。
【English Translation】 English version The 'Saddharma Puṇḍarīka Sūtra' (Lotus Sutra) is a guide that breaks through the attachments of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and reveals the One Buddha Vehicle. It descends into the five turbidities (referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), propagates the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), its expedient wisdom is inconceivable, and its great compassion is inexhaustible. It first establishes the manifestation of a phantom city (a metaphor for expedient methods to guide beings to temporary rest), and then reveals the true nature of the tied pearl (a metaphor for Buddha-nature). Although the vehicles (a metaphor for teachings) may differ, the rain (a metaphor for Dharma) is actually the same. The sutra prophesies that beings will attain the fruit of perfect enlightenment, promises that they will become true children of the Buddha, and ultimately enter into the Dharma-nature together, returning to this One Buddha Vehicle. In the past, the śramaṇa Dharmarakṣa of Dunhuang translated the 'Dharma-ratna-puṇḍarīka Sūtra' during the reign of Emperor Wu of the Jin Dynasty; later, Yao Xing of the Later Qin Dynasty requested Kumārajīva to translate the 'Saddharma Puṇḍarīka Sūtra'. After examining these two translations, it was determined that they did not originate from the same original text. Dharmarakṣa's translation was like writing on a palm leaf, while Kumārajīva's translation was like the script of Kucha. I consulted the sutra collection and found that both translations existed. The palm leaf version corresponds to the 'Dharma-ratna-puṇḍarīka Sūtra', while the Kucha version corresponds to the 'Saddharma Puṇḍarīka Sūtra'. Dharmarakṣa's translation still had omissions, so how could Kumārajīva's translation be without flaws? What was missing from Dharmarakṣa's translation was the verses of the 'Samantamukha Parivarta' (Universal Gateway Chapter); what was missing from Kumārajīva's translation was half of the 'Auṣadhi Parivarta' (Medicinal Herbs Chapter), the beginning of the two chapters 'Pūrṇa' and 'Dharmabhāṇaka' (Preacher of the Dharma), the 'Devadatta Parivarta' (Devadatta Chapter), and the verses of the 'Samantamukha Parivarta'. Kumārajīva also moved the 'Anuparindana Parivarta' (Entrustment Chapter) before the 'Bhaiṣajyarāja Parivarta' (Medicine King Chapter), and placed the two dhāraṇīs after the 'Samantamukha Parivarta'. The differences and similarities between them are too numerous to be fully described. I have seen that the verses of the 'Devadatta Parivarta' and the 'Samantamukha Parivarta' were previously supplemented by wise predecessors and have been circulated. I admire the legacy of the predecessors and continue their standards. In the year of Xinyou, the first year of Renshou during the Sui Dynasty, due to the request of the śramaṇa Shangxing of Puyue Temple, I, together with the two masters of the Tripiṭaka, Gupta and Gupta, re-examined the original palm leaf text from India at Daxingshan Temple. The beginning of the two chapters 'Pūrṇa' and 'Dharmabhāṇaka' were still missing in the examined original text, while the 'Auṣadhi Parivarta' was supplemented with content.
其半，《提婆達多》通入《塔品》，《陀羅尼》次《神力》之後，《囑累》還結其終。字句差殊，頗亦改正，儻有披尋，幸勿疑惑。雖千萬億偈，妙義難盡，而二十七品，本文且具。所愿四辯梵詞，遍神州之域；一乘秘教，悟象運之機。聊記翻譯，序之云爾。
添品妙法蓮華經卷第一
隋天竺三藏阇那崛多共笈多譯
妙法蓮華經序品第一
如是我聞：
一時佛住王舍城耆阇崛山中，與大比丘眾萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，逮得己利盡諸有結，心得自在，其名曰：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉、舍利弗、大目乾連、摩訶迦旃延、阿㝹樓馱、劫賓那、憍梵波提、離婆多、畢陵伽婆蹉、薄拘羅、摩訶拘絺羅、難陀、孫陀罹難陀、富樓那彌多羅尼子、須菩提、阿難、羅睺羅，如是眾所知識，大阿羅漢等。復有學、無學二千人。摩訶波阇波提比丘尼，與眷屬六千人俱。羅睺羅母耶輸陀羅比丘尼，亦與眷屬俱。
菩薩摩訶薩八萬人，皆于阿耨多羅三藐三菩提不退轉，皆得陀羅尼，樂說辯才，轉不退轉法輪。供養無量百千諸佛，于諸佛所，殖眾德本，常為諸佛之所稱歎。以慈修身，善入佛慧。通達大智到于彼岸。名稱普聞無量世界，能度無數
【現代漢語翻譯】 現代漢語譯本： 其中一半，《提婆達多》（Devadatta，佛陀的堂弟）品併入《塔品》（Stupa Chapter），《陀羅尼》（Dharani，總持）品放在《神力》（Supernatural Powers）品之後，《囑累》（Entrustment）品作為結尾。文字語句的差異之處，也略作了改正，如果有人研讀，希望不要疑惑。即使有千萬億偈頌，其微妙的意義也難以窮盡，而這二十七品，本文已經具備。所希望的是四種辯才的梵語，能夠傳遍神州大地；一乘的秘密教義，能夠領悟到大象執行的玄機。姑且記錄翻譯，以此作為序言。
添品妙法蓮華經卷第一
隋朝天竺三藏阇那崛多和笈多共同翻譯
妙法蓮華經序品第一
如是我聞：
一時，佛陀住在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，與一萬二千位大比丘眾在一起，他們都是阿羅漢（Arhat，已斷除煩惱的聖者），諸漏已盡，不再有煩惱，已經獲得自身的利益，斷盡了所有束縛，心已得自在。他們的名字是：阿若憍陳如（Ajnatakaundinya）、摩訶迦葉（Mahakasyapa）、優樓頻螺迦葉（Uruvilvakasyapa）、伽耶迦葉（Gayakasyapa）、那提迦葉（Nadikasypa）、舍利弗（Sariputra）、大目乾連（Maudgalyayana）、摩訶迦旃延（Mahakatyayana）、阿㝹樓馱（Aniruddha）、劫賓那（Kapila）、憍梵波提（Gavampati）、離婆多（Revata）、畢陵伽婆蹉（Pilindavatsa）、薄拘羅（Bakula）、摩訶拘絺羅（Mahakausthila）、難陀（Nanda）、孫陀罹難陀（Sundarananda）、富樓那彌多羅尼子（Purnamaitrayaniputra）、須菩提（Subhuti）、阿難（Ananda）、羅睺羅（Rahula），這些都是衆所周知的大阿羅漢等。還有二千位有學和無學的人。摩訶波阇波提比丘尼（Mahaprajapati，佛陀的姨母），與六千眷屬在一起。羅睺羅的母親耶輸陀羅比丘尼（Yasodhara），也與眷屬在一起。
有八萬位菩薩摩訶薩（Bodhisattva-mahasattvas，偉大的菩薩），他們都於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）不退轉，都獲得了陀羅尼（Dharani，總持），樂於演說辯才，轉動不退轉的法輪。他們供養了無量百千諸佛，在諸佛那裡，種下了眾多功德的根本，常常受到諸佛的稱讚。他們以慈悲修身，善於進入佛的智慧。通達大智慧，到達彼岸。他們的名稱傳遍無量世界，能夠度化無數眾生。
【English Translation】 English version: Half of it, the 'Devadatta' (Devadatta, Buddha's cousin) chapter is incorporated into the 'Stupa' (Stupa Chapter) chapter, the 'Dharani' (Dharani, Mantras) chapter is placed after the 'Supernatural Powers' (Supernatural Powers) chapter, and the 'Entrustment' (Entrustment) chapter concludes it. The differences in wording have been slightly corrected, and if anyone studies it, I hope they will not have any doubts. Even with billions of verses, the subtle meaning is difficult to exhaust, but these twenty-seven chapters are complete in this text. What is hoped for is that the Sanskrit of the four kinds of eloquence can spread throughout the land of China; that the secret teachings of the One Vehicle can awaken to the workings of the great elephant. I have recorded this translation as a preface.
The Added Chapter of the Wonderful Dharma Lotus Sutra, Volume One
Translated by the Tripitaka Master Jnanagupta of India during the Sui Dynasty, together with Guptas.
The First Chapter: Introduction of the Wonderful Dharma Lotus Sutra
Thus have I heard:
At one time, the Buddha was dwelling on Mount Grdhrakuta (Vulture Peak) in the city of Rajagrha (Royal Palace), together with a great assembly of twelve thousand Bhikshus (monks), all of whom were Arhats (Arhat, enlightened beings), their outflows were exhausted, they had no more afflictions, they had attained their own benefit, they had exhausted all bonds, and their minds were free. Their names were: Ajnatakaundinya, Mahakasyapa, Uruvilvakasyapa, Gayakasyapa, Nadikasypa, Sariputra, Maudgalyayana, Mahakatyayana, Aniruddha, Kapila, Gavampati, Revata, Pilindavatsa, Bakula, Mahakausthila, Nanda, Sundarananda, Purnamaitrayaniputra, Subhuti, Ananda, Rahula, these were all well-known great Arhats. There were also two thousand who were still learning and those who had completed their learning. Mahaprajapati Bhikshuni (Mahaprajapati, Buddha's aunt), was with her retinue of six thousand. Rahula's mother, Yasodhara Bhikshuni (Yasodhara), was also with her retinue.
There were eighty thousand Bodhisattva-mahasattvas (Bodhisattva-mahasattvas, great Bodhisattvas), all of whom were non-retrogressing in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), all had obtained Dharani (Dharani, Mantras), delighted in eloquent speech, and turned the non-retrogressing wheel of Dharma. They had made offerings to countless hundreds of thousands of Buddhas, and in the presence of these Buddhas, they had planted the roots of many virtues, and were constantly praised by the Buddhas. They cultivated themselves with compassion, and were skilled in entering the wisdom of the Buddha. They had penetrated great wisdom and reached the other shore. Their names were known throughout countless worlds, and they were able to liberate countless beings.
百千眾生。
其名曰：文殊師利菩薩、觀世音菩薩、得大勢菩薩、常精進菩薩、不休息菩薩、寶掌菩薩、藥王菩薩、勇施菩薩、寶月菩薩、月光菩薩、滿月菩薩、大力菩薩、無量力菩薩、越三界菩薩、跋陀婆羅菩薩、彌勒菩薩、寶積菩薩、導師菩薩、如是等菩薩摩訶薩八萬人俱。
爾時釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱；自在天子、大自在天子，與其眷屬三萬天子俱；娑婆世界主梵天王——尸棄大梵、光明大梵等，與其眷屬萬二千天子俱。有八龍王，難陀龍王、跋難陀龍王、娑伽羅龍王、和修吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、漚缽羅龍王等，各與若干百千眷屬俱。有四緊那羅王，法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王，樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若干百千眷屬俱。有四阿修羅王，婆稚阿修羅王、佉羅騫馱阿修羅王、毗摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王，大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。
韋提希子阿阇世王，與若干百千眷屬俱
【現代漢語翻譯】 現代漢語譯本 有成百上千的眾生。 他們的名字是：文殊師利菩薩（Manjusri Bodhisattva，代表智慧的菩薩）、觀世音菩薩（Avalokiteśvara Bodhisattva，代表慈悲的菩薩）、得大勢菩薩（Mahāsthāmaprāpta Bodhisattva，代表力量的菩薩）、常精進菩薩（Nityodyukta Bodhisattva，代表精進的菩薩）、不休息菩薩（Anikṣiptadhura Bodhisattva，代表不懈怠的菩薩）、寶掌菩薩（Ratnapāṇi Bodhisattva，手持寶藏的菩薩）、藥王菩薩（Bhaiṣajyarāja Bodhisattva，藥師菩薩）、勇施菩薩（Śūradatta Bodhisattva，勇於佈施的菩薩）、寶月菩薩（Ratnacandra Bodhisattva，如寶珠般光明的菩薩）、月光菩薩（Candraprabha Bodhisattva，月光菩薩）、滿月菩薩（Pūrṇacandra Bodhisattva，圓滿如月的菩薩）、大力菩薩（Mahābala Bodhisattva，具有大力量的菩薩）、無量力菩薩（Amitabala Bodhisattva，具有無量力量的菩薩）、越三界菩薩（Traidhātuvikrānta Bodhisattva，超越三界的菩薩）、跋陀婆羅菩薩（Bhadrapāla Bodhisattva，賢護菩薩）、彌勒菩薩（Maitreya Bodhisattva，未來佛）、寶積菩薩（Ratnakūṭa Bodhisattva，積聚寶藏的菩薩）、導師菩薩（Nāyaka Bodhisattva，引導眾生的菩薩），像這樣的菩薩摩訶薩（菩薩中的大菩薩）共有八萬人。 那時，釋提桓因（Śakra Devānām Indra，帝釋天）和他的眷屬兩萬天子在一起。還有名月天子（Nāmacandra Deva）、普香天子（Samantagandha Deva）、寶光天子（Ratnaprabha Deva）、四大天王（Caturmahārājakāyika Deva），和他們的眷屬一萬天子在一起；自在天子（Īśvara Deva）、大自在天子（Maheśvara Deva），和他們的眷屬三萬天子在一起；娑婆世界（Sahālokadhātu）的主宰梵天王——尸棄大梵（Śikhin Mahābrahmā）、光明大梵（Jyoti Mahābrahmā）等，和他們的眷屬一萬二千天子在一起。有八龍王，難陀龍王（Nanda Nāgarāja）、跋難陀龍王（Upananda Nāgarāja）、娑伽羅龍王（Sāgara Nāgarāja）、和修吉龍王（Vāsuki Nāgarāja）、德叉迦龍王（Takṣaka Nāgarāja）、阿那婆達多龍王（Anavatapta Nāgarāja）、摩那斯龍王（Manasvin Nāgarāja）、漚缽羅龍王（Utpala Nāgarāja）等，各自和若干百千眷屬在一起。有四緊那羅王（Kiṃnara-rāja），法緊那羅王（Dharma Kiṃnara-rāja）、妙法緊那羅王（Sudharma Kiṃnara-rāja）、大法緊那羅王（Mahādharma Kiṃnara-rāja）、持法緊那羅王（Dharma-dhara Kiṃnara-rāja），各自和若干百千眷屬在一起。有四乾闥婆王（Gandharva-rāja），樂乾闥婆王（Hāsa Gandharva-rāja）、樂音乾闥婆王（Hāsa-svara Gandharva-rāja）、美乾闥婆王（Rati Gandharva-rāja）、美音乾闥婆王（Rati-svara Gandharva-rāja），各自和若干百千眷屬在一起。有四阿修羅王（Asura-rāja），婆稚阿修羅王（Bali Asura-rāja）、佉羅騫馱阿修羅王（Kharaskandha Asura-rāja）、毗摩質多羅阿修羅王（Vemacitrin Asura-rāja）、羅睺阿修羅王（Rāhu Asura-rāja），各自和若干百千眷屬在一起。有四迦樓羅王（Garuḍa-rāja），大威德迦樓羅王（Mahātejas Garuḍa-rāja）、大身迦樓羅王（Mahākāya Garuḍa-rāja）、大滿迦樓羅王（Mahāpūrṇa Garuḍa-rāja）、如意迦樓羅王（Yathākāma Garuḍa-rāja），各自和若干百千眷屬在一起。 韋提希（Vaidehī）的兒子阿阇世王（Ajātaśatru），和若干百千眷屬在一起。
【English Translation】 English version There were hundreds and thousands of beings. Their names were: Manjusri Bodhisattva (Bodhisattva of wisdom), Avalokiteśvara Bodhisattva (Bodhisattva of compassion), Mahāsthāmaprāpta Bodhisattva (Bodhisattva of power), Nityodyukta Bodhisattva (Bodhisattva of constant effort), Anikṣiptadhura Bodhisattva (Bodhisattva of non-relaxation), Ratnapāṇi Bodhisattva (Bodhisattva holding treasures), Bhaiṣajyarāja Bodhisattva (Medicine King Bodhisattva), Śūradatta Bodhisattva (Bodhisattva of courageous giving), Ratnacandra Bodhisattva (Bodhisattva of jewel-like light), Candraprabha Bodhisattva (Moonlight Bodhisattva), Pūrṇacandra Bodhisattva (Full Moon Bodhisattva), Mahābala Bodhisattva (Bodhisattva of great strength), Amitabala Bodhisattva (Bodhisattva of immeasurable strength), Traidhātuvikrānta Bodhisattva (Bodhisattva who transcends the three realms), Bhadrapāla Bodhisattva (Bodhisattva of virtuous protection), Maitreya Bodhisattva (Future Buddha), Ratnakūṭa Bodhisattva (Bodhisattva of accumulated treasures), Nāyaka Bodhisattva (Guiding Bodhisattva), and so on, there were 80,000 Bodhisattva Mahāsattvas (great Bodhisattvas). At that time, Śakra Devānām Indra (Shakra, the king of gods) was with his retinue of 20,000 devas. There were also Nāmacandra Deva (Name Moon Deva), Samantagandha Deva (Universal Fragrance Deva), Ratnaprabha Deva (Jewel Light Deva), the Four Great Heavenly Kings (Caturmahārājakāyika Deva), with their retinue of 10,000 devas; Īśvara Deva (Sovereign Deva), Maheśvara Deva (Great Sovereign Deva), with their retinue of 30,000 devas; the lord of the Sahālokadhātu (Saha World), Brahmā (Brahma) - Śikhin Mahābrahmā (Shikin Great Brahma), Jyoti Mahābrahmā (Light Great Brahma), and others, with their retinue of 12,000 devas. There were eight Nāgarājas (Dragon Kings), Nanda Nāgarāja (Nanda Dragon King), Upananda Nāgarāja (Upananda Dragon King), Sāgara Nāgarāja (Sagara Dragon King), Vāsuki Nāgarāja (Vasuki Dragon King), Takṣaka Nāgarāja (Takshaka Dragon King), Anavatapta Nāgarāja (Anavatapta Dragon King), Manasvin Nāgarāja (Manasvin Dragon King), Utpala Nāgarāja (Utpala Dragon King), and others, each with several hundred thousand retinue members. There were four Kiṃnara-rājas (Kinnara Kings), Dharma Kiṃnara-rāja (Dharma Kinnara King), Sudharma Kiṃnara-rāja (Good Dharma Kinnara King), Mahādharma Kiṃnara-rāja (Great Dharma Kinnara King), Dharma-dhara Kiṃnara-rāja (Dharma-holder Kinnara King), each with several hundred thousand retinue members. There were four Gandharva-rājas (Gandharva Kings), Hāsa Gandharva-rāja (Joyful Gandharva King), Hāsa-svara Gandharva-rāja (Joyful Sound Gandharva King), Rati Gandharva-rāja (Delightful Gandharva King), Rati-svara Gandharva-rāja (Delightful Sound Gandharva King), each with several hundred thousand retinue members. There were four Asura-rājas (Asura Kings), Bali Asura-rāja (Bali Asura King), Kharaskandha Asura-rāja (Kharaskandha Asura King), Vemacitrin Asura-rāja (Vemacitrin Asura King), Rāhu Asura-rāja (Rahu Asura King), each with several hundred thousand retinue members. There were four Garuḍa-rājas (Garuda Kings), Mahātejas Garuḍa-rāja (Great Power Garuda King), Mahākāya Garuḍa-rāja (Great Body Garuda King), Mahāpūrṇa Garuḍa-rāja (Great Fullness Garuda King), Yathākāma Garuḍa-rāja (As-Desired Garuda King), each with several hundred thousand retinue members. King Ajātaśatru (Ajatashatru), the son of Vaidehī (Vaidehi), was with several hundred thousand retinue members.
，各禮佛足退坐一面。
爾時世尊，四眾圍繞，供養、恭敬、尊重、讚歎，為諸菩薩說大乘經，名《無量義教菩薩法佛所護念》。佛說此經已，結加趺坐，入于無量義處三昧，身心不動。是時天雨曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，而散佛上及諸大眾，普佛世界六種振動。
爾時會中，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，及諸小王、轉輪聖王，是諸大眾得未曾有，歡喜合掌一心觀佛。
爾時佛放眉間白毫相光，照東方萬八千世界靡不周遍，下至阿鼻地獄，上至阿迦膩吒天，於此世界，盡見彼土六趣眾生；又見彼土現在諸佛，及聞諸佛所說經法；並見彼諸比丘、比丘尼、優婆塞、優婆夷諸修行得道者；復見諸菩薩摩訶薩，種種因緣、種種信解、種種相貌行菩薩道；復見諸佛般涅槃者；復見諸佛般涅槃后，以佛舍利起七寶塔。
爾時彌勒菩薩作是念：「今者世尊現神變相，以何因緣而有此瑞？今佛世尊入於三昧，是不可思議現希有事，當以問誰？誰能答者？」復作此念：「是文殊師利，法王之子，已曾親近供養過去無量諸佛，必應見此希有之相，我今當問。」
爾時比丘、比丘尼、優婆塞、優婆夷，
【現代漢語翻譯】 現代漢語譯本：他們各自向佛陀頂禮，然後退到一旁坐下。 那時，世尊被四眾弟子圍繞，接受供養、恭敬、尊重和讚歎。他為諸位菩薩宣講大乘經典，名為《無量義教菩薩法佛所護念》。佛陀講完這部經后，結跏趺坐，進入無量義處三昧，身心不動。這時，天空中降下曼陀羅華（mandarava，天界之花）、摩訶曼陀羅華（maha-mandarava，大曼陀羅花）、曼殊沙華（manjusaka，柔軟之花）、摩訶曼殊沙華（maha-manjusaka，大柔軟之花），散落在佛陀身上和大眾之中，整個佛世界發生六種震動。 當時，法會中的比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），以及天（deva，天神）、龍（naga，神龍）、夜叉（yaksa，守護神）、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）、人非人等，還有諸小國王、轉輪聖王，這些大眾都感到前所未有，歡喜地合掌，一心觀望著佛陀。 這時，佛陀從眉間的白毫相（urna，眉間白毛）放出光明，照耀東方一萬八千個世界，無處不遍。下至阿鼻地獄（avici，無間地獄），上至阿迦膩吒天（akanistha，色界頂天），在這個世界，都能看到彼土的六道眾生；又看到彼土現在諸佛，以及聽到諸佛所說的經法；還看到彼土的比丘、比丘尼、優婆塞、優婆夷等修行得道者；又看到諸菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），以種種因緣、種種信解、種種相貌修行菩薩道；還看到諸佛般涅槃（parinirvana，佛陀的最終寂滅）者；又看到諸佛般涅槃后，用佛陀的舍利建造七寶塔。 這時，彌勒菩薩（Maitreya，未來佛）心中想道：『現在世尊顯現如此神變之相，是因何緣而有此瑞相？現在佛陀世尊進入三昧，這是不可思議的稀有之事，應當問誰呢？誰能回答呢？』他又想：『這位文殊師利（Manjusri，智慧第一的菩薩），是法王之子，曾經親近供養過去無量諸佛，必定見過這種稀有之相，我應當去問他。』 這時，比丘、比丘尼、優婆塞、優婆夷，
【English Translation】 English version: Each of them bowed at the Buddha's feet and then withdrew to sit on one side. At that time, the World Honored One was surrounded by the four assemblies, receiving offerings, reverence, respect, and praise. He was expounding the Great Vehicle Sutra to the Bodhisattvas, named 'The Sutra of Immeasurable Meanings, the Dharma of the Bodhisattvas, Protected and Remembered by the Buddhas.' After the Buddha finished speaking this sutra, he sat in the lotus position, entered the Samadhi of Immeasurable Meanings, his body and mind motionless. At this time, the sky rained mandarava flowers (mandarava, heavenly flowers), maha-mandarava flowers (maha-mandarava, great mandarava flowers), manjusaka flowers (manjusaka, soft flowers), and maha-manjusaka flowers (maha-manjusaka, great soft flowers), scattering them upon the Buddha and the great assembly. The entire Buddha world experienced six kinds of tremors. At that time, in the assembly, there were bhiksus (bhiksu, monks), bhiksunis (bhiksuni, nuns), upasakas (upasaka, male lay devotees), upasikas (upasika, female lay devotees), as well as devas (deva, gods), nagas (naga, dragons), yakshas (yaksa, guardian spirits), gandharvas (gandharva, celestial musicians), asuras (asura, demigods), garudas (garuda, mythical birds), kinnaras (kinnara, celestial musicians), mahoragas (mahoraga, great serpents), humans and non-humans, and also minor kings and wheel-turning sage kings. All these members of the assembly felt something unprecedented, joyfully joined their palms, and gazed at the Buddha with one mind. At this time, the Buddha emitted light from the white hair mark (urna, white hair between the eyebrows) between his eyebrows, illuminating eighteen thousand worlds to the east, pervading everywhere. Down to the Avici hell (avici, hell of incessant suffering), and up to the Akanistha heaven (akanistha, highest heaven in the realm of form), in this world, they could see the beings of the six realms in those lands; they also saw the present Buddhas in those lands, and heard the sutras and dharmas spoken by the Buddhas; they also saw the bhiksus, bhiksunis, upasakas, and upasikas in those lands who had attained the path through practice; they also saw the Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great bodhisattvas) practicing the Bodhisattva path with various causes and conditions, various beliefs and understandings, and various appearances; they also saw the Buddhas who had entered parinirvana (parinirvana, final nirvana of a Buddha); and they also saw that after the Buddhas had entered parinirvana, they built seven-jeweled pagodas with the Buddha's relics. At this time, Bodhisattva Maitreya (Maitreya, future Buddha) thought to himself: 'Now the World Honored One is manifesting such miraculous signs, what is the cause and condition for this auspicious sign? Now the Buddha, the World Honored One, has entered samadhi, this is an inconceivable and rare event, whom should I ask? Who can answer?' He then thought: 'This Manjusri (Manjusri, bodhisattva of wisdom), the son of the Dharma King, has been close to and made offerings to countless Buddhas in the past, he must have seen this rare sign, I should ask him.' At this time, the bhiksus, bhiksunis, upasakas, and upasikas,
及諸天龍鬼神等，咸作此念：「是佛光明神通之相，今當問誰？」
爾時彌勒菩薩欲自決疑，又觀四眾比丘、比丘尼、優婆塞、優婆夷及諸天、龍、鬼神等眾會之心，而問文殊師利言：「以何因緣，而有此瑞神通之相，放大光明照于東方萬八千土，悉見彼佛國界莊嚴？」
於是彌勒菩薩，欲重宣此義，以偈問曰：
「文殊師利！ 導師何故， 眉間白毫， 大光普照？ 雨曼陀羅、 曼殊沙華， 栴檀香風， 悅可眾心。 以是因緣， 地皆嚴凈； 而此世界， 六種震動。 時四部眾， 咸皆歡喜， 身意快然， 得未曾有。 眉間光明， 照于東方， 萬八千土， 皆如金色。 從阿鼻獄， 上至有頂， 諸世界中， 六道眾生， 生死所趣， 善惡業緣， 受報好醜， 於此悉見。 又睹諸佛， 聖主師子； 演說經典， 微妙第一。 其聲清凈， 出柔軟音； 教諸菩薩， 無數億萬。 梵音深妙， 令人樂聞； 各於世界， 講說正法。 種種因緣， 以無量喻； 照明佛法， 開悟眾生。 若人遭苦， 厭老病死； 為說涅槃， 盡諸苦際。 若人有福， 曾供養佛； 志求勝
【現代漢語翻譯】 現代漢語譯本 以及所有的天龍鬼神等，都這樣想：『這是佛陀光明神通的顯現，現在應當問誰呢？』 這時，彌勒菩薩（Maitreya Bodhisattva，未來佛）想要自己解除疑惑，又觀察四眾弟子——比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）以及諸天、龍、鬼神等大眾的心意，於是問文殊師利（Manjusri，智慧第一的菩薩）說：『因為什麼因緣，而有這種瑞相神通的顯現，放出大光明照耀東方一萬八千個國土，都能看見那些佛國世界的莊嚴景象？』 於是彌勒菩薩，想要再次宣說這個道理，用偈頌問道： 『文殊師利啊！導師（佛陀）為什麼，眉間白毫（白色的毫毛）放出大光明普遍照耀？天雨曼陀羅花（mandarava，天界之花）、曼殊沙華（manjusaka，天界之花），栴檀香風（candana，一種香木）吹拂，使眾生心生喜悅。因為這個因緣，大地都變得莊嚴清凈；而這個世界，發生了六種震動。當時四部大眾，都感到歡喜，身心都感到快樂，得到了前所未有的體驗。眉間的光明，照耀東方，一萬八千個國土，都像金色一樣。從阿鼻地獄（Avici，八大地獄中最下層）向上直到有頂天（abhavagra，三界最高處），所有世界中，六道眾生（天、人、阿修羅、畜生、餓鬼、地獄），生死輪迴的去處，善惡業的因緣，所受的果報是好是壞，在這裡都能夠看見。又看見諸佛，這些聖主獅子（佛陀的尊稱），在演說經典，微妙第一。他們的聲音清凈，發出柔和的聲音；教導諸菩薩，無數億萬。梵音（brahma，清凈之音）深奧微妙，令人樂於聽聞；他們各自在自己的世界，講說正法。用種種因緣，用無量的比喻；照明佛法，開悟眾生。如果有人遭受痛苦，厭惡衰老、疾病、死亡；就為他們說涅槃（nirvana，寂滅），使他們脫離一切痛苦的邊際。如果有人有福報，曾經供養佛；立志追求殊勝的佛道。』
【English Translation】 English version And all the devas, dragons, ghosts, and spirits, all had this thought: 『This is a manifestation of the Buddha』s light and spiritual power. Who should we ask about this now?』 At that time, Bodhisattva Maitreya (the future Buddha), wishing to resolve his own doubts, also observed the minds of the four assemblies—bhiksus (monks), bhiksunis (nuns), upasakas (laymen), upasikas (laywomen), and the various devas, dragons, ghosts, and spirits. He then asked Manjusri (the Bodhisattva of wisdom): 『What is the cause and condition for this auspicious manifestation of spiritual power, emitting great light that illuminates eighteen thousand lands to the east, so that all can see the magnificent adornments of those Buddha-lands?』 Then, Bodhisattva Maitreya, wishing to reiterate this meaning, asked in verse: 『Manjusri! Why does the Guide (the Buddha), from the white hair between his eyebrows, emit such great light that shines everywhere? The rain of mandarava flowers (heavenly flowers), manjusaka flowers (heavenly flowers), and the sandalwood fragrance (a type of fragrant wood) that pleases the hearts of all beings. Because of this cause and condition, the earth is adorned and purified; and this world experiences six kinds of earthquakes. At that time, the four assemblies all felt joy, their bodies and minds were happy, and they experienced something unprecedented. The light from between his eyebrows shines to the east, illuminating eighteen thousand lands, all like gold. From Avici hell (the lowest of the eight great hells) up to the summit of existence (the highest realm of the three realms), in all the worlds, the six paths of beings (devas, humans, asuras, animals, hungry ghosts, and hell beings), the destinations of their births and deaths, the causes and conditions of their good and bad karma, and the good or bad retributions they receive, all can be seen here. And also, we see the Buddhas, these holy lords and lions (a title for the Buddha), expounding the sutras, which are subtle and supreme. Their voices are pure, emitting gentle sounds; teaching the Bodhisattvas, countless billions. The Brahma sounds (pure sounds) are profound and wonderful, making people happy to hear; each in their own world, they preach the true Dharma. Using various causes and conditions, using countless metaphors; illuminating the Buddha-dharma, enlightening sentient beings. If people suffer, and are weary of old age, sickness, and death; then they preach Nirvana (extinction), to end all suffering. If people have blessings, and have offered to the Buddhas; aspiring to the supreme path of Buddhahood.』
法， 為說緣覺。 若有佛子， 修種種行； 求無上慧， 為說凈道。 文殊師利！ 我住於此； 見聞若斯， 及千億事， 如是眾多， 今當略說： 我見彼土， 恒沙菩薩， 種種因緣， 而求佛道； 或有行施， 金銀珊瑚、 真珠摩尼、 車𤦲馬瑙、 金剛諸珍， 奴婢車乘、 寶飾輦輿、 歡喜佈施， 迴向佛道； 愿得是乘， 三界第一， 諸佛所嘆。 或有菩薩， 駟馬寶車、 欄楯華蓋、 軒飾佈施。 復見菩薩， 身肉手足， 及妻子施， 求無上道。 又見菩薩， 頭目身體， 欣樂施與， 求佛智慧。 文殊師利！ 我見諸王， 往詣佛所， 問無上道； 便舍樂土， 宮殿臣妾， 剃除鬚髮， 而被法服。 或見菩薩， 而作比丘， 獨處閑靜， 樂誦經典。 又見菩薩， 勇猛精進， 入于深山， 思惟佛道。 又見離欲， 常處空閑， 深修禪定， 得五神通。 又見菩薩， 安禪合掌， 以千萬偈， 贊諸法王。 復見菩薩， 智深志固， 能問諸佛， 聞悉受持。 又見佛子， 定慧具足， 以無量喻， 為眾講法，
【現代漢語翻譯】 現代漢語譯本 對於那些尋求緣覺（Pratyekabuddha，獨自覺悟者）之道的人，佛陀會為他們宣說緣覺之法。 如果有佛子（Buddha's disciples，佛陀的弟子）修行各種善行，追求無上智慧，佛陀會為他們宣說清凈之道。 文殊師利（Manjusri，智慧的菩薩）！我住在這裡，所見所聞的事情，以及千億件類似的事情，如此眾多，現在我將簡略地說說：我看到那個國土，有如恒河沙數般的菩薩，以種種因緣，尋求佛道。 他們有的行佈施，施捨金銀、珊瑚、珍珠、摩尼（Mani，寶珠）、車磲（Chequ，一種貝殼）、瑪瑙、金剛等各種珍寶，以及奴婢、車乘、寶飾、輦輿，歡喜地佈施，並將功德迴向佛道，希望得到這能成為三界第一、諸佛所讚歎的乘（Yana，載具，這裡指佛果）。 有的菩薩，佈施駟馬寶車、欄楯（Lanxun，欄桿）華蓋、裝飾華麗的車乘。 我又看到菩薩，佈施自己的身肉、手足，甚至妻子，以求無上之道。 又看到菩薩，歡喜地施捨自己的頭目身體，以求佛陀的智慧。 文殊師利！我看到諸位國王，前往佛陀的住所，請問無上之道；他們便捨棄安樂的國土、宮殿和臣妾，剃除鬚髮，穿上法服。 有的菩薩，作為比丘（Bhikkhu，出家僧人），獨自在清凈的地方，歡喜地誦讀經典。 又看到菩薩，勇猛精進，進入深山，思惟佛道。 又看到菩薩，遠離慾望，常處空閑之地，深入修習禪定，獲得五神通（Abhijna，超自然能力）。 又看到菩薩，安住于禪定，合掌，用千萬偈頌，讚歎諸法之王（Dharmaraja，佛陀）。 又看到菩薩，智慧深厚，意志堅定，能夠向諸佛請問，聽聞后全部接受並奉持。 又看到佛子，定慧具足，用無量的譬喻，為大眾講說佛法。
【English Translation】 English version For those who seek the path of a Pratyekabuddha (a solitary enlightened one), the Buddha expounds the Dharma of the Pratyekabuddha. If there are Buddha's disciples (Bodhisattvas) who cultivate various virtuous practices, seeking supreme wisdom, the Buddha expounds the pure path for them. Manjusri! I, dwelling here, have seen and heard such things, and a myriad of similar events, so numerous that I will now briefly describe them: I have seen in that land, Bodhisattvas as numerous as the sands of the Ganges, seeking the Buddha's path through various causes and conditions. Some of them practice giving, bestowing gold, silver, coral, pearls, mani (jewels), chequ (a type of shell), agate, diamonds, and other precious treasures, as well as servants, vehicles, ornaments, and palanquins, joyfully giving them away, and dedicating the merit towards the Buddha's path, hoping to attain this vehicle, which is the foremost in the three realms and praised by all Buddhas. Some Bodhisattvas give away chariots with four horses, adorned with railings and canopies, and decorated vehicles. I have also seen Bodhisattvas giving away their own flesh, hands, and feet, even their wives, in pursuit of the supreme path. And I have seen Bodhisattvas joyfully giving away their heads, eyes, and bodies, seeking the wisdom of the Buddha. Manjusri! I have seen kings going to the Buddha's abode, asking about the supreme path; they then abandon their comfortable lands, palaces, and concubines, shave their heads and beards, and don the robes of the Dharma. Some Bodhisattvas, as Bhikkhus (monks), dwell alone in quiet places, joyfully reciting the scriptures. And I have seen Bodhisattvas, with courageous diligence, entering deep mountains, contemplating the Buddha's path. And I have seen Bodhisattvas, free from desires, constantly dwelling in secluded places, deeply cultivating meditation, and attaining the five Abhijna (supernatural powers). And I have seen Bodhisattvas, abiding in meditation, joining their palms, and praising the King of the Dharma (Dharmaraja, the Buddha) with thousands of verses. And I have seen Bodhisattvas, with profound wisdom and firm resolve, able to ask questions of the Buddhas, and upon hearing, accept and uphold all that is taught. And I have seen Buddha's disciples, complete in both Samadhi (meditative concentration) and Prajna (wisdom), using countless metaphors to expound the Dharma to the masses.
欣樂說法， 化諸菩薩， 破魔兵眾， 而擊法鼓。 又見菩薩， 寂然宴默， 天龍恭敬， 不以為喜。 又見菩薩， 處林放光， 濟地獄苦， 令入佛道。 又見佛子， 未嘗睡眠， 經行林中， 勤求佛道。 又見具戒， 威儀無缺， 凈如寶珠， 以求佛道。 又見佛子， 住忍辱力， 增上慢人， 惡罵捶打， 皆悉能忍， 以求佛道。 又見菩薩， 離諸戲笑， 及癡眷屬， 親近智者， 一心除亂， 攝念山林， 億千萬歲， 以求佛道。 或見菩薩， 肴膳飲食， 百種湯藥， 施佛及僧； 名衣上服， 價直千萬， 或無價衣， 施佛及僧； 千萬億種， 栴檀寶舍， 眾妙臥具， 施佛及僧； 清凈園林， 華果茂盛， 流泉浴池， 施佛及僧； 如是等施， 種種微妙， 歡喜無厭， 求無上道。 或有菩薩， 說寂滅法， 種種教詔， 無數眾生； 又見菩薩， 觀諸法性， 無有一相， 猶如虛空； 又見佛子， 心無所著， 以此妙慧， 求無上道。 文殊師利！ 又有菩薩， 佛滅度后， 供養舍利。 又見佛子， 造諸
【現代漢語翻譯】 現代漢語譯本 有的菩薩歡喜地宣說佛法，教化眾菩薩，破除魔軍的勢力，敲響法鼓。 又見到有的菩薩，寂靜安詳地禪坐，天龍（天神和龍）恭敬地圍繞，他們並不因此感到歡喜。 又見到有的菩薩，在樹林中放出光明，救濟地獄的苦難眾生，使他們進入佛道。 又見到有的佛子，從不睡眠，在樹林中經行，勤奮地尋求佛道。 又見到有的菩薩，持守戒律，威儀沒有絲毫缺失，清凈得像寶珠一樣，以此來尋求佛道。 又見到有的佛子，安住于忍辱的力量，對於那些傲慢的人的惡罵和捶打，都能夠忍受，以此來尋求佛道。 又見到有的菩薩，遠離各種嬉戲和玩笑，以及愚癡的眷屬，親近有智慧的人，一心排除雜念，收攝心念在山林中，經過億千萬年，以此來尋求佛道。 或者見到有的菩薩，用各種美味佳餚和飲食，以及上百種湯藥，供養佛和僧眾；用名貴的衣服，價值千萬，甚至無價的衣服，供養佛和僧眾；用千萬億種旃檀（一種香木）寶舍，以及各種精美的臥具，供養佛和僧眾；用清凈的園林，花果茂盛，有流動的泉水和浴池，供養佛和僧眾；像這樣的供養，種種微妙，歡喜而不厭倦，以此來尋求無上的佛道。 或者有的菩薩，宣說寂滅的佛法，用各種方法教導，無數的眾生。 又見到有的菩薩，觀察諸法的本性，沒有一個固定的相狀，就像虛空一樣。 又見到有的佛子，心中沒有任何執著，用這種微妙的智慧，來尋求無上的佛道。 文殊師利（菩薩名）！ 還有的菩薩，在佛陀滅度之後，供養佛的舍利（佛陀火化后的遺骨）。 又見到有的佛子，建造各種
【English Translation】 English version Some Bodhisattvas joyfully preach the Dharma, converting all Bodhisattvas, breaking the armies of Mara, and striking the Dharma drum. And some Bodhisattvas are seen, quietly and peacefully meditating, with Devas (gods) and Nagas (dragons) respectfully surrounding them, yet they do not feel joy because of this. And some Bodhisattvas are seen, emitting light in the forests, relieving the suffering of beings in hell, and leading them onto the path of Buddhahood. And some Buddha's children are seen, never sleeping, walking in the forests, diligently seeking the path of Buddhahood. And some Bodhisattvas are seen, upholding the precepts, with their conduct flawless, as pure as a jewel, seeking the path of Buddhahood. And some Buddha's children are seen, abiding in the power of patience, able to endure the abuse and beatings from arrogant people, seeking the path of Buddhahood. And some Bodhisattvas are seen, distancing themselves from all play and laughter, and from foolish relatives, drawing near to the wise, focusing their minds to eliminate distractions, concentrating their thoughts in the mountains and forests, for millions and millions of years, seeking the path of Buddhahood. Or some Bodhisattvas are seen, offering various delicious foods and drinks, and hundreds of kinds of medicinal soups, to the Buddha and the Sangha; offering precious clothes, worth millions, or even priceless clothes, to the Buddha and the Sangha; offering millions and millions of sandalwood (a fragrant wood) treasure houses, and various exquisite bedding, to the Buddha and the Sangha; offering pure gardens, with flourishing flowers and fruits, flowing springs and bathing pools, to the Buddha and the Sangha; such offerings, in various subtle ways, with joy and without weariness, seeking the unsurpassed path of Buddhahood. Or some Bodhisattvas preach the Dharma of Nirvana, teaching in various ways, countless beings. And some Bodhisattvas are seen, observing the nature of all dharmas, without a fixed form, like empty space. And some Buddha's children are seen, with no attachments in their minds, using this subtle wisdom, to seek the unsurpassed path of Buddhahood. Manjushri (a Bodhisattva)! And some Bodhisattvas, after the Buddha's Parinirvana, make offerings to the Buddha's relics (the remains after cremation). And some Buddha's children are seen, building various
塔廟， 無數恒沙， 嚴飾國界； 寶塔高妙， 五千由旬， 縱廣正等， 二千由旬； 一一塔廟， 各千幢幡， 珠交露縵， 寶鈴和鳴； 諸天龍神， 人及非人， 香華伎樂， 常以供養。 文殊師利！ 諸佛子等， 為供舍利， 嚴飾塔廟； 國界自然， 殊特妙好； 如天樹王， 其華開敷。 佛放一光， 我及眾會， 見此國界， 種種殊妙。 諸佛神力， 智慧希有； 放一凈光， 照無量國。 我等見此， 得未曾有。 佛子文殊！ 愿決眾疑， 四眾欣仰， 瞻仁及我； 世尊何故， 放斯光明？ 佛子時答， 決疑令喜； 何所饒益， 演斯光明？ 佛坐道場， 所得妙法； 為欲說此， 為當授記？ 示諸佛土， 眾寶嚴凈； 及見諸佛， 此非小緣。 文殊當知！ 四眾龍神； 瞻察仁者， 為說何等？」
是時文殊師利語彌勒菩薩摩訶薩及諸大士：「善男子等！如我惟忖，今佛世尊，欲說大法、雨大法雨、吹大法螺、擊大法鼓、演大法義。諸善男子！我於過去諸佛曾見此瑞，放斯光已即說大法。是故當知，今佛現光亦復如是，欲令眾生鹹得聞知一切世間難信之
【現代漢語翻譯】 現代漢語譯本 無數的寶塔廟宇，如同恒河沙粒般眾多，莊嚴地裝飾著佛國世界；寶塔高大精妙，高達五千由旬（yojana，古印度長度單位），縱橫廣闊，均為二千由旬；每一座塔廟，都懸掛著上千的幢幡，珍珠交織成網狀的帷幔，寶鈴發出和諧的鳴響；諸天、龍神、人類以及非人，都用香花和音樂，不斷地供養著這些寶塔廟宇。文殊師利（Manjusri，菩薩名）啊！這些佛子們，爲了供奉舍利，莊嚴地裝飾著塔廟；佛國世界自然而然地呈現出殊勝美妙的景象，如同天上的樹王，花朵盛開。佛陀放出了一道光明，我和在場的眾人，都看到了這個佛國世界，種種景象都非常奇特美妙。諸佛的神力，智慧是如此的稀有；放出的一道清凈光明，照耀著無量的國土。我們看到這些，感到前所未有。佛子文殊（Manjusri）啊！希望你能解除大家的疑惑，四眾弟子都仰望著你和我；世尊為何要放出這樣的光明？佛子應該及時回答，解除大家的疑惑，讓大家歡喜；放出這樣的光明，究竟有什麼利益？佛陀在菩提道場，所證得的微妙佛法；是爲了宣說這些，還是爲了授記？展示諸佛國土，用眾寶莊嚴清凈；以及讓我們見到諸佛，這絕非小事。文殊（Manjusri）你應當知道！四眾弟子和龍神，都在注視著你，你將要為他們說些什麼呢？」 這時，文殊師利（Manjusri）對彌勒菩薩（Maitreya，菩薩名）摩訶薩（Mahasattva，大菩薩）以及各位大菩薩說：『各位善男子！依我看來，現在佛陀世尊，將要宣說大法、降下大法雨、吹響大法螺、擊打大法鼓、闡述大法義。各位善男子！我過去在諸佛那裡，也曾見過這樣的瑞相，放出光明之後，就宣說大法。因此應當知道，現在佛陀顯現光明也是如此，想要讓眾生都能夠聽聞和了解一切世間難以置信的佛法。』
【English Translation】 English version Countless stupas and temples, as numerous as the sands of the Ganges, adorned the Buddha-lands; the stupas were tall and exquisite, reaching five thousand yojanas (yojana, an ancient Indian unit of length) in height, with a breadth and width of two thousand yojanas; each stupa was adorned with thousands of banners, pearl-netted canopies, and harmonious-sounding jeweled bells; gods, dragons, humans, and non-humans constantly made offerings with incense, flowers, and music. Manjusri (Manjusri, a Bodhisattva)! These sons of the Buddha, in order to offer relics, adorned the stupas and temples; the Buddha-lands naturally manifested extraordinary and wonderful scenes, like the king of heavenly trees, with its flowers in full bloom. The Buddha emitted a ray of light, and I and the assembly saw this Buddha-land, with all its various and wonderful sights. The power of the Buddhas, their wisdom is so rare; emitting a pure light, illuminating countless lands. We have seen this, and it is unprecedented. Son of the Buddha, Manjusri (Manjusri)! We wish you to resolve our doubts, the four assemblies are looking up to you and me; why did the World Honored One emit this light? The son of the Buddha should answer in time, resolve our doubts, and make us happy; what benefit is there in emitting this light? The subtle Dharma that the Buddha attained in the Bodhi-mandala; is it to expound this, or to bestow predictions? To show the Buddha-lands, adorned and purified with various treasures; and to let us see the Buddhas, this is no small matter. Manjusri (Manjusri), you should know! The four assemblies and the dragons are watching you, what will you say to them?』 At that time, Manjusri (Manjusri) spoke to Maitreya Bodhisattva (Maitreya, a Bodhisattva) Mahasattva (Mahasattva, a great Bodhisattva) and all the great Bodhisattvas: 『Good men! As I see it, now the World Honored Buddha is about to expound the Great Dharma, rain down the Great Dharma rain, blow the Great Dharma conch, beat the Great Dharma drum, and explain the meaning of the Great Dharma. Good men! In the past, I have seen such auspicious signs with the Buddhas, after emitting light, they would expound the Great Dharma. Therefore, you should know that the Buddha's manifestation of light now is also the same, wanting to let all beings hear and understand all the unbelievable Dharma of the world.』
法，故現斯瑞。
「諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，演說正法，初善、中善、后善，其義深遠其語巧妙，純一無雜，具足清白梵行之相。為求聲聞者，說應四諦法，度生、老、病、死，究竟涅槃；為求辟支佛者，說應十二因緣法；為諸菩薩，說應六波羅蜜，令得阿耨多羅三藐三菩提，成一切種智。次復有佛，亦名日月燈明；次復有佛，亦名日月燈明；如是二萬佛，皆同一字，號日月燈明，又同一姓，姓頗羅墮。
「彌勒當知！初佛后佛皆同一字，名日月燈明，十號具足，所可說法初、中、后善。其最後佛未出家時，有八王子：一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名響意，八名法意，是八王子，威德自在，各領四天下。是諸王子，聞父出家得阿耨多羅三藐三菩提，悉舍王位亦隨出家，發大乘意常修梵行，皆為法師，已於千萬佛所殖諸善本。
「是時日月燈明佛說大乘經，名《無量義教菩薩法佛所護念》；說是經已，即于大眾中結加趺坐，入于無量義處三昧，身心不動；是時天雨曼陀羅華，摩訶曼陀羅華，曼殊沙華，摩訶曼殊沙華，而散佛
【現代漢語翻譯】 現代漢語譯本：法，因此顯現這種祥瑞。 『各位善男子！如過去無量無邊不可思議阿僧祇劫（無數個大劫），那時有佛，號日月燈明如來（如來是佛的十號之一，意為「如實而來」）、應供（應受人天供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（修行者中的最高者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），演說正法，初善、中善、后善，其義深遠，其語巧妙，純一無雜，具足清凈梵行之相。為求聲聞（聽聞佛法而修行的人）者，說應四諦法（苦、集、滅、道），度脫生、老、病、死，最終達到涅槃；為求辟支佛（不依師教而獨自覺悟的人）者，說應十二因緣法；為諸菩薩（發願救度一切眾生的覺悟者），說應六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），令得阿耨多羅三藐三菩提（無上正等正覺），成就一切種智（佛陀所具有的智慧）。之後又有佛，也名日月燈明；之後又有佛，也名日月燈明；這樣二萬佛，都同一個名字，號日月燈明，又同一個姓，姓頗羅墮。 『彌勒（菩薩名）當知！最初的佛和最後的佛都同一個名字，名日月燈明，十號具足，所說的法初、中、后都善。其最後一位佛未出家時，有八位王子：一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名響意，八名法意。這八位王子，威德自在，各自統領四天下。這些王子，聽到父親出家得阿耨多羅三藐三菩提，都捨棄王位也跟隨出家，發大乘心（救度一切眾生的心）常修梵行，都成為法師，已經在千萬佛所種下各種善根。 『這時日月燈明佛說大乘經，名《無量義教菩薩法佛所護念》；說完這部經后，就在大眾中結跏趺坐（佛教的一種坐姿），進入無量義處三昧（禪定），身心不動；這時天上降下曼陀羅華（天界的花），摩訶曼陀羅華（大曼陀羅華），曼殊沙華（天界的花），摩訶曼殊沙華（大曼殊沙華），散在佛的身上。
【English Translation】 English version: The Dharma, therefore, manifests this auspicious sign. 'Good men! As in the past, immeasurable, boundless, inconceivable asamkhya kalpas (countless great eons), at that time there was a Buddha named Sun Moon Light Lamp Tathagata (one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone, having reached Nirvana), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (world-honored one), who expounded the true Dharma, good in the beginning, good in the middle, and good in the end, its meaning profound, its words skillful, pure and unmixed, possessing the characteristics of pure Brahma conduct. For those seeking Sravakas (disciples who hear the teachings), he taught the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), to liberate from birth, old age, sickness, and death, ultimately reaching Nirvana; for those seeking Pratyekabuddhas (those who attain enlightenment on their own), he taught the Twelve Links of Dependent Origination; for the Bodhisattvas (enlightened beings who vow to save all beings), he taught the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), enabling them to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), accomplishing all-knowing wisdom. Then there was another Buddha, also named Sun Moon Light Lamp; then there was another Buddha, also named Sun Moon Light Lamp; thus, twenty thousand Buddhas, all with the same name, named Sun Moon Light Lamp, and also with the same surname, the surname Pharada. 'Maitreya (name of a Bodhisattva), you should know! The first Buddha and the last Buddha all had the same name, named Sun Moon Light Lamp, possessing all ten titles, and the Dharma they taught was good in the beginning, middle, and end. When the last Buddha had not yet left home, he had eight princes: the first named Intentional, the second named Good Intent, the third named Immeasurable Intent, the fourth named Treasure Intent, the fifth named Increasing Intent, the sixth named Removing Doubt Intent, the seventh named Resounding Intent, and the eighth named Dharma Intent. These eight princes, with majestic power and freedom, each ruled over four continents. These princes, hearing that their father had left home and attained Anuttara-samyak-sambodhi, all abandoned their royal positions and also left home, generating the Mahayana mind (the mind to save all beings), constantly practicing Brahma conduct, all becoming Dharma masters, having already planted various good roots in the presence of millions of Buddhas. 'At that time, the Sun Moon Light Lamp Buddha spoke the Mahayana Sutra, named 'The Immeasurable Meaning Teaching Bodhisattva Dharma Protected by the Buddhas'; after speaking this Sutra, he immediately sat in full lotus posture (a Buddhist sitting posture) in the midst of the assembly, entering the Samadhi (meditative state) of the Immeasurable Meaning, his body and mind unmoving; at this time, the heavens rained Mandarava flowers (heavenly flowers), Maha-mandarava flowers (great Mandarava flowers), Manjushaka flowers (heavenly flowers), and Maha-manjushaka flowers (great Manjushaka flowers), scattering them upon the Buddha.'
上及諸大眾，普佛世界六種震動。
「爾時會中比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，及諸小王、轉輪聖王等，是諸大眾得未曾有，歡喜合掌一心觀佛。
「爾時如來，放眉間白毫相光，照東方萬八千佛土，靡不周遍，如今所見是諸佛土。
「彌勒當知！爾時會中，有二十億菩薩，樂欲聽法，是諸菩薩，見此光明普照佛土，得未曾有，欲知此光所為因緣。時有菩薩，名曰妙光，有八百弟子，是時日月燈明佛從三昧起，因妙光菩薩說大乘經，名《妙法蓮華教菩薩法佛所護念》，六十小劫不起于座；時會聽者，亦坐一處六十小劫身心不動，聽佛所說謂如食頃。是時眾中，無有一人若身若心而生懈倦。
「日月燈明佛，於六十小劫說是經已，即于梵魔沙門婆羅門及天人阿修羅眾中，而宣此言：『如來於今日中夜，當入無餘涅槃。』
「時有菩薩，名曰德藏，日月燈明佛，即授其記告諸比丘：『是德藏菩薩，次當作佛，號曰凈身多陀阿伽度、阿羅訶、三藐三佛陀。』佛授記已，便於中夜入無餘涅槃。
「佛滅度后，妙光菩薩持《妙法蓮華經》，滿八十小劫，為人演說。日月燈明佛八子，皆師妙光，妙光教化，令其堅固
【現代漢語翻譯】 現代漢語譯本 向上至所有大眾，整個佛世界都發生了六種震動。 那時，法會中的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）、天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鵬鳥神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人與非人等，以及諸小王、轉輪聖王等，這些大眾都感到前所未有，歡喜地合掌，一心觀望著佛。 那時，如來從眉間放出白毫相光，照耀東方一萬八千佛土，無不遍及，就像現在所見到的這些佛土一樣。 彌勒（菩薩名）應當知道！那時法會中，有二十億菩薩，樂於聽聞佛法。這些菩薩見到這光明普照佛土，感到前所未有，想要知道這光明出現的因緣。當時有一位菩薩，名叫妙光，有八百位弟子。那時，日月燈明佛從禪定中起身，因為妙光菩薩的緣故，宣說大乘經典，名為《妙法蓮華教菩薩法佛所護念》，在六十小劫中沒有離開座位；當時聽法的人，也坐在一處六十小劫，身心不動，聽佛所說，感覺就像一頓飯的時間。那時，大眾中沒有一個人，無論是身體還是心裡，產生懈怠疲倦。 日月燈明佛，在六十小劫說完這部經后，就在梵天、魔、沙門（出家修行者）、婆羅門（祭司）以及天人、阿修羅等大眾中，宣說了這樣的話：『如來在今天午夜，將進入無餘涅槃（完全的寂滅）。』 當時有一位菩薩，名叫德藏，日月燈明佛就為他授記，告訴眾比丘：『這位德藏菩薩，將來會成佛，佛號為凈身多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺）。』佛授記后，就在午夜進入無餘涅槃。 佛滅度后，妙光菩薩持誦《妙法蓮華經》，滿了八十小劫，為人演說。日月燈明佛的八個兒子，都以妙光為師，妙光教化他們，使他們堅定不移。
【English Translation】 English version Up to all the great assembly, the entire Buddha world experienced six kinds of shaking. At that time, in the assembly were Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), Devas (gods), Nagas (dragons), Yakshas (a type of ghost), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a large bird-like god), Kinnaras (celestial singers), Mahoragas (a type of great serpent god), humans and non-humans, as well as various small kings and Wheel-Turning Sage Kings. These great assemblies felt something unprecedented, joyfully joined their palms, and single-mindedly gazed at the Buddha. At that time, the Tathagata (Buddha) emitted a white hair-mark light from between his eyebrows, illuminating eighteen thousand Buddha lands in the east, without exception, just like the Buddha lands we see now. Maitreya (a Bodhisattva) should know! At that time in the assembly, there were twenty billion Bodhisattvas who were eager to hear the Dharma. These Bodhisattvas, seeing this light illuminating all the Buddha lands, felt something unprecedented and wanted to know the cause and condition of this light. At that time, there was a Bodhisattva named Wonderful Light, who had eight hundred disciples. At that time, the Sun Moon Light Buddha arose from Samadhi (meditative absorption), and because of the Bodhisattva Wonderful Light, he expounded the Great Vehicle Sutra, named 'The Wonderful Dharma Lotus Flower Sutra, the Dharma for Teaching Bodhisattvas, Protected by the Buddhas,' and did not leave his seat for sixty small kalpas (eons); those who were listening at that time also sat in one place for sixty small kalpas, their bodies and minds unmoving, listening to the Buddha's teachings as if it were the time of a meal. At that time, there was not a single person in the assembly who, whether in body or mind, felt any weariness or fatigue. After the Sun Moon Light Buddha had finished speaking this Sutra in sixty small kalpas, he declared among the assembly of Brahma, Mara, Shramanas (ascetics), Brahmins (priests), and Devas, humans, and Asuras: 'The Tathagata will enter into Parinirvana (complete extinction) tonight at midnight.' At that time, there was a Bodhisattva named Virtue Treasury. The Sun Moon Light Buddha then bestowed a prophecy upon him, telling the Bhikshus: 'This Bodhisattva Virtue Treasury will next become a Buddha, with the name Pure Body Tathagata, Arhat, Samyaksambuddha (Perfectly Enlightened One).』 After the Buddha bestowed the prophecy, he entered Parinirvana at midnight. After the Buddha's Parinirvana, the Bodhisattva Wonderful Light upheld the 'Wonderful Dharma Lotus Flower Sutra' for eighty small kalpas, expounding it for others. The eight sons of the Sun Moon Light Buddha all took Wonderful Light as their teacher. Wonderful Light taught and transformed them, causing them to become steadfast.
阿耨多羅三藐三菩提；是諸王子，供養無量百千萬億佛已，皆成佛道。其最後成佛者，名曰然燈，八百弟子，中有一人，號曰求名，貪著利養，雖復讀誦眾經，而不通利，多所忘失，故號求名，是人亦以種諸善根因緣故，得值無量百千萬億諸佛，供養、恭敬、尊重、讚歎。
「彌勒當知！爾時妙光菩薩，豈異人乎？我身是也。求名菩薩，汝身是也。今見此瑞與本無異，是故惟忖，今日如來，當說大乘經，名《妙法蓮華教菩薩法佛所護念》。」
爾時文殊師利，于大眾中，欲重宣此義，而說偈言：
「我念過去世， 無量無數劫； 有佛人中尊， 號日月燈明。 世尊演說法， 度無量眾生； 無數億菩薩， 令入佛智慧。 佛未出家時， 所生八王子； 見大聖出家， 亦隨修梵行。 時佛說大乘， 經名無量義； 于諸大眾中， 而為廣分別。 佛說此經已， 即於法座上； 加趺坐三昧， 名無量義處。 天雨曼陀華， 天鼓自然鳴； 諸天龍鬼神， 供養人中尊。 一切諸佛土， 即時大震動； 佛放眉間光， 現諸希有事。 此光照東方， 萬八千佛土； 示一切眾生， 生死業報處。 又見諸佛土， 以眾寶莊嚴；
【現代漢語翻譯】 現代漢語譯本 阿耨多羅三藐三菩提（無上正等正覺）；這些王子們，在供養了無量百千萬億的佛之後，都成就了佛道。其中最後成佛的那位，名叫然燈（Dipamkara），他的八百位弟子中，有一位名叫求名，貪圖名利供養，雖然也讀誦各種經典，卻不能通達理解，常常遺忘，所以被稱為求名。這個人也因為過去種下各種善根的因緣，得以值遇無量百千萬億的諸佛，並對他們進行供養、恭敬、尊重和讚歎。 「彌勒（Maitreya）啊，你應該知道！當時的妙光菩薩，難道是別人嗎？就是我的前身啊。求名菩薩，就是你的前身啊。現在所見的這種祥瑞和過去並無不同，因此我推測，今天如來（Tathagata）將要宣說大乘經典，名為《妙法蓮華教菩薩法佛所護念》（Saddharma Puṇḍarīka Sūtra），是諸佛所護念的。」 這時，文殊師利（Manjusri）在大眾中，爲了再次宣說這個道理，而說了偈頌： 「我憶念過去世，無量無數劫之前；有一位佛，是人中之尊，號為日月燈明（Candrasuryapradipa）。世尊演說佛法，度化了無量眾生；無數億的菩薩，令他們進入佛的智慧。佛在未出家時，所生的八位王子；見到大聖出家，也跟隨他修習清凈的梵行。當時佛宣說大乘經典，經名《無量義》（Amitartha）；在諸大眾之中，為他們廣為分別解說。佛說完這部經后，就在法座上；結跏趺坐入三昧，名為無量義處。天空中降下曼陀羅花（mandarava），天鼓自然鳴響；諸天、龍、鬼神，都來供養人中之尊。一切諸佛的國土，即時發生大震動；佛從眉間放出光明，顯現各種稀有的景象。這光明照耀東方，一萬八千佛土；向一切眾生，顯示生死業報的處所。又見到諸佛國土，以各種珍寶莊嚴；
【English Translation】 English version Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); these princes, after making offerings to immeasurable hundreds of thousands of millions of Buddhas, all attained Buddhahood. The last one to attain Buddhahood was named Dipamkara (the Lamp Bearer), and among his eight hundred disciples, there was one named 'Seeking Fame,' who was greedy for gain and offerings. Although he recited various scriptures, he could not understand them thoroughly and often forgot them, hence he was called 'Seeking Fame.' This person, due to the causes and conditions of planting various good roots, also encountered immeasurable hundreds of thousands of millions of Buddhas, and made offerings, showed respect, reverence, and praise to them. 「Maitreya, you should know! Was the Bodhisattva Wonderful Light at that time someone else? It was my former self. The Bodhisattva Seeking Fame was your former self. The auspicious signs we see now are no different from those in the past. Therefore, I surmise that today the Tathagata will expound the Great Vehicle scripture called 'The Lotus Sutra of the Wonderful Dharma, the Dharma of the Bodhisattvas, Protected by the Buddhas,' which is protected by all Buddhas.」 At that time, Manjusri, in the midst of the assembly, wishing to reiterate this meaning, spoke in verse: 「I recall the past, countless eons ago; there was a Buddha, the most honored among humans, named Candrasuryapradipa (Sun and Moon Lamp). The World Honored One expounded the Dharma, liberating countless beings; countless millions of Bodhisattvas, leading them into the wisdom of the Buddha. When the Buddha had not yet left home, he had eight princes; seeing the Great Sage leave home, they also followed him to cultivate pure Brahma conduct. At that time, the Buddha expounded the Great Vehicle scripture, named Amitartha (Immeasurable Meaning); among the great assembly, he explained it extensively. After the Buddha finished speaking this scripture, he sat in full lotus posture on the Dharma seat; entering samadhi, called the place of Immeasurable Meaning. Mandarava flowers rained down from the sky, and heavenly drums sounded naturally; gods, dragons, and spirits all came to make offerings to the most honored among humans. All the Buddha lands, at that moment, greatly shook; the Buddha emitted light from between his eyebrows, revealing various rare phenomena. This light illuminated the east, eighteen thousand Buddha lands; showing all beings the places of birth, death, and karmic retribution. Also, seeing the Buddha lands, adorned with various treasures;
琉璃頗梨色， 斯由佛光照。 及見諸天人， 龍神夜叉眾， 乾闥緊那羅， 各供養其佛。 又見諸如來， 自然成佛道； 身色如金山， 端嚴甚微妙。 如凈琉璃中， 內現真金像； 世尊在大眾， 敷演深法義。 一一諸佛土， 聲聞眾無數， 因佛光所照， 悉見彼大眾。 或有諸比丘， 在於山林中， 精進持凈戒， 猶如護明珠。 又見諸菩薩， 行施忍辱等， 其數如恒沙， 斯由佛光照。 又見諸菩薩， 深入諸禪定， 身心寂不動， 以求無上道。 又見諸菩薩， 知法寂滅相， 各于其國土， 說法求佛道。 爾時四部眾， 見日月燈佛， 現大神通力， 其心皆歡喜。 各各自相問， 是事何因緣？ 天人所奉尊， 適從三昧起， 讚妙光菩薩： 『汝為世間眼， 一切所歸信， 能奉持法藏。 如我所說法， 惟汝能證知。』 世尊既讚歎， 令妙光歡喜。 說是《法華經》， 滿六十小劫， 不起於此座； 所說上妙法， 是妙光法師， 悉皆能受持。 佛說是《法華》， 令眾歡喜已， 尋即於是日， 告于天人眾： 『諸法實相義， 已為汝等說
【現代漢語翻譯】 現代漢語譯本 （佛的身體）呈現出琉璃和頗梨（均為寶石）的色彩，這是由於佛的光芒照耀的緣故。 （我）還看見諸天人，以及龍神、夜叉（一種守護神）等眾生， 還有乾闥婆（天上的樂神）、緊那羅（天上的歌神），他們各自供養著佛。 我又看見諸位如來（佛的稱號），自然成就佛道； 他們的身色如同金山一般，端莊而又極其微妙。 就像在清凈的琉璃中，顯現出真正的金像一般； 世尊（佛的尊稱）在大眾之中，敷演深奧的佛法義理。 在每一處佛土，都有無數的聲聞（聽聞佛法而修行的人）弟子， 因為佛光照耀的緣故，都能看見彼方的大眾。 或者有一些比丘（出家修行的男子），在山林之中， 精進地持守清凈的戒律，就像守護明珠一樣。 我又看見諸位菩薩，修行佈施、忍辱等法門， 他們的數量如同恒河沙數一般，這也是由於佛光照耀的緣故。 我又看見諸位菩薩，深入各種禪定， 身心寂靜不動，以此來求證無上的佛道。 我又看見諸位菩薩，了知諸法寂滅的真相， 各自在自己的國土，說法教化，求證佛道。 那時，四部大眾（比丘、比丘尼、優婆塞、優婆夷），看見日月燈佛， 顯現出大神通力，他們的內心都非常歡喜。 他們各自互相詢問，這是什麼因緣呢？ 天人所尊敬的世尊，剛剛從三昧（禪定）中起身， 讚歎妙光菩薩說：『你是世間的眼睛， 是一切眾生所歸依和信賴的，能夠奉持佛法的寶藏。 就像我所說的佛法，只有你能夠證悟和了解。』 世尊讚歎之後，令妙光菩薩非常歡喜。 （佛）宣說《法華經》，滿了六十小劫（極長的時間單位）， 沒有離開這個座位；所說的最上乘的微妙佛法， 這位妙光法師，都能夠全部接受和持守。 佛說完《法華經》，令大眾歡喜之後， 隨即就在當天，告訴天人和大眾： 『諸法實相的義理，我已經為你們說過了。
【English Translation】 English version The color of (the Buddha's body) is like lapis lazuli and crystal (both precious stones), this is due to the light of the Buddha shining. (I) also saw the various devas (gods), as well as the dragons, yakshas (a type of guardian deity), and other beings, Also the gandharvas (celestial musicians) and kinnaras (celestial singers), each making offerings to the Buddha. I also saw the various Tathagatas (title of a Buddha), naturally attaining Buddhahood; Their body color is like a golden mountain, dignified and extremely subtle. It is like in clear crystal, a true golden image appears within; The World Honored One (title of the Buddha) in the midst of the assembly, expounds the profound meaning of the Dharma. In each Buddha-land, there are countless shravakas (those who hear the Dharma and practice), Because of the Buddha's light shining, they can all see the assembly there. Or there are some bhikshus (monks), in the mountains and forests, Diligently upholding the pure precepts, like protecting a bright pearl. I also saw the various Bodhisattvas, practicing giving, patience, and other dharmas, Their number is like the sands of the Ganges River, this is also due to the Buddha's light shining. I also saw the various Bodhisattvas, deeply entering various samadhis (meditative states), Their body and mind are still and unmoving, seeking to attain the unsurpassed Buddhahood. I also saw the various Bodhisattvas, knowing the true nature of the quiescence of all dharmas, Each in their own land, teaching the Dharma, seeking to attain Buddhahood. At that time, the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), saw the Sun Moon Light Buddha, Manifesting great supernatural powers, their hearts were all very joyful. They each asked each other, what is the cause of this? The World Honored One, revered by gods and humans, just arose from samadhi (meditation), Praised Bodhisattva Wonderful Light, saying: 'You are the eye of the world, The refuge and trust of all beings, able to uphold the treasury of the Dharma. Like the Dharma I have spoken, only you can realize and understand it.' After the World Honored One praised him, he made Bodhisattva Wonderful Light very happy. (The Buddha) expounded the 'Lotus Sutra', for sixty small kalpas (extremely long time units), Without leaving this seat; the supreme and subtle Dharma that was spoken, This Dharma Master Wonderful Light, was able to receive and uphold it all. After the Buddha finished speaking the 'Lotus Sutra', making the assembly joyful, Immediately on that day, he told the gods and the assembly: 'The meaning of the true nature of all dharmas, I have already spoken for you.'
； 我今于中夜， 當入于涅槃； 汝一心精進， 當離於放逸； 諸佛甚難值， 億劫時一遇。』 世尊諸子等， 聞佛入涅槃， 各各懷悲惱， 佛滅一何速。 聖主法之王， 安慰無量眾： 『我若滅度時， 汝等勿憂怖； 是德藏菩薩， 于無漏實相， 心已得通達， 其次當作佛， 號曰為凈身， 亦度無量眾。』 佛此夜滅度， 如薪盡火滅， 分佈諸舍利， 而起無量塔。 比丘比丘尼， 其數如恒沙， 倍復加精進， 以求無上道。 是妙光法師， 奉持佛法藏， 八十小劫中， 廣宣《法華經》。 是諸八王子， 妙光所開化， 堅固無上道， 當見無數佛。 供養諸佛已， 隨順行大道， 相繼得成佛， 轉次而授記。 最後天中天， 號曰然燈佛， 諸仙之導師， 度脫無量眾。 是妙光法師， 時有一弟子， 心常懷懈怠， 貪著于名利， 求名利無厭， 多游族姓家， 棄捨所習誦， 廢忘不通利， 以是因緣故， 號之為求名； 亦行眾善業， 得見無數佛， 供養于諸佛， 隨順行大道， 具六波羅蜜， 今見釋師子， 其後當作佛， 號名曰彌勒
【現代漢語翻譯】 現代漢語譯本 『我今晚半夜時分，將要進入涅槃（Nirvana，指脫離生死輪迴的境界）；你們要一心精進修行，應當遠離懈怠放逸；諸佛（Buddha，指覺悟者）非常難以遇到，億萬劫的時間才可能遇到一次。』 世尊（指釋迦牟尼佛）的弟子們，聽到佛陀將要進入涅槃，各自懷著悲傷和煩惱，感嘆佛陀的滅度竟然如此迅速。 聖主、法王（指佛陀）安慰著無量的眾生：『我如果滅度的時候，你們不要憂愁和恐懼；這位德藏菩薩（Bodhisattva，指發願要救度眾生的覺悟者），對於無漏的真實相（指不生不滅的真理），內心已經通達領悟，他接下來將會成佛，名號叫做凈身（Pure Body），也將度化無量的眾生。』 佛陀在當晚滅度，如同柴火燒盡火焰熄滅一般，（弟子們）分發佛陀的舍利（Sarira，指佛陀火化后的遺骨），並建造了無量的佛塔。 比丘（Bhikkhu，指男性出家修行者）、比丘尼（Bhikkhuni，指女性出家修行者），他們的數量如同恒河沙數一般眾多，更加倍地精進修行，以求證得無上的佛道。 這位妙光法師（Dharmacharya，指精通佛法的導師），奉持著佛陀的法藏（Dharma，指佛陀的教法），在八十小劫的時間裡，廣泛宣講《法華經》（Lotus Sutra）。 這八位王子，被妙光法師所開導教化，在無上道上堅定不移，將來會見到無數的佛陀。 在供養諸佛之後，他們隨順著佛道修行，相繼成佛，並依次接受授記（指佛陀預言未來成佛）。 最後一位天中之天（指佛陀），名號叫做燃燈佛（Dipamkara Buddha），是諸位仙人的導師，度脫了無量的眾生。 這位妙光法師，當時有一位弟子，內心常常懷著懈怠，貪戀執著于名聲和利益，對於名利的需求沒有厭足，經常遊走于權貴人家，拋棄了所學習的經文，荒廢了修行，不能通達領悟，因為這個緣故，被稱作求名（Seeking Fame）。 他也修行各種善業，得以見到無數的佛陀，供養諸佛，隨順著佛道修行，具足了六波羅蜜（Six Paramitas，指佈施、持戒、忍辱、精進、禪定、智慧），現在見到了釋迦獅子（指釋迦牟尼佛），他將來會成佛，名號叫做彌勒（Maitreya）。
【English Translation】 English version 'I, this midnight, shall enter Nirvana (the state of liberation from the cycle of birth and death); you should be diligent in your practice with one mind, and should stay away from negligence and laxity; it is very difficult to encounter the Buddhas (the enlightened ones), it may only happen once in billions of kalpas (eons).' The disciples of the World Honored One (referring to Shakyamuni Buddha), hearing that the Buddha was about to enter Nirvana, each felt sorrow and distress, lamenting that the Buddha's passing was so swift. The Holy Lord, the King of Dharma (referring to the Buddha), comforted the immeasurable beings: 'When I pass away, you should not be worried or afraid; this Bodhisattva (an enlightened being who vows to save all beings) named Virtue Treasury, has already understood the true nature of the unconditioned (referring to the truth of non-birth and non-death) in his heart, he will become a Buddha next, his name will be Pure Body, and he will also liberate immeasurable beings.' The Buddha passed away that night, like a fire extinguished when the firewood is burned out, (the disciples) distributed the Buddha's relics (Sarira, the remains of the Buddha after cremation), and built countless pagodas. The Bhikkhus (male monastic practitioners), and Bhikkhunis (female monastic practitioners), their numbers were as numerous as the sands of the Ganges River, they redoubled their efforts in practice, seeking to attain the unsurpassed path of Buddhahood. This Dharma Master Wonderful Light (Dharmacharya, a teacher of the Dharma), upheld the Buddha's Dharma (the teachings of the Buddha), and for eighty small kalpas, widely proclaimed the Lotus Sutra. These eight princes, having been guided and taught by Dharma Master Wonderful Light, were steadfast on the unsurpassed path, and will see countless Buddhas in the future. After making offerings to all the Buddhas, they practiced in accordance with the Buddha's path, successively attaining Buddhahood, and receiving predictions of their future Buddhahood in turn. The last one, the Heaven of Heavens (referring to the Buddha), was named Dipamkara Buddha, the guide of all the immortals, who liberated immeasurable beings. This Dharma Master Wonderful Light, at that time had a disciple, whose heart was often filled with laziness, and who was greedy and attached to fame and gain, his desire for fame and gain was insatiable, he often frequented the homes of the powerful, abandoned the scriptures he had learned, neglected his practice, and could not understand the teachings, for this reason, he was called Seeking Fame. He also practiced various good deeds, and was able to see countless Buddhas, made offerings to all the Buddhas, practiced in accordance with the Buddha's path, perfected the Six Paramitas (the perfections of giving, morality, patience, effort, meditation, and wisdom), now he has seen the Lion of the Shakya (referring to Shakyamuni Buddha), and he will become a Buddha in the future, his name will be Maitreya.
； 廣度諸眾生， 其數無有量。 彼佛滅度后， 懈怠者汝是； 妙光法師者， 今則我身是。 我見燈明佛， 本光瑞如此； 以是知今佛， 欲說《法華經》。 今相如本瑞， 是諸佛方便； 今佛放光明， 助發實相義。 諸人今當知， 合掌一心待； 佛當雨法雨， 充足求道者。 諸求三乘人， 若有疑悔者； 佛當爲除斷， 令盡無有餘。」
妙法蓮華經方便品第二
爾時世尊從三昧安詳而起，告舍利弗：「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。所以者何？佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞，成就甚深未曾有法，隨宜所說意趣難解。舍利弗！吾從成佛已來，種種因緣種種譬喻，廣演言教無數方便，引導眾生令離諸著。所以者何？如來方便知見波羅蜜，皆已具足。舍利弗！如來知見，廣大深遠，無量無礙，力、無所畏、禪定、解脫、三昧，深入無際，成就一切未曾有法。舍利弗！如來能種種分別巧說諸法，言辭柔軟悅可眾心。舍利弗！取要言之，無量無邊未曾有法，佛悉成就。止，舍利弗！不須復說。所以者何？佛所成就第一希有難解之法，惟佛與佛乃能究盡諸法實相，所謂諸
【現代漢語翻譯】 現代漢語譯本 廣泛地度化眾生，他們的數量是無法計量的。 在那位佛陀滅度之後，懈怠的人就是你； 那位妙光法師，現在就是我的前身。 我見到燈明佛時，他所放的光明和瑞相就是如此； 因此我知道現在的佛陀，將要宣說《法華經》。 現在所顯現的瑞相和以前一樣，這是諸佛的方便示現； 現在佛陀放出光明，是爲了幫助闡發實相的真義。 各位現在應當知道，合掌一心等待； 佛陀將降下法雨，充分滿足求道的人。 那些尋求三乘（聲聞乘、緣覺乘、菩薩乘）的人，如果還有疑惑和後悔； 佛陀將為他們消除斷除，使之完全沒有剩餘。
《妙法蓮華經·方便品第二》
那時，世尊從禪定中安詳地起身，告訴舍利弗（佛陀十大弟子之一，以智慧著稱）說：『諸佛的智慧深邃無量，其智慧之門難以理解和進入，一切聲聞（聽聞佛法而修行的人）、辟支佛（不需佛陀教導，自己覺悟的人）都不能瞭解。這是為什麼呢？因為佛陀曾經親近百千萬億無數的佛陀，完全修行諸佛無量的道法，勇猛精進，名聲普遍傳揚，成就了甚深未曾有之法，隨順眾生的根機所說的教義，其意趣難以理解。舍利弗！我自從成佛以來，用種種因緣、種種譬喻，廣泛地演說教法，用無數的方便法門，引導眾生離開各種執著。這是為什麼呢？因為如來（佛陀的稱號之一）的方便知見波羅蜜（到達彼岸的智慧）都已經具足。舍利弗！如來的知見，廣大深遠，無量無礙，力（十力）、無所畏（四無所畏）、禪定、解脫、三昧（正定），深入無際，成就了一切未曾有之法。舍利弗！如來能夠種種分別，巧妙地說出各種法，言辭柔和，使眾生心生歡喜。舍利弗！總而言之，無量無邊未曾有之法，佛陀都已成就。停止吧，舍利弗！不必再說。這是為什麼呢？佛陀所成就的第一希有難解之法，只有佛與佛才能究竟通達諸法的實相，所謂諸法』
【English Translation】 English version Extensively delivering all living beings, their number is immeasurable. After that Buddha passed into Nirvana, the lazy one was you; That Dharma Master Wonderful Light, is now my former self. When I saw the Buddha Lamp Light, the light and auspicious signs were like this; Therefore, I know that the present Buddha is about to expound the 'Lotus Sutra'. The auspicious signs now appearing are the same as before, these are the expedient manifestations of all Buddhas; Now the Buddha emits light, to help elucidate the true meaning of reality. All of you should now know, join your palms and wait with one mind; The Buddha will rain down the Dharma rain, fully satisfying those who seek the Way. Those who seek the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), if there are still doubts and regrets; The Buddha will eliminate and cut them off, so that nothing remains.
'The Lotus Sutra, Chapter Two: Expedients'
At that time, the World Honored One arose peacefully from Samadhi (meditative absorption), and told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'The wisdom of the Buddhas is profound and immeasurable, its wisdom gate is difficult to understand and enter, and all Śrāvakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own without a teacher) cannot know it. Why is this? Because the Buddha has been close to hundreds of thousands of millions of countless Buddhas, has fully practiced the immeasurable Dharma of all Buddhas, has been courageous and diligent, and his name has been widely spread, has achieved profound and unprecedented Dharma, and the teachings spoken according to the capacity of sentient beings, their meaning is difficult to understand. Shariputra! Since I became a Buddha, I have used various causes and conditions, various metaphors, extensively expounded the teachings, and used countless expedient methods to guide sentient beings to leave all attachments. Why is this? Because the Tathagata's (one of the Buddha's titles) expedient knowledge and wisdom Paramita (perfection of wisdom) are all complete. Shariputra! The Tathagata's knowledge and vision are vast and profound, immeasurable and unobstructed, the powers (ten powers), fearlessness (four fearlessnesses), meditation, liberation, Samadhi (right concentration), are deeply boundless, and have achieved all unprecedented Dharma. Shariputra! The Tathagata is able to skillfully explain all Dharmas in various ways, with gentle words that please the minds of sentient beings. Shariputra! In short, the immeasurable and boundless unprecedented Dharmas, the Buddha has all achieved. Stop, Shariputra! There is no need to say more. Why is this? The first rare and difficult Dharma that the Buddha has achieved, only Buddhas can fully understand the true nature of all Dharmas, the so-called all Dharmas.'
法，如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等。」
爾時世尊，欲重宣此義，而說偈言：
「世雄不可量， 諸天及世人， 一切眾生類， 無能知佛者。 佛力無所畏， 解脫諸三昧， 及佛諸餘法， 無能測量者。 本從無數佛， 具足行諸道， 甚深微妙法， 難見難可了。 于無量億劫， 行此諸道已， 道場得成果， 我已悉知見。 如是大果報， 種種性相義， 我及十方佛， 乃能知是事。 是法不可示， 言辭相寂滅， 諸餘眾生類， 無有能得解。 除諸菩薩眾， 信力堅固者， 諸佛弟子眾， 曾供養諸佛， 一切漏已盡， 住是最後身， 如是諸人等， 其力所不堪。 假使滿世間， 皆如舍利弗， 盡思共度量， 不能測佛智。 正使滿十方， 皆如舍利弗， 及余諸弟子， 亦滿十方剎， 盡思共度量， 亦復不能知。 辟支佛利智， 無漏最後身， 亦滿十方界， 其數如竹林， 斯等共一心， 于億無量劫， 欲思佛實智， 莫能知少分。 新發意菩薩， 供養無數佛， 了達諸義趣， 又能善說法，
【現代漢語翻譯】 現代漢語譯本 法，就是這樣的相（特徵）、這樣的性（本質）、這樣的體（本體）、這樣的力（力量）、這樣的作（作用）、這樣的因（原因）、這樣的緣（條件）、這樣的果（結果）、這樣的報（報應），以及這樣的本末究竟等。 那時，世尊想要再次宣說這個道理，就說了偈語： 『世間的雄者（佛）不可衡量，諸天和世人，一切眾生種類，沒有誰能瞭解佛的。』 『佛的力量無所畏懼，解脫了各種三昧（禪定），以及佛的其他各種法，沒有誰能測量。』 『根本上從無數的佛那裡，圓滿地修行各種道，甚深微妙的法，難以見到難以瞭解。』 『在無量億劫中，修行這些道之後，在道場獲得成就，我已經完全知曉和見到。』 『像這樣的大果報，種種的性相意義，我和十方諸佛，才能知道這些事情。』 『這個法不可示現，言辭的相狀寂滅，其他眾生種類，沒有誰能夠理解。』 『除了那些菩薩眾，信仰的力量堅固的人，諸佛的弟子眾，曾經供養過諸佛，』 『一切煩惱都已斷盡，住在最後的身體，像這樣的人們，他們的力量也不能承受。』 『假設充滿世間，都像舍利弗（佛陀十大弟子之一，以智慧著稱），盡力共同思量，也不能測度佛的智慧。』 『即使充滿十方，都像舍利弗，以及其他的弟子，也充滿十方世界，』 『盡力共同思量，也不能知道。』 『辟支佛（獨覺）的利智，無漏的最後身，也充滿十方世界，他們的數量像竹林一樣，』 『這些人共同一心，在億萬無量劫中，想要思量佛的真實智慧，也不能知道少許。』 『新發菩提心的菩薩，供養過無數的佛，瞭解通達各種義理，又能善於說法，』
【English Translation】 English version The Dharma is suchness of appearance, suchness of nature, suchness of entity, suchness of power, suchness of function, suchness of cause, suchness of condition, suchness of effect, suchness of retribution, and suchness of ultimate completeness from beginning to end. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The hero of the world (Buddha) is immeasurable; neither gods nor humans, nor any kind of sentient beings, can know the Buddha.' 'The Buddha's power is fearless, liberated from all samadhis (meditative absorptions), and the Buddha's other dharmas; none can measure them.' 'Fundamentally, from countless Buddhas, having fully practiced all paths, the profound and subtle Dharma is difficult to see and difficult to understand.' 'Having practiced these paths for countless eons, having attained enlightenment in the Bodhi-mandala, I have fully known and seen it.' 'Such great karmic retribution, the various meanings of nature and characteristics, only I and the Buddhas of the ten directions can know these things.' 'This Dharma cannot be shown, the aspect of words is extinguished; no other kind of sentient beings can understand it.' 'Except for those Bodhisattvas, whose faith is firm, the disciples of the Buddhas, who have made offerings to the Buddhas,' 'Whose all outflows are exhausted, dwelling in their last body; even these people, their power is not sufficient.' 'Suppose the world were filled with those like Shariputra (one of the Buddha's ten great disciples, known for his wisdom), and they all tried to measure it, they could not fathom the Buddha's wisdom.' 'Even if the ten directions were filled with those like Shariputra, and other disciples, filling the ten directions,' 'And they all tried to measure it, they still could not know it.' 'The sharp wisdom of Pratyekabuddhas (Solitary Buddhas), in their last bodies without outflows, even if they filled the ten directions, their number like a bamboo forest,' 'If these beings, with one mind, for countless eons, tried to contemplate the Buddha's true wisdom, they could not know even a small part of it.' 'Newly aspiring Bodhisattvas, who have made offerings to countless Buddhas, who understand the meanings of all doctrines, and who are skilled in teaching the Dharma,'
如稻麻竹𥯤， 充滿十方剎， 一心以妙智， 于恒河沙劫， 咸皆共思量， 不能知佛智。 不退諸菩薩， 其數如恒沙， 一心共思求， 亦復不能知。 又告舍利弗！ 無漏不思議， 甚深微妙法， 我今已具得， 惟我知是相， 十方佛亦然。 舍利弗當知！ 諸佛語無異。 于佛所說法， 當生大信力， 世尊法久后， 要當說真實。 告諸聲聞眾， 及求緣覺乘， 我令脫苦縛， 逮得涅槃者， 佛以方便力， 示以三乘教， 眾生處處著， 引之令得出。」
爾時大眾中，有諸聲聞漏盡阿羅漢，阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念：「今者世尊，何故慇勤稱歎方便，而作是言：『佛所得法甚深難解，有所言說，意趣難知，一切聲聞、辟支佛，所不能及。』佛說一解脫義，我等亦得此法到于涅槃，而今不知是義所趣？」
爾時舍利弗，知四眾心疑，自亦未了，而白佛言：「世尊！何因何緣，慇勤稱歎諸佛第一方便，甚深微妙難解之法？我自昔來，未曾從佛聞如是說。今者四眾咸皆有疑，惟愿世尊，敷演斯事。世尊！何故慇勤稱歎甚深微妙難解之法？」
爾時舍利弗
【現代漢語翻譯】 現代漢語譯本 如同稻穀、芝麻、竹子、蘆葦一般，充滿十方世界， 即使一心用微妙的智慧，在如同恒河沙數般的劫數中， 共同思量，也不能瞭解佛的智慧。 不退轉的菩薩們，數量如同恒河沙數， 一心共同思索探求，也不能瞭解佛的智慧。 又告訴舍利弗（佛陀十大弟子之一，以智慧著稱）！無漏（指沒有煩惱和慾望）不可思議， 甚深微妙的佛法，我現在已經完全獲得， 只有我知道它的真實相狀，十方諸佛也是如此。 舍利弗應當知道！諸佛所說的話沒有差異。 對於佛所說的法，應當生起強大的信心， 世尊的佛法在久遠之後，應當說出真實之義。 告訴各位聲聞（聽聞佛法而修行的人）大眾，以及求緣覺乘（通過自身修行領悟佛法的人）， 我讓你們脫離痛苦的束縛，獲得涅槃（佛教的最高境界）， 佛以方便之力，示現三乘（聲聞乘、緣覺乘、菩薩乘）的教法， 眾生處處執著，引導他們令其解脫。
那時，大眾之中，有已經斷盡煩惱的阿羅漢（佛教修行者所能達到的最高果位），如阿若憍陳如（佛陀最早的五位弟子之一）等一千二百人，以及發聲聞、辟支佛心（即追求聲聞乘和緣覺乘）的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士），各自心中想著：『現在世尊，為何如此慇勤地稱讚方便法門，並且說：『佛所證得的法甚深難解，所說的話，意趣難以理解，一切聲聞、辟支佛都不能達到。』佛說唯一的解脫之義，我們也都通過此法到達涅槃，而現在卻不知道這個意義所指？』
那時，舍利弗，知道四眾（比丘、比丘尼、優婆塞、優婆夷）心中疑惑，自己也不明白，就對佛說：『世尊！因為什麼原因，如此慇勤地稱讚諸佛第一方便，甚深微妙難以理解的佛法？我從以前到現在，從未從佛那裡聽到過這樣的說法。現在四眾都心存疑惑，希望世尊，詳細地解說這件事。世尊！為何如此慇勤地稱讚甚深微妙難以理解的佛法？』
那時，舍利弗
【English Translation】 English version Like rice, sesame, bamboo, and reeds, filling the ten directions of the worlds, Even with one mind using subtle wisdom, through kalpas (eons) as numerous as the sands of the Ganges, If they all contemplate together, they cannot know the Buddha's wisdom. The non-retrogressing Bodhisattvas, their number like the sands of the Ganges, If they all seek and contemplate together, they also cannot know. Furthermore, tell Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The unconditioned (free from defilements and desires) is inconceivable, The profound and subtle Dharma (Buddhist teachings), I have now fully attained, Only I know its true nature, and the Buddhas of the ten directions are also like this. Shariputra, you should know! The words of all Buddhas are not different. Regarding the Dharma spoken by the Buddha, one should generate great faith, The World Honored One's Dharma, after a long time, should reveal the truth. Tell all the Shravakas (those who hear and practice the Dharma) and those seeking Pratyekabuddha-yana (those who attain enlightenment through their own efforts), I have released you from the bonds of suffering, and you have attained Nirvana (the ultimate state of liberation), The Buddha, through skillful means, shows the teachings of the Three Vehicles (Shravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana), Living beings are attached everywhere, guiding them to liberation.
At that time, among the assembly, there were Arhats (those who have attained the highest level of spiritual attainment in Theravada Buddhism) who had exhausted all defilements, such as Ajnatakaundinya (one of the first five disciples of the Buddha) and others, totaling one thousand two hundred people, as well as Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) who had aspired to the Shravaka and Pratyekabuddha paths. They each thought: 'Why is the World Honored One now so diligently praising skillful means, and saying: 'The Dharma attained by the Buddha is profound and difficult to understand, and the meaning of what is spoken is difficult to grasp, beyond the reach of all Shravakas and Pratyekabuddhas.' The Buddha speaks of one path to liberation, and we have also attained Nirvana through this Dharma, yet now we do not understand what this meaning refers to?'
At that time, Shariputra, knowing the doubts in the minds of the four assemblies (Bhikshus, Bhikshunis, Upasakas, and Upasikas), and not understanding himself, said to the Buddha: 'World Honored One! For what reason do you so diligently praise the foremost skillful means of the Buddhas, the profound, subtle, and difficult-to-understand Dharma? From the past until now, I have never heard such a teaching from the Buddha. Now the four assemblies are all in doubt, I hope the World Honored One will explain this matter in detail. World Honored One! Why do you so diligently praise the profound, subtle, and difficult-to-understand Dharma?'
At that time, Shariputra
，欲重宣此義，而說偈言：
「慧日大聖尊， 久乃說是法， 自說得如是， 力無畏三昧、 禪定解脫等， 不可思議法， 道場所得法， 無能發問者。 我意難可測， 亦無能問者； 無問而自說， 稱歎所行道， 智慧甚微妙， 諸佛之所得。 無漏諸羅漢， 及求涅槃者， 今皆墮疑網， 佛何故說是？ 其求緣覺者， 比丘比丘尼， 諸天龍鬼神、 及乾闥婆等， 相視懷猶豫， 瞻仰兩足尊， 是事為云何？ 愿佛為解說。 于諸聲聞眾， 佛說我第一， 我今自於智， 疑惑不能了， 為是究竟法？ 為是所行道？ 佛口所生子， 合掌瞻仰待， 愿出微妙音， 時為如實說。 諸天龍神等， 其數如恒沙， 求佛諸菩薩， 大數有八萬， 又諸萬億國， 轉輪聖王至， 合掌以敬心， 欲聞具足道。」
爾時佛告舍利弗：「止，止！不須復說。若說是事，一切世間諸天及人，皆當驚疑。」
舍利弗重白佛言：「世尊！惟愿說之，惟愿說之！所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利智慧明瞭，聞佛所說則能敬信。」
爾時舍利弗，欲重宣此義，而說偈言：
【現代漢語翻譯】 現代漢語譯本：爲了再次宣說這個道理，佛陀說了以下偈頌： 『智慧如太陽般偉大的聖尊，很久之後才說這個法， 親自說自己證得如此的境界，擁有力量、無畏、三昧（專注的狀態）， 禪定、解脫等等，這些不可思議的法， 在道場所證得的法，沒有人能夠發問。 我的心意難以測度，也沒有人能夠提問； 沒有被問而自己說出，稱讚所修行的道， 智慧極其微妙，是諸佛所證得的。 無漏的諸位羅漢（已斷絕煩惱的修行者），以及那些尋求涅槃（寂滅）的人， 現在都陷入疑惑的網中，佛陀為何要說這些？ 那些尋求緣覺（獨自覺悟的人）的人，比丘（出家男眾）、比丘尼（出家女眾）， 諸天、龍、鬼神，以及乾闥婆（天上的樂神）等， 互相看著，心中猶豫不決，瞻仰著兩足尊（佛陀）， 這件事究竟是怎麼回事？希望佛陀為我們解釋。 在所有的聲聞眾（聽聞佛法而修行的人）中，佛陀說我是第一， 我現在對於自己的智慧，也疑惑不能理解， 這究竟是最終的法？還是所修行的道？ 佛陀口中所生的弟子，合掌瞻仰等待， 希望佛陀發出微妙的聲音，及時為我們如實解說。 諸天、龍神等，他們的數量如恒河沙一樣多， 尋求佛陀的諸位菩薩，大數有八萬， 又有萬億國土的轉輪聖王（擁有統治世界的理想君主）來到， 合掌以恭敬的心，想要聽聞圓滿的道。』 這時，佛陀告訴舍利弗（佛陀的十大弟子之一，以智慧著稱）：『停止，停止！不需要再說。如果說這件事，一切世間的天人和人類，都會感到驚疑。』 舍利弗再次對佛陀說：『世尊！唯愿您說，唯愿您說！這是為什麼呢？因為這個法會中有無數百千萬億阿僧祇（極大的數字）的眾生，他們曾經見過諸佛，根器敏銳，智慧明瞭，聽到佛陀所說就能敬信。』 這時，舍利弗爲了再次宣說這個道理，說了以下偈頌：
【English Translation】 English version: To reiterate this meaning, the Buddha spoke in verses: 'The great and holy one, the sun of wisdom, after a long time, speaks this Dharma, Personally declaring that he has attained such a state, possessing power, fearlessness, samadhi (state of concentration), Meditation, liberation, and so on, these inconceivable Dharmas, The Dharma attained in the Bodhi-mandala (place of enlightenment), no one is able to ask about it. My mind is difficult to fathom, and there is no one who can ask; Without being asked, he speaks of his own accord, praising the path he has practiced, Wisdom is extremely subtle, it is what all Buddhas have attained. The Arhats (those who have eradicated afflictions) without outflows, and those who seek Nirvana (extinction of suffering), Now they are all caught in a net of doubt, why does the Buddha speak of these things? Those who seek Pratyekabuddha (solitary realizers), Bhikshus (monks), Bhikshunis (nuns), Devas (gods), dragons, ghosts, and spirits, as well as Gandharvas (celestial musicians), etc., Look at each other, hesitating in their hearts, gazing up at the Two-Footed Honored One (the Buddha), What exactly is this matter? We wish the Buddha would explain it for us. Among all the Sravakas (disciples who hear the Dharma), the Buddha said I am the foremost, Now, regarding my own wisdom, I am also doubtful and cannot understand, Is this the ultimate Dharma? Or is it the path that is practiced? The disciples born from the Buddha's mouth, with palms joined, gaze up and wait, We hope the Buddha will utter a subtle sound, and explain it truthfully for us in due time. The Devas, dragons, and spirits, their number is like the sands of the Ganges, The Bodhisattvas who seek the Buddha, their great number is eighty thousand, Also, the Chakravartin Kings (ideal universal monarchs) from billions of lands have come, With palms joined and respectful hearts, they wish to hear the complete path.' At that time, the Buddha said to Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Stop, stop! There is no need to speak further. If this matter is spoken, all the Devas and humans in the world will be surprised and doubtful.' Sariputra again said to the Buddha: 'World Honored One! We wish that you would speak, we wish that you would speak! Why is that? Because in this assembly, there are countless hundreds of millions of billions of Asankhyeya (immense number) beings, who have seen Buddhas before, their faculties are sharp, their wisdom is clear, and when they hear what the Buddha says, they will be able to believe with respect.' At that time, Sariputra, wishing to reiterate this meaning, spoke in verses:
「法王無上尊， 惟說愿勿慮； 是會無量眾， 有能敬信者。」
佛復止舍利弗：「若說是事，一切世間天、人、阿修羅，皆當驚疑，增上慢比丘將墜于大坑。」
爾時世尊，重說偈言：
「止！止！不須說， 我法妙難思； 諸增上慢者， 聞必不敬信。」
爾時舍利弗重白佛言：「世尊！惟愿說之，惟愿說之！今此會中如我等比，百千萬億世世已曾從佛受化，如此人等必能敬信，長夜安隱多所饒益。」
爾時舍利弗，欲重宣此義，而說偈言：
「無上兩足尊， 愿說第一法； 我為佛長子， 惟垂分別說。 是會無量眾， 能敬信此法， 佛已曾世世， 教化如是等， 皆一心合掌， 欲聽受佛語。 我等千二百， 及余求佛者， 愿為此眾故， 惟垂分別說； 是等聞此法， 則生大歡喜。」
爾時世尊告舍利弗：「汝已慇勤三請，豈得不說？汝今諦聽，善思念之，吾當為汝分別解說。」
說此語時，會中有比丘、比丘尼、優婆塞、優婆夷五千人等，即從座起，禮佛而退。所以者何？此輩罪根深重，及增上慢，未得謂得，未證謂證，有如此失，是以不住。世尊默然而不制止。
爾時佛告舍利弗：「我今此眾，無
【現代漢語翻譯】 現代漢語譯本 『法王』（佛陀的尊稱）至高無上，請您只管宣說，不必擔憂； 這個法會中有無數的聽眾，其中有能夠恭敬信受的人。 佛陀再次阻止『舍利弗』（佛陀十大弟子之一，以智慧著稱）說：『如果宣說此事，一切世間的天、人、阿修羅（一種非天神，常與天神對抗）都會感到驚疑，那些增上慢（自以為是，未得謂得）的比丘將會墜入大坑。』 這時，世尊再次以偈語說道： 『停止！停止！不必再說，我的法微妙難以思議； 那些增上慢的人，聽了必定不會恭敬信受。』 這時，『舍利弗』再次對佛陀說：『世尊！唯愿您宣說，唯愿您宣說！現在這個法會中，像我們這樣的人，百千萬億世以來都曾從佛陀那裡接受教化，這些人必定能夠恭敬信受，長夜安穩，多有饒益。』 這時，『舍利弗』爲了再次闡明這個意思，而說了偈語： 『至高無上的兩足尊（佛陀的尊稱），愿您宣說第一妙法； 我作為佛陀的長子，唯愿您詳細分別解說。 這個法會中有無數的聽眾，能夠恭敬信受此法， 佛陀您在過去世中，已經教化過這些人， 他們都一心合掌，想要聽受佛陀的教誨。 我們一千二百人，以及其他求佛道的人， 爲了這些聽眾的緣故，唯愿您詳細分別解說； 這些人聽聞此法，就會生起大歡喜。』 這時，世尊告訴『舍利弗』：『你已經慇勤地請求了三次，怎麼能不說呢？你現在仔細聽，好好思量，我將為你分別解說。』 當說這話時，法會中有比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）五千人等，立即從座位上站起來，向佛陀頂禮後退席。這是為什麼呢？這些人罪根深重，而且增上慢，沒有得到（道果）卻說得到了，沒有證悟卻說證悟了，有這樣的過失，所以不能安住。世尊默然，沒有制止他們。 這時，佛陀告訴『舍利弗』：『我現在的這個法會中，沒有
【English Translation】 English version 'King of Dharma' (an honorific title for the Buddha), the most supreme, please just speak, do not worry; In this assembly, there are countless listeners, among whom there are those who can respectfully believe and accept. The Buddha again stopped 'Sariputra' (one of the Buddha's ten great disciples, known for his wisdom) saying, 'If this matter is spoken, all beings in the world, including gods, humans, and Asuras (a type of non-god, often in conflict with gods), will be surprised and doubtful, and those arrogant Bhikkhus (monks) will fall into a great pit.' At this time, the World Honored One again spoke in verse: 'Stop! Stop! There is no need to speak further, my Dharma is subtle and difficult to comprehend; Those who are arrogant, upon hearing it, will certainly not respectfully believe and accept.' At this time, 'Sariputra' again said to the Buddha, 'World Honored One! I beseech you to speak, I beseech you to speak! In this assembly now, those like us, for hundreds of millions of lifetimes, have received teachings from the Buddha, these people will certainly be able to respectfully believe and accept, and will have peace and benefit for a long time.' At this time, 'Sariputra', in order to further clarify this meaning, spoke in verse: 'The most supreme two-legged honored one (an honorific title for the Buddha), I beseech you to speak the first wonderful Dharma; I, as the eldest son of the Buddha, beseech you to explain in detail. In this assembly, there are countless listeners, who can respectfully believe and accept this Dharma, Buddha, in past lives, you have already taught these people, They all join their palms together with one mind, wanting to hear the Buddha's teachings. We, the twelve hundred, and others who seek the Buddha's path, For the sake of these listeners, I beseech you to explain in detail; These people, upon hearing this Dharma, will generate great joy.' At this time, the World Honored One told 'Sariputra', 'You have earnestly requested three times, how can I not speak? Now listen carefully, contemplate well, and I will explain it to you in detail.' When these words were spoken, in the assembly, there were five thousand Bhikkhus, Bhikkhunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), who immediately rose from their seats, bowed to the Buddha, and withdrew. Why is this? These people have deep roots of sin, and are arrogant, claiming to have attained what they have not, claiming to have realized what they have not, having such faults, therefore they cannot remain. The World Honored One remained silent and did not stop them. At this time, the Buddha told 'Sariputra', 'In this assembly of mine now, there are no
復枝葉，純有貞實。舍利弗！如是增上慢人，退亦佳矣！汝今善聽，當爲汝說。」
舍利弗言：「唯然，世尊！愿樂欲聞。」
佛告舍利弗：「如是妙法，諸佛如來時乃說之，如優曇缽華時一現耳。舍利弗！汝等當信，佛之所說言不虛妄。舍利弗！諸佛隨宜說法，意趣難解。所以者何？我以無數方便，種種因緣、譬喻言辭，演說諸法，是法非思量、分別之所能解，惟有諸佛乃能知之。所以者何？諸佛世尊，惟以一大事因緣故出現於世。舍利弗！云何名諸佛世尊惟以一大事因緣故出現於世？諸佛世尊，欲令眾生開佛知見使得清凈故，出現於世；欲示眾生佛知見故，出現於世；欲令眾生悟佛知見故，出現於世；欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」
佛告舍利弗：「諸佛如來，但教化菩薩，諸有所作常為一事，惟以佛之知見示悟眾生。舍利弗！如來但以一佛乘故，為眾生說法，無有餘乘若二若三。舍利弗！一切十方諸佛，法亦如是。舍利弗！過去諸佛，以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故，是諸眾生，從諸佛聞法究竟皆得一切種智。舍利弗！未來諸佛當出於世，亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演
【現代漢語翻譯】 現代漢語譯本：枝葉繁複，卻不純粹真實。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！像這樣增上慢（adhimāna，未證得實際的修行境界，卻自以為已證得）的人，退去也罷！你現在好好聽著，我將為你解說。 舍利弗說：『是的，世尊（Bhagavat，佛陀的尊稱）！我非常樂意聽聞。』 佛陀告訴舍利弗：『像這樣微妙的佛法，諸佛如來（Tathāgata，佛陀的稱號之一）偶爾才會宣說，就像優曇缽花（udumbara，傳說中三千年一開的稀有花）一樣難得一見。舍利弗！你們應當相信，佛所說的話絕非虛妄。舍利弗！諸佛根據眾生的根器而說法，其真實意趣難以理解。這是為什麼呢？我用無數方便法門，種種因緣、譬喻和言辭，來闡述諸法，這些法不是通過思量和分別就能理解的，只有諸佛才能真正知曉。這是為什麼呢？諸佛世尊，只因一個重大因緣才出現於世。舍利弗！什麼叫做諸佛世尊只因一個重大因緣才出現於世呢？諸佛世尊，爲了讓眾生開啟佛的知見，使其清凈，才出現於世；爲了向眾生展示佛的知見，才出現於世；爲了讓眾生領悟佛的知見，才出現於世；爲了讓眾生進入佛的知見之道，才出現於世。舍利弗！這就是諸佛因一個重大因緣而出現於世的原因。』 佛陀告訴舍利弗：『諸佛如來，只教化菩薩（bodhisattva，發願要成佛的修行者），他們所做的一切都是爲了一個目的，就是用佛的知見來開示和啓發眾生。舍利弗！如來只用一佛乘（ekayāna，唯一能引導眾產生佛的教法）來為眾生說法，沒有其他的乘，無論是二乘還是三乘。舍利弗！十方一切諸佛，他們的教法也是如此。舍利弗！過去的諸佛，用無量無數的方便法門，種種因緣、譬喻和言辭，來為眾生闡述諸法，這些法都是爲了一個佛乘，這些眾生，從諸佛那裡聽聞佛法，最終都能獲得一切種智（sarvajñāna，佛陀所具有的智慧）。舍利弗！未來的諸佛將要出現於世，也會用無量無數的方便法門，種種因緣、譬喻和言辭，來為眾生闡述諸法。
【English Translation】 English version: The branches and leaves are luxuriant, but they are not pure and true. Śāriputra! Such arrogant people, it is good that they retreat! Now listen carefully, and I will explain it to you. Śāriputra said, 'Yes, World Honored One (Bhagavat)! I am eager to hear.' The Buddha told Śāriputra, 'Such wonderful Dharma, the Buddhas, the Tathāgatas, only speak of it occasionally, like the udumbara flower that rarely appears. Śāriputra! You should believe that what the Buddha says is not false. Śāriputra! The Buddhas teach according to the capacities of beings, and their true meaning is difficult to understand. Why is this? I use countless skillful means, various causes and conditions, parables and words, to explain the Dharma. This Dharma cannot be understood through thinking and discrimination, only the Buddhas can truly know it. Why is this? The Buddhas, the World Honored Ones, only appear in the world because of one great cause and condition. Śāriputra! What is meant by the Buddhas, the World Honored Ones, only appearing in the world because of one great cause and condition? The Buddhas, the World Honored Ones, appear in the world to enable beings to open the Buddha's knowledge and vision and make it pure; they appear in the world to show beings the Buddha's knowledge and vision; they appear in the world to enable beings to awaken to the Buddha's knowledge and vision; they appear in the world to enable beings to enter the path of the Buddha's knowledge and vision. Śāriputra! This is why the Buddhas appear in the world because of one great cause and condition.' The Buddha told Śāriputra, 'The Buddhas, the Tathāgatas, only teach bodhisattvas, and everything they do is for one purpose, which is to use the Buddha's knowledge and vision to enlighten and inspire beings. Śāriputra! The Tathāgata only uses the One Buddha Vehicle (ekayāna) to teach beings, there are no other vehicles, whether two or three. Śāriputra! All the Buddhas in the ten directions, their teachings are also like this. Śāriputra! The Buddhas of the past, used countless skillful means, various causes and conditions, parables and words, to explain the Dharma to beings, and these teachings were all for the sake of the One Buddha Vehicle. These beings, having heard the Dharma from the Buddhas, will ultimately attain all-knowing wisdom (sarvajñāna). Śāriputra! The Buddhas of the future will appear in the world, and they will also use countless skillful means, various causes and conditions, parables and words, to explain the Dharma to beings.'
說諸法，是法皆為一佛乘故，是諸眾生從佛聞法，究竟皆得一切種智。舍利弗！現在十方無量百千萬億佛土中諸佛世尊，多所饒益安樂眾生，是諸佛亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故，是諸眾生從佛聞法，究竟皆得一切種智。舍利弗！是諸佛但教化菩薩，欲以佛之知見示眾生故，欲以佛之知見悟眾生故，欲令眾生入佛知見道故。舍利弗！我今亦復如是，知諸眾生有種種欲深心所著，隨其本性，以種種因緣、譬喻言辭，方便力故而為說法。舍利弗！如此皆為得一佛乘一切種智故。舍利弗！十方世界中尚無二乘，何況有三。
「舍利弗！諸佛出於五濁惡世，所謂劫濁、煩惱濁、眾生濁、見濁、命濁，如是，舍利弗！劫濁亂時，眾生垢重，慳貪、嫉妒，成就諸不善根故，諸佛以方便力，於一佛乘分別說三。舍利弗！若我弟子，自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事，此非佛弟子，非阿羅漢，非辟支佛。又舍利弗！是諸比丘、比丘尼，自謂已得阿羅漢，是最後身究竟涅槃，便不復志求阿耨多羅三藐三菩提，當知此輩，皆是增上慢人。所以者何？若有比丘實得阿羅漢，若不信此法，無有是處，除佛滅度后現前無佛。所以者何？佛滅度后，如是等經受持、讀誦
【現代漢語翻譯】 現代漢語譯本：佛陀說一切法，這些法都是爲了引導眾生進入唯一的佛乘，所以眾生從佛陀那裡聽聞佛法，最終都能獲得一切種智（佛陀的智慧）。舍利弗（佛陀的十大弟子之一，以智慧著稱）！現在十方無量百千萬億佛土中的諸佛世尊，都在廣泛地利益和安樂眾生。這些佛陀也用無量無數的方便法門，通過種種因緣、譬喻和言辭，為眾生演說諸法，這些法都是爲了引導眾生進入唯一的佛乘，所以眾生從佛陀那裡聽聞佛法，最終都能獲得一切種智。舍利弗！這些佛陀只是教化菩薩，目的是爲了讓眾生開示佛的知見，讓眾生領悟佛的知見，讓眾生進入佛的知見之道。舍利弗！我現在也是這樣，知道眾生有種種慾望和深層的執著，我隨順他們的本性，用種種因緣、譬喻和言辭，以方便之力為他們說法。舍利弗！這些都是爲了讓他們最終獲得唯一的佛乘和一切種智。舍利弗！十方世界中尚且沒有二乘（聲聞乘和緣覺乘），更何況有三乘（菩薩乘）呢？ 舍利弗！諸佛出現在五濁惡世（劫濁、煩惱濁、眾生濁、見濁、命濁），是這樣的，舍利弗！在劫濁混亂的時候，眾生的垢染深重，慳貪、嫉妒，成就各種不善的根源，所以諸佛以方便之力，在唯一的佛乘中分別說三乘。舍利弗！如果我的弟子，自認為是阿羅漢（斷盡煩惱，證得涅槃的聖者）或辟支佛（無師自悟的聖者），卻不聽聞、不知道諸佛如來只是教化菩薩的事情，那麼這些人就不是佛的弟子，不是阿羅漢，也不是辟支佛。還有，舍利弗！那些比丘（出家男眾）和比丘尼（出家女眾），自認為已經證得阿羅漢果，認為這是最後一次生命，最終進入涅槃，便不再追求阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧），應當知道這些人都是增上慢人（未證得聖果卻自認為已證得的人）。為什麼呢？如果有的比丘真的證得了阿羅漢果，卻不相信這個法，這是不可能的，除非是在佛陀滅度后，沒有佛陀在世的時候。為什麼呢？因為佛陀滅度后，像這樣的經典會被受持、讀誦。
【English Translation】 English version: The Buddha speaks of all dharmas, and these dharmas are all for the sake of the One Buddha Vehicle. Therefore, all sentient beings who hear the Dharma from the Buddha will ultimately attain all-knowing wisdom (Buddha's wisdom). Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The Buddhas, World Honored Ones, in the immeasurable hundreds of thousands of millions of Buddha lands in the ten directions, are greatly benefiting and bringing peace to sentient beings. These Buddhas also use immeasurable and countless expedient means, various causes and conditions, parables, and words to expound the dharmas for sentient beings. These dharmas are all for the sake of the One Buddha Vehicle. Therefore, all sentient beings who hear the Dharma from the Buddha will ultimately attain all-knowing wisdom. Shariputra! These Buddhas only teach and transform Bodhisattvas, desiring to reveal the Buddha's knowledge and vision to sentient beings, desiring to awaken sentient beings to the Buddha's knowledge and vision, and desiring to lead sentient beings onto the path of the Buddha's knowledge and vision. Shariputra! I am also like this now. Knowing that sentient beings have various desires and deep attachments, I follow their inherent nature and use various causes and conditions, parables, and words, with the power of expedient means, to expound the Dharma for them. Shariputra! All of this is for the sake of attaining the One Buddha Vehicle and all-knowing wisdom. Shariputra! In the worlds of the ten directions, there are not even two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), how much less three vehicles (Bodhisattva Vehicle)? Shariputra! The Buddhas appear in the evil world of the five turbidities (the turbidity of the kalpa, the turbidity of afflictions, the turbidity of sentient beings, the turbidity of views, and the turbidity of life). It is like this, Shariputra! When the turbidity of the kalpa is chaotic, the defilements of sentient beings are heavy, they are stingy and jealous, and they cultivate various unwholesome roots. Therefore, the Buddhas use the power of expedient means to separately speak of the three vehicles within the One Buddha Vehicle. Shariputra! If my disciples consider themselves Arhats (saints who have extinguished all afflictions and attained Nirvana) or Pratyekabuddhas (saints who attain enlightenment without a teacher), but do not hear or know that the Tathagatas only teach and transform Bodhisattvas, then these people are not disciples of the Buddha, not Arhats, and not Pratyekabuddhas. Furthermore, Shariputra! Those Bhikshus (ordained monks) and Bhikshunis (ordained nuns) who consider themselves to have already attained the Arhat fruit, and believe that this is their last life and that they will ultimately enter Nirvana, and therefore no longer seek Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, i.e., the wisdom of the Buddha), you should know that these people are all arrogant. Why is this? If a Bhikshu has truly attained the Arhat fruit, but does not believe in this Dharma, this is impossible, unless it is after the Buddha's Parinirvana, when there is no Buddha in the world. Why is this? Because after the Buddha's Parinirvana, scriptures like this will be upheld and recited.
、解其義者，是人難得，若遇余佛，於此法中便得決了。舍利弗！汝等當一心信解，受持佛語。諸佛如來言無虛妄，無有餘乘，惟一佛乘。」
爾時世尊，欲重宣此義，而說偈言：
「比丘比丘尼， 有懷增上慢， 優婆塞我慢， 優婆夷不信， 如是四眾等， 其數有五千， 不自見其過， 于戒有缺漏， 護惜其瑕疵， 是小智已出， 眾中之糟糠， 佛威德故去， 斯人鮮福德， 不堪受是法。 此眾無枝葉， 惟有諸貞實， 舍利弗善聽， 諸佛所得法， 無量方便力， 而為眾生說。 眾生心所念， 種種所行道， 若干諸欲性， 先世善惡業， 佛悉知是已， 以諸緣譬喻， 言辭方便力， 令一切歡喜。 或說修多羅， 伽陀及本事， 本生未曾有， 亦說于因緣， 譬喻並祇夜， 優波提舍經。 鈍根樂小法， 貪著于生死， 于諸無量佛， 不行深妙道， 眾苦所惱亂， 為是說涅槃。 我設是方便， 令得入佛慧， 未曾說汝等， 當得成佛道。 所以未曾說， 說時未至故， 今正是其時， 決定說大乘。 我此九部法， 隨順眾生說， 入大乘為本， 以故說是經。
【現代漢語翻譯】 現代漢語譯本：能夠理解其中含義的人，是很難得的，如果遇到其他佛，也能從這個法中得到決斷和了悟。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你們應當一心信解，接受並奉持佛的教誨。諸佛如來所說的話沒有虛妄，沒有其他的乘（yāna，佛教的修行方法和境界），只有唯一的佛乘（buddhayāna，成佛之道）。 當時，世尊爲了再次宣說這個道理，就說了以下偈頌： 『比丘（bhikṣu，佛教出家男眾）、比丘尼（bhikṣuṇī，佛教出家女眾），心中懷有增上慢（adhimāna，未證得道卻自以為證得），優婆塞（upāsaka，在家男居士）有我慢（māna，驕傲自大），優婆夷（upāsikā，在家女居士）不相信，像這樣的四眾弟子，人數有五千，他們看不到自己的過錯，在戒律上有缺失，還護著自己的缺點，這些小智慧的人已經離開了，他們是眾生中的糟粕，因為佛的威德而離去，這些人福德淺薄，不堪接受這個法。 這個集會中沒有枝葉，只有那些真正誠實的人。舍利弗（Śāriputra）你要好好聽，諸佛所證得的法，用無量的方便之力，為眾生宣說。眾生心中所想的，各種所行之道，各種不同的慾望習性，前世所造的善惡業，佛都知道這些，用各種因緣譬喻，用言辭方便之力，讓一切眾生都歡喜。 或者說修多羅（sūtra，佛經），伽陀（gāthā，偈頌）以及本事（itivṛttaka，佛陀或弟子過去世的經歷），本生（jātaka，佛陀前世的經歷），未曾有（adbhutadharma，神奇的事蹟），也說因緣（nidāna，事物產生的條件），譬喻（upamā，比喻），祇夜（geya，重頌），優波提舍（upadeśa，論議）。 那些根器遲鈍的人喜歡小乘法，貪戀執著于生死輪迴，對於無量諸佛，不行深奧微妙的道，被各種痛苦所困擾，所以為他們說涅槃（nirvāṇa，寂滅）。我設立這些方便法門，是爲了讓他們進入佛的智慧，我從未說過你們會成就佛道。 之所以沒有說過，是因為時機未到，現在正是時候，決定宣說大乘（mahāyāna，菩薩乘）。我所說的這九部法，是隨順眾生的根性而說的，最終都是爲了進入大乘，所以才說這部經。
【English Translation】 English version: Those who understand its meaning are rare. If they encounter other Buddhas, they will also be able to resolve and understand this Dharma. Śāriputra! You should wholeheartedly believe and understand, accept and uphold the Buddha's teachings. The words of all Buddhas and Tathāgatas are not false; there is no other vehicle, only the one Buddha Vehicle (buddhayāna). At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'Bhikkhus (monks) and bhikkhunis (nuns), who harbor arrogance, upāsakas (male lay devotees) with pride, and upāsikās (female lay devotees) who lack faith, these four groups of disciples, numbering five thousand, do not see their own faults, have deficiencies in the precepts, and protect their flaws. These people of small wisdom have already left. They are the dregs of the assembly, and they departed due to the Buddha's majestic power. These people have little merit and are not capable of receiving this Dharma. In this assembly, there are no branches and leaves, only those who are truly honest. Śāriputra, listen well. The Dharma attained by all Buddhas is spoken to sentient beings with immeasurable skillful means. The thoughts in sentient beings' minds, the various paths they follow, the different desires and natures, and the good and bad karma they have created in past lives, the Buddha knows all of these. Using various causes and conditions as metaphors, and with the power of skillful speech, the Buddha makes all beings happy. Sometimes he speaks of sūtras (scriptures), gāthās (verses), itivṛttakas (stories of past lives), jātakas (birth stories), adbhutadharmas (miraculous events), and also speaks of nidānas (causes and conditions), upamās (parables), geyas (repeated verses), and upadeśas (commentaries). Those with dull faculties are fond of the Small Vehicle, clinging to the cycle of birth and death. They do not practice the profound and subtle path of the countless Buddhas. They are troubled by various sufferings, so for them, Nirvana (liberation) is spoken. I establish these skillful means to enable them to enter the Buddha's wisdom. I have never said that you will attain Buddhahood. The reason I have not said it is because the time was not right. Now is the right time to definitively speak of the Mahāyāna (Great Vehicle). These nine divisions of Dharma that I have spoken are in accordance with the capacities of sentient beings. Ultimately, they are all for entering the Mahāyāna, and that is why this scripture is spoken.'
有佛子心凈， 柔軟亦利根， 無量諸佛所， 而行深妙道， 為此諸佛子， 說是大乘經。 我記如是人， 來世成佛道， 以深心念佛， 修持凈戒故。 此等聞得佛， 大喜充遍身， 佛知彼心行， 故為說大乘。 聲聞若菩薩， 聞我所說法， 乃至於一偈， 皆成佛無疑。 十方佛土中， 惟有一乘法， 無二亦無三， 除佛方便說， 但以假名字， 引導于眾生。 說佛智慧故， 諸佛出於世， 惟此一事實， 餘二則非真。 終不以小乘， 濟度于眾生， 佛自住大乘， 如其所得法。 定慧力莊嚴， 以此度眾生， 自證無上道， 大乘平等法。 若以小乘化， 乃至於一人， 我則墮慳貪， 此事為不可。 若人信歸佛， 如來不欺誑， 亦無貪嫉意， 斷諸法中惡， 故佛於十方， 而獨無所畏。 我以相嚴身， 光明照世間， 無量眾所尊， 為說實相印。 舍利弗當知！ 我本立誓願， 欲令一切眾， 如我等無異。 如我昔所愿， 今者已滿足， 化一切眾生， 皆令入佛道。 若我遇眾生， 儘教以佛道， 無智者錯亂， 迷惑不受教。 我知此
【現代漢語翻譯】 現代漢語譯本 有佛弟子心性清凈，心地柔軟且根性銳利， 他們在無量諸佛處，修行深奧微妙的道法， 爲了這些佛弟子，佛陀宣說大乘經典。 我記述這些人，未來世將成就佛道， 因為他們以深切的心念佛，並修持清凈的戒律。 這些人聽到自己將成佛，心中充滿歡喜，遍及全身。 佛陀知道他們的心意和修行，所以為他們宣說大乘佛法。 無論是聲聞（聽聞佛法而修行的人）還是菩薩（立志成佛的修行者）， 聽到我所說的法，哪怕只是一句偈語， 都必定能成就佛果，毫無疑問。 在十方佛土中，只有唯一的大乘佛法， 沒有二乘（聲聞乘和緣覺乘）也沒有三乘（聲聞乘、緣覺乘和菩薩乘）， 除非是佛陀爲了方便教化而說的方便法門， 只是用假名來引導眾生。 爲了宣說佛的智慧，諸佛才出現於世間， 只有這一個事實是真實的，其餘的二乘之法並非真實。 佛陀最終不會用小乘佛法來救度眾生， 佛陀自己安住于大乘佛法，如同他所證悟的法一樣。 以禪定和智慧的力量來莊嚴自身，用此來度化眾生， 親自證悟無上之道，這是大乘平等之法。 如果用小乘佛法來教化，哪怕只教化一個人， 我就會墮入慳吝和貪婪，這是絕對不可能的。 如果有人信奉歸依佛陀，如來不會欺騙他們， 也沒有貪婪和嫉妒之心，斷除一切法中的惡行， 所以佛陀在十方世界中，獨一無所畏懼。 我以莊嚴的相貌裝飾自身，光明照耀世間， 受到無量眾生的尊敬，為他們宣說實相之印。 舍利弗（佛陀的十大弟子之一）你應當知道！ 我本來立下誓願， 想要讓一切眾生，都和我一樣，沒有差別。 如同我過去所發的誓願，現在已經滿足了， 教化一切眾生，都讓他們進入佛道。 如果我遇到眾生，都教導他們佛道， 沒有智慧的人會錯亂，迷惑而不接受教導。 我知道這些。
【English Translation】 English version There are Buddha's disciples with pure minds, Gentle and also with sharp faculties, In the presence of countless Buddhas, They practice the profound and subtle path, For these disciples of the Buddha, The Great Vehicle Sutra is preached. I record that these people, In future lives will achieve Buddhahood, Because they deeply contemplate the Buddha, And uphold pure precepts. These ones, hearing they will attain Buddhahood, Are filled with great joy throughout their bodies, The Buddha knows their minds and practices, Therefore, he preaches the Great Vehicle. Whether they are Sravakas (those who hear the teachings) or Bodhisattvas (those who aspire to Buddhahood), Hearing the Dharma I preach, Even just one verse, They will undoubtedly achieve Buddhahood. In the Buddha lands of the ten directions, There is only the One Vehicle Dharma, There is no second nor third, Except for the expedient teachings of the Buddha, Which are just provisional names, To guide sentient beings. To preach the wisdom of the Buddha, The Buddhas appear in the world, Only this one fact is true, The other two are not real. Ultimately, the Buddha does not use the Small Vehicle, To liberate sentient beings, The Buddha himself dwells in the Great Vehicle, According to the Dharma he has attained. Adorned with the power of Samadhi (meditative concentration) and wisdom, With this, he liberates sentient beings, Personally realizing the unsurpassed path, The Great Vehicle is the Dharma of equality. If I were to teach with the Small Vehicle, Even to just one person, I would fall into stinginess and greed, This is impossible. If people believe and take refuge in the Buddha, The Tathagata (Buddha) does not deceive, Nor does he have greed or jealousy, He cuts off all evil in the Dharma, Therefore, the Buddha in the ten directions, Is uniquely without fear. I adorn myself with marks, My light illuminates the world, Honored by countless beings, I preach the seal of true reality. Sariputra (one of the Buddha's ten great disciples), you should know! I originally made a vow, To make all beings, Like me, without difference. As my past vows, Now have been fulfilled, Transforming all sentient beings, Leading them all into the Buddha's path. If I encounter sentient beings, I teach them all the Buddha's path, Those without wisdom will be confused, Deluded and not accept the teachings. I know this.
眾生， 未曾修善本， 堅著於五欲， 癡愛故生惱， 以諸欲因緣， 墜墮三惡道， 輪迴六趣中， 備受諸苦毒， 受胎之微形， 世世常增長。 薄德少福人， 眾苦所逼迫， 入邪見稠林， 若有若無等， 依止此諸見， 具足六十二， 深著虛妄法， 堅受不可舍， 我慢自矜高， 諂曲心不實， 于千萬億劫， 不聞佛名字， 亦不聞正法， 如是人難度。 是故舍利弗！ 我為設方便， 說諸盡苦道， 示之以涅槃。 我雖說涅槃， 是亦非真滅， 諸法從本來， 常自寂滅相。 佛子行道已， 來世得作佛， 我有方便力， 開示三乘法。 一切諸世尊， 皆說一乘道， 今此諸大眾， 皆應除疑惑， 諸佛語無異， 惟一無二乘。 過去無數劫， 無量滅度佛， 百千萬億種， 其數不可量， 如是諸世尊， 種種緣譬喻， 無數方便力， 演說諸法相。 是諸世尊等， 皆說一乘法， 化無量眾生， 令入于佛道。 又諸大聖主， 知一切世間， 天人群生類， 深心之所欲， 更以異方便， 助顯第一義。 若有眾生類， 值諸過去佛， 若聞法佈施，
【現代漢語翻譯】 現代漢語譯本 眾生，沒有修習善的根本， 執著於五欲（色、聲、香、味、觸），因癡愛而生煩惱， 因為各種慾望的因緣，墜落到三惡道（地獄、餓鬼、畜生）， 在六道輪迴中，遭受各種痛苦， 受胎時微小的形體，世世代代不斷增長。 福德淺薄的人，被各種痛苦逼迫， 進入邪見的稠林，執著于『有』或『無』等觀念， 依止這些邪見，具足六十二種邪見， 深深執著于虛妄的法，堅決不肯捨棄， 我慢自大，諂媚虛偽，內心不真實， 在千萬億劫中，聽不到佛的名字， 也聽不到正法，這樣的人很難度化。 所以，舍利弗（佛陀十大弟子之一，以智慧著稱）！我爲了方便， 宣說各種滅苦的道路，向他們展示涅槃（寂滅，解脫）。 我雖然說涅槃，但這也不是真正的滅， 諸法從本來就是，常處於寂滅的狀態。 佛的弟子修行之後，來世可以成佛， 我有方便的力量，開示三乘（聲聞乘、緣覺乘、菩薩乘）的法。 一切諸佛世尊，都說一乘（佛乘）之道， 現在這些大眾，都應該消除疑惑， 諸佛所說沒有差異，只有唯一的一乘，沒有二乘。 過去無數劫，有無量滅度的佛， 有百千萬億種，其數量不可衡量， 這些諸佛世尊，用各種因緣譬喻， 用無數方便的力量，演說諸法的實相。 這些諸佛世尊，都說一乘法， 教化無量眾生，讓他們進入佛道。 還有那些大聖主，知道一切世間， 天人等眾生，內心深處的慾望， 再用不同的方便，幫助顯明第一義（最高的真理）。 如果有眾生，遇到過去的諸佛， 如果聽聞佛法並佈施，
【English Translation】 English version Sentient beings, have not cultivated the roots of goodness, Firmly attached to the five desires (form, sound, smell, taste, touch), they generate afflictions due to ignorant love, Due to the causes and conditions of various desires, they fall into the three evil paths (hell, hungry ghosts, animals), In the cycle of the six realms, they endure all kinds of suffering, The tiny form at conception grows constantly in each lifetime. People with little virtue and few blessings are oppressed by various sufferings, They enter the dense forest of wrong views, clinging to notions of 'existence' or 'non-existence', Relying on these views, they possess sixty-two wrong views, Deeply attached to illusory dharmas, they firmly refuse to abandon them, Arrogant and conceited, they are flattering and deceitful, their hearts are not genuine, For countless eons, they do not hear the name of the Buddha, Nor do they hear the true Dharma, such people are difficult to liberate. Therefore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! I set up expedient means, To explain the paths to the cessation of suffering, and show them Nirvana (extinction, liberation). Although I speak of Nirvana, this is not true extinction, All dharmas are originally, always in a state of quiescence. After the Buddha's disciples practice, they can become Buddhas in future lives, I have the power of expedient means to reveal the teachings of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). All the World Honored Ones, all speak of the One Vehicle (Buddha Vehicle) path, Now, all these assemblies should dispel their doubts, The words of all Buddhas are not different, there is only the One Vehicle, not two. In the past countless eons, there were immeasurable Buddhas who attained Nirvana, There were hundreds of millions of kinds, their number cannot be measured, These World Honored Ones, used various causes, conditions, and metaphors, With countless expedient means, they expounded the true nature of all dharmas. These World Honored Ones, all spoke of the One Vehicle Dharma, Transforming immeasurable sentient beings, leading them to enter the Buddha path. Also, those great holy lords, know all the world, The deep desires of beings such as gods and humans, They further use different expedient means to help reveal the supreme meaning (the highest truth). If there are sentient beings, who encounter the Buddhas of the past, If they hear the Dharma and give alms,
或持戒忍辱， 精進禪智等， 種種修福慧， 如是諸人等， 皆已成佛道。 諸佛滅度已， 若人善軟心， 如是諸眾生， 皆已成佛道。 諸佛滅度已， 供養舍利者， 起萬億種塔， 金銀及頗梨， 車𤦲與馬瑙， 玫瑰琉璃珠， 清凈廣嚴飾， 莊校于諸塔； 或有起石廟， 栴檀及沉水， 木榓並余材， 磚瓦泥土等， 若於曠野中， 積土成佛廟； 乃至童子戲， 聚沙為佛塔； 如是諸人等， 皆已成佛道。 若人為佛故， 建立諸形像， 刻雕成眾相， 皆已成佛道。 或以七寶成， 鍮石赤白銅， 白镴及鉛錫， 鐵木及與泥， 或以膠漆布， 嚴飾作佛像； 如是諸人等， 皆已成佛道。 彩畫作佛像， 百福莊嚴相， 自作若使人， 皆已成佛道。 乃至童子戲， 若草木及筆， 或以指爪甲， 而畫作佛像； 如是諸人等， 漸漸積功德， 具足大悲心， 皆已成佛道， 但化諸菩薩， 度脫無量眾。 若人于塔廟， 寶像及畫像， 以華香幡蓋， 敬心而供養， 若使人作樂， 擊鼓吹角貝， 簫笛琴箜篌， 琵琶鐃銅鈸， 如是眾妙音， 盡持以
【現代漢語翻譯】 現代漢語譯本 或者有人持守戒律，忍辱，精進，禪定和智慧等修行，種種修習福德和智慧，像這樣的人，都已成就佛道。 諸佛滅度之後，如果有人心懷善良和柔和，像這樣的眾生，都已成就佛道。 諸佛滅度之後，如果有人供養佛的舍利（佛陀遺留的遺骨或遺物），建造無數的佛塔，用金、銀、水晶、硨磲、瑪瑙、玫瑰、琉璃珠等珍寶，清凈而莊嚴地裝飾這些佛塔； 或者有人建造石廟，用栴檀（一種香木）、沉水香、木榓（一種樹木）以及其他木材，磚瓦泥土等材料，如果在曠野中，堆積泥土建成佛廟； 乃至小孩子玩耍時，堆積沙子做成佛塔；像這樣的人，都已成就佛道。 如果有人爲了佛的緣故，建立各種佛像，雕刻成各種形象，都已成就佛道。 或者用七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）製成，或者用黃銅、紅銅、白銅、白镴、鉛錫、鐵、木頭以及泥土，或者用膠漆和布，莊嚴地製作佛像；像這樣的人，都已成就佛道。 用彩色的顏料繪畫佛像，具有百種福德莊嚴的相貌，無論是自己製作還是讓別人製作，都已成就佛道。 乃至小孩子玩耍時，用草木或者筆，或者用指甲，繪畫佛像；像這樣的人，漸漸積累功德，具足大悲心，都已成就佛道，只是化度諸菩薩，救度無量眾生。 如果有人在佛塔、佛廟、寶像和畫像前，用鮮花、香、幡蓋，以恭敬心供養，或者讓人演奏音樂，敲鼓、吹角、吹貝，吹簫、笛子、彈琴、箜篌，彈琵琶、敲鐃、敲銅鈸，像這樣美妙的音樂，都用來供養。
【English Translation】 English version Or those who uphold precepts, practice patience, diligence, meditation, and wisdom, cultivating various merits and wisdom; all such people have already attained Buddhahood. After the Buddhas have passed into Nirvana, if there are people with kind and gentle hearts, all such beings have already attained Buddhahood. After the Buddhas have passed into Nirvana, if there are those who make offerings to the relics (the remains or objects left behind by the Buddha), building countless stupas, using gold, silver, crystal, tridacna, agate, rose, lapis lazuli beads, and other treasures, purifying and adorning these stupas with grandeur; Or if there are those who build stone temples, using sandalwood, agarwood, wood apple, and other materials such as wood, bricks, tiles, and mud; if in the wilderness, they pile up earth to build a Buddha temple; Even if children at play, pile up sand to make a stupa; all such people have already attained Buddhahood. If there are those who, for the sake of the Buddha, establish various Buddha images, carving them into various forms, all have already attained Buddhahood. Or if they are made of the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber), or of brass, red copper, white copper, pewter, lead, tin, iron, wood, and mud, or with glue, lacquer, and cloth, adorning and making Buddha images; all such people have already attained Buddhahood. Painting Buddha images with colored pigments, with the appearance of a hundred blessings and adornments, whether made by oneself or by others, all have already attained Buddhahood. Even if children at play, using grass, wood, or a brush, or with their fingernails, draw Buddha images; all such people, gradually accumulating merits, possessing great compassion, have already attained Buddhahood, only transforming Bodhisattvas and liberating countless beings. If there are those who, at stupas, temples, precious images, and paintings, offer flowers, incense, banners, and canopies with reverence, or have music played, beating drums, blowing horns, blowing conches, playing flutes, pipes, zithers, harps, lutes, cymbals, and gongs, all such wonderful sounds are used for offerings.
供養， 或以歡喜心， 歌唄頌佛德， 乃至一小音， 皆已成佛道。 若人散亂心， 乃至以一華； 供養于畫像， 漸見無數佛。 或有人禮拜， 或復但合掌， 乃至舉一手， 或復小低頭， 以此供養像， 漸見無量佛， 自成無上道， 廣度無數眾， 入無餘涅槃， 如薪盡火滅。 若人散亂心， 入于塔廟中， 一稱南無佛， 皆已成佛道； 于諸過去佛， 現在或滅度， 若有聞是法， 皆已成佛道。 未來諸世尊， 其數無有量， 是諸如來等， 亦方便說法； 一切諸如來， 以無量方便， 度脫諸眾生， 入佛無漏智； 若有聞法者， 無一不成佛。 諸佛本誓願， 我所行佛道， 普欲令眾生， 亦同得此道。 未來世諸佛， 雖說百千億， 無數諸法門， 其實為一乘。 諸佛兩足尊， 知法常無性， 佛種從緣起， 是故說一乘。 是法住法位， 世間相常住， 于道場知已， 道師方便說。 天人所供養， 現在十方佛， 其數如恒沙， 出現於世間， 安隱眾生故， 亦說如是法； 知第一寂滅， 以方便力故， 雖示種種道， 其實為佛乘；
【現代漢語翻譯】 現代漢語譯本 供養，或者以歡喜的心情，歌唱讚美佛的功德，乃至發出微小的聲音，都已種下成佛的因緣。 如果有人心不在焉，哪怕只是用一朵花；供養佛像，也會逐漸見到無數的佛。 或者有人禮拜，或者只是合掌，乃至舉起一隻手，或者稍微低下頭，用這些來供養佛像，也會逐漸見到無量的佛，最終成就無上的佛道，廣泛地度化無數眾生，進入無餘涅槃（nirvana，指徹底的寂滅），就像柴火燒盡火焰熄滅一樣。 如果有人心不在焉，走進佛塔或寺廟中，唸一聲『南無佛』（Namo Buddha，皈依佛陀），都已種下成佛的因緣；對於過去、現在或已入滅的諸佛，如果有人聽聞此法，都已種下成佛的因緣。 未來的諸位世尊（Buddha，佛陀），數量無有窮盡，這些如來（Tathagata，佛的稱號）等，也會方便說法；一切諸如來，以無量方便，度脫一切眾生，進入佛的無漏智慧（anāsrava-jñāna，指沒有煩惱的智慧）；如果有人聽聞此法，沒有一個不能成佛。 諸佛的本願是，我所修行的佛道，普遍希望眾生，也能一同得到此道。 未來世的諸佛，即使宣說百千億，無數的法門，其實都是爲了一個佛乘（ekayana，唯一能成佛的教法）。 諸佛是兩足尊（Dvipadottama，指佛是人中之尊），知道法（dharma，佛法）的本性是空無自性的，佛的種子從因緣生起，所以說一乘。 此法安住於法的本位，世間的現象是常住的，在菩提道場（bodhimanda，指佛陀成道之處）知道這個道理后，導師（指佛陀）方便宣說。 天人所供養，現在十方（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）的佛，數量如恒河沙數，出現在世間，爲了安穩眾生，也宣說這樣的法；知道第一寂滅（指涅槃），以方便的力量，雖然示現種種不同的道，其實都是爲了佛乘。
【English Translation】 English version Offering, or with a joyful heart, singing praises of the Buddha's virtues, even a small sound, all have planted the seeds for Buddhahood. If a person is distracted, even with just one flower; offering it to a Buddha image, they will gradually see countless Buddhas. Or if someone bows, or simply puts their palms together, or even raises one hand, or slightly lowers their head, using these to make offerings to the Buddha image, they will gradually see immeasurable Buddhas, ultimately achieving the supreme path of Buddhahood, widely liberating countless beings, entering into nirvana (nirvana, complete extinction) without remainder, like a fire extinguished when the firewood is used up. If a person is distracted, entering a pagoda or temple, uttering 'Namo Buddha' (Namo Buddha, Homage to the Buddha) once, they have planted the seeds for Buddhahood; for all Buddhas of the past, present, or those who have passed into nirvana, if anyone hears this Dharma, they have planted the seeds for Buddhahood. The future World Honored Ones (Buddha), their number is limitless, these Tathagatas (Tathagata, a title of the Buddha) and others, will also expediently teach the Dharma; all Tathagatas, with immeasurable skillful means, liberate all beings, entering the Buddha's wisdom free from outflows (anāsrava-jñāna, wisdom without defilements); if anyone hears this Dharma, there is not one who will not become a Buddha. The original vow of all Buddhas is, the path of Buddhahood that I practice, I universally wish that all beings, can also attain this path. The future Buddhas, even if they preach hundreds of thousands of millions, countless Dharma gates, in reality, it is all for the sake of the One Vehicle (ekayana, the only teaching that leads to Buddhahood). The Buddhas, the Honored Ones with Two Feet (Dvipadottama, referring to the Buddha as the most honored among humans), know that the nature of Dharma (dharma, the teachings of the Buddha) is always without inherent existence, the seed of Buddhahood arises from conditions, therefore, it is said to be the One Vehicle. This Dharma abides in the position of Dharma, the phenomena of the world are permanent, having understood this in the Bodhi-mandala (bodhimanda, the place where the Buddha attained enlightenment), the teacher (referring to the Buddha) expediently teaches. The Buddhas of the ten directions (referring to the ten directions: east, south, west, north, southeast, southwest, northeast, northwest, above, and below), who are worshipped by gods and humans, their number is like the sands of the Ganges, appearing in the world, for the sake of the peace and well-being of beings, they also teach this Dharma; knowing the first quiescence (referring to nirvana), with the power of skillful means, although showing various paths, in reality, it is all for the sake of the Buddha Vehicle.
知眾生諸行， 深心之所念， 過去所集業， 欲性精進力， 及諸根利鈍， 以種種因緣， 譬喻亦言辭， 隨應方便說； 我今亦如是， 安隱眾生故， 以種種法門， 宣示于佛道。 我以智慧力， 知眾生性慾， 方便說諸法， 皆令得歡喜。 舍利弗當知！ 我以佛眼觀， 見六道眾生， 貧窮無福慧， 入生死險道， 相續苦不斷， 深著於五欲， 如牦牛愛尾， 以貪愛自蔽， 盲冥無所見， 不求大勢佛， 及與斷苦法， 深入諸邪見， 以苦欲舍苦。 為是眾生故， 而起大悲心， 我始坐道場， 觀樹亦經行， 於三七日中， 思惟如是事： 『我所得智慧， 微妙最第一。 眾生諸根鈍， 著樂癡所盲， 如斯之等類， 云何而可度？』 爾時諸梵王， 及諸天帝釋， 護世四天王， 及大自在天， 並余諸天眾， 眷屬百千萬， 恭敬合掌禮， 請我轉法輪。 我即自思惟： 『若但贊佛乘， 眾生沒在苦， 不能信是法。 破法不信故， 墜於三惡道； 我寧不說法， 疾入于涅槃。』 尋念過去佛， 所行方便力； 『我今所得道， 亦應說三乘。』
【現代漢語翻譯】 現代漢語譯本 瞭解眾生的一切行為，以及他們內心深處的想法， 他們過去所積累的業力，他們的慾望、本性和精進的力量， 以及他們各種根器的利鈍，我以種種因緣， 譬喻和言辭，隨其根性方便說法； 我現在也是這樣，爲了安穩眾生， 用種種法門，宣示佛道。 我以智慧的力量，瞭解眾生的根性， 方便地宣說各種法門，使他們都得到歡喜。 舍利弗（Śāriputra）啊，你應該知道！我用佛眼觀察， 看到六道眾生，貧窮沒有福德和智慧， 進入生死險惡的道路，相續不斷的受苦， 深深執著於五欲，就像牦牛愛惜自己的尾巴一樣， 被貪愛所矇蔽，盲目無知，什麼也看不見， 不尋求具有大勢力的佛，以及斷除痛苦的方法， 深入各種邪見，想用痛苦來捨棄痛苦。 爲了這些眾生，我生起了大悲心， 我開始在菩提道場打坐，觀察菩提樹也經行， 在三七日（二十一天）中，我思惟這樣的事情： 『我所得到的智慧，微妙而且是最殊勝的。 眾生的根器遲鈍，執著于享樂，被愚癡所矇蔽， 像這樣的眾生，要如何才能度化他們呢？』 那時，諸梵王（Brahmā），以及諸天帝釋（Indra）， 護世四天王（Caturmahārājakāyikas），以及大自在天（Maheśvara）， 還有其餘的諸天眾，眷屬成百上千萬， 恭敬地合掌禮拜，請求我轉法輪。 我隨即自己思惟：『如果只讚歎佛乘， 眾生沉沒在痛苦中，不能相信這個法。 因為破壞佛法不相信的緣故，會墮入三惡道； 我寧可不說法，快速進入涅槃。』 隨即想到過去諸佛，所使用的方便力量； 『我現在所得到的道，也應該說三乘法。』
【English Translation】 English version Knowing all the actions of sentient beings, and what their deepest thoughts are, The karma they have accumulated in the past, their desires, nature, and the power of their diligence, As well as the sharpness or dullness of their various faculties, I use various causes and conditions, Parables and words, to preach the Dharma according to their capacities; I am also like this now, for the sake of the peace and stability of sentient beings, Using various Dharma methods, I proclaim the Buddha's path. With the power of wisdom, I understand the faculties of sentient beings, Expediently explaining various Dharmas, making them all happy. Śāriputra, you should know! I observe with the Buddha's eye, Seeing the sentient beings in the six realms, poor and without merit and wisdom, Entering the dangerous path of birth and death, continuously suffering without end, Deeply attached to the five desires, like a yak cherishing its tail, Obscured by greed and love, blind and ignorant, seeing nothing, Not seeking the Buddha with great power, nor the method to end suffering, Deeply immersed in various wrong views, trying to abandon suffering with suffering. For the sake of these sentient beings, I have aroused great compassion, I began to sit in the Bodhi-mandala, observing the Bodhi tree and also walking, During the three seven days (twenty-one days), I pondered such things: 'The wisdom I have attained is subtle and the most supreme. The faculties of sentient beings are dull, attached to pleasure, and blinded by ignorance, How can beings like these be liberated?' At that time, the Brahmās, and the Indra, The Four Heavenly Kings (Caturmahārājakāyikas) who protect the world, and Maheśvara, And the rest of the heavenly hosts, with hundreds of millions of attendants, Respectfully joined their palms and bowed, requesting me to turn the Dharma wheel. I then thought to myself: 'If I only praise the Buddha vehicle, Sentient beings are submerged in suffering, unable to believe in this Dharma. Because of destroying the Dharma and not believing, they will fall into the three evil paths; I would rather not preach the Dharma and quickly enter Nirvana.' Immediately thinking of the expedient powers used by the Buddhas of the past; 'The path I have now attained, I should also preach the three vehicles.'
作是思惟時， 十方佛皆現； 梵音慰喻我， 『善哉釋迦文！ 第一之導師， 得是無上法； 隨諸一切佛， 而用方便力， 我等亦皆得， 最妙第一法； 為諸眾生類， 分別說三乘。』 少智樂小法， 不自信作佛， 是故以方便， 分別說諸果， 雖復說三乘， 但為教菩薩。 舍利弗當知！ 我聞聖師子， 深凈微妙音， 稱南無諸佛！ 復作如是念： 『我出濁惡世， 如諸佛所說， 我亦隨順行。』 思惟是事已， 即趣波羅奈， 諸法寂滅相， 不可以言宣， 以方便力故， 為五比丘說； 是名轉法輪， 便有涅槃音， 及以阿羅漢， 法僧差別名。 從久遠劫來， 贊示涅槃法， 生死苦永盡， 我常如是說。 舍利弗當知！ 我見佛子等， 志求佛道者， 無量千萬億， 咸以恭敬心， 皆來至佛所； 曾從諸佛聞， 方便所說法。 我即作是念： 『如來所以出， 為說佛慧故。』 今正是其時。 舍利弗當知！ 鈍根小智人， 著相憍慢者， 不能信是法。 今我喜無畏， 于諸菩薩中， 正直舍方便， 但說無上道。 菩薩聞是法， 疑網皆已除
【現代漢語翻譯】 現代漢語譯本 當這樣思考時，十方諸佛都顯現出來； 他們用梵音安慰我，『善哉，釋迦文（Sakyamuni）！』 『你是第一導師，證得了這無上的佛法；』 『你隨順一切諸佛，運用方便之力，』 『我們也都證得了最微妙、第一的佛法；』 『爲了各種眾生，分別宣說了三乘（srayana）。』 『那些智慧淺薄、喜愛小乘佛法的人，不相信自己能夠成佛，』 『所以用方便法，分別宣說各種果位，』 『雖然宣說了三乘，但實際上是爲了教導菩薩。』 舍利弗（Sariputra），你應該知道！我聽到了聖師子（聖雄）深沉清凈、微妙的音聲，稱念『南無諸佛（Namo Buddhaya）！』 我又這樣想：『我出生在污濁的惡世，』 『如同諸佛所說，我也要隨順奉行。』 思考完這些事後，我立即前往波羅奈（Varanasi）， 諸法寂滅的真相，是無法用言語表達的， 因為方便力的緣故，我為五比丘（Pancavargika）宣說了佛法； 這被稱為轉法輪（Dharmacakra），於是有了涅槃（Nirvana）的音聲， 以及阿羅漢（Arhat）、法（Dharma）、僧（Sangha）這些不同的名稱。 從久遠劫以來，我讚歎並開示涅槃之法， 生死之苦永遠斷絕，我一直都是這樣宣說的。 舍利弗，你應該知道！我看到佛子們， 那些立志追求佛道的人，有無量千萬億之多， 他們都以恭敬之心，來到佛的面前； 他們曾經從諸佛那裡聽聞過，方便所說的佛法。 我於是這樣想：『如來（Tathagata）之所以出現於世，』 『是爲了宣說佛的智慧。』現在正是時候。 舍利弗，你應該知道！那些根器遲鈍、智慧淺薄的人， 執著于表象、驕傲自滿的人，是不能相信這種佛法的。 現在我歡喜而無所畏懼，在諸菩薩之中， 正直地捨棄方便法，只宣說無上的佛道。 菩薩們聽聞這種佛法，疑惑和迷網都已消除。
【English Translation】 English version While contemplating this, Buddhas from the ten directions all appeared; They comforted me with Brahma's voice, 'Excellent, Sakyamuni!' 'You are the foremost guide, having attained this unsurpassed Dharma;' 'Following all the Buddhas, you use the power of skillful means,' 'We have also attained the most wonderful, foremost Dharma;' 'For the sake of all beings, we separately preach the Three Vehicles (srayana).' 'Those of little wisdom, who delight in the lesser Dharma, do not believe they can become Buddhas,' 'Therefore, using skillful means, we separately preach various fruits,' 'Although we preach the Three Vehicles, it is actually to teach Bodhisattvas.' Sariputra, you should know! I heard the deep, pure, and subtle voice of the Holy Lion (Holy Hero), reciting 'Namo Buddhaya!' I then thought: 'I was born in a turbid and evil world,' 'As the Buddhas have said, I will also follow and practice.' Having contemplated these things, I immediately went to Varanasi, The true nature of the quiescence of all dharmas cannot be expressed in words, Because of the power of skillful means, I preached the Dharma to the five Bhikkhus (Pancavargika); This is called turning the Dharma wheel (Dharmacakra), and thus there was the sound of Nirvana, As well as the different names of Arhat, Dharma, and Sangha. From time immemorial, I have praised and revealed the Dharma of Nirvana, The suffering of birth and death is forever extinguished, I have always preached this way. Sariputra, you should know! I see the Buddha's children, Those who aspire to the path of Buddhahood, are countless millions and billions, They all come to the Buddha with respectful hearts; They have heard from the Buddhas, the Dharma preached through skillful means. I then thought: 'The reason why the Tathagata appears in the world,' 'Is to preach the wisdom of the Buddha.' Now is the right time. Sariputra, you should know! Those of dull faculties and little wisdom, Those who are attached to appearances and arrogant, cannot believe in this Dharma. Now I am joyful and fearless, among the Bodhisattvas, Righteously abandoning skillful means, I only preach the unsurpassed path of Buddhahood. When Bodhisattvas hear this Dharma, their doubts and confusions are all removed.
， 千二百羅漢， 悉亦當作佛。 如三世諸佛， 說法之儀式， 我今亦如是， 說無分別法。 諸佛興出世， 懸遠值遇難， 正使出於世， 說是法復難。 無量無數劫， 聞是法亦難， 能聽是法者， 斯人亦復難。 譬如優曇華， 一切皆愛樂， 天人所希有， 時時乃一出。 聞法歡喜贊， 乃至發一言， 則為已供養， 一切三世佛。 是人甚希有， 過於優曇華， 汝等勿有疑， 我為諸法王， 普告諸大眾， 但以一乘道， 教化諸菩薩， 無聲聞弟子。 汝等舍利弗， 聲聞及菩薩， 當知是妙法， 諸佛之秘要。 以五濁惡世， 但樂著諸欲， 如是等眾生， 終不求佛道。 當來世惡人， 聞佛說一乘， 迷惑不信受， 破法墮惡道。 有慚愧清凈， 志求佛道者， 當爲如是等， 廣贊一乘道。 舍利弗當知！ 諸佛法如是， 以萬億方便， 隨宜而說法， 其不習學者， 不能曉了此。 汝等既已知， 諸佛世之師， 隨宜方便事， 無復諸疑惑， 心生大歡喜， 自知當作佛。」
添品妙法蓮華經卷第一 大正藏第 09 冊 No. 0264
【現代漢語翻譯】 現代漢語譯本 一千二百位羅漢（arhat，已證得阿羅漢果位的修行者），都將成佛。 如同過去、現在、未來三世諸佛（buddha，覺悟者）說法的方式， 我現在也像他們一樣，宣說無分別的法（dharma，佛法）。 諸佛出現於世，極其難得值遇， 即使佛陀出現於世，宣說此法也十分困難。 在無量無數劫中，聽聞此法也很困難， 能夠聽聞此法的人，也是非常難得的。 譬如優曇花（udumbara，傳說中三千年一開的稀有花），人人都喜愛， 是天人和世間都稀有的，時隔很久才出現一次。 聽聞佛法后歡喜讚歎，乃至發出一句話， 就等於已經供養了一切三世諸佛。 這樣的人非常稀有，比優曇花還要難得， 你們不要有任何疑惑，我是諸法之王， 普遍告知大眾，我只用一乘道（ekayana，唯一能引導眾生達到解脫的道路）， 教化諸菩薩（bodhisattva，發願要成佛的修行者），沒有聲聞弟子（sravaka，通過聽聞佛法而修行的人）。 你們舍利弗（Sariputra，佛陀的十大弟子之一），以及聲聞和菩薩們， 應當知道這微妙的法，是諸佛的秘密要義。 因為處於五濁惡世（kalpa，充滿各種污濁的時代），人們只貪著各種慾望， 像這樣的眾生，最終不會尋求佛道。 當未來世的惡人，聽到佛陀宣說一乘法， 會迷惑不信受，破壞佛法而墮入惡道。 如果有慚愧心、清凈，立志尋求佛道的人， 應當為這樣的人，廣泛讚歎一乘之道。 舍利弗，你應當知道！諸佛的法就是這樣， 用萬億種方便法門（upaya，善巧的方法），隨眾生的根機而說法， 那些不學習的人，不能理解這些道理。 你們既然已經知道，諸佛是世間的導師， 隨順眾生根機而施設方便，不再有任何疑惑， 心中生起大歡喜，自己知道將來必定成佛。
【English Translation】 English version The twelve hundred arhats (those who have attained the state of arhat), all will become Buddhas. Like the way the Buddhas (enlightened ones) of the past, present, and future three ages teach the Dharma (Buddhist teachings), I now also, like them, proclaim the Dharma of non-discrimination. The Buddhas appearing in the world is extremely rare and difficult to encounter, Even if a Buddha appears in the world, it is also very difficult to preach this Dharma. In immeasurable and countless kalpas (eons), it is also difficult to hear this Dharma, Those who are able to hear this Dharma are also very rare. It is like the udumbara flower (a legendary flower that blooms once every three thousand years), which everyone loves, It is rare for both gods and humans, and only appears once in a long while. Hearing the Dharma and rejoicing in praise, even uttering a single word, Is equivalent to having made offerings to all the Buddhas of the three ages. Such a person is extremely rare, even more so than the udumbara flower, You should not have any doubts, I am the king of all Dharmas, I universally proclaim to the assembly, I only use the One Vehicle Path (ekayana, the only path that leads all beings to liberation), To teach all Bodhisattvas (beings who aspire to Buddhahood), there are no sravaka (those who attain enlightenment by hearing the teachings) disciples. You, Sariputra (one of the Buddha's ten great disciples), and the sravakas and Bodhisattvas, Should know that this wonderful Dharma is the secret essence of all Buddhas. Because they are in the evil world of the five turbidities (kalpa, an era filled with various impurities), people only cling to various desires, Such beings will ultimately not seek the path to Buddhahood. When evil people of the future world hear the Buddha preach the One Vehicle, They will be confused and not believe, destroying the Dharma and falling into evil realms. If there are those who have a sense of shame, are pure, and aspire to the path of Buddhahood, One should widely praise the One Vehicle Path for such people. Sariputra, you should know! The Dharma of the Buddhas is like this, Using billions of expedient means (upaya, skillful methods), teaching the Dharma according to the capacities of beings, Those who do not study cannot understand these principles. Since you already know that the Buddhas are the teachers of the world, Using expedient means according to the capacities of beings, have no more doubts, May great joy arise in your hearts, knowing that you will surely become Buddhas in the future.
添品妙法蓮華經
添品妙法蓮華經卷第二
隋天竺三藏阇那崛多共笈多譯
譬喻品第三
爾時舍利弗，踴躍歡喜，即起合掌瞻仰尊顏，而白佛言：「今從世尊聞此法音，心懷踴躍得未曾有。所以者何？我昔從佛聞如是法，見諸菩薩受記作佛，而我等不預斯事，甚自感傷，失於如來無量知見。世尊！我嘗獨處山林樹下，若坐、若行每作是念：『我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。』所以者何？若我等待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。然我等不解方便隨宜所說，初聞佛法遇便信受，思惟取證。世尊！我從昔來終日竟夜每自克責，而今從佛聞所未聞未曾有法，斷諸疑悔，身意泰然快得安隱，今日乃知真是佛子，從佛口生、從法化生，得佛法分。」
爾時舍利弗，欲重宣此義而說偈言：
「我聞是法音， 得所未曾有； 心懷大歡喜， 疑網皆已除。 昔來蒙佛教， 不失於大乘； 佛音甚希有， 能除眾生惱。 我已得漏盡， 聞亦除憂惱； 我處於山谷， 或在林樹下， 若坐若經行， 常思惟是事； 嗚呼深自責， 云何而自欺？ 『我等亦佛子， 同入無漏法， 不能于未來， 演說
【現代漢語翻譯】 現代漢語譯本 那時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）感到無比的歡喜，他立刻起身，合起手掌，恭敬地瞻仰著佛陀的容顏，然後對佛陀說：『今天我從世尊這裡聽聞了這樣的佛法妙音，心中感到無比的歡喜，這是我從未有過的體驗。這是為什麼呢？過去我曾從佛陀這裡聽聞過這樣的佛法，看到諸位菩薩（Bodhisattva，發願要成佛的修行者）被授記將來會成佛，而我們卻沒有被包括在內，我為此感到非常傷心，覺得自己錯失瞭如來（Tathāgata，佛陀的稱號之一）無量的智慧和見解。世尊！我曾經獨自在山林樹下，無論是坐著還是行走，都常常這樣想：『我們都同樣進入了佛法的真諦，為什麼如來卻用小乘佛法（Hinayana，側重於個人解脫的教法）來度化我們呢？這應該是我們自己的過錯，而不是世尊的過錯。』這是為什麼呢？如果我們要說出成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，即成佛的智慧）的原因，那必定要通過大乘佛法（Mahayana，普度眾生的教法）才能得到解脫。然而，我們不理解佛陀爲了適應不同根器而說的方便法門，最初聽到佛法就立刻信受，並按照自己的理解去修行證悟。世尊！我從過去到現在，每天從早到晚都在責備自己，而今天從佛陀這裡聽聞了從未聽聞過的佛法，斷除了所有的疑惑和悔恨，身心都感到無比的安寧和快樂，今天我才知道自己真的是佛子，是從佛陀的口中出生，從佛法中化生，得到了佛法的一部分。』 那時，舍利弗爲了再次宣說這個道理，就用偈頌說道： 『我聽聞了這樣的佛法妙音， 得到了從未有過的體驗； 心中充滿了歡喜， 所有的疑惑都已消除。 過去蒙受佛陀的教誨， 沒有錯失大乘佛法； 佛陀的教誨非常稀有， 能夠消除眾生的煩惱。 我已經證得了漏盡（煩惱斷盡）， 聽聞佛法也消除了憂愁煩惱； 我身處山谷之中， 或者在樹林之下， 無論是坐著還是經行， 常常思惟這些道理； 唉！我深深地責備自己， 為什麼自己欺騙自己？ 『我們也是佛子， 同樣進入了無漏的佛法， 不能在未來， 演說'
【English Translation】 English version At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), feeling immense joy, immediately rose, joined his palms, respectfully gazed at the Buddha's face, and said to the Buddha: 'Today, having heard this Dharma sound from the World Honored One, my heart is filled with joy, an experience I have never had before. Why is this? In the past, I heard such Dharma from the Buddha, and saw the Bodhisattvas (those who aspire to Buddhahood) being prophesied to become Buddhas in the future, while we were not included in this. I felt very sad about this, feeling that I had missed the immeasurable wisdom and insight of the Tathāgata (one of the titles of the Buddha). World Honored One! I used to be alone under the trees in the mountains and forests, whether sitting or walking, I often thought: 『We have all entered the essence of the Dharma, why does the Tathāgata use the Hinayana (the teachings focused on individual liberation) to save us? This must be our own fault, not the fault of the World Honored One.』 Why is this? If we were to speak of the cause of achieving Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the wisdom of Buddhahood), it must be through the Mahayana (the teachings of universal salvation) that we can be liberated. However, we did not understand the expedient means spoken by the Buddha to adapt to different capacities. When we first heard the Dharma, we immediately believed and accepted it, and practiced and realized it according to our own understanding. World Honored One! From the past until now, I have been blaming myself from morning till night, but today, having heard the Dharma that I have never heard before from the Buddha, I have cut off all doubts and regrets, and my body and mind feel extremely peaceful and happy. Today I know that I am truly a child of the Buddha, born from the mouth of the Buddha, transformed from the Dharma, and have received a portion of the Buddha's Dharma.』 At that time, Śāriputra, wishing to proclaim this meaning again, spoke in verse: 'I have heard this Dharma sound, And gained what I have never had before; My heart is filled with great joy, All doubts have been removed. In the past, I received the Buddha's teachings, And did not miss the Mahayana; The Buddha's teachings are very rare, Able to remove the suffering of all beings. I have already attained the extinction of outflows (the end of afflictions), Hearing the Dharma also removes worries and afflictions; I am in the valleys, Or under the trees in the forest, Whether sitting or walking, I often contemplate these principles; Alas! I deeply blame myself, Why did I deceive myself? 'We are also children of the Buddha, And have entered the undefiled Dharma, Unable in the future, To expound'
無上道。 金色三十二， 十力諸解脫， 同共一法中， 而不得此事。 八十種妙好， 十八不共法； 如是等功德， 而我皆已失。』 我獨經行時， 見佛在大眾， 名聞滿十方， 廣饒益眾生。 自惟失此利， 我為自欺誑， 我常于日夜， 每思惟是事。 欲以問世尊， 為失為不失？ 我常見世尊， 稱讚諸菩薩， 以是于日夜， 籌量如此事。 今聞佛音聲， 隨宜而說法， 無漏難思議， 令眾至道場。 我本著邪見， 為諸梵志師， 世尊知我心， 拔邪說涅槃； 我悉除邪見， 于空法得證。 爾時心自謂， 得至於滅度； 而今乃自覺， 非是實滅度。 若得作佛時， 具三十二相； 天人夜叉眾， 龍神等恭敬， 是時乃可謂， 永盡滅無餘； 佛于大眾中， 說我當作佛； 聞如是法音， 疑悔悉已除。 初聞佛所說， 心中大驚疑， 將非魔作佛， 惱亂我心耶？ 佛以種種緣， 譬喻巧言說， 其心安如海， 我聞疑網斷。 佛說過去世， 無量滅度佛， 安住方便中， 亦皆說是法； 現在未來佛， 其數無有量， 亦以諸方便， 演說如是法
【現代漢語翻譯】 現代漢語譯本 無上的道。 『佛陀具有三十二種金色相好（三十二相，佛陀的身體特徵），十種力量（十力，佛陀的十種智慧力量），以及各種解脫（諸解脫，從煩惱中解脫），這些都統一在一種法（一法，指佛法）中，但我卻未能獲得這些。' 『佛陀還有八十種微妙的相好（八十種好，佛陀的細微身體特徵），十八種不共法（十八不共法，佛陀獨有的十八種功德），像這樣的功德，我都已經失去了。』 『我獨自經行時，看到佛陀在大眾之中，名聲傳遍十方，廣泛地利益眾生。』 『我獨自思量，失去了這樣的利益，我真是自欺欺人。我常常在日夜，都在思考這件事。』 『我想問世尊，我到底是失去了這些功德，還是沒有失去？』 『我常常看到世尊，稱讚諸位菩薩，因此我日夜都在衡量這件事。』 『現在聽到佛陀的聲音，隨眾生的根器而說法，無漏的教法難以思議，引導大眾到達道場。』 『我原本執著于邪見，是各個婆羅門（梵志）的老師，世尊知道我的心意，拔除我的邪見，為我宣說涅槃（涅槃，佛教的最高境界）。』 『我完全除去了邪見，在空性之法中得到了證悟。』 『那時我心中自以為，已經達到了滅度（滅度，佛教的最終解脫），而現在才自覺，那並非真正的滅度。』 『如果能夠成佛，具足三十二種相好，天人、夜叉（夜叉，一種神祇）、龍神等都恭敬供養，那時才可以說是，永遠地滅盡一切煩惱，沒有剩餘。』 『佛陀在大眾之中，說我將來會成佛。』 『聽到這樣的法音，我的疑惑和後悔都完全消除了。』 『最初聽到佛陀所說，心中非常驚訝和疑惑，難道是魔來化作佛陀，擾亂我的心嗎？』 『佛陀用種種因緣，譬喻和巧妙的言辭來說法，我的心像大海一樣平靜，我聽了之後，疑惑的網都斷開了。』 『佛陀說過去世，有無數已經滅度的佛陀，他們安住在方便法門中，也都宣說這樣的法。』 『現在和未來的佛陀，數量也是無量的，他們也用各種方便法門，演說這樣的法。』
【English Translation】 English version The unsurpassed path. 'The Buddha has thirty-two golden marks (thirty-two marks, physical characteristics of the Buddha), ten powers (ten powers, ten wisdom powers of the Buddha), and various liberations (liberations, freedom from afflictions), all unified in one Dharma (one Dharma, referring to the Buddha's teachings), yet I have not attained these.' 'The Buddha also has eighty minor marks (eighty minor marks, subtle physical characteristics of the Buddha), eighteen unique qualities (eighteen unique qualities, eighteen unique merits of the Buddha); such merits, I have all lost.' 'When I walk alone, I see the Buddha among the assembly, his fame spreading in all ten directions, widely benefiting sentient beings.' 'I think to myself, having lost such benefits, I am truly deceiving myself. I often think about this day and night.' 'I want to ask the World Honored One, have I lost these merits or not?' 'I often see the World Honored One praising the Bodhisattvas, so I ponder this matter day and night.' 'Now I hear the Buddha's voice, teaching according to the capacities of beings, the undefiled Dharma is inconceivable, leading the assembly to the place of enlightenment.' 'I was originally attached to wrong views, a teacher of various Brahmins (Brahmin, a member of the priestly class), the World Honored One knew my mind, removed my wrong views, and proclaimed Nirvana (Nirvana, the highest state in Buddhism) for me.' 'I have completely removed my wrong views, and attained realization in the Dharma of emptiness.' 'At that time, I thought to myself that I had reached extinction (extinction, the ultimate liberation in Buddhism), but now I realize that it was not true extinction.' 'If one can become a Buddha, possessing the thirty-two marks, and be revered by gods, yakshas (yaksha, a type of deity), dragons, and other spirits, then it can be said that all afflictions are completely extinguished without remainder.' 'The Buddha, in the assembly, said that I will become a Buddha in the future.' 'Hearing such Dharma sound, my doubts and regrets are completely eliminated.' 'When I first heard what the Buddha said, I was very surprised and doubtful, could it be that a demon has transformed into a Buddha to disturb my mind?' 'The Buddha used various causes and conditions, metaphors, and skillful words to teach, my mind became as calm as the ocean, and after listening, the net of my doubts was broken.' 'The Buddha said that in the past, there were countless Buddhas who had already attained extinction, they resided in skillful means, and also proclaimed this Dharma.' 'The Buddhas of the present and future, their numbers are also immeasurable, they also use various skillful means to expound this Dharma.'
。 如今者世尊， 從生及出家， 得道轉法輪， 亦以方便說； 世尊說實道， 波旬無此事， 以是我定知， 非是魔作佛； 我墮疑網故， 謂是魔所為。 聞佛柔軟音， 深遠甚微妙； 演暢清凈法， 我心大歡喜。 疑悔永已盡， 安住實智中， 我定當作佛， 為天人所敬， 轉無上法輪， 教化諸菩薩。」
爾時佛告舍利弗：「吾今于天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝，汝亦長夜隨我受學，我以方便引導，汝故生我法中。舍利弗！我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名《妙法蓮華教菩薩法佛所護念》。舍利弗！汝于未來世過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道，當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名離垢，其土平正，清凈嚴飾，安隱豐樂，天人熾盛，琉璃為地，有八交道，黃金為繩以界其側，其傍各有七寶行樹，常有華果；華光如來，亦以三乘教化眾生。舍利弗！彼佛出時雖非惡世，以本願故說三乘法，其劫名大寶莊嚴。何
【現代漢語翻譯】 現代漢語譯本： 『如今的世尊，從出生到出家，得道並轉法輪，也用方便法門說法；世尊所說的是真實的道，波旬（魔王）沒有這樣的能力，因此我確定，這不是魔所化現的佛；我因為陷入疑惑的網中，才認為是魔所為。聽聞佛陀柔和的聲音，深遠而又極其微妙；宣揚清凈的佛法，我心中非常歡喜。疑惑和後悔永遠消除了，安住在真實的智慧中，我必定會成佛，為天人所尊敬，轉無上的法輪，教化諸菩薩。』
這時，佛陀告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『我現在在天、人、沙門（出家修道者）、婆羅門（古印度祭司）等大眾中說，我過去曾在二萬億佛所，爲了無上道，常常教化你，你也長久以來跟隨我學習，我用方便法門引導你，所以你才出生在我的佛法中。舍利弗！我過去教導你發願追求佛道，你現在全都忘記了，反而自認為已經得到解脫。我現在想要讓你回憶起本來的願望和所修行的道路，所以為這些聲聞（聽聞佛法而修行的人）說這部大乘經典，名為《妙法蓮華教菩薩法佛所護念》。舍利弗！你在未來世經過無量無邊不可思議的劫數，供養若干千萬億佛，奉持正法，具足菩薩所修行的道路，應當成佛，名號為華光如來（佛的十號之一，意為如實而來，宣說真理者）、應供（佛的十號之一，意為值得受人供養者）、正遍知（佛的十號之一，意為真正普遍知道一切者）、明行足（佛的十號之一，意為智慧和德行都圓滿者）、善逝（佛的十號之一，意為善於到達涅槃者）、世間解（佛的十號之一，意爲了解世間一切者）、無上士（佛的十號之一，意為無上的人）、調御丈夫（佛的十號之一，意為調伏眾生的大丈夫）、天人師（佛的十號之一，意為天人和人類的導師）、佛（佛的十號之一，意為覺悟者）、世尊（佛的十號之一，意為世間所尊敬者），國名離垢（意為沒有污垢），其國土平坦正直，清凈莊嚴，安穩豐樂，天人興盛，以琉璃為地，有八條交錯的道路，用黃金為繩索來界定道路的邊緣，道路旁邊各有七寶行樹，常有花果；華光如來，也用三乘（聲聞乘、緣覺乘、菩薩乘）教化眾生。舍利弗！那位佛出世時雖然不是惡世，但因為本來的願望，所以說三乘法，那個劫的名字叫大寶莊嚴。』
【English Translation】 English version: 'Now this World-Honored One, from birth and renunciation, attained enlightenment and turned the Dharma wheel, also speaks with skillful means; the World-Honored One speaks the true path, Mara (the demon king) has no such ability, therefore I know for sure, this is not a Buddha manifested by a demon; I fell into a net of doubt, so I thought it was done by a demon. Hearing the Buddha's gentle voice, profound and extremely subtle; expounding the pure Dharma, my heart is greatly joyful. Doubts and regrets are forever gone, dwelling in true wisdom, I will surely become a Buddha, respected by gods and humans, turning the unsurpassed Dharma wheel, teaching all Bodhisattvas.'
At that time, the Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Now I say among the assembly of gods, humans, Shramanas (ascetics), Brahmins (ancient Indian priests), etc., that in the past I was at the places of two hundred trillion Buddhas, for the sake of the unsurpassed path, I often taught you, and you have followed me to learn for a long time, I guided you with skillful means, so you were born in my Dharma. Shariputra! I taught you in the past to aspire to the Buddha path, but now you have forgotten everything, and instead think that you have already attained liberation. Now I want to make you recall your original vows and the path you have practiced, so I am speaking this Mahayana Sutra for these Shravakas (those who hear the Dharma and practice), named 'The Lotus Sutra of the Wonderful Dharma, the Dharma of the Bodhisattvas, Protected by the Buddhas'. Shariputra! In the future, after countless immeasurable and inconceivable kalpas, you will make offerings to many hundreds of thousands of trillions of Buddhas, uphold the true Dharma, fulfill the path practiced by Bodhisattvas, and you shall become a Buddha, named Flower Light Tathagata (one of the ten titles of a Buddha, meaning 'thus come, one who speaks the truth'), Arhat (one of the ten titles of a Buddha, meaning 'worthy of offerings'), Samyaksambuddha (one of the ten titles of a Buddha, meaning 'truly and universally knowing everything'), Vidyacharana-sampanna (one of the ten titles of a Buddha, meaning 'perfect in wisdom and conduct'), Sugata (one of the ten titles of a Buddha, meaning 'well-gone to Nirvana'), Lokavid (one of the ten titles of a Buddha, meaning 'understanding all of the world'), Anuttara (one of the ten titles of a Buddha, meaning 'unsurpassed one'), Purushadamyasarathi (one of the ten titles of a Buddha, meaning 'the great man who tames beings'), Shastadeva-manushyanam (one of the ten titles of a Buddha, meaning 'the teacher of gods and humans'), Buddha (one of the ten titles of a Buddha, meaning 'the awakened one'), Bhagavan (one of the ten titles of a Buddha, meaning 'the world-honored one'), the country will be named Immaculate (meaning 'without defilement'), its land will be flat and straight, pure and adorned, peaceful and prosperous, gods and humans will flourish, the ground will be made of lapis lazuli, there will be eight intersecting roads, with golden ropes to define the edges of the roads, and on each side of the roads there will be rows of seven-jeweled trees, always bearing flowers and fruits; Flower Light Tathagata will also teach sentient beings with the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). Shariputra! Although that Buddha will appear in a time that is not evil, because of his original vows, he will speak the three vehicles, and that kalpa will be named Great Treasure Adornment.'
故名曰大寶莊嚴？其國中以菩薩為大寶故。彼諸菩薩無量無邊不可思議，算數譬喻所不能及，非佛智力無能知者。若欲行時寶華承足，此諸菩薩非初發意，皆久殖德本，于無量百千萬億佛所，凈修梵行，恒為諸佛之所稱歎，常修佛慧具大神通，善知一切諸法之門，質直無偽志念堅固，如是菩薩充滿其國。舍利弗！華光佛壽十二小劫，除為王子未作佛時，其國人民壽八小劫。華光如來過十二小劫，授堅滿菩薩阿耨多羅三藐三菩提記，告諸比丘：『是堅滿菩薩次當作佛，號曰華足安行多陀阿伽度、阿羅訶、三藐三佛陀。』其佛國土亦復如是。舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。」
爾時世尊，欲重宣此義，而說偈言：
「舍利弗來世， 成佛普智尊； 號名曰華光， 當度無量眾。 供養無數佛， 具足菩薩行； 十力等功德， 證於無上道。 過無量劫已， 劫名大寶嚴； 世界名離垢， 清凈無瑕穢。 以琉璃為地， 金繩界其道； 七寶雜色樹， 常有花果實。 彼國諸菩薩， 志念常堅固； 神通波羅蜜， 皆已悉具足。 于無數佛所， 善學菩薩道； 如是等大士， 華光佛所化。 佛為王子時， 棄國舍
{ "translations": [ "現代漢語譯本", "因此得名『大寶莊嚴』（Mahāratnavyūha），因為那個國度以菩薩為最大的珍寶。那裡的菩薩數量無量無邊，不可思議，無法用算術或比喻來衡量，除非是佛的智慧力量，否則無人能夠知曉。當他們行走時，會有寶華承托他們的足。這些菩薩並非初發菩提心，他們都已長期積累功德，在無量百千萬億佛的處所，清凈地修行梵行，常受諸佛的稱讚，經常修習佛的智慧，具備大神通，善於瞭解一切諸法的門徑，心地正直無偽，志向堅定。這樣的菩薩充滿了那個國度。舍利弗（Śāriputra）！華光佛（Puṣpaketu）的壽命是十二小劫（kalpa），除去他作為王子尚未成佛的時間，那個國度的人民壽命是八小劫。華光如來（Tathāgata）在過十二小劫后，為堅滿菩薩（Dṛḍhaparipūrṇa）授記阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），並告訴眾比丘：『這位堅滿菩薩接下來將成佛，名號為華足安行多陀阿伽度（Tathāgata）、阿羅訶（Arhat）、三藐三佛陀（Samyaksaṃbuddha）。』他的佛國土也和華光佛的國土一樣。舍利弗！這位華光佛滅度之後，正法住世三十二小劫，像法住世也是三十二小劫。」， "當時，世尊爲了重申這個道理，說了以下偈頌：", "『舍利弗，未來世，將成佛，普智尊；名號為華光，將度無量眾。供養無數佛，具足菩薩行；十力等功德，證於無上道。經過無量劫后，劫名為大寶嚴；世界名為離垢，清凈無瑕穢。以琉璃為地，金繩界其道；七寶雜色樹，常有花果實。彼國諸菩薩，志念常堅固；神通波羅蜜，皆已悉具足。于無數佛所，善學菩薩道；如是等大士，華光佛所化。佛為王子時，棄國舍" ], "english_translations": [ "English version", "Therefore, it is named 『Mahāratnavyūha』 (Great Jewel Adornment), because in that land, Bodhisattvas are considered the greatest jewels. The Bodhisattvas there are immeasurable, boundless, and inconceivable, beyond the reach of calculation or analogy; none but the Buddha's wisdom can comprehend them. When they walk, jeweled flowers support their feet. These Bodhisattvas are not newly aspiring; they have all cultivated roots of virtue for a long time. In the presence of countless hundreds of thousands of millions of Buddhas, they have purely practiced the Brahma-conduct, are constantly praised by all Buddhas, always cultivate the wisdom of the Buddha, possess great supernatural powers, are skilled in understanding all the gateways of Dharma, are honest and sincere, and have firm resolve. Such Bodhisattvas fill that land. Śāriputra! The lifespan of Buddha Puṣpaketu (Flower Light) is twelve small kalpas, excluding the time when he was a prince and had not yet become a Buddha. The lifespan of the people in that land is eight small kalpas. After twelve small kalpas, Tathāgata Puṣpaketu will bestow the prediction of anuttarā-samyak-saṃbodhi upon Bodhisattva Dṛḍhaparipūrṇa (Firmly Complete), and tell the Bhikṣus: 『This Bodhisattva Dṛḍhaparipūrṇa will next become a Buddha, named Tathāgata, Arhat, Samyaksaṃbuddha Puṣpāṅghisukha-gati (Flower-Footed Peaceful Walker).』 His Buddha-land will also be like this. Śāriputra! After the Parinirvāṇa of this Buddha Puṣpaketu, the True Dharma will abide in the world for thirty-two small kalpas, and the Semblance Dharma will also abide for thirty-two small kalpas.」", "At that time, the World Honored One, wishing to restate this meaning, spoke the following verses:", "『Śāriputra, in the future, will become a Buddha, the Honored One of Universal Wisdom; his name will be Puṣpaketu, and he will liberate countless beings. He will have made offerings to countless Buddhas, and will have perfected the Bodhisattva practices; with the merits of the Ten Powers, he will attain the unsurpassed path. After countless kalpas have passed, the kalpa will be named Mahāratnavyūha; the world will be named Vimalā (Immaculate), pure and without defilement. The ground will be made of lapis lazuli, with golden ropes marking the paths; trees of seven jewels of various colors will always bear flowers and fruits. The Bodhisattvas of that land will always have firm resolve; the pāramitās of supernatural powers will all be fully perfected. In the presence of countless Buddhas, they will have skillfully learned the Bodhisattva path; such great beings are transformed by Buddha Puṣpaketu. When the Buddha was a prince, he abandoned his kingdom and" ] }
世榮； 于最末後身， 出家成佛道。 華光佛住世， 壽十二小劫； 其國人民眾， 壽命八小劫。 佛滅度之後， 正法住於世； 三十二小劫， 廣度諸眾生。 正法滅盡已， 像法三十二； 舍利廣流佈， 天人普供養。 華光佛所為， 其事皆如是； 其兩足聖尊， 最勝無倫匹， 彼即是汝身， 宜應自欣慶。」
爾時四部眾，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大眾，見舍利弗于佛前得受阿耨多羅三藐三菩提記，心大歡喜踴躍無量，各各脫身所著上衣，以供養佛。釋提桓因、梵天王等，與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等，供養于佛，所散天衣，住虛空中而自迴轉；諸天伎樂百千萬種，于虛空中一時俱作，雨眾天華，而作是言：「佛昔于波羅奈初轉法輪，今乃復轉無上最大法輪。」
爾時諸天子，欲重宣此義，而說偈言：
「昔于波羅奈， 轉四諦法輪； 分別說諸法， 五眾之生滅。 今復轉最妙， 無上大法輪； 是法甚深奧， 少有能信者。 我等從昔來， 數聞世尊說； 未曾聞如是， 深妙之上法； 世尊說是法， 我等
【現代漢語翻譯】 現代漢語譯本： 世榮啊，你將在最後的一世，出家修行成就佛道。 華光佛（過去佛名）住世時，壽命有十二小劫（時間單位）；他國度的人民，壽命有八小劫。 佛陀滅度之後，正法（佛陀的教導）住世，有三十二小劫，廣泛地度化眾生。 正法滅盡之後，像法（類似於正法的教導）住世，也有三十二小劫；佛陀的舍利（遺骨）廣泛流佈，天人和人們普遍供養。 華光佛所做的一切，都是這樣的；他是兩足聖尊（佛的尊稱），最殊勝無比，他就是你的前身，你應該為此感到欣慰和慶幸。」
當時，四部眾（比丘、比丘尼、優婆塞、優婆夷），以及天、龍、夜叉（鬼神名）、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）等大眾，見到舍利弗（佛陀弟子）在佛前得到阿耨多羅三藐三菩提（無上正等正覺）的授記，心中無比歡喜，踴躍不已，各自脫下身上所穿的上衣，用來供養佛陀。釋提桓因（帝釋天）、梵天王等，與無數天子，也用天上的美妙衣物、天曼陀羅華（天花名）、摩訶曼陀羅華（大天花名）等，供養佛陀，所散的天衣，停留在虛空中並自行迴旋；各種天樂演奏，百千萬種，在虛空中同時響起，天空中降下各種天花，並說道：『佛陀過去在波羅奈（地名）初轉法輪（佛陀初次說法），現在又轉無上最大的法輪。』
當時，諸天子爲了再次宣說這個意義，而說了偈語：
『過去在波羅奈，轉動四諦（佛教基本教義）法輪；分別解說諸法，五蘊（構成人身的五種要素）的生滅。 現在又轉動最微妙，無上大法輪；這個法非常深奧，很少有人能夠相信。 我們從過去以來，多次聽聞世尊說法；從未聽聞過如此，深奧微妙的無上之法。 世尊宣說此法，我們
【English Translation】 English version: Shìróng, in your very last life, you will leave home and achieve Buddhahood. When Huáguāng Buddha (name of a past Buddha) lived in the world, his lifespan was twelve small kalpas (units of time); the people of his country had lifespans of eight small kalpas. After the Buddha's parinirvana (passing away), the Dharma (Buddha's teachings) will remain in the world for thirty-two small kalpas, widely liberating sentient beings. After the end of the True Dharma, the Semblance Dharma (teachings similar to the True Dharma) will remain for another thirty-two small kalpas; the Buddha's relics (remains) will be widely distributed, and gods and humans will universally make offerings. All that Huáguāng Buddha did was like this; he was the most venerable of the two-legged beings (a title for the Buddha), the most supreme and unparalleled, and he is your past self. You should rejoice and be happy about this.』
At that time, the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas), as well as gods, dragons, yakshas (a type of spirit), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), and other great assemblies, seeing Shariputra (a disciple of the Buddha) receive the prediction of Anuttara-samyak-sambodhi (supreme enlightenment) before the Buddha, were overjoyed and leaped with immeasurable joy. They each took off their upper garments and offered them to the Buddha. Shakra (Indra), King Brahma, and countless other gods also offered celestial garments, celestial mandara flowers (a type of celestial flower), and maha-mandara flowers (a type of large celestial flower) to the Buddha. The scattered celestial garments remained in the sky and revolved by themselves. Various celestial musical instruments, hundreds of thousands of kinds, played simultaneously in the sky, and celestial flowers rained down, and they said, 『The Buddha first turned the Wheel of Dharma (first teaching) in Varanasi, and now he is turning the supreme and greatest Wheel of Dharma.』
At that time, the gods, wishing to reiterate this meaning, spoke in verses:
『In the past, in Varanasi, the Wheel of the Four Noble Truths (fundamental Buddhist teachings) was turned; the dharmas were explained separately, the arising and ceasing of the five skandhas (the five aggregates that constitute a person). Now, the most subtle and supreme Wheel of Dharma is turned again; this Dharma is very profound, and few are able to believe it. Since the past, we have heard the World Honored One speak many times; we have never heard such a profound and subtle supreme Dharma. The World Honored One speaks this Dharma, and we
皆隨喜。 大智舍利弗， 今得受尊記； 我等亦如是， 必當得作佛。 於一切世間， 最尊無有上， 佛道叵思議， 方便隨宜說。 我所有福業， 今世若過世， 及見佛功德， 盡迴向佛道。」
爾時舍利弗白佛言：「世尊！我今無復疑悔，親于佛前得受阿耨多羅三藐三菩提記，是諸千二百心自在者，昔住學地，佛常教化言：『我法能離生、老、病、死，究竟涅槃。』是學、無學人，亦各自以離我見及有、無見等，謂得涅槃；而今於世尊前，聞所未聞，皆墮疑惑。善哉，世尊！愿為四眾說其因緣令離疑悔。」
爾時佛告舍利弗：「我先不言諸佛世尊以種種因緣、譬喻言辭，方便說法，皆為阿耨多羅三藐三菩提耶？是諸所說，皆為化菩薩故。然，舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。舍利弗！若國邑、聚落有大長者，其年衰邁，財富無量，多有田宅及諸僮僕；其家廣大，唯有一門，多諸人眾，一百、二百，乃至五百人，止住其中；堂閣朽故，墻壁頹落，柱根腐敗，樑棟傾危，周匝俱時欻然火起焚燒舍宅。長者諸子，若十、二十或至三十，在此宅中。長者見是大火從四面起，即大驚怖而作是念：『我雖能於此所燒之門安隱得出，而諸子等於火宅內樂著嬉戲
【現代漢語翻譯】 現代漢語譯本 都隨喜讚歎。 大智慧的舍利弗（佛陀十大弟子之一，以智慧著稱），今天得到了佛陀的授記； 我們這些人也像他一樣，必定會成就佛果。 在一切世間，佛是最尊貴、無上的存在， 佛的道法不可思議，會根據不同的情況方便說法。 我所擁有的所有福德善業，無論是今生還是過去世所積累的， 以及見到佛的功德，都全部迴向于佛道。」
這時，舍利弗（佛陀十大弟子之一，以智慧著稱）對佛說：「世尊！我現在沒有絲毫的疑惑和後悔，親自在佛前得到了阿耨多羅三藐三菩提（無上正等正覺）的授記。這些一千二百位心意自在的弟子，過去還在學習階段時，佛陀常常教導他們說：『我的法能夠使人脫離生、老、病、死，最終達到涅槃。』這些有學和無學的人，也各自因為脫離了我見以及有見、無見等執著，認為自己已經證得了涅槃；而現在在世尊面前，聽到了前所未聞的教法，都產生了疑惑。太好了，世尊！希望您能為四眾弟子解說其中的因緣，使他們脫離疑惑和後悔。」
這時，佛陀告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：「我先前不是說過，諸佛世尊會用種種因緣、譬喻和言辭，方便說法，都是爲了阿耨多羅三藐三菩提（無上正等正覺）嗎？這些所說的法，都是爲了教化菩薩的緣故。然而，舍利弗（佛陀十大弟子之一，以智慧著稱）！現在我再用譬喻來進一步闡明這個道理，有智慧的人可以通過譬喻來理解。舍利弗（佛陀十大弟子之一，以智慧著稱）！如果在一個城鎮或村落里，有一位年邁的長者，他擁有無量的財富，有很多田地和房屋以及僕人；他的家宅非常寬廣，只有一個門，裡面住著很多人，一百人、兩百人，甚至五百人。房屋的廳堂樓閣已經朽壞，墻壁倒塌，柱子的根部腐爛，樑柱傾斜，周圍突然同時燃起了大火，焚燒著整個房屋。長者的兒子們，有十個、二十個或者三十個，都在這房屋裡。長者看到大火從四面燃起，非常驚恐，心想：『我雖然能夠從這燃燒的門中安全地出去，但是我的兒子們卻在火宅里貪戀嬉戲
【English Translation】 English version All rejoice. Great wisdom Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), today has received the prediction of Buddhahood; We too are like him, we will surely attain Buddhahood. In all the worlds, the Buddha is the most honored and unsurpassed, The Buddha's path is inconceivable, and teachings are given expediently according to circumstances. All the meritorious deeds I possess, whether in this life or past lives, And seeing the Buddha's merits, I dedicate them all towards the path of Buddhahood.」
At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! Now I have no more doubts or regrets, having personally received the prediction of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) before the Buddha. These twelve hundred disciples whose minds are free, in the past when they were still in the stage of learning, the Buddha often taught them, saying: 「My Dharma can liberate one from birth, old age, sickness, and death, ultimately reaching Nirvana.」 These learners and non-learners, each having abandoned their views of self and existence and non-existence, thought they had attained Nirvana; but now, before the World Honored One, having heard what they have never heard before, they have all fallen into doubt. Excellent, World Honored One! May you explain the causes and conditions to the four assemblies, so that they may be free from doubt and regret.'
At that time, the Buddha said to Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'Did I not say before that the Buddhas, World Honored Ones, use various causes and conditions, parables, and words, to teach expediently, all for the sake of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment)? All these teachings are for the sake of transforming Bodhisattvas. However, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! Now I will further clarify this meaning with a parable, so that those with wisdom may understand through the parable. Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! If in a town or village, there is an old elder, who possesses immeasurable wealth, many fields and houses, and servants; his house is very large, with only one gate, and many people live within it, one hundred, two hundred, or even five hundred people. The halls and pavilions of the house are dilapidated, the walls are collapsing, the roots of the pillars are rotten, the beams are tilting, and suddenly a fire breaks out all around, burning the entire house. The elder's sons, ten, twenty, or even thirty, are in this house. The elder sees the fire rising from all sides, and is greatly alarmed, thinking: 「Although I can safely exit from this burning gate, my sons are still inside the burning house, enjoying themselves and playing
，不覺、不知、不驚、不怖；火來逼身苦痛切己，心不厭患無求出意。』舍利弗！是長者作是思惟：『我身手有力，當以衣裓若以機案從捨出之。』復更思惟：『是舍唯有一門，而復狹小，諸子幼稚未有所識，戀著戲處，或當墮落為火所燒，我當爲說怖畏之事，此舍已燒宜時疾出，無令為火之所燒害。』作是念已，如所思惟具告諸子：『汝等速出。』父雖憐愍善言誘喻，而諸子等樂著嬉戲，不肯信受，不驚、不畏了無出心；亦復不知，何者是火？何者為舍？云何為失？但東西走戲視父而已。
「爾時長者，即作是念：『此舍已為大火所燒，我及諸子若不時出，必為所焚；我今當設方便令諸子等得免斯害。』父知諸子先心各有所好，種種珍玩奇異之物，情必樂著，而告之言：『汝等所可玩好希有難得，汝若不取后必憂悔，如此種種羊車、鹿車、牛車，今在門外可以遊戲，汝等於此火宅宜速出來，隨汝所欲皆當與汝。』爾時諸子聞父所說珍玩之物，適其愿故心各勇銳，互相推排競共馳走爭出火宅。是時長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然歡喜踴躍。時諸子等各白父言：『父先所許玩好之具，羊車、鹿車、牛車愿時賜與。』
「舍利弗！爾時長者，各賜諸子等一大車，其車高廣
【現代漢語翻譯】 現代漢語譯本：他們沒有感覺、沒有知覺、不驚慌、不害怕；火逼近身體，痛苦切身，心中也不厭惡，沒有想要逃離的想法。』舍利弗！這位長者這樣思量：『我身手有力，應當用衣襟或者用機案把他們從房子裡帶出去。』又進一步思量：『這房子只有一個門，而且又狹小，孩子們年幼無知，貪戀玩耍的地方，或許會掉下去被火燒傷，我應當告訴他們可怕的事情，這房子已經著火了，應該及時快速出去，不要被火燒傷。』這樣想完，就按照所想的告訴孩子們：『你們快出去。』父親雖然憐憫他們，用好言好語勸誘，但是孩子們貪戀嬉戲，不肯相信接受，不驚慌、不害怕，完全沒有出去的想法；也不知道，什麼是火？什麼是房子？什麼是損失？只是東跑西跑地玩耍，看著父親而已。 這時，長者就想：『這房子已經被大火燒著了，我和孩子們如果不及時出去，必定會被燒死；我現在應當想個辦法，讓孩子們能夠免除這場災禍。』父親知道孩子們的心中各有喜好，對各種珍貴的、奇異的東西，一定很喜歡，就告訴他們說：『你們所喜歡玩的、稀有難得的東西，你們如果不拿走，以後一定會後悔，像這些羊車、鹿車、牛車，現在都在門外可以玩耍，你們從這火宅里趕快出來，想要什麼都給你們。』這時，孩子們聽到父親說有珍貴好玩的東西，正合他們的心意，心中都變得勇敢起來，互相推擠著，爭先恐後地跑出火宅。這時，長者看到孩子們都安全地出來了，都坐在四通八達的道路上，沒有了障礙，心中泰然，歡喜雀躍。這時，孩子們都對父親說：『父親先前答應給我們的玩具，羊車、鹿車、牛車，希望現在就給我們。』 『舍利弗！』這時，長者，給每個孩子都賜予了一輛大車，這車高大寬廣
【English Translation】 English version: They had no feeling, no awareness, no alarm, no fear; the fire pressed close to their bodies, the pain was intense, yet in their hearts they felt no aversion, nor did they have any thought of escaping. 'Shariputra! The elder thought to himself: 'I am strong and capable, I should use my robe or a mat to carry them out of the house.' He further considered: 'This house has only one door, and it is narrow, the children are young and ignorant, attached to their play, they might fall and be burned by the fire, I should tell them of the fearful danger, this house is already on fire, they should quickly get out, lest they be harmed by the fire.' Having thought this, he told his children as he had considered: 'You must get out quickly.' Although the father was compassionate and used kind words to persuade them, the children were attached to their play, unwilling to believe or accept, not alarmed, not afraid, and had no intention of leaving; they also did not know, what is fire? What is a house? What is loss? They just ran around playing, looking at their father. At this time, the elder thought: 'This house is already being consumed by a great fire, if I and the children do not get out in time, we will surely be burned to death; I must now devise a way to enable the children to escape this disaster.' The father knew that each of the children had their own preferences, and that they would certainly be fond of various precious and unusual things, so he told them: 'The rare and precious things that you like to play with, if you do not take them, you will surely regret it later, like these goat carts, deer carts, and ox carts, they are now outside the door for you to play with, you should quickly come out of this burning house, and you can have whatever you want.' At this time, the children heard their father speak of precious and fun things, which suited their desires, and their hearts became courageous, they pushed and shoved each other, rushing to get out of the burning house. At this time, the elder saw that the children had all safely come out, and were all sitting in the open on the crossroads, without any obstacles, his heart was at peace, joyful and elated. At this time, the children all said to their father: 'Father, the toys you promised us earlier, the goat carts, deer carts, and ox carts, we hope you will give them to us now.' 'Shariputra!' At this time, the elder gave each of his children a large cart, the cart was tall and wide.
眾寶莊校，周匝欄楯四面懸鈴，又于其上張設幰蓋，亦以珍奇雜寶而嚴飾之；寶繩交絡，垂諸華纓，重敷綩綖安置丹枕；駕以白牛，膚色充潔形體姝好，有大筋力行步平正，其疾如風；又多僕從而侍衛之。所以者何？是大長者財富無量，種種諸藏悉皆充溢，而作是念：『我財物無極，不應以下劣小車與諸子等，今此幼童皆是吾子，愛無偏黨，我有如是七寶大車，其數無量，應當等心各各與之，不宜差別。所以者何？以我此物周給一國，猶尚不匱，何況諸子。』是時諸子，各乘大車得未曾有，非本所望。
「舍利弗！于汝意云何？是長者等與諸子珍寶大車，寧有虛妄不？」
舍利弗言：「不也，世尊！是長者但令諸子得免火難，全其軀命非為虛妄。何以故？若全身命，便為已得玩好之具，況複方便於彼火宅而拔濟之。世尊！若是長者，乃至不與最小一車，猶不虛妄。何以故？是長者先作是意，我以方便令子得出，以是因緣無虛妄也。何況長者，自知財富無量，欲饒益諸子等與大車。」
佛告舍利弗：「善哉，善哉！如汝所言。舍利弗！如來亦復如是，則為一切世間之父，于諸怖畏、衰惱、憂患、無明闇蔽，永盡無餘，而悉成就無量知見力無所畏，有大神力及智慧力，具足方便、智慧波羅蜜，大慈、大
【現代漢語翻譯】 現代漢語譯本 以各種珍寶裝飾的莊嚴校場，四周環繞著欄桿，四面懸掛著鈴鐺，上面還張設著華麗的帷幔，也用各種珍奇的寶物來裝飾；寶繩交錯，垂掛著各種花朵的纓絡，層層鋪設著精美的坐墊，安置著紅色的枕頭；用毛色純白的牛拉車，這些牛膚色潔凈，體態優美，有強大的力量，行走平穩，速度如風；還有許多僕人侍候。這是為什麼呢？因為這位大長者財富無量，各種寶藏都充滿，他這樣想：『我的財物無窮無盡，不應該用低劣的小車給我的孩子們，現在這些幼童都是我的孩子，我愛他們沒有偏袒，我有這樣無數的七寶大車，應該平等地給他們每人一輛，不應該有差別。為什麼呢？因為我這些財物，即使供給一個國家，都還用不完，何況是我的孩子們。』這時，孩子們各自乘坐著大車，得到了前所未有的東西，不是他們原本所期望的。 『舍利弗（佛陀的十大弟子之一，以智慧著稱）！你認為怎麼樣？這位長者給孩子們珍寶大車，難道是虛妄的嗎？』 舍利弗說：『不是的，世尊（對佛陀的尊稱）！這位長者只是讓孩子們免於火災，保全了他們的生命，這不是虛妄的。為什麼呢？如果保全了生命，就等於已經得到了玩樂的器具，更何況是用方便的方法從火宅中救拔他們。世尊！如果這位長者，甚至不給最小的一輛車，也不算虛妄。為什麼呢？因為這位長者先有這樣的想法，我用方便的方法讓孩子們出來，因為這個原因，所以不是虛妄的。更何況長者，自己知道財富無量，想要饒益孩子們，所以給他們大車。』 佛告訴舍利弗：『說得好，說得好！正如你所說。舍利弗！如來（佛陀的自稱）也是這樣，是所有世間的父親，對於各種恐懼、衰敗、憂患、無明（佛教術語，指對真理的無知）的黑暗遮蔽，永遠消除乾淨，完全成就了無量的知見力、無所畏懼，有大神力以及智慧力，具足方便、智慧波羅蜜（佛教術語，指到達彼岸的智慧），大慈、大悲。
【English Translation】 English version A magnificent training ground adorned with various treasures, surrounded by railings with bells hanging on all four sides, and above it, elaborate canopies were set up, also decorated with various rare and precious items; jeweled ropes intertwined, hanging with various flower tassels, layers of exquisite cushions were laid, and red pillows were placed; pulled by white oxen, whose skin was pure white, their bodies beautiful, with great strength, walking steadily, and as fast as the wind; and many servants attended them. Why is this so? Because this great elder had immeasurable wealth, all kinds of treasures were overflowing, and he thought: 『My wealth is endless, I should not give inferior small carts to my children, now these young children are all my children, I love them without partiality, I have countless such seven-jeweled great carts, I should give each of them one equally, there should be no difference. Why is this? Because my wealth, even if it were to supply a country, would still not be exhausted, let alone my children.』 At this time, the children each rode in a great cart, obtaining something unprecedented, not what they had originally hoped for. 『Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! What do you think? Is it false that this elder gave his children precious great carts?』 Shariputra said: 『No, World Honored One (a title for the Buddha)! This elder only wanted to save his children from the fire disaster and preserve their lives, this is not false. Why is this? If their lives are preserved, it is equivalent to having already obtained playthings, let alone using expedient means to rescue them from the burning house. World Honored One! If this elder did not even give the smallest cart, it would still not be false. Why is this? Because this elder first had the intention, I will use expedient means to let my children out, because of this reason, it is not false. Moreover, the elder, knowing that his wealth is immeasurable, wants to benefit his children, so he gives them great carts.』 The Buddha told Shariputra: 『Well said, well said! Just as you said. Shariputra! The Tathagata (the Buddha's self-designation) is also like this, he is the father of all the world, for all kinds of fears, decay, worries, the darkness of ignorance (a Buddhist term referring to ignorance of the truth), he has completely eliminated them, and has fully achieved immeasurable knowledge, power, fearlessness, great divine power and wisdom power, fully equipped with expedient means, wisdom paramita (a Buddhist term referring to the wisdom of reaching the other shore), great compassion, and great mercy.』
悲常無懈惓，恒求善事利益一切，而生三界朽故火宅，為度眾生生、老、病、死、憂悲苦惱、愚癡闇蔽三毒之火，教化令得阿耨多羅三藐三菩提；見諸眾生為生、老、病、死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦，后受地獄、畜生、餓鬼之苦；若生天上及在人間，貧窮困苦、愛別離苦、怨憎會苦，如是等種種諸苦，眾生沒在其中歡喜遊戲，不覺、不知、不驚、不怖，亦不生厭、不求解脫，於此三界火宅東西馳走，雖遭大苦不以為患。
「舍利弗！佛見此已便作是念：『我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。』舍利弗！如來複作是念：『若我但以神力及智慧力，舍于方便，為諸眾生贊如來知見力無所畏者，眾生不能以是得度。所以者何？是諸眾生，未免生、老、病、死、憂悲苦惱，而為三界火宅所燒，何由能解佛之智慧。』舍利弗！如彼長者雖復身手有力而不用之，但以慇勤方便，免濟諸子火宅之難，然後各與珍寶大車；如來亦復如是，雖有力無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘——聲聞、辟支佛、佛乘——而作是言：『汝等莫得樂住三界火宅，勿貪粗弊色、聲、香、味、觸也，若貪著生愛則為所燒，汝等速出三界，當
【現代漢語翻譯】 現代漢語譯本：佛陀總是悲憫而不知疲倦，恒常尋求利益一切眾生的善事，然而眾生卻生存在這三界（欲界、色界、無色界）如同朽壞的房屋般的火宅之中。爲了救度眾生脫離生、老、病、死、憂愁悲傷、痛苦煩惱、愚癡矇昧以及貪嗔癡三毒之火，佛陀教化他們，令他們最終獲得阿耨多羅三藐三菩提（無上正等正覺）。佛陀見到眾生被生、老、病、死、憂愁悲傷、痛苦煩惱所煎熬，又因為貪戀五欲（色、聲、香、味、觸）和財利，遭受種種苦難；又因為貪婪執著地追求，現世遭受各種痛苦，死後還要墮入地獄、畜生、餓鬼三惡道受苦。即使生在天上或人間，也會有貧窮困苦、愛別離苦、怨憎會苦等等各種痛苦。眾生沉溺在這些痛苦之中，卻還歡喜遊戲，不覺察、不知道、不驚恐、不畏懼，也不生厭惡、不求解脫，在這三界火宅中東西奔走，即使遭受巨大的痛苦也不以為意。 舍利弗（佛陀十大弟子之一）！佛陀見到這種情況后，便這樣想：『我是眾生的父親，應當拔除他們的苦難，給予他們無量無邊的佛智慧之樂，讓他們能夠自在遊戲。』舍利弗！如來（佛陀的稱號）又這樣想：『如果我只用神通力和智慧力，捨棄方便法門，為眾生讚歎如來知見力（佛陀的智慧和見解）的無所畏懼，眾生不能因此而得度。為什麼呢？因為這些眾生，尚未脫離生、老、病、死、憂愁悲傷、痛苦煩惱，而被三界火宅所焚燒，又怎麼能夠理解佛的智慧呢？』舍利弗！就像那位長者，雖然身手有力卻不用，只是用慇勤方便的方法，救出他的孩子們脫離火宅之難，然後才給他們各自珍寶大車；如來也是這樣，雖然有力量無所畏懼卻不用，只是用智慧方便，在三界火宅中救拔眾生，為他們宣說三乘（聲聞乘、辟支佛乘、佛乘）的教法，並這樣說：『你們不要貪戀安住在三界火宅之中，不要貪圖粗劣的色、聲、香、味、觸，如果貪戀執著而生起愛慾，就會被火所焚燒。你們應當迅速出離三界，』
【English Translation】 English version: The Buddha is always compassionate and tireless, constantly seeking good deeds that benefit all beings. However, beings are born into the three realms (the desire realm, the form realm, and the formless realm), which are like a decaying house on fire. To save beings from birth, old age, sickness, death, sorrow, grief, suffering, ignorance, and the fires of the three poisons (greed, hatred, and delusion), the Buddha teaches them, enabling them to ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Buddha sees that beings are tormented by birth, old age, sickness, death, sorrow, grief, and suffering. They also suffer various hardships because of their attachment to the five desires (form, sound, smell, taste, and touch) and material gain. Furthermore, due to their greedy and clinging pursuit, they suffer various pains in this life, and after death, they will fall into the three evil paths of hell, animals, and hungry ghosts. Even if they are born in the heavens or in the human realm, they will still experience poverty, hardship, the pain of separation from loved ones, the pain of encountering enemies, and other such sufferings. Beings are immersed in these sufferings, yet they still enjoy playing and are unaware, unknowing, unalarmed, and unafraid. They do not feel disgust or seek liberation. They run east and west in this burning house of the three realms, and even when they suffer great pain, they do not consider it a problem. Shariputra (one of the Buddha's ten great disciples)! Having seen this situation, the Buddha thought: 'I am the father of all beings, and I should remove their suffering and give them the immeasurable joy of the Buddha's wisdom, so that they can play freely.' Shariputra! The Tathagata (an epithet of the Buddha) also thought: 'If I only use my supernatural powers and wisdom, abandoning expedient means, and praise the Tathagata's power of knowledge and fearlessness to beings, they will not be able to attain liberation through this. Why is that? Because these beings have not yet escaped birth, old age, sickness, death, sorrow, grief, and suffering, and are being burned by the burning house of the three realms. How can they understand the Buddha's wisdom?' Shariputra! It is like that elder who, although he has the strength in his arms and hands, does not use it, but instead uses diligent and expedient methods to rescue his children from the burning house, and then gives each of them precious carts. The Tathagata is also like this. Although he has the power and fearlessness, he does not use it, but instead uses wisdom and expedient means to rescue beings from the burning house of the three realms. He proclaims the teachings of the three vehicles (the Sravaka vehicle, the Pratyekabuddha vehicle, and the Buddha vehicle), and says: 'You should not be attached to dwelling in the burning house of the three realms. Do not be greedy for the coarse and inferior forms, sounds, smells, tastes, and touches. If you are attached and give rise to desire, you will be burned by the fire. You should quickly leave the three realms.'
得三乘聲聞、辟支佛、佛乘，我今為汝保任此事，終不虛也，汝等但當勤修精進。』如來以是方便誘進眾生。復作是言：『汝等當知此三乘法皆是聖所稱歎，自在無系無所依求，乘是三乘，以無漏根、力、覺、道、禪定、解脫、三昧等，而自娛樂，便得無量安隱快樂。』
「舍利弗！若有眾生，內有智性，從佛世尊聞法信受，慇勤精進，欲速出三界自求涅槃，是名聲聞乘，如彼諸子為求羊車出於火宅。若有眾生從佛世尊聞法信受，慇勤精進求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘，如彼諸子為求鹿車出於火宅。若有眾生，從佛世尊聞法信受，勤修精進求一切智、佛智、自然智、無師智，如來知見，力、無所畏，愍念安樂無量眾生，利益天人度脫一切，是名大乘菩薩；求此乘故，名為摩訶薩，如彼諸子為求牛車出於火宅。舍利弗！如彼長者見諸子等安隱得出火宅到無畏處，自惟財富無量，等以大車而賜諸子；如來亦復如是，為一切眾生之父，若見無量億千眾生以佛教門出三界苦怖畏險道得涅槃樂，如來爾時便作是念：『我有無量無邊智慧、力、無畏等諸佛法藏，是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之，是諸眾生脫三界者，悉與諸佛禪定、解脫等娛樂之具，皆是一相一
【現代漢語翻譯】 現代漢語譯本：『我能保證你們獲得聲聞乘（Shravakayana，通過聽聞佛法而證悟的修行者）、辟支佛乘（Pratyekabuddhayana，通過自身修行而證悟的修行者）和佛乘（Buddhayana，菩薩的修行道路），此事絕不會虛假，你們只需勤奮修行精進。』如來用這種方便法門引導眾生前進。他又說：『你們應當知道，這三乘之法都是聖者所稱讚的，自在無系，無所依求。修行這三乘，以無漏的根、力、覺、道、禪定、解脫、三昧等來自我娛樂，便能獲得無量的安穩快樂。』 『舍利弗（Shariputra，佛陀的十大弟子之一，以智慧著稱）！如果有眾生，內心具有智慧，從佛世尊那裡聽聞佛法並信受，慇勤精進，想要快速脫離三界（欲界、色界、無色界）而獨自尋求涅槃（Nirvana，解脫生死輪迴的境界），這稱為聲聞乘，就像那些孩子爲了得到羊車而逃出火宅一樣。如果有眾生從佛世尊那裡聽聞佛法並信受，慇勤精進地尋求自然智慧，喜歡獨自寂靜，深刻了解諸法因緣，這稱為辟支佛乘，就像那些孩子爲了得到鹿車而逃出火宅一樣。如果有眾生從佛世尊那裡聽聞佛法並信受，勤奮修行精進，尋求一切智（Sarvajna，佛陀所具有的智慧）、佛智（Buddha-jnana，佛陀的智慧）、自然智（Sahaja-jnana，不需學習而自然擁有的智慧）、無師智（Anasrava-jnana，無師自通的智慧），如來的知見、力、無所畏，憐憫安樂無量眾生，利益天人，度脫一切，這稱為大乘菩薩（Mahayana Bodhisattva，以利益一切眾生為目標的修行者）；尋求此乘的緣故，稱為摩訶薩（Mahasattva，偉大的菩薩），就像那些孩子爲了得到牛車而逃出火宅一樣。舍利弗！就像那位長者看到孩子們都安全地逃出火宅到達無畏之處，自己想到財富無量，就平等地用大車賜給孩子們；如來也是如此，作為一切眾生的父親，如果看到無量億千眾生通過佛的教誨脫離三界的痛苦、恐懼和危險的道路，獲得涅槃的快樂，如來那時就會這樣想：『我擁有無量無邊的智慧、力量、無畏等諸佛法藏，這些眾生都是我的孩子，我應該平等地給予他們大乘，不讓任何人獨自獲得滅度，而是讓他們都以如來的滅度而滅度。』這些脫離三界的眾生，都將獲得諸佛的禪定、解脫等娛樂之具，都是同一相、同一味，
【English Translation】 English version: 『I guarantee that you will attain the Shravakayana (the vehicle of the Hearers, practitioners who attain enlightenment through listening to the Dharma), the Pratyekabuddhayana (the vehicle of the Solitary Buddhas, practitioners who attain enlightenment through their own efforts), and the Buddhayana (the vehicle of the Buddhas, the path of the Bodhisattvas). This will certainly not be in vain. You should only diligently cultivate and strive forward.』 The Tathagata (another name for the Buddha) uses this expedient means to guide sentient beings forward. He also says: 『You should know that these three vehicles are all praised by the sages. They are free and unattached, seeking nothing. By practicing these three vehicles, with the undefiled roots, powers, awakenings, paths, meditations, liberations, samadhis (states of meditative absorption), etc., one can find joy and obtain immeasurable peace and happiness.』 『Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! If there are sentient beings who possess wisdom within, who hear the Dharma from the World Honored One, believe and accept it, and diligently strive to quickly escape the Three Realms (the realm of desire, the realm of form, and the formless realm) and seek Nirvana (the state of liberation from the cycle of birth and death) for themselves, this is called the Shravakayana, like those children who flee the burning house to obtain a goat cart. If there are sentient beings who hear the Dharma from the World Honored One, believe and accept it, and diligently strive to seek natural wisdom, delighting in solitude and tranquility, and deeply understanding the causes and conditions of all phenomena, this is called the Pratyekabuddhayana, like those children who flee the burning house to obtain a deer cart. If there are sentient beings who hear the Dharma from the World Honored One, believe and accept it, and diligently strive to seek all-knowing wisdom (Sarvajna, the wisdom of a Buddha), Buddha-wisdom (Buddha-jnana, the wisdom of a Buddha), natural wisdom (Sahaja-jnana, wisdom that arises naturally without learning), and wisdom without a teacher (Anasrava-jnana, wisdom attained without a teacher), the Tathagata』s knowledge, power, fearlessness, compassion, and the ability to bring peace and happiness to immeasurable sentient beings, benefiting gods and humans, and liberating all, this is called the Mahayana Bodhisattva (a practitioner who aims to benefit all sentient beings); because they seek this vehicle, they are called Mahasattvas (great beings), like those children who flee the burning house to obtain an ox cart. Shariputra! Just as that elder, seeing that his children had safely escaped the burning house and reached a place of safety, and thinking of his immeasurable wealth, equally gave each of his children a large cart; the Tathagata is also like this, as the father of all sentient beings. If he sees immeasurable billions of sentient beings, through the teachings of the Buddha, escape the suffering, fear, and dangerous paths of the Three Realms and attain the joy of Nirvana, the Tathagata will then think: 『I possess immeasurable and boundless wisdom, power, fearlessness, and other Dharma treasures of the Buddhas. These sentient beings are all my children, and I should equally give them the Mahayana, not allowing anyone to attain extinction alone, but rather letting them all attain extinction through the extinction of the Tathagata.』 These sentient beings who have escaped the Three Realms will all receive the meditative states, liberations, and other means of enjoyment of the Buddhas, all of which are of one form and one taste,
種聖所稱歎，能生凈妙第一之樂。』舍利弗！如彼長者初以三車誘引諸子，然後但與大車，寶物莊嚴安隱第一，然彼長者無虛妄之咎。如來亦復如是，無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。舍利弗！以是因緣，當知諸佛方便力故，於一佛乘分別說三。」
佛欲重宣此義，而說偈言：
「譬如長者， 有一大宅， 其宅久故， 而復頓弊， 堂舍高危， 柱根摧朽， 樑棟傾斜， 基陛頹毀， 墻壁圯坼， 泥塗𢯯落， 覆苦亂墜， 椽梠差脫， 周障屈曲， 雜穢充遍； 有五百人， 止住其中， 鴟梟雕鷲， 烏鵲鳩鴿， 蚖蛇蝮蝎， 蜈蚣蚰蜒， 守宮百足， 狖貍鼷鼠， 諸惡蟲輩， 交橫馳走； 屎尿臭處， 不凈流溢； 蜣螂諸蟲， 而集其上； 狐狼野干， 咀齰踐蹋， 䶩嚙死屍， 骨肉狼籍。 由是群狗， 競來搏撮， 饑羸慞惶， 處處求食， 鬥爭𪙁掣， 嘊喍嗥吠， 其舍恐怖， 變狀如是。 處處皆有， 魑魅魍魎， 夜叉惡鬼， 食啖人肉。 毒蟲之屬， 諸惡禽獸， 孚
{ "translations": [ "現代漢語譯本", "『這種聖者所稱讚的，能產生清凈微妙第一的快樂。』舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！就像那位長者最初用三輛車來引誘他的孩子們，然後只給他們大車，用寶物裝飾，安穩第一，但那位長者並沒有虛妄的過失。如來（Tathāgata，佛的稱號）也是這樣，沒有虛妄，最初說三乘（聲聞乘、緣覺乘、菩薩乘）來引導眾生，然後只用大乘（菩薩乘）來度脫他們。為什麼呢？如來有無量的智慧、力量、無所畏懼的諸法寶藏，能給予一切眾生大乘的法，但不是所有眾生都能接受。舍利弗！因為這個緣故，應當知道諸佛用方便之力，在唯一佛乘（Ekayāna）中分別說三乘。」 , "佛爲了再次宣說這個道理，而說了偈語：", "『譬如有一位長者，有一座大宅，那座宅子年代久遠，而且已經破敗不堪，廳堂房屋高聳危險，柱子的根基已經腐朽，樑棟傾斜，臺階坍塌，墻壁裂開，泥土脫落，屋頂破爛，椽子和屋檐錯位，周圍的圍墻彎曲，到處充滿污穢；有五百人，住在其中，貓頭鷹、老鷹、禿鷲，烏鴉、喜鵲、斑鳩、鴿子，毒蛇、蝮蛇、蝎子，蜈蚣、蚰蜒，壁虎、百足蟲，野貓、老鼠，各種惡蟲，交錯奔走；屎尿臭氣熏天，不乾淨的東西到處流淌；蜣螂等各種蟲子，聚集在上面；狐貍、狼、野狗，啃咬踐踏，啃食死屍，骨肉散亂。因此，一群狗，爭先恐後地來搶奪，飢餓瘦弱，驚慌失措，到處覓食，互相爭鬥撕咬，發出叫喊和吠叫聲，那座宅子恐怖，變成這樣。到處都有，魑魅魍魎（傳說中的鬼怪），夜叉（Yaksha，佛教中的守護神）惡鬼，吃人肉。毒蟲之類，各種惡禽猛獸，繁殖』" ], "english_translations": [ "English version", "'This is praised by the sages, and can produce the pure, wonderful, and supreme joy.' Śāriputra! Just like that elder initially used three carts to entice his children, and then only gave them the great cart, adorned with treasures, secure and supreme, yet that elder had no fault of falsehood. The Tathāgata is also like this, without falsehood, initially speaking of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to guide sentient beings, and then only using the Great Vehicle (Mahāyāna) to liberate them. Why is this? The Tathāgata has immeasurable wisdom, power, and the treasury of fearless dharmas, able to give all sentient beings the dharma of the Great Vehicle, but not all are able to receive it. Śāriputra! Because of this reason, you should know that due to the expedient power of the Buddhas, they separately speak of the three vehicles within the One Buddha Vehicle (Ekayāna).", "The Buddha, wishing to reiterate this meaning, spoke in verse:", "'It is like an elder, who has a large house, the house is old, and also dilapidated, the halls and rooms are high and dangerous, the foundations of the pillars are decayed, the beams and rafters are tilted, the steps are collapsed, the walls are cracked, the mud is falling off, the roof is broken, the rafters and eaves are misaligned, the surrounding walls are crooked, and it is filled with filth; there are five hundred people, living within it, owls, eagles, vultures, crows, magpies, doves, pigeons, snakes, vipers, scorpions, centipedes, millipedes, geckos, and various evil insects, running around; the stench of feces and urine, unclean things flowing everywhere; dung beetles and various insects, gathering on top of it; foxes, wolves, and jackals, gnawing and trampling, eating corpses, bones and flesh scattered everywhere. Because of this, a group of dogs, come rushing to snatch, hungry and weak, panicked, seeking food everywhere, fighting and tearing at each other, making cries and barks, the house is terrifying, transformed like this. Everywhere there are, chīmèi wǎngliǎng (legendary demons), yakshas (Yaksha, guardian deities in Buddhism), and evil ghosts, eating human flesh. Creatures like poisonous insects, various evil birds and beasts, breeding'" ] }
乳產生， 各自藏護。 夜叉競來， 爭取食之； 食之既飽， 噁心轉熾， 鬥爭之聲， 甚可怖畏； 鳩槃茶鬼， 蹲踞土埵， 或時離地， 一尺二尺； 往返遊行， 縱逸嬉戲。 捉狗兩足， 撲令失聲， 以腳加頸， 怖狗自樂。 復有諸鬼， 其身長大， 裸形黑瘦， 常住其中； 發大惡聲， 叫呼求食。 復有諸鬼， 其咽如針； 復有諸鬼， 首如牛頭； 或食人肉， 或復啖狗； 頭髮蓬亂， 殘害兇險； 飢渴所逼， 叫喚馳走。 夜叉餓鬼， 諸惡鳥獸； 饑急四向， 窺看窗牖， 如是諸難， 恐畏無量。 是朽故宅， 屬於一人， 其人近出， 未久之間， 於後舍宅， 欻然火起； 四面一時， 其焰俱熾， 棟樑椽柱， 爆聲震裂， 摧折墮落， 墻壁崩倒； 諸鬼神等， 揚聲大叫； 雕鷲諸鳥， 鳩槃茶等， 周慞惶怖， 不能自出； 惡獸毒蟲， 藏竄孔穴； 毗舍阇鬼， 亦住其中； 薄福德故， 為火所逼， 共相殘害， 飲血啖肉。 野干之屬， 並已前死； 諸大惡獸， 競來食啖。 臭煙熢㶿， 四面充塞
【現代漢語翻譯】 現代漢語譯本 乳汁產生，各自藏匿保護。 夜叉（Yaksha，一種鬼神）爭先恐後地前來，爭奪食物；吃飽之後， 噁心更加熾烈，爭鬥的聲音，非常可怕； 鳩槃茶鬼（Kumbhanda，一種鬼神）蹲在土堆上，有時離開地面， 一尺兩尺；來回跳躍，放縱嬉戲。 抓住狗的兩條腿，猛摔使其失聲，用腳踩住脖子， 恐嚇狗以此為樂。又有各種鬼，它們身體高大， 赤裸著身體，又黑又瘦，常住其中；發出巨大的惡聲， 叫喊著求食。又有各種鬼，它們的咽喉細如針； 又有各種鬼，它們的頭如牛頭；有的吃人肉， 有的吃狗肉；頭髮蓬亂，殘暴兇險； 被飢渴所逼迫，叫喊著奔跑。夜叉餓鬼， 各種惡鳥野獸；飢餓急迫地四處張望，窺視窗戶， 像這樣的各種災難，恐懼無量。這是一座朽壞的舊宅， 屬於一個人，這個人剛出去不久， 之後這所宅院，突然起火；四面同時， 火焰都熾烈燃燒，棟樑椽柱，爆裂聲震耳欲聾， 摧毀折斷墜落，墻壁崩塌；各種鬼神等， 揚聲大叫；雕鷲等鳥，鳩槃茶等， 驚慌恐懼，不能逃出；惡獸毒蟲， 藏匿在孔穴中；毗舍阇鬼（Pisaca，一種食人鬼），也住在其中； 因為福德淺薄，被火所逼迫，互相殘害， 飲血吃肉。野干之類的動物，都已經死去； 各種大惡獸，爭先恐後地前來吞食。臭煙瀰漫， 四面充塞。
【English Translation】 English version Milk is produced, each one hides and protects it. The Yakshas (a type of spirit) rush to come, vying for food; having eaten their fill, Their malice grows more intense, the sounds of their fighting are extremely terrifying; The Kumbhanda (a type of demon) squat on mounds of earth, sometimes leaving the ground, By a foot or two; they jump back and forth, indulging in their games. They seize dogs by their two legs, throw them down to silence them, and step on their necks, Enjoying themselves by frightening the dogs. There are also various ghosts, their bodies are tall, Naked, black and thin, they dwell there; they emit great evil sounds, Shouting and begging for food. There are also various ghosts, their throats as thin as needles; There are also various ghosts, their heads like the heads of oxen; some eat human flesh, Some eat dog meat; their hair is disheveled, they are cruel and dangerous; Driven by hunger and thirst, they run about shouting. Yakshas and hungry ghosts, Various evil birds and beasts; urgently hungry, they look around in all directions, peering through windows, Such are the various calamities, the fear is immeasurable. This is a dilapidated old house, Belonging to a person, who has just left not long ago, Afterwards, this house suddenly catches fire; on all four sides at once, The flames blaze fiercely, the beams and pillars, the sounds of explosions are deafening, Destroyed, broken, and falling, the walls collapse; various ghosts and spirits, Shout loudly; vultures and other birds, Kumbhandas and others, Are terrified and cannot escape; evil beasts and poisonous insects, Hide in holes; Pisacas (a type of flesh-eating demon) also dwell within; Because of their shallow merit, they are forced by the fire, harming each other, Drinking blood and eating flesh. Jackals and similar creatures have already died; Various great evil beasts rush to devour them. Foul smoke billows, Filling all four sides.
； 蜈蚣蚰蜒， 毒蛇之類， 為火所燒， 爭走出穴； 鳩槃茶鬼， 隨取而食。 又諸餓鬼， 頭上火燃； 飢渴熱惱， 周慞悶走。 其宅如是， 甚可怖畏； 毒害火災， 眾難非一。 是時宅主， 在門外立； 聞有人言： 『汝諸子等， 先因遊戲， 來入此宅， 稚小無知， 歡娛樂著。』 長者聞已， 驚入火宅； 方宜救濟， 令無燒害。 告喻諸子， 說眾患難， 惡鬼毒蟲， 災火蔓莚。 眾苦次第， 相續不絕； 毒蛇蚖蝮， 及諸夜叉， 鳩槃茶鬼， 野干狐狗； 雕鷲鴟梟， 百足之屬； 飢渴惱急， 甚可怖畏。 此苦難處， 況復大火。 諸子無知， 雖聞父誨； 猶故樂著， 嬉戲不已。 是時長者， 而作是念： 『諸子如此， 益我愁惱。 今此舍宅， 無一可樂， 而諸子等， 耽湎嬉戲， 不受我教， 將為火害。』 即便思惟， 設諸方便， 告諸子等： 『我有種種， 珍玩之具， 妙寶好車， 羊車鹿車， 大牛之車； 今在門外， 汝等出來， 吾為汝等， 造作此車， 隨意所樂， 可以遊戲。』 諸子聞
【現代漢語翻譯】 現代漢語譯本 蜈蚣、蚰蜒等毒蟲，被大火焚燒，爭先恐後地從洞穴里爬出來；鳩槃茶鬼（一種食人鬼）也隨之出來捕食它們。 還有那些餓鬼，頭上燃著火焰；他們飢渴難耐，焦躁不安地四處奔走。這所宅院就是這樣，非常可怕；充滿了毒害、火災，各種災難不止一個。 這時，宅主站在門外；聽到有人說：『你們的孩子們，先前因為貪玩，來到這所宅院，他們年幼無知，只顧著玩樂。』 長者聽了這話，驚慌地衝進火宅；他想方設法要救濟他們，讓他們免受火災的傷害。 他告訴孩子們，說這裡有各種災難，有惡鬼、毒蟲，還有蔓延的火災。各種痛苦接連不斷；有毒蛇、蚖蝮，以及各種夜叉（一種惡鬼）、鳩槃茶鬼，還有野干、狐貍、狗；雕、鷲、鴟、梟，以及各種百足蟲；他們都飢渴難耐，非常可怕。這樣的苦難之地，更何況還有大火。 孩子們無知，雖然聽了父親的教誨；仍然貪戀玩樂，嬉戲不止。這時，長者心想：『孩子們這樣，只會讓我更加憂愁煩惱。 現在這所宅院，沒有一點值得留戀的，而孩子們卻沉迷於嬉戲，不聽我的勸告，將會被大火傷害。』 他立刻思考，想出各種方便之法，告訴孩子們：『我這裡有各種珍貴的玩具，有精美的寶車，有羊車、鹿車、大牛車；現在都在門外，你們快出來，我為你們製造這些車，讓你們隨意玩樂。』 孩子們聽了
【English Translation】 English version Centipedes, millipedes, and other poisonous insects, burned by the fire, were scrambling out of their holes; the Kumbhanda (a type of man-eating demon) ghosts were also emerging to devour them. And there were those hungry ghosts, with flames burning on their heads; they were tormented by hunger and thirst, running around in agitation. Such was the dwelling, extremely terrifying; filled with poison, fire, and countless calamities. At this time, the householder stood outside the door; he heard someone say: 『Your children, previously because of their playfulness, came into this dwelling, they are young and ignorant, only concerned with having fun.』 Upon hearing this, the elder rushed into the burning house; he sought ways to rescue them, to prevent them from being harmed by the fire. He told his children about the various calamities, the evil ghosts, the poisonous insects, and the spreading fire. Various sufferings followed one after another; there were poisonous snakes, vipers, and various Yakshas (a type of evil spirit), Kumbhanda ghosts, as well as jackals, foxes, and dogs; eagles, vultures, owls, and various centipedes; they were all tormented by hunger and thirst, extremely terrifying. Such a place of suffering, and even more so with the great fire. The children were ignorant, and although they heard their father's teachings; they still indulged in play, continuing their games. At this time, the elder thought: 『The children are like this, only adding to my sorrow and distress. Now this dwelling has nothing worth staying for, yet the children are immersed in play, not listening to my advice, and will be harmed by the fire.』 He immediately pondered, devising various skillful means, and told his children: 『I have various precious toys, exquisite treasure carts, sheep carts, deer carts, and ox carts; they are all outside the door now, you all come out, I will make these carts for you, so you can play as you please.』 The children heard
說， 如此諸車， 即時奔競， 馳走而出； 到于空地， 離諸苦難。 長者見子， 得出火宅， 住於四衢， 坐師子座。 而自慶言： 『我今快樂， 此諸子等， 生育甚難， 愚小無知， 而入險宅； 多諸毒蟲， 魑魅可畏； 大火猛焰， 四面俱起； 而此諸子， 貪樂嬉戲； 我已救之， 令得脫難。 是故諸人， 我今快樂。』 爾時諸子， 知父安坐， 皆詣父所， 而白父言： 『愿賜我等， 三種寶車； 如前所許： 「諸子出來， 當以三車， 隨汝所欲。」 今正是時， 惟垂給與。』 長者大富， 庫藏眾多， 金銀琉璃， 硨磲碼瑙， 以眾寶物， 造諸大車； 莊校嚴飾， 周匝欄楯， 四面懸鈴， 金繩交絡， 真珠羅網， 張施其上； 金華諸纓， 處處垂下， 眾彩雜飾， 周匝圍繞； 柔軟繒纊， 以為茵蓐。 上妙細㲲， 價直千億， 鮮白凈潔， 以覆其上。 有大白牛， 肥壯多力， 形體姝好， 以駕寶車； 多諸儐從， 而侍衛之； 以是妙車， 等賜諸子。 諸子是時， 歡喜踴躍， 乘是寶車，
【現代漢語翻譯】 現代漢語譯本 說，這些車子，立刻奔跑起來，飛快地駛出；到達空曠的地方，遠離了各種苦難。長者看到孩子們，從火宅里出來，安住在四通八達的道路上，坐在獅子座上。他自己慶幸地說：『我現在很快樂，這些孩子們，生育他們非常艱難，他們愚昧無知，竟然進入危險的房屋；那裡有很多毒蟲，魑魅（chī mèi，指傳說中的鬼怪）很可怕；大火猛烈燃燒，四面都起來；而這些孩子們，卻貪圖玩樂嬉戲；我已經救了他們，讓他們脫離了災難。所以各位，我現在很快樂。』當時，孩子們知道父親安穩地坐著，都來到父親那裡，對父親說：『希望賜給我們，三種寶車；就像之前所承諾的：「孩子們出來，應當用三種車子，隨你們的意願。」現在正是時候，希望您能給予。』長者非常富有，倉庫里有很多金銀、琉璃（liú lí，一種寶石）、硨磲（chē qú，一種海貝）、瑪瑙（mǎ nǎo，一種寶石），用各種寶物，製造各種大車；裝飾得莊嚴華麗，周圍有欄桿，四面懸掛鈴鐺，用金繩交錯連線，用珍珠羅網，張掛在上面；金色的花朵和纓絡，到處垂下來，各種色彩的裝飾，環繞四周；用柔軟的絲綿，作為坐墊。用上等的細毛織物，價值千億，潔白乾凈，覆蓋在上面。有高大健壯的白牛，肥壯有力，形體美好，用來駕馭寶車；有很多隨從，侍衛在旁邊；用這些美妙的車子，平等地賜給孩子們。孩子們這時，歡喜雀躍，乘坐這些寶車，
【English Translation】 English version It is said that, these chariots, immediately began to race, speeding out; reaching an open space, away from all suffering. The elder saw his children, having come out of the burning house, settled at the crossroads, sitting on lion thrones. He rejoiced and said to himself: 『I am happy now, these children, it was very difficult to raise them, they were foolish and ignorant, actually entering a dangerous house; where there were many poisonous insects, and terrifying chimeras (chī mèi, refers to legendary monsters); the great fire was raging fiercely, rising on all sides; yet these children, were greedy for pleasure and play; I have already saved them, allowing them to escape the disaster. Therefore, everyone, I am very happy now.』 At that time, the children, knowing that their father was sitting safely, all came to their father, and said to him: 『We wish that you would grant us, three kinds of precious chariots; just as you promised before: 「When the children come out, they should be given three chariots, according to their wishes.」 Now is the right time, we hope you will give them to us.』 The elder was very wealthy, with many gold, silver, lapis lazuli (liú lí, a type of gemstone), tridacna (chē qú, a type of sea clam), and agate (mǎ nǎo, a type of gemstone) in his storehouses, using various treasures, he made various large chariots; decorated them solemnly and magnificently, with railings around, bells hanging on all four sides, connected with golden ropes, with pearl nets, spread out on top; golden flowers and tassels, hanging down everywhere, various colored decorations, surrounding all around; using soft silk floss, as cushions. Using the finest wool fabrics, worth billions, pure white and clean, covering them. There were large, strong white oxen, fat and powerful, with beautiful forms, used to drive the precious chariots; there were many attendants, guarding them; using these wonderful chariots, he equally bestowed them to his children. The children at this time, were joyful and elated, riding these precious chariots,
游於四方， 嬉戲快樂， 自在無礙。」 告舍利弗： 「我亦如是， 眾聖中尊， 世間之父； 一切眾生， 皆是吾子， 深著世樂， 無有慧心； 三界無安， 猶如火宅， 眾苦充滿， 甚可怖畏； 常有生老， 病死憂患， 如是等火， 熾然不息。 如來已離， 三界火宅， 寂然閑居， 安處林野。 今此三界， 皆是我有， 其中眾生， 悉是吾子； 而今此處， 多諸患難， 唯我一人， 能為救護； 雖復教詔， 而不信受， 于諸欲染， 貪著深故； 是以方便， 為說三乘， 令諸眾生， 知三界苦； 開示演說， 出世間道。 是諸子等， 若心決定； 具足三明， 及六神通， 有得緣覺， 不退菩薩； 汝舍利弗！ 我為眾生， 以此譬喻， 說一佛乘； 汝等若能， 信受是語， 一切皆當， 成得佛道。 是乘微妙， 清凈第一， 于諸世間， 為無有上； 佛所悅可， 一切眾生， 所應稱讚， 供養禮拜； 無量億千， 諸力解脫， 禪定智慧， 及佛余法， 得如是乘， 令諸子等， 日夜劫數， 常得遊戲； 與
【現代漢語翻譯】 現代漢語譯本 在四處遊歷，嬉戲玩樂，自由自在，沒有任何阻礙。』 告訴舍利弗（Śāriputra）：『我也是如此，是眾聖中的至尊，是世間的父親；一切眾生，都是我的孩子，他們深深地沉溺於世俗的快樂，沒有智慧的心；三界（欲界、色界、無色界）沒有安寧，就像燃燒的房屋，充滿了各種痛苦，非常可怕；常常有生、老、病、死等憂患，像這樣的火焰，熾熱地燃燒不息。如來（Tathāgata）已經離開了三界的火宅，寂靜地閑居，安住在林野之中。現在這三界，都是我所擁有的，其中的眾生，都是我的孩子；而現在這裡，有很多的患難，只有我一個人，能夠為他們提供救護；即使我教導他們，他們也不相信接受，因為他們對各種慾望的執著太深了；因此我用方便法門，為他們宣說三乘（聲聞乘、緣覺乘、菩薩乘），讓眾生知道三界的痛苦；開示演說，出離世間的道路。這些孩子們，如果心意堅定；具足三明（宿命明、天眼明、漏盡明），以及六神通（神境通、天耳通、他心通、宿命通、天眼通、漏盡通），有的可以成為緣覺（Pratyekabuddha），有的可以成為不退轉的菩薩（Bodhisattva）；舍利弗！我爲了眾生，用這個比喻，宣說一佛乘（Ekayāna）；你們如果能夠相信接受這些話，一切都將成就佛道。這個乘非常微妙，清凈第一，在世間是無上的；是佛所喜悅的，一切眾生都應該稱讚，供養禮拜；無量億千的諸種力量、解脫、禪定、智慧，以及佛的其他法，得到這樣的乘，讓孩子們，日夜劫數，常常可以遊戲；與
【English Translation】 English version Wandering in all directions, playing and rejoicing, free and unhindered.』 Told Śāriputra: 『I am also like this, the most honored among all sages, the father of the world; all sentient beings are my children, deeply attached to worldly pleasures, without a wise heart; the three realms (desire realm, form realm, formless realm) are without peace, like a burning house, filled with all kinds of suffering, very frightening; there are always the worries of birth, old age, sickness, and death, like such flames, burning fiercely without ceasing. The Tathāgata has already left the burning house of the three realms, dwelling in quiet solitude, residing in the forest. Now these three realms are all that I possess, and the sentient beings within them are all my children; but now here, there are many difficulties, and only I alone can provide them with protection; even if I teach them, they do not believe and accept, because their attachment to various desires is too deep; therefore, I use expedient means to preach the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) for them, to let sentient beings know the suffering of the three realms; revealing and expounding the path of liberation from the world. These children, if their minds are determined; possessing the three insights (knowledge of past lives, divine eye, extinction of outflows), and the six supernormal powers (psychic power, divine ear, knowledge of others' minds, knowledge of past lives, divine eye, extinction of outflows), some can become Pratyekabuddhas, some can become non-retrogressing Bodhisattvas; Śāriputra! For the sake of sentient beings, I use this parable to preach the One Buddha Vehicle (Ekayāna); if you can believe and accept these words, all will attain Buddhahood. This vehicle is very subtle, the purest of all, unsurpassed in the world; it is what the Buddha delights in, and all sentient beings should praise, make offerings to, and bow down to; countless billions of powers, liberations, meditations, wisdom, and other teachings of the Buddha, obtaining such a vehicle, allowing the children, day and night for countless eons, to always be able to play; with
諸菩薩， 及聲聞眾， 乘此寶乘， 直至道場； 以是因緣， 十方諦求， 更無餘乘， 除佛方便。」 告舍利弗： 「汝諸人等， 皆是吾子， 我則是父； 汝等累劫， 眾苦所燒， 我皆濟拔， 令出三界； 我雖先說， 汝等滅度， 但盡生死， 而實不滅； 今所應作， 唯佛智慧。 若有菩薩， 於是眾中； 能一心聽， 諸佛實法； 諸佛世尊， 雖以方便， 所化眾生， 皆是菩薩。 若人小智， 深著愛慾； 為此等故， 說于苦諦。 眾生心喜， 得未曾有； 佛說苦諦， 真實無異。 若有眾生， 不知苦本， 深著苦因， 不能暫舍； 為是等故， 方便說道， 諸苦所因， 貪慾為本。 若滅貪慾， 無所依止， 滅盡諸苦， 名第三諦。 為滅諦故， 修行于道， 離諸苦縛， 名得解脫。 是人於何， 而得解脫？ 但離虛妄， 名為解脫； 其實未得， 一切解脫。 佛說是人， 未實滅度； 斯人未得， 無上道故； 我意不欲， 令至滅度。 我為法王， 於法自在； 安隱眾生， 故現於世。 汝舍利弗！ 我此法
【現代漢語翻譯】 現代漢語譯本 諸位菩薩（Bodhisattva，指發願要成就佛果的修行者），以及聲聞眾（Śrāvaka，指聽聞佛陀教誨而修行的弟子），都乘坐這珍貴的寶乘（指佛法），一直到達道場（指覺悟的場所）；因為這個因緣，在十方世界尋求，除了佛陀的方便法門（Upāya，指佛陀為引導眾生而施設的教法），再沒有其他的乘（指修行的方法）。 佛陀告訴舍利弗（Śāriputra，佛陀的十大弟子之一）說：『你們這些人，都是我的孩子，我則是你們的父親；你們在過去無數劫中，被各種痛苦所煎熬，我都救拔你們，讓你們脫離三界（指欲界、色界、無色界）；我雖然先前說過你們會滅度（Nirvāṇa，指解脫生死輪迴的狀態），但那只是結束了生死，實際上並沒有真正的滅亡；現在你們應該做的，是追求佛陀的智慧。 如果菩薩（Bodhisattva）之中，有人能夠一心聽聞諸佛的真實教法；諸佛世尊（Bhagavat，指佛陀的尊稱），雖然用方便法門來教化眾生，但他們最終都是要成為菩薩的。如果有人智慧淺薄，深深執著于愛慾；爲了這些人，我才宣說苦諦（Duḥkha Satya，指人生皆苦的真理）。眾生聽了之後，心中歡喜，感到前所未有；佛陀所說的苦諦，真實不虛。 如果有眾生，不知道痛苦的根源，深深執著于痛苦的原因，不能暫時放下；爲了這些人，我才方便地說道，各種痛苦的根源，在於貪慾。如果滅除了貪慾，不再有所執著，就能滅盡一切痛苦，這叫做第三諦（指滅諦，Nirodha Satya，指滅除痛苦的真理）。爲了達到滅諦，修行于道（指八正道，Aṣṭāṅgamārga），脫離各種痛苦的束縛，這叫做得到解脫。 這個人從何處得到解脫呢？只是脫離了虛妄的執著，就叫做解脫；實際上並沒有得到真正的解脫。佛陀說這個人，並沒有真正地滅度；這個人沒有得到無上道（Anuttarā Samyaksaṃbodhi，指最高的覺悟），所以我不希望他們達到滅度。 我是法王（Dharmarāja，指佛陀是佛法的統治者），在佛法中自在無礙；爲了安穩眾生，所以才顯現在世間。你，舍利弗！我這個法
【English Translation】 English version All you Bodhisattvas (those who aspire to Buddhahood) and Śrāvakas (disciples who learn by hearing the Buddha's teachings), ride this precious vehicle (the Dharma), and go straight to the Bodhimaṇḍa (the place of enlightenment); because of this cause and condition, seek in the ten directions, there is no other vehicle except the Buddha's skillful means (Upāya, methods used by the Buddha to guide beings). The Buddha told Śāriputra (one of the Buddha's ten great disciples): 『All of you are my children, and I am your father; you have been burned by various sufferings for countless kalpas (eons), and I have rescued you all, leading you out of the three realms (the realms of desire, form, and formlessness); although I said earlier that you would attain Nirvāṇa (the state of liberation from the cycle of birth and death), that only meant the end of birth and death, but not actual extinction; what you should do now is to seek the wisdom of the Buddha. If among the Bodhisattvas, there is anyone who can listen wholeheartedly to the true teachings of all Buddhas; although the Bhagavat (the Blessed One, a title for the Buddha) uses skillful means to teach sentient beings, they will all eventually become Bodhisattvas. If someone has little wisdom and is deeply attached to love and desire; for the sake of these people, I speak of the Truth of Suffering (Duḥkha Satya). When sentient beings hear this, they are delighted and feel that they have never heard such a thing before; the Truth of Suffering spoken by the Buddha is true and without error. If there are sentient beings who do not know the root of suffering, are deeply attached to the cause of suffering, and cannot let go even for a moment; for the sake of these people, I expediently say that the root of all suffering is greed. If greed is extinguished and there is no attachment, then all suffering will be extinguished, and this is called the Third Truth (the Truth of Cessation, Nirodha Satya). To attain the Truth of Cessation, one practices the Path (the Eightfold Path, Aṣṭāṅgamārga), and is liberated from all the bonds of suffering, and this is called liberation. From where does this person attain liberation? It is only by abandoning false attachments that one is called liberated; in reality, one has not attained true liberation. The Buddha says that this person has not truly attained Nirvāṇa; this person has not attained Anuttarā Samyaksaṃbodhi (the highest enlightenment), so I do not wish them to attain Nirvāṇa. I am the Dharmarāja (the King of Dharma, the Buddha is the ruler of the Dharma), and I am free and unhindered in the Dharma; to bring peace to sentient beings, I appear in the world. You, Śāriputra! This Dharma of mine
印， 為欲利益， 世間故說。 在所遊方， 勿妄宣傳。 若有聞者， 隨喜頂受， 當知是人， 阿惟越致。 若有信受， 此經法者， 是人已曾， 見過去佛； 恭敬供養， 亦聞是法。 若人有能， 信汝所說； 則為見我， 亦見於汝， 及比丘僧， 並諸菩薩。 斯《法華經》， 為深智說， 淺識聞之， 迷惑不解； 一切聲聞， 及辟支佛， 於此經中， 力所不及。 汝舍利弗！ 尚於此經， 以信得入， 況餘聲聞； 其餘聲聞， 信佛語故， 隨順此經， 非己智分。 又舍利弗！ 憍慢懈怠， 計我見者， 莫說此經； 凡夫淺識， 深著五欲， 聞不能解， 亦勿為說。 若人不信， 譭謗此經， 則斷一切， 世間佛種； 或復顰蹙， 而懷疑惑， 汝當聽說， 此人罪報。 若佛在世， 若滅度后， 其有誹謗， 如斯經典； 見有讀誦， 書持經者， 輕賤憎嫉， 而懷結恨， 此人罪報， 汝今復聽。 其人命終， 入阿鼻獄， 具足一劫， 劫盡更生， 如是展轉， 至無數劫； 從地獄出， 當墮畜生， 若狗野干
【現代漢語翻譯】 現代漢語譯本 （佛陀說：）爲了利益世間，我才宣說此法。在你們遊歷各方時，不要隨意宣傳此法。如果有人聽聞此法，並隨喜讚歎、恭敬接受，應當知道這個人是阿惟越致（不退轉菩薩）。如果有人信受這部經法，這個人必定曾經見過過去的佛，恭敬供養過他們，也聽聞過此法。 如果有人能夠相信你所說的，那麼就等於見到了我，也見到了你，以及比丘僧團和諸位菩薩。這部《法華經》是為具有深厚智慧的人宣說的，淺薄之人聽了會感到迷惑不解。一切聲聞（小乘修行者）和辟支佛（獨覺者），對於這部經的理解能力都達不到。你，舍利弗（佛陀的十大弟子之一）！尚且是通過信心才得以進入這部經的，更何況其他的聲聞呢？其餘的聲聞，是因為相信佛陀的話語，才隨順這部經，而不是憑藉他們自己的智慧。 還有，舍利弗！那些驕慢懈怠、執著于自我見解的人，不要為他們宣說這部經。凡夫俗子，見識淺薄，深深執著於五欲（色、聲、香、味、觸），聽了也不能理解，也不要為他們宣說。如果有人不相信，誹謗這部經，就會斷絕一切世間的佛種。或者有人皺著眉頭，心懷疑惑，你們應當聽我說，這個人會遭受什麼樣的罪報。 如果佛陀在世，或者佛陀滅度之後，有人誹謗這樣的經典，看到有人讀誦、書寫、受持這部經，就輕視、憎恨、嫉妒，並且懷有怨恨，這個人所遭受的罪報，你們現在再聽我說。這個人命終之後，會墮入阿鼻地獄（八大地獄中最苦的地獄），在那裡受苦一劫（極長的時間單位）。一劫過後，又會再次轉生，如此輾轉，直到無數劫。從地獄出來后，會墮入畜生道，變成狗或野干（一種野獸）。
【English Translation】 English version (The Buddha said:) It is for the benefit of the world that I speak this Dharma. When you travel to various places, do not recklessly propagate this Dharma. If there are those who hear this Dharma, and rejoice, praise, and respectfully accept it, know that this person is an Aviveyach (a Bodhisattva who will not regress). If there are those who believe and accept this Sutra, this person must have seen past Buddhas, respectfully made offerings to them, and also heard this Dharma. If there are those who can believe what you say, then it is as if they have seen me, and also seen you, as well as the Sangha of Bhikkhus and all the Bodhisattvas. This 'Lotus Sutra' is spoken for those with profound wisdom; those with shallow understanding will be confused and not understand it. All Sravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas) do not have the capacity to comprehend this Sutra. You, Sariputra (one of the Buddha's ten great disciples)! Even you enter this Sutra through faith, how much more so the other Sravakas? The other Sravakas follow this Sutra because they believe the Buddha's words, not through their own wisdom. Furthermore, Sariputra! Do not speak this Sutra to those who are arrogant, lazy, and attached to their own views. Ordinary people, with shallow understanding, deeply attached to the five desires (form, sound, smell, taste, touch), will not understand even if they hear it, so do not speak it to them. If there are those who do not believe and slander this Sutra, they will cut off all the Buddha seeds in the world. Or if there are those who frown and harbor doubts, you should listen to me, what kind of karmic retribution this person will suffer. If the Buddha is in the world, or after the Buddha's Parinirvana, if there are those who slander such Sutras, and see those who read, write, and uphold this Sutra, they will despise, hate, and be jealous, and harbor resentment. The karmic retribution that this person will suffer, you should now listen to me again. After this person dies, they will fall into Avici Hell (the most painful of the eight great hells), where they will suffer for one kalpa (an extremely long unit of time). After one kalpa, they will be reborn again, and so on, for countless kalpas. After coming out of hell, they will fall into the animal realm, becoming a dog or a jackal.
， 其形𩑔瘦， 黧黮疥癩， 人所觸嬈， 又復為人， 之所惡賤， 常困飢渴， 骨肉枯竭； 生受楚毒， 死被瓦石， 斷佛種故， 受斯罪報。 若作駱駝， 或生驢中， 身常負重， 加諸杖捶， 但念水草， 余無所知； 謗斯經故， 獲罪如是。 有作野干， 來入聚落， 身體疥癩， 又無一目， 為諸童子， 之所打擲， 受諸苦痛， 或時致死； 於此死已， 更受蟒身， 其形長大， 五百由旬， 聾騃無足， 宛轉腹行； 為諸小蟲， 之所唼食， 晝夜受苦， 無有休息； 謗斯經故， 獲罪如是。 若得為人， 諸根闇鈍， 矬陋攣躄， 盲聾背傴， 有所言說， 人不信受； 口氣常臭， 鬼魅所著， 貧窮下賤， 為人所使； 多病痟瘦， 無所依怙， 雖親附人， 人不在意； 若有所得， 尋復忘失， 若修醫道， 順方治病； 更增他疾， 或復致死； 若自有病， 無人救療， 設服良藥， 而復增劇； 若他反逆， 抄劫竊盜， 如是等罪， 橫羅其殃； 如斯罪人， 永不見佛， 眾聖之王， 說法教化。
【現代漢語翻譯】 現代漢語譯本 他的形體枯瘦，面板黝黑，長滿疥瘡，被人厭惡和觸碰，又被人們所憎恨和輕賤，常常忍受飢渴，骨肉都枯竭；活著的時候遭受痛苦，死後被瓦礫石頭掩埋，因為斷絕佛種的緣故，所以遭受這樣的罪報。如果轉產生為駱駝，或者生在驢中，身體常常揹負重物，還要遭受棍棒鞭打，只想著水草，其他什麼都不知道；因為誹謗這部經的緣故，獲罪如此。有的轉產生為野干（一種野獸），來到村落，身體長滿疥瘡，又瞎了一隻眼睛，被孩子們打來打去，遭受各種痛苦，有時甚至被打死；死後，又轉產生為蟒蛇，身體巨大，長達五百由旬（古印度長度單位），又聾又啞，沒有腳，只能在地上腹部爬行；被各種小蟲啃食，日夜遭受痛苦，沒有休息的時候；因為誹謗這部經的緣故，獲罪如此。如果能夠轉生為人，也會諸根遲鈍，身材矮小丑陋，手腳殘疾，又盲又聾，駝背彎腰，說的話沒有人相信；口裡常常發出臭氣，被鬼魅附身，貧窮困苦，被人使喚；多病消瘦，沒有依靠，即使親近別人，別人也不在意；如果得到什麼東西，很快又會忘記丟失，如果學習醫術，按照藥方給人治病，反而會加重別人的病情，甚至導致死亡；如果自己生病，沒有人救治，即使服用良藥，病情反而會加重；如果別人造反，搶劫偷盜，這些罪過，都會橫加到他身上；像這樣的罪人，永遠見不到佛，這位眾聖之王，說法教化。
【English Translation】 English version His form is emaciated, his skin dark and covered with scabies, he is touched and annoyed by people, and is hated and despised by them. He constantly suffers from hunger and thirst, his flesh and bones are withered. While alive, he endures suffering, and after death, he is buried under tiles and stones. Because he has severed the Buddha-seed, he receives such karmic retribution. If he is reborn as a camel, or born among donkeys, his body constantly carries heavy loads, and he is subjected to beatings with sticks and whips. He only thinks of water and grass, and knows nothing else. Because he slandered this sutra, he incurs such a penalty. Some are reborn as jackals, entering villages, their bodies covered with scabies, and they are also blind in one eye. They are beaten by children, enduring all kinds of suffering, sometimes even to death. After death, they are reborn as pythons, their bodies huge, five hundred yojanas (ancient Indian unit of distance) long, deaf and mute, without feet, crawling on their bellies. They are eaten by various small insects, suffering day and night, without rest. Because they slandered this sutra, they incur such a penalty. If they are able to be reborn as humans, their faculties will be dull, their stature short and ugly, their limbs crippled, blind and deaf, hunchbacked. What they say will not be believed. Their mouths will constantly emit a foul odor, they will be possessed by demons, poor and destitute, and be used by others. They will be sickly and emaciated, without support, and even if they are close to others, they will not be noticed. If they obtain something, they will quickly forget and lose it. If they study medicine and treat illnesses according to prescriptions, they will instead worsen the illnesses of others, or even cause death. If they themselves are sick, no one will treat them, and even if they take good medicine, their condition will worsen. If others rebel, rob, or steal, these crimes will be unjustly blamed on them. Such sinners will never see the Buddha, the king of all sages, teaching and transforming.
如斯罪人， 常生難處； 狂聾心亂， 永不聞法， 于無數劫， 如恒河沙； 生輒聾啞， 諸根不具； 常處地獄， 如遊園觀； 在余惡道， 如己舍宅； 駝驢豬狗， 是其行處； 謗斯經故， 獲罪如是。 若得為人， 聾盲瘖啞， 貧窮諸衰， 以自莊嚴， 水腫干痟， 疥癩癰疽， 如是等病， 以為衣服； 身常臭處， 垢穢不凈； 深著我見， 增益瞋恚； 淫慾熾盛， 不擇禽獸； 謗斯經故， 獲罪如是。」 告舍利弗： 「謗斯經者； 若說其罪， 窮劫不盡； 以是因緣， 我故語汝， 無智人中， 莫說此經。 若有利根， 智慧明瞭； 多聞強識， 求佛道者， 如是之人， 乃可為說。 若人曾見， 億百千佛， 殖諸善本， 深心堅固； 如是之人， 乃可為說。 若人精進， 常修慈心； 不惜身命， 乃可為說。 若人恭敬， 無有異心； 離諸凡愚， 獨處山澤， 如是之人， 乃可為說。 又舍利弗！ 若見有人， 舍惡知識， 親近善友； 如是之人， 乃可為說。 若見佛子， 持戒清潔， 如凈明珠， 求
【現代漢語翻譯】 現代漢語譯本 像這樣的罪人，常常會陷入困境； 他們心智狂亂、耳聾，永遠聽不到佛法，在無數劫（kalpa，佛教時間單位，指極長的時間）中，如同恒河沙數一般； 他們出生時就聾啞，諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官）不全； 他們常常身處地獄，如同在花園中游玩觀賞；在其餘的惡道（durgati，指地獄、餓鬼、畜生三惡道）中，如同在自己家中一樣； 他們轉生為駝、驢、豬、狗，這些是他們常去的地方； 因為誹謗這部經的緣故，他們會遭受這樣的罪報。 如果他們能夠轉生為人，也會是聾、盲、瘖啞，貧窮衰敗，以此來裝飾自己； 他們會患上水腫、乾瘦、疥瘡、癩病、癰疽等疾病，把這些病痛當作衣服穿在身上； 他們的身體常常散發臭味，污穢不潔； 他們深深執著於我見（atma-drishti，認為存在真實自我的錯誤見解），增長嗔恚（dvesha，指憎恨、憤怒），淫慾熾盛，不分禽獸； 因為誹謗這部經的緣故，他們會遭受這樣的罪報。 佛告舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）：『誹謗這部經的人，如果說他們的罪過，即使窮盡劫數也說不完； 因為這個緣故，我才告訴你，不要在沒有智慧的人面前說這部經。 如果有人根器銳利，智慧明瞭，博聞強記，追求佛道，這樣的人才可以為他說這部經。 如果有人曾經見過億百千佛，種下各種善根，內心堅定，這樣的人才可以為他說這部經。 如果有人精進修行，常常修習慈心（maitri，指對一切眾生無條件的愛），不惜身命，這樣的人才可以為他說這部經。 如果有人恭敬佛法，沒有異心，遠離凡夫愚人，獨自在山林中修行，這樣的人才可以為他說這部經。 還有，舍利弗！如果看到有人捨棄惡知識（kalyana-mitra，指引導修行的人），親近善友，這樣的人才可以為他說這部經。 如果看到佛子（buddha-putra，指修行佛法的人）持戒清凈，如同清凈的明珠，追求'
【English Translation】 English version Such sinners often find themselves in difficult situations; Their minds are chaotic and deaf, they never hear the Dharma, and through countless kalpas (an extremely long period of time in Buddhist cosmology), as numerous as the sands of the Ganges; They are born deaf and mute, with incomplete faculties (indriya, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind); They often dwell in hell as if they were strolling in a garden; in the other evil realms (durgati, referring to the three lower realms of hell, hungry ghosts, and animals), as if they were in their own homes; They are reborn as camels, donkeys, pigs, and dogs, these are the places they frequent; Because of slandering this sutra, they incur such karmic retribution. If they are able to be reborn as humans, they will be deaf, blind, and mute, poor and declining, using these as their adornment; They will suffer from edema, emaciation, scabies, leprosy, carbuncles, and other such diseases, wearing these ailments as clothing; Their bodies will constantly emit foul odors, being filthy and unclean; They will be deeply attached to the view of self (atma-drishti, the mistaken belief in a permanent self), increasing their anger (dvesha, referring to hatred and anger), and their lust will be rampant, without discrimination between humans and animals; Because of slandering this sutra, they incur such karmic retribution. The Buddha told Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Those who slander this sutra, if one were to describe their offenses, even if one were to exhaust kalpas, it would not be finished; For this reason, I tell you, do not speak of this sutra among those without wisdom. If there are those with sharp faculties, clear wisdom, extensive learning, and strong memory, who seek the path of Buddhahood, such people may be told this sutra. If there are those who have seen hundreds of millions of Buddhas, planted various roots of goodness, and have firm minds, such people may be told this sutra. If there are those who are diligent in practice, constantly cultivate loving-kindness (maitri, unconditional love for all beings), and do not spare their lives, such people may be told this sutra. If there are those who are respectful of the Dharma, without divided minds, who have distanced themselves from ordinary fools, and practice alone in the mountains and forests, such people may be told this sutra. Furthermore, Sariputra! If you see someone who has abandoned evil companions (kalyana-mitra, spiritual guides) and is close to good friends, such people may be told this sutra. If you see a Buddha's child (buddha-putra, a practitioner of the Dharma) who upholds the precepts purely, like a clear and bright pearl, seeking'
大乘經； 如是之人， 乃可為說。 若人無瞋， 質直柔軟， 常愍一切， 恭敬諸佛； 如是之人， 乃可為說。 復有佛子， 于大眾中， 以清凈心， 種種因緣， 譬喻言辭， 說法無礙； 如是之人， 乃可為說。 若有比丘， 為一切智， 四方求法， 合掌頂受， 但樂受持， 大乘經典， 乃至不受， 余經一偈； 如是之人， 乃可為說。 如人至心， 求佛舍利， 如是求經， 得已頂受， 其人不復， 志求余經， 亦未曾念， 外道典籍； 如是之人， 乃可為說。」
告舍利弗： 「我說是相， 求佛道者， 窮劫不盡， 如是等人， 則能信解； 汝當爲說， 《妙法華經》。」
添品妙法蓮華經信解品第四
爾時慧命須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連，從佛所聞未曾有法，世尊授舍利弗阿耨多羅三藐三菩提記，發希有心歡喜踴躍，即從座起整衣服，偏袒右肩右膝著地，一心合掌曲躬恭敬，瞻仰尊顏而白佛言：「我等居僧之首，年並朽邁，自謂已得涅槃，無所堪任，不復進求阿耨多羅三藐三菩提。世尊往昔說法既久，我時在座身體疲懈，但念空無相無作，于菩
【現代漢語翻譯】 現代漢語譯本 大乘經典：對於這樣的人，才可以為他們宣說。 如果一個人沒有嗔恨，心地正直柔和，常常憐憫一切眾生，恭敬諸佛；對於這樣的人，才可以為他們宣說。 又如果有佛弟子，在大眾之中，以清凈的心，用種種因緣、譬喻和言辭，說法沒有障礙；對於這樣的人，才可以為他們宣說。如果有比丘，爲了求得一切智慧，四處尋求佛法，合掌頂戴接受，只喜歡受持大乘經典，甚至不接受其他經典的一偈；對於這樣的人，才可以為他們宣說。 如同有人至誠地尋求佛的舍利（佛陀遺骨），像這樣尋求佛經，得到后頂戴接受，這個人不再追求其他經典，也從未想過外道的典籍；對於這樣的人，才可以為他們宣說。 佛告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『我所說的這些特徵，是求佛道的人，窮盡無數劫也說不完的。像這樣的人，才能相信和理解。你應該為他們宣說《妙法蓮華經》。』 《添品妙法蓮華經·信解品第四》 當時，慧命須菩提（佛陀十大弟子之一，解空第一）、摩訶迦旃延（佛陀十大弟子之一，論議第一）、摩訶迦葉（佛陀十大弟子之一，頭陀第一）、摩訶目犍連（佛陀十大弟子之一，神通第一），從佛陀那裡聽聞了前所未有的佛法，世尊為舍利弗授記阿耨多羅三藐三菩提（無上正等正覺，即成佛），他們內心生起稀有之想，歡喜踴躍，立即從座位上站起來，整理衣服，袒露右肩，右膝著地，一心合掌，彎腰恭敬，瞻仰佛陀的尊顏，對佛說：『我們是僧團的首領，年歲都已衰老，自認為已經證得涅槃（佛教的最高境界，指解脫生死輪迴），沒有什麼能力，不再進一步追求阿耨多羅三藐三菩提。世尊過去說法已經很久，我們當時在座，身體疲憊懈怠，只想著空、無相、無作，對於佛陀的智慧，沒有絲毫的求取之心。』
【English Translation】 English version Mahayana Sutra: Such a person is fit to be spoken to. If a person is without anger, is honest and gentle, always compassionate to all beings, and reveres all Buddhas; such a person is fit to be spoken to. Furthermore, if a Buddha's disciple, in the midst of the assembly, with a pure mind, uses various causes, conditions, metaphors, and words, to preach the Dharma without hindrance; such a person is fit to be spoken to. If there is a Bhikshu (Buddhist monk), seeking the wisdom of all, searching for the Dharma in all directions, joining his palms and receiving it with his head, only delighting in upholding the Mahayana Sutras, and not even accepting a single verse from other sutras; such a person is fit to be spoken to. Like a person who sincerely seeks the Buddha's relics (remains of the Buddha), similarly seeking the sutras, and after obtaining them, receiving them with his head, that person no longer seeks other sutras, nor has he ever thought of the scriptures of other paths; such a person is fit to be spoken to. The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'The characteristics I have described, for those who seek the Buddha's path, cannot be exhausted even in countless kalpas (eons). Such people are able to believe and understand. You should preach the 'Lotus Sutra of the Wonderful Dharma' to them.' 'The Fourth Chapter, Faith and Understanding, of the Supplemented Lotus Sutra of the Wonderful Dharma' At that time, the Venerable Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness), Mahakatyayana (one of the Buddha's ten great disciples, foremost in debate), Mahakashyapa (one of the Buddha's ten great disciples, foremost in ascetic practices), and Mahamaudgalyayana (one of the Buddha's ten great disciples, foremost in supernatural powers), having heard the unprecedented Dharma from the Buddha, and the World Honored One having bestowed the prediction of Anuttara-samyak-sambodhi (supreme enlightenment, Buddhahood) upon Shariputra, they felt a rare joy and elation, and immediately rose from their seats, arranged their robes, bared their right shoulders, knelt on their right knees, joined their palms with one mind, bowed respectfully, gazed upon the Buddha's face, and said to the Buddha: 'We are the leaders of the Sangha (Buddhist monastic community), and our years are advanced. We consider ourselves to have already attained Nirvana (the highest state in Buddhism, liberation from the cycle of birth and death), and are incapable of further progress, no longer seeking Anuttara-samyak-sambodhi. The World Honored One has been preaching for a long time, and at that time, we were in the assembly, our bodies were weary and lax, and we only thought of emptiness, signlessness, and non-action, without any desire for the Buddha's wisdom.'
薩法遊戲神通凈佛國土成就眾生，心不喜樂。所以者何？世尊！令我等出於三界得涅槃證。又今我等年已朽邁，于佛教化菩薩阿耨多羅三藐三菩提，不生一念好樂之心，我等今于佛前聞授聲聞阿耨多羅三藐三菩提記，心甚歡喜得未曾有；不謂於今忽然得聞希有之法，深自慶幸獲大善利，無量珍寶不求自得。
「世尊！我等今者樂說譬喻以明斯義。譬若有人年既幼稚，舍父逃逝久住他國，或十二十至五十歲，年既長大加復窮困，馳騁四方以求衣食，漸漸遊行遇向本國。其父先來求子不得，中止一城，其家大富財寶無量，金、銀、琉璃、珊瑚、琥珀、頗梨珠等，其諸倉庫悉皆盈溢，多有僮僕、臣佐、吏民，像、馬、車乘、牛、羊無數，出入息利乃遍他國，商估賈客亦甚眾多。時貧窮子游諸聚落，經歷國邑，遂到其父所止之城。父每念子，與子離別五十餘年，而未曾向人說如此事，但自思惟心懷悔恨，自念老朽多有財物，金銀珍寶倉庫盈溢，無有子息，一旦終沒，財物散失無所委付，是以慇勤每憶其子；復作是念：『我若得子委付財物，坦然快樂無復憂慮。』
「世尊！爾時窮子，傭賃展轉遇到父舍，住立門側遙見其父，踞師子床寶機承足，諸婆羅門、剎利、居士，皆恭敬圍繞，以真珠纓絡價直千萬，莊嚴其身
【現代漢語翻譯】 現代漢語譯本：薩法（Safa，菩薩名）以神通力凈化佛土，成就眾生，內心卻不感到喜悅。這是為什麼呢？世尊！因為您讓我們脫離三界，證得涅槃。而且我們現在年事已高，對於佛陀教化菩薩證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的教誨，心中沒有絲毫的喜好和嚮往。我們今天在佛前聽聞您為聲聞授記阿耨多羅三藐三菩提，心中非常歡喜，感到前所未有。沒想到今天忽然聽聞如此稀有的佛法，內心深感慶幸，獲得了巨大的善利，如同無量的珍寶不求自得。 世尊！我們現在樂於用譬喻來闡明這個道理。譬如有一個人，年幼時就離家出走，長期居住在其他國家，或許十年、二十年，甚至五十年。等到長大后，又變得非常貧困，四處奔波以求衣食，漸漸地，他偶然間來到了自己的故鄉。他的父親一直以來都在尋找兒子，但沒有找到，便在一個城市裡安頓下來。他的家非常富有，擁有無量的財富，金、銀、琉璃、珊瑚、琥珀、頗梨珠等，各種倉庫都堆滿了這些珍寶。家裡還有許多僕人、臣子、官員和百姓，以及無數的象、馬、車乘、牛、羊。他的生意遍佈其他國家，商人和顧客也非常多。當時，這個貧窮的兒子在各個村落遊蕩，經過各個城鎮，最終來到了他父親所在的城市。父親常常思念兒子，與兒子分別已經五十多年了，但從未向別人提起過這件事，只是自己思念，心中感到悔恨。他心想自己年老體衰，擁有大量的財富，金銀珍寶堆滿了倉庫，卻沒有子嗣，一旦去世，這些財富就會散失，無人繼承，因此他非常殷切地思念著自己的兒子。他又想：『如果我能找到兒子，把財富託付給他，我就可以坦然快樂，不再有憂慮。』 世尊！那時，這個窮困的兒子，輾轉打工，偶然來到了他父親的家門口，站在門邊遠遠地看見他的父親，坐在獅子座上，腳下踩著寶座，周圍有許多婆羅門（Brahmana，印度教祭司）、剎利（Kshatriya，印度教武士）、居士（Grihapati，在家信徒）恭敬地圍繞著他，父親身上佩戴著價值千萬的真珠瓔珞，裝飾得非常華麗。
【English Translation】 English version: Safa (a Bodhisattva) purifies Buddha lands and accomplishes sentient beings with his supernatural powers, yet his heart does not rejoice. Why is that, World Honored One? It is because you have enabled us to escape the Three Realms and attain Nirvana. Moreover, we are now old and have no inclination or desire for the Buddha's teachings on Bodhisattvas attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Today, hearing you bestow the prediction of Anuttara-samyak-sambodhi upon the Sravakas, our hearts are filled with great joy, something we have never experienced before. We never expected to hear such rare Dharma today, and we deeply rejoice, having gained immense benefits, like obtaining limitless treasures without seeking them. World Honored One! We now wish to use a parable to illustrate this meaning. Suppose there was a person who, in his youth, left his father and went to live in another country for a long time, perhaps ten, twenty, or even fifty years. When he grew up, he became very poor and wandered around seeking food and clothing. Gradually, he happened to return to his own country. His father had been searching for his son but could not find him, so he settled in a city. His family was very wealthy, possessing immeasurable riches, including gold, silver, lapis lazuli, coral, amber, crystal, and other treasures, all of which filled his storehouses. He also had many servants, ministers, officials, and citizens, as well as countless elephants, horses, carriages, cattle, and sheep. His business extended to other countries, and there were many merchants and customers. At that time, the poor son wandered through various villages and towns, eventually arriving at the city where his father lived. The father often thought of his son, having been separated for over fifty years, but he had never mentioned it to anyone. He only pondered it in his heart, feeling regret. He thought to himself that he was old and frail, possessing vast wealth, with storehouses full of gold, silver, and treasures, but he had no heir. Once he passed away, these riches would be scattered and lost, with no one to inherit them. Therefore, he earnestly longed for his son. He also thought, 'If I could find my son and entrust him with my wealth, I could be at peace and happy, without any worries.' World Honored One! At that time, the poor son, while working odd jobs, happened to come to his father's house. Standing by the door, he saw his father from afar, sitting on a lion throne with a jeweled footrest. He was surrounded by many Brahmins (Hindu priests), Kshatriyas (Hindu warriors), and Grihapatis (lay followers), all respectfully attending to him. The father was adorned with a pearl necklace worth millions, making him look very magnificent.
，吏民僮僕，手執白拂侍立左右，覆以寶帳垂諸華幡，香水灑地散眾名華，羅列寶物出內取與，有如是等種種嚴飾威德特尊。窮子見父有大力勢，即懷恐怖悔來至此，竊作是念：『此或是王，或是王等，非我傭力得物之處；不如往至貧里，肆力有地，衣食易得，若久住此，或見逼迫強使我作。』作是念已，疾走而去。
「時富長者，于師子座，見子便識心大歡喜，即作是念：『我財物庫藏今有所付，我常思念此子，無由見之，而忽自來，甚適我願，我雖年朽猶故貪惜。』即遣傍人急追將還。
「爾時使者疾走往捉，窮子驚愕稱怨大喚：『我不相犯何為見捉？』使者執之逾急，強牽將還。於時窮子自念無罪而被囚執，此必定死，轉更惶怖悶絕躄地。父遙見之而語使言：『不須此人勿強將來，以冷水灑面令得醒悟，莫復與語。』所以者何？父知其子志意下劣，自知豪貴為子所難，審知是子而以方便，不語他人云是我子。使者語之：『我今放汝隨意所趣。』窮子歡喜得未曾有，從地而起往至貧里，以求衣食。
「爾時長者，將欲誘引其子，而設方便，密遣二人形色憔悴無威德者：『汝可詣彼徐語窮子：「此有作處倍與汝直。」窮子若許將來使作。若言欲何所作？便可語之：「雇汝除糞，我等二人亦共汝作
【現代漢語翻譯】 現代漢語譯本：官員、百姓、僕役，手持白拂侍立在長者左右，上面覆蓋著寶帳，懸掛著各種華麗的幡旗，用香水灑地，散佈各種名貴的花朵，陳列著各種寶物，隨意取出給予，像這樣種種莊嚴的裝飾，顯得威德特別尊貴。窮子看到父親有如此強大的勢力，心中感到恐懼，後悔來到這裡，暗自思忖：『這個人或許是國王，或許是像國王一樣的人物，不是我這種做傭工可以得到報酬的地方；不如回到貧民窟，在那裡可以盡力幹活，衣食也容易得到，如果在這裡久住，或許會被強迫做苦工。』這樣想著，就趕緊跑開了。 當時富有的長者，在獅子座上，看到兒子就認出來了，心中非常歡喜，立刻想到：『我的財物庫藏現在有可以託付的人了，我常常思念這個兒子，沒有機會見到他，他竟然自己來了，真是太合我的心意了，我雖然年老，仍然很珍惜他。』就派遣身邊的人趕緊追趕，把他帶回來。 這時，使者快速跑去抓他，窮子驚慌失措，抱怨大喊：『我沒有冒犯你，為什麼要抓我？』使者抓得更緊，強行把他拉回去。當時窮子心想自己沒有犯罪卻被囚禁，這必定是死路一條，更加恐懼，昏厥倒地。父親遠遠地看見了，就對使者說：『不需要這個人，不要強行把他帶來，用冷水潑在他的臉上，讓他清醒過來，不要再和他說話。』為什麼呢？父親知道他的兒子志向低下，自知自己豪富尊貴，兒子難以接受，明明知道是自己的兒子，卻用方便法門，不告訴別人說這是自己的兒子。使者對窮子說：『我現在放你走，你可以隨意去你想去的地方。』窮子歡喜，感到從未有過的輕鬆，從地上起來，前往貧民窟，尋求衣食。 當時長者，想要引導他的兒子，就設定方便法門，秘密派遣兩個形色憔悴、沒有威德的人：『你們可以去那裡，慢慢地告訴窮子：「這裡有工作，給你的報酬比別處高一倍。」窮子如果答應，就帶他來工作。如果問要做什麼工作？就告訴他：「雇你清除糞便，我們兩個人也和你一起做。」』
【English Translation】 English version: Officials, common people, and servants, holding white whisks, stood on the left and right of the elder. Above, there was a jeweled canopy, and various ornate banners hung down. Fragrant water was sprinkled on the ground, and various precious flowers were scattered. Various treasures were displayed, and they were freely taken and given. Such were the various solemn decorations, making him appear especially dignified and honored. The poor son, seeing his father's great power and influence, felt fear in his heart and regretted coming here. He secretly thought: 'This person might be a king, or someone like a king. This is not a place where I, a hired laborer, can receive payment. It would be better to return to the slums, where I can exert my strength and easily obtain food and clothing. If I stay here for long, I might be forced to do hard labor.' Thinking this, he quickly ran away. At that time, the wealthy elder, sitting on his lion throne, recognized his son upon seeing him. His heart was filled with great joy, and he immediately thought: 'My storehouses of wealth now have someone to entrust them to. I have always missed this son, and had no opportunity to see him. Yet, he has come on his own, which is exactly what I wished for. Although I am old, I still cherish him.' He then sent his attendants to quickly pursue and bring him back. At this time, the messengers quickly ran to seize him. The poor son was startled and cried out in complaint: 'I have not offended you, why are you seizing me?' The messengers held him even more tightly, forcibly dragging him back. At that time, the poor son thought that he was being imprisoned without having committed any crime, and that this would surely lead to his death. He became even more terrified, fainted, and collapsed to the ground. The father saw him from afar and said to the messengers: 'There is no need for this person. Do not forcibly bring him here. Sprinkle cold water on his face to wake him up, and do not speak to him again.' Why? The father knew that his son's aspirations were low, and that his own wealth and status were difficult for his son to accept. Although he knew it was his son, he used an expedient method, not telling others that this was his son. The messengers said to the poor son: 'I am now releasing you. You may go wherever you wish.' The poor son was delighted, feeling a relief he had never experienced before. He rose from the ground and went to the slums to seek food and clothing. At that time, the elder, wanting to guide his son, set up an expedient method. He secretly sent two people who were haggard and without dignity: 'You may go there and slowly tell the poor son: "There is work here, and the pay is twice as much as elsewhere." If the poor son agrees, bring him here to work. If he asks what kind of work it is, tell him: "We will hire you to remove dung, and the two of us will work with you."'
。」』
「時二使人即求窮子，既已得之具陳上事。爾時窮子先取其價，尋與除糞，其父見子愍而怪之。又以他日，于窗牖中遙見子身，羸瘦憔悴，糞土塵坌污穢不凈；即脫纓絡細軟上服嚴飾之具，更著粗弊垢膩之衣，塵土坌身，右手執持除糞之器，狀有所畏語諸作人：『汝等勤作勿得懈息。』以方便故得近其子。又復告言：『咄男子！汝常此作勿復余去，當加汝價，諸有所須，瓫器米麵鹽酢之屬，莫自疑難，亦有老弊使人，須者相給好自安意，我如汝父勿復憂慮。所以者何？我年老大而汝少壯，汝常作時無有欺怠瞋恨怨言，都不見汝有此諸惡如余作人，自今已后如所生子。』即時長者，更與作字名之為兒。
「爾時窮子，雖欣此遇，猶故自謂客作賤人；由是之故，於二十年中常令除糞，過是已後心相體信，入出無難，然其所止猶在本處。
「世尊！爾時長者有疾，自知將死不久，語窮子言：『我今多有金銀珍寶倉庫盈溢，其中多少所應取與，汝悉知之，我心如是當體此意。所以者何？今我與汝便為不異，宜加用心無令漏失。』
「爾時窮子，即受教敕領知眾物，金銀珍寶及諸庫藏，而無希取一餐之意，然其所止故在本處，下劣之心亦未能捨。復經少時，父知子意漸以通泰，成就大志自鄙先
【現代漢語翻譯】 現代漢語譯本 當時，長者派了兩個人去尋找那個窮子，找到后，便把之前的事情都告訴了他。那時，窮子先拿了工錢，然後就去清除糞便。他的父親看到兒子，既憐憫又覺得奇怪。又過了幾天，父親在窗戶里遠遠地看到兒子的身影，他瘦弱憔悴，身上沾滿了糞土塵埃，污穢不堪。父親立刻脫下華麗的瓔珞和柔軟的上衣，以及各種裝飾品，換上粗糙破舊、沾滿污垢的衣服，身上也沾滿了塵土，右手拿著除糞的工具，裝作很害怕的樣子，對工人們說：『你們要勤快地幹活，不要偷懶。』他用這種方便的方法接近兒子。他又對兒子說：『喂，年輕人！你一直在這裡幹活，不要再到別的地方去了，我會給你加薪。你需要的盆、罐、米、面、鹽、醋之類的東西，不要有任何顧慮，這裡也有年老體弱的僕人，需要什麼就給他們，好好安心在這裡工作，我就像你的父親一樣，你不用再擔心了。為什麼呢？因為我年紀大了，而你還年輕力壯，你幹活的時候從來沒有偷懶、發脾氣、抱怨，我沒有看到你像其他工人那樣有這些壞毛病，從今以後，你就和我的親生兒子一樣了。』長者立刻給兒子改了名字，稱他為兒子。 當時，窮子雖然很高興有這樣的待遇，但仍然認為自己只是個僱工。因此，在二十年中，他一直都在清除糞便。過了這段時間后，父子之間才逐漸信任，出入都沒有障礙，但他仍然住在原來的地方。 世尊！當時，長者生病了，知道自己快要死了，就對窮子說：『我現在有很多金銀珠寶，倉庫都裝滿了，其中有多少應該給你，你都知道，我的心意就是這樣，你要理解我的意思。為什麼呢？因為現在我和你已經沒有什麼區別了，你要用心管理，不要讓它們有任何損失。』 當時，窮子接受了父親的教誨，開始管理所有的財物，包括金銀珠寶和各種倉庫，但他並沒有想要佔有一餐飯的念頭，他仍然住在原來的地方，他卑微的心態也沒有改變。又過了一段時間，父親知道兒子的心意逐漸開闊，有了遠大的志向，開始鄙視自己之前的想法。
【English Translation】 English version At that time, the elder sent two men to seek out the poor son. Having found him, they recounted the previous events. At that time, the poor son first took his wages and then proceeded to remove the dung. His father, seeing his son, felt both pity and astonishment. Another day, from a window, the father saw his son's figure from afar, emaciated and haggard, covered in dung and dust, filthy and unclean. Immediately, he removed his ornate necklaces, fine soft upper garments, and decorative items. He put on coarse, worn, and greasy clothes, covered himself in dust, and held a dung-removing tool in his right hand. He acted as if he were afraid and said to the workers, 'You must work diligently and not be lazy.' By this expedient, he was able to approach his son. He further said, 'Hey, young man! You must always work here and not go elsewhere. I will increase your wages. Whatever you need, such as pots, pans, rice, flour, salt, and vinegar, do not hesitate to ask. There are also old and weak servants here who can provide for your needs. Be at ease and comfortable here. I am like your father, so do not worry anymore. Why is this? Because I am old, and you are young and strong. When you work, you never slack off, get angry, or complain. I have not seen you have any of the bad habits that other workers have. From now on, you are like my own son.' The elder immediately changed his son's name and called him his son. At that time, although the poor son was pleased with this treatment, he still considered himself a hired worker. Therefore, for twenty years, he continued to remove dung. After this time, they gradually trusted each other, and he could come and go without hindrance, but he still lived in the same place. World Honored One! At that time, the elder fell ill, knowing that he would soon die. He said to the poor son, 'I now have much gold, silver, and precious jewels, and the storehouses are full. You know how much of it should be given to you. This is my intention, and you should understand it. Why is this? Because now there is no difference between you and me. You should manage it carefully and not let anything be lost.' At that time, the poor son accepted his father's instructions and began to manage all the property, including gold, silver, jewels, and various storehouses. However, he did not have any desire to take even a single meal's worth. He still lived in the same place, and his inferior mindset had not changed. After some time, the father knew that his son's mind was gradually opening up, that he had great aspirations, and that he was beginning to despise his former thoughts.
心，臨欲終時而命其子，並會親族、國王、大臣、剎利、居士，皆悉已集。即自宣言：『諸君當知！此是我子我之所生，于某城中舍吾逃走，伶俜辛苦五十餘年，其本字某我名某甲，昔在本城懷憂推覓，忽於此間遇會得之，此實我子我實其父，今我所有一切財物，皆是子有，先所出內是子所知。』
「世尊！是時窮子，聞父此言，即大歡喜得未曾有，而作是念：『我本無心有所希求，今此寶藏自然而至。』世尊！大富長者則是如來，我等皆似佛子，如來常說我等為子。
「世尊！我等以三苦故，于生死中受諸熱惱，迷惑無知樂著小法。今日世尊，令我等思惟蠲除諸法戲論之糞，我等於中勤加精進，得至涅槃一日之價，既得此已，心大歡喜自以為足，而便自謂，于佛法中勤精進故所得弘多。然世尊先知我等心著弊欲樂於小法，便見縱舍不為分別，汝等當有如來知見寶藏之分。
「世尊以方便力說如來智慧，我等從佛得涅槃一日之價，以為大得，於此大乘無有志求，我等又因如來智慧，為諸菩薩開示演說，而自於此無有志愿。所以者何？佛知我等心樂小法，以方便力隨我等說，而我等不知真是佛子，今我等方知，世尊于佛智慧無所吝惜。所以者何？我等昔來真是佛子，而但樂小法，若我等有樂大之心，
【現代漢語翻譯】 現代漢語譯本：心想自己快要去世時，就叫來他的兒子，並召集親族、國王、大臣、剎帝利（武士階層）、居士（在家信徒），都到齊后，便自己宣告說：『各位應當知道！這是我的兒子，是我所生的，在某城中離開我逃走了，孤苦伶仃辛苦了五十多年，他本來的名字叫某，我的名字叫某甲，以前在本城裡憂愁地尋找他，忽然在這裡相遇找到了他，這確實是我的兒子，我確實是他的父親，現在我所有的一切財物，都是我兒子的，先前的一切支出收入都是我兒子知道的。』 世尊！這時窮子，聽到父親這些話，就非常歡喜，得到了從未有過的感受，心裡想：『我本來沒有想要得到什麼，現在這些寶藏自然而然地就來了。』世尊！這位大富長者就像如來，我們都像佛子，如來常常說我們是他的兒子。 世尊！我們因為三苦（苦苦、壞苦、行苦）的緣故，在生死輪迴中遭受各種熱惱，迷惑無知，貪戀小法。今天世尊，讓我們思考去除各種法戲論的污垢，我們在其中勤奮精進，得到了涅槃一日的價值，得到這些后，心裡非常歡喜，自以為滿足，就自認為，在佛法中勤奮精進所得已經很多了。然而世尊早就知道我們心裡貪戀低劣的慾望，喜歡小法，就放任我們，不為我們分別說明，你們應當有如來知見寶藏的份。 世尊用方便之力說如來的智慧，我們從佛那裡得到涅槃一日的價值，就以為是很大的收穫，對於這大乘佛法沒有追求的意願，我們又因為如來的智慧，為各位菩薩開示演說，而自己對於此沒有志愿。這是為什麼呢？佛知道我們心裡喜歡小法，用方便之力順著我們說，而我們不知道自己真是佛子，現在我們才知道，世尊對於佛的智慧沒有吝惜。這是為什麼呢？我們以前本來就是佛子，只是喜歡小法，如果我們有喜歡大乘佛法的心，
【English Translation】 English version: When his mind was about to end, he called his son, and gathered his relatives, the king, ministers, Kshatriyas (warrior class), and householders, all of whom had assembled. He then declared: 'You all should know! This is my son, whom I begot. He left me and fled in a certain city, wandering in hardship for over fifty years. His original name was so-and-so, and my name is so-and-so. I was worried and searched for him in the city, and suddenly I met and found him here. This is indeed my son, and I am indeed his father. Now, all my possessions belong to my son, and all previous income and expenses are known to my son.' World Honored One! At that time, the poor son, hearing these words from his father, was overjoyed and had never experienced such a thing before. He thought: 'I originally had no desire for anything, but now these treasures have come to me naturally.' World Honored One! This wealthy elder is like the Tathagata, and we are all like the Buddha's sons. The Tathagata often says that we are his sons. World Honored One! Because of the three sufferings (suffering of suffering, suffering of change, suffering of conditioning), we suffer various torments in the cycle of birth and death, confused and ignorant, attached to the small teachings. Today, the World Honored One has caused us to contemplate and remove the filth of the play of all dharmas. We diligently strive in this, and attain the value of one day of Nirvana. Having attained this, our hearts are greatly joyful and we consider ourselves satisfied, and we think that we have gained much through diligent effort in the Buddha's teachings. However, the World Honored One knew beforehand that our minds were attached to inferior desires and fond of the small teachings, so he let us be and did not explain to us that you should have a share in the treasure of the Tathagata's knowledge and vision. The World Honored One, through skillful means, spoke of the Tathagata's wisdom. We obtained the value of one day of Nirvana from the Buddha and thought it was a great gain. We had no aspiration for this Great Vehicle. We also, through the Tathagata's wisdom, explained and expounded to the Bodhisattvas, but we ourselves had no aspiration for it. Why is this? The Buddha knew that our minds were fond of the small teachings, and through skillful means, he spoke according to our level. We did not know that we were truly the Buddha's sons. Now we know that the World Honored One is not stingy with the Buddha's wisdom. Why is this? We were originally the Buddha's sons, but we were only fond of the small teachings. If we had a mind that was fond of the Great Vehicle,
佛則為我說大乘法，於此經中唯說一乘，而昔于菩薩前毀呰聲聞樂小法者，然佛實以大乘教化，是故我等說本無心有所希求，今法王大寶自然而至，如佛子所應得者皆已得之。」
爾時摩訶迦葉，欲重宣此義，而說偈言：
「我等今日， 聞佛音教， 歡喜踴躍， 得未曾有。 佛說聲聞， 當得作佛； 無上寶聚， 不求自得。 譬如童子， 幼稚無識， 舍父逃逝， 遠到他土； 周流諸國， 五十餘年； 其父憂念， 四方推求， 求之既疲， 頓止一城， 造立舍宅， 五欲自娛。 其家巨富， 多諸金銀、 車渠馬瑙、 真珠琉璃、 像馬牛羊、 輦輿車乘、 田業僮僕， 人民眾多； 出入息利， 乃遍他國； 商估賈人， 無處不有。 千萬億眾， 圍繞恭敬； 常為王者， 之所愛念； 群臣豪族， 皆共宗重； 以諸緣故， 往來者眾。 豪富如是， 有大力勢， 而年朽邁， 益憂念子， 夙夜惟念： 『死時將至， 癡子舍我， 五十餘年， 庫藏諸物， 當如之何？』 爾時窮子， 求索衣食， 從邑至邑， 從國至國； 或有所得， 或無所得， 飢餓羸瘦
【現代漢語翻譯】 現代漢語譯本：佛陀為我們宣說大乘佛法，在這部經典中只說唯一佛乘，而過去在菩薩面前貶低那些喜愛小乘佛法的聲聞弟子。然而，佛陀實際上是用大乘佛法來教化眾生的，因此我們說自己原本並沒有希求什麼，現在法王的大寶自然而然地到來，就像佛子所應得的一切都已經得到了。 當時，摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）想要再次宣說這個道理，於是用偈頌說道： 『我們今天，聽聞佛陀的教誨，歡喜雀躍，得到了前所未有的體驗。佛陀說聲聞弟子，將來也能成佛；這無上的寶藏，不求自得。譬如一個孩子，年幼無知，捨棄父親逃走，遠到其他國家； 在各個國家流浪，過了五十多年；他的父親憂心忡忡，四處尋找，尋找疲憊后，便在一個城市停下來，建造房屋，享受五欲之樂。他的家非常富有，擁有大量的金銀、硨磲、瑪瑙、珍珠、琉璃、象、馬、牛、羊、轎子、車輛、田地、奴僕， 人民眾多；出入的利潤，遍佈其他國家；商人遍佈各地。成千上萬的人，圍繞著他，恭敬他；他常常被國王所愛戴；大臣和豪門望族，都尊敬他；因為這些緣故，來往的人很多。他如此富有，擁有強大的勢力， 但年老體衰，更加思念兒子，日夜都在想：『死期將至，愚癡的兒子離開我，已經五十多年了，我的庫藏和所有財物，該怎麼辦呢？』 那時，窮困的兒子，爲了尋求衣食，從一個城鎮到另一個城鎮，從一個國家到另一個國家；有時有所得，有時一無所得，飢餓而消瘦。
【English Translation】 English version: The Buddha then spoke the Mahayana (Great Vehicle) Dharma for us, and in this sutra, he only speaks of the One Vehicle, while in the past, in front of the Bodhisattvas, he disparaged the Sravakas (voice-hearers) who delighted in the Small Vehicle Dharma. However, the Buddha actually teaches with the Mahayana, therefore we say that we originally had no desire for anything, and now the great treasure of the Dharma King has naturally arrived, just as all that a Buddha's child should receive has already been received. At that time, Mahakasyapa (one of the ten major disciples of the Buddha, known for his ascetic practices), wishing to reiterate this meaning, spoke in verse: 'Today, we have heard the Buddha's teachings, and we are joyful and leaping with joy, having obtained what we have never had before. The Buddha said that the Sravakas will also become Buddhas; this supreme treasure, obtained without seeking. It is like a child, young and ignorant, who abandons his father and flees, going far away to other lands; Wandering through various countries, for more than fifty years; his father, worried and anxious, searched everywhere, and after becoming tired of searching, he stopped in one city, built a house, and indulged in the five desires. His family was extremely wealthy, possessing vast amounts of gold, silver, tridacna, agate, pearls, lapis lazuli, elephants, horses, cattle, sheep, palanquins, carriages, fields, and servants, With many people; the profits from his business extended to other countries; merchants were everywhere. Millions of people surrounded him, respecting him; he was often loved by the king; ministers and powerful clans all revered him; because of these reasons, many people came and went. He was so wealthy, possessing great power, But as he grew old and frail, he became even more concerned about his son, thinking day and night: 'My death is approaching, and my foolish son has left me for more than fifty years, what will happen to my storehouses and all my possessions?' At that time, the impoverished son, seeking food and clothing, went from town to town, from country to country; sometimes he obtained something, sometimes he obtained nothing, hungry and emaciated.
， 體生瘡癬； 漸次經歷， 到父住城， 傭賃展轉， 遂至父舍。 爾時長者， 于其門內， 施大寶帳， 處師子座； 眷屬圍繞， 諸人侍衛， 或有計算， 金銀寶物， 出內財產， 註記券䟽。 窮子見父， 豪貴尊嚴， 謂是國王， 若是王等； 驚怖自怪， 何故至此？ 復自念言： 『我若久住， 或見逼迫， 強驅使作。』 思惟是已， 馳走而去， 借問貧里， 欲往傭作。 長者是時， 在師子座， 遙見其子， 默而識之； 即敕使者， 追捉將來。 窮子驚喚， 迷悶躄地： 『是人執我， 必當見殺， 何用衣食， 使我至此？』 長者知子， 愚癡狹劣， 不信我言， 不信是父； 即以方便， 更遣餘人， 眇目矬陋， 無威德者， 汝可語之： 『云當相雇； 除諸糞穢， 倍與汝價。』 窮子聞之， 歡喜隨來， 為除糞穢， 凈諸房舍。 長者于牖， 常見其子， 念子愚劣， 樂為鄙事。 於是長者， 著弊垢衣， 執除糞器， 往到子所； 方便附近， 語令勤作， 既益汝價， 並涂足油， 飲食充足， 薦席
【現代漢語翻譯】 現代漢語譯本 身體生出瘡癬；逐漸地經歷各種困苦，到達父親居住的城市，靠打零工輾轉謀生，最終到了父親的家。當時，長者（指富有的長者）在他的家門口，搭起了巨大的寶帳，坐在獅子座上；眷屬圍繞著他，許多人侍衛著他，有的在計算金銀財寶，登記出入的財產，記錄在賬簿上。窮子（指離家多年的兒子）看見父親如此豪貴尊嚴，以為是國王，或者是國王級別的人物；他感到驚恐和奇怪，心想自己為什麼會來到這裡？他又想：『如果我在這裡待久了，可能會被逼迫，強迫我做苦工。』 這樣想著，他便逃跑了，向人打聽貧民區，想要去那裡找零工。這時，長者坐在獅子座上，遠遠地看見了他的兒子，默默地認出了他；立刻命令使者去追趕並把他帶回來。窮子驚慌地大叫，迷亂地跌倒在地：『這些人抓住我，肯定是要殺我，要衣食有什麼用，為什麼要讓我到這裡來？』 長者知道兒子愚癡狹隘，不相信他的話，不相信他是自己的父親；於是就用方便之法，另外派了一個眇目（指眼睛有殘疾）矬陋（指身材矮小）沒有威嚴的人去，讓他對窮子說：『我打算僱傭你；讓你清除糞便污穢，會給你雙倍的工錢。』 窮子聽了，歡喜地跟著他來了，為他清除糞便污穢，打掃房屋。長者在窗戶邊，經常看見他的兒子，想到兒子愚笨低下，喜歡做卑賤的事情。於是，長者穿著破舊骯髒的衣服，拿著除糞的工具，來到兒子那裡；方便地接近他，告訴他要勤勞工作，會增加他的工錢，還給他涂腳的油，讓他飲食充足，提供床鋪。
【English Translation】 English version His body developed sores and scabies; gradually experiencing various hardships, he arrived at the city where his father lived, making a living by doing odd jobs, and eventually reached his father's house. At that time, the elder (referring to a wealthy elder) had erected a large jeweled tent at his gate, and was seated on a lion throne; his family members surrounded him, and many people were attending to him, some calculating gold, silver, and treasures, recording the incoming and outgoing property in ledgers. The poor son (referring to the son who had been away from home for many years) saw his father so wealthy and dignified, and thought he was a king, or someone of royal status; he was frightened and surprised, wondering why he had come here? He also thought: 'If I stay here for long, I might be forced to do hard labor.' Thinking this, he fled, inquiring about the poor neighborhoods, wanting to find odd jobs there. At this time, the elder, sitting on the lion throne, saw his son from afar and silently recognized him; he immediately ordered a messenger to chase after him and bring him back. The poor son cried out in panic, confused and falling to the ground: 'These people are grabbing me, they must want to kill me, what use is food and clothing, why did they bring me here?' The elder knew that his son was foolish and narrow-minded, not believing his words, not believing that he was his father; so he used an expedient method, sending another person who was blind in one eye, short and without dignity, to say to the poor son: 'I plan to hire you; to remove filth and excrement, and I will give you double pay.' The poor son, hearing this, happily followed him, removing filth and excrement, and cleaning the houses. The elder, by the window, often saw his son, thinking that his son was foolish and lowly, liking to do menial tasks. So, the elder, wearing old and dirty clothes, holding a tool for removing excrement, came to his son; conveniently approaching him, he told him to work diligently, that he would increase his pay, and also give him oil for his feet, provide him with sufficient food and drink, and a bed.
厚暖。 如是苦言， 汝當勤作。 又以軟語， 若如我子。 長者有智， 漸令入出， 經二十年， 執作家事， 示其金銀、 真珠頗梨， 諸物出入， 皆使令知； 猶處門外， 止宿草菴， 自念貧事， 我無此物。 父知子心， 漸已曠大， 欲與財物， 即聚親族， 國王大臣， 剎利居士， 於此大眾， 說是我子； 舍我他行， 經五十年， 自見子來， 已二十年。 昔于某城， 而失是子， 周行求索， 遂來至此。 凡我所有， 舍宅人民， 悉以付之， 恣其所用。 子念昔貧， 志意下劣， 今于父所， 大獲珍寶， 並及舍宅， 一切財物， 甚大歡喜， 得未曾有。 佛亦如是， 知我樂小， 未曾說言， 汝等作佛。 而說我等， 得諸無漏， 成就小乘， 聲聞弟子。 佛敕我等， 說最上道， 修習此者， 當得成佛。 我承佛教， 為大菩薩， 以諸因緣， 種種譬喻； 若干言辭， 說無上道。 『諸佛子等， 從我聞法， 日夜思惟， 精勤修習。』 是時諸佛， 即授其記； 『汝于來世， 當得作佛。』 一切諸
【現代漢語翻譯】 現代漢語譯本 『要厚道溫暖地對待他。』 『用這樣嚴厲的話語，你應當勤奮工作。』 『又用溫和的言語，要像對待我的兒子一樣。』 『長者有智慧，逐漸讓他出入家門，經過二十年，讓他掌管家務，向他展示金銀、珍珠、琉璃，以及各種物品的出入，都讓他知道；雖然他仍然住在門外，住在草菴里，自己想著貧困的事情，認為我沒有這些東西。父親知道兒子的心意，已經逐漸開闊，想要給他財物，就召集親族、國王大臣、剎利（武士階層）和居士（在家信徒），在這大眾面前，說這是我的兒子；他離開我到別處流浪，經過五十年，自己看到兒子回來，已經二十年了。』 『以前在某個城市，丟失了這個兒子，到處尋找，於是來到這裡。凡是我所有的，房屋、人民，都全部交給他，任他使用。兒子想到以前的貧困，志向低下，現在在父親這裡，得到了大量的珍寶，以及房屋、一切財物，非常歡喜，得到了從未有過的東西。』 『佛也是這樣，知道我喜歡小的，沒有說過，你們應當成佛。而是說我們，得到了各種無漏（沒有煩惱）的果位，成就了小乘（聲聞乘）的聲聞弟子。佛命令我們，說最上的道，修習這個道的人，應當成佛。我接受佛的教誨，爲了大菩薩，用各種因緣，種種譬喻；用各種言辭，說無上的道。』 『諸佛子們，從我這裡聽聞佛法，日夜思考，精勤修習。』 『這時諸佛，就為他們授記；』 『你們在未來世，應當成佛。』 一切諸
【English Translation】 English version 'Be kind and warm to him.' 'With such harsh words, you should work diligently.' 'And with gentle words, treat him as if he were my own son.' 'The elder is wise, gradually let him go in and out of the house, after twenty years, let him manage the household affairs, show him the gold, silver, pearls, lapis lazuli, and the comings and goings of various items, let him know everything; although he still lives outside the gate, living in a thatched hut, thinking about his poverty, thinking that I do not have these things. The father knows his son's mind, which has gradually broadened, wanting to give him wealth, he gathers relatives, kings, ministers, Kshatriyas (warrior class), and lay followers, in front of this assembly, says this is my son; he left me and wandered elsewhere, after fifty years, seeing his son return, it has been twenty years.' 'Previously in a certain city, I lost this son, searched everywhere, and thus came here. All that I have, houses, people, I give it all to him, let him use it as he pleases. The son thinks of his past poverty, his aspirations were low, now here with his father, he has obtained a large amount of treasures, as well as houses, all wealth, he is very happy, and has obtained something he has never had before.' 'The Buddha is also like this, knowing that I like the small, he has not said, you should become Buddhas. But rather said to us, that we have obtained various Anāsrava (without outflows) fruits, and have achieved the Śrāvakayāna (Hearer Vehicle) of Śrāvaka disciples. The Buddha commands us to speak of the supreme path, those who cultivate this path, should become Buddhas. I accept the Buddha's teachings, for the sake of the great Bodhisattvas, using various causes and conditions, various metaphors; using various words, I speak of the unsurpassed path.' 'All you Buddha's sons, having heard the Dharma from me, contemplate day and night, and cultivate diligently.' 'At this time, all the Buddhas, then bestow predictions upon them;' 'In the future, you shall become Buddhas.' All the
佛， 秘藏之法， 但為菩薩， 演其實事， 而不為我， 說斯真要； 如彼窮子， 得近其父， 雖知諸物， 心不悕取； 我等雖說， 佛法寶藏， 自無志願， 亦復如是； 我等內滅， 自謂為足， 唯了此事， 更無餘事。 我等若聞， 凈佛國土， 教化眾生， 都無欣樂； 所以者何？ 一切諸法， 皆悉空寂， 無生無滅， 無大無小， 無漏無為。 如是思惟， 不生喜樂。 我等長夜， 于佛智慧， 無貪無著， 無復志願； 而自於法， 謂是究竟。 我等長夜， 修習空法； 得脫三界， 苦惱之患， 住最後身， 有餘涅槃。 佛所教化， 得道不虛， 則為已得， 報佛之恩。 我等雖為， 諸佛子等， 說菩薩法， 以求佛道， 而於是法， 永無愿樂。 導師見舍， 觀我心故， 初不勸進， 說有實利； 如富長者， 知子志劣， 以方便力， 柔伏其心， 然後乃付， 一切財寶； 佛亦如是， 現希有事， 知樂小者， 以方便力， 調伏其心， 乃教大智。 我等今日， 得未曾有， 非先所望， 而今自得；
【現代漢語翻譯】 現代漢語譯本 佛陀啊，您所秘藏的教法，只是爲了菩薩（bodhisattva，指發願要成就佛果的修行者）而宣講其實際的道理，而不是爲了我們這些聲聞（sravaka，指聽聞佛法而修行的弟子）而講述這真正的精要；就像那個窮困的兒子，雖然靠近了他的父親，即使知道父親擁有各種財物，心中卻不渴望獲取；我們這些聲聞，雖然口中說著佛法的寶藏，自己卻沒有志愿去追求，也像那個窮子一樣；我們內心已經滅盡了煩惱，自認為已經滿足，只認爲了悟了這些就足夠了，不再有其他的事情。我們如果聽到關於清凈佛國（buddha-ksetra，指佛所居住和教化的國土）、教化眾生的事情，都絲毫沒有歡喜快樂的心情；這是什麼原因呢？因為我們認為一切諸法（dharma，指宇宙間的一切事物和規律）都是空寂的，沒有生起也沒有滅亡，沒有大也沒有小，沒有煩惱的漏失也沒有造作的行為。像這樣思惟，就不會產生歡喜快樂。我們長久以來，對於佛陀的智慧，沒有貪求也沒有執著，更沒有想要追求的志願；而自己對於所修的法，卻認為是究竟的真理。我們長久以來，修習空性的法門；得以脫離欲界、色界、無色界這三界的苦惱，安住在最後一次的生命中，證得有餘涅槃（nirvana，指煩惱已盡，但肉身尚存的涅槃狀態）。佛陀所教化的，所證得的道不是虛假的，這樣就認為是已經報答了佛陀的恩德。我們雖然為諸佛的弟子們，宣說菩薩的法門，以求證得佛道，但是對於這些法門，我們永遠沒有願望和喜樂。導師（指佛陀）看到我們捨棄了追求佛道的願望，觀察到我們的心意，最初沒有勸勉我們精進，說有真實的利益；就像富有的長者，知道自己的兒子志向低劣，用方便的手段，柔和地調伏他的心，然後才把一切財寶交付給他；佛陀也是這樣，展現稀有的事情，知道我們這些喜歡小乘（hinayana，指追求個人解脫的修行方式）的人，用方便的手段，調伏我們的心，才教導我們大乘（mahayana，指追求普度眾生的修行方式）的智慧。我們今天，得到了從未有過的利益，不是先前所期望的，而現在自己得到了； English version Buddha, the secret teachings are only for the Bodhisattvas (bodhisattva, those who aspire to achieve Buddhahood), explaining the actual truth, and not for us Sravakas (sravaka, disciples who practice by hearing the Buddha's teachings) to tell this true essence; like that poor son, although he is close to his father, even if he knows that his father has all kinds of possessions, his heart does not desire to obtain them; we Sravakas, although we speak of the treasure of the Buddha's teachings, we ourselves have no aspiration to pursue it, just like that poor son; our inner afflictions have been extinguished, we consider ourselves satisfied, we only think that understanding these is enough, and there is nothing else to do. If we hear about the pure Buddha-lands (buddha-ksetra, the lands where Buddhas reside and teach), and the teaching of sentient beings, we do not have any joy or happiness; what is the reason for this? Because we believe that all dharmas (dharma, all things and laws in the universe) are empty and still, without arising or ceasing, without big or small, without the leakage of afflictions or contrived actions. Thinking like this, joy and happiness will not arise. For a long time, we have had no greed or attachment to the wisdom of the Buddha, and no desire to pursue it; and we consider the Dharma we have cultivated to be the ultimate truth. For a long time, we have practiced the Dharma of emptiness; we have been able to escape the suffering of the three realms of desire, form, and formlessness, and dwell in the last life, attaining the Nirvana with remainder (nirvana, the state of Nirvana where afflictions are extinguished but the physical body still exists). What the Buddha taught, the path attained is not false, and this is considered to have repaid the Buddha's kindness. Although we speak the Bodhisattva's Dharma for the disciples of all Buddhas, in order to seek the path of Buddhahood, we will never have the desire or joy for these Dharmas. The Teacher (referring to the Buddha) saw that we had abandoned the desire to pursue the path of Buddhahood, and observed our intentions, and did not initially encourage us to be diligent, saying that there were real benefits; just like a wealthy elder, knowing that his son's aspirations were low, used expedient means to gently subdue his heart, and then handed over all his treasures to him; the Buddha is also like this, showing rare things, knowing that we who like the Hinayana (hinayana, the practice of seeking personal liberation) use expedient means to subdue our hearts, and then teach us the wisdom of the Mahayana (mahayana, the practice of seeking the liberation of all sentient beings). Today, we have received unprecedented benefits, not what we had hoped for before, but now we have obtained it ourselves;
【English Translation】 Buddha, The secret Dharma, is only for Bodhisattvas, to explain the actual truth, But not for us, to speak of this true essence; like that poor son, Who gets close to his father, although he knows all the things, his heart does not desire to take them; We, although we speak of the Buddha's Dharma treasure, have no aspiration ourselves, It is also like that; we are internally extinguished, and consider ourselves sufficient, We only understand this matter, and there is nothing else. If we hear, Of pure Buddha lands, and teaching sentient beings, we have no joy or happiness; Why is this so? All Dharmas, are all empty and still, Without birth or death, without big or small, without leakage or action. Thinking like this, no joy or happiness arises. We for a long time, Have no greed or attachment to the Buddha's wisdom, and no aspiration; And we consider the Dharma we have, to be the ultimate. We for a long time, Have practiced the Dharma of emptiness; we have escaped the three realms, The suffering of afflictions, and dwell in the last body, with Nirvana remaining. What the Buddha taught, the path attained is not false, and this is considered to have repaid the Buddha's kindness. Although we speak the Bodhisattva's Dharma for the disciples of all Buddhas, To seek the path of Buddhahood, we will never have the desire or joy for these Dharmas. The Teacher saw that we had abandoned, and observed our hearts, And did not initially encourage us, saying there were real benefits; like a wealthy elder, Who knows his son's low aspirations, uses expedient means, to gently subdue his heart, And then hands over all his treasures; the Buddha is also like this, showing rare things, Knowing those who like the small, uses expedient means, to subdue their hearts, And then teaches great wisdom. We today, have obtained what we never had, Not what we had hoped for before, but now we have obtained it ourselves;
如彼窮子， 得無量寶。 世尊我今， 得道得果， 于無漏法， 得清凈眼； 我等長夜， 持佛凈戒， 始於今日， 得其果報； 法王法中， 久修梵行， 今得無漏， 無上大果； 我等今者， 真是聲聞， 以佛道聲， 令一切聞。 我等今者， 真阿羅漢， 于諸世間， 天人魔梵， 普于其中， 應受供養。 世尊大恩， 以希有事， 憐愍教化， 利益我等； 無量億劫， 誰能報者？ 手足供給， 頭頂禮敬， 一切供養， 皆不能報； 若以頂戴， 兩肩荷負， 于恒沙劫， 盡心恭敬； 又以美膳， 無量寶衣， 及諸臥具， 種種湯藥， 牛頭栴檀， 及諸珍寶， 以起塔廟， 寶衣布地， 如斯等事， 以用供養； 于恒沙劫， 亦不能報。 諸佛希有， 無量無邊， 不可思議， 大神通力； 無漏無為， 諸法之王， 能為下劣， 忍於斯事； 取相凡夫， 隨宜而說。 諸佛於法， 得最自在， 知諸眾生， 種種欲樂， 及其志力， 隨所堪任； 以無量喻， 而為說法， 隨諸眾生， 宿世善根； 又知成熟， 未成
【現代漢語翻譯】 現代漢語譯本 就像那個窮困的兒子， 得到了無量的珍寶。世尊，我們現在， 證得了道，獲得了果位， 對於無漏的法， 得到了清凈的智慧之眼；我們長久以來， 持守著佛陀清凈的戒律， 直到今天，才得到這樣的果報； 在法王的教法中， 長久地修行清凈的梵行， 如今得到了無漏的， 無上的大果；我們現在， 才是真正的聲聞（sravaka，聽聞佛陀教法而修行的人）， 用佛陀的道的聲音， 讓一切眾生聽聞。我們現在， 是真正的阿羅漢（arhat，斷盡煩惱，不再輪迴的聖者）， 在所有世間， 包括天人、魔、梵天， 普遍地在他們之中， 應當接受供養。世尊的大恩， 用稀有的事蹟， 憐憫教化， 利益我們； 無量億劫， 誰能夠報答呢？ 用手足來侍奉， 用頭頂來禮敬， 一切的供養， 都不能報答； 如果用頭頂戴著， 用兩肩扛著， 在像恒河沙數那樣多的劫數中， 盡心恭敬； 又用美味的食物， 無量的珍寶衣物， 以及各種臥具， 各種湯藥， 牛頭栴檀（一種珍貴的香木）， 以及各種珍寶， 用來建造佛塔廟宇， 用珍寶衣物鋪地， 像這樣的事情， 用來供養； 在像恒河沙數那樣多的劫數中， 也不能報答。 諸佛是稀有的， 無量無邊， 不可思議的， 具有大神通力； 無漏無為， 是諸法之王， 能夠爲了下劣的眾生， 忍受這樣的事情； 對於執著于表象的凡夫， 隨順他們的根器而說法。 諸佛對於法， 得到最自在的境界， 知道所有眾生， 各種不同的慾望和喜好， 以及他們的志向和力量， 隨順他們所能承受的程度； 用無量的比喻， 而為他們說法， 隨順所有眾生， 宿世的善根； 又知道哪些已經成熟， 哪些尚未成熟。
【English Translation】 English version Like that poor son, who obtained immeasurable treasures. World Honored One, we now, have attained the Path, and gained the fruit, regarding the undefiled Dharma, have obtained the pure eye of wisdom; we, for a long night, have upheld the pure precepts of the Buddha, and only today, have obtained such a reward; in the Dharma of the Dharma King, have long cultivated pure conduct, and now have obtained the undefiled, supreme great fruit; we now, are truly sravakas (hearers of the Buddha's teachings), using the voice of the Buddha's Path, to make all beings hear. We now, are truly arhats (those who have extinguished all defilements and are no longer subject to rebirth), in all the worlds, including gods, humans, demons, and Brahmas, universally among them, should receive offerings. The great kindness of the World Honored One, using rare events, with compassion, teaches and transforms, benefiting us; for immeasurable eons, who can repay it? Serving with hands and feet, bowing with the head, all offerings, cannot repay it; if carrying on the head, and bearing on both shoulders, for as many eons as the sands of the Ganges, with utmost respect; and also with delicious food, immeasurable precious garments, and all kinds of bedding, various medicines, sandalwood from the ox's head, and all kinds of treasures, to build pagodas and temples, spreading precious garments on the ground, such things as these, to use for offerings; for as many eons as the sands of the Ganges, still cannot repay it. The Buddhas are rare, immeasurable and boundless, inconceivable, possessing great supernatural powers; undefiled and unconditioned, are the kings of all dharmas, able to endure such things for inferior beings; for ordinary people who cling to appearances, speaking according to their capacities. The Buddhas, regarding the Dharma, have attained the most free state, knowing all beings, various desires and pleasures, as well as their aspirations and strengths, according to what they can bear; using immeasurable metaphors, to teach them the Dharma, according to the good roots of all beings, from past lives; and also knowing which are mature, and which are not yet mature.
熟者， 種種籌量， 分別知已， 於一乘道， 隨宜說三。」
添品妙法蓮華經卷第二 大正藏第 09 冊 No. 0264 添品妙法蓮華經
添品妙法蓮華經卷第三
隋天竺三藏阇那崛多共笈多譯
藥草喻品第五
爾時世尊，告摩訶迦葉及諸大弟子：「善哉，善哉！迦葉！善說如來真實功德。誠如所言，如來複有無量無邊阿僧祇功德，汝等若於無量億劫說不能盡。迦葉當知！如來是諸法之王，若有所說皆不虛也，於一切法，以智方便而演說之；其所說法，皆悉到於一切智地，如來觀知一切諸法之所歸趣，亦知一切眾生深心所行，通達無礙。又于諸法究盡明瞭，示諸眾生一切智慧。迦葉！譬如三千大千世界，山、川、溪谷土地所生，卉、木、叢林及諸藥草，種類若干名色各異，密雲彌布遍覆三千大千世界，一時等澍其澤普洽，卉、木、叢林及諸藥草，小根、小莖、小枝、小葉，中根、中莖、中枝、中葉，大根、大莖、大枝、大葉，諸樹大小隨上、中、下，各有所受，一云所雨稱其種性，而得生長華果敷實，雖一地所生，一雨所潤，而諸草木各有差別。迦葉當知！如來亦復如是，出現於世如大云起，以大音聲普遍世界天、人、阿修羅，如彼大云遍覆三千大千國土，于
【現代漢語翻譯】 現代漢語譯本：
『對於那些已經成熟的人，』佛陀會『運用各種方法來衡量，』『仔細分辨他們的理解能力，』『然後爲了引導他們進入唯一的佛道，』『會根據他們的根器方便地宣說三乘教法。』
《添品妙法蓮華經》卷第二 大正藏第 09 冊 No. 0264 《添品妙法蓮華經》
《添品妙法蓮華經》卷第三
隋朝天竺三藏阇那崛多（Jnanagupta）與笈多（Gupta）共同翻譯
藥草喻品第五
那時，世尊告訴摩訶迦葉（Mahakasyapa）和各位大弟子：『善哉，善哉！迦葉！你善於宣說如來真實的功德。確實如你所說，如來還有無量無邊阿僧祇（asamkhya，無數）的功德，你們即使在無量億劫中宣說也無法窮盡。迦葉，你要知道！如來是諸法之王，所說的一切都不會虛妄，對於一切法，都以智慧和方便來演說；他所說的法，都能引導眾生到達一切智地。如來觀察並知曉一切諸法的最終歸宿，也知道一切眾生內心深處的行為，通達無礙。而且對於諸法，他能徹底明瞭，向眾生展示一切智慧。迦葉！譬如三千大千世界，山川、溪谷、土地所生長的花草樹木、叢林以及各種藥草，種類繁多，名稱和顏色各不相同。密雲瀰漫，遍佈覆蓋整個三千大千世界，同時降下甘霖，普遍滋潤，花草樹木、叢林以及各種藥草，小根、小莖、小枝、小葉，中根、中莖、中枝、中葉，大根、大莖、大枝、大葉，各種樹木的大小，根據上、中、下，各自接受不同的滋養。同一片云所降的雨，根據它們的種類特性，使它們得以生長，開花結果。雖然生長在同一片土地，被同一場雨滋潤，但各種草木卻各有差別。迦葉，你要知道！如來也是如此，出現在世間，如同大云升起，以洪亮的聲音遍佈世界，天、人、阿修羅（asura，非天），如同那大云覆蓋三千大千國土，』
【English Translation】 English version:
'For those who are mature,' the Buddha 'uses various methods to measure,' 'carefully discerns their understanding,' 'and then, to guide them onto the one Buddha path,' 'conveniently expounds the three vehicles according to their capacities.'
The Supplemented Lotus Sutra, Volume 2 Taisho Tripitaka Volume 09, No. 0264, The Supplemented Lotus Sutra
The Supplemented Lotus Sutra, Volume 3
Translated by Jnanagupta and Gupta, Tripitaka masters from India during the Sui Dynasty
Chapter 5: The Parable of the Medicinal Herbs
At that time, the World Honored One said to Mahakasyapa and all the great disciples: 'Excellent, excellent! Kasyapa! You have well spoken of the Tathagata's true merits. Indeed, as you have said, the Tathagata has immeasurable, boundless, asamkhya (countless) merits, which you could not exhaust even if you spoke of them for immeasurable eons. Kasyapa, you should know! The Tathagata is the king of all dharmas, and all that he speaks is not false. Regarding all dharmas, he expounds them with wisdom and skillful means; the dharma he speaks all leads to the stage of all-knowing wisdom. The Tathagata observes and knows the ultimate destination of all dharmas, and also knows the deep-seated actions of all sentient beings, understanding them without obstruction. Moreover, regarding all dharmas, he is thoroughly clear and manifests all wisdom to sentient beings. Kasyapa! It is like the three-thousand great thousand world, where mountains, rivers, streams, and lands give rise to grasses, trees, forests, and various medicinal herbs, with numerous kinds, each with different names and colors. Dense clouds spread and cover the entire three-thousand great thousand world, simultaneously pouring down rain, universally moistening them. The grasses, trees, forests, and various medicinal herbs, with small roots, small stems, small branches, small leaves, medium roots, medium stems, medium branches, medium leaves, large roots, large stems, large branches, large leaves, and trees of various sizes, according to their upper, middle, and lower positions, each receive different nourishment. The rain from the same cloud, according to their species and nature, allows them to grow, blossom, and bear fruit. Although they grow on the same land and are moistened by the same rain, the various grasses and trees are different. Kasyapa, you should know! The Tathagata is also like this, appearing in the world like a great cloud rising, with a loud voice pervading the world, to gods, humans, and asuras (non-gods), just like that great cloud covering the three-thousand great thousand lands,'
大眾中而唱是言：『我是如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃，今世後世如實知之。我是一切知者，一切見者，知道者，開道者，說道者，汝等天、人、阿修羅眾，皆應到此，為聽法故。』爾時無數千萬億種眾生，來至佛所而聽法，如來於時觀是眾生諸根利、鈍、精進、懈怠，隨其所堪而為說法，種種無量皆令歡喜，快得善利。是諸眾生聞是法已，現世安隱後生善處，以道受樂亦得聞法，既聞法已離諸障礙，于諸法中任力所能漸得入道，如彼大雲雨，於一切卉、木、叢林及諸藥草，如其種性具足蒙潤各得生長。如來說法一相一味，所謂解脫相、離相、滅相，究竟至於一切種智。其有眾生聞如來法，若持、讀誦、如說修行，所得功德不自覺知。所以者何？唯有如來，知此眾生種相、體性，念何事？思何事？修何事？云何念？云何思？云何修？以何法念？以何法思？以何法修？以何法得何法？眾生住于種種之地，唯有如來如實見之，明瞭無礙，如彼卉、木、叢林諸藥草等，而不自知上、中、下性。如來知是一相一味之法，所謂解脫相、離相、滅相，究竟涅槃常寂滅相，終歸於空。佛知是已，觀眾生心欲而將護之，
【現代漢語翻譯】 現代漢語譯本：大眾之中，佛唱言：『我是如來（Tathagata，佛的稱號之一）、應供（Arhat，值得受供養的人）、正遍知（Samyak-sambuddha，完全覺悟者）、明行足（Vidya-carana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於去往涅槃的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purusa-damya-sarathi，能夠調伏眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人）。我能引導未得度者得度，未解悟者解悟，未安穩者安穩，未涅槃者得涅槃。我如實知曉今生和來世。我是一切知者，一切見者，知道路者，開闢道路者，宣說道路者。你們天、人、阿修羅（Asura，一種神道生物）等眾，都應當來到這裡，爲了聽聞佛法。』當時，無數千萬億種眾生來到佛陀所在之處聽法。如來觀察這些眾生的根器利鈍、精進懈怠，根據他們所能接受的程度而說法，用種種無量的方法使他們歡喜，快速獲得利益。這些眾生聽聞佛法后，現世安穩，後世得生善處，通過修行佛法而享受快樂，也能夠聽聞佛法。聽聞佛法后，他們便能遠離各種障礙，在各種佛法中盡力而爲，逐漸進入佛道，就像大云降雨，滋潤一切草木、叢林和藥草，使它們根據各自的特性而充分得到滋養，各自生長。如來說法，其本質是一相一味，即解脫之相、離欲之相、寂滅之相，最終達到一切種智（Sarvajnata，佛陀的智慧）。那些聽聞如來佛法，並能受持、讀誦、如法修行的人，他們所獲得的功德自己並不知道。這是為什麼呢？只有如來才能知道這些眾生的種類、體性，他們念什麼？想什麼？修什麼？如何念？如何想？如何修？用什麼法念？用什麼法想？用什麼法修？用什麼法得到什麼法？眾生處於各種不同的境界，只有如來才能如實地見到，明瞭無礙，就像草木、叢林和藥草等，它們自己並不知道自己的上、中、下等特性。如來知道這法是一相一味，即解脫之相、離欲之相、寂滅之相，最終達到涅槃（Nirvana，寂滅）的常寂滅相，最終歸於空。佛陀知道這些后，觀察眾生的心意和慾望，從而加以引導和護持。 現代漢語譯本：大眾之中，佛唱言：『我是如來（Tathagata，佛的稱號之一）、應供（Arhat，值得受供養的人）、正遍知（Samyak-sambuddha，完全覺悟者）、明行足（Vidya-carana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於去往涅槃的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purusa-damya-sarathi，能夠調伏眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人）。我能引導未得度者得度，未解悟者解悟，未安穩者安穩，未涅槃者得涅槃。我如實知曉今生和來世。我是一切知者，一切見者，知道路者，開闢道路者，宣說道路者。你們天、人、阿修羅（Asura，一種神道生物）等眾，都應當來到這裡，爲了聽聞佛法。』當時，無數千萬億種眾生來到佛陀所在之處聽法。如來觀察這些眾生的根器利鈍、精進懈怠，根據他們所能接受的程度而說法，用種種無量的方法使他們歡喜，快速獲得利益。這些眾生聽聞佛法后，現世安穩，後世得生善處，通過修行佛法而享受快樂，也能夠聽聞佛法。聽聞佛法后，他們便能遠離各種障礙，在各種佛法中盡力而爲，逐漸進入佛道，就像大云降雨，滋潤一切草木、叢林和藥草，使它們根據各自的特性而充分得到滋養，各自生長。如來說法，其本質是一相一味，即解脫之相、離欲之相、寂滅之相，最終達到一切種智（Sarvajnata，佛陀的智慧）。那些聽聞如來佛法，並能受持、讀誦、如法修行的人，他們所獲得的功德自己並不知道。這是為什麼呢？只有如來才能知道這些眾生的種類、體性，他們念什麼？想什麼？修什麼？如何念？如何想？如何修？用什麼法念？用什麼法想？用什麼法修？用什麼法得到什麼法？眾生處於各種不同的境界，只有如來才能如實地見到，明瞭無礙，就像草木、叢林和藥草等，它們自己並不知道自己的上、中、下等特性。如來知道這法是一相一味，即解脫之相、離欲之相、寂滅之相，最終達到涅槃（Nirvana，寂滅）的常寂滅相，最終歸於空。佛陀知道這些后，觀察眾生的心意和慾望，從而加以引導和護持。
【English Translation】 English version: In the midst of the assembly, the Buddha proclaims: 『I am the Tathagata (one of the titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyak-sambuddha (the fully enlightened one), the Vidya-carana-sampanna (one who is endowed with wisdom and conduct), the Sugata (one who has gone well to Nirvana), the Lokavid (one who understands the world), the Anuttara (the unsurpassed one), the Purusa-damya-sarathi (the tamer of men), the Sasta deva-manusyanam (the teacher of gods and humans), the Buddha (the awakened one), the Bhagavan (the blessed one). I lead those who are not yet liberated to liberation, those who are not yet enlightened to enlightenment, those who are not yet at peace to peace, and those who have not yet attained Nirvana to Nirvana. I truly know this life and the next. I am the all-knowing one, the all-seeing one, the one who knows the path, the one who opens the path, the one who speaks of the path. You gods, humans, Asuras (a type of demigod), and all beings should come here to listen to the Dharma.』 At that time, countless millions of beings came to where the Buddha was to listen to the Dharma. The Tathagata observed the sharpness or dullness of these beings』 faculties, their diligence or laziness, and preached the Dharma according to their capacity, using various immeasurable methods to make them happy and quickly gain benefits. After hearing the Dharma, these beings find peace in this life and are born in good realms in the next life. They enjoy happiness through practicing the Dharma and are also able to hear the Dharma. After hearing the Dharma, they are able to be free from all obstacles, and they gradually enter the path of the Dharma to the best of their ability, just like a great cloud raining down, nourishing all plants, forests, and herbs, allowing them to grow fully according to their own nature. The Dharma preached by the Tathagata is of one form and one taste, namely the form of liberation, the form of detachment, and the form of cessation, ultimately reaching the all-knowing wisdom (Sarvajnata, the wisdom of the Buddha). Those who hear the Dharma of the Tathagata and are able to uphold, recite, and practice it accordingly do not know the merits they have gained. Why is this? Only the Tathagata knows the types and natures of these beings, what they think, what they contemplate, what they practice, how they think, how they contemplate, how they practice, by what Dharma they think, by what Dharma they contemplate, by what Dharma they practice, and by what Dharma they attain what Dharma. Beings dwell in various different states, and only the Tathagata can truly see them, clearly and without obstruction, just like plants, forests, and herbs, which do not know their own superior, middle, or inferior nature. The Tathagata knows that this Dharma is of one form and one taste, namely the form of liberation, the form of detachment, and the form of cessation, ultimately reaching the constant and peaceful form of Nirvana (Nirvana, extinction), which ultimately returns to emptiness. Knowing this, the Buddha observes the minds and desires of beings and guides and protects them accordingly. English version: In the midst of the assembly, the Buddha proclaims: 『I am the Tathagata (one of the titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyak-sambuddha (the fully enlightened one), the Vidya-carana-sampanna (one who is endowed with wisdom and conduct), the Sugata (one who has gone well to Nirvana), the Lokavid (one who understands the world), the Anuttara (the unsurpassed one), the Purusa-damya-sarathi (the tamer of men), the Sasta deva-manusyanam (the teacher of gods and humans), the Buddha (the awakened one), the Bhagavan (the blessed one). I lead those who are not yet liberated to liberation, those who are not yet enlightened to enlightenment, those who are not yet at peace to peace, and those who have not yet attained Nirvana to Nirvana. I truly know this life and the next. I am the all-knowing one, the all-seeing one, the one who knows the path, the one who opens the path, the one who speaks of the path. You gods, humans, Asuras (a type of demigod), and all beings should come here to listen to the Dharma.』 At that time, countless millions of beings came to where the Buddha was to listen to the Dharma. The Tathagata observed the sharpness or dullness of these beings』 faculties, their diligence or laziness, and preached the Dharma according to their capacity, using various immeasurable methods to make them happy and quickly gain benefits. After hearing the Dharma, these beings find peace in this life and are born in good realms in the next life. They enjoy happiness through practicing the Dharma and are also able to hear the Dharma. After hearing the Dharma, they are able to be free from all obstacles, and they gradually enter the path of the Dharma to the best of their ability, just like a great cloud raining down, nourishing all plants, forests, and herbs, allowing them to grow fully according to their own nature. The Dharma preached by the Tathagata is of one form and one taste, namely the form of liberation, the form of detachment, and the form of cessation, ultimately reaching the all-knowing wisdom (Sarvajnata, the wisdom of the Buddha). Those who hear the Dharma of the Tathagata and are able to uphold, recite, and practice it accordingly do not know the merits they have gained. Why is this? Only the Tathagata knows the types and natures of these beings, what they think, what they contemplate, what they practice, how they think, how they contemplate, how they practice, by what Dharma they think, by what Dharma they contemplate, by what Dharma they practice, and by what Dharma they attain what Dharma. Beings dwell in various different states, and only the Tathagata can truly see them, clearly and without obstruction, just like plants, forests, and herbs, which do not know their own superior, middle, or inferior nature. The Tathagata knows that this Dharma is of one form and one taste, namely the form of liberation, the form of detachment, and the form of cessation, ultimately reaching the constant and peaceful form of Nirvana (Nirvana, extinction), which ultimately returns to emptiness. Knowing this, the Buddha observes the minds and desires of beings and guides and protects them accordingly.
是故不即為說一切種智。汝等迦葉甚為希有，能知如來隨宜說法，能信能受。所以者何？諸佛世尊隨宜說法難解難知。」
爾時世尊，欲重宣此義而說偈言：
「破有法王， 出現世間， 隨眾生欲， 種種說法。 如來尊重， 智慧深遠， 久默斯要， 不務速說； 有智若聞， 則能信解； 無智疑悔， 則為永失。 是故迦葉！ 隨力為說， 以種種緣， 令得正見。 迦葉當知！ 譬如大云， 起於世間， 遍覆一切； 惠云含潤， 電光晃曜， 雷聲遠震， 令眾悅豫； 日光掩蔽， 地上清涼， 叆叇垂布， 如可承攬； 其雨普等， 四方俱下， 流澍無量， 率土充洽； 山川險谷， 幽邃所生， 卉木藥草， 大小諸樹， 百穀苗稼， 甘蔗蒲桃， 雨之所潤， 無不豐足。 乾地普洽， 藥木並茂， 其云所出， 一味之水， 草木叢林， 隨分受潤， 一切諸樹， 上中下等， 稱其大小， 各得生長； 根莖枝葉， 華果光色， 一雨所及， 皆得鮮澤； 如其體相， 性分大小， 所潤是一， 而各滋茂。 佛亦如是， 出現於世， 譬如大云，
【現代漢語翻譯】 現代漢語譯本 因此，我沒有立即宣說一切種智（sarvajñāna，指佛陀所證悟的智慧）。你們，迦葉（Kāśyapa，佛陀的十大弟子之一），真是非常稀有，能夠理解如來（tathāgata，佛陀的稱號）隨順眾生根器而說法，能夠信受奉行。這是為什麼呢？因為諸佛世尊隨順眾生根器而說法，是難以理解和知曉的。 這時，世尊爲了重申這個道理，就說了偈語： 『破除有法之王（指佛陀），出現於世間，隨順眾生的慾望，宣說種種不同的法。如來是值得尊敬的，智慧深遠，長久以來默然不語這個重要的道理，不急於快速宣說；有智慧的人如果聽聞，就能信解；沒有智慧的人則會疑惑後悔，這樣就永遠失去了機會。所以，迦葉！我隨順眾生的能力為他們說法，用種種因緣，使他們得到正確的見解。迦葉應當知道！譬如大云，興起於世間，普遍覆蓋一切；惠澤之云含有滋潤，電光閃耀，雷聲遠震，使眾生喜悅；日光被遮蔽，地上清涼，雲層濃密垂布，好像可以承接；雨水普遍平等，從四方降下，流注無量，遍佈大地；山川險谷，幽深之處所生長的，草木藥草，大小各種樹木，百穀苗稼，甘蔗葡萄，都被雨水所滋潤，沒有不豐足的。乾旱的土地普遍得到滋潤，藥草樹木都茂盛生長，云所降下的，是同一種味道的水，草木叢林，隨著各自的本分接受滋潤，一切樹木，上等、中等、下等，按照它們的大小，各自得到生長；根莖枝葉，花果光澤，被一場雨所滋潤，都變得鮮艷潤澤；按照它們的形體相貌，性質大小，所受的滋潤是相同的，但各自都茂盛生長。佛也是這樣，出現於世間，譬如大云，』
【English Translation】 English version Therefore, I did not immediately speak of the all-knowing wisdom (sarvajñāna). You, Kāśyapa, are truly rare, able to understand that the Tathāgata (a title for the Buddha) speaks according to the capacities of beings, and are able to believe and accept it. Why is this so? Because it is difficult to understand and know that the World Honored Ones speak according to the capacities of beings. At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'The King who breaks the law of existence (referring to the Buddha), appears in the world, according to the desires of beings, speaks various kinds of Dharma. The Tathāgata is worthy of respect, with profound wisdom, has long remained silent about this important principle, not rushing to speak it quickly; if those with wisdom hear it, they can believe and understand; those without wisdom will doubt and regret, thus losing the opportunity forever. Therefore, Kāśyapa! I speak according to the capacity of beings, using various causes and conditions, to enable them to attain right view. Kāśyapa should know! It is like a great cloud, rising in the world, covering everything; the cloud of grace contains moisture, lightning flashes, thunder rumbles far away, making beings joyful; the sunlight is obscured, the ground is cool, the dense clouds hang down, as if they could be grasped; the rain is universally equal, falling from all directions, flowing immeasurably, filling the earth; mountains, rivers, valleys, and the deep places where they grow, herbs and medicinal plants, all kinds of trees, large and small, grains and crops, sugarcane and grapes, are all nourished by the rain, and none are not abundant. The dry land is universally moistened, medicinal herbs and trees grow luxuriantly, the water that the cloud emits is of the same flavor, the grasses and forests, according to their respective shares, receive moisture, all trees, upper, middle, and lower, according to their size, each grows; roots, stems, branches, leaves, flowers, fruits, and luster, nourished by one rain, all become fresh and vibrant; according to their forms and appearances, their nature and size, the nourishment they receive is the same, but each grows luxuriantly. The Buddha is also like this, appearing in the world, like a great cloud,'
普覆一切； 既出於世， 為諸眾生， 分別演說， 諸法之實； 大聖世尊， 于諸天人， 一切眾中， 而宣是言： 『我為如來， 兩足之尊， 出於世間， 猶如大云， 充潤一切， 枯槁眾生， 皆令離苦， 得安隱樂； 世間之樂， 及涅槃樂， 諸天人眾， 一心善聽； 皆應到此， 覲無上尊。 我為世尊， 無能及者， 安隱眾生， 故現於世， 為大眾說， 甘露凈法， 其法一味， 解脫涅槃。 以一妙音， 演暢斯義； 常為大乘， 而作因緣； 我觀一切， 普皆平等， 無有彼此， 愛憎之心。 我無貪著， 亦無限礙， 恒為一切， 平等說法。 如為一人， 眾多亦然， 常演說法， 曾無他事。 去來坐立， 終不疲厭， 充足世間， 如雨所潤。 貴賤上下， 持戒毀戒， 威儀具足， 及不具足， 正見邪見， 利根鈍根， 等雨法雨， 而無懈惓。 一切眾生， 聞我法者， 隨力所受， 住于諸地， 或處人天， 轉輪聖王， 釋梵諸天， 是小藥草； 知無漏法， 能得涅槃， 起六神通， 及得三明，
【現代漢語翻譯】 現代漢語譯本 普遍覆蓋一切；既然出現在世間，爲了所有眾生，分別演說諸法的真實；偉大的聖者世尊（佛陀），在諸天人和一切大眾之中，宣說這些話：『我作為如來（佛的稱號），是兩足之尊（指佛陀為最尊貴者），出現在世間，猶如大云，滋潤一切，使乾枯的眾生，都脫離痛苦，得到安穩快樂；世間的快樂，以及涅槃（佛教的最高境界）的快樂，諸天人大眾，一心好好聽著；都應當來到這裡，覲見無上的尊者。我作為世尊（佛的稱號），沒有誰能比得上，爲了安穩眾生，所以顯現在世間，為大眾宣說，甘露般的清凈佛法，這佛法只有一個味道，那就是解脫和涅槃。用一種微妙的聲音，闡述這個道理；常常為大乘（佛教的教義）的修行，而創造因緣；我觀察一切，普遍都是平等的，沒有彼此的分別，愛憎的心。我沒有貪戀執著，也沒有任何障礙，總是為一切眾生，平等地說法。如同為一個人說法，為眾多人說法也是一樣，常常演說佛法，從來沒有其他的事情。無論是行走、來去、坐著、站立，始終不會疲倦厭煩，充足世間，如同雨水滋潤萬物。無論是尊貴還是卑賤，無論是持戒還是毀戒，無論是威儀具足還是不具足，無論是正見還是邪見，無論是利根還是鈍根，都平等地降下法雨，而沒有懈怠。一切眾生，聽到我的佛法的人，根據各自的力量接受，安住于各個不同的境界，或者處於人道和天道，或者成為轉輪聖王（擁有統治世界的君主），或者成為釋梵諸天（佛教中的天神），這些都是小藥草；知道無漏法（沒有煩惱的佛法），能夠得到涅槃，生起六神通（佛教中的六種超自然能力），以及得到三明（佛教中的三種智慧）。』
【English Translation】 English version Universally covering all; having come into the world, for all sentient beings, separately expounding the reality of all dharmas; the great sage, the World Honored One (Buddha), among all the gods, humans, and all the assemblies, proclaimed these words: 『I, as the Tathagata (title of the Buddha), am the Honored One among the two-legged (referring to the Buddha as the most venerable), appearing in the world, like a great cloud, nourishing all, causing withered sentient beings to all be free from suffering, and attain peaceful joy; the joy of the world, and the joy of Nirvana (the highest state in Buddhism), all the gods and humans, listen attentively with one mind; all should come here, to pay homage to the supreme venerable one. I, as the World Honored One (title of the Buddha), am unmatched, for the sake of pacifying sentient beings, therefore I appear in the world, to proclaim to the masses, the pure Dharma like sweet dew, this Dharma has only one flavor, which is liberation and Nirvana. With one subtle sound, I expound this meaning; constantly creating conditions for the practice of the Mahayana (teachings of Buddhism); I observe all, universally equal, without any distinction of self and other, or feelings of love and hate. I have no attachment or clinging, nor any hindrance, always for all sentient beings, expounding the Dharma equally. Just as I expound the Dharma for one person, so too for many, constantly expounding the Dharma, never doing anything else. Whether walking, coming and going, sitting, or standing, I am never weary or tired, filling the world, like rain nourishing all things. Whether noble or lowly, whether keeping precepts or breaking precepts, whether possessing complete dignity or not, whether having right view or wrong view, whether sharp-witted or dull-witted, I equally rain down the Dharma rain, without any laziness. All sentient beings, who hear my Dharma, according to their respective abilities to receive, dwell in various different realms, or are in the human or heavenly realms, or become a Chakravartin King (a monarch who rules the world), or become the Shakra and Brahma gods (deities in Buddhism), these are all small herbs; knowing the unconditioned Dharma (Dharma without afflictions), able to attain Nirvana, generate the six supernormal powers (six supernatural abilities in Buddhism), and attain the three insights (three kinds of wisdom in Buddhism).』
獨處山林， 常行禪定， 得緣覺證， 是中藥草； 求世尊處， 我當作佛， 行精進定， 是上藥草。 又諸佛子， 專心佛道， 常行慈悲， 自知作佛， 決定無疑， 是名小樹； 安住神通， 轉不退輪， 度無量億， 百千眾生， 如是菩薩， 名為大樹。』 佛平等說， 如一味雨， 隨眾生性， 所受不同， 如彼草木， 所稟各異； 佛以此喻， 方便開示， 種種言辭， 演說一法； 于佛智慧， 如海一渧。 我雨法雨， 充滿世間， 一味之法， 隨力修行， 如彼叢林， 藥草諸樹， 隨其大小， 漸增茂好。 諸佛之法， 常以一味， 令諸世間， 普得具足， 漸次修行， 皆得道果； 聲聞緣覺， 處於山林， 住最後身， 聞法得果； 是名藥草， 各得增長。 若諸菩薩， 智慧堅固， 了達三界， 求最上乘， 是名小樹， 而得增長。 復有住禪， 得神通力， 聞諸法空， 心大歡喜； 放無數光， 度諸眾生， 是名大樹， 而得增長。 如是迦葉！ 佛所說法， 譬如大云， 以一味雨， 潤於人華， 各得
【現代漢語翻譯】 現代漢語譯本 『獨自在山林中，常常進行禪定（dhyana），證得緣覺（pratyekabuddha）的果位，這就像是中等的藥草；尋求世尊（Buddha）的教導，發願要成佛，精進行持禪定，這就像是上等的藥草。還有那些佛子（buddhaputra），專心於佛道，常常行持慈悲（maitrī）之心，自覺將來必定成佛，對此毫不懷疑，這就像是小樹；安住于神通（abhijñā），轉動不退轉的法輪（avaivartikacakra），度化無量億百千的眾生，這樣的菩薩（bodhisattva），就稱為大樹。』 佛陀平等地說法，就像降下同一種味道的雨水，隨著眾生的根性不同，所接受的也不同，就像那些草木，所稟賦的各不相同；佛陀用這個比喻，方便地開示，用種種言辭，演說同一種法；對於佛陀的智慧，就像大海中的一滴水。我降下法雨，充滿世間，這同一種味道的法，隨著各自的力量修行，就像那些叢林，藥草和各種樹木，隨著它們的大小，逐漸增長茂盛。 諸佛的教法，常常以同一種味道，令世間一切眾生，普遍得到具足，逐漸修行，都能得到道果；聲聞（śrāvaka）和緣覺，住在山林中，處於最後一生，聽聞佛法而得果位；這就像是藥草，各自得到增長。如果那些菩薩，智慧堅固，了達三界（trailokya），尋求最上乘（anuttarayāna），這就像是小樹，而得到增長。還有那些安住于禪定，得到神通之力，聽聞諸法皆空（śūnyatā），心中大為歡喜；放出無數的光芒，度化一切眾生，這就像是大樹，而得到增長。 就像這樣，迦葉（Kāśyapa）！佛陀所說的法，譬如大云，用同一種味道的雨水，滋潤人間的花朵，各自得到
【English Translation】 English version 'Dwelling alone in the mountains and forests, constantly practicing meditation (dhyana), attaining the realization of a Pratyekabuddha (one who achieves enlightenment on their own), this is like a medium herb; seeking the teachings of the World Honored One (Buddha), vowing to become a Buddha, diligently practicing meditation, this is like a superior herb. Furthermore, those Buddha's children (buddhaputra), who are devoted to the path of the Buddha, constantly practice compassion (maitrī), knowing that they will surely become Buddhas in the future, without any doubt, this is like a small tree; abiding in supernatural powers (abhijñā), turning the wheel of non-retrogression (avaivartikacakra), liberating countless billions of sentient beings, such Bodhisattvas (bodhisattva) are called great trees.' The Buddha teaches equally, like rain of the same flavor falling, according to the different natures of sentient beings, what they receive is different, just like those grasses and trees, each with different endowments; the Buddha uses this analogy, skillfully revealing, using various words, expounding the same Dharma; compared to the wisdom of the Buddha, it is like a single drop of water in the ocean. I rain down the Dharma rain, filling the world, this Dharma of the same flavor, according to each one's strength to practice, like those forests, herbs, and various trees, according to their size, gradually growing lush and beautiful. The teachings of all Buddhas, always with the same flavor, enable all beings in the world to universally attain completeness, gradually cultivating, all can attain the fruit of the path; Śrāvakas (hearers) and Pratyekabuddhas, dwelling in the mountains and forests, in their final life, hearing the Dharma and attaining the fruit; this is like herbs, each growing. If those Bodhisattvas, with firm wisdom, understanding the three realms (trailokya), seeking the supreme vehicle (anuttarayāna), this is like a small tree, and they grow. Furthermore, those who abide in meditation, attaining supernatural powers, hearing that all dharmas are empty (śūnyatā), their hearts greatly rejoice; emitting countless lights, liberating all sentient beings, this is like a great tree, and they grow. Thus, Kāśyapa (Kāśyapa)! The Dharma spoken by the Buddha, is like a great cloud, with rain of the same flavor, nourishing the flowers of the human world, each attaining
成實。 迦葉當知！ 以諸因緣， 種種譬喻， 開示佛道， 是我方便， 諸佛亦然。 今為汝等， 說最實事； 諸聲聞眾， 皆非滅度。 汝等所行， 是菩薩道， 漸漸修學， 悉當成佛。
「複次迦葉！如來於諸眾生調伏平等。迦葉！譬如日月光明照於世間，若作善、若作不善，若高處住、若下處住，若香、若臭，諸處平等光照無偏。如是，迦葉！如來、應、正遍知一切種智心之光明，于諸五趣眾生受生之中，如其信解大乘、緣覺乘、聲聞乘中，為說正法平等而轉，如來智慧亦無增減，如其福智聚集而生。迦葉！無有三乘，唯彼眾生別異行故，施設三乘。」
慧命摩訶迦葉白佛言：「世尊！若無三乘，何故現世施設聲聞、緣覺、菩薩？」
佛告慧命摩訶迦葉：「譬如作瓦器者，等和土泥而用作器，彼中或有盛沙糖器，或盛酥器，或盛乳酪器，或盛惡糞穢器，泥亦無有種種別異，而物著中隨所受量，器則種種別異施設。如是，迦葉！此唯一乘所謂大乘，無有二乘及以三乘。」
慧命摩訶迦葉白佛言：「世尊！彼諸眾生種種信解，若出三界，彼等為一涅槃，為當二、三？」
佛告慧命摩訶迦葉：「若覺諸法體等涅槃，彼亦唯一無有二、三。迦葉！
【現代漢語翻譯】 現代漢語譯本 迦葉，你要知道！我以各種因緣和種種譬喻，來開示佛道，這是我的方便法門，諸佛也是如此。 現在我為你們說最真實的事情：所有的聲聞眾，實際上都沒有真正滅度。你們所修行的，是菩薩道，通過逐漸修學，最終都將成佛。 再者，迦葉！如來對於一切眾生的調伏是平等的。迦葉！譬如日月的光明照耀世間，無論是行善的、作惡的，無論是住在高處的、住在低處的，無論是香的、臭的，都平等地照耀，沒有偏私。同樣，迦葉！如來、應供、正遍知（如來的三種稱號）的一切種智（佛的智慧）的心之光明，對於五趣（地獄、餓鬼、畜生、人、天）眾生受生之中，根據他們對大乘、緣覺乘、聲聞乘的信解，為他們宣說正法，平等地運轉，如來的智慧也沒有增減，只是根據他們福德和智慧的聚集而生。迦葉！實際上沒有三乘，只是因為眾生的修行方式不同，才設立了三乘。 慧命摩訶迦葉（佛陀的弟子）對佛說：『世尊！如果沒有三乘，為什麼現在世間要設立聲聞、緣覺、菩薩這三種呢？』 佛告訴慧命摩訶迦葉：『譬如製作瓦器的人，用同樣的泥土來製作器皿，其中有的用來盛放砂糖，有的用來盛放酥油，有的用來盛放乳酪，有的用來盛放污穢的糞便，泥土本身並沒有什麼不同，只是盛放的物品不同，器皿的用途也就不同。同樣，迦葉！實際上只有一乘，也就是大乘，沒有二乘和三乘。』 慧命摩訶迦葉對佛說：『世尊！那些眾生有各種不同的信解，如果他們都出離三界，他們所證得的涅槃是一個，還是兩個、三個呢？』 佛告訴慧命摩訶迦葉：『如果覺悟到諸法本體平等，涅槃也是唯一的，沒有兩個、三個。迦葉！'
【English Translation】 English version Kāśyapa, you should know! I use various causes and conditions, and various metaphors, to reveal the Buddha path. This is my expedient means, and all Buddhas are the same. Now I will tell you the most truthful matter: all the Śrāvakas (hearers) have not actually attained complete extinction. What you are practicing is the Bodhisattva path, and through gradual learning, you will all eventually become Buddhas. Furthermore, Kāśyapa! The Tathāgata's (another name for Buddha) taming of all beings is equal. Kāśyapa! For example, the light of the sun and moon shines upon the world, whether they are doing good or evil, whether they are living in high places or low places, whether they are fragrant or foul, it shines equally without bias. Likewise, Kāśyapa! The light of the mind of the Tathāgata, Arhat (worthy one), Samyaksaṃbuddha (perfectly enlightened one) (three titles of the Buddha), the all-knowing wisdom, among the beings in the five realms of existence (hell, hungry ghosts, animals, humans, and gods), according to their faith and understanding of the Mahāyāna (Great Vehicle), Pratyekabuddhayāna (Solitary Buddha Vehicle), and Śrāvakayāna (Hearer Vehicle), the Tathāgata expounds the Dharma equally, and the Tathāgata's wisdom does not increase or decrease, but arises according to the accumulation of their merits and wisdom. Kāśyapa! There are actually no three vehicles, but because the practices of beings are different, the three vehicles are established. The venerable Mahākāśyapa (a disciple of the Buddha) said to the Buddha: 'World Honored One! If there are no three vehicles, why are the Śrāvaka, Pratyekabuddha, and Bodhisattva established in the world?' The Buddha told the venerable Mahākāśyapa: 'For example, a potter uses the same clay to make vessels. Some are used to hold sugar, some to hold ghee, some to hold yogurt, and some to hold filthy excrement. The clay itself is not different, but the vessels are different according to what they hold. Likewise, Kāśyapa! There is actually only one vehicle, which is the Mahāyāna, and there are no two or three vehicles.' The venerable Mahākāśyapa said to the Buddha: 'World Honored One! Those beings who have various beliefs and understandings, if they all transcend the three realms, is the Nirvana they attain one, or two, or three?' The Buddha told the venerable Mahākāśyapa: 'If they realize that the essence of all dharmas (phenomena) is equal, then Nirvana is also one, and there are no two or three. Kāśyapa!'
以彼義故，我當爲汝作喻，以此喻故有智丈夫則當解我所說之義。迦葉！譬如生盲丈夫，作如是言：『無有好、惡等色，亦無好、惡等色可見；無有日、月、星宿等，亦無星宿等可見。』有異丈夫，于彼生盲者前，說如是言：『有好、惡等色，亦有好、惡等色可見；有日、月、星宿等，亦有星宿等可見。』生盲丈夫雖聞其說而不信受。時有良醫能知諸病，見彼生盲丈夫，如是念言：『其彼丈夫先有惡業今有病生，若其病生則有四種，所謂風、黃與癃及以等分。』時彼良醫，為欲滅其病故，又複方便如是思惟：『所有藥物世所行者，彼等不能療治此病，唯雪山王，有四種藥。何等為四？所謂初名順入諸色味處，二名解脫諸病，三名破壞諸毒，四名隨所住處施與安樂，是為四種。』時彼良醫，于生盲所發生悲愍，興起如是方便思惟，以彼方便詣雪山王，到已上頂，或下入、或傍行，周遍觀察，既觀察已，得四種藥，于中或以齒等咀嚼，作已與之；或以石磨，或復和別藥物煮熟與之；或復和生藥物作已與之；或針刺身與作孔穴，或有與火炙燒，或以別異藥物相和，乃至飲食和而與之。時彼生盲，以方便相應故即時得眼，彼得眼已，內、外、遠、近、日、月、光明、星宿諸色皆悉得見，說如是言：『嗚呼！我甚愚癡，我聞先說
【現代漢語翻譯】 現代漢語譯本：因為這個道理，我應當為你做一個比喻，通過這個比喻，有智慧的人就能理解我所說的含義。迦葉（佛陀弟子名）！譬如一個天生的盲人，他這樣說：『沒有好、壞等顏色，也沒有好、壞等顏色可以看見；沒有太陽、月亮、星辰等，也沒有星辰等可以看見。』另有一個人，在這個盲人面前，這樣說：『有好、壞等顏色，也有好、壞等顏色可以看見；有太陽、月亮、星辰等，也有星辰等可以看見。』這個盲人雖然聽到了這些話，卻不相信。這時，有一位良醫，能夠了解各種疾病，他看到這個盲人，這樣想：『這個盲人先前有惡業，現在生病了，如果他生病，就會有四種情況，分別是風、黃、癃以及等分。』這時，這位良醫，爲了消除他的疾病，又想出方便的辦法，這樣思考：『所有世間常用的藥物，都不能治療這種疾病，只有雪山之王，有四種藥。哪四種呢？第一種叫做順入諸色味處，第二種叫做解脫諸病，第三種叫做破壞諸毒，第四種叫做隨所住處給予安樂，這就是四種。』這時，這位良醫，對這個盲人產生了悲憫之心，想出這樣的方便辦法，通過這些辦法到達雪山之王那裡，到達之後，或登上山頂，或下到山底，或在山腰行走，仔細觀察，觀察之後，得到了這四種藥，其中有的用牙齒等咀嚼，做完之後給他；有的用石頭磨碎，或者和別的藥物一起煮熟給他；或者和生的藥物一起做完給他；或者用針刺他的身體，給他開孔；或者用火炙烤；或者和別的藥物混合，甚至和飲食混合給他。這時，這個盲人，因為這些方便的治療，立刻就恢復了視力，他恢復視力之後，內外、遠近、太陽、月亮、光明、星辰等各種顏色都能夠看見，他這樣說：『哎呀！我真是太愚蠢了，我聽了先前說的
【English Translation】 English version: Because of this meaning, I shall make a parable for you, and through this parable, a wise man will understand the meaning of what I say. Kashyapa (name of a Buddha's disciple)! For example, a man born blind says this: 'There are no good or bad colors, nor are there good or bad colors to be seen; there are no sun, moon, stars, etc., nor are there stars, etc. to be seen.' Another man, in front of this blind man, says this: 'There are good and bad colors, and there are good and bad colors to be seen; there are sun, moon, stars, etc., and there are stars, etc. to be seen.' Although the blind man hears these words, he does not believe them. At this time, there is a good doctor who understands all kinds of diseases. He sees this blind man and thinks: 'This blind man had bad karma in the past, and now he is sick. If he is sick, there will be four conditions, namely wind, bile, phlegm, and equal parts.' At this time, this good doctor, in order to eliminate his disease, also thinks of a convenient method, thinking like this: 'All the commonly used medicines in the world cannot cure this disease. Only the King of Snow Mountain has four kinds of medicine. What are the four? The first is called 'entering all colors and tastes,' the second is called 'liberating from all diseases,' the third is called 'destroying all poisons,' and the fourth is called 'giving peace and happiness wherever one dwells.' These are the four.' At this time, this good doctor, feeling compassion for this blind man, thinks of such a convenient method. Through these methods, he goes to the King of Snow Mountain. After arriving, he either climbs to the top of the mountain, or goes down to the bottom of the mountain, or walks along the mountainside, observing carefully. After observing, he obtains these four kinds of medicine. Some of them he chews with his teeth, etc., and gives them to him after doing so; some he grinds with stones, or boils them with other medicines and gives them to him; or he mixes them with raw medicines and gives them to him; or he pierces his body with needles, making holes; or he cauterizes him with fire; or he mixes them with other medicines, even mixing them with food and giving them to him. At this time, this blind man, because of these convenient treatments, immediately regains his sight. After regaining his sight, he can see all kinds of colors, inside and outside, far and near, the sun, moon, light, stars, etc. He says this: 'Oh! I am so foolish. I heard what was said before'
本不信受，我今此時皆悉得見，我盲已脫，亦已得眼，無勝我者。』
「彼時復有五通仙人，天眼、天耳、了知他心，憶念宿住善證智通，語丈夫言：『丈夫！汝唯得眼，余無一知，汝今何故已生憍慢，汝亦未有智慧善巧。』彼復作如是言：『丈夫！汝入室坐，外有別色不見、不知；汝亦不知眾生善心、噁心；五逾阇那邊住所有言說、鼓、貝等聲，汝亦不聞、不知；拘盧舍邊不舉兩足不能往到，及生長已，母胎作業汝亦不念，云何汝有巧智？云何作如是言「我悉得見？」又汝丈夫，闇作明知，明作闇知。』時彼丈夫語仙人言：『以何方便？又作何等清凈業已？當得是智。及於汝等，凈信力故，我亦當得如此功德。』時彼仙人語丈夫言：『若欲如是，汝應當住空閑山窟，坐思念法及斷煩惱，當得神通，具足功德。』時彼丈夫受其義已，即行出家住空閑處，專守一心斷世渴愛，得五神通；既得五神通已，思惟：『我先作于別業，以彼因故，無一功德可以證知；我念此時，隨所思念即能得去；我于昔時少智、少慧，有盲而住。』
「迦葉！作此譬喻欲令知義，於此義中復應當見。迦葉！其生盲者，即是六趣流轉中住所有眾生，若於正法未有知覺，煩惱盲闇則當增長，及彼無明闇冥，以無明闇冥故行業聚集；以行
【現代漢語翻譯】 現代漢語譯本 『我以前不相信，我現在都看到了，我的盲目已經解除，也得到了眼睛，沒有人能勝過我。』 『那時，又有五神通的仙人，他們有天眼、天耳，能瞭解他人的心思，能回憶起前世的住所，善於證得智慧神通，他們對那個丈夫說：『丈夫！你只是得到了眼睛，其他一無所知，你現在為何如此驕傲自滿，你也沒有智慧和善巧。』他們又這樣說：『丈夫！你坐在房間里，外面的其他顏色你看不見、不知道；你也不知道眾生的善心、噁心；五逾阇（yojana，古印度長度單位，約合7-15公里）那邊住處的所有言說、鼓聲、貝聲，你也聽不見、不知道；拘盧舍（krosa，古印度長度單位，約合1.5-3公里）邊不抬腳就不能到達，以及你出生時，在母胎里所做的事情，你也不記得，你怎麼會有智慧？怎麼能說「我全都看見了」？而且你，丈夫，把黑暗當成光明，把光明當成黑暗。』當時，那個丈夫對仙人說：『用什麼方法？又做了什麼清凈的業？才能得到這種智慧。而且因為對你們的凈信力，我也應當得到這樣的功德。』當時，那些仙人對那個丈夫說：『如果想這樣，你應該住在空閑的山洞裡，坐著思考佛法，斷除煩惱，就能得到神通，具足功德。』當時，那個丈夫接受了他們的教誨，就出家住在空閑的地方，專心守護一心，斷除世間的渴愛，得到了五神通；得到五神通后，他思考：『我以前做了其他的業，因為那個原因，沒有一種功德可以證知；我想到現在，隨我所想就能到達；我以前是少智、少慧，盲目地活著。』 『迦葉（Kasyapa，佛陀的十大弟子之一）！做這個比喻是爲了讓你們明白道理，在這個道理中還應當看到。迦葉！那個天生盲人，就是六道輪迴中居住的所有眾生，如果對正法沒有知覺，煩惱的盲目就會增長，以及他們的無明黑暗，因為無明黑暗，業力就會聚集；因為業力聚集，
【English Translation】 English version 'I did not believe before, but now I have seen everything, my blindness has been removed, and I have also gained eyes, no one can surpass me.' At that time, there were also five kinds of celestial beings with supernatural powers, who had heavenly eyes, heavenly ears, could understand the minds of others, could recall their past lives, and were skilled in attaining wisdom and supernatural powers. They said to that man, 'Man! You have only gained eyes, and know nothing else. Why are you so arrogant now? You also lack wisdom and skill.' They further said, 'Man! When you sit in a room, you cannot see or know the different colors outside; you also do not know the good or evil minds of sentient beings; you cannot hear or know the sounds of speech, drums, and conches from the dwellings beyond five yojanas (an ancient Indian unit of distance, approximately 7-15 kilometers); you cannot reach the edge of a krosa (an ancient Indian unit of distance, approximately 1.5-3 kilometers) without lifting your feet, and you do not remember what you did in your mother's womb when you were born. How can you have wisdom? How can you say 「I have seen everything?」 Moreover, you, man, mistake darkness for light and light for darkness.' At that time, that man said to the celestial beings, 'By what means? And what kind of pure deeds must one perform to attain this wisdom? And because of my pure faith in you, I should also attain such merits.' At that time, those celestial beings said to that man, 'If you wish to do so, you should dwell in secluded mountain caves, sit and contemplate the Dharma, and cut off afflictions, then you will attain supernatural powers and be endowed with merits.' At that time, that man accepted their teachings, left home, and lived in a secluded place, focusing his mind and cutting off worldly desires, and attained the five supernatural powers. After attaining the five supernatural powers, he thought, 'I had previously performed other deeds, and because of that, there was no merit that I could realize; I think now, I can go wherever I think; I was previously lacking in wisdom and understanding, and lived in blindness.' 'Kasyapa (one of the ten major disciples of the Buddha)! This parable is made to make you understand the principle, and in this principle, you should also see. Kasyapa! That person born blind is like all sentient beings dwelling in the six realms of reincarnation. If they have no awareness of the true Dharma, the blindness of afflictions will increase, as well as their darkness of ignorance. Because of the darkness of ignorance, karmic actions accumulate; because of the accumulation of karmic actions,
業為緣故名色乃至唯有大苦之聚積集當生。如是無明闇冥眾生流轉中住，唯有如來超出三界，發生悲愍，亦如慈父愛念一子，發悲愍已下入三界，見彼眾生，于流轉輪中行，不如實知出離流轉。佛以佛眼而觀見之，見已了知此等眾生，先世作善，少瞋厚欲，少欲厚瞋，或有少智，或有巧慧，或有成熟清凈，或有邪見，彼等眾生，佛為方便巧說三乘；如彼仙人五通凈眼者，即是菩薩；菩提心生得無生忍，證覺無上正真之覺，如彼大醫，即是如來；當如是見。如彼生盲，即是癡闇眾生；當如是見。如彼風、黃、癃等即是欲瞋及癡六十二見；當如是見。如四種藥，即是空、無相、無愿、涅槃門；當如是見。隨所服藥，其病隨滅，即是空、無相、無愿、解脫門，正修念已，無明當滅，無明滅故行滅，乃至唯有大苦聚滅。如是思惟，不住善中，亦不惡中，如盲得眼，即是聲聞、緣覺乘；當如是見。割斷流轉煩惱繫縛，解脫煩惱，解脫六趣及以三界，以彼義故，聲聞乘者如是念言：『無有別法更須證覺，我今已得到于涅槃。』爾時如來為彼說法，若於諸法未能悉到，何處彼有究竟涅槃？彼等，佛以菩提教化，發菩提心，不住流轉，不到涅槃，彼悟三界十方空寂，皆如化夢及以焰響，觀見諸法不生、不滅，不縛、不解、不闇、不明，
如是見甚深法，彼見亦無所見，而亦恒見滿諸三界別異眾生心之信解。」
爾時世尊，欲重宣此義，而說偈言：
「譬如日月光， 平等照三千， 于善及於惡， 而光無增減。 如來智慧光， 平等如日月， 教化諸眾生， 無增亦無減。 如瓦師作器， 平等和土泥， 于中器或盛， 沙糖乳穌水， 或有盛不凈， 或有盛于酪； 彼唯取一泥， 瓦師用為器， 若物墮其內， 因彼知器名。 如眾生無餘， 如來隨別欲， 雖說乘差別， 決定唯佛乘； 無智故輪轉， 而不知寂滅， 若人能知空， 遠離於法我； 彼知佛世尊， 所得正真覺。 安置處中智， 說名緣覺者； 空智教化已， 顯名為聲聞； 若能覺諸法， 說名正遍知。 如有生盲者， 不見日月星， 彼便如是言， 無有諸色類。 大醫于生盲， 為其入慈愍， 往詣雪山已， 上下及傍行； 求得於良藥， 順入色味處， 如是等四種， 和合而療治； 或有用齒嚙， 或有以石磨， 或以針入身， 療治生盲者。 彼既得眼已， 即見日月光， 復作如是念， 昔時無智說。 是流轉眾生， 生盲大無智
【現代漢語翻譯】 現代漢語譯本 『如果這樣看待甚深之法，他的見解就如同無所見，但又能恒常看見充滿三界的不同眾生的心之信念和理解。』 那時，世尊想要再次宣說這個道理，就說了以下偈語： 『譬如太陽和月亮的光芒，平等地照耀三千世界，對於善和惡，光芒不會增加也不會減少。 如來的智慧之光，也像太陽和月亮一樣平等，教化所有的眾生，不會增加也不會減少。 就像瓦匠製作器皿，平等地混合泥土，其中有的器皿盛放砂糖、乳酪、酥油和水，有的盛放不乾淨的東西，有的盛放酪漿； 瓦匠只是取用同一塊泥土，用來製作器皿，如果有什麼東西掉進器皿里，就根據裡面的東西來稱呼器皿的名字。 就像眾生沒有窮盡，如來根據他們不同的慾望，雖然宣說不同的乘法，但最終都是爲了引導他們進入佛乘； 因為沒有智慧，所以眾生在輪迴中流轉，不知道寂滅的境界，如果有人能夠了解空性，遠離對法和我的執著； 他就瞭解佛世尊所證得的真正覺悟。將智慧安置在中間位置，就稱為緣覺（Pratyekabuddha，獨自覺悟者）； 用空性的智慧教化眾生后，就顯現為聲聞（Śrāvaka，聽聞佛法而修行者）；如果能夠覺悟一切諸法，就稱為正遍知（Samyaksaṃbuddha，完全覺悟者）。 就像一個天生的盲人，看不見太陽、月亮和星星，他就會說，沒有各種顏色和形狀。 偉大的醫生對於天生的盲人，出於慈悲憐憫，前往雪山，上下左右地尋找； 找到良藥后，按照顏色、味道等方式，將四種藥混合在一起進行治療； 有的用牙齒咬碎，有的用石頭研磨，有的用針刺入身體，來治療天生的盲人。 當他恢復視力后，就能看見太陽和月亮的光芒，然後就會想，以前沒有智慧的時候說錯了。 這些流轉的眾生，就像天生的盲人一樣，非常沒有智慧』
【English Translation】 English version 'If one sees the profound Dharma in this way, their seeing is like not seeing anything, yet they constantly see the beliefs and understandings in the hearts of all the different beings filling the three realms.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'Like the light of the sun and moon, which equally illuminates the three thousand worlds, for good and evil, the light neither increases nor decreases. The light of the Tathagata's wisdom is also equal like the sun and moon, teaching all beings, neither increasing nor decreasing. Just as a potter makes vessels, equally mixing the clay, some vessels hold sugar, milk, ghee, and water, some hold unclean things, and some hold yogurt; The potter only takes one piece of clay, using it to make vessels, and if something falls into the vessel, the vessel is named according to what is inside. Just as beings are endless, the Tathagata, according to their different desires, although teaches different vehicles, ultimately guides them to the Buddha vehicle; Because of lack of wisdom, beings revolve in samsara, not knowing the state of nirvana, if one can understand emptiness, and be free from attachment to dharma and self; They understand the true enlightenment attained by the Buddha, the World Honored One. Placing wisdom in the middle position is called a Pratyekabuddha (one who attains enlightenment on their own); After teaching beings with the wisdom of emptiness, they appear as a Śrāvaka (one who practices by hearing the Dharma); if one can awaken to all dharmas, they are called a Samyaksaṃbuddha (a fully enlightened one). Like a person born blind, who cannot see the sun, moon, and stars, they would say that there are no colors or shapes. The great physician, out of compassion for the person born blind, goes to the snowy mountains, searching up and down and all around; After finding the good medicine, according to color, taste, etc., mixes the four kinds of medicine together for treatment; Some are crushed with teeth, some are ground with stones, some are inserted into the body with needles, to treat the person born blind. When they regain their sight, they can see the light of the sun and moon, and then they will think, 'I spoke wrongly when I had no wisdom before.' These beings in samsara, are like those born blind, very lacking in wisdom.'
， 緣生輪所運， 無智受苦道。 無智癡世中， 如是一切智， 如來大良醫， 出生悲愍體， 彼以善方便， 演說寂正法。 無上佛覺智， 演說最勝乘， 廣說處中際， 中智導師者。 怖畏於流轉， 為贊異菩提； 出離三界已， 聲聞自知住。 如是念我得， 涅槃無垢安； 當得諸法覺， 涅槃甘露處。 大仙于彼故， 為其入悲愍； 告言汝愚癡， 莫念我是智。 若有于倉舍， 汝住彼中時， 外有則不知， 汝是小智者。 若住彼中時， 知外作未作， 彼亦未是知， 況汝小智者。 五逾阇那量， 若有音聲出， 汝不能聞彼， 何況別遠住。 他人于汝所， 若愛若噁心， 汝不能知彼， 如何生普慢。 欲向俱盧舍， 不步不能往， 汝胎所有事， 汝亦忘彼時。 若得五神通， 乃名一切智， 汝癡無一智， 而說是智者。 汝欲一切智， 出生于神通， 若住空閑處， 神通則可出， 思惟清凈法， 則當得神通。 受義詣空閑， 思惟入靜室， 得五神通已， 不久具功德； 如是諸聲聞， 念得涅槃想。 諸佛說彼時， 小息非涅槃， 是
諸佛方便， 為說如此道。 若離一切智， 無有發涅槃， 三世智無邊， 六度行清凈； 空寂及無相， 作愿亦除舍， 及以菩提心， 別法向涅槃。 及四種梵行， 四攝亦贊說， 為教化眾生， 勝仙而說此。 若復知諸法， 自性如幻夢， 不實似芭蕉， 亦與音響等。 及知彼自性， 三界無餘殘， 不縛亦不解， 不知于滅度。 諸法平等空， 無有異體者， 此亦無所見， 不觀於一法。 彼見大智者， 法身無餘殘， 無有於三乘， 一乘此中有。 諸法皆平等， 平等常等等， 知如是智已， 涅槃甘露安。」
添品妙法蓮華經授記品第六
爾時世尊說是偈已，告諸大眾唱如是言：「我此弟子摩訶迦葉，于未來世，當得奉覲三百萬億諸佛世尊，供養、恭敬、尊重、讚歎，廣宣諸佛無量大法，于最後身得成為佛，名曰光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名光德，劫名大莊嚴，佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。國界嚴飾，無諸穢惡、瓦礫、荊棘、便利、不凈，其土平正，無有高下坑坎堆埠，琉璃為地寶樹行列，黃金為繩以界道側，散
【現代漢語翻譯】 現代漢語譯本 諸佛以方便法門，宣說這樣的道理。 如果離開了對一切的智慧的領悟，就沒有辦法達到涅槃的境界。 過去、現在、未來三世的智慧是無邊無際的，修行六度（佈施、持戒、忍辱、精進、禪定、智慧）才能達到清凈。 要理解空性、寂靜和無相的道理，也要放下所發的願望。 以及菩提心，這些都是通向涅槃的不同的方法。 還有四種梵行（不淫、不盜、不殺、不妄語），以及四攝法（佈施、愛語、利行、同事）也應該讚揚和宣說。 爲了教化眾生，偉大的聖者們宣說了這些道理。 如果能夠認識到一切諸法的自性如同幻夢一般虛幻不實， 如同芭蕉一樣空心，也如同聲音的迴響一樣虛無。 並且認識到它們的自性，三界（欲界、色界、無色界）之中沒有任何剩餘， 既沒有被束縛也沒有被解脫，不執著于滅度。 一切諸法都是平等而空的，沒有不同的實體。 對於這一點也沒有什麼可見的，不執著于任何一個法。 那些具有大智慧的人所見到的，是法身（佛的真身）的圓滿無缺。 沒有三乘（聲聞乘、緣覺乘、菩薩乘）的分別，只有一乘（佛乘）包含其中。 一切諸法都是平等的，平等是永恒不變的。 領悟了這樣的智慧，就能獲得涅槃的甘露，得到安樂。」
《添品妙法蓮華經·授記品第六》
那時，世尊說完這偈頌后，告訴大眾說：『我的弟子摩訶迦葉（佛陀十大弟子之一，以頭陀苦行著稱），在未來世，將能夠奉見三百萬億諸佛世尊，供養、恭敬、尊重、讚歎他們，廣泛宣說諸佛無量大法，在最後一生得成佛道，佛號為光明如來（如來是佛的十大稱號之一，意為「如實而來」）、應供（應受人天供養）、正遍知（對一切法普遍而正確的知曉）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的修行者）、調御丈夫（能夠調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。他的國土名為光德，劫名為大莊嚴，佛的壽命為十二小劫，正法住世二十小劫，像法也住世二十小劫。他的國土莊嚴美好，沒有污穢、瓦礫、荊棘、糞便、不凈之物，土地平坦，沒有高低不平的坑洼，以琉璃為地，寶樹成行，用黃金為繩來界定道路兩旁，散佈著各種珍寶。』
【English Translation】 English version The Buddhas, through skillful means, expound such a path. If one departs from the wisdom of all things, there is no attainment of Nirvana. The wisdom of the three times (past, present, future) is boundless, and the practice of the six perfections (generosity, morality, patience, diligence, meditation, wisdom) leads to purity. Understanding emptiness, stillness, and non-form, one should also relinquish the vows made. And the Bodhi mind, these are different paths towards Nirvana. Also, the four Brahma Viharas (loving-kindness, compassion, empathetic joy, equanimity) and the four means of attraction (giving, kind speech, beneficial action, consistency) should be praised and expounded. To teach and transform sentient beings, the great sages speak of these things. If one understands that the nature of all dharmas is like an illusion or a dream, unreal, Like the hollow of a banana tree, and like the echo of a sound. And understands their nature, that in the three realms (desire realm, form realm, formless realm) there is nothing remaining, Neither bound nor liberated, not attached to extinction. All dharmas are equally empty, without different entities. There is nothing to be seen in this, not clinging to any single dharma. Those who see with great wisdom, see the Dharmakaya (Buddha's true body) as complete and without remainder. There is no distinction of the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), only the One Vehicle (Buddhayana) is contained within. All dharmas are equal, equality is constant and unchanging. Having understood such wisdom, one attains the nectar of Nirvana, and finds peace.」
The Sixth Chapter, 'Bestowal of Prophecy', of the Lotus Sutra with Additions
Then, after the World Honored One spoke this verse, he told the great assembly, saying: 『My disciple Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices), in the future, will be able to pay homage to three million billion Buddhas, offering, respecting, honoring, and praising them, widely proclaiming the immeasurable great Dharma of the Buddhas, and in his final life, will attain Buddhahood, with the name Light Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (world-honored one). His country will be named Light Virtue, the kalpa will be named Great Adornment, the Buddha's lifespan will be twelve small kalpas, the Dharma will abide for twenty small kalpas, and the semblance Dharma will also abide for twenty small kalpas. His land will be adorned and beautiful, without any filth, rubble, thorns, excrement, or impurities. The land will be flat, without any high or low pits or mounds, with lapis lazuli as the ground, rows of precious trees, and golden ropes to demarcate the sides of the roads, scattered with various treasures.』
諸寶華周遍清凈；其國菩薩無量千億，諸聲聞眾亦復無數，無有魔事，雖有魔及魔民，皆護佛法。」
爾時世尊，欲重宣此義，而說偈言：
「告諸比丘： 『我以佛眼， 見是迦葉， 于未來世， 過無數劫， 當得作佛； 而於來世， 供養奉覲， 三百萬億， 諸佛世尊； 為佛智慧， 凈修梵行。 供養最上， 兩足尊已， 修集一切， 無上之慧， 于最後身， 得成為佛。 其土清凈， 琉璃為地， 多諸寶樹， 行列道側， 金繩界道， 見者歡喜； 常出好香， 散眾名華， 種種奇妙， 以為莊嚴； 其地平正， 無有丘坑； 諸菩薩眾， 不可稱計， 其心調柔， 逮大神通， 奉持諸佛， 大乘經典。 諸聲聞眾， 無漏後身， 法王之子， 亦不可計， 乃以天眼， 不能數知； 其佛當壽， 十二小劫； 正法住世， 二十小劫； 像法亦住， 二十小劫； 光明世尊， 其事如是。』」
爾時大目犍連、須菩提、摩訶迦栴延等，皆悉悚慄，一心合掌瞻仰世尊，目不暫舍，即共同聲，而說偈言：
「大雄猛世尊， 諸釋之法王， 哀愍我等故， 而賜佛音
【現代漢語翻譯】 現代漢語譯本 各種珍寶的光華遍佈，清凈莊嚴；那個佛國中的菩薩數量有無量千億之多，聲聞弟子也同樣無數，沒有魔事發生。即使有魔及其眷屬，他們也會護持佛法。 這時，世尊爲了再次宣說這個道理，就說了以下偈頌： 『我告訴各位比丘：我以佛眼看到，這位迦葉（Kasyapa，佛陀的十大弟子之一），在未來的世間，經過無數劫之後，將會成佛； 在未來的世間，他將供養奉侍三百萬億諸佛世尊；爲了獲得佛的智慧，他將清凈地修行梵行。 供養了最尊貴的兩足尊（佛的尊稱）之後，他將修集一切無上的智慧，在最後的一世，成就佛果。 他的國土清凈，以琉璃為地，有許多珍寶樹，排列在道路兩旁，用金繩劃分道路，見到的人都會心生歡喜； 那裡常常散發出美好的香氣，散佈著各種名貴的花朵，用種種奇妙的物品來莊嚴；那裡的地面平坦方正，沒有丘陵和坑洼； 菩薩的數量不可計數，他們的心性調柔，獲得了大神通，奉持諸佛的大乘經典。 聲聞弟子的數量也無法計算，他們都是無漏的最後之身，是法王（佛的尊稱）的兒子，即使以天眼也無法數清； 那位佛的壽命將有十二小劫；正法住世的時間是二十小劫；像法住世的時間也是二十小劫； 光明世尊（指未來成佛的迦葉）的情況就是這樣。』 這時，大目犍連（Mahamaudgalyayana，佛陀的十大弟子之一）、須菩提（Subhuti，佛陀的十大弟子之一）、摩訶迦旃延（Mahakatyayana，佛陀的十大弟子之一）等，都感到非常震驚，一心合掌，瞻仰世尊，眼睛片刻也不敢離開，然後一起同聲說了以下偈頌： 『大雄猛的世尊，諸釋迦族的法王，您爲了憐憫我們，而賜予我們佛的教誨。'
【English Translation】 English version The splendor of various treasures pervades, pure and adorned; the number of Bodhisattvas in that Buddha-land is immeasurable, numbering in the trillions, and the assembly of Sravakas is also countless. There are no demonic occurrences. Even if there are demons and their retinues, they will all protect the Buddha's Dharma. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'I tell you, Bhikkhus: With my Buddha-eye, I see that this Kasyapa (one of the Buddha's ten great disciples), in the future world, after countless kalpas, will attain Buddhahood; In the future world, he will make offerings and serve three million trillion Buddhas, World Honored Ones; for the sake of attaining the wisdom of the Buddha, he will purely cultivate Brahma-conduct. Having made offerings to the most venerable Two-Footed One (an epithet for the Buddha), he will cultivate all unsurpassed wisdom, and in his final life, he will attain Buddhahood. His land will be pure, with lapis lazuli as its ground, and many precious trees will be lined up along the roads, with golden ropes marking the paths, causing joy in those who see them; There, fragrant scents constantly emanate, and various precious flowers are scattered, using all sorts of wonderful things for adornment; the ground there is flat and even, without hills or pits; The number of Bodhisattvas is incalculable, their minds are gentle and compliant, they have attained great supernatural powers, and they uphold the Great Vehicle scriptures of all Buddhas. The number of Sravaka disciples is also immeasurable, they are all in their final bodies free from outflows, and they are the sons of the Dharma King (an epithet for the Buddha), even with the divine eye, one cannot count them all; The lifespan of that Buddha will be twelve small kalpas; the duration of the True Dharma will be twenty small kalpas; the duration of the Semblance Dharma will also be twenty small kalpas; Such is the case with the World Honored One of Light (referring to Kasyapa who will become a Buddha in the future).' At that time, Mahamaudgalyayana (one of the Buddha's ten great disciples), Subhuti (one of the Buddha's ten great disciples), Mahakatyayana (one of the Buddha's ten great disciples), and others, were all greatly astonished, with their minds focused, they joined their palms, gazed upon the World Honored One, their eyes not leaving him for a moment, and then together, in one voice, spoke the following verses: 'Great and valiant World Honored One, Dharma King of the Sakyas, out of compassion for us, you have bestowed upon us the Buddha's teachings.'
聲。 若知我深心， 見為授記者， 如以甘露灑， 除熱得清涼。 如從饑國來， 忽遇大王膳， 心猶懷疑懼， 未敢即便食， 若復得王教， 然後乃敢食。 我等亦如是， 每惟小乘過， 不知當云何， 得佛無上慧？ 雖聞佛音聲， 言我等作佛， 心尚懷憂懼， 如未敢便食； 若蒙佛授記， 爾乃快安樂。 大雄猛世尊， 常欲安世間， 愿賜我等記， 如饑須教食。」
爾時世尊，知諸大弟子心之所念，告諸比丘：「是須菩提，于當來世，奉覲三百萬億那由他佛，供養、恭敬、尊重、讚歎，常修梵行具菩薩道，于最後身得成為佛，號曰名相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，劫名有寶，國名寶生，其土平正，頗梨為地，寶樹莊嚴，無諸丘坑、沙礫、荊棘、便利之穢，寶華覆地周遍清凈；其土人民，皆處寶臺、珍妙樓閣；聲聞弟子無量無邊，算數譬喻所不能知；諸菩薩眾，無數千萬億那由他；佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫；其佛常處虛空，為眾說法，度脫無量菩薩及聲聞眾。」
爾時世尊，欲重宣此義，而說偈言：
「諸比丘眾， 今告汝等， 皆當一
【現代漢語翻譯】 現代漢語譯本 聲音。 如果知道我內心的想法， 看到你為我們授記， 就像用甘露灑下， 消除熱惱得到清涼。 如同從飢餓的國家來， 忽然遇到大王的盛宴， 心中仍然懷疑恐懼， 不敢立刻就吃， 如果再得到大王的允許， 然後才敢吃。 我們也是這樣， 常常想到小乘的不足， 不知道應當如何， 才能得到佛的無上智慧？ 雖然聽到佛的聲音， 說我們將來會成佛， 心中仍然懷著憂慮和恐懼， 如同不敢立刻就吃； 如果蒙佛授記， 那時才感到快樂安寧。 大雄猛的世尊（佛的尊稱）， 常常想要安穩世間， 希望賜予我們授記， 如同飢餓的人需要教導如何吃飯。」 這時，世尊（佛）知道各位大弟子的心意，告訴各位比丘（出家修行的男子）：『這位須菩提（佛陀的十大弟子之一），在未來的世間，將會奉侍三百萬億那由他（數量單位，表示極大的數目）佛，供養、恭敬、尊重、讚歎，常常修行清凈的梵行，具足菩薩道，在最後的一世將會成佛，佛號名為名相如來（如來的十個稱號之一）、應供（如來的十個稱號之一）、正遍知（如來的十個稱號之一）、明行足（如來的十個稱號之一）、善逝（如來的十個稱號之一）、世間解（如來的十個稱號之一）、無上士（如來的十個稱號之一）、調御丈夫（如來的十個稱號之一）、天人師（如來的十個稱號之一）、佛（如來的十個稱號之一）、世尊（如來的十個稱號之一），劫名為有寶，國名為寶生，那裡的土地平坦方正，以頗梨（一種透明的寶石）為地，寶樹莊嚴，沒有丘陵、坑洼、沙礫、荊棘、大小便等污穢，寶華覆蓋地面，周遍清凈；那裡的民眾，都住在寶臺、珍妙的樓閣中；聲聞弟子無量無邊，無法用算數和譬喻來知曉；諸菩薩眾，有無數千萬億那由他；佛的壽命有十二小劫，正法住世二十小劫，像法也住世二十小劫；那位佛常常在虛空中，為大眾說法，度脫無量的菩薩和聲聞眾。』 這時，世尊想要重申這個意義，就說了偈語： 『各位比丘眾， 現在告訴你們， 都應當一心一意地聽。'
【English Translation】 English version Sound. If you know my deep heart, Seeing that you give us a prophecy, It's like sprinkling sweet dew, Removing heat and gaining coolness. Like coming from a famine-stricken country, Suddenly encountering a king's feast, The heart still doubts and fears, Not daring to eat immediately, If one receives the king's permission, Then one dares to eat. We are also like this, Often thinking of the shortcomings of the Small Vehicle, Not knowing how, To obtain the Buddha's unsurpassed wisdom? Although hearing the Buddha's voice, Saying that we will become Buddhas, The heart still harbors worry and fear, Like not daring to eat immediately; If we receive the Buddha's prophecy, Then we will be happy and at peace. The great and mighty World Honored One (a title for the Buddha), Always desires to bring peace to the world, May you grant us a prophecy, Like the hungry needing to be taught how to eat.' At that time, the World Honored One (Buddha), knowing the thoughts in the hearts of his great disciples, said to the monks (bhikkhus): 'This Subhuti (one of the Buddha's ten great disciples), in the future world, will serve three million billion nayutas (a unit of large numbers) of Buddhas, making offerings, respecting, honoring, and praising them, always practicing pure conduct, fulfilling the Bodhisattva path, and in his final life will become a Buddha, named Name-Form Tathagata (one of the ten titles of a Buddha), Worthy of Offerings (one of the ten titles of a Buddha), Perfectly Enlightened One (one of the ten titles of a Buddha), Perfect in Knowledge and Conduct (one of the ten titles of a Buddha), Well-Gone (one of the ten titles of a Buddha), Knower of the World (one of the ten titles of a Buddha), Unsurpassed One (one of the ten titles of a Buddha), Tamer of Men (one of the ten titles of a Buddha), Teacher of Gods and Humans (one of the ten titles of a Buddha), Buddha (one of the ten titles of a Buddha), World Honored One (one of the ten titles of a Buddha), the kalpa (an eon) will be named Possessing Treasure, the country will be named Treasure-Born, its land will be flat and even, with crystal as the ground, adorned with jeweled trees, without hills, pits, gravel, thorns, or the filth of excrement and urine, jeweled flowers covering the ground, everywhere pure; the people there will all live in jeweled platforms and exquisite pavilions; the disciples who are Hearers (Sravakas) will be immeasurable and boundless, beyond the ability of numbers and metaphors to know; the Bodhisattva assembly will be countless millions of billions of nayutas; the Buddha's lifespan will be twelve small kalpas, the True Dharma will abide in the world for twenty small kalpas, and the Semblance Dharma will also abide for twenty small kalpas; that Buddha will always be in the sky, teaching the Dharma to the assembly, liberating immeasurable Bodhisattvas and Hearers.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Monks, Now I tell you, You should all listen with one mind.'
心， 聽我所說： 『我大弟子， 須菩提者， 當得作佛， 號曰名相； 當供無數， 萬億諸佛； 隨佛所作， 漸具大道， 最後身得， 三十二相； 端正殊妙， 猶如寶山； 其佛國土， 嚴凈第一， 眾生見者， 無不愛樂。 佛于其中， 度無量眾； 其佛法中， 多諸菩薩， 皆悉利根， 轉不退輪； 彼國常以， 菩薩莊嚴。 諸聲聞眾， 不可稱數， 皆得三明， 具六神通， 住八解脫， 有大威德。 其佛說法， 現於無量， 神通變化， 不可思議； 諸天人民， 數如恒沙， 皆共合掌， 聽受佛語。 其佛當壽， 十二小劫； 正法住世， 二十小劫； 像法亦住， 二十小劫。』」
爾時世尊，復告諸比丘眾：「我今語汝，是大迦旃延，于當來世，以諸供具，供養奉事八千億佛，恭敬尊重；諸佛滅后，各起塔廟高千由旬，縱廣正等五百由旬，以金、銀、琉璃、車𤦲、馬瑙、真珠、玫瑰七寶合成；眾華瓔珞，涂香、末香、燒香，繒蓋、幢幡供養塔廟。過是已后，當復供養二萬億佛，亦復如是。供養是諸佛已，具菩薩道當得作佛，號曰閻浮那提金光如來、應供、正遍知、明行足、
【現代漢語翻譯】 現代漢語譯本 心啊，聽我說：『我的大弟子，須菩提（Subhuti），將來會成佛，佛號名為名相（Mingxiang）；他將供養無數、萬億諸佛；跟隨諸佛的教導修行，逐漸圓滿大道，最終成就佛身，具足三十二種殊勝的相好；他的相貌端正美好，猶如寶山一般；他的佛國國土，莊嚴清凈無比；眾生見到他，沒有不喜愛讚歎的。佛陀會在他的國土中，度化無量眾生；他的佛法中，會有許多菩薩，他們都具有銳利的根性，能夠轉動不退轉的法輪；他的國土常常以菩薩來莊嚴。聲聞弟子（Sravaka）的數量也多得不可計數，他們都證得三明（Trividya），具足六神通（Sadabhijna），安住於八解脫（Astavimoksha），具有大威德。他的佛陀說法時，會顯現無量的神通變化，不可思議；諸天人民，數量如恒河沙數，都會合掌恭敬，聽受佛陀的教誨。他的壽命將有十二小劫（Kalpa）；正法住世的時間是二十小劫；像法住世的時間也是二十小劫。』
那時，世尊又告訴諸比丘：『我現在告訴你們，大迦旃延（Mahakatyayana），在未來世，將以各種供養之物，供養奉事八千億佛，恭敬尊重；諸佛滅度后，他將為每位佛建造高千由旬（Yojana），縱廣五百由旬的塔廟，用金、銀、琉璃、車磲（Tridacna）、瑪瑙（Asmagarbha）、珍珠（Mukta）、玫瑰七寶合成；並用各種鮮花、瓔珞、涂香、末香、燒香，以及繒蓋、幢幡來供養塔廟。過了這些之後，他將再次供養二萬億佛，也像之前一樣。供養完這些佛后，他將圓滿菩薩道，最終成佛，佛號為閻浮那提金光如來（Jambunada-kanaka-varna-tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-carana-sampanna）
【English Translation】 English version O mind, listen to what I say: 『My great disciple, Subhuti, will attain Buddhahood in the future, and his Buddha name will be Mingxiang (Name and Appearance); he will make offerings to countless, billions of Buddhas; following the practices of the Buddhas, he will gradually perfect the Great Path, and finally attain a Buddha body, possessing the thirty-two excellent marks; his appearance will be upright and beautiful, like a precious mountain; his Buddha land will be supremely adorned and pure; beings who see him will all love and admire him. The Buddha will, in his land, liberate immeasurable beings; in his Dharma, there will be many Bodhisattvas, all of whom will have sharp faculties, able to turn the wheel of non-retrogression; his land will always be adorned with Bodhisattvas. The number of Sravakas (Hearers) will also be countless, all of whom will have attained the three insights (Trividya), possessing the six supernormal powers (Sadabhijna), abiding in the eight liberations (Astavimoksha), and possessing great power and virtue. When his Buddha teaches the Dharma, he will manifest immeasurable miraculous transformations, which are inconceivable; gods and people, as numerous as the sands of the Ganges, will all join their palms in reverence, listening to the Buddha's teachings. His lifespan will be twelve small kalpas (Kalpa); the duration of the True Dharma will be twenty small kalpas; the duration of the Semblance Dharma will also be twenty small kalpas.』
At that time, the World Honored One again told the Bhikkhus: 『I now tell you, Mahakatyayana, in the future, will use various offerings to make offerings and serve eight billion Buddhas, with reverence and respect; after the Buddhas have passed away, he will build stupas for each Buddha, a thousand yojanas (Yojana) high, and five hundred yojanas wide and long, made of gold, silver, lapis lazuli, tridacna, agate (Asmagarbha), pearl (Mukta), and rose quartz, the seven treasures; and he will use various flowers, garlands, scented ointments, powdered incense, burning incense, as well as canopies and banners to make offerings to the stupas. After this, he will again make offerings to two billion Buddhas, in the same way as before. After making offerings to these Buddhas, he will perfect the Bodhisattva path, and finally attain Buddhahood, his Buddha name will be Jambunada-kanaka-varna-tathagata, Arhat, Samyaksambuddha, Vidya-carana-sampanna
善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，其土平正，頗梨為地，寶樹莊嚴，黃金為繩以界道側，妙華覆地周遍清凈，見者歡喜；無四惡道，地獄、餓鬼、畜生、阿修羅道，多有天人，諸聲聞眾，及諸菩薩；無量萬億，莊嚴其國；佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。」
爾時世尊，欲重宣此義，而說偈言：
「諸比丘眾， 皆一心聽； 如我所說， 真實無異。 是迦旃延， 當以種種， 妙好供具， 供養諸佛； 諸佛滅后， 起七寶塔， 亦以華香， 供養舍利。 其最後身， 得佛智慧， 成等正覺， 國土清凈。 度脫無量， 萬億眾生； 皆為十方， 之所供養。 佛之光明， 無能勝者， 其佛號曰， 閻浮金光， 菩薩聲聞， 斷一切有； 無量無數， 莊嚴其國。」
爾時世尊復告大眾：「我今語汝，是大目犍連，當以種種供具供養八千諸佛，恭敬尊重，諸佛滅后，各起塔廟高千由旬，縱廣正等五百由旬，以金、銀、琉璃、車𤦲、馬瑙、真珠、玫瑰七寶合成，眾華纓絡，涂香、末香、燒香，繒蓋、幢幡，以用供養；過是已后，當復供養二百萬億諸佛，亦復如是，當得成佛，號曰多摩羅跋栴檀
【現代漢語翻譯】 現代漢語譯本 『善逝』（sugata，如實到達真理者）、『世間解』（lokavid，瞭解世間一切者）、『無上士』（anuttara，無與倫比者）、『調御丈夫』（purisadamyasarathi，調伏眾生者）、『天人師』（sasta devamanusyanam，天人和人類的導師）、『佛』（buddha，覺悟者）、『世尊』（bhagavan，受人尊敬者），他們的國土平坦方正，以頗梨（sphatika，一種透明的寶石）為地面，寶樹莊嚴，用黃金為繩索界定道路兩側，美妙的鮮花覆蓋地面，周遍清凈，見到的人都心生歡喜；沒有四種惡道，即地獄、餓鬼、畜生、阿修羅道，那裡有很多天人和聲聞眾，以及諸位菩薩；無量萬億的眾生，莊嚴著那個國土；佛的壽命有十二小劫，正法住世二十小劫，像法也住世二十小劫。 那時，世尊爲了再次宣說這個道理，而說了偈語： 『各位比丘，你們都要一心諦聽；正如我所說，真實不虛。這位迦旃延（Katyayana，佛陀弟子），應當以種種美妙的供品，供養諸佛；諸佛滅度后，建造七寶塔，也用鮮花和香，供養舍利。他最後這一世，將獲得佛的智慧，成就無上正等正覺，國土清凈。他將度脫無量萬億的眾生；都會受到十方世界的供養。佛的光明，沒有誰能勝過，他的佛號叫做閻浮金光（Jambunadakancana），菩薩和聲聞，斷除一切有漏；無量無數的眾生，莊嚴著他的國土。』 那時，世尊又告訴大眾：『我現在告訴你們，這位大目犍連（Mahamaudgalyayana，佛陀弟子），應當以種種供品供養八千諸佛，恭敬尊重，諸佛滅度后，各自建造塔廟，高千由旬，縱橫都是五百由旬，用金、銀、琉璃、車𤦲（musaragalva，一種寶石）、馬瑙（asmagarbha，瑪瑙）、真珠、玫瑰七寶合成，用鮮花、瓔珞、涂香、末香、燒香，繒蓋、幢幡，用來供養；過了這些之後，應當再次供養二百萬億諸佛，也像這樣，他將得成佛，佛號叫做多摩羅跋栴檀（Tamalapattra-candana）。』
【English Translation】 English version 'Sugata' (the Well-Gone, one who has truly reached the truth), 'Lokavid' (Knower of the World, one who understands all of the world), 'Anuttara' (Unsurpassed, the incomparable one), 'Purisadamyasarathi' (Tamer of Men, one who tames beings), 'Sasta Devamanusyanam' (Teacher of Gods and Humans, the teacher of gods and humans), 'Buddha' (the Awakened One), 'Bhagavan' (the Blessed One, the revered one), their land is flat and square, with crystal (sphatika) as the ground, adorned with precious trees, with golden ropes defining the sides of the roads, beautiful flowers covering the ground, everywhere pure and clean, those who see it are filled with joy; there are no four evil paths, namely hell, hungry ghosts, animals, and asuras, there are many gods and humans, as well as the assembly of sravakas, and all the bodhisattvas; countless trillions of beings, adorning that land; the Buddha's lifespan is twelve small kalpas, the Dharma will remain in the world for twenty small kalpas, and the semblance of the Dharma will also remain for twenty small kalpas. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'All you monks, listen with one mind; as I have said, it is true and without error. This Katyayana (a disciple of the Buddha), should use all kinds of wonderful offerings, to make offerings to all the Buddhas; after the Buddhas have passed away, build seven-jeweled pagodas, and also use flowers and incense, to make offerings to the relics. In his last life, he will obtain the wisdom of the Buddha, achieve unsurpassed complete enlightenment, and his land will be pure. He will liberate countless trillions of beings; all will be honored by the ten directions. The Buddha's light, no one can surpass, his Buddha name will be Jambunadakancana (Jambunada Gold), bodhisattvas and sravakas, will cut off all defilements; countless and innumerable beings, will adorn his land.' At that time, the World Honored One again told the assembly: 'I now tell you, this Mahamaudgalyayana (a disciple of the Buddha), should use all kinds of offerings to make offerings to eight thousand Buddhas, with respect and reverence, after the Buddhas have passed away, each should build pagodas, a thousand yojanas high, and five hundred yojanas wide, made of gold, silver, lapis lazuli, musaragalva (a type of gem), agate, pearls, and rose quartz, adorned with flowers, garlands, scented ointments, powdered incense, burning incense, silk canopies, and banners, to make offerings; after these, he should again make offerings to two million trillion Buddhas, and it will be the same, he will attain Buddhahood, and his Buddha name will be Tamalapattra-candana.'
香如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，劫名喜滿，國名意樂；其土平正，頗梨為地，寶樹莊嚴，散真珠華，周遍清凈，見者歡喜，多諸天人，菩薩、聲聞其數無量；佛壽二十四小劫，正法住世四十小劫，像法亦住四十小劫。」
爾時世尊，欲重宣此義，而說偈言：
「我此弟子， 大目犍連， 舍是身已， 得見八千， 二百萬億， 諸佛世尊； 為佛道故， 供養恭敬， 于諸佛所， 常修梵行， 于無量劫， 奉持佛法； 諸佛滅度， 起七寶塔， 長表金剎， 花香伎樂， 而以供養， 諸佛塔廟。 漸漸具足， 菩薩道已， 于意樂國， 而得作佛； 號多摩羅， 栴檀之香， 其佛壽命， 二十四劫； 常為天人， 演說佛道， 聲聞無量， 如恒河沙， 三明六通， 有大威德； 菩薩無數， 志固精進， 于佛智慧， 皆不退轉； 佛滅度后， 正法當住， 四十小劫， 像法亦爾。 我諸弟子， 威德具足， 其數五百， 皆當授記， 于未來世， 鹹得成佛； 我及汝等， 宿世因緣， 吾今當說， 汝等善聽。」
添品
【現代漢語翻譯】 現代漢語譯本 香如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於到達彼岸的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purushadamyasarathi，能夠調御眾生的人）、天人師（Shasta devamanushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人），他所處的劫名為喜滿，國名為意樂；那個國土平坦方正，以頗梨（Sphatika，一種透明的寶石）為地面，以寶樹裝飾，散佈著真珠花，周圍清凈，見到的人都歡喜，那裡有很多天人和菩薩、聲聞（Sravaka，佛陀的弟子）數量無量；佛的壽命是二十四小劫，正法住世四十小劫，像法也住世四十小劫。
那時，世尊爲了重申這個意義，說了偈語：
『我的這個弟子，大目犍連（Mahamaudgalyayana，佛陀的十大弟子之一），捨棄這個身體后，將得見八千二百萬億諸佛世尊；爲了佛道，供養恭敬諸佛，在諸佛那裡，常常修行梵行（Brahmacharya，清凈的行為），在無量劫中，奉持佛法；諸佛滅度后，建造七寶塔，高聳金剎，用花香伎樂，供養諸佛塔廟。 漸漸具足菩薩道后，在意樂國，將得成佛；號為多摩羅（Tamalapatrachandana，一種香木）栴檀之香，那位佛的壽命是二十四劫；常常為天人演說佛道，聲聞數量如恒河沙，具有三明六通（Abhijnas，超自然能力），有大威德；菩薩無數，志向堅定精進，對於佛的智慧，都不退轉；佛滅度后，正法將住世四十小劫，像法也一樣。我的弟子們，威德具足，其數五百，都將得到授記，在未來世，都將成佛；我以及你們，宿世的因緣，我現在將要說，你們好好聽著。』
【English Translation】 English version The Tathagata (Buddha's title), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), Vidyacharana-sampanna (possessing wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled one), Purushadamyasarathi (tamer of men), Shasta devamanushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (blessed one), his kalpa (aeon) is named Joyful, and his land is named Delight; that land is flat and even, with crystal as its ground, adorned with jeweled trees, scattered with pearl flowers, all around is pure, those who see it are joyful, there are many gods and humans, and the number of Bodhisattvas and Sravakas (Buddha's disciples) is immeasurable; the Buddha's lifespan is twenty-four small kalpas, the Dharma will abide for forty small kalpas, and the semblance Dharma will also abide for forty small kalpas.
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'This disciple of mine, Mahamaudgalyayana (one of the Buddha's ten great disciples), after abandoning this body, will see eight thousand two hundred million billion Buddhas; for the sake of the Buddha path, he will make offerings and pay respects to the Buddhas, and in the presence of the Buddhas, he will always practice Brahmacharya (pure conduct), and in immeasurable kalpas, he will uphold the Buddha's Dharma; after the Buddhas have passed away, he will build seven-jeweled pagodas, with tall golden spires, and with flowers, incense, and music, he will make offerings to the pagodas and temples of the Buddhas. Gradually fulfilling the Bodhisattva path, in the land of Delight, he will attain Buddhahood; he will be named Tamalapatrachandana (a type of fragrant wood), the Buddha's lifespan will be twenty-four kalpas; he will always expound the Buddha's path to gods and humans, the number of Sravakas will be like the sands of the Ganges, possessing the three insights and six Abhijnas (supernatural powers), with great power and virtue; the Bodhisattvas will be countless, with firm and diligent aspirations, and they will not regress in their wisdom of the Buddha; after the Buddha has passed away, the Dharma will abide for forty small kalpas, and the semblance Dharma will be the same. My disciples, with complete power and virtue, numbering five hundred, will all receive predictions, and in the future, they will all attain Buddhahood; the karmic connections between me and you, I will now speak of, you should listen well.'
妙法蓮華經化城喻品第七
佛告諸比丘：「乃往過去無量無邊，不可思議阿僧祇劫，爾時有佛，名大通智勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，其國名好成，劫名大相。諸比丘！彼佛滅度已來甚大久遠，譬如三千大千世界所有地種，假使有人磨以為墨，過於東方千國土，乃下一點，大如微塵，又過千國土，復下一點，如是展轉盡地種墨。于汝等意云何？是諸國土，若算師若算師弟子，能得邊際知其數不？」
「不也，世尊！」
「諸比丘！是人所經國土，若點不點，盡末為塵，一塵一劫，彼佛滅度已來，復過是數無量無邊百千萬億阿僧祇劫，我以如來知見力故，觀彼久遠猶若今日。」
爾時世尊，欲重宣此義，而說偈言：
「我念過去世， 無量無邊劫， 有佛兩足尊， 名大通智勝。 如人以力磨， 三千大千土， 盡此諸地種， 皆悉以為墨， 過於千國土， 乃下一塵點， 如是展轉點， 盡此諸塵墨。 如是諸國土， 點與不點等， 復盡末為塵， 一塵為一劫。 此諸微塵數， 其劫復過是， 彼佛滅度來， 如是無量劫。 如來無礙智， 知彼佛滅度， 及聲聞菩薩， 如
【現代漢語翻譯】 現代漢語譯本 佛陀告訴各位比丘：『在過去無量無邊、不可思議的阿僧祇劫（極長的時間單位）之前，那時有一尊佛，名為大通智勝如來（如來是佛的稱號之一，意為「如實而來者」）、應供（值得供養者）、正遍知（完全正確的覺悟者）、明行足（智慧和德行圓滿者）、善逝（善於到達涅槃者）、世間解（瞭解世間一切者）、無上士（無與倫比的導師）、調御丈夫（調伏眾生的導師）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬者）。他的國名叫好成，劫名叫大相。各位比丘！那尊佛滅度（佛的死亡）以來，已經非常久遠了。譬如，假設有人把三千大千世界（佛教宇宙觀中的一個宇宙單位）所有的土地都磨成墨，然後每經過東方一千個國土，就點下一滴，大小如微塵，再經過一千個國土，又點下一滴，這樣輾轉點下去，直到把所有的土地墨都用完。你們認為如何？這些國土，無論是算師還是算師的弟子，能夠計算出它們的邊際，知道它們的數量嗎？』 『不能，世尊！』 『各位比丘！這個人所經過的國土，無論有點沒點，都全部磨成微塵，一粒微塵算作一劫，那尊佛滅度以來，所經過的時間比這個數量還要多出無量無邊百千萬億阿僧祇劫。我以如來的知見力，觀察那久遠的事情，就像發生在今天一樣。』 當時，世尊爲了重申這個道理，就說了偈語： 『我憶念過去世，無量無邊劫，有一尊佛，兩足尊（佛的尊稱），名為大通智勝。 如同有人用力磨，三千大千土，把所有這些土地，都磨成墨。 經過一千個國土，才點下一粒塵點，這樣輾轉點下去，直到用完所有的塵墨。 這些國土，有點的和沒點的，都全部磨成微塵，一粒微塵算作一劫。 這些微塵的數量，所代表的劫數，還要超過這個數量。 那尊佛滅度以來，已經過了這樣無量的劫數。 如來具有無礙的智慧，知道那尊佛的滅度，以及聲聞（佛的弟子）和菩薩（追求覺悟的修行者）的情況，就像發生在今天一樣。』
【English Translation】 English version The Buddha told the bhikshus (monks): 'In the past, immeasurable, boundless, inconceivable asamkhya kalpas (extremely long periods of time), there was a Buddha named Mahabhijna Jnanabhibhu Tathagata (Tathagata is one of the titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), Vidyacharana Sampanna (perfect in wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unexcelled teacher), Purushadamyasarathi (tamer of men), Shastadeva Manushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (world-honored one). His country was named Good Accomplishment, and the kalpa was named Great Sign. Bhikshus! It has been a very long time since that Buddha passed into parinirvana (the death of a Buddha). For example, suppose someone were to grind all the earth in the three thousand great thousand worlds (a unit of the universe in Buddhist cosmology) into ink, and then, after passing through a thousand lands to the east, were to drop a dot the size of a mote of dust, and then after passing through another thousand lands, were to drop another dot, and so on, until all the earth ink was used up. What do you think? Could a mathematician or a mathematician's disciple calculate the boundaries of these lands and know their number?' 'No, World Honored One!' 'Bhikshus! The lands that this person passed through, whether dotted or not, were all ground into dust, and one dust particle was counted as one kalpa. Since that Buddha passed into parinirvana, the time that has passed is more than that number by immeasurable, boundless hundreds of thousands of millions of asamkhya kalpas. With the power of the Tathagata's knowledge and vision, I see that distant past as if it were today.' At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'I remember the past, immeasurable, boundless kalpas, there was a Buddha, the two-legged honored one (a respectful title for a Buddha), named Mahabhijna Jnanabhibhu. Like a person who grinds with force, the earth of the three thousand great thousand worlds, turning all this earth into ink. After passing through a thousand lands, a single dust dot is dropped, and so on, until all the dust ink is used up. These lands, both dotted and undotted, are all ground into dust, and one dust particle is counted as one kalpa. The number of these dust particles, the kalpas they represent, exceeds even that number. Since that Buddha passed into parinirvana, such immeasurable kalpas have passed. The Tathagata has unobstructed wisdom, knowing the parinirvana of that Buddha, and the circumstances of the shravakas (disciples of the Buddha) and bodhisattvas (practitioners seeking enlightenment), as if it were today.'
見今滅度。 諸比丘當知！ 佛智凈微妙， 無漏無所礙， 通達無量劫。」
佛告諸比丘：「大通智勝佛，壽五百四十萬億那由他劫。其佛本坐道場，破魔軍已，垂得阿耨多羅三藐三菩提，而諸佛法不現在前，如是一小劫乃至十小劫，結跏趺坐，身心不動，而諸佛法猶不在前。爾時忉利諸天，先為彼佛，于菩提樹下敷師子座，高一由旬，佛於此坐當得阿耨多羅三藐三菩提。適坐此座，時諸梵天王，雨眾天華，面百由旬，香風時來吹去萎華，更雨新者，如是不絕，滿十小劫供養于佛，乃至滅度，常雨此華。四王諸天為供養佛，常擊天鼓，其餘諸天作天伎樂，滿十小劫，至於滅度，亦復如是。諸比丘！大通智勝佛，過十小劫，諸佛之法乃現在前，成阿耨多羅三藐三菩提。其佛未出家時，有十六子，其第一者名曰智積。諸子各有種種珍異玩好之具，聞父得成阿耨多羅三藐三菩提，皆舍所珍，往詣佛所，諸母涕泣而隨送之；其祖轉輪聖王，與一百大臣及余百千萬億人民，皆共圍繞隨至道場；咸欲親近大通智勝如來，供養、恭敬、尊重、讚歎。到已頭面禮足，繞佛畢已，一心合掌，瞻仰尊顏，以偈頌曰：
「『大威德世尊， 為度眾生故， 于無量億歲， 爾乃得成佛， 諸愿已具足， 善哉
【現代漢語翻譯】 現代漢語譯本 （佛陀）現在示現滅度。 諸位比丘應當知道！佛的智慧清凈微妙，沒有煩惱的障礙，通達無量劫的時間。 佛陀告訴諸位比丘：『大通智勝佛（過去佛名），壽命有五百四十萬億那由他劫（極長的時間單位）。這位佛陀最初在道場打坐，降伏魔軍之後，即將證得阿耨多羅三藐三菩提（無上正等正覺），但是諸佛的法卻不立即顯現。這樣經過一個小劫乃至十個小劫，他結跏趺坐，身心不動，諸佛的法仍然沒有顯現。當時忉利天（欲界第二天）的諸天，先為這位佛陀在菩提樹下鋪設獅子座，高一由旬（古印度長度單位），佛陀坐在這個座位上將證得阿耨多羅三藐三菩提。當他剛坐上這個座位時，諸梵天王（色界天王）降下各種天花，覆蓋百由旬的範圍，香風適時吹來，將枯萎的花吹走，又降下新的花，這樣不停地持續了十個小劫，供養佛陀，乃至佛陀滅度，都一直降下這種花。四王天（欲界第一天）的諸天爲了供養佛陀，經常敲擊天鼓，其餘諸天演奏天上的音樂，持續了十個小劫，直到佛陀滅度，也是這樣。諸位比丘！大通智勝佛經過十個小劫，諸佛的法才顯現，成就阿耨多羅三藐三菩提。這位佛陀在未出家時，有十六個兒子，其中第一個名叫智積。這些兒子各自擁有各種珍奇的玩物，聽到父親成就阿耨多羅三藐三菩提，都捨棄了珍寶，前往佛陀所在之處，他們的母親們哭泣著送他們離開；他們的祖父轉輪聖王（統治世界的理想君主），與一百位大臣以及其他千百萬億的人民，都一起圍繞著他們來到道場；都想親近大通智勝如來，供養、恭敬、尊重、讚歎。到達后，他們頭面禮足，繞佛完畢，一心合掌，瞻仰佛陀的尊容，用偈頌說道：』 『大威德的世尊，爲了度化眾生，經過無量億歲，您才成就佛果，所有的願望都已經圓滿，真是太好了！』
【English Translation】 English version Now I see the extinction. Monks, you should know! The Buddha's wisdom is pure and subtle, without any defilement or hindrance, and it penetrates countless kalpas (eons). The Buddha told the monks: 'The Great Universal Wisdom Excellence Buddha (a past Buddha), had a lifespan of five hundred forty million nayutas (an extremely long unit of time) of kalpas. This Buddha, when he first sat in the place of enlightenment, having defeated the armies of Mara, was about to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), but the Dharma of all Buddhas did not immediately appear. Thus, for one small kalpa, even up to ten small kalpas, he sat in the lotus position, his body and mind unmoving, yet the Dharma of all Buddhas still did not appear. At that time, the gods of Trayastrimsha Heaven (the second heaven of the desire realm), first for that Buddha, spread out a lion seat under the Bodhi tree, one yojana (an ancient Indian unit of length) high. The Buddha, sitting on this seat, would attain Anuttara-samyak-sambodhi. As soon as he sat on this seat, the Brahma Kings (kings of the form realm) rained down various heavenly flowers, covering a hundred yojanas. Fragrant winds came at the right time, blowing away the withered flowers, and new ones rained down, continuously for ten small kalpas, offering to the Buddha, and even until the Buddha's extinction, these flowers were always raining down. The gods of the Four Heavenly Kings (the first heaven of the desire realm), in order to make offerings to the Buddha, constantly beat heavenly drums, and the other gods played heavenly music, for ten small kalpas, until the Buddha's extinction, it was also like this. Monks! The Great Universal Wisdom Excellence Buddha, after ten small kalpas, the Dharma of all Buddhas finally appeared, and he attained Anuttara-samyak-sambodhi. This Buddha, before he left home, had sixteen sons, the first of whom was named Zhi Ji. These sons each had various rare and precious playthings. Hearing that their father had attained Anuttara-samyak-sambodhi, they all abandoned their treasures and went to where the Buddha was. Their mothers wept as they saw them off; their grandfather, the Wheel-Turning Sage King (an ideal ruler of the world), along with one hundred ministers and hundreds of millions of people, all surrounded them and came to the place of enlightenment; all wishing to be close to the Tathagata Great Universal Wisdom Excellence, to make offerings, to respect, to honor, and to praise him. Having arrived, they bowed their heads to his feet, circumambulated the Buddha, and with one mind, joined their palms, gazed upon the Buddha's noble countenance, and spoke in verses: 'O World Honored One of great power and virtue, for the sake of liberating sentient beings, after countless millions of years, you have finally attained Buddhahood, all your vows have been fulfilled, how wonderful!'
吉無上。 世尊甚希有， 一坐十小劫， 身體及手足， 靜然安不動。 其心常惔怕， 未曾有散亂， 究竟永寂滅， 安住無漏法。 今者見世尊， 安隱成佛道， 我等得善利， 稱慶大歡喜。 眾生常苦惱， 盲冥無導師， 不識苦盡道， 不知求解脫。 長夜增惡趣， 減損諸天眾， 從冥入于冥， 永不聞佛名。 今佛得最上， 安隱無漏道， 我等及天人， 為得最大利， 是故咸稽首， 歸命無上尊。』
「爾時十六王子，偈贊佛已，勸請世尊轉於法輪，咸作是言：『世尊說法多所安隱，憐愍饒益諸天人民。』
「重說偈言：
「『世雄無等倫， 百福自莊嚴， 得無上智慧， 愿為世間說， 度脫於我等， 及諸眾生類， 為分別顯示， 令得是智慧。 若我等得佛， 眾生亦復然。 世尊知眾生， 深心之所念， 亦知所行道， 又知智慧力， 欲樂及修福， 宿命所行業， 世尊悉知已， 當轉無上輪。』」
佛告諸比丘：「大通智勝佛，得阿耨多羅三藐三菩提時，十方各五百萬億諸佛世界，六種震動，其國中間幽冥之處，日月
【現代漢語翻譯】 現代漢語譯本 吉祥無上。 世尊真是稀有難得，一坐就是十個小劫（kalpa，佛教時間單位）， 身體和手腳，都靜止安穩，一動不動。 他的內心始終平靜專注，從未有過散亂， 最終達到永恒寂滅的境界，安住在無漏的佛法中。 如今見到世尊，安穩地成就了佛道， 我們都獲得了極大的利益，歡喜慶賀。 眾生常常處於痛苦煩惱之中，像盲人一樣迷茫沒有導師， 不認識脫離痛苦的道路，不知道如何求解脫。 長夜漫漫，不斷墮入惡道，天上的眾生也日益減少， 從黑暗走向更深的黑暗，永遠聽不到佛的名號。 如今佛陀證得了最上乘、安穩無漏的道， 我們以及天人，都因此獲得了最大的利益， 所以我們都叩首，歸依無上的世尊。
當時，十六位王子用偈頌讚美佛陀后，勸請世尊轉動法輪（Dharmachakra，佛法之輪），都這樣說道：『世尊說法能夠帶來安穩，憐憫並饒益天人和人民。』
又說偈頌道： 『世雄（佛陀的尊稱）無與倫比，以百種福德莊嚴自身， 獲得了無上的智慧，愿為世間宣說佛法， 度脫我們以及一切眾生， 為我們分別顯示，使我們獲得這種智慧。 如果我們能夠成佛，眾生也同樣可以成佛。 世尊知道眾生內心深處的想法， 也知道他們所修行的道路，還知道他們的智慧力量， 以及他們的慾望、喜好、所修的福德，和過去世所造的業， 世尊全部都知道，應當轉動無上的法輪。』
佛陀告訴眾比丘：『大通智勝佛（Mahābhijñā-jñānābhibhū，佛名）證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）時，十方各五百萬億個佛世界，都發生了六種震動，那些國土中間幽暗的地方，日月
【English Translation】 English version Supreme auspiciousness. The World-Honored One is truly rare and wonderful, sitting for ten small kalpas (kalpa, a unit of time in Buddhism), His body and limbs are still and stable, without any movement. His mind is always calm and focused, never scattered, Ultimately reaching the state of eternal extinction, abiding in the undefiled Dharma. Now seeing the World-Honored One, peacefully achieving Buddhahood, We have all gained immense benefit, rejoicing and celebrating. Sentient beings are often in suffering and distress, like blind people lost without a guide, Not knowing the path to end suffering, not knowing how to seek liberation. The long night continues, constantly falling into evil realms, and the heavenly beings are also decreasing, Going from darkness into deeper darkness, never hearing the name of the Buddha. Now the Buddha has attained the supreme, peaceful, and undefiled path, We, as well as the gods and humans, have all gained the greatest benefit because of this, Therefore, we all bow our heads, taking refuge in the supreme World-Honored One.
At that time, the sixteen princes, after praising the Buddha with verses, urged the World-Honored One to turn the Dharma wheel (Dharmachakra, the wheel of Dharma), all saying: 'The World-Honored One's teachings bring peace and benefit, compassionately benefiting gods and people.'
They further spoke in verses: 'The Hero of the World (an epithet for the Buddha) is unparalleled, adorned with a hundred blessings, Having attained supreme wisdom, may you preach the Dharma for the world, To liberate us and all sentient beings, To separately reveal it to us, so that we may attain this wisdom. If we can become Buddhas, sentient beings can also become Buddhas. The World-Honored One knows the deep thoughts in the minds of sentient beings, Also knowing the paths they have practiced, and also knowing their power of wisdom, As well as their desires, preferences, the merits they have cultivated, and the karma they have created in past lives, The World-Honored One knows all of this, and should turn the supreme Dharma wheel.'
The Buddha told the Bhikkhus: 'When the Great Universal Wisdom-Surpassing Buddha (Mahābhijñā-jñānābhibhū, name of a Buddha) attained Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), five million billion Buddha worlds in each of the ten directions experienced six kinds of earthquakes, and in the dark places in the middle of those lands, the sun and moon
威光所不能照，而皆大明。其中眾生各得相見，咸作是言：『此中雲何忽生眾生？』又其國界諸天宮殿，乃至梵宮六種震動，大光普照，遍滿世界，勝諸天光。爾時東方五百萬億諸國土中，梵天宮殿光明照曜，倍于常明。諸梵天王各作是念：『今者宮殿光明，昔所未有。以何因緣而現此相？』是時諸梵天王，即各相詣，共議此事。時彼眾中，有一大梵天王，名救一切，為諸梵眾，而說偈言：
「『我等諸宮殿， 光明昔未有， 此是何因緣， 宜可共求之？ 為大德天生， 為佛出世間， 而此大光明， 遍照於十方？』
「爾時五百萬億國土諸梵天王，與宮殿俱，各以衣裓盛諸天華，共詣西方推尋是相。見大通智勝如來，處於道場菩提樹下坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。即時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上，其所散華如須彌山，並以供養佛菩提樹，其菩提樹高十由旬。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍饒益我等，所獻宮殿愿垂納受。』爾時諸梵天王，即于佛前一心同聲，以偈頌曰：
「『世尊甚希有， 難可得值遇， 具無量功德， 能救護一切。 天人之大師
【現代漢語翻譯】 現代漢語譯本 光明所不能照耀的地方，都被照得通明。其中的眾生都能互相看見，都說：『這裡怎麼忽然生出眾生？』而且那個世界的諸天宮殿，乃至梵天宮殿都發生了六種震動，大光明普遍照耀，遍滿世界，勝過諸天之光。當時東方五百萬億個國土中，梵天宮殿的光明照耀，比平常更加明亮。諸梵天王各自想著：『現在宮殿的光明，是以前沒有的。因為什麼因緣而出現這種現象？』這時，諸梵天王就互相前往，共同商議這件事。當時，他們之中有一位大梵天王，名叫救一切（意為能救度一切眾生），為諸梵眾，說了偈語： 『我們的宮殿，光明以前沒有過，這是什麼因緣，應該共同探求？是因為大德天人出生，還是因為佛陀出世，而這大光明，遍照於十方？』 當時，五百萬億個國土的諸梵天王，帶著宮殿，各自用衣襟盛著天花，一同前往西方尋找這種現象的原因。他們看見大通智勝如來（意為具有大智慧，通達一切，戰勝一切煩惱的如來），在道場菩提樹下坐在獅子座上，諸天、龍王、乾闥婆（意為天上的樂神）、緊那羅（意為天上的歌神）、摩睺羅伽（意為大蟒神）、人非人等恭敬圍繞，並且看見十六王子請佛轉法輪。當時，諸梵天王頭面禮佛，繞佛百千圈，就用天花散在佛的身上，他們所散的花像須彌山（意為佛教中的聖山）一樣高，並且用花供養佛的菩提樹，那菩提樹高十由旬（意為古印度長度單位）。花供養完畢后，各自把宮殿奉獻給佛，並且說：『希望您慈悲憐憫，饒益我們，我們所獻的宮殿，希望您能接受。』當時，諸梵天王，就在佛前一心同聲，用偈語讚頌說： 『世尊非常稀有，難以遇到，具足無量功德，能夠救護一切。是天人和人類的大導師，』
【English Translation】 English version Where the light could not reach, it was all illuminated. The beings within could see each other, and they all said, 'How did beings suddenly appear here?' Moreover, the heavenly palaces of that world, even the Brahma palaces, shook in six ways, and a great light shone universally, filling the world, surpassing the light of the heavens. At that time, in five million billion lands of the east, the light of the Brahma palaces shone, doubling its usual brightness. The Brahma Kings each thought, 'The light of the palaces now is something that has never been before. What is the cause of this phenomenon?' At that time, the Brahma Kings went to each other and discussed this matter together. Then, among them, there was a Great Brahma King named Save All (meaning one who can save all beings), who spoke a verse for the Brahma assembly: 'Our palaces, the light has never been like this before, what is the cause of this, we should seek it together? Is it because a virtuous deva has been born, or because a Buddha has appeared in the world, that this great light shines throughout the ten directions?' At that time, the Brahma Kings of five million billion lands, together with their palaces, each filled their sleeves with heavenly flowers, and together went to the west to seek the cause of this phenomenon. They saw the Great Universal Wisdom Surpassing Tathagata (meaning the Thus Come One with great wisdom, understanding all, and overcoming all afflictions), sitting on a lion's seat under the Bodhi tree in the Bodhimanda, surrounded respectfully by devas, dragon kings, Gandharvas (meaning celestial musicians), Kinnaras (meaning celestial singers), Mahoragas (meaning great serpent gods), humans and non-humans, and they saw the sixteen princes requesting the Buddha to turn the Dharma wheel. At that time, the Brahma Kings bowed their heads to the Buddha, circumambulated him hundreds of thousands of times, and then scattered heavenly flowers on the Buddha, the flowers they scattered were as high as Mount Sumeru (meaning the sacred mountain in Buddhism), and they also offered flowers to the Buddha's Bodhi tree, which was ten yojanas (meaning an ancient Indian unit of length) high. After the flower offering, they each offered their palaces to the Buddha, and said, 'We hope that you will have compassion and benefit us, and that you will accept the palaces we have offered.' At that time, the Brahma Kings, in front of the Buddha, with one mind and voice, praised in verse: 'The World Honored One is very rare, difficult to encounter, possessing immeasurable merits, able to save and protect all. He is the great teacher of devas and humans,'
， 哀愍於世間， 十方諸眾生， 普皆蒙饒益。 我等所從來， 五百萬億國， 舍深禪定樂， 為供養佛故。 我等先世福， 宮殿甚嚴飾， 今以奉世尊， 唯愿哀納受。』
「爾時諸梵天王，偈贊佛已各作是言：『唯愿世尊，轉於法輪度脫眾生，開涅槃道。』時諸梵天王，一心同聲，而說偈言：
「『世雄兩足尊， 唯愿演說法， 以大慈悲力， 度苦惱眾生。』
「爾時大通智勝如來默然許之。
「又諸比丘！東南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有，歡喜踴躍生希有心，即各相詣，共議此事。時彼眾中，有一大梵天王，名曰大悲，為諸梵眾，而說偈言：
「『是事何因緣， 而現如此相？ 我等諸宮殿， 光明昔未有。 為大德天生？ 為佛出世間？ 未曾見此相， 當共一心求。 過千萬億土， 尋光共推之； 多是佛出世， 度脫苦眾生。』
「爾時五百萬億諸梵天王，與宮殿俱，各以衣裓盛諸天華，共詣西北方推尋是相。見大通智勝如來，處於道場菩提樹下坐師子座；諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵
【現代漢語翻譯】 現代漢語譯本 『憐憫世間， 愿十方所有眾生，普遍都蒙受饒益。 我們從五百萬億個國土而來， 捨棄了深厚的禪定之樂， 是爲了供養佛陀的緣故。 我們前世的福報， 使得宮殿非常莊嚴華麗， 現在將它們奉獻給世尊， 只希望您慈悲地接受。』
「那時，各位梵天王，用偈頌讚嘆佛陀后，各自說道：『唯愿世尊，轉動法輪，度脫眾生，開啟涅槃之道。』當時，各位梵天王，一心同聲，說了偈頌：
『世間的雄杰，兩足之尊， 唯愿您演說佛法， 用您的大慈悲力量， 度脫受苦惱的眾生。』
「那時，大通智勝如來（Mahābhijñājñānābhibhū，佛名）默然地答應了。
「還有各位比丘！東南方五百萬億國土的各位大梵天王，各自看到自己的宮殿光明照耀，這是以前從未有過的，他們歡喜踴躍，生起了稀有的想法，就各自互相前往，共同商議此事。當時，他們之中，有一位大梵天王，名叫大悲（Mahākaruṇā），為各位梵眾，說了偈頌：
『這是什麼因緣， 而出現這樣的景象？ 我們各位的宮殿， 光明以前從未有過。 是偉大的天神降生？ 還是佛陀出世了？ 從未見過這樣的景象， 應當共同一心尋求。 越過千萬億國土， 循著光明共同推究； 多半是佛陀出世了， 度脫受苦的眾生。』
「當時，五百萬億各位梵天王，帶著他們的宮殿，各自用衣襟盛著天花，共同前往西北方，推尋這個景象。他們看見大通智勝如來，在道場菩提樹下，坐在獅子座上；諸天、龍王（Nāga）、乾闥婆（Gandharva，天樂神）、緊那羅（Kiṃnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等恭敬地圍繞著，並且看見十六位王子請求佛陀轉法輪。當時，各位梵天
【English Translation】 English version 'Having compassion for the world, May all beings in the ten directions, universally receive benefit. We have come from five million billion lands, Having abandoned the joy of deep meditation, For the sake of making offerings to the Buddha. Our blessings from past lives, Have made our palaces extremely magnificent and adorned, Now we offer them to the World Honored One, We only hope that you will compassionately accept them.'
「At that time, all the Brahma Kings, having praised the Buddha with verses, each said: 『We beseech the World Honored One, to turn the Dharma wheel, to liberate sentient beings, and to open the path to Nirvana.』 At that time, all the Brahma Kings, with one mind and voice, spoke these verses:
『The hero of the world, the honored one with two feet, We beseech you to expound the Dharma, With your great compassionate power, Liberate sentient beings suffering from afflictions.』
「At that time, the Mahābhijñājñānābhibhū Tathāgata (Buddha's name) silently consented.
「Furthermore, O Bhikshus! The great Brahma Kings from five million billion lands in the southeast, each saw their palaces shining with light, which had never happened before. They rejoiced and were filled with rare thoughts, and they went to each other to discuss this matter. At that time, among them, there was a great Brahma King named Mahākaruṇā (Great Compassion), who spoke these verses to the Brahma assembly:
『What is the cause and condition, That such a phenomenon appears? Our palaces, Have never had such light before. Is it the birth of a great virtuous deva? Or is it the appearance of a Buddha in the world? Having never seen such a phenomenon, We should seek it with one mind. Passing through millions of billions of lands, Let us follow the light and investigate together; It is most likely that a Buddha has appeared in the world, To liberate suffering sentient beings.』
「At that time, the five million billion Brahma Kings, together with their palaces, each filled their robes with heavenly flowers, and together went to the northwest to investigate this phenomenon. They saw the Mahābhijñājñānābhibhū Tathāgata, sitting on a lion throne under the Bodhi tree in the Bodhimanda; devas, Nāgas (dragon kings), Gandharvas (celestial musicians), Kiṃnaras (celestial singers), Mahoragas (great serpent deities), humans and non-humans respectfully surrounding him, and they saw the sixteen princes requesting the Buddha to turn the Dharma wheel. At that time, all the Brahma
天王，頭面禮佛，繞百千匝，即以天華而散佛上，所散之華如須彌山，並以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍饒益我等，所獻宮殿愿垂納處。』爾時諸梵天王，即于佛前，一心同聲，以偈頌曰：
「『聖主天中王， 迦陵頻伽聲， 哀愍眾生者， 我等今敬禮。 世尊甚希有， 久遠乃一現， 一百八十劫， 空過無有佛。 三惡道充滿， 諸天眾減少， 今佛出於世， 為眾生作眼。 世間所歸趣， 救護於一切， 為眾生之父， 哀愍饒益者； 我等宿福慶， 今得值世尊。』
「爾時諸梵天王，偈贊佛已，各作是言：『唯愿世尊，哀愍一切，轉於法輪度脫眾生。』時諸梵天王，一心同聲，而說偈言：
「『大聖轉法輪， 顯示諸法相， 度苦惱眾生， 令得大歡喜。 眾生聞是法， 得道若生天， 諸惡道減少， 忍善者增益。』
「爾時大通智勝如來默然許之。
「又諸比丘！南方五百萬億國土諸大梵天，各自見宮殿光明照曜昔所未有，歡喜踴躍生希有心，即各相詣共議此事：『以何因緣，我等宮殿有此光明？』時彼眾中有一大梵大王，名曰妙法，為諸梵眾，而說偈言：
【現代漢語翻譯】 現代漢語譯本 諸位天王，他們以頭面頂禮佛陀，圍繞佛陀走了百千圈，然後用天上的花朵散在佛陀身上，所散的花朵像須彌山一樣高大，並用這些花朵供養佛陀的菩提樹。花朵供養完畢后，他們各自將自己的宮殿獻給佛陀，並說道：『希望您能慈悲憐憫我們，接受我們所獻的宮殿。』當時，諸位梵天王在佛陀面前，一心同聲地用偈頌說道： 『聖主，天中之王，擁有迦陵頻伽般美妙的聲音，您是慈悲憐憫眾生的人，我們現在恭敬地向您頂禮。世尊您是如此稀有，經過如此久遠的時間才出現一次，一百八十劫的時間都空過，沒有佛陀出現。三惡道充滿苦難，諸天眾的數量減少，現在佛陀您出現在世間，為眾生指明方向。您是世間眾生所歸依之處，救護一切眾生，是眾生的父親，慈悲憐憫並利益眾生；我們過去積累了福報，今天才能遇到世尊您。』 當時，諸位梵天王用偈頌讚嘆佛陀后，各自說道：『希望世尊您能慈悲憐憫一切眾生，轉動法輪，度脫眾生。』當時，諸位梵天王一心同聲地用偈頌說道： 『偉大的聖者，請您轉動法輪，顯示諸法的真相，救度苦惱的眾生，讓他們獲得大歡喜。眾生聽聞佛法后，有的得道，有的昇天，諸惡道會減少，行善的人會增多。』 當時，大通智勝如來默然地答應了他們。 『還有諸位比丘！南方五百萬億國土的諸位大梵天，各自看到自己的宮殿發出前所未有的光芒，他們歡喜踴躍，心中感到稀有，於是互相前往，共同商議此事：『是什麼原因，讓我們的宮殿發出這樣的光芒？』當時，他們之中有一位大梵天王，名叫妙法，為諸位梵天眾說道：
【English Translation】 English version The heavenly kings, with their heads and faces bowed, paid homage to the Buddha, circumambulating him hundreds of thousands of times. They then scattered heavenly flowers upon the Buddha, the scattered flowers forming a mountain like Sumeru, and used these flowers to make offerings to the Buddha's Bodhi tree. After the flower offerings were completed, each offered their palaces to the Buddha, saying, 'May you have compassion and benefit us, and accept the palaces we offer.' At that time, all the Brahma kings, in unison and with one mind, spoke in verses before the Buddha: 'Holy Lord, King among the heavens, with a voice like the Kalavinka bird (a mythical bird with a beautiful voice), you are the one who has compassion for all beings, we now respectfully bow to you. World Honored One, you are so rare, appearing only after such a long time. One hundred and eighty kalpas (an extremely long period of time) have passed in vain without a Buddha appearing. The three evil paths are full of suffering, and the number of heavenly beings has decreased. Now that the Buddha has appeared in the world, you are the eyes for all beings. You are the refuge of the world, protecting all beings, the father of all beings, compassionate and beneficial to all; we have accumulated good fortune in the past, and today we are able to meet the World Honored One.' At that time, after the Brahma kings praised the Buddha with verses, they each said, 'May the World Honored One have compassion for all beings, turn the Dharma wheel, and liberate all beings.' Then, the Brahma kings, with one mind and voice, spoke in verses: 'Great Sage, please turn the Dharma wheel, reveal the true nature of all dharmas (teachings), save suffering beings, and bring them great joy. When beings hear the Dharma, some will attain enlightenment, and some will be reborn in heaven. The evil paths will decrease, and those who practice good will increase.' At that time, the Great Universal Wisdom Excellence Tathagata (Buddha) silently agreed. 'Furthermore, O Bhikkhus! The great Brahma kings of the five million billion lands to the south, each saw their palaces shining with a light that had never been seen before. They were joyful and excited, and felt a sense of wonder. They went to each other and discussed this matter: 'What is the reason that our palaces are emitting such light?' At that time, among them, there was a great Brahma king named Wonderful Dharma, who spoke in verses to the Brahma assembly:
「『我等諸宮殿， 光明甚威曜； 此非無因緣， 是相宜求之。 過於百千劫， 未曾見是相； 為大德天生？ 為佛出世間？』
「爾時五百萬億諸梵天王，與宮殿俱，各以衣裓盛諸天華，共詣北方推尋是相。見大通智勝如來，處於道場菩提樹下坐師子座；諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王，頭面禮佛，繞百千匝，即以天華而散佛上，所散之華如須彌山，並以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍饒益我等，所獻宮殿愿垂納處。』爾時諸梵天王，即于佛前，一心同聲，以偈頌曰：
「『世尊甚難見， 破諸煩惱者， 過百三十劫， 今乃得一見。 諸飢渴眾生， 以法雨充滿， 昔所未曾睹， 無量智慧者。 如優曇缽羅， 今日乃值遇， 我等諸宮殿， 蒙光故嚴飾。 世尊大慈愍， 唯愿垂納受。』
「爾時諸梵天王，偈贊佛已，各作是言：『唯愿世尊，轉於法輪，令一切世間諸天魔梵沙門婆羅門，皆獲安隱而得度脫。』時諸梵天王，一心同聲而說偈言：
「『惟愿天人尊， 轉無上法輪， 擊于大法鼓， 而吹大
【現代漢語翻譯】 現代漢語譯本 『我們這些宮殿，光明非常威嚴閃耀；這並非沒有原因，是與此景象相適應而求得的。經過百千劫的時間，從未見過這樣的景象；這是因為有大德之人出生？還是因為佛陀出世了？』 當時，五百萬億諸梵天王（梵天界的統治者），帶著他們的宮殿，各自用衣襟盛滿天花，一同前往北方尋找這個景象。他們看見大通智勝如來（佛名），在道場菩提樹下坐在獅子座上；諸天、龍王、乾闥婆（天上的樂神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人非人等恭敬地圍繞著他，並且看見十六王子請求佛陀轉法輪（宣講佛法）。當時，諸梵天王，頭面頂禮佛陀，繞佛百千圈，隨即用天花散在佛陀身上，所散之花如須彌山（佛教中的聖山）一般，並用以供養佛陀的菩提樹。供養花之後，他們各自將宮殿奉獻給佛陀，並說道：『希望您慈悲憐憫，饒益我們，我們所獻的宮殿，希望您能接受。』當時，諸梵天王，在佛陀面前，一心同聲，用偈頌說道： 『世尊非常難得一見，是能破除一切煩惱的人，經過一百三十劫的時間，今天才得以一見。讓飢渴的眾生，以佛法甘露充滿，過去從未見過的，擁有無量智慧的人。如同優曇缽羅花（傳說中三千年一開的稀有花），今天才得以值遇，我們這些宮殿，蒙受佛光而變得莊嚴。世尊大慈大悲，希望您能接受我們的供養。』 當時，諸梵天王，用偈頌讚嘆佛陀之後，各自說道：『希望世尊，轉動法輪，讓一切世間諸天、魔、梵、沙門（出家修行者）、婆羅門（古印度祭司）都能獲得安穩而得到解脫。』當時，諸梵天王，一心同聲，用偈頌說道： 『希望天人至尊，轉動無上法輪，敲響大法鼓，吹起大法螺』
【English Translation】 English version 'Our palaces, their light is exceedingly majestic and radiant; this is not without cause, it is fitting that we seek its origin. For hundreds of thousands of kalpas, we have never seen such a sight; is it because a greatly virtuous being is born? Or is it because a Buddha has appeared in the world?' At that time, five million billion Brahma Kings (rulers of the Brahma realm), together with their palaces, each filled their sleeves with heavenly flowers, and together went north to seek this sign. They saw the Great Universal Wisdom Excellence Tathagata (name of a Buddha), sitting on a lion's seat under the Bodhi tree in the place of enlightenment; gods, dragon kings, Gandharvas (celestial musicians), Kinnaras (celestial singers), Mahoragas (great serpent gods), humans and non-humans respectfully surrounded him, and they saw the sixteen princes requesting the Buddha to turn the Dharma wheel (preach the Dharma). At that time, the Brahma Kings, bowed their heads to the Buddha, circumambulated him hundreds of thousands of times, and then scattered heavenly flowers on the Buddha, the scattered flowers were like Mount Sumeru (a sacred mountain in Buddhism), and they used them to make offerings to the Buddha's Bodhi tree. After offering the flowers, they each offered their palaces to the Buddha, and said: 'We hope that you will have compassion and benefit us, and that you will accept the palaces we have offered.' At that time, the Brahma Kings, in front of the Buddha, with one mind and voice, spoke in verse: 'The World Honored One is very difficult to see, he is the one who breaks all afflictions, after one hundred and thirty kalpas, today we are able to see him. He fills the thirsty and hungry beings with the rain of Dharma, the one with immeasurable wisdom, whom we have never seen before. Like the Udumbara flower (a rare flower said to bloom once every three thousand years), today we have the opportunity to encounter him, our palaces, are adorned by the light of the Buddha. The World Honored One is greatly compassionate, we hope that you will accept our offerings.' At that time, the Brahma Kings, after praising the Buddha with verses, each said: 'We hope that the World Honored One will turn the Dharma wheel, so that all the gods, demons, Brahmas, Shramanas (monastic practitioners), and Brahmins (ancient Indian priests) in the world can obtain peace and liberation.' At that time, the Brahma Kings, with one mind and voice, spoke in verse: 'We hope that the Honored One of gods and humans, will turn the unsurpassed Dharma wheel, strike the great Dharma drum, and blow the great Dharma conch.'
法螺， 普雨大法雨， 度無量眾生。 我等咸歸請， 當演深遠音。』
「爾時大通智勝如來默然許之。西南方乃至下方亦復如是。
「爾時上方五百萬億國土諸梵天王，皆悉自睹所止宮殿，光明威曜昔所未有，歡喜踴躍生希有心，即各相詣共議此事：『以何因緣，我等宮殿有斯光明？』時彼眾中，有一大梵天王，名曰尸棄，為諸梵眾，而說偈言：
「『今以何因緣， 我等諸宮殿， 威德光明曜， 嚴飾未曾有？ 如是之妙相， 昔所不聞見； 為大德天生？ 為佛出世間？』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋此相。見大通智勝如來，處於道場菩提樹下坐師子座；諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王，頭面禮佛，繞百千匝，即以天華而散佛上，所散之華如須彌山，並以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍饒益我等，所獻宮殿愿垂納處。』爾時諸梵天王，即于佛前，一心同聲，以偈頌曰：
「『善哉見諸佛， 救世之聖尊， 能於三界獄， 勉出諸眾生， 普智天人尊， 哀愍群萌類， 能開甘露門
【現代漢語翻譯】 現代漢語譯本 『法螺（一種樂器）， 普降大法雨，度化無量眾生。 我們都誠心歸請，請您宣講深奧的佛法。』
「這時，大通智勝如來（佛名）默然允許了他們的請求。西南方乃至下方的情況也是如此。
「這時，上方五百萬億國土的諸位梵天王（色界天的天王），都看到自己所居住的宮殿，發出前所未有的光明和威嚴，他們歡喜踴躍，心中感到稀奇，於是互相前往，共同商議此事：『是什麼原因，使我們的宮殿發出這樣的光明？』當時，他們之中有一位大梵天王，名叫尸棄（梵天王名），為諸位梵天眾，說了偈語：
『如今是什麼因緣，我們的宮殿， 威德光明照耀，裝飾得前所未有？ 這樣的美妙景象，過去從未聽說見過； 是由於大德天人降生？還是佛陀出世了？』
「這時，五百萬億諸位梵天王帶著他們的宮殿，各自用衣襟盛滿天花，一同前往下方，探尋這種景象。他們看到大通智勝如來，在道場菩提樹下，坐在獅子座上；諸天、龍王、乾闥婆（天神名）、緊那羅（天神名）、摩睺羅伽（天神名）、人非人等恭敬地圍繞著他，並且看到十六位王子請求佛陀轉法輪。當時，諸位梵天王，頭面頂禮佛陀，繞佛百千圈，隨即把天花散在佛陀身上，所散的花像須彌山（山名）一樣高大，並用這些花供養佛陀的菩提樹。花供養完畢后，他們各自把宮殿奉獻給佛陀，並說道：『唯愿您慈悲憐憫，饒益我們，我們所獻的宮殿，希望您能接受。』當時，諸位梵天王，在佛陀面前，一心同聲，用偈語讚頌道：
『善哉！見到諸佛，救世的聖尊， 能從三界（欲界、色界、無色界）的牢獄中，救拔出一切眾生， 具有普遍智慧的天人尊，慈悲憐憫一切眾生， 能開啟甘露之門（指佛法）』
【English Translation】 English version 'The conch (a musical instrument), Rains down the great Dharma rain, delivering immeasurable sentient beings. We all sincerely request, please expound the profound Dharma sound.'
At that time, the Great Universal Wisdom Excellence Thus Come One (Buddha's name) silently granted their request. The same was true for the southwest and even the lower directions.
At that time, the Brahma Kings (kings of the Form Realm heavens) of five million billion lands above, all saw that their palaces were emitting unprecedented light and majesty. They rejoiced and were filled with wonder, and they went to each other to discuss this matter: 'What is the reason that our palaces are emitting such light?' At that time, among them, there was a Great Brahma King named Shikhi (Brahma King's name), who spoke a verse for the Brahma assembly:
'What is the cause now, that our palaces, Shine with majestic light, adorned as never before? Such wondrous signs, have never been heard or seen before; Is it because a great virtuous deva (god) is born? Or is it because a Buddha has appeared in the world?'
At that time, the five million billion Brahma Kings, together with their palaces, each filled their sleeves with heavenly flowers, and together went to the lower direction to investigate this phenomenon. They saw the Great Universal Wisdom Excellence Thus Come One, sitting on a lion seat under the Bodhi tree in the Bodhimanda (place of enlightenment); the devas, dragon kings, Gandharvas (a type of celestial being), Kinnaras (a type of celestial being), Mahoragas (a type of celestial being), humans and non-humans respectfully surrounding him, and they saw the sixteen princes requesting the Buddha to turn the Dharma wheel. At that time, the Brahma Kings bowed their heads to the Buddha, circumambulated him hundreds of thousands of times, and then scattered heavenly flowers on the Buddha, the scattered flowers were as high as Mount Sumeru (mountain's name), and they used these flowers to make offerings to the Buddha's Bodhi tree. After the flower offerings were completed, they each offered their palaces to the Buddha, and said: 'We only hope that you will be compassionate and benefit us, and that you will accept the palaces we have offered.' At that time, the Brahma Kings, in front of the Buddha, with one mind and voice, praised him with verses:
'Excellent! Seeing the Buddhas, the holy honored ones who save the world, Able to liberate all sentient beings from the prison of the three realms (desire realm, form realm, formless realm), The universally wise honored one of devas and humans, compassionate to all beings, Able to open the gate of sweet dew (referring to the Dharma)'
， 廣度於一切。 于昔無量劫， 空過無有佛， 世尊未出時， 十方常闇冥， 三惡道增長， 阿修羅亦盛， 諸天眾轉減， 死多墮惡道。 不從佛聞法， 常行不善事， 色力及智慧， 斯等皆減少， 罪業因緣故， 失樂及樂想， 住于邪見法， 不識善儀則， 不蒙佛所化， 常墮于惡道。 佛為世間眼， 久遠時乃出， 哀愍諸眾生， 故現於世間， 超出成正覺， 我等甚欣慶， 及餘一切眾， 喜嘆未曾有。 我等諸宮殿， 蒙光故嚴飾， 今以奉世尊， 唯垂哀納受。 愿以此功德， 普及於一切， 我等與眾生， 皆共成佛道。』
「爾時五百萬億諸梵天王，偈贊佛已，各白佛言：『唯愿世尊，轉於法輪，多所安隱，多所度脫。』時諸梵天王，一心同聲，而說偈言：
「『世尊轉法輪， 擊甘露法鼓， 度苦惱眾生， 開示涅槃道。 唯愿受我請， 以大微妙音； 哀愍而敷演， 無量劫集法。』
「爾時大通智勝如來，受十方諸梵天王，及十六王子請，即時三轉十二行法輪——若沙門、婆羅門，若天、魔、梵及余世間，所不能轉——謂是
【現代漢語翻譯】 現代漢語譯本 其廣度遍及一切。 在過去無量劫的時間裡，虛空流逝，沒有佛陀出現。 當世尊（佛陀的尊稱）還未出世時，十方世界常常是黑暗的。 三惡道（地獄、餓鬼、畜生）日益增長，阿修羅（一種好戰的神）也變得強盛。 諸天眾（天神）逐漸減少，死亡后大多墮入惡道。 他們沒有從佛陀那裡聽聞佛法，常常做不善的事情。 他們的容貌、力量和智慧，都逐漸減少。 因為罪業的因緣，他們失去了快樂和對快樂的嚮往。 他們執著于邪見之法，不認識善的儀軌和法則。 沒有受到佛陀的教化，常常墮入惡道。 佛陀是世間的眼睛，經過久遠的時間才出現。 他憐憫一切眾生，所以顯現在世間。 他超越一切，成就正覺（完全的覺悟），我們對此感到非常欣喜慶幸。 以及其他一切眾生，都歡喜讚歎，從未有過如此殊勝的體驗。 我們所有的宮殿，因為蒙受佛光而變得莊嚴華麗。 現在將它們奉獻給世尊，只希望您慈悲地接受。 愿以此功德，普及到一切眾生。 我們和一切眾生，都能共同成就佛道。 當時，五百萬億諸梵天王（色界天的統治者），用偈頌讚嘆佛陀后，各自對佛陀說：『唯愿世尊，轉動法輪（佛法的教義），使眾生得到安穩，得到解脫。』當時，諸梵天王，一心同聲，用偈頌說道： 『世尊轉動法輪，敲響甘露法鼓（比喻佛法如甘露般滋潤眾生）， 度脫苦惱的眾生，開示涅槃（解脫）之道。 唯愿接受我們的請求，用您偉大而微妙的聲音； 慈悲地敷演，您在無量劫中積累的佛法。』 當時，大通智勝如來（佛陀的名號），接受了十方諸梵天王和十六位王子的請求，立即三轉十二行法輪——這是沙門（出家修行者）、婆羅門（古印度祭司）、天、魔、梵（梵天）以及其他世間眾生所不能轉動的——這就是
【English Translation】 English version Its breadth extends to all. In the past countless kalpas (eons), time passed in vain without a Buddha appearing. When the World Honored One (a title for the Buddha) had not yet appeared, the ten directions were always dark. The three evil paths (hell, hungry ghosts, animals) increased, and the Asuras (a type of warring deity) also became powerful. The heavenly beings gradually decreased, and many fell into evil paths after death. They did not hear the Dharma (Buddhist teachings) from the Buddha, and they often did unwholesome deeds. Their appearance, strength, and wisdom all gradually diminished. Because of the causes and conditions of their karmic sins, they lost joy and the desire for joy. They clung to the teachings of wrong views, and did not recognize good conduct and principles. Without being transformed by the Buddha, they often fell into evil paths. The Buddha is the eye of the world, appearing after a long time. He pities all sentient beings, so he manifests in the world. He transcends all and attains perfect enlightenment, and we are very happy and rejoice in this. And all other beings, rejoice and praise, having never had such a wonderful experience. Our palaces are adorned and magnificent because they are illuminated by the Buddha's light. Now we offer them to the World Honored One, and we only hope that you will compassionately accept them. May this merit be extended to all beings. May we and all beings together achieve the path of Buddhahood. At that time, five million billion Brahma Kings (rulers of the form realm heavens), after praising the Buddha with verses, each said to the Buddha: 'May the World Honored One turn the Dharma wheel (the teachings of the Buddha), bringing peace and liberation to many.' At that time, the Brahma Kings, with one mind and voice, spoke in verses: 'May the World Honored One turn the Dharma wheel, strike the drum of sweet dew Dharma (a metaphor for the Dharma nourishing beings like sweet dew), Liberate suffering beings, and reveal the path to Nirvana (liberation). May you accept our request, and with your great and subtle voice; Compassionately expound the Dharma that you have accumulated over countless kalpas.' At that time, the Great Universal Wisdom Excellence Tathagata (a name for the Buddha), accepted the request of the Brahma Kings of the ten directions and the sixteen princes, and immediately turned the twelve-spoked Dharma wheel three times—something that neither Shramanas (ascetic practitioners), Brahmins (ancient Indian priests), gods, demons, Brahma (the creator god), nor other worldly beings could turn—this is
苦、是苦集、是苦滅、是苦滅道；及廣說十二因緣法，無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱；無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅。佛于天人大眾之中說是法時，六百萬億那由他人，以不受一切法故，而於諸漏心得解脫，皆得深妙禪定，三明、六通、具八解脫。第二、第三、第四說法時，千萬億恒河沙那由他等眾生，亦以不受一切法故，而於諸漏心得解脫。從是已后諸聲聞眾，無量、無邊不可稱數。
「爾時十六王子，皆以童子出家而為沙彌，諸根通利，智慧明瞭，已曾供養百千萬億諸佛，凈修梵行，求阿耨多羅三藐三菩提，俱白佛言：『世尊！是諸無量千萬億大德聲聞皆已成就。世尊！亦當為我等說阿耨多羅三藐三菩提法，我等聞已皆共修學。世尊！我等悉愿如來知見，深心所念，佛自證知。』爾時轉輪聖王所將眾中八萬億人，見十六王子出家，亦求出家，王即聽許。
「爾時彼佛受沙彌請，過二萬劫已，乃於四眾之中，說是大乘經，名《妙法蓮華教菩薩法佛所護念》。說是經已，十六沙
【現代漢語翻譯】 現代漢語譯本：苦，是苦的產生（苦集），是苦的滅除（苦滅），是滅除苦的道路（苦滅道）；以及廣泛闡述十二因緣法，即無明（avidyā，對真理的無知）緣起行（saṃskāra，意志行為），行緣起識（vijñāna，意識），識緣起名色（nāmarūpa，精神和物質現象），名色緣起六入（ṣaḍāyatana，六種感官），六入緣起觸（sparśa，感官接觸），觸緣起受（vedanā，感受），受緣起愛（tṛṣṇā，渴愛），愛緣起取（upādāna，執取），取緣起有（bhava，存在），有緣起生（jāti，出生），生緣起老死憂悲苦惱；無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。佛在天人大眾之中宣說此法時，六百萬億那由他（nayuta，數量單位，表示極大的數字）人，因為不執著於一切法，從而在各種煩惱中獲得心靈的解脫，都獲得了深奧的禪定，三明（trividyā，宿命通、天眼通、漏盡通）、六通（ṣaḍabhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具備八解脫（aṣṭavimokṣa，八種解脫境界）。在第二、第三、第四次說法時，千萬億恒河沙那由他等眾生，也因為不執著於一切法，從而在各種煩惱中獲得心靈的解脫。從那以後，聲聞（śrāvaka，佛陀的弟子）眾的數量，無量無邊，不可計數。 當時，十六位王子，都以童子的身份出家成為沙彌（śrāmaṇera，佛教出家男子），他們的根性聰慧，智慧明瞭，曾經供養過百千萬億諸佛，清凈地修行梵行（brahmacarya，清凈的修行生活），追求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），他們一起對佛說：『世尊！這些無量千萬億的大德聲聞都已經成就。世尊！也應當為我們宣說阿耨多羅三藐三菩提法，我們聽聞后都一起修行學習。世尊！我們都希望如來（tathāgata，佛的稱號）的知見，內心深處的想法，佛自己能夠證知。』當時，轉輪聖王（cakravartin，統治世界的理想君主）所帶領的八萬億人，看到十六位王子出家，也請求出家，國王就允許了。 當時，那位佛接受了沙彌的請求，經過二萬劫（kalpa，極長的時間單位）之後，才在四眾（比丘、比丘尼、優婆塞、優婆夷）之中，宣說這部大乘經典，名為《妙法蓮華教菩薩法佛所護念》（Saddharma Puṇḍarīka Sūtra，又名《法華經》）。宣說這部經后，十六位沙彌
【English Translation】 English version: Suffering, is the arising of suffering (the cause of suffering), is the cessation of suffering (the end of suffering), is the path to the cessation of suffering (the path to the end of suffering); and extensively explains the twelve links of dependent origination, namely, ignorance (avidyā) conditions volitional actions (saṃskāra), volitional actions condition consciousness (vijñāna), consciousness conditions name and form (nāmarūpa), name and form condition the six sense bases (ṣaḍāyatana), the six sense bases condition contact (sparśa), contact conditions feeling (vedanā), feeling conditions craving (tṛṣṇā), craving conditions grasping (upādāna), grasping conditions becoming (bhava), becoming conditions birth (jāti), birth conditions old age, death, sorrow, lamentation, pain, grief, and despair; with the cessation of ignorance, volitional actions cease, with the cessation of volitional actions, consciousness ceases, with the cessation of consciousness, name and form cease, with the cessation of name and form, the six sense bases cease, with the cessation of the six sense bases, contact ceases, with the cessation of contact, feeling ceases, with the cessation of feeling, craving ceases, with the cessation of craving, grasping ceases, with the cessation of grasping, becoming ceases, with the cessation of becoming, birth ceases, with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair cease. When the Buddha was expounding this Dharma among the assembly of gods and humans, six million billion nayutas (nayuta, a unit of large number) of people, because they did not cling to any dharma, thus attained liberation of mind from all defilements, and all attained profound samadhi (deep meditative state), the three knowledges (trividyā, knowledge of past lives, divine eye, and the extinction of defilements), the six supernormal powers (ṣaḍabhijñā, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and the extinction of defilements), and possessed the eight liberations (aṣṭavimokṣa, eight stages of liberation). During the second, third, and fourth times of expounding the Dharma, trillions of Ganges sand nayutas of beings also attained liberation of mind from all defilements because they did not cling to any dharma. From then on, the number of śrāvakas (disciples of the Buddha) became immeasurable, boundless, and uncountable. At that time, the sixteen princes, all having left home as young boys and becoming śrāmaṇeras (novice monks), were sharp in their faculties, clear in their wisdom, had previously made offerings to hundreds of thousands of millions of Buddhas, had purely practiced brahmacarya (pure spiritual life), and were seeking anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). They all said to the Buddha: 'World Honored One! These immeasurable millions of great virtuous śrāvakas have all attained enlightenment. World Honored One! You should also expound the Dharma of anuttarā-samyak-saṃbodhi for us, and after hearing it, we will all practice and learn together. World Honored One! We all wish for the Tathāgata's (title of the Buddha) knowledge and insight, and that the Buddha himself may know our deepest thoughts.' At that time, eighty billion people led by the Cakravartin (ideal universal ruler) saw the sixteen princes leave home, and they also requested to leave home, and the king granted their request. At that time, that Buddha accepted the request of the śrāmaṇeras, and after two myriads of kalpas (an extremely long period of time), he then expounded this Mahayana sutra (great vehicle scripture) among the four assemblies (monks, nuns, laymen, and laywomen), named the 'Saddharma Puṇḍarīka Sūtra' (also known as the Lotus Sutra), which teaches the bodhisattva path and is protected by the Buddhas. After expounding this sutra, the sixteen śrāmaṇeras
彌，為阿耨多羅三藐三菩提故，皆共受持諷誦通利。說是經時，十六菩薩沙彌皆悉信受，聲聞眾中亦有信解，其餘眾生千萬億種皆生疑惑。佛說是經，於八千劫未曾休廢。說此經已即入靜室，住于禪定八萬四千劫。是時十六菩薩沙彌，知佛入室寂然禪定，各升法座，亦於八萬四千劫，為四部眾，廣說分別《妙法華經》，一一皆度六百萬億那由他恒河沙等眾生，示教利喜，令發阿耨多羅三藐三菩提心。
「大通智勝佛，過八萬四千劫已，從三昧起，往詣法座，安詳而坐，普告大眾：『是十六菩薩沙彌，甚為希有，諸根通利，智慧明瞭，已曾供養無量千萬億數諸佛，于諸佛所常修梵行，受持佛智，開示眾生，令入其中，汝等皆當數數親近而供養之。所以者何？若聲聞、辟支佛及諸菩薩，能信是十六菩薩所說經法受持不毀者，是人皆當得阿耨多羅三藐三菩提如來之慧。』」
佛告諸比丘：「是十六菩薩，常樂說是《妙法華經》，一一菩薩所化六百萬億那由他恒河沙等眾生，世世所生與菩薩俱，從其聞法悉皆信解。以此因緣，得值四萬億諸佛世尊，於今不盡。諸比丘！我今語汝，彼佛弟子十六沙彌，今皆得阿耨多羅三藐三菩提，於十方國土現在說法，有無量百千萬億菩薩、聲聞，以為眷屬。其二沙彌東方作佛，一
【現代漢語翻譯】 現代漢語譯本：彌勒啊，爲了證得無上正等正覺（阿耨多羅三藐三菩提），他們都一起受持、諷誦、通達理解這部經。當佛陀宣講這部經時，十六位菩薩沙彌都信受奉行，聲聞眾中也有人信解，其餘千千萬萬億種眾生都產生了疑惑。佛陀宣講這部經，在八千劫的時間裡從未停止。說完這部經后，佛陀就進入靜室，安住于禪定中八萬四千劫。這時，十六位菩薩沙彌知道佛陀入室寂然禪定，各自升上法座，也在八萬四千劫的時間裡，為四部大眾廣泛宣說、分別解說《妙法蓮華經》，每一位都度化了六百萬億那由他恒河沙數般的眾生，向他們開示教導，使他們歡喜，令他們發起無上正等正覺之心。 大通智勝佛，經過八萬四千劫后，從禪定中起身，前往法座，安詳地坐下，普告大眾說：『這十六位菩薩沙彌，非常稀有，諸根通利，智慧明瞭，已經供養過無量千萬億數的諸佛，在諸佛那裡常常修行清凈的梵行，受持佛的智慧，開示眾生，令他們進入其中，你們都應當常常親近並供養他們。這是什麼原因呢？如果聲聞、辟支佛以及諸菩薩，能夠相信這十六位菩薩所說的經法，受持而不毀壞，這些人就都應當得到無上正等正覺如來的智慧。』 佛陀告訴諸位比丘：『這十六位菩薩，常常樂於宣說這部《妙法蓮華經》，每一位菩薩所教化的六百萬億那由他恒河沙數般的眾生，世世所生都與菩薩在一起，從他們那裡聽聞佛法，都信受理解。因為這個因緣，他們得以值遇四萬億諸佛世尊，直到現在還沒有窮盡。諸位比丘！我現在告訴你們，那位佛的弟子十六位沙彌，現在都已證得無上正等正覺，在十方國土現在說法，有無量百千萬億菩薩、聲聞，作為他們的眷屬。其中兩位沙彌在東方成佛，一位名為阿閦（Akshobhya），在歡喜國（Abhirati）成佛，一位名為須彌頂（Sumerukuta）。』
【English Translation】 English version: Maitreya, for the sake of attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), they all together received, upheld, recited, and thoroughly understood this sutra. When the Buddha was expounding this sutra, the sixteen Bodhisattva novices all believed and accepted it, and among the Sravaka (voice-hearer) assembly, there were also those who understood and believed, while the remaining countless millions of billions of beings all had doubts. The Buddha expounded this sutra for eight thousand kalpas (eons) without ever ceasing. After expounding this sutra, the Buddha entered a quiet chamber and remained in meditative concentration for eighty-four thousand kalpas. At this time, the sixteen Bodhisattva novices, knowing that the Buddha had entered the chamber and was in silent meditation, each ascended their Dharma seats and, for eighty-four thousand kalpas, extensively expounded and explained the 'Lotus Sutra' to the fourfold assembly. Each of them converted six million billion nayutas (a large number) of Ganges river sands of beings, teaching and guiding them, making them joyful, and causing them to generate the mind of Anuttara-samyak-sambodhi. The Great Universal Wisdom Excellence Buddha, after eighty-four thousand kalpas, arose from samadhi (meditative concentration), went to the Dharma seat, sat down peacefully, and proclaimed to the assembly: 'These sixteen Bodhisattva novices are extremely rare. Their faculties are sharp, their wisdom is clear, they have already made offerings to countless millions of billions of Buddhas, and in the presence of those Buddhas, they have always practiced pure conduct, received and upheld the Buddha's wisdom, and revealed it to beings, causing them to enter into it. You should all frequently draw near to and make offerings to them. Why is this? If Sravakas, Pratyekabuddhas (solitary Buddhas), and Bodhisattvas can believe in the sutra teachings expounded by these sixteen Bodhisattvas, uphold them without destroying them, then these people will all attain the wisdom of the Tathagata (Thus Come One) of Anuttara-samyak-sambodhi.' The Buddha told the Bhikshus (monks): 'These sixteen Bodhisattvas are always delighted to expound this 'Lotus Sutra'. Each Bodhisattva has converted six million billion nayutas of Ganges river sands of beings. In every life, they are together with the Bodhisattvas, and from them, they hear the Dharma and all believe and understand it. Because of this cause and condition, they have encountered forty trillion Buddhas, World Honored Ones, and this is not yet exhausted. Bhikshus! I now tell you, those sixteen novices, disciples of that Buddha, have now all attained Anuttara-samyak-sambodhi. In the ten directions, they are now expounding the Dharma, with countless millions of billions of Bodhisattvas and Sravakas as their retinue. Two of the novices have become Buddhas in the east, one named Akshobhya (Immovable) in the Abhirati (Land of Joy) and one named Sumerukuta (Mount Sumeru Peak).'
名阿閦，在歡喜國，二名須彌頂。東南方二佛，一名師子音，二名師子相。南方二佛，一名虛空住，二名常滅。西南方二佛，一名帝相，二名梵相。西方二佛，一名阿彌陀，二名度一切世間苦惱。西北方二佛，一名多摩羅跋栴檀香神通，二名須彌相。北方二佛，一名云自在，二名云自在王。東北方佛，名壞一切世間怖畏。第十六我釋迦牟尼佛，于娑婆國土，成阿耨多羅三藐三菩提。諸比丘！我等為沙彌時，各各教化無量百千萬億恒河沙等眾生，從我聞法，為阿耨多羅三藐三菩提。此諸眾生，於今有住聲聞地者，我常教化阿耨多羅三藐三菩提，是諸人等，應以是法漸入佛道。所以者何？如來智慧難信難解。爾時所化無量恒河沙等眾生者，汝等諸比丘，及我滅度后未來世中聲聞弟子是也。我滅度后，復有弟子不聞是經，不知、不覺菩薩所行，自於所得功德，生滅度想，當入涅槃。我于余國作佛，更有異名，是人雖生滅度之想，入于涅槃，而於彼土求佛智慧，得聞是經；唯以佛乘而得滅度，更無餘乘，除諸如來方便說法。諸比丘！若如來自知涅槃時到，眾又清凈信解堅固，了達空法深入禪定，便集諸菩薩及聲聞眾，為說是經。世間無有二乘而得滅度，唯一佛乘得滅度耳。
「比丘當知！如來方便，深入眾生之性，知其
【現代漢語翻譯】 現代漢語譯本 名為阿閦（Akshobhya），在歡喜國，第二位名為須彌頂（Sumeru-shikharin）。東南方有兩位佛，一位名為師子音（Simhasvara），另一位名為師子相（Simha-rupa）。南方有兩位佛，一位名為虛空住（Akasha-pratisthita），另一位名為常滅（Nitya-nirvrta）。西南方有兩位佛，一位名為帝相（Indra-rupa），另一位名為梵相（Brahma-rupa）。西方有兩位佛，一位名為阿彌陀（Amitabha），另一位名為度一切世間苦惱（Sarva-loka-duhkha-vinasaka）。西北方有兩位佛，一位名為多摩羅跋栴檀香神通（Tamalapatra-candana-gandha-abhijna），另一位名為須彌相（Sumeru-rupa）。北方有兩位佛，一位名為云自在（Megha-svatantra），另一位名為云自在王（Megha-svatantra-raja）。東北方有一位佛，名為壞一切世間怖畏（Sarva-loka-bhaya-vinasaka）。第十六位是我釋迦牟尼佛（Shakyamuni），在娑婆國土（Saha-loka），成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。 諸位比丘！我們作為沙彌時，各自教化了無量百千萬億恒河沙數般的眾生，他們從我這裡聽聞佛法，爲了證得阿耨多羅三藐三菩提。這些眾生，如今有安住于聲聞地（Shravaka-bhumi）的，我常常教化他們趨向阿耨多羅三藐三菩提，這些人等，應當通過此法逐漸進入佛道。這是為什麼呢？因為如來的智慧難以置信，難以理解。那時所教化的無量恒河沙數般的眾生，就是你們這些比丘，以及我滅度后未來世中的聲聞弟子。我滅度后，還會有弟子沒有聽聞這部經，不瞭解、不覺悟菩薩所修行的法門，他們會因為自己所獲得的功德，產生滅度的想法，將要進入涅槃。我會在其他國土成佛，擁有不同的名號，這些人雖然產生了滅度的想法，進入了涅槃，但在那個國土會尋求佛的智慧，得以聽聞這部經；他們最終會以佛乘而得滅度，沒有其他乘，除非如來爲了方便而說的法門。諸位比丘！如果如來自知涅槃的時間到了，大眾又清凈、信解堅固，了達空性，深入禪定，就會召集諸位菩薩和聲聞大眾，為他們宣說這部經。世間沒有通過二乘而得滅度的，只有通過一佛乘才能得滅度。 『比丘們應當知道！如來善巧方便，深入眾生的根性，瞭解他們的想法』
【English Translation】 English version Named Akshobhya, in the Land of Joy, the second is named Sumeru-shikharin. In the southeast are two Buddhas, one named Simhasvara, and the second named Simha-rupa. In the south are two Buddhas, one named Akasha-pratisthita, and the second named Nitya-nirvrta. In the southwest are two Buddhas, one named Indra-rupa, and the second named Brahma-rupa. In the west are two Buddhas, one named Amitabha, and the second named Sarva-loka-duhkha-vinasaka. In the northwest are two Buddhas, one named Tamalapatra-candana-gandha-abhijna, and the second named Sumeru-rupa. In the north are two Buddhas, one named Megha-svatantra, and the second named Megha-svatantra-raja. In the northeast is one Buddha, named Sarva-loka-bhaya-vinasaka. The sixteenth is I, Shakyamuni Buddha, in the Saha-loka, who attained Anuttara-samyak-sambodhi. Monks! When we were novices, each of us taught countless hundreds of thousands of millions of Ganges-sand-like beings, who heard the Dharma from me, for the sake of attaining Anuttara-samyak-sambodhi. Among these beings, some now abide in the Shravaka-bhumi, I constantly teach them towards Anuttara-samyak-sambodhi, and these people should gradually enter the Buddha path through this Dharma. Why is this so? Because the Tathagata's wisdom is difficult to believe and difficult to understand. The countless Ganges-sand-like beings who were taught at that time are you monks, and the Shravaka disciples in the future world after my Parinirvana. After my Parinirvana, there will be disciples who have not heard this sutra, who do not know or realize the practices of the Bodhisattvas, and who will, because of the merits they have attained, develop the thought of Nirvana and enter Nirvana. I will become a Buddha in other lands, with different names, and although these people have developed the thought of Nirvana and entered Nirvana, they will seek the wisdom of the Buddha in that land and be able to hear this sutra; they will ultimately attain Nirvana through the Buddha Vehicle, and there is no other vehicle, except for the Dharma spoken by the Tathagata for the sake of convenience. Monks! If the Tathagata knows that the time of Nirvana has arrived, and the assembly is pure, with firm faith and understanding, comprehending emptiness, and deeply immersed in meditation, then he will gather all the Bodhisattvas and Shravakas and expound this sutra for them. There is no one in the world who attains Nirvana through the Two Vehicles, only through the One Buddha Vehicle can one attain Nirvana. 'Monks should know! The Tathagata, through skillful means, deeply understands the nature of beings, and knows their thoughts.'
志樂小法，深著五欲，為是等故說于涅槃，是人若聞則便信受。譬如五百由旬險難惡道，曠絕無人怖畏之處，若有多眾欲過此道至珍寶處，有一導師聰慧明達，善知險道通塞之相，將導眾人慾過此難。所將人眾中路懈退，白導師言：『我等疲極而復怖畏，不能復進，前路猶遠，今欲退還。』導師多諸方便，而作是念：『此等可愍，云何舍大珍寶，而欲退還？』作是念已，以方便力，于險道中，過三百由旬，化作一城。告眾人言：『汝等勿怖，莫得退還，今此大城可於中止，隨意所作，若入是城，快得安隱，若能前至寶所，亦可得去。』是時疲極之眾，心大歡喜嘆未曾有：『我等今者免斯惡道，快得安隱。』於是眾人前入化城，生已度想，生安隱想。爾時導師，知此人眾既得止息無復疲倦，即滅化城，語眾人言：『汝等去來寶處在近，曏者大城，我所化作為止息耳。』
「諸比丘！如來亦復如是，今為汝等作大導師，知諸生死煩惱惡道，險難長遠應去應度。若眾生但聞一佛乘者，則不欲見佛，不欲親近，便作是念：『佛道長遠，久受勤苦乃可得成。』佛知是心怯弱下劣，以方便力，而於中道，為止息故，說二涅槃。若眾生住於二地，如來爾時即便為說：『汝等所作未辦，汝所住地近於佛慧，當觀察籌量，所得涅槃
【現代漢語翻譯】 現代漢語譯本 對於那些熱衷於小乘佛法，深深執著於五欲（色、聲、香、味、觸）的人，爲了他們，佛陀宣說了涅槃（寂滅）。這些人如果聽聞，就會信受。這就像有五百由旬（古印度長度單位）險峻難行的惡道，荒涼無人，令人恐懼。如果有一群人想要穿越這條道路到達珍寶之地，有一位聰慧明達的導師，深知險道的通塞情況，帶領眾人想要度過這個難關。這群人在途中感到懈怠退縮，對導師說：『我們已經疲憊不堪，而且感到恐懼，無法繼續前進，前方的路還很遙遠，現在想要退回去。』導師有很多方便之法，心想：『這些人真是可憐，怎麼能捨棄珍寶，想要退回去呢？』這樣想著，就用方便之力，在險道中，過了三百由旬的地方，化現出一座城池。告訴眾人說：『你們不要害怕，不要退回去，現在這座大城可以供你們休息，隨意所為，如果進入這座城，就能快速得到安穩，如果能繼續前往珍寶之地，也可以去。』這時疲憊不堪的眾人，心中非常歡喜，感嘆從未有過：『我們現在可以免受這條惡道的苦難，快速得到安穩。』於是眾人進入化城，產生了已經度過難關的想法，產生了安穩的想法。這時導師，知道這群人已經得到休息，不再疲憊，就滅掉了化城，告訴眾人說：『你們要去的地方，珍寶之地就在附近，剛才的大城，是我爲了讓你們休息而化現出來的。』 諸位比丘！如來也是這樣，現在為你們做大導師，知道生死煩惱的惡道，險峻難行，漫長遙遠，應該去度過。如果眾生只聽聞一佛乘（唯一成佛之道），就不想見到佛，不想親近佛，就想：『佛道漫長遙遠，要經歷長久的勤苦才能成就。』佛知道他們心志怯弱，低下，就用方便之力，在中途，爲了讓他們休息，宣說二涅槃（聲聞和緣覺的涅槃）。如果眾生安住於二地（聲聞和緣覺的果位），如來那時就為他們說：『你們所做的事情還沒有完成，你們所安住的地方接近佛的智慧，應當觀察衡量，所得到的涅槃
【English Translation】 English version For those who are fond of the Lesser Vehicle (Hinayana) and deeply attached to the five desires (form, sound, smell, taste, and touch), the Buddha speaks of Nirvana (extinction) for their sake. If these people hear of it, they will believe and accept it. It is like a dangerous and difficult road of five hundred yojanas (an ancient Indian unit of distance), desolate and uninhabited, a place of fear. If there is a group of people who want to cross this road to reach a place of treasures, there is a wise and enlightened guide who knows the conditions of the dangerous road, leading the group to overcome this difficulty. The group becomes lazy and retreats midway, saying to the guide, 'We are exhausted and afraid, unable to go further. The road ahead is still far, and now we want to go back.' The guide has many skillful means and thinks, 'These people are pitiful. How can they abandon the great treasures and want to go back?' Thinking this, he uses his skillful power to transform a city in the dangerous road, three hundred yojanas away. He tells the group, 'Do not be afraid, do not retreat. This great city is now available for you to rest and do as you please. If you enter this city, you will quickly find peace. If you can continue to the place of treasures, you can also go.' At this time, the exhausted group is very happy and exclaims, 'We are now free from the suffering of this evil road and quickly find peace.' So the group enters the transformed city, thinking that they have already crossed the difficulty and found peace. At this time, the guide, knowing that the group has rested and is no longer tired, destroys the transformed city and tells the group, 'The place you are going to, the place of treasures, is nearby. The great city just now was transformed by me for you to rest.' Monks! The Tathagata (Buddha) is also like this. Now I am your great guide, knowing that the evil path of birth and death, with its afflictions, is dangerous, difficult, long, and far, and should be crossed. If sentient beings only hear of the One Buddha Vehicle (the only path to Buddhahood), they do not want to see the Buddha, do not want to be close to the Buddha, and think, 'The Buddha's path is long and far, and it takes a long time of diligent effort to achieve.' The Buddha knows that their minds are timid and inferior, so he uses skillful means, and in the middle of the path, for them to rest, he speaks of two Nirvanas (the Nirvana of Sravakas and Pratyekabuddhas). If sentient beings dwell in the two grounds (the fruits of Sravakas and Pratyekabuddhas), the Tathagata then tells them, 'What you have done is not yet complete. The place where you dwell is close to the wisdom of the Buddha. You should observe and measure, the Nirvana you have obtained
，非真實也，但是如來方便之力，於一佛乘分別說三。』如彼導師為止息故，化作大城，既知息已，而告之言：『寶處在近，此城非實，我化作耳。』」
爾時世尊，欲重宣此義，而說偈言：
「大通智勝佛， 十劫坐道場， 佛法不現前， 不得成佛道。 諸天神龍王， 阿修羅眾等， 常雨于天花， 以供養彼佛。 諸天擊天鼓， 並作眾伎樂， 香風吹萎花， 更雨新好者， 過十小劫已， 乃得成佛道； 諸天及世人， 心皆懷踴躍。 彼佛十六子， 皆與其眷屬， 千萬億圍繞， 俱行至佛所， 頭面禮佛足， 而請轉法輪； 聖師子法雨， 充我及一切， 世尊甚難值， 久遠時一現， 為覺悟群生， 振動於一切。 東方諸世界， 五百萬億國， 梵宮殿光曜， 昔所未曾有， 諸梵見此相， 尋來至佛所， 散花以供養， 並奉上宮殿， 請佛轉法輪， 以偈而讚歎； 佛知時未至， 受請默然坐： 三方及四維， 上下亦復爾， 散華奉宮殿， 請佛轉法輪， 世尊甚難值， 愿以大慈悲， 廣開甘露門， 轉無上法輪。 無量慧世尊， 受彼眾人請， 為宣種種法， 四諦
【現代漢語翻譯】 現代漢語譯本 『不是真實的，但這只是如來（Tathagata）方便的力量，在唯一的佛乘（Buddha-yana）中分別說了三種教法。』就像那位導師爲了讓大家休息，化現出一座大城，當知道大家已經休息好了，就告訴他們說：『寶藏就在附近，這座城不是真實的，是我變化出來的。』
這時，世尊（Bhagavat）想要再次宣說這個道理，就說了偈語：
『大通智勝佛（Mahabhijna-jnanabhibhu Buddha），十劫（kalpa）坐在道場（bodhimanda）， 佛法（Buddha-dharma）沒有顯現，不能成就佛道（Buddha-bodhi）。 諸天（Deva）、神龍王（Naga-raja）、阿修羅（Asura）等眾， 常常降下天花（divya-puspa），用來供養那位佛。 諸天敲擊天鼓（divya-dundubhi），並演奏各種音樂， 香風吹落枯萎的花，又降下新鮮美好的花， 經過十個小劫（antarakalpa）后，才得以成就佛道； 諸天和世人，心中都充滿歡喜。 那位佛的十六個兒子，都帶著他們的眷屬， 被千萬億人圍繞，一同來到佛的面前， 頭面頂禮佛足，請求佛轉法輪（dharma-cakra-pravartana）； 聖師子（arya-simha）的法雨（dharma-megha），充滿我和一切眾生， 世尊非常難得遇到，在久遠的時間裡才出現一次， 爲了覺悟眾生，震動一切世界。 東方各個世界，五百萬億個國土， 梵天（Brahma）宮殿光芒閃耀，是過去從未有過的， 諸梵天看到這種景象，就來到佛的面前， 散花供養，並奉上宮殿， 請求佛轉法輪，用偈語讚歎； 佛知道時機未到，接受請求，默然坐著： 三方和四維，上下也是這樣， 散花奉上宮殿，請求佛轉法輪， 世尊非常難得遇到，愿以大慈悲， 廣開甘露之門（amrta-dvara），轉無上法輪。 無量智慧的世尊，接受了眾人的請求， 為他們宣說種種法，四諦（catvari-arya-satyani）
【English Translation】 English version 'It is not real, but it is the power of the Tathagata's (如來) skillful means, who separately explains three teachings within the one Buddha-yana (佛乘).』 Just like that guide, to let them rest, conjured a great city, and when he knew they had rested, he told them: 『The treasure is nearby, this city is not real, it was conjured by me.』
At that time, the Bhagavat (世尊), wishing to declare this meaning again, spoke in verses:
『Mahabhijna-jnanabhibhu Buddha (大通智勝佛), sat in the bodhimanda (道場) for ten kalpas (劫), The Buddha-dharma (佛法) did not appear, and he could not attain Buddha-bodhi (佛道). The Devas (諸天), Naga-rajas (神龍王), Asuras (阿修羅), and other beings, Constantly rained down divya-puspas (天花) to offer to that Buddha. The Devas struck divya-dundubhis (天鼓), and played various music, Fragrant winds blew away the withered flowers, and new, beautiful ones rained down, After ten antarakalpas (小劫) had passed, he finally attained Buddha-bodhi; The Devas and people of the world, their hearts were filled with joy. That Buddha』s sixteen sons, all with their retinues, Surrounded by billions, went together to the Buddha』s place, They bowed their heads to the Buddha』s feet, and requested the turning of the dharma-cakra (法輪); The arya-simha』s (聖師子) dharma-megha (法雨), filled me and all beings, The Bhagavat is very difficult to encounter, appearing once in a long time, To awaken all beings, he shakes all worlds. In the eastern worlds, five million billion lands, The Brahma (梵天) palaces shone with light, something that had never happened before, The Brahmas, seeing this sign, came to the Buddha』s place, Scattering flowers as offerings, and presenting their palaces, Requesting the Buddha to turn the dharma-cakra, praising him with verses; The Buddha knew the time was not yet right, accepted the request, and sat in silence: In the three directions and four intermediate directions, and above and below, it was the same, Scattering flowers and offering palaces, requesting the Buddha to turn the dharma-cakra, The Bhagavat is very difficult to encounter, may he, with great compassion, Widely open the amrta-dvara (甘露之門), and turn the unsurpassed dharma-cakra. The Bhagavat of immeasurable wisdom, accepted the requests of the people, And declared various dharmas to them, the four catvari-arya-satyani (四諦)
十二緣， 無明至老死， 皆從生緣有， 如是眾過患， 汝等應當知。 宣暢是法時， 六百萬億垓， 得盡諸苦際， 皆成阿羅漢。 第二說法時， 千萬恒沙眾， 于諸法不受， 亦得阿羅漢。 從是后得道， 其數無有量， 萬億劫算數， 不能得其邊。 時十六王子， 出家作沙彌， 皆共請彼佛， 演說大乘法。 我等及營從， 皆當成佛道， 愿得如世尊， 慧眼第一凈。 佛知童子心， 宿世之所行， 以無量因緣， 種種諸譬喻， 說六波羅蜜， 及諸神通事， 分別真實法， 菩薩所行道。 說是《法華經》， 如恒河沙偈， 彼佛說經已， 靜室入禪定， 一心一處坐， 八萬四千劫。 是諸沙彌等， 知佛禪未出， 為無量億眾， 說佛無上慧， 各各坐法座， 說是大乘經， 于佛宴寂后， 宣揚助法化。 一一沙彌等， 所度諸眾生， 有六百萬億， 恒河沙等眾。 彼佛滅度后， 是諸聞法者， 在在諸佛土， 常與師俱生。 是十六沙彌， 具足行佛道， 今現在十方， 各得成正覺。 爾時聞法者， 各在諸佛所， 其有住聲聞， 漸教以佛
【現代漢語翻譯】 現代漢語譯本 十二因緣，從無明到老死，都是由生緣而有。 這些眾多的過患，你們都應當知曉。 當宣講這個法時，有六百萬億垓的人，得以斷盡一切痛苦的邊際，都成就了阿羅漢（斷盡煩惱，不再輪迴的聖者）。 第二次說法時，有千萬恒河沙數的人，對於諸法不再執著，也成就了阿羅漢。 從那之後得道的人，其數量無法衡量，用萬億劫的時間來計算，也無法得知其邊際。 當時有十六位王子，出家做了沙彌（佛教出家男子），他們一起請求那位佛，演說大乘佛法。 我們以及我們的隨從，都應當成就佛道，希望能夠像世尊一樣，擁有第一清凈的慧眼。 佛知道這些童子的心意，以及他們過去世所修行的，用無量的因緣，以及種種的比喻， 宣說了六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），以及各種神通之事， 分別解說了真實的佛法，以及菩薩所修行的道路。 宣講這部《法華經》時，如同恒河沙數般的偈頌， 那位佛說完經后，在靜室中入禪定，一心一處地坐著，長達八萬四千劫。 這些沙彌們，知道佛還在禪定中沒有出定，爲了無量億的眾生，宣說佛的無上智慧， 各自坐在法座上，宣講這部大乘經典，在佛入滅后，宣揚佛法，幫助教化眾生。 每一位沙彌所度化的眾生，都有六百萬億恒河沙數那麼多。 那位佛滅度后，這些聽聞佛法的人，在各個佛土中，常常與他們的老師一同轉生。 這十六位沙彌，都圓滿地修行了佛道，現在在十方世界，各自都成就了正覺（佛的覺悟）。 當時聽聞佛法的人，各自在不同的佛所，其中有安住于聲聞乘（追求自我解脫的修行者）的，逐漸地教導他們佛法。
【English Translation】 English version The twelve links of dependent origination, from ignorance to old age and death, all arise from the condition of birth. You should all understand these numerous sufferings and faults. When this Dharma was proclaimed, six million billion 'gai' (a large number) beings were able to end all suffering and attain Arhatship (a saint who has ended the cycle of rebirth). During the second discourse, countless beings, like the sands of the Ganges, became free from attachment to all dharmas and also attained Arhatship. From then on, the number of those who attained the Way was immeasurable; even calculating for trillions of kalpas (eons), one could not reach its limit. At that time, sixteen princes renounced their homes and became Shramanas (Buddhist novices). They all requested that Buddha to expound the Mahayana Dharma (the Great Vehicle). We and our followers should all attain Buddhahood, and we wish to be like the World Honored One, possessing the first pure wisdom eye. The Buddha knew the thoughts of these youths and their past lives' practices, and using countless causes and conditions, and various parables, He explained the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), and various supernatural powers, He separately explained the true Dharma and the path that Bodhisattvas (enlightenment beings) practice. When this 'Lotus Sutra' was preached, it was like the number of verses as the sands of the Ganges. After that Buddha finished speaking the sutra, he entered meditation in a quiet room, sitting in one place with a single mind for eighty-four thousand kalpas. These Shramanas knew that the Buddha was still in meditation, and for countless billions of beings, they proclaimed the Buddha's supreme wisdom, Each sat on a Dharma seat, expounding this Mahayana Sutra, and after the Buddha's passing, they propagated the Dharma and helped to transform beings. Each Shramana converted six million billion beings, as numerous as the sands of the Ganges. After that Buddha's passing, those who had heard the Dharma were constantly reborn with their teachers in various Buddha lands. These sixteen Shramanas all fully practiced the Buddha's path, and now in the ten directions, each has attained perfect enlightenment (Buddhahood). Those who heard the Dharma at that time are each in the presence of different Buddhas, and those who abide in the Shravaka Vehicle (those seeking personal liberation) are gradually taught the Buddha's Dharma.
道。 我在十六數， 曾亦為汝說， 是故以方便， 引汝趣佛慧； 以是本因緣， 今說《法華經》， 令汝入佛道， 慎勿懷驚懼。 譬如險惡道， 迥絕多毒獸， 又復無水草， 人所怖畏處， 無數千萬眾， 欲過此險道， 其路甚曠遠， 經五百由旬。 時有一導師， 強識有智慧， 明瞭心決定， 在險濟眾難。 眾人皆疲倦， 而白導師言： 『我等今頓乏， 於此欲退還。』 導師作是念： 『此輩甚可愍， 如何欲退還， 而失大珍寶？』 尋時思方便， 當設神通力， 化作大城郭， 莊嚴諸舍宅， 周匝有園林， 流渠及浴池， 重門高樓閣， 男女皆充滿。 即作是化已， 慰眾言勿懼： 『汝等入此城， 各可隨所樂。』 諸人既入城， 心皆大歡喜， 皆生安隱想， 自謂已得度。 導師知已息， 集眾而告言： 『汝等目前進， 此是化城耳！ 我見汝疲極， 中道欲退還， 故以方便力， 權化作此城； 汝今勤精進， 當共至寶所。』 我亦復如是， 為一切導師， 見諸求道者， 中路而懈廢， 不能度生死， 煩惱諸險道； 故以方便力， 為
【現代漢語翻譯】 現代漢語譯本 道。 我於十六歲時，也曾為你們說過法， 因此我用方便法門，引導你們走向佛的智慧； 因為這個根本的因緣，今天我宣說《法華經》， 讓你們進入佛道，千萬不要心懷驚懼。 譬如有一條險惡的道路，荒涼偏僻，有很多毒獸， 又沒有水草，是人們感到恐懼的地方， 無數千萬的人，想要通過這條險路， 這條路非常遙遠，要經過五百由旬（yóu xún，古印度長度單位）。 當時有一位導師，見識廣博，富有智慧， 明瞭心意，意志堅定，在險境中救濟眾人的困難。 眾人全都疲憊不堪，於是對導師說： 『我們現在已經精疲力竭，想要在這裡退回去了。』 導師這樣想：『這些人真是可憐啊， 怎麼能想要退回去，而失去大珍寶呢？』 隨即他想出方便之法，應當施展神通之力， 化作一座大城，裝飾著各種房屋， 周圍有園林，有水渠和浴池， 重重門樓和高閣，男女都充滿其中。 他化現出這座城后，安慰眾人說不要害怕： 『你們進入這座城，各自可以隨心所欲地享樂。』 眾人進入城中后，心中都非常歡喜， 都產生了安穩的想法，自認為已經得救了。 導師知道他們已經休息好了，就召集眾人告訴他們： 『你們應當繼續前進，這只是化城罷了！』 『我見你們疲憊不堪，在中途想要退回， 所以用方便之力，暫時化作這座城； 你們現在要勤奮精進，應當一起到達寶藏所在。』 我也是這樣，作為一切眾生的導師， 看到那些求道的人，在中途懈怠廢弛， 不能夠度脫生死，以及煩惱等險惡的道路； 所以用方便之力，為他們說各種法門，
【English Translation】 English version The Path. When I was sixteen, I also spoke the Dharma for you, Therefore, I used expedient means to guide you towards the wisdom of the Buddha; Because of this fundamental cause and condition, today I proclaim the 'Lotus Sutra', To lead you into the Buddha's path, do not harbor fear or trepidation. It is like a dangerous and treacherous road, desolate and remote, with many poisonous beasts, And without water or grass, a place where people are terrified, Countless millions of people, wish to pass through this perilous road, The road is very far, spanning five hundred yojanas (yojana, an ancient Indian unit of distance). At that time, there was a guide, knowledgeable and wise, With a clear mind and firm resolve, who helped people in distress in the dangerous place. The people were all exhausted, and said to the guide: 'We are now completely worn out, and wish to turn back here.' The guide thought: 'These people are truly pitiful, How can they want to turn back and lose the great treasure?' Immediately, he devised an expedient method, and used his supernatural powers, To transform into a great city, adorned with various houses, Surrounded by gardens, with canals and bathing pools, With layered gates and high pavilions, filled with men and women. After he had manifested this city, he comforted the people, saying, 'Do not be afraid:' 'Enter this city, and each of you can enjoy yourselves as you please.' After the people entered the city, their hearts were filled with great joy, They all felt secure and thought they had been saved. The guide, knowing they had rested, gathered the people and told them: 'You should continue to advance, this is just a transformed city!' 'I saw that you were exhausted, and wanted to turn back halfway, So I used expedient power, to temporarily transform into this city; Now you must be diligent and strive forward, and we shall reach the place of treasure together.' I am also like this, as a guide for all beings, Seeing those who seek the path, become lax and negligent halfway, Unable to transcend birth and death, and the dangerous paths of afflictions; Therefore, I use expedient power, to speak various teachings for them,
息說涅槃， 言汝等苦滅， 所作皆已辦。 既知到涅槃， 皆得阿羅漢； 爾乃集大眾， 為說真實法。 諸佛方便力， 分別說三乘， 唯有一佛乘， 息處故說二。 今為汝說實， 汝所得非滅， 為佛一切智， 當發大精進， 汝證一切智， 十力等佛法， 具三十二相， 乃是真實滅。 諸佛之導師， 為息說涅槃， 既知是息已， 引入于佛慧。」
添品妙法蓮華經卷第三 大正藏第 09 冊 No. 0264 添品妙法蓮華經
添品妙法蓮華經卷第四
隋天竺三藏阇那崛多共笈多譯
五百弟子授記品第八
爾時富樓那彌多羅尼子，從佛聞是智慧方便隨宜說法，又聞授諸大弟子阿耨多羅三藐三菩提記，復聞宿世因緣之事，復聞諸佛有大自在神通之力，得未曾有心凈踴躍，即從座起到于佛前，頭面禮足卻住一面，瞻仰尊顏目不暫舍，而作是念：「世尊甚奇特，所為希有，隨順世間若干種性，以方便知見而為說法，拔出眾生處處貪著，我等於佛功德言不能宣，唯佛世尊，能知我等深心本願。」
爾時佛告諸比丘：「汝等見是富樓那彌多羅尼子不？我常稱其于說法人中最為第一，亦常嘆其種種功德，精勤護持助宣我
【現代漢語翻譯】 現代漢語譯本 （佛）爲了讓（你們）休息而說涅槃（Nirvana，寂滅）， 說你們的苦已滅盡，所做的事情都已經完成。 既然知道已經到達涅槃，都證得了阿羅漢（Arhat，斷絕煩惱，不再輪迴的聖者）的果位； 然後才聚集大眾，為他們宣說真實的佛法。 諸佛以方便之力，分別宣說三乘（聲聞乘，緣覺乘，菩薩乘）， 實際上只有一佛乘（Buddha-yana，成佛之道），爲了讓眾生休息才說有二乘。 現在為你們說真實的情況，你們所得到的並非真正的寂滅， 爲了成就佛的一切智慧（Sarvajna，佛陀所證悟的智慧），應當發起大精進（Viriya，努力修行）， 你們證得一切智慧，擁有十力（Dasabala，佛陀的十種力量）等佛法， 具足三十二相（Lakshana，佛陀的32種殊勝的身體特徵），才是真正的寂滅。 諸佛是導師，爲了讓眾生休息才說涅槃， 既然知道（眾生）已經休息了，就引導他們進入佛的智慧。
《添品妙法蓮華經》卷第三 大正藏第 09 冊 No. 0264 《添品妙法蓮華經》
《添品妙法蓮華經》卷第四
隋天竺三藏阇那崛多（Jnanagupta）共笈多（Gupta）譯
五百弟子授記品第八
這時，富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀的十大弟子之一，以說法第一著稱）從佛陀那裡聽聞了智慧方便隨宜說法，又聽聞了佛陀為諸大弟子授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即成佛）的記別，又聽聞了過去世的因緣之事，又聽聞了諸佛有大自在神通之力，心中得到了前所未有的清凈和喜悅，立即從座位上站起來，走到佛陀面前，頭面禮足，退到一邊站立，瞻仰佛陀的尊顏，眼睛片刻也不離開，心中這樣想：『世尊真是奇特，所做的事情非常稀有，隨順世間各種不同的根性，用方便的智慧和見解為眾生說法，拔出眾生處處貪著的習性，我們對於佛陀的功德，言語無法宣說，只有佛陀世尊，能夠知道我們內心的深切願望。』
這時，佛陀告訴諸位比丘：『你們看見這位富樓那彌多羅尼子了嗎？我常常稱讚他在說法的人中最為第一，也常常讚歎他種種的功德，精勤地護持和幫助我宣揚佛法，
【English Translation】 English version To speak of Nirvana (Nirvana, cessation) for the sake of rest, Saying that your suffering is extinguished, and all that needs to be done is completed. Since you know you have reached Nirvana, and have all attained the fruit of Arhat (Arhat, a saint who has cut off afflictions and is no longer in the cycle of rebirth); Then gather the assembly, and speak the true Dharma for them. The Buddhas, with their expedient power, separately preach the Three Vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana), In reality, there is only the One Buddha Vehicle (Buddha-yana, the path to Buddhahood), and two are spoken of for the sake of rest. Now I will tell you the truth, what you have attained is not true cessation, For the sake of attaining the All-Wisdom of the Buddha (Sarvajna, the wisdom attained by the Buddha), you should generate great diligence (Viriya, diligent practice), When you attain All-Wisdom, possessing the Ten Powers (Dasabala, the ten powers of the Buddha) and other Buddha Dharmas, And are endowed with the Thirty-two Marks (Lakshana, the 32 auspicious physical characteristics of the Buddha), then is true cessation. The Buddhas are guides, speaking of Nirvana for the sake of rest, Once they know (beings) have rested, they lead them into the wisdom of the Buddha.
The Third Scroll of the 'Supplemented Lotus Sutra' Taisho Tripitaka Volume 09 No. 0264 'Supplemented Lotus Sutra'
The Fourth Scroll of the 'Supplemented Lotus Sutra'
Translated by Tripitaka Master Jnanagupta (Jnanagupta) and Gupta (Gupta) of Sui Dynasty from India
Chapter Eight: Prophecy of the Five Hundred Disciples
At that time, Purna Maitrayaniputra (Purna Maitrayaniputra, one of the ten great disciples of the Buddha, known as the foremost in preaching) heard from the Buddha the expedient teachings of wisdom, and also heard the Buddha's prophecy of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, i.e., Buddhahood) for the great disciples, and also heard about the causes and conditions of past lives, and also heard that the Buddhas have great sovereign supernatural powers, and his heart gained unprecedented purity and joy. He immediately rose from his seat, went before the Buddha, bowed his head to the ground at the Buddha's feet, and stood to one side, gazing at the Buddha's venerable countenance, his eyes not leaving for a moment, and thought to himself: 'The World Honored One is truly extraordinary, what he does is very rare, he adapts to the various natures of the world, and uses expedient wisdom and understanding to preach the Dharma for beings, pulling beings out of their attachments everywhere. Our words cannot express the merits of the Buddha, only the World Honored One, the Buddha, can know the deep wishes of our hearts.'
At that time, the Buddha said to the Bhikkhus: 'Do you see this Purna Maitrayaniputra? I often praise him as the foremost among those who preach the Dharma, and I also often praise his various merits, diligently protecting and helping me to propagate the Dharma,'
法，能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者，自舍如來無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法，亦於過去九十億諸佛所，護持助宣佛之正法，于彼說法人中亦最第一。又于諸佛所說空法明瞭通達，得四無礙智，常能審諦清凈說法，無有疑惑，具足菩薩神通之力，隨其壽命常修梵行，彼佛世人咸皆謂之實是聲聞。而富樓那，以斯方便饒益無量百千眾生，又化無量阿僧祇人，令立阿耨多羅三藐三菩提，為凈佛土故，常作佛事教化眾生。諸比丘！富樓那亦於七佛說法人中而得第一，今於我所說法人中亦為第一，于賢劫中當來諸佛說法人中亦復第一，而皆護持助宣佛法，亦于未來護持助宣無量無邊諸佛之法，教化饒益無量眾生，令立阿耨多羅三藐三菩提，為凈佛土故，常勤精進教化眾生，漸漸具足菩薩之道，過無量阿僧祇劫，當於此土得阿耨多羅三藐三菩提，號曰法明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛以恒河沙等三千大千世界，為一佛土，七寶為地，地平如掌，無有山陵溪澗溝壑，七寶臺觀充滿其中，諸天宮殿近處虛空，人、天交接，兩得相見，無諸惡道，亦無女人，一切眾生皆以化生，無有淫慾，得大神通，身出光明，飛行自在，
【現代漢語翻譯】 現代漢語譯本：佛法，能夠向四眾（比丘、比丘尼、優婆塞、優婆夷）開示教導，使他們歡喜，能夠圓滿解釋佛陀的正法，並且大大地饒益一同修梵行的人，除了如來，沒有人能窮盡他的言論辯才。你們不要認為富樓那（佛陀弟子，以說法第一著稱）只能護持和幫助宣揚我的佛法，他在過去九十億諸佛那裡，也護持和幫助宣揚佛陀的正法，在那些說法的人中也是最第一的。而且他對諸佛所說的空法明瞭通達，得到四無礙智（義無礙智、法無礙智、辭無礙智、樂說無礙智），常常能夠審慎諦實地清凈說法，沒有疑惑，具足菩薩的神通力量，隨著他的壽命常常修習梵行，那些佛陀時代的世人都認為他確實是聲聞（聽聞佛陀教誨而修行的人）。而富樓那，用這種方便法門饒益了無量百千眾生，又教化了無量阿僧祇（無數）的人，使他們立下阿耨多羅三藐三菩提（無上正等正覺）的志願，爲了清凈佛土的緣故，常常做佛事教化眾生。諸位比丘！富樓那在過去七佛的說法者中也是第一，現在在我這裡的說法者中也是第一，在賢劫（現在這個時期）中未來諸佛的說法者中也是第一，他們都護持和幫助宣揚佛法，也在未來護持和幫助宣揚無量無邊諸佛的佛法，教化饒益無量眾生，使他們立下阿耨多羅三藐三菩提的志願，爲了清凈佛土的緣故，常常勤奮精進地教化眾生，漸漸地具足菩薩的道行，經過無量阿僧祇劫，將在這個國土證得阿耨多羅三藐三菩提，號為法明如來（佛的十號之一）、應供（佛的十號之一）、正遍知（佛的十號之一）、明行足（佛的十號之一）、善逝（佛的十號之一）、世間解（佛的十號之一）、無上士（佛的十號之一）、調御丈夫（佛的十號之一）、天人師（佛的十號之一）、佛（佛的十號之一）、世尊（佛的十號之一）。他的佛土以恒河沙數的三千大千世界為一個佛土，以七寶為地，地面平坦如手掌，沒有山陵溪澗溝壑，七寶樓臺充滿其中，諸天宮殿靠近虛空，人天互相交接，彼此可以看見，沒有各種惡道，也沒有女人，一切眾生都是化生，沒有淫慾，得到大神通，身體發出光明，飛行自在。
【English Translation】 English version: The Dharma, capable of instructing and delighting the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), fully explaining the Buddha's true Dharma, and greatly benefiting those who practice the Brahmacarya together, no one but the Tathagata can exhaust his eloquence. Do not think that Purna (a disciple of the Buddha, known for being foremost in preaching) only protects and helps propagate my Dharma; in the past, with ninety billion Buddhas, he also protected and helped propagate the Buddha's true Dharma, and was the foremost among those who preached. Moreover, he clearly understands the emptiness of the Dharma spoken by the Buddhas, has attained the Four Unimpeded Wisdoms (unimpeded wisdom of meaning, unimpeded wisdom of Dharma, unimpeded wisdom of language, and unimpeded wisdom of eloquence), is always able to preach with careful and truthful purity, without doubt, possesses the supernatural powers of a Bodhisattva, and throughout his life practices Brahmacarya. The people of those Buddha's times all considered him to be truly a Sravaka (one who practices by hearing the Buddha's teachings). And Purna, through these skillful means, has benefited countless hundreds of thousands of beings, and has also transformed countless Asankhyas (innumerable) of people, causing them to aspire to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). For the sake of purifying the Buddha-land, he constantly performs the work of the Buddha, teaching and transforming beings. Bhikshus! Purna was also the foremost among the preachers of the past seven Buddhas, and is also the foremost among the preachers here with me now, and will also be the foremost among the preachers of the future Buddhas in this Bhadrakalpa (present eon). They all protect and help propagate the Dharma, and in the future will also protect and help propagate the Dharma of countless Buddhas, teaching and benefiting countless beings, causing them to aspire to Anuttara-samyak-sambodhi. For the sake of purifying the Buddha-land, they constantly diligently teach and transform beings, gradually fulfilling the path of a Bodhisattva. After countless Asankhyas of kalpas, he will attain Anuttara-samyak-sambodhi in this land, and will be named Dharmaprabha Tathagata (one of the ten epithets of a Buddha), Arhat (one of the ten epithets of a Buddha), Samyaksambuddha (one of the ten epithets of a Buddha), Vidyacharana-sampanna (one of the ten epithets of a Buddha), Sugata (one of the ten epithets of a Buddha), Lokavid (one of the ten epithets of a Buddha), Anuttara (one of the ten epithets of a Buddha), Purushadamyasarathi (one of the ten epithets of a Buddha), Shastadevamanushyanam (one of the ten epithets of a Buddha), Buddha (one of the ten epithets of a Buddha), and Bhagavan (one of the ten epithets of a Buddha). His Buddha-land will be one Buddha-land for every Ganges River sand-like number of three thousand great thousand worlds, with the ground made of seven treasures, flat as the palm of a hand, without mountains, hills, streams, or ravines. Seven-treasure pavilions will fill it, and the palaces of the gods will be near the void. Humans and gods will interact and see each other. There will be no evil paths, nor will there be women. All beings will be born by transformation, without lust, and will attain great supernatural powers, their bodies emitting light, and they will fly freely.
志念堅固，精進智慧，普皆金色，三十二相而自莊嚴。其國眾生常以二食，一者、法喜食，二者、禪悅食。有無量阿僧祇千萬億那由他諸菩薩眾，得大神通，四無礙智，善能教化眾生之類；其聲聞眾，算數校計所不能知，皆得具足六通、三明及八解脫。其佛國土，有如是等無量功德莊嚴成就，劫名寶明，國名善凈，其佛壽命無量阿僧祇劫，法住甚久，佛滅度后，起七寶塔遍滿其國。」
爾時世尊，欲重宣此義，而說偈言：
「諸比丘諦聽！ 佛子所行道， 善學方便故， 不可得思議。 知眾樂小法， 而畏於大智， 是故諸菩薩， 作聲聞緣覺， 以無數方便， 化諸眾生類， 自說是聲聞， 去佛道甚遠， 度脫無量眾， 皆悉得成就， 雖小欲懈怠， 漸當令作佛。 內秘菩薩行， 外現是聲聞， 少欲厭生死， 實自凈佛土。 示眾有三毒， 又現邪見相， 我弟子如是， 方便度眾生。 若我具足說， 種種現化事， 眾生聞是者， 心則懷疑惑。 今此富樓那， 于昔千億佛， 勤修所行道， 宣護諸佛法， 為求無上慧， 而於諸佛所， 現居弟子上， 多聞有智慧。 所說無所畏， 能令眾歡喜， 未曾有
【現代漢語翻譯】 現代漢語譯本 他們的意志堅定，精進修行，智慧深邃，全身散發著金色的光芒，以三十二種殊勝的相貌莊嚴自身。那個國度的眾生常常以兩種食物為食，一是法喜食（因聽聞佛法而產生的喜悅），二是禪悅食（因禪定而產生的喜悅）。有無量阿僧祇（極多的數量單位）千萬億那由他（極大的數量單位）的菩薩眾，他們獲得了大神通，四無礙智（辯才無礙、義理無礙、辭句無礙、樂說無礙），善於教化各種眾生；那裡的聲聞眾（聽聞佛陀教誨而修行的人），數量之多無法計算，他們都具備了六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、三明（宿命明、天眼明、漏盡明）以及八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住解脫、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）。那個佛國，有如此等等無量的功德莊嚴成就，劫名為寶明，國名為善凈，那裡的佛陀壽命無量阿僧祇劫，佛法住世時間非常長久，佛陀滅度后，會建造七寶塔遍佈整個國度。 那時，世尊爲了再次宣說這個道理，而說了偈語： 『各位比丘仔細聽！佛子所修行的道路，因為善於運用方便法門，是不可思議的。他們知道眾生喜歡小乘佛法，而畏懼大乘智慧，所以這些菩薩，會示現為聲聞（聽聞佛陀教誨而修行的人）或緣覺（不依佛陀教誨，自己觀察因緣而覺悟的人），用無數的方便法門，來教化各種眾生。他們自己說自己是聲聞，好像離佛道很遠，但卻度脫了無量的眾生，都讓他們最終成就佛果。雖然眾生一開始貪圖小乘，懈怠修行，但菩薩會逐漸引導他們最終成佛。他們內心秘密地修持菩薩的行持，外表卻示現為聲聞，看似少欲厭惡生死，實際上是在清凈自己的佛土。他們向眾生示現自己有貪嗔癡三毒，又示現邪見的相貌，我的弟子就是這樣，用方便法門來度化眾生。如果我詳細地講述他們種種示現變化的事情，眾生聽了會心生疑惑。現在這位富樓那（佛陀的十大弟子之一），在過去千億佛的時代，勤奮地修習所行的道路，宣揚和守護諸佛的教法，爲了追求無上的智慧，在諸佛那裡，示現為弟子中的佼佼者，多聞且有智慧。他所說的話無所畏懼，能夠讓大家歡喜，這是前所未有的。』
【English Translation】 English version Their will is firm, their diligence is profound, their wisdom is vast, their bodies are radiant with golden light, and they are adorned with the thirty-two auspicious marks. The beings in that land are sustained by two kinds of food: the joy of the Dharma (the teachings of the Buddha) and the bliss of meditation. There are countless asamkhya (an immeasurable number) of nayuta (a very large number) of bodhisattvas, who have attained great spiritual powers, the four unobstructed knowledges (unobstructed eloquence, unobstructed understanding of meaning, unobstructed understanding of language, and unobstructed joyful expression), and are skilled in teaching and transforming all kinds of beings. The number of shravakas (those who hear the Buddha's teachings and practice) is beyond calculation, and they have all attained the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and the extinction of all defilements), the three kinds of wisdom (knowledge of past lives, divine eye, and the extinction of all defilements), and the eight liberations (liberation through contemplating external forms while having internal form, liberation through contemplating external forms while having no internal form, liberation through realizing the purity of the body, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, and liberation through the cessation of perception and feeling). That Buddha-land is adorned with such immeasurable merits and virtues. The kalpa (eon) is named 'Treasure Bright,' the land is named 'Good Purity,' the Buddha's lifespan is immeasurable asamkhya kalpas, the Dharma will abide for a very long time, and after the Buddha's parinirvana (final passing away), seven-jeweled stupas (pagodas) will be erected throughout the land. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Listen carefully, O monks! The path that the Buddha's disciples follow, because they skillfully use expedient means, is inconceivable. They know that beings delight in the lesser teachings and fear the great wisdom, therefore, these bodhisattvas manifest as shravakas (those who hear the Buddha's teachings and practice) or pratyekabuddhas (those who attain enlightenment on their own), using countless expedient means to transform all kinds of beings. They say that they are shravakas, as if they are far from the Buddha's path, but they liberate countless beings, and they all attain Buddhahood in the end. Although beings initially desire the lesser vehicle and are lax in their practice, the bodhisattvas will gradually guide them to become Buddhas. They secretly cultivate the bodhisattva path, but outwardly appear as shravakas, seemingly having few desires and being weary of birth and death, but in reality, they are purifying their own Buddha-lands. They show beings that they have the three poisons (greed, hatred, and delusion), and they also manifest the appearance of wrong views. My disciples are like this, using expedient means to liberate beings. If I were to fully describe their various manifestations and transformations, beings would hear this and become doubtful. Now, this Purna (one of the Buddha's ten great disciples), in the past, during the time of a thousand billion Buddhas, diligently cultivated the path he was following, proclaimed and protected the teachings of all the Buddhas, and in order to seek supreme wisdom, he appeared among the disciples of the Buddhas as the most excellent, learned, and wise. What he says is fearless, and he is able to make everyone happy. This is unprecedented.'
疲倦， 而以助佛事。 已度大神通， 具四無礙慧， 知眾根利鈍， 常說清凈法， 演暢如是義， 教諸千億眾， 令住大乘法， 而自凈佛土。 未來亦供養， 無量無數佛， 護助宣正法， 亦自凈佛土。 常以諸方便， 說法無所畏， 度不可計眾， 成就一切智。 供養諸如來， 護持法寶藏， 其後得成佛， 號名曰法明； 其國名善凈， 七寶所合成； 劫名為寶明， 菩薩眾甚多， 其數無有量， 皆度大神通， 威德力具足， 充滿其國土。 聲聞亦無數， 三明八解脫， 得四無礙智， 以是等為僧。 其國諸眾生， 淫慾皆已斷， 純一變化生， 具相莊嚴身， 法喜禪悅食， 更無餘食想； 無有諸女人， 亦無諸惡道。 富樓那比丘， 功德悉成滿； 當得斯凈土， 賢聖眾甚多， 如是無量事， 我今但略說。」
爾時千二百阿羅漢心自在者作是念：「我等歡喜得未曾有，若世尊各見授記如余大弟子者，不亦快乎？」
佛知此等心之所念，告摩訶迦葉：「是千二百阿羅漢，我今當現前次第與授阿耨多羅三藐三菩提記。於此眾中，我大弟子憍陳如比丘，當供養六萬二千
【現代漢語翻譯】 現代漢語譯本 （他們）雖然疲倦，卻幫助佛陀的事業。 他們已經度過大神通，具備四無礙慧（四種無礙的智慧）， 知道眾生的根器利鈍，常說清凈的佛法， 宣揚闡述這樣的道理，教導千億眾生， 讓他們安住于大乘佛法，並且自己凈化佛土。 未來他們也將供養無量無數的佛， 護持幫助宣揚正法，也自己凈化佛土。 他們常常用各種方便法門，說法無所畏懼， 度化不可計數的眾生，成就一切智慧。 他們供養諸如來，護持佛法寶藏， 之後將得成佛，名號叫做『法明』； 他的國土名為『善凈』，由七寶合成； 劫名為『寶明』，菩薩眾非常多， 其數量沒有限量，都度過大神通， 威德力量具足，充滿他的國土。 聲聞弟子也無數，具足三明（宿命明、天眼明、漏盡明）和八解脫（八種禪定）， 得到四無礙智，以這些人作為僧團。 他的國土中的眾生，淫慾都已斷除， 都是純粹由變化而生，具足莊嚴的相貌， 以法喜禪悅為食，不再有其他食物的想法； 沒有女人，也沒有惡道。 富樓那（Purna）比丘，功德全部圓滿； 應當得到這樣的清凈佛土，賢聖眾非常多， 像這樣無量的事情，我現在只是簡略地說說。」
這時，一千二百位心自在的阿羅漢（Arhat）心想：『我們歡喜，得到了前所未有的事情，如果世尊像給其他大弟子一樣，也給我們一一授記，那不是很快樂嗎？』
佛陀知道他們心中的想法，告訴摩訶迦葉（Mahakasyapa）：『這千二百位阿羅漢，我現在將當面依次給他們授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記。在這大眾中，我的大弟子憍陳如（Ajnatakaundinya）比丘，將供養六萬二千
【English Translation】 English version Though weary, they assist in the Buddha's work. Having already attained great spiritual powers, possessing the four unobstructed wisdoms, Knowing the sharpness and dullness of beings' faculties, they constantly preach the pure Dharma, Expounding such meanings, teaching countless billions of beings, Enabling them to abide in the Mahayana Dharma, and purifying their own Buddha lands. In the future, they will also make offerings to immeasurable, countless Buddhas, Protecting and assisting in proclaiming the true Dharma, and also purifying their own Buddha lands. They constantly use various expedient means, preaching the Dharma without fear, Saving countless beings, accomplishing all wisdom. They make offerings to all Tathagatas, protect and uphold the treasure of the Dharma, Afterwards, they will attain Buddhahood, with the name 'Dharma Bright'; Their land will be named 'Good Purity,' composed of seven treasures; The kalpa will be named 'Treasure Bright,' the assembly of Bodhisattvas will be very numerous, Their number will be limitless, all having attained great spiritual powers, Their majestic power will be complete, filling their land. The assembly of Sravakas will also be countless, possessing the three insights (past lives, divine eye, end of outflows) and eight liberations, Having attained the four unobstructed wisdoms, they will form the Sangha. The beings in their land will have all severed lust and desire, They will all be born purely by transformation, possessing adorned bodies, Taking the joy of Dharma and meditation as food, having no thought of other food; There will be no women, nor any evil paths. The Bhikshu Purna, his merits will all be fulfilled; He should attain such a pure land, with a very numerous assembly of sages, Such immeasurable matters, I will now only speak of briefly.'
At that time, the twelve hundred Arhats who had attained freedom of mind thought: 'We are joyful, having obtained something unprecedented. If the World Honored One would bestow predictions upon each of us, as he has done for the other great disciples, wouldn't that be wonderful?'
The Buddha, knowing their thoughts, said to Mahakasyapa: 'These twelve hundred Arhats, I will now, in their presence, bestow upon them, in order, the prediction of Anuttara-samyak-sambodhi. Among this assembly, my great disciple, the Bhikshu Ajnatakaundinya, will make offerings to sixty-two thousand
億佛，然後得成為佛，號曰普明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其五百阿羅漢，漚樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、優陀夷、阿㝹樓馱、離波多、劫賓那、薄拘羅、周陀莎伽陀等，皆當得阿耨多羅三藐三菩提，盡同一號，名曰普明。」
爾時世尊，欲重宣此義，而說偈言：
「憍陳如比丘， 當見無量佛， 過阿僧祇劫， 乃成等正覺； 常放大光明， 具足諸神通， 名聞遍十方， 一切之所敬。 常說無上道， 故號為普明； 其國土清凈， 菩薩皆勇猛， 咸升妙樓閣， 游諸十方國， 以無上供具， 奉獻于諸佛， 作是供養已， 心懷大歡喜， 須臾還本國， 有如是神力。 佛壽六萬劫， 正法住倍壽， 像法復倍是， 法滅天人憂。 其五百比丘， 次第當作佛， 同號曰普明， 轉次而授記。 我滅度之後， 某甲當作佛， 其所化世間， 亦如我今日， 國土之嚴凈， 及諸神通力， 菩薩聲聞眾， 正法及像法， 壽命劫多少， 皆如上所說。 迦葉汝已知， 五百自在者， 余諸聲聞眾， 亦當復如是， 其不在此會，
【現代漢語翻譯】 現代漢語譯本 『億』位佛陀之後，他將成佛，佛號為普明如來（Tathagata，如來）、應供（Arhat，應受供養者）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidyacharana-sampanna，明行圓滿者）、善逝（Sugata，善於逝去者）、世間解（Lokavid，瞭解世間者）、無上士（Anuttara，無上者）、調御丈夫（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間尊貴者）。他的五百位阿羅漢（Arhat，已斷煩惱的聖者），包括漚樓頻螺迦葉（Uruvilva-Kashyapa）、伽耶迦葉（Gaya-Kashyapa）、那提迦葉（Nadi-Kashyapa）、迦留陀夷（Kalodayin）、優陀夷（Udayin）、阿㝹樓馱（Aniruddha）、離波多（Revata）、劫賓那（Kapphina）、薄拘羅（Bakula）、周陀莎伽陀（Chuda-Shagatha）等，都將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），並且都將擁有同一個佛號，名為普明。 那時，世尊爲了重申這個意義，說了以下偈頌： 『憍陳如（Ajnatakaundinya）比丘，將見到無量佛，經過阿僧祇劫（asamkhya kalpa，無數劫）之後，才能成就等正覺（samyak-sambodhi，正等覺）；他將常放出大光明，具足各種神通，名聲傳遍十方，為一切眾生所敬仰。 他將常說無上道，所以號為普明；他的國土清凈，菩薩們都勇猛精進，都登上美妙的樓閣，遊歷十方國土，用無上的供品，供養諸佛，做完供養后，心中充滿歡喜，須臾之間回到本國，擁有如此的神力。 佛的壽命有六萬劫，正法住世的時間是佛壽命的兩倍，像法住世的時間又是正法的兩倍，當法滅時，天人和眾生都會感到憂愁。 他的五百位比丘，將依次成佛，都號為普明，依次接受授記。 我滅度之後，某某將成佛，他所教化的世間，也像我今日一樣，國土的莊嚴清凈，以及各種神通力，菩薩和聲聞（Shravaka，聽聞佛法而修行者）大眾，正法和像法，壽命的長短，都如上面所說。 迦葉（Kashyapa），你已經知道，這五百位自在者，其餘的聲聞大眾，也將如此，那些不在此法會中的，'
【English Translation】 English version After 'a billion' Buddhas, he will become a Buddha, named Universal Light Tathagata (Tathagata, Thus Gone One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), Vidyacharana-sampanna (Vidyacharana-sampanna, Perfect in Knowledge and Conduct), Sugata (Sugata, Well Gone One), Lokavid (Lokavid, Knower of the World), Anuttara (Anuttara, Unsurpassed One), Purushadamyasarathi (Purushadamyasarathi, Tamer of Men), Shasta devamanushyanam (Shasta devamanushyanam, Teacher of Gods and Men), Buddha (Buddha, Awakened One), and Bhagavan (Bhagavan, Blessed One). His five hundred Arhats (Arhat, Enlightened Ones), including Uruvilva-Kashyapa, Gaya-Kashyapa, Nadi-Kashyapa, Kalodayin, Udayin, Aniruddha, Revata, Kapphina, Bakula, and Chuda-Shagatha, will all attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, Supreme Perfect Enlightenment), and they will all have the same Buddha name, Universal Light. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'The Bhikshu (Bhikshu, Monk) Ajnatakaundinya, will see countless Buddhas, and after passing through asamkhya kalpas (asamkhya kalpa, countless eons), will attain samyak-sambodhi (samyak-sambodhi, Perfect Enlightenment); he will constantly emit great light, possess all kinds of supernatural powers, his name will spread throughout the ten directions, and he will be revered by all beings. He will constantly preach the unsurpassed Dharma, therefore he is named Universal Light; his land will be pure, the Bodhisattvas (Bodhisattva, Enlightenment Beings) will all be courageous and diligent, they will all ascend to wonderful pavilions, travel to the lands of the ten directions, use unsurpassed offerings, to offer to all the Buddhas, after making these offerings, their hearts will be filled with joy, and in an instant they will return to their own land, possessing such divine power. The Buddha's lifespan will be sixty thousand kalpas, the duration of the True Dharma will be twice the Buddha's lifespan, the duration of the Semblance Dharma will be twice that of the True Dharma, and when the Dharma perishes, gods and beings will feel sorrow. His five hundred Bhikshus will successively become Buddhas, all named Universal Light, and will successively receive predictions. After my Parinirvana (Parinirvana, Final Nirvana), so-and-so will become a Buddha, the world he will teach will also be like mine today, the adornment and purity of the land, as well as all kinds of supernatural powers, the Bodhisattva and Shravaka (Shravaka, Hearer) assemblies, the True Dharma and the Semblance Dharma, the length of their lifespans, will all be as described above. Kashyapa, you already know, these five hundred liberated ones, the rest of the Shravaka assembly, will also be like this, those who are not in this assembly,'
汝當爲宣說。」
爾時五百阿羅漢，于佛前得授記已，歡喜踴躍，即從座起到于佛前，頭面禮足，悔過自責：「世尊！我等常作是念，自謂已得究竟滅度，今乃知之，如無智者。所以者何？我等應得如來智慧，而便自以小智為足。世尊！譬如有人至親友家醉酒而臥，是時親友官事當行，以無價寶珠系其衣里，與之而去。其人醉臥，都不覺知；起已遊行到於他國，為衣食故，勤力求索甚大艱難，若少有所得，便以為足。於後親友會遇見之，而作是言：『咄哉，丈夫！何為衣食乃至如是，我昔欲令汝得安樂，五欲自恣，于某年日月，以無價寶珠系汝衣里，今故現在，而汝不知，勤苦憂惱以求自活，甚為癡也。汝今可以此寶，貿易所須，常可如意，無所乏短。』佛亦如是，為菩薩時教化我等，令發一切智心，而尋廢忘不知不覺，既得阿羅漢道，自謂滅度，資生艱難，得少為足，一切智愿猶在不失。今者世尊覺悟我等，作如是言：『諸比丘！汝等所得非究竟滅，我久令汝等種佛善根，以方便故示涅槃相，而汝謂為實得滅度。』世尊！我今乃知實是菩薩，得授阿耨多羅三藐三菩提記，以是因緣，甚大歡喜得未曾有。」
爾時阿若憍陳如等，欲重宣此義，而說偈言：
「我等聞無上， 安隱授記聲， 歡喜未
【現代漢語翻譯】 現代漢語譯本：『你應當為他們宣說。』 當時，五百阿羅漢在佛前得到授記后，歡喜踴躍，立即從座位起身來到佛前，頭面頂禮佛足，懺悔自責道：『世尊！我們常常這樣想，自認為已經得到究竟的解脫，現在才知道，自己如同沒有智慧的人。這是為什麼呢？我們本應得到如來的智慧，卻滿足於自己所擁有的小智慧。世尊！譬如有人到親友家喝醉了酒睡著了，這時親友有公務要出門，便將一顆無價的寶珠繫在他的衣服里，然後離開了。那人醉臥，完全不知道；醒來後到了別的國家，爲了衣食，努力尋求，非常艱難，如果稍微得到一點，就認為足夠了。後來親友偶然遇見了他，就對他說：『唉，你這人！為什麼爲了衣食如此辛苦？我以前想讓你得到安樂，五欲自在，在某年某月某日，將一顆無價的寶珠繫在你的衣服里，現在還在，而你卻不知道，辛苦憂愁地爲了生存而奔波，真是太愚癡了。你現在可以用這顆寶珠，換取所需，常常可以如意，不會缺乏。』佛也是這樣，在做菩薩時教化我們，讓我們發起一切智的心，但我們很快就忘記了，不知道不覺，得到阿羅漢道后，就自認為已經解脫，生活艱難，得到一點就滿足了，一切智的願望仍然存在，沒有失去。現在世尊覺悟了我們，這樣說：『各位比丘！你們所得到的不是究竟的解脫，我很久以前就讓你們種下佛的善根，爲了方便才示現涅槃的相，而你們卻以為真的得到了解脫。』世尊！我們現在才知道自己實際上是菩薩，得到了阿耨多羅三藐三菩提（無上正等正覺）的授記，因為這個因緣，非常歡喜，得到了前所未有的體驗。』 當時，阿若憍陳如（Ajñāta Kauṇḍinya）等人，想要再次宣說這個道理，就說了偈頌： 『我們聽聞無上，安穩的授記之聲，歡喜無比。』
【English Translation】 English version: 『You should proclaim it for them.』 At that time, the five hundred Arhats, having received their predictions before the Buddha, rejoiced and leaped for joy. They immediately rose from their seats, went before the Buddha, bowed their heads to his feet, and repented and blamed themselves, saying: 『World Honored One! We have always thought that we had attained ultimate liberation, but now we know that we are like those without wisdom. Why is this? We should have attained the wisdom of the Tathagata (如來), but we were content with our own small wisdom. World Honored One! It is like a person who goes to a close friend's house, gets drunk, and falls asleep. At that time, the friend has official business to attend to, so he ties a priceless pearl inside the person's clothes and leaves. The person sleeps drunk, completely unaware. When he wakes up, he goes to another country. For the sake of food and clothing, he works hard and faces great difficulties. If he gets a little, he thinks it is enough. Later, the friend happens to meet him and says: 「Hey, man! Why are you struggling so much for food and clothing? I wanted you to be happy and enjoy the five desires. On a certain day, month, and year, I tied a priceless pearl inside your clothes. It is still there now, but you don't know it. You are working hard and worrying to make a living. How foolish you are! Now you can use this pearl to trade for what you need, and you can always have what you want, without any lack.」 The Buddha is also like this. When he was a Bodhisattva, he taught us to develop the mind of all-wisdom, but we quickly forgot it, unknowingly and unconsciously. After attaining the path of Arhat, we thought we had attained liberation. We lived a difficult life, and we were content with little. The aspiration for all-wisdom was still there, not lost. Now the World Honored One has awakened us, saying: 「Monks! What you have attained is not ultimate liberation. Long ago, I had you plant the roots of goodness of the Buddha. For the sake of convenience, I showed you the appearance of Nirvana, but you thought you had truly attained liberation.」 World Honored One! Now we know that we are actually Bodhisattvas, and we have received the prediction of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment). Because of this, we are very happy and have gained an unprecedented experience.』 At that time, Ajñāta Kauṇḍinya (阿若憍陳如) and others, wishing to reiterate this meaning, spoke in verse: 『We have heard the unsurpassed, peaceful sound of prediction, and we are overjoyed.』
曾有， 禮無量智佛。 今於世尊前， 自悔諸過咎， 于無量佛寶， 得少涅槃分， 如無智愚人， 便自以為足。 譬如貧窮人， 往至親友家， 其家甚大富， 具設諸肴膳， 以無價寶珠， 繫著內衣里， 默與而捨去， 時臥不覺知。 是人既已起， 遊行詣他國， 求衣食自濟， 資生甚艱難， 得少便為足， 更不願好者， 不覺內衣里， 有無價寶珠。 與珠之親友， 后見此貧人， 苦切責之已， 示以所繫珠。 貧人見此珠， 其心大歡喜， 富有諸財物， 五欲而自恣。 我等亦如是， 世尊于長夜， 常愍見教化， 令種無上愿； 我等無智故， 不覺亦不知， 得少涅槃分， 自足不求余。 今佛覺悟我， 言非實滅度， 得佛無上慧， 爾乃為真滅； 我今從佛聞， 授記莊嚴事， 及轉次受決， 身心遍歡喜。」
添品妙法蓮華經授學無學人記品第九
爾時阿難、羅睺羅，而作是念：「我等每自思惟，設得授記，不亦快乎。」即從座起到于佛前，頭面禮足，俱白佛言：「世尊！我等於此亦應有分，唯有如來我等所歸，又我等為一切世間天、人、阿修羅，所見知識，阿
【現代漢語翻譯】 現代漢語譯本 我曾經，禮敬過無量智慧的佛陀。 如今在世尊面前，我懺悔自己所有的過錯和罪責。 在無量佛寶中，我只得到少許涅槃的境界， 就像沒有智慧的愚人一樣，就自以為滿足了。 譬如一個貧窮的人，去到親友家中， 那家非常富有，準備了各種美味佳餚， 用無價的寶珠，繫在貧窮人的內衣里， 默默地給了他然後就離開了，當時貧窮人睡著了沒有察覺。 這個人醒來后，去了其他國家， 爲了衣食而奔波，生活非常艱難， 得到一點點就覺得滿足了，不再希望得到更好的， 沒有察覺到內衣里，有無價的寶珠。 送他寶珠的親友，後來見到這個貧窮的人， 嚴厲地責備他之後，給他看了繫在身上的寶珠。 貧窮的人見到這顆寶珠，心中非常歡喜， 擁有了各種財富，可以盡情享受五欲的快樂。 我們也是這樣，世尊在漫長的夜晚， 常常慈悲地教化我們，讓我們種下無上的願望； 我們因為沒有智慧，沒有察覺也不知道， 得到少許涅槃的境界，就自滿而不去追求更多。 現在佛陀覺悟了我們，說那不是真正的滅度， 得到佛陀無上的智慧，那才是真正的滅度； 我現在從佛陀那裡聽到，授記莊嚴的事情， 以及依次接受決定的事情，身心都充滿歡喜。」
《添品妙法蓮華經·授學無學人記品第九》
這時，阿難（Ananda，佛陀的十大弟子之一，以多聞第一著稱）、羅睺羅（Rahula，佛陀的兒子）心想：『我們常常自己思量，如果能得到授記，那不是很快樂嗎？』於是從座位上站起來，走到佛陀面前，頭面頂禮佛足，一同對佛說：『世尊！我們在此也應該有一份，只有如來是我們所歸依的，而且我們是所有世間天、人、阿修羅（Asura，一種非天神，常與天神戰鬥）所認識的，阿
【English Translation】 English version I once, paid homage to the Buddha of immeasurable wisdom. Now before the World Honored One, I repent all my faults and wrongdoings. Among the immeasurable treasures of the Buddha, I obtained only a small portion of Nirvana, Like a foolish person without wisdom, I became self-satisfied. For example, a poor person went to the home of a relative, That family was very wealthy, and prepared various delicious dishes, They tied a priceless jewel, inside the poor person's inner garment, Silently gave it to him and then left, at that time the poor person was asleep and did not notice. After this person woke up, he went to other countries, Struggling for food and clothing, life was very difficult, Getting a little was enough for him, he no longer wished for better, Not noticing that inside his inner garment, there was a priceless jewel. The relative who gave him the jewel, later saw this poor person, After severely scolding him, showed him the jewel tied to his body. When the poor person saw this jewel, his heart was very happy, He possessed all kinds of wealth, and could freely enjoy the pleasures of the five desires. We are also like this, the World Honored One, during the long night, Often compassionately taught us, and made us plant the supreme aspiration; Because we lacked wisdom, we did not notice or know, That obtaining a small portion of Nirvana, we became self-satisfied and did not seek more. Now the Buddha has awakened us, saying that is not true extinction, Obtaining the Buddha's supreme wisdom, that is true extinction; Now I hear from the Buddha, the matter of the prediction of adornment, And the matter of receiving the decision in turn, my body and mind are filled with joy.」
The Ninth Chapter, 'The Prediction for Those Who Are Learning and Those Who Have Completed Learning' of the 'Supplemented Lotus Sutra'
At that time, Ananda (one of the ten great disciples of the Buddha, known for being the foremost in hearing) and Rahula (the son of the Buddha) thought: 'We often contemplate ourselves, if we could receive a prediction, wouldn't that be very joyful?' Then they rose from their seats, went before the Buddha, bowed their heads to his feet, and together said to the Buddha: 'World Honored One! We should also have a share in this, only the Tathagata (another name for the Buddha) is our refuge, and we are known by all the beings in the world, including gods, humans, and Asuras (a type of non-god, often fighting with gods), A
難常為侍者，護持法藏，羅睺羅是佛之子，若佛見授阿耨多羅三藐三菩提記者，我願既滿，眾望亦足。」
爾時學、無學聲聞弟子二千人，皆從座起，偏袒右肩到于佛前，一心合掌，瞻仰世尊，如阿難、羅睺羅所愿，住立一面。
爾時佛告阿難：「汝于來世當得作佛，號山海慧自在通王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊；當供養六十二億諸佛護持法藏，然後得阿耨多羅三藐三菩提；教化二十千萬億恒河沙諸菩薩等，令成阿耨多羅三藐三菩提；國名常立勝幡，其土清凈，琉璃為地，劫名妙音遍滿；其佛壽命，無量千萬億阿僧祇劫，若人于千萬億無量阿僧祇劫中，算數校計不能得知；正法住世倍于壽命，像法住世復倍正法。阿難！是山海慧自在通王佛，為十方無量千萬億恒河沙等諸佛如來所共讚歎稱其功德。」
爾時世尊，欲重宣此義，而說偈言：
「我今僧中說， 阿難持法者， 當供養諸佛， 然後成正覺； 號曰山海慧， 自在通王佛； 其國土清凈， 名常立勝幡， 教化諸菩薩， 其數如恒沙； 佛有大威德， 名聞滿十方， 壽命無有量， 以愍眾生故， 正法倍壽命， 像法復倍是； 如恒河沙等
【現代漢語翻譯】 現代漢語譯本 難陀（Nanda）常做侍者，護持佛法寶藏，羅睺羅（Rahula）是佛陀的兒子，如果佛陀能為他們授記阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），我的願望就滿足了，大家的期望也足夠了。 那時，有學和無學的聲聞弟子兩千人，都從座位上站起來，袒露右肩來到佛陀面前，一心合掌，瞻仰世尊，像阿難（Ananda）、羅睺羅（Rahula）所期望的那樣，站立在一旁。 這時，佛陀告訴阿難（Ananda）說：『你將來會成佛，佛號為山海慧自在通王如來（Shanhaihuizizaithongwang Tathagata），應供（Arhat），正遍知（Samyak-sambuddha），明行足（Vidya-charana-sampanna），善逝（Sugata），世間解（Lokavid），無上士（Anuttara），調御丈夫（Purusha-damya-sarathi），天人師（Shasta deva-manushyanam），佛（Buddha），世尊（Bhagavan）。你將供養六十二億諸佛，護持佛法寶藏，然後才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）；教化二十千萬億恒河沙數（Ganga）的諸菩薩等，使他們成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）；你的國土名為常立勝幡，那裡的土地清凈，以琉璃為地，劫名為妙音遍滿；那位佛的壽命，有無量千萬億阿僧祇劫（Asankhyeya kalpa），如果有人在千萬億無量阿僧祇劫中計算，也無法得知；正法住世的時間是壽命的兩倍，像法住世的時間又是正法的兩倍。阿難（Ananda）！這位山海慧自在通王佛（Shanhaihuizizaithongwang Buddha），為十方無量千萬億恒河沙數（Ganga）的諸佛如來所共同讚歎，稱揚他的功德。』 這時，世尊爲了重申這個意義，而說了偈語： 『我今在僧眾中說，阿難（Ananda）是持法者， 當供養諸佛，然後成就正覺； 佛號為山海慧，自在通王佛； 他的國土清凈，名為常立勝幡， 教化諸菩薩，其數量如恒河沙； 佛有大威德，名聲傳遍十方， 壽命無有量，因為憐憫眾生， 正法是壽命的兩倍，像法又是正法的兩倍； 如恒河沙數（Ganga）等』
【English Translation】 English version Nanda often served as an attendant, protecting the treasury of the Dharma. Rahula was the son of the Buddha. If the Buddha were to bestow upon them the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment), my wish would be fulfilled, and the expectations of all would be satisfied. At that time, two thousand disciples, both learners and non-learners, all rose from their seats, bared their right shoulders, and came before the Buddha. With one mind, they joined their palms and gazed upon the World Honored One, standing to one side as Ananda and Rahula had wished. Then, the Buddha said to Ananda, 'In the future, you will become a Buddha named Shanhaihuizizaithongwang Tathagata (King of the Mountain-Sea Wisdom and Unrestricted Penetration), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusha-damya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (World Honored One). You will make offerings to sixty-two billion Buddhas, protect the treasury of the Dharma, and then attain Anuttara-samyak-sambodhi. You will teach twenty kotis of nayutas of Ganges-sand-like Bodhisattvas, enabling them to achieve Anuttara-samyak-sambodhi. Your land will be named Constantly Erected Banner, its soil will be pure, with lapis lazuli as its ground, and the kalpa will be named Wondrous Sound Pervading. The lifespan of that Buddha will be immeasurable, countless trillions of Asankhyeya kalpas. If one were to calculate for countless trillions of immeasurable Asankhyeya kalpas, it would be impossible to know. The duration of the True Dharma will be twice the lifespan, and the duration of the Semblance Dharma will be twice that of the True Dharma. Ananda! This Buddha, Shanhaihuizizaithongwang, is praised by countless trillions of Ganges-sand-like Buddhas Tathagatas in the ten directions, who extol his merits.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'I now speak in the Sangha, Ananda is the holder of the Dharma, He will make offerings to all Buddhas, and then achieve perfect enlightenment; His name will be Mountain-Sea Wisdom, the Buddha of Unrestricted Penetration; His land will be pure, named Constantly Erected Banner, He will teach all Bodhisattvas, their number like the sands of the Ganges; The Buddha will have great power, his name will fill the ten directions, His lifespan will be immeasurable, out of compassion for sentient beings, The True Dharma will be twice the lifespan, the Semblance Dharma twice that of the True; Like the sands of the Ganges.'
， 無數諸眾生， 於此佛法中， 種佛道因緣。」
爾時會中，新發意菩薩八千人，咸作是念：「我等尚不聞諸大菩薩得如是記，有何因緣，而諸聲聞得如是決？」
爾時世尊知諸菩薩心之所念，而告之曰：「諸善男子！我與阿難等，于空王佛所，同時發阿耨多羅三藐三菩提心，阿難常樂多聞，我常勤精進，是故我已得成阿耨多羅三藐三菩提；而阿難護持我法，亦護將來諸佛法藏，教化成就諸菩薩眾，其本願如是，故獲斯記。」
阿難面于佛前，自聞授記及國土莊嚴，所愿具足，心大歡喜，得未曾有；即時憶念過去無量千萬億諸佛法藏，通達無礙如今所聞，亦識本願。爾時阿難而說偈言：
「世尊甚希有， 令我念過去， 無量諸佛法， 如今日所聞； 我今無復疑， 安住于佛道， 方便為侍者， 護持諸佛法。」
爾時佛告羅睺羅：「汝于來世當得作佛，號蹈七寶華如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當供養十世界微塵等數諸佛如來，常為諸佛而作長子，猶如今也。是蹈七寶華佛，國土莊嚴，壽命劫數，所化弟子，正法、像法，亦如山海慧自在通王如來無異。亦為此佛而作長子，過是已后，當得阿耨多羅三藐
【現代漢語翻譯】 現代漢語譯本 無數的眾生，在此佛法之中，種下了成佛的因緣。 當時法會中，新發心的菩薩有八千人，他們都這樣想：『我們尚且沒有聽說過諸大菩薩得到這樣的授記，是什麼因緣，而這些聲聞卻得到了這樣的決斷？』 這時，世尊知道這些菩薩心中所想，就告訴他們說：『各位善男子！我和阿難等，在空王佛（過去佛名）那裡，同時發起了阿耨多羅三藐三菩提心（無上正等正覺之心），阿難常常喜歡多聞，我常常勤奮精進，因此我已經成就了阿耨多羅三藐三菩提；而阿難護持我的佛法，也護持未來諸佛的法藏，教化成就諸菩薩眾，他的本願是這樣的，所以獲得了這樣的授記。』 阿難在佛前，親自聽到自己被授記以及國土的莊嚴，所愿都已滿足，心中非常歡喜，得到了前所未有的體驗；立刻憶念起過去無量千萬億諸佛的法藏，通達無礙，如同今天所聽到的，也認識到自己的本願。這時，阿難說偈頌道： 『世尊真是稀有，讓我憶念起過去，無量諸佛的佛法，如同今天所聽聞的；我現在沒有疑惑了，安住在佛道上，方便作為侍者，護持諸佛的佛法。』 這時，佛告訴羅睺羅（佛陀之子）：『你將來會成佛，佛號為蹈七寶華如來（佛名）、應供（應受供養者）、正遍知（真正遍知一切者）、明行足（智慧和德行圓滿者）、善逝（善於去往涅槃者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬者）。你將供養十個世界微塵數那麼多的諸佛如來，常常作為諸佛的長子，就像現在一樣。這位蹈七寶華佛，他的國土莊嚴，壽命長短，所教化的弟子，正法、像法時期，都和山海慧自在通王如來（佛名）沒有什麼不同。你也為這位佛作長子，過了這段時間之後，你將獲得阿耨多羅三藐
【English Translation】 English version Countless beings, within this Buddha Dharma, have planted the causes and conditions for the path to Buddhahood. At that time, in the assembly, eight thousand Bodhisattvas who had newly generated the aspiration for enlightenment all thought: 'We have not even heard of great Bodhisattvas receiving such predictions, what is the cause and condition that these Shravakas (hearers) receive such a determination?' At that time, the World Honored One, knowing the thoughts in the minds of the Bodhisattvas, said to them: 'Good men! I and Ananda and others, at the place of the Buddha Kong Wang (King of Emptiness Buddha), simultaneously generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment). Ananda always delighted in much learning, and I always diligently practiced, therefore I have already attained Anuttara-samyak-sambodhi; and Ananda protects my Dharma, and also protects the Dharma treasury of future Buddhas, teaching and accomplishing many Bodhisattvas. His original vow was like this, therefore he received this prediction.' Ananda, in front of the Buddha, personally heard the prediction of his own future Buddhahood and the adornment of his land, his wishes were fulfilled, his heart was greatly joyful, and he obtained what he had never experienced before; immediately he recalled the Dharma treasuries of countless millions of billions of Buddhas in the past, understanding them without obstruction, just like what he heard today, and he also recognized his original vow. At that time, Ananda spoke in verse: 'The World Honored One is truly rare, causing me to recall the past, the Dharma of countless Buddhas, just like what I hear today; now I have no more doubts, I abide in the Buddha path, conveniently serving as an attendant, protecting the Dharma of all Buddhas.' At that time, the Buddha told Rahula (Buddha's son): 'In the future, you will become a Buddha, named the Tathagata (Thus Come One) Daqi Bao Hua (Treading on Seven Treasure Flowers), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purusa-damya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). You will make offerings to as many Buddhas as there are dust particles in ten worlds, and you will always be the eldest son of all Buddhas, just as you are now. This Buddha Daqi Bao Hua, the adornment of his land, the length of his life, the disciples he will teach, the periods of the True Dharma and the Semblance Dharma, will be no different from the Tathagata Shan Hai Hui Zi Zai Tong Wang (King of the Wisdom of the Ocean of Mountains). You will also be the eldest son of this Buddha, and after this, you will attain Anuttara-samyak-sambodhi.'
三菩提。」
爾時世尊，欲重宣此義，而說偈言：
「我為太子時， 羅睺為長子； 我今成佛道， 受法為法子， 于未來世中， 見無量億佛， 皆為其長子， 一心求佛道。 羅睺羅密行， 惟我能知之， 現為我長子， 以示諸眾生， 無量億千萬， 功德不可數， 安住于佛法， 以求無上道。」
爾時世尊，見學、無學二千人，其意柔軟，寂然清凈一心觀佛。佛告阿難：「汝見是學、無學二千人不？」
「唯然已見。」
「阿難！是諸人等，當供養五十世界微塵數諸佛如來，恭敬、尊重、護持法藏，末後同時，於十方國各得成佛，皆同一號，名曰寶相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，壽命一劫，國土莊嚴，聲聞、菩薩，正法、像法，皆悉同等。」
爾時世尊欲重宣此義，而說偈言：
「是二千聲聞， 今於我前住， 悉皆與授記， 未來當成佛。 所供養諸佛， 如上說塵數， 護持其法藏， 后當成正覺。 各於十方國， 悉同一名號， 俱時坐道場， 以證無上慧。 皆名為寶相， 國土及弟子， 正法與像法， 悉等無有異。 咸以諸神
【現代漢語翻譯】 現代漢語譯本：三菩提（無上正等正覺）。
那時，世尊想要再次宣說這個道理，就說了偈語：
『我做太子的時候，羅睺羅（佛陀的兒子）是我的長子； 我現在成就佛道，接受佛法成為法子， 在未來的世間，將見到無數億佛， 他們都將是佛的長子，一心求取佛道。 羅睺羅的秘密修行，只有我能知道， 現在他作為我的長子，以此來向眾生展示， 他有無量億千萬的功德，不可計數， 安住在佛法中，以求無上的佛道。』
那時，世尊看到有學和無學二千人，他們的心意柔和，寂靜清凈，一心觀看著佛。佛告訴阿難：『你看到這些有學和無學二千人了嗎？』
『是的，我已經看到了。』
『阿難！這些人等，將供養五十個世界微塵數那麼多的諸佛如來，恭敬、尊重、護持佛法寶藏，最後同時在十方國土各自成佛，都同一個名號，叫做寶相如來（如來十號之一）、應供（如來十號之一）、正遍知（如來十號之一）、明行足（如來十號之一）、善逝（如來十號之一）、世間解（如來十號之一）、無上士（如來十號之一）、調御丈夫（如來十號之一）、天人師（如來十號之一）、佛（如來十號之一）、世尊（如來十號之一），壽命一劫，國土莊嚴，聲聞、菩薩，正法、像法，都完全相同。』
那時，世尊想要再次宣說這個道理，就說了偈語：
『這兩千聲聞，現在在我面前， 我都給他們授記，未來都將成佛。 他們所供養的諸佛，如上面所說的微塵數， 護持他們的佛法寶藏，之後將成就正覺。 各自在十方國土，都同一個名號， 同時坐在道場，以證得無上的智慧。 都名為寶相，國土和弟子， 正法和像法，都相同沒有差異。 都以各種神通
【English Translation】 English version: 'Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'When I was a prince, Rahula (Buddha's son) was my eldest son; Now that I have attained Buddhahood, he receives the Dharma as a Dharma son, In future ages, I will see countless billions of Buddhas, All of them will have eldest sons, single-mindedly seeking the Buddha path. Rahula's secret practices, only I can know, Now he appears as my eldest son, to show this to all beings, He has countless billions of merits, beyond measure, Abiding in the Buddha Dharma, seeking the unsurpassed path.'
At that time, the World Honored One saw two thousand disciples, both learners and non-learners, whose minds were gentle, peaceful, and pure, focused on observing the Buddha. The Buddha said to Ananda, 'Do you see these two thousand disciples, both learners and non-learners?'
'Yes, I have seen them.'
'Ananda! These people will make offerings to as many Buddhas, Tathagatas as there are dust particles in fifty world systems, respectfully honoring and upholding the Dharma treasury. Finally, at the same time, in the ten directions, each will attain Buddhahood, all with the same name, called Ratna-rupa Tathagata (one of the ten epithets of a Buddha), Arhat (one of the ten epithets of a Buddha), Samyak-sambuddha (one of the ten epithets of a Buddha), Vidyacharanasampanna (one of the ten epithets of a Buddha), Sugata (one of the ten epithets of a Buddha), Lokavid (one of the ten epithets of a Buddha), Anuttara (one of the ten epithets of a Buddha), Purushadamyasarathi (one of the ten epithets of a Buddha), Shastha Devamanushyanam (one of the ten epithets of a Buddha), Buddha (one of the ten epithets of a Buddha), Bhagavan (one of the ten epithets of a Buddha), their lifespans will be one kalpa, their lands will be adorned, their Sravakas and Bodhisattvas, the True Dharma and the Semblance Dharma, will all be the same.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'These two thousand Sravakas, now standing before me, I will all give them predictions, in the future they will all become Buddhas. The Buddhas they will make offerings to, as many as the dust particles mentioned above, Upholding their Dharma treasury, later they will attain perfect enlightenment. Each in the ten directions, all with the same name, At the same time sitting in the Bodhimanda, to realize unsurpassed wisdom. All will be named Ratna-rupa, their lands and disciples, The True Dharma and the Semblance Dharma, all the same without difference. All with various spiritual powers
通， 度十方眾生， 名聞普周遍， 漸入于涅槃。」
爾時學、無學二千人，聞佛授記歡喜踴躍，而說偈言：
「世尊慧燈明， 我聞授記音， 心歡喜充滿， 如甘露見灌。」
添品妙法蓮華經法師品第十
爾時世尊，因藥王菩薩，告八萬大士：「藥王！汝見是大眾中，無量諸天、龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，及比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求佛道者，如是等類，咸于佛前，聞《妙法華經》一偈一句乃至一念隨喜者，我皆與授記，當得阿耨多羅三藐三菩提。」
佛告藥王：「又如來滅度之後，若有人聞《妙法華經》乃至一偈一句一念隨喜者，我亦與授阿耨多羅三藐三菩提記。若復有人，受持、讀誦、解說、書寫《妙法華經》乃至一偈，於此經卷敬視如佛，種種供養，華香、瓔珞，末香、涂香、燒香，繒蓋、幢幡、衣服、伎樂，乃至合掌恭敬。藥王當知！是諸人等，已曾供養十萬億佛，于諸佛所成就大愿，愍眾生故，生此人間。藥王！若有人問：『何等眾生，于未來世當得作佛？』應示是諸人等於未來世必得作佛。何以故？若善男子、善女人，于《法華經》乃至一句，受持、讀誦、解說、書寫，種種供
【現代漢語翻譯】 現代漢語譯本 『通達，度化十方眾生，名聲普遍傳揚，逐漸進入涅槃。』
當時，有學和無學二千人，聽到佛陀的授記，歡喜踴躍，並說了偈語：
『世尊的智慧之燈光明照耀，我們聽到授記的聲音，心中充滿歡喜，如同被甘露灌溉。』
《添品妙法蓮華經·法師品第十》
這時，世尊因為藥王菩薩的緣故，告訴八萬大菩薩：『藥王！你看到這大眾中，無數的天、龍王（護法神）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，以及比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），求聲聞乘者、求辟支佛乘者、求佛道者，像這樣的人們，都在佛前，聽到《妙法蓮華經》一偈一句，甚至一念隨喜的，我都給他們授記，將來必定證得阿耨多羅三藐三菩提（無上正等正覺）。』
佛告訴藥王：『又如來滅度之後，如果有人聽到《妙法蓮華經》，甚至一偈一句，一念隨喜的，我也給他授阿耨多羅三藐三菩提的記。如果又有人，受持、讀誦、解說、書寫《妙法蓮華經》，甚至一偈，對這經卷像對待佛一樣恭敬，用種種供養，如花香、瓔珞、末香、涂香、燒香、繒蓋、幢幡、衣服、伎樂，甚至合掌恭敬。藥王，你應當知道！這些人，都已經供養過十萬億佛，在諸佛那裡成就大愿，爲了憐憫眾生，才來到人間。藥王！如果有人問：『什麼樣的眾生，在未來世會成佛？』應當告訴這些人，他們未來世必定成佛。為什麼呢？如果善男子、善女人，對於《法華經》，甚至一句，受持、讀誦、解說、書寫，種種供
【English Translation】 English version 'Penetrating, delivering sentient beings in the ten directions, their fame spreading universally, gradually entering Nirvana.'
At that time, two thousand people, both learners and non-learners, hearing the Buddha's prediction, rejoiced and leaped for joy, and spoke in verses:
'The World Honored One's lamp of wisdom shines brightly, we hear the sound of the prediction, our hearts are filled with joy, as if being irrigated by sweet dew.'
The Tenth Chapter, 'The Teacher of the Dharma' of the Supplemented Wonderful Dharma Lotus Flower Sutra
At that time, the World Honored One, because of Bodhisattva Medicine King, told eighty thousand great Bodhisattvas: 'Medicine King! Do you see in this great assembly, the immeasurable devas (gods), dragon kings (protector gods), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (warrior gods), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpent gods), humans and non-humans, as well as bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), upasikas (female lay followers), those seeking to be shravakas (voice-hearers), those seeking to be pratyekabuddhas (solitary buddhas), those seeking the Buddha path, all these kinds of beings, in the presence of the Buddha, hearing even a verse or a phrase of the 'Wonderful Dharma Lotus Flower Sutra', or even a single thought of rejoicing, I will give them all a prediction that they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
The Buddha told Medicine King: 'Also, after the Tathagata's passing into Nirvana, if there are people who hear the 'Wonderful Dharma Lotus Flower Sutra', even a verse, a phrase, or a single thought of rejoicing, I will also give them the prediction of Anuttara-samyak-sambodhi. If there are also people who receive, uphold, read, recite, explain, and write the 'Wonderful Dharma Lotus Flower Sutra', even a single verse, and regard this scripture with the same reverence as they would the Buddha, making various offerings, such as flowers, incense, necklaces, powdered incense, perfumed incense, burning incense, canopies, banners, clothing, music, and even joining their palms in reverence. Medicine King, you should know! These people have already made offerings to ten billion Buddhas, and have accomplished great vows in the presence of those Buddhas, and out of compassion for sentient beings, they have been born into this human world. Medicine King! If someone asks: 'What kind of sentient beings will become Buddhas in the future?' You should tell these people that they will certainly become Buddhas in the future. Why is that? If good men or good women, regarding the 'Dharma Lotus Sutra', even a single phrase, receive, uphold, read, recite, explain, and write, making various offer
養經卷，華香、瓔珞、末香、涂香、燒香，繒蓋、幢幡、衣服、伎樂，合掌恭敬，是人一切世間所應瞻奉，應以如來供養而供養之，當知此人是大菩薩，成就阿耨多羅三藐三菩提，哀愍眾生，愿生此間，廣演分別《妙法花經》，何況盡能受持種種供養者。藥王當知！是人自舍清凈業報，於我滅度后，愍眾生故，生於惡世廣演此經。若是善男子、善女人，我滅度后，能竊為一人說《法華經》，乃至一句，當知是人，則如來使，如來所遣，行如來事，何況于大眾中廣為人說。藥王！若有惡人，以不善心，於一劫中，現於佛前常毀罵佛，其罪尚輕；若人以一惡言，毀呰在家、出家讀誦《法華經》者，其罪甚重。藥王！其有讀誦《法華經》者，當知是人，以佛莊嚴而自莊嚴，則為如來肩所荷擔，其所至方，應隨向禮一心合掌，恭敬、供養、尊重、讚歎，華香、瓔珞，末香、涂香、燒香，繒蓋、幢幡、衣服、餚饌，作諸伎樂，人中上供而供養之，應持天寶而以散之，天上寶聚應以奉獻。所以者何？是人歡喜說法，須臾聞之，即得究竟阿耨多羅三藐三菩提故。」
爾時世尊，欲重宣此義，而說偈言：
「若欲住佛道， 成就自然智， 常當勤供養， 受持《法花》者。 其有欲疾得， 一切種智慧， 當受持
{ "translations": [ "現代漢語譯本：如果有人供養這部《法華經》，用華美的香、瓔珞（用珠玉穿成的裝飾品）、末香（磨成粉末的香）、涂香（塗抹身體的香）、燒香，以及絲綢的傘蓋、幢幡（一種旗幟）、衣服、音樂，合掌恭敬，這個人應該受到世間一切眾生的瞻仰和敬奉，應該像供養如來一樣供養他。應當知道這個人是大菩薩，成就了阿耨多羅三藐三菩提（無上正等正覺），爲了憐憫眾生，發願來到這個世間，廣泛地宣講和分別解釋《妙法蓮華經》，更何況是那些能夠完全接受和奉持種種供養的人呢？藥王（菩薩名）啊，你應該知道！這個人自己捨棄了清凈的業報，在我滅度之後，爲了憐憫眾生，出生在惡世廣泛地宣講這部經。如果是善男子、善女人，在我滅度之後，能夠私下為一個人宣說《法華經》，哪怕只是一句，應當知道這個人，就是如來的使者，是如來所派遣的，在做如來的事業，更何況是在大眾之中廣泛地為人宣說呢？藥王啊！如果有惡人，以不善良的心，在一個劫（極長的時間單位）中，在佛前經常譭謗和謾罵佛，他的罪過還算輕微；如果有人用一句惡語，譭謗和嘲笑在家或出家的讀誦《法華經》的人，他的罪過就非常嚴重。藥王啊！那些讀誦《法華經》的人，應當知道這個人，是用佛的莊嚴來莊嚴自己，是如來用肩膀所承擔的人，他所到達的地方，都應該向他禮拜，一心合掌，恭敬、供養、尊重、讚歎，用華美的香、瓔珞、末香、涂香、燒香，以及絲綢的傘蓋、幢幡、衣服、美味的食物，演奏各種音樂，用人間最上等的供品來供養他，應該用天上的寶物來散佈在他身上，天上的寶物也應該用來奉獻給他。這是為什麼呢？因為這個人歡喜說法，只要短暫地聽聞，就能最終獲得阿耨多羅三藐三菩提的緣故。」， "這時，世尊爲了再次宣說這個道理，而說了偈語：", "『如果想要安住于佛道，成就自然智慧，應當經常勤奮地供養，受持《法華經》的人。", "如果有人想要快速獲得一切種類的智慧，應當受持這部《法華經》。』" ], "english_translations": [ "English version: If there is someone who makes offerings to this 'Lotus Sutra', using beautiful flowers, garlands (ornaments made of strung pearls and jewels), powdered incense, paste incense (incense for anointing the body), burning incense, as well as silk canopies, banners (a type of flag), clothing, music, and joins their palms in reverence, this person should be looked up to and revered by all beings in the world, and should be offered to as if offering to the Tathagata. It should be known that this person is a great Bodhisattva, who has achieved Anuttara-samyak-sambodhi (supreme perfect enlightenment), and out of compassion for sentient beings, has vowed to come to this world to widely expound and explain the 'Wonderful Dharma Lotus Sutra', let alone those who are able to fully accept and uphold all kinds of offerings? O Medicine King (name of a Bodhisattva), you should know! This person abandons their own pure karmic rewards, and after my extinction, out of compassion for sentient beings, is born in an evil world to widely expound this sutra. If a good man or good woman, after my extinction, is able to privately speak the 'Lotus Sutra' to even one person, even just one phrase, it should be known that this person is the messenger of the Tathagata, is sent by the Tathagata, and is doing the work of the Tathagata, let alone widely speaking it to the masses? O Medicine King! If there is an evil person, with an unkind heart, who constantly slanders and reviles the Buddha in front of the Buddha for a kalpa (an extremely long unit of time), their sin is still light; if someone uses one evil word to slander and mock those who, whether lay or monastic, recite the 'Lotus Sutra', their sin is very heavy. O Medicine King! Those who recite the 'Lotus Sutra', it should be known that this person is adorning themselves with the adornments of the Buddha, and is being carried on the shoulders of the Tathagata, and wherever they go, one should bow to them, join their palms in reverence, respect, offer, honor, and praise them, using beautiful flowers, garlands, powdered incense, paste incense, burning incense, as well as silk canopies, banners, clothing, delicious food, playing various music, and offering them the best offerings of the human world, and should scatter heavenly treasures upon them, and heavenly treasures should also be offered to them. Why is this? Because this person delights in speaking the Dharma, and by hearing it for a short time, they can ultimately attain Anuttara-samyak-sambodhi.", "At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:", "'If one wishes to abide in the Buddha path, and achieve natural wisdom, one should always diligently make offerings to those who uphold the 'Lotus Sutra'.", "If there is someone who wishes to quickly attain all kinds of wisdom, one should uphold this 'Lotus Sutra'." ] }
是經， 並供養持者。 若有能受持， 《妙法華經》者； 當知佛所使， 愍念諸眾生。 諸有能受持， 《妙法華經》者； 舍于清凈土， 愍眾故生此。 當知如是人， 自在所欲生， 能於此惡世， 廣說無上法。 應以天華香， 及天寶衣服， 天上妙寶聚， 供養說法者。 吾滅后惡世， 能持是經者； 當合掌禮敬， 如供養世尊。 上饌眾甘美， 及種種衣服； 供養是佛子， 冀得須臾聞。 若能於後世， 受持是經者； 我遣在人中， 行於如來事。 若於一劫中， 常懷不善心， 作色而罵佛， 獲無量重罪。 其有讀誦持， 是《法華經》者； 須臾加惡言， 其罪復過彼。 有人求佛道， 而於一劫中， 合掌在我前， 以無數偈贊， 由是贊佛故， 得無量功德， 嘆美持經者， 其福復過彼。 於八十億劫， 以最妙色聲， 及與香味觸， 供養持經者； 如是供養已， 若得須臾聞， 則應自欣慶， 我今獲大利。 藥王！今告汝， 我所說諸經， 而於此經中， 《法華》最第一。」
爾時佛復告藥王菩薩摩訶薩：「我所說經典，無量千萬億，已
【現代漢語翻譯】 現代漢語譯本 這部經，也應供養受持這部經的人。 如果有人能夠受持《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）， 應當知道他是佛所派遣，爲了憐憫眾生。 凡是能夠受持《妙法蓮華經》的人， 他們捨棄了清凈的佛土，因為憐憫眾生才來到這個世界。 應當知道這樣的人，能夠自在地選擇投生之處， 能夠在這污濁的惡世，廣說無上的佛法。 應當用天上的鮮花、香料，以及天上的寶貴衣服， 還有天上的各種珍寶，來供養說法的人。 我滅度后的惡世中，能夠受持這部經的人， 應當合掌禮敬，如同供養世尊（Buddha）。 用上等的美味佳餚，以及各種各樣的衣服， 來供養這些佛子，希望能夠聽到片刻的佛法。 如果有人在後世，能夠受持這部經， 我將派遣他在人間，行如來（Tathāgata）的事業。 如果有人在一個劫（kalpa）的時間裡，常常懷有不善的心， 怒目而視並謾罵佛，會獲得無量的重罪。 那些讀誦受持這部《法華經》的人， 如果有人對他們加以惡言，他的罪過比前者還要大。 如果有人爲了求佛道，在一個劫的時間裡， 合掌在我面前，用無數的偈頌讚美我， 因為讚美佛的緣故，會得到無量的功德， 讚美受持這部經的人，他的福德比前者還要大。 如果在八十億劫的時間裡，用最美妙的顏色、聲音， 以及香味和觸感，來供養受持這部經的人， 這樣供養之後，如果能夠聽到片刻的佛法， 就應當自己感到欣喜慶幸，『我今天獲得了大利益』。 藥王（Bhaiṣajyarāja）！現在告訴你，我所說的所有經典， 而在這部經中，《法華經》是最第一的。」 那時，佛又告訴藥王菩薩摩訶薩（Bodhisattva-mahāsattva）：『我所說的經典，無量千萬億，已經』
【English Translation】 English version This sutra, and also offer to those who uphold it. If there are those who can receive and uphold the 'Saddharma Puṇḍarīka Sūtra' (Lotus Sutra), Know that they are sent by the Buddha, out of compassion for all living beings. All those who can receive and uphold the 'Saddharma Puṇḍarīka Sūtra', They have abandoned their pure Buddha lands, and are born here out of compassion for beings. Know that such people can freely choose where they are born, And can widely preach the unsurpassed Dharma in this evil world. They should be offered heavenly flowers, incense, and heavenly precious garments, As well as various heavenly treasures, to those who preach the Dharma. In the evil world after my extinction, those who can uphold this sutra, Should join their palms and pay homage, as if offering to the World Honored One (Buddha). With the finest delicacies and various kinds of clothing, Offer to these children of the Buddha, hoping to hear the Dharma for a moment. If there are those in later ages who can receive and uphold this sutra, I will send them among people, to carry out the work of the Tathāgata (Buddha). If someone for a kalpa (eon) constantly harbors unkind thoughts, And glares and curses the Buddha, they will incur immeasurable heavy sins. Those who read, recite, and uphold this 'Lotus Sutra', If someone speaks ill of them, their sin is even greater than the former. If someone seeks the path of Buddhahood, and for a kalpa, Joins their palms before me, and praises me with countless verses, Because of praising the Buddha, they will gain immeasurable merit, Praising those who uphold this sutra, their merit is even greater than the former. If for eighty billion kalpas, with the most exquisite colors, sounds, As well as fragrances and tactile sensations, they offer to those who uphold this sutra, After making such offerings, if they can hear the Dharma for a moment, They should rejoice and be glad, 'Today I have gained great benefit'. Bhaiṣajyarāja (Medicine King)! Now I tell you, of all the sutras I have spoken, And among these sutras, the 'Lotus Sutra' is the foremost.』 At that time, the Buddha again told the Bodhisattva-mahāsattva (Great Bodhisattva) Bhaiṣajyarāja: 『The sutras I have spoken, are immeasurable, countless millions, already』
說、今說、當說，而於其中，此《法華經》最為難信、難解。藥王！此經是諸佛秘要之藏，不可分佈，妄授與人，諸佛世尊之所守護，從昔已來未曾顯說。如此經者，如來現在，猶多怨嫉，況滅度后。藥王當知！如來滅后，其能書持、讀誦、供養、為他人說者，如來則為以衣覆之，又為他方、現在諸佛之所護念，是人有大信力及志願力、諸善根力，當知是人與如來共宿，則為如來手摩其頭。藥王！在在處處，若說、若讀、若誦、若書，若經卷所住處，皆應起七寶塔，極令高廣嚴飾，不須復安舍利。所以者何？此中已有如來全身，此塔應以一切華香、瓔珞、繒蓋、幢幡、伎樂、歌頌，供養、恭敬、尊重、讚歎，若有人得見此塔禮拜、供養，當知是等，皆近阿耨多羅三藐三菩提。藥王！多有人在家、出家行菩薩道。若不能得見聞、讀誦、書持、供養是《法華經》者，當知是人未善行菩薩道。若有得聞是經典者，乃能善行菩薩之道，其有眾生求佛道者，若見、若聞是《法華經》，聞已信解、受持者，當知是人，得近阿耨多羅三藐三菩提。
「藥王！譬如有人渴乏須水，于彼高原穿鑿求之，猶見乾土，知水尚遠，施功不已，轉見濕土，遂漸至泥，其心決定，知水必近。菩薩亦復如是，若未聞、未解、未能修習是《法華經
【現代漢語翻譯】 現代漢語譯本：佛說，現在說，將來要說，在這其中，《法華經》是最難讓人相信、難以理解的。藥王（菩薩名）啊！這部經是諸佛秘密的寶藏，不可以隨意散佈，胡亂傳授給別人。它是諸佛世尊所守護的，從過去到現在都未曾公開宣說。像這樣的經典，如來（佛的稱號）在世時，尚且有很多人怨恨嫉妒，更何況在如來滅度之後呢？藥王你要知道！如來滅度之後，如果有人能夠書寫、受持、讀誦、供養、為他人宣說這部經，如來就會用衣覆蓋他，又會被他方、現在諸佛所護念。這個人有強大的信心和願力、各種善根的力量，應當知道這個人與如來同住，如來會用手摩他的頭頂。藥王啊！無論在什麼地方，如果有人宣說、讀誦、背誦、書寫這部經，或者經卷所在的地方，都應當建造七寶塔，使其高大、寬廣、莊嚴，不需要再安放舍利（佛的遺骨）。為什麼呢？因為這裡面已經有如來的全身。這座塔應當用一切鮮花、香、瓔珞、綢緞傘蓋、旗幟、音樂、歌頌來供養、恭敬、尊重、讚歎。如果有人能夠見到這座塔並禮拜、供養，應當知道這些人，都接近了阿耨多羅三藐三菩提（無上正等正覺）。藥王啊！有很多在家、出家的人修行菩薩道。如果不能夠見到、聽到、讀誦、書寫、受持、供養這部《法華經》，應當知道這個人沒有好好地修行菩薩道。如果有人能夠聽到這部經典，才能好好地修行菩薩之道。如果有眾生求佛道，如果見到、聽到這部《法華經》，聽了之後能夠相信、理解、接受、奉持，應當知道這個人，已經接近了阿耨多羅三藐三菩提。 藥王啊！譬如有人口渴需要水，在高原上挖掘尋找，剛開始只看到乾土，知道水還很遠，但是不停止努力，漸漸地看到濕土，然後逐漸挖到泥，他的心裡就確定，知道水一定很近了。菩薩也是這樣，如果還沒有聽到、沒有理解、沒有修習這部《法華經》
【English Translation】 English version: The Buddha said, 'What has been said, what is being said, and what will be said, among these, this 'Lotus Sutra' is the most difficult to believe and understand. O Medicine King (a Bodhisattva)! This sutra is the secret treasury of all Buddhas, it should not be distributed carelessly or given to others indiscriminately. It is protected by all the World Honored Ones, and has never been openly proclaimed since ancient times. Such a sutra, even when the Tathagata (an epithet of the Buddha) is present, still causes much resentment and jealousy, how much more so after the Tathagata's passing? O Medicine King, you should know! After the Tathagata's passing, if there is anyone who can write, uphold, read, recite, make offerings to, and explain this sutra to others, the Tathagata will cover them with his robe, and they will also be protected and remembered by the Buddhas of other directions and the present. This person has great faith, aspiration, and the power of all good roots. You should know that this person dwells with the Tathagata, and the Tathagata will stroke their head with his hand. O Medicine King! In every place, if this sutra is spoken, read, recited, or written, or where the sutra scroll is kept, a seven-jeweled stupa should be erected, making it extremely tall, wide, and adorned. There is no need to place relics (the remains of the Buddha) within it. Why is that? Because the entire body of the Tathagata is already present within it. This stupa should be honored, respected, revered, and praised with all kinds of flowers, incense, necklaces, silken canopies, banners, music, and songs. If anyone can see this stupa and bow down and make offerings to it, you should know that these people are all close to Anuttara-samyak-sambodhi (supreme perfect enlightenment). O Medicine King! There are many people, both lay and monastic, who practice the Bodhisattva path. If they cannot see, hear, read, write, uphold, or make offerings to this 'Lotus Sutra', you should know that these people have not practiced the Bodhisattva path well. If anyone can hear this sutra, they can then practice the Bodhisattva path well. If there are sentient beings seeking the Buddha path, if they see or hear this 'Lotus Sutra', and after hearing it, they believe, understand, accept, and uphold it, you should know that these people are close to Anuttara-samyak-sambodhi. O Medicine King! It is like a person who is thirsty and needs water, digging for it on a high plateau. At first, they only see dry earth, knowing that water is still far away, but they do not stop their efforts. Gradually, they see damp soil, and then they gradually dig into mud. Their heart becomes certain, knowing that water must be near. Bodhisattvas are also like this. If they have not heard, understood, or practiced this 'Lotus Sutra'
》，當知是人，去阿耨多羅三藐三菩提尚遠。若得聞解、思惟、修習，必知得近阿耨多羅三藐三菩提。所以者何？一切菩薩阿耨多羅三藐三菩提，皆屬此經。此經開方便門，示真實相，是《法華經》藏，深固幽遠無人能到，今佛教化成就菩薩而為開示。藥王！若有菩薩，聞是《法華經》驚疑、怖畏，當知是為新發意菩薩；若聲聞人，聞是經驚疑、怖畏，當知是為增上慢者。
「藥王！若有善男子、善女人，如來滅后，欲為四眾說是《法華經》者，云何應說？是善男子、善女人，入如來室，著如來衣，坐如來座，爾乃應為四眾廣說斯經。如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是；安住是中，然後以不懈怠心，為諸菩薩及四眾，廣說是《法華經》。藥王！我于余國遣化人，為其集聽法眾，亦遣化比丘、比丘尼、優婆塞、優婆夷，聽其說法，是諸化人，聞法信受，隨順不逆。若說法者在空閑處，我時廣遣天、龍、鬼神、乾闥婆、阿修羅等，聽其說法。我雖在異國，時時令說法者得見我身，若於此經忘失句逗，我還為說令得具足。」
爾時世尊，欲重宣此義，而說偈言：
「欲舍諸懈怠， 應當聽是經， 此經難得聞， 信受者亦難。 如人渴須水， 穿
【現代漢語翻譯】 現代漢語譯本：應當知道，這樣的人，距離阿耨多羅三藐三菩提（無上正等正覺）還很遙遠。如果能夠聽聞、理解、思考、修習這部經，必定知道自己接近阿耨多羅三藐三菩提。為什麼呢？一切菩薩的阿耨多羅三藐三菩提，都屬於這部經。這部經開啟了方便之門，揭示了真實之相，是《法華經》的寶藏，深邃堅固，無人能夠到達，現在佛陀教化成就菩薩，才為他們開示。藥王！如果有菩薩，聽聞這部《法華經》感到驚疑、恐懼，應當知道這是新發心的菩薩；如果聲聞人，聽聞這部經感到驚疑、恐懼，應當知道這是增上慢的人。 藥王！如果有善男子、善女人，在如來滅度之後，想要為四眾宣說這部《法華經》，應當如何宣說呢？這位善男子、善女人，應當進入如來的房間，穿上如來的衣服，坐在如來的座位上，然後才應當為四眾廣說這部經。如來的房間，就是一切眾生中的大慈悲心；如來的衣服，就是柔和忍辱的心；如來的座位，就是一切法空。安住于這些之中，然後以不懈怠的心，為諸菩薩和四眾，廣說這部《法華經》。藥王！我在其他國土派遣化身，為他們聚集聽法的眾人，也派遣化身的比丘、比丘尼、優婆塞、優婆夷，聽他們說法，這些化身，聽聞佛法后信受奉行，順從而不違逆。如果說法的人在空閑的地方，我就會派遣天、龍、鬼神、乾闥婆（天樂神）、阿修羅（非天）等，聽他們說法。我雖然在其他國土，也會時時讓說法的人見到我的身形，如果他們在這部經中忘記了字句，我還會為他們講解，使他們能夠完整地掌握。 這時，世尊想要重申這個道理，就說了偈語： 『想要捨棄一切懈怠，應當聽聞這部經，這部經難以聽聞，能夠信受的人也很難得。就像口渴的人需要水，挖井時』
【English Translation】 English version: 'You should know that such a person is still far from Anuttara-samyak-sambodhi (supreme perfect enlightenment). If they can hear, understand, contemplate, and practice this sutra, they will surely know they are close to Anuttara-samyak-sambodhi. Why is that? All Bodhisattvas' Anuttara-samyak-sambodhi belongs to this sutra. This sutra opens the door of expedient means, reveals the true aspect, and is the treasure of the 'Lotus Sutra,' profound and firm, unreachable by anyone. Now, the Buddha teaches and accomplishes Bodhisattvas, and thus reveals it to them. O Medicine King! If a Bodhisattva hears this 'Lotus Sutra' and feels surprised, doubtful, or fearful, know that they are a newly initiated Bodhisattva. If a Sravaka (voice-hearer) hears this sutra and feels surprised, doubtful, or fearful, know that they are arrogant.' 'O Medicine King! If there are good men or good women who, after the Tathagata's (Buddha's) extinction, wish to expound this 'Lotus Sutra' to the four assemblies, how should they expound it? These good men or good women should enter the Tathagata's room, wear the Tathagata's robe, and sit on the Tathagata's seat, and then they should expound this sutra widely to the four assemblies. The Tathagata's room is the great compassionate heart among all beings; the Tathagata's robe is the heart of gentleness and patience; the Tathagata's seat is the emptiness of all dharmas. Abiding in these, then with an unremitting heart, they should widely expound this 'Lotus Sutra' to all Bodhisattvas and the four assemblies. O Medicine King! In other lands, I send transformation bodies to gather audiences for them, and I also send transformation Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers) to listen to their teachings. These transformation bodies, upon hearing the Dharma, believe and accept it, following it without opposition. If the expounder is in a secluded place, I will send Devas (gods), Nagas (dragons), ghosts, Gandharvas (celestial musicians), Asuras (demigods), and others to listen to their teachings. Although I am in another land, I will often cause the expounder to see my form, and if they forget any phrases or sentences in this sutra, I will explain them again so that they can fully understand it.' At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'Those who wish to abandon all laziness, should listen to this sutra. This sutra is difficult to hear, and those who believe and accept it are also rare. Like a person thirsty for water, when digging a well,'
鑿于高原， 猶見乾燥土， 知去水尚遠； 漸見濕土泥， 決定知近水。 藥王！汝當知， 如是諸人等， 不聞《法華經》， 去佛智甚遠； 若聞是深經， 決了聲聞法， 是諸經之王， 聞已諦思惟， 當知此人等， 近於佛智慧。 若人說此經， 應入如來室， 著于如來衣， 而坐如來座， 處眾無所畏， 廣為分別說； 大慈悲為室， 柔和忍辱衣， 諸法空為座， 處此為說法。 若說此經時， 有人惡口罵， 加刀杖瓦石， 唸佛故應忍。 我千萬億土， 現凈堅固身， 于無量億劫， 為眾生說法； 若我滅度后， 能說此經者， 我遣化四眾， 比丘比丘尼， 及清信士女， 供養於法師， 引導諸眾生， 集之令聽法。 若人慾加惡， 刀杖及瓦石， 則遣變化人， 為之作衛護。 若說法之人， 獨在空閑處， 寂寞無人聲， 讀誦此經典； 我爾時為現， 清凈光明身， 若忘失章句， 為說令通利； 若人具是德， 或為四眾說， 空處讀誦經， 皆得見我身。 若人在空閑， 我遣天龍王， 夜叉鬼神等， 為作聽法眾。 是人樂說法， 分別
【現代漢語翻譯】 現代漢語譯本 在高原上鑿井， 如果還只見到乾燥的泥土，就知道離水源還很遠； 漸漸地見到潮濕的泥土和泥漿，就能確定離水源很近了。 藥王（菩薩名）！你應該知道，像這樣的人們， 如果沒有聽聞《法華經》（佛經名），就離佛的智慧非常遙遠； 如果聽聞了這部深奧的經典，就能徹底明白聲聞乘（佛教修行的一種）的教法， 這部經是所有經典之王，聽聞之後如果能仔細思考， 就應當知道這些人，已經接近佛的智慧了。 如果有人宣說這部經典，就應該進入如來的房間， 穿上如來的衣服，坐在如來的座位上， 在眾人面前毫無畏懼，廣泛地為大家分別解說； 以大慈悲心為房間，以柔和忍辱為衣服， 以諸法皆空為座位，處在這樣的狀態下說法。 如果宣說這部經典時，有人惡語謾罵， 甚至用刀杖瓦石加害，應當因為憶念佛陀的緣故而忍受。 我在千萬億的國土中，顯現清凈堅固的身體， 在無量億劫的時間裡，為眾生說法； 如果我滅度之後，有能夠宣說這部經典的人， 我會派遣化現的四眾弟子，包括比丘（出家男眾）、比丘尼（出家女眾）， 以及清信士（在家男眾）、清信女（在家女眾），去供養這位法師， 引導眾生，聚集他們來聽聞佛法。 如果有人想要加害，用刀杖和瓦石， 我會派遣化現的人，為他做保護。 如果說法的人，獨自在空閑的地方， 寂靜無聲，獨自讀誦這部經典； 我那時會顯現清凈光明的身體， 如果他忘記了經文的章節和語句，我會為他講解，使他通達順利； 如果有人具備這樣的功德，或者為四眾弟子說法， 或者在空閑的地方讀誦經典，都能見到我的身體。 如果有人在空閑的地方，我會派遣天龍王（天神和龍神）、 夜叉（一種鬼神）、鬼神等，作為聽法的聽眾。 這個人喜歡說法，分別解說
【English Translation】 English version If one digs a well on a high plateau, And only sees dry earth, one knows the water is still far away; Gradually seeing damp soil and mud, one can be certain that water is near. O Medicine King (Bhaisajyaraja, a Bodhisattva)! You should know that such people, If they have not heard the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra, a Buddhist scripture), are very far from the Buddha's wisdom; If they hear this profound scripture, and thoroughly understand the teachings of the Śrāvakayāna (the vehicle of the hearers, a path in Buddhism), This scripture is the king of all scriptures, and if after hearing it, one contemplates it carefully, One should know that these people are close to the Buddha's wisdom. If someone expounds this scripture, they should enter the Tathagata's (Buddha's) room, Put on the Tathagata's robe, and sit on the Tathagata's seat, Fearlessly in the midst of the assembly, widely explain and preach for all; With great compassion as their room, with gentleness and patience as their robe, And with the emptiness of all dharmas as their seat, they should preach the Dharma in this state. If, while expounding this scripture, someone curses with harsh words, Or even harms with swords, sticks, tiles, and stones, they should endure it because of their mindfulness of the Buddha. In my billions of lands, I manifest a pure and firm body, For countless eons, I preach the Dharma for sentient beings; If, after my Parinirvana (passing away), there is someone who can expound this scripture, I will send my manifested fourfold assembly, including Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (laymen), and Upāsikās (laywomen), to make offerings to this Dharma teacher, Guiding sentient beings, gathering them to listen to the Dharma. If someone wants to harm, with swords, sticks, and stones, I will send manifested beings to protect them. If the one who preaches the Dharma is alone in a secluded place, Quiet and without any sound, reciting this scripture; At that time, I will manifest a pure and radiant body, If they forget the chapters and verses of the scripture, I will explain it to them, enabling them to understand it smoothly; If someone possesses such merits, whether they preach to the fourfold assembly, Or recite the scripture in a secluded place, they will all be able to see my body. If someone is in a secluded place, I will send the Dragon Kings (Nāgarājas), Yakṣas (a type of spirit), and other spirits, to be the audience listening to the Dharma. This person enjoys preaching the Dharma, explaining
無掛礙， 諸佛護念故， 能令大眾喜。 若親近法師， 速得菩薩道， 隨順是師學， 得見恒沙佛。」
添品妙法蓮華經見寶塔品第十一
爾時佛前有七寶塔，高五百由旬，縱廣二百五十由旬，從地踴出住在空中，種種寶物而莊挍之，五千欄楯，龕室千萬，無數幢幡以為嚴飾，垂寶、瓔珞、寶鈴萬億而懸其上；四面皆出多摩羅跋栴檀之香，充遍世界；其諸幡蓋，以金、銀、琉璃、硨磲、馬瑙、真珠、玫瑰七寶合成，高至四天王宮；三十三天雨天曼陀羅華，供養寶塔；余諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等千萬億眾，以一切華香、瓔珞、幡蓋、伎樂，供養寶塔；恭敬、尊重、讚歎。爾時寶塔中出大音聲嘆言：「善哉，善哉！釋迦牟尼世尊！能以平等大慧教菩薩法，佛所護念《妙法華經》，為大眾說。如是，如是！釋迦牟尼世尊！如所說者皆是真實。」
爾時四眾見大寶塔住在空中，又聞塔中所出音聲，皆得法喜，怪未曾有，從座而起，恭敬合掌，卻住一面。爾時有菩薩摩訶薩，名大樂說，知一切世間天、人、阿修羅等心之所疑，而白佛言：「世尊！以何因緣，有此寶塔從地踴出？又于其中發是音聲？」
爾時佛告大樂說菩薩：「此寶塔中
【現代漢語翻譯】 現代漢語譯本 沒有掛礙， 因為諸佛的護念，能使大眾歡喜。 如果親近法師，就能迅速證得菩薩道， 依隨這位老師學習，就能見到如恒河沙數般的佛陀。
《添品妙法蓮華經·見寶塔品》第十一
那時，佛前出現一座七寶塔，高五百由旬（古印度長度單位，約合7-11公里），縱廣二百五十由旬，從地面涌出，懸在空中。塔用各種寶物裝飾，有五千欄桿，千萬個龕室，無數的幢幡作為裝飾，垂掛著寶珠、瓔珞、寶鈴等萬億之多；四面都散發出多摩羅跋栴檀（一種香木）的香味，瀰漫整個世界；那些幡蓋，是用金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰七寶合成，高聳至四天王宮；三十三天（佛教欲界第二天）降下天曼陀羅花，供養寶塔；其餘諸天、龍、夜叉（一種鬼神）、乾闥婆（天樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、人非人等千萬億眾，用一切鮮花、香、瓔珞、幡蓋、伎樂，供養寶塔；恭敬、尊重、讚歎。這時，寶塔中發出巨大的聲音讚歎說：『太好了，太好了！釋迦牟尼世尊！您能以平等的大智慧教導菩薩法，佛所護念的《妙法蓮華經》，為大眾宣說。正是這樣，正是這樣！釋迦牟尼世尊！您所說的一切都是真實的。』
那時，四眾弟子見到大寶塔懸在空中，又聽到塔中發出的聲音，都感到無比的法喜，驚奇從未見過，從座位上站起來，恭敬地合掌，退到一邊站立。這時，有一位菩薩摩訶薩（大菩薩），名叫大樂說，知道一切世間的天、人、阿修羅等心中所疑惑的，就對佛說：『世尊！是什麼因緣，有這座寶塔從地面涌出？又從其中發出這樣的聲音？』
這時，佛告訴大樂說菩薩：『這座寶塔中
【English Translation】 English version Without hindrance, Because of the protection of all Buddhas, it can bring joy to the multitude. If one draws near to a Dharma teacher, one will quickly attain the Bodhisattva path, Following this teacher's teachings, one will see Buddhas as numerous as the sands of the Ganges.
The Eleventh Chapter, 'The Appearance of the Jeweled Stupa,' of the Supplemented Lotus Sutra
At that time, in front of the Buddha, there appeared a seven-jeweled stupa, five hundred yojanas (an ancient Indian unit of distance, approximately 7-11 kilometers) in height and two hundred and fifty yojanas in width and breadth, rising from the earth and standing in the air. It was adorned with various treasures, with five thousand railings, ten million chambers, and countless banners and streamers as decorations. It was hung with billions of precious jewels, necklaces, and bells. From all four sides emanated the fragrance of Tamalapatra sandalwood, pervading the entire world. The banners and canopies were made of gold, silver, lapis lazuli, tridacna, agate, pearl, and rose quartz, reaching as high as the palaces of the Four Heavenly Kings. The Thirty-three Heavens (the second heaven of the desire realm in Buddhism) rained down heavenly Mandarava flowers as offerings to the stupa. The other gods, dragons, yakshas (a type of demon), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a type of golden-winged bird god), kinnaras (celestial singers), mahoragas (great serpent gods), humans, and non-humans, numbering in the trillions, made offerings to the stupa with all kinds of flowers, incense, necklaces, banners, canopies, and music; they were respectful, reverent, and full of praise. At that time, a great voice came from within the stupa, exclaiming: 'Excellent, excellent! Shakyamuni World-Honored One! You are able to teach the Bodhisattva Dharma with equal great wisdom, and you are expounding the Lotus Sutra, which is protected by the Buddhas, for the multitude. It is so, it is so! Shakyamuni World-Honored One! All that you have spoken is true.'
At that time, the four assemblies, seeing the great stupa standing in the air and hearing the voice coming from within it, were all filled with Dharma joy, marveling at what they had never seen before. They rose from their seats, respectfully joined their palms, and stood to one side. At that time, there was a Bodhisattva Mahasattva (great Bodhisattva) named Great Joy of Speech, who, knowing the doubts in the minds of all the beings in the world, including gods, humans, and asuras, said to the Buddha: 'World-Honored One! What is the cause and condition for this stupa to rise from the earth? And why does such a voice come from within it?'
At that time, the Buddha said to the Bodhisattva Great Joy of Speech: 'Within this stupa'
有如來全身，乃往過去東方無量千萬億阿僧祇世界，國名寶凈，彼中有佛，號曰多寶。其佛本行菩薩道時，作大誓願：『若我成佛，滅度之後，於十方國土有說《法華經》處，我之塔廟，為聽是經故，踴現其前，為作證明，贊言善哉。』彼佛成道已，臨滅度時，于天人大眾中，告諸比丘：『我滅度后，欲供養我全身者，應起一大塔。』其佛以神通願力，十方世界在在處處，若有說《法華經》者，彼之寶塔，皆踴出其前，全身在於塔中贊言：『善哉，善哉！』大樂說！今多寶如來塔，聞說《法華經》故，從地踴出，贊言：『善哉！善哉！』」
是時大樂說菩薩，以如來神力故，白佛言：「世尊！我等愿欲見此佛身。」
佛告大樂說菩薩摩訶薩：「是多寶佛，有深重愿：『若我寶塔，為聽《法華經》故，出於諸佛前時，其有欲以我身示四眾者，彼佛分身諸佛，在於十方世界說法，盡還集一處，然後我身乃出現耳。』大樂說！我分身諸佛，在於十方世界說法者，今應當集。」
大樂說白佛言：「世尊！我等亦愿欲見世尊分身諸佛，禮拜、供養。」
爾時佛放白毫一光，即見東方五百萬億那由他恒河沙等國土諸佛，彼諸國土，皆以頗梨為地，寶樹、寶衣以為莊嚴，無數千萬億菩薩充滿其中，遍張寶幔
【現代漢語翻譯】 現代漢語譯本： 「就像如來的全身一樣，在過去東方無量千萬億阿僧祇（梵語，意為無數）世界之外，有一個名為寶凈的國度。那裡有一尊佛，號為多寶（佛名）。這尊佛在修行菩薩道時，曾立下大誓願：『如果我成佛，滅度之後，在十方國土有講說《法華經》的地方，我的塔廟就會爲了聽這部經而涌現在那裡，作為證明，並讚歎說「善哉」。』這尊佛成道后，臨近滅度時，在天人大眾中，告訴眾比丘：『我滅度后，想要供養我全身的人，應當建造一座大塔。』這尊佛以神通願力，在十方世界任何地方，如果有講說《法華經》的人，他的寶塔都會涌現在那裡，全身在塔中讚歎說：『善哉，善哉！』大樂說（菩薩名）！現在多寶如來（佛名）的塔，因為聽到講說《法華經》的緣故，從地涌出，讚歎說：『善哉！善哉！』」。
當時，大樂說菩薩，因為如來的神力，對佛說：「世尊！我們希望能夠見到這尊佛的身軀。」
佛告訴大樂說菩薩摩訶薩（菩薩的尊稱）：「這尊多寶佛，有深重的誓願：『如果我的寶塔，爲了聽《法華經》的緣故，出現在諸佛面前時，如果有想要讓我身軀示現給四眾（比丘、比丘尼、優婆塞、優婆夷）的人，那麼十方世界說法的我的分身諸佛，都必須聚集到一處，然後我的身軀才會出現。』大樂說！我分身在十方世界說法的諸佛，現在應當聚集。」
大樂說菩薩對佛說：「世尊！我們也希望能夠見到世尊的分身諸佛，禮拜、供養。」
這時，佛放出白毫（佛眉間白毛）一光，立刻看到東方五百萬億那由他（梵語，意為極多數）恒河沙（以恒河沙的數量比喻極多）等國土的諸佛，那些國土，都以頗梨（一種寶石）為地，用寶樹、寶衣作為莊嚴，無數千萬億菩薩充滿其中，到處張掛著寶幔。 English version: 'Just like the whole body of the Tathagata, beyond countless millions of billions of asamkhya (Sanskrit, meaning countless) worlds in the past eastern direction, there is a country named Baojing (Pure Treasure). There is a Buddha there, named Duobao (Many Treasures). When this Buddha was practicing the Bodhisattva path, he made a great vow: 『If I become a Buddha, after my parinirvana, in any place in the ten directions where the Lotus Sutra is being preached, my stupa will emerge there to listen to this sutra, as a testimony, and praise, saying 「Excellent!」』 After this Buddha attained enlightenment, when approaching parinirvana, among the assembly of gods and humans, he told the monks: 『After my parinirvana, those who wish to make offerings to my whole body should build a great stupa.』 This Buddha, with his supernatural power and vows, in any place in the ten directions, if there is someone preaching the Lotus Sutra, his stupa will emerge there, with his whole body inside the stupa, praising, saying: 『Excellent, excellent!』 Great Joyful Speaker (Bodhisattva』s name)! Now, the stupa of Tathagata Duobao (Buddha』s name), because it heard the preaching of the Lotus Sutra, has emerged from the earth, praising, saying: 『Excellent, excellent!』」
At that time, Bodhisattva Great Joyful Speaker, due to the Tathagata』s divine power, said to the Buddha: 「World Honored One! We wish to see the body of this Buddha.」
The Buddha told Bodhisattva Mahasattva (a respectful title for Bodhisattva) Great Joyful Speaker: 「This Buddha Duobao has a profound vow: 『If my stupa, for the sake of listening to the Lotus Sutra, appears before the Buddhas, and if there are those who wish to have my body shown to the four assemblies (monks, nuns, laymen, and laywomen), then all my manifested Buddhas who are preaching in the ten directions must gather in one place, and then my body will appear.』 Great Joyful Speaker! My manifested Buddhas who are preaching in the ten directions should now gather.」
Bodhisattva Great Joyful Speaker said to the Buddha: 「World Honored One! We also wish to see the manifested Buddhas of the World Honored One, to pay homage and make offerings.」
At that time, the Buddha emitted a ray of light from his white hair (a white hair between the Buddha』s eyebrows), and immediately saw the Buddhas of five million billion nayuta (Sanskrit, meaning extremely numerous) Ganges River sands (using the number of sands in the Ganges River to represent extremely many) of lands in the eastern direction. Those lands were all made of crystal (a type of gemstone), adorned with jeweled trees and jeweled garments, with countless millions of billions of Bodhisattvas filling them, and jeweled canopies spread everywhere.
【English Translation】 'Just like the whole body of the Tathagata, beyond countless millions of billions of asamkhya (Sanskrit, meaning countless) worlds in the past eastern direction, there is a country named Baojing (Pure Treasure). There is a Buddha there, named Duobao (Many Treasures). When this Buddha was practicing the Bodhisattva path, he made a great vow: 『If I become a Buddha, after my parinirvana, in any place in the ten directions where the Lotus Sutra is being preached, my stupa will emerge there to listen to this sutra, as a testimony, and praise, saying 「Excellent!」』 After this Buddha attained enlightenment, when approaching parinirvana, among the assembly of gods and humans, he told the monks: 『After my parinirvana, those who wish to make offerings to my whole body should build a great stupa.』 This Buddha, with his supernatural power and vows, in any place in the ten directions, if there is someone preaching the Lotus Sutra, his stupa will emerge there, with his whole body inside the stupa, praising, saying: 『Excellent, excellent!』 Great Joyful Speaker (Bodhisattva』s name)! Now, the stupa of Tathagata Duobao (Buddha』s name), because it heard the preaching of the Lotus Sutra, has emerged from the earth, praising, saying: 『Excellent, excellent!』」 At that time, Bodhisattva Great Joyful Speaker, due to the Tathagata』s divine power, said to the Buddha: 「World Honored One! We wish to see the body of this Buddha.」 The Buddha told Bodhisattva Mahasattva (a respectful title for Bodhisattva) Great Joyful Speaker: 「This Buddha Duobao has a profound vow: 『If my stupa, for the sake of listening to the Lotus Sutra, appears before the Buddhas, and if there are those who wish to have my body shown to the four assemblies (monks, nuns, laymen, and laywomen), then all my manifested Buddhas who are preaching in the ten directions must gather in one place, and then my body will appear.』 Great Joyful Speaker! My manifested Buddhas who are preaching in the ten directions should now gather.」 Bodhisattva Great Joyful Speaker said to the Buddha: 「World Honored One! We also wish to see the manifested Buddhas of the World Honored One, to pay homage and make offerings.」 At that time, the Buddha emitted a ray of light from his white hair (a white hair between the Buddha』s eyebrows), and immediately saw the Buddhas of five million billion nayuta (Sanskrit, meaning extremely numerous) Ganges River sands (using the number of sands in the Ganges River to represent extremely many) of lands in the eastern direction. Those lands were all made of crystal (a type of gemstone), adorned with jeweled trees and jeweled garments, with countless millions of billions of Bodhisattvas filling them, and jeweled canopies spread everywhere.
、寶網羅上。彼國諸佛，以大妙音而說諸法，及見無量千萬億菩薩，遍滿諸國為眾說法。南、西、北方四維、上、下，白毫相光所照之處，亦復如是。爾時十方諸佛，各告眾菩薩言：「善男子！我今應往娑婆世界釋迦牟尼佛所，並供養多寶如來寶塔。」
時娑婆世界，即變清凈，琉璃為地寶樹莊嚴，黃金為繩以界八道，無諸聚落、村營、城邑，大海、江河、山川、林藪，燒大寶香，曼陀羅華遍佈其地，以寶網、幔羅覆其上；懸諸寶鈴，唯留此會眾，移諸天、人置於他土。
是時諸佛，各將一大菩薩以為侍者，至娑婆世界，各到寶樹下，一一寶樹高五百由旬，枝葉、華果次第莊嚴；諸寶樹下，皆有師子之座，高五由旬，亦以大寶而挍飾之；爾時諸佛，各於此座結加趺坐，如是展轉，遍滿三千大千世界，而於釋迦牟尼佛一方所分之身，猶故未盡。
時釋迦牟尼佛，欲容受所分身諸佛故，八方各更變二百萬億那由他國，皆令清凈，無有地獄、餓鬼、畜生及阿修羅；又移諸天、人置於他土，所化之國，亦以琉璃為地，寶樹莊嚴，樹高五百由旬，枝葉、華果次第嚴飾，樹下皆有寶師子座，高五由旬，種種諸寶以為莊嚴；亦無大海江河，及目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山、須彌山等諸山王；通
【現代漢語翻譯】 現代漢語譯本：寶網羅布在上方。那些國土的諸佛，用宏大美妙的聲音宣說諸法，並且見到無量千萬億的菩薩，遍佈各個國土為眾生說法。南方、西方、北方、四維、上方、下方，白毫相光所照耀的地方，也都是這樣。這時，十方諸佛各自告訴眾菩薩說：『善男子！我現在應當前往娑婆世界（Saha world，指我們所處的這個世界）釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）那裡，並且供養多寶如來（Prabhutaratna，過去佛）的寶塔。』 這時，娑婆世界立刻變得清凈，以琉璃為地面，寶樹莊嚴，用黃金為繩索劃分出八條道路，沒有村落、村莊、城鎮，大海、江河、山川、樹林，焚燒大寶香，曼陀羅花（Mandala flower，佛教中的一種花）遍佈地面，用寶網、幔帳覆蓋其上；懸掛著各種寶鈴，只留下這次法會的聽眾，將諸天人和其餘眾生移到其他國土。 這時，諸佛各自帶領一位大菩薩作為侍者，來到娑婆世界，各自到達寶樹下，每一棵寶樹高五百由旬（Yojana，古印度長度單位），枝葉、花朵、果實依次莊嚴；每棵寶樹下，都有獅子座，高五由旬，也用大寶裝飾；這時，諸佛各自在這些座位上結跏趺坐（Padmasana，一種坐姿），這樣依次展開，遍滿三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個世界），而釋迦牟尼佛一方所分出的化身，仍然沒有全部容納。 這時，釋迦牟尼佛爲了容納所分出的化身諸佛，在八方各自又變化出二百萬億那由他（Nayuta，古印度數字單位）個國土，都使之清凈，沒有地獄、餓鬼、畜生以及阿修羅（Asura，一種神道）；又將諸天人和其餘眾生移到其他國土，所變化的國土，也以琉璃為地面，寶樹莊嚴，樹高五百由旬，枝葉、花朵、果實依次裝飾，樹下都有寶獅子座，高五由旬，用各種珍寶裝飾；也沒有大海江河，以及目真鄰陀山（Mucilinda，山名）、摩訶目真鄰陀山（Mahamucilinda，山名）、鐵圍山（Cakravada，山名）、大鐵圍山（Mahacakravada，山名）、須彌山（Sumeru，山名）等諸山王；
【English Translation】 English version: The jeweled nets were spread above. The Buddhas of those lands, with great and wonderful voices, expounded the Dharma, and were seen by countless millions of billions of Bodhisattvas, who filled all the lands, teaching the Dharma to the multitude. In the south, west, north, the four intermediate directions, above, and below, wherever the light of the white hair mark shone, it was also like this. At that time, the Buddhas of the ten directions each told their Bodhisattvas, 'Good men! I should now go to the Saha world (Saha world, referring to the world we live in) to where Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) is, and make offerings to the jeweled stupa of Prabhutaratna Tathagata (Prabhutaratna, a past Buddha).' At that time, the Saha world immediately became pure, with lapis lazuli as the ground, adorned with jeweled trees, and golden ropes marking out eight paths. There were no villages, hamlets, or cities, no great seas, rivers, mountains, or forests. Great jeweled incense was burned, and Mandarava flowers (Mandala flower, a type of flower in Buddhism) were scattered all over the ground, covered with jeweled nets and canopies. Jeweled bells were hung, and only the assembly of this gathering was left, while all the gods and humans were moved to other lands. At that time, each Buddha brought a great Bodhisattva as an attendant, and they arrived in the Saha world, each reaching a jeweled tree. Each jeweled tree was five hundred yojanas (Yojana, an ancient Indian unit of length) high, with branches, leaves, flowers, and fruits arranged in order. Under each jeweled tree, there was a lion's seat, five yojanas high, also adorned with great jewels. At that time, each Buddha sat in the lotus position (Padmasana, a sitting posture) on these seats. In this way, they spread out, filling the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a world in Buddhist cosmology), and yet the bodies manifested by Sakyamuni Buddha were still not fully accommodated. At that time, Sakyamuni Buddha, in order to accommodate the Buddhas who were his manifested bodies, transformed two million billion nayutas (Nayuta, an ancient Indian unit of number) of lands in each of the eight directions, making them all pure, without hells, hungry ghosts, animals, or Asuras (Asura, a type of deity). He also moved all the gods and humans to other lands. The transformed lands also had lapis lazuli as the ground, adorned with jeweled trees, five hundred yojanas high, with branches, leaves, flowers, and fruits arranged in order. Under each tree, there was a jeweled lion's seat, five yojanas high, adorned with various jewels. There were also no great seas or rivers, nor Mount Mucilinda (Mucilinda, a mountain name), Mount Mahamucilinda (Mahamucilinda, a mountain name), Mount Cakravada (Cakravada, a mountain name), Mount Mahacakravada (Mahacakravada, a mountain name), Mount Sumeru (Sumeru, a mountain name), or any other mountain kings;
為一佛國土，寶地平正，寶交、露幔遍覆其上，懸諸幡蓋，燒大寶香，諸天寶華遍佈其地。釋迦牟尼佛，為諸佛當來坐故，復於八方，各更變二百萬億那由他國，皆令清凈，無有地獄、餓鬼、畜生、及阿修羅，又移諸天、人置於他土所化之國，亦以琉璃為地，寶樹莊嚴，樹高五百由旬，枝葉花果次第莊嚴，樹下皆有寶師子座，高五由旬，亦以大寶而挍飾之；亦無大海江河，及目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山、須彌山等諸山王，通為一佛國土，寶地平正，寶交、露幔遍覆其上，懸諸幡蓋，燒大寶香，諸天寶華遍佈其地。
爾時東方釋迦牟尼所分之身，百千萬億那由他恒河沙等國土中諸佛，各各說法，來集於此；如是次第十方諸佛，皆悉來集，坐於八方。
爾時一一方四百萬億那由他國土，諸佛如來遍滿其中，是時諸佛各在寶樹下，坐師子座，皆遣侍者，問訊釋迦牟尼佛，各赍寶華滿掬，而告之言：「善男子！汝往詣耆阇崛山釋迦牟尼佛所，如我辭曰：『少病、少惱、氣力安樂！及菩薩、聲聞眾，悉安隱不？』以此寶華散佛供養，而作是言：『彼某甲佛，與欲開此寶塔。』」諸佛遣使亦復如是。
爾時釋迦牟尼佛，見所分身佛悉已來集，各各坐于師子之座，皆聞諸佛與欲同開寶塔，即
【現代漢語翻譯】 現代漢語譯本 一個佛國土，土地平坦如寶，以寶網和露幔覆蓋其上，懸掛著幡蓋，燃燒著珍貴的香，諸天散佈的寶花遍佈地面。釋迦牟尼佛爲了迎接諸佛的到來，又在八個方向，各自變化出兩百萬億那由他（極大的數量單位）個國土，都使之清凈，沒有地獄、餓鬼、畜生以及阿修羅（一種神道生物），又將諸天人和安置在其他所教化的國土，也以琉璃為地，寶樹莊嚴，樹高五百由旬（古代印度長度單位），枝葉花果次第排列莊嚴，樹下都有寶獅子座，高五由旬，也用大寶裝飾；也沒有大海江河，以及目真鄰陀山（山名）、摩訶目真鄰陀山（山名）、鐵圍山（山名）、大鐵圍山（山名）、須彌山（山名）等諸山王，全部成為一個佛國土，土地平坦如寶，以寶網和露幔覆蓋其上，懸掛著幡蓋，燃燒著珍貴的香，諸天散佈的寶花遍佈地面。 那時，東方釋迦牟尼佛所分出的身，在百千萬億那由他恒河沙數（極大的數量單位）的國土中的諸佛，各自說法，來到這裡聚集；像這樣次第，十方諸佛都來到這裡聚集，坐在八個方向。 那時，每一方四百萬億那由他國土，諸佛如來遍滿其中，這時諸佛各自在寶樹下，坐在獅子座上，都派遣侍者，問候釋迦牟尼佛，各自拿著滿掬的寶花，告訴他們說：『善男子！你前往耆阇崛山（山名）釋迦牟尼佛那裡，像我這樣說：『少病、少惱、氣力安樂！以及菩薩、聲聞（佛教修行者）大眾，都安穩嗎？』用這些寶花散在佛前供養，並且這樣說：『彼某甲佛，想要開啟這座寶塔。』諸佛派遣的使者也都是這樣。 那時，釋迦牟尼佛，看到所分出的身佛都已經來到聚集，各自坐在獅子座上，都聽到諸佛想要一同開啟寶塔，就
【English Translation】 English version A Buddha land, with land as flat as a treasure, covered with jeweled nets and canopies, with banners and flags hanging, burning precious incense, and heavenly precious flowers scattered all over the ground. Shakyamuni Buddha, in order to welcome the arrival of all Buddhas, further transformed two million billion nayutas (an extremely large unit of quantity) of lands in each of the eight directions, making them all pure, without hells, hungry ghosts, animals, and asuras (a type of divine being), and also moved the gods and humans to other lands that were being transformed. These lands also had lapis lazuli as the ground, adorned with jeweled trees, the trees being five hundred yojanas (an ancient Indian unit of length) high, with branches, leaves, flowers, and fruits arranged in order, and under the trees were jeweled lion thrones, five yojanas high, also decorated with great treasures; there were also no great seas, rivers, and mountains such as Mount Mucilinda, Mount Mahamucilinda, Mount Cakravada, Mount Mahacakravada, and Mount Sumeru, all becoming one Buddha land, with land as flat as a treasure, covered with jeweled nets and canopies, with banners and flags hanging, burning precious incense, and heavenly precious flowers scattered all over the ground. At that time, the bodies of Shakyamuni Buddha that were divided in the east, in hundreds of thousands of millions of nayutas of Ganges river sands (an extremely large unit of quantity) of lands, each Buddha was preaching the Dharma, and came to gather here; in this order, all the Buddhas of the ten directions came to gather here, sitting in the eight directions. At that time, in each of the four million billion nayutas of lands, the Tathagatas (Buddhas) were all over them. At this time, each Buddha was under a jeweled tree, sitting on a lion throne, and they all sent attendants to greet Shakyamuni Buddha, each carrying a handful of precious flowers, and told them: 'Good man! Go to Mount Gridhrakuta (a mountain name) where Shakyamuni Buddha is, and say as I say: 'Are you free from illness, free from distress, and are your strength and happiness at peace! And are the Bodhisattvas and Sravakas (Buddhist practitioners) all at peace?' Scatter these precious flowers before the Buddha as an offering, and say: 'That Buddha so-and-so, wishes to open this precious stupa.' The messengers sent by the Buddhas were also like this. At that time, Shakyamuni Buddha, seeing that the Buddhas of his divided bodies had all come to gather, each sitting on a lion throne, and hearing that all the Buddhas wished to open the precious stupa together, then
從座起住虛空中，一切四眾起立、合掌，一心觀佛。於是釋迦牟尼佛以右指開七寶塔戶，出大音聲，如卻關𨷲開大城門。
即時一切眾會，皆見多寶如來於寶塔中坐師子座，全身不散如入禪定；又聞其言：「善哉，善哉！釋迦牟尼佛！快說是《法華經》，我為聽是經故而來至此。」爾時四眾等，見過去無量千萬億劫滅度佛，說如是言，嘆未曾有，以天寶華聚，散多寶佛及釋迦牟尼佛上。
爾時多寶佛，于寶塔中，分半座與釋迦牟尼佛，而作是言：「釋迦牟尼佛！可就此座。」即時釋迦牟尼佛，入其塔中，坐其半座結加趺坐。
爾時大眾，見二如來在七寶塔中師子座上結加趺坐，各作是念：「佛座高遠，惟愿如來，以神通力，令我等輩俱處虛空。」即時釋迦牟尼佛，以神通力接諸大眾，皆在虛空，以大音聲普告四眾：「誰能於此娑婆國土，廣說《妙法華經》，今正是時，如來不久當入涅槃，佛欲以此《妙法華經》付囑有在。」
爾時世尊，欲重宣此義，而說偈言：
「聖主世尊， 雖久滅度， 在寶塔中， 尚為法來； 諸人云何， 不勤為法？ 此佛滅度， 無央數劫， 處處聽法， 以難遇故； 彼佛本願： 『我滅度后， 在在所往， 常為聽法； 又
【現代漢語翻譯】 現代漢語譯本 從座位上起身，站立在虛空中，所有四眾弟子都起立，合掌，一心觀想著佛陀。這時，釋迦牟尼佛用右手指打開七寶塔的門，發出巨大的聲音，就像打開城門時去除門閂的聲音一樣。 當時，所有在場的眾人都看到多寶如來在寶塔中坐在獅子座上，全身完好無損，如同進入禪定一般；又聽到他說：『善哉，善哉！釋迦牟尼佛！請快點宣講《法華經》，我爲了聽這部經才來到這裡的。』那時，四眾弟子等，看到過去無量千萬億劫前已經滅度的佛，說出這樣的話，都驚歎從未有過，於是用天上的寶華聚，散在多寶佛和釋迦牟尼佛的身上。 這時，多寶佛在寶塔中，分出半個座位給釋迦牟尼佛，並說道：『釋迦牟尼佛！可以坐到這個座位上來。』隨即，釋迦牟尼佛進入寶塔中，坐在半個座位上，結跏趺坐。 當時，大眾看到兩位如來在七寶塔中的獅子座上結跏趺坐，各自心中想著：『佛的座位高遠，只希望如來用神通力，讓我們也都能處在虛空中。』這時，釋迦牟尼佛用神通力接引所有大眾，都到了虛空中，並用洪亮的聲音普遍告知四眾：『誰能在這娑婆國土，廣泛宣說《妙法蓮華經》？現在正是時候，如來不久將要進入涅槃，佛想把這部《妙法蓮華經》囑託給有緣之人。』 這時，世尊想要再次宣說這個道理，就說了偈語： 『聖主世尊，雖然已經滅度很久，在寶塔之中，仍然爲了佛法而來；你們這些人，為什麼不勤奮地爲了佛法呢？這位佛陀滅度，已經無量數劫，在各處聽聞佛法，因為難以遇到；那位佛陀的本願是：『我滅度之後，在所到的地方，常常爲了聽聞佛法；又』
【English Translation】 English version Rising from their seats and standing in the void, all the four assemblies stood up, joined their palms, and focused their minds on the Buddha. Then, Shakyamuni Buddha used his right finger to open the door of the seven-jeweled stupa, emitting a great sound, like the sound of removing a bolt to open a large city gate. At that moment, all the assemblies saw Many Treasures Tathagata (Prabhutaratna Buddha) sitting on a lion's seat in the jeweled stupa, his whole body intact as if in meditation; and they heard him say: 'Excellent, excellent! Shakyamuni Buddha! Please quickly preach the 'Lotus Sutra,' I have come here to listen to this sutra.' At that time, the four assemblies, seeing a Buddha who had passed into extinction countless millions of eons ago, speaking such words, were amazed as never before, and scattered heavenly jeweled flowers upon Many Treasures Buddha and Shakyamuni Buddha. Then, Many Treasures Buddha, in the jeweled stupa, divided half of his seat for Shakyamuni Buddha, and said: 'Shakyamuni Buddha! You may take this seat.' Immediately, Shakyamuni Buddha entered the stupa, sat on the half seat, and sat in the lotus position. At that time, the assembly, seeing the two Tathagatas sitting in the lotus position on the lion's seat in the seven-jeweled stupa, each thought: 'The Buddha's seat is high and far, we only wish that the Tathagata, with his spiritual power, would allow us all to be in the void.' Immediately, Shakyamuni Buddha, with his spiritual power, lifted all the assembly into the void, and with a great voice, universally announced to the four assemblies: 'Who can, in this Saha world, widely preach the 'Wonderful Dharma Lotus Sutra'? Now is the time, the Tathagata will soon enter Nirvana, and the Buddha wishes to entrust this 'Wonderful Dharma Lotus Sutra' to those who are destined.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The Holy Lord, the World Honored One, though long since passed into extinction, in the jeweled stupa, still comes for the sake of the Dharma; you people, why do you not diligently strive for the Dharma? This Buddha passed into extinction, countless eons ago, listening to the Dharma everywhere, because it is so difficult to encounter; that Buddha's original vow is: 'After my extinction, wherever I go, I will always be listening to the Dharma; and'
我分身， 無量諸佛， 如恒沙等， 來欲聽法。』 及見滅度， 多寶如來， 各舍妙土， 及弟子眾； 天人龍神， 諸供養事， 令法久住， 故來至此； 為坐諸佛， 以神通力， 移無量眾， 令國清凈。 諸佛各各， 詣寶樹下， 如清涼池， 蓮花莊嚴； 其寶樹下， 諸師子座， 佛坐其上， 光明嚴飾， 如夜闇中， 然大炬火。 身出妙香， 遍十方國， 眾生蒙熏， 喜不自勝。 譬如大風， 吹小樹枝； 以是方便， 令法久住。 告諸大眾： 『我滅度后； 誰能護持， 讀說此經？ 今于佛前， 自說誓言。 其多寶佛， 雖久滅度， 以大誓願， 而師子吼； 多寶如來， 及與我身， 所集化佛， 當知此意。 諸佛子等！ 誰能護法， 當發大愿， 令得久住； 其有能護， 此經法者， 則為供養， 我及多寶。 此多寶佛， 處於寶塔， 常游十方， 為是經故； 亦復供養， 諸來化佛， 莊嚴光飾， 諸世界者。 若說此經， 則為見我， 多寶如來， 及諸化佛。 諸善男子！ 各諦思惟， 此為難事， 宜發
【現代漢語翻譯】 現代漢語譯本 我分化出無數的佛，如同恒河沙粒一樣多，他們都來這裡聽法。 並且看到已經滅度的多寶如來（Prabhutaratna），各自捨棄了他們美好的國土， 以及他們的弟子們；天人、龍神，以及各種供養的事物， 爲了讓佛法長久住世，所以來到這裡；爲了讓諸佛有座位， 用神通的力量，移動了無數的眾生，使國土清凈。 諸佛各自來到寶樹下，如同清涼的池塘， 蓮花莊嚴；在那寶樹下，有各種獅子座， 佛坐在上面，光明照耀，如同在黑夜裡， 點燃巨大的火炬。身體散發出美妙的香氣，遍佈十方世界， 眾生聞到香氣，歡喜得無法自持。譬如大風， 吹動小樹枝；用這種方便的方法，讓佛法長久住世。 告訴大眾：『我滅度之後；誰能夠護持， 讀誦和宣說這部經？現在在佛前，自己說出誓言。 那多寶佛（Prabhutaratna），雖然已經滅度很久了，但以大誓願， 發出獅子吼；多寶如來（Prabhutaratna），以及我的身體， 所聚集的化身佛，應當知道這個意思。各位佛子！ 誰能夠護持佛法，應當發起大愿，使佛法能夠長久住世； 如果有能夠護持這部經法的人，那就是在供養， 我和多寶佛（Prabhutaratna）。這多寶佛（Prabhutaratna），處於寶塔之中， 經常遊歷十方，爲了這部經的緣故；也同樣供養， 那些前來的化身佛，莊嚴和光飾，各個世界。 如果宣說這部經，那就是見到我，多寶如來（Prabhutaratna）， 以及各位化身佛。各位善男子！各自仔細思考， 這是很難的事情，應該發起
【English Translation】 English version I have manifested countless Buddhas, as many as the sands of the Ganges, who have come to hear the Dharma. And seeing the extinguished Prabhutaratna (Many Treasures) Tathagata, each has abandoned their wonderful lands, and their disciples; gods, dragons, and all offerings, to make the Dharma endure, they have come here; to provide seats for the Buddhas, with their supernatural powers, they have moved countless beings, making the lands pure. Each of the Buddhas has come to the foot of the jeweled trees, like cool ponds, adorned with lotuses; beneath those jeweled trees, there are various lion thrones, the Buddhas sit upon them, their light shining brightly, like in the dark of night, a great torch is lit. Their bodies emit wonderful fragrances, pervading the ten directions, beings are perfumed by the fragrance, and their joy is overwhelming. It is like a great wind, blowing small branches; using this expedient means, to make the Dharma endure. Tell the assembly: 'After my extinction; who will be able to uphold, read and recite this sutra? Now before the Buddhas, make your own vows. That Prabhutaratna (Many Treasures) Buddha, although he has been extinguished for a long time, with his great vows, roars like a lion; Prabhutaratna (Many Treasures) Tathagata, and my body, the manifested Buddhas that have gathered, should understand this meaning. All you sons of the Buddha! Who can protect the Dharma, should make great vows, so that the Dharma can endure; if there are those who can protect this sutra, then they are making offerings, to me and Prabhutaratna (Many Treasures). This Prabhutaratna (Many Treasures) Buddha, is in the jeweled stupa, constantly travels in the ten directions, for the sake of this sutra; and also makes offerings, to those manifested Buddhas who have come, adorning and illuminating, all the worlds. If you preach this sutra, then you will see me, Prabhutaratna (Many Treasures) Tathagata, and all the manifested Buddhas. All you good men! Each of you think carefully, this is a difficult matter, you should make
大愿； 諸餘經典， 數如恒沙； 雖說此等， 未足為難； 若接須彌， 擲置他方， 無數佛土， 亦未為難； 若以足指， 動大千界， 遠擲他國， 亦未為難； 若立有頂， 為眾演說， 無量余經， 亦未為難； 若佛滅后， 于惡世中， 能說此經， 是則為難。 假使有人， 手把虛空， 而以遊行， 亦未為難； 於我滅后， 若自書持， 若使人書， 是則為難。 若以大地， 置足甲上， 升于梵天， 亦未為難； 佛滅度后， 于惡世中， 暫讀此經， 是則為難。 假使劫燒， 擔負乾草， 入中不燒， 亦未為難； 我滅度后， 若持此經， 為一人說， 是則為難。 若持八萬， 四千法藏， 十二部經， 為人演說， 令諸聽者， 得六神通， 雖能如是， 亦未為難； 於我滅后， 聽受此經， 問其義趣， 是則為難。 若人說法， 令千萬億， 無量無數， 恒沙眾生， 得阿羅漢， 具六神通， 雖有是益， 亦未為難； 於我滅后， 若能奉持， 如斯經典， 是則為難。 我為佛道， 于無量土， 從始至今，
【現代漢語翻譯】 現代漢語譯本 大愿（偉大的誓願）；其他經典，數量如恒河沙一樣多；即使宣說這些，也不算困難；如果能拿起須彌山（佛教中的聖山），拋擲到其他無數佛土，也不算困難；如果用腳趾移動大千世界（佛教宇宙觀中的一個宇宙），遠遠拋擲到其他國家，也不算困難；如果站在有頂天（色界最高層天），為大眾演說無量其他經典，也不算困難；如果佛陀滅度后，在惡世之中，能夠宣說這部經典，這才是困難的。假設有人，用手抓住虛空，然後用它來**，也不算困難；在我滅度后，如果自己書寫、受持，或者使他人書寫，這才是困難的。如果把大地放在腳趾甲上，升到梵天（色界初禪天），也不算困難；佛陀滅度后，在惡世之中，短暫讀誦這部經典，這才是困難的。假設劫火燃燒（世界末日的大火），揹負著乾草進入其中而不被燒燬，也不算困難；我滅度后，如果受持這部經典，為一個人宣說，這才是困難的。如果受持八萬四千法藏（佛教的全部教法），十二部經（佛教經典的不同分類），為他人演說，使聽者獲得六神通（佛教的六種超自然能力），即使能做到這樣，也不算困難；在我滅度后，聽聞、接受這部經典，並詢問其中的意義和旨趣，這才是困難的。如果有人說法，使千萬億、無量無數、如恒河沙的眾生，得到阿羅漢果（佛教修行者的最高果位），具足六神通，即使有這樣的利益，也不算困難；在我滅度后，如果能夠奉持這樣的經典，這才是困難的。我爲了佛道，在無量國土中，從開始到現在，
【English Translation】 English version Great Vow; Other scriptures, as numerous as the sands of the Ganges; even if one were to expound on these, it would not be difficult; if one could pick up Mount Sumeru (a sacred mountain in Buddhism) and throw it to countless other Buddha lands, it would not be difficult; if one could move the great chiliocosm (a universe in Buddhist cosmology) with a toe and throw it far away to other countries, it would not be difficult; if one were to stand in the Akanistha Heaven (the highest heaven in the Realm of Form) and expound on countless other scriptures for the masses, it would not be difficult; if, after the Buddha's parinirvana, in an evil age, one could expound on this scripture, that would be difficult. Suppose someone were to grasp the void with their hand and then use it to **, it would not be difficult; after my parinirvana, if one were to write and uphold it oneself, or have others write it, that would be difficult. If one were to place the earth on a toenail and ascend to the Brahma Heaven (the first dhyana heaven in the Realm of Form), it would not be difficult; after the Buddha's parinirvana, in an evil age, to briefly read this scripture, that would be difficult. Suppose during the kalpa fire (the fire at the end of the world), one were to carry dry grass into it and not be burned, it would not be difficult; after my parinirvana, if one were to uphold this scripture and expound it to one person, that would be difficult. If one were to uphold the eighty-four thousand Dharma treasures (all of the Buddha's teachings), the twelve divisions of scriptures (different categories of Buddhist scriptures), and expound them to others, enabling the listeners to attain the six supernormal powers (six supernatural abilities in Buddhism), even if one could do this, it would not be difficult; after my parinirvana, to hear and accept this scripture, and inquire about its meaning and purpose, that would be difficult. If someone were to preach the Dharma, enabling billions, countless, and immeasurable beings, as numerous as the sands of the Ganges, to attain Arhatship (the highest attainment for a Buddhist practitioner) and possess the six supernormal powers, even with such benefits, it would not be difficult; after my parinirvana, if one could uphold such a scripture, that would be difficult. For the sake of the Buddha path, in countless lands, from the beginning until now,
廣說諸經； 而於其中， 此經第一， 若有能持， 則持佛身。 諸善男子！ 於我滅后， 誰能受持， 讀誦此經； 今于佛前， 自說誓言。』 此經難持， 若暫持者， 我則歡喜， 諸佛亦然。 如是之人， 諸佛所嘆； 是則勇猛， 是則精進， 是名持戒， 行頭陀者， 則為疾得， 無上佛道。 能于來世， 讀持此經， 是真佛子， 住純善地。 佛滅度后， 能解其義， 是諸天人， 世間之眼， 于恐畏世， 能須臾說； 一切天人， 皆應供養。」
爾時佛告諸菩薩及天、人四眾：「吾於過去無量劫中，求《法華經》無有懈倦；于多劫中常作國王，發願求于無上菩提，心不退轉，為欲滿足六波羅蜜，勤行佈施，心無吝惜，像、馬、七珍、國城、妻子、奴婢、僕從，頭目、髓腦、身肉、手足，不惜軀命。時世人民壽命無量，為於法故，捐舍國位委政太子，擊鼓宣令四方求法：『誰能為我說大乘者，吾當終身供給走使。』時有仙人，來白王言：『我有大乘，名《妙法蓮華》，若不違我，當爲演說。』王聞其言歡喜踴躍，即隨仙人供給所須，採果、汲水、拾薪、設食，乃至以身而為床座，身心無倦，於時奉事經
【現代漢語翻譯】 現代漢語譯本 廣泛宣說各種經典；而在這些經典之中，這部《法華經》最為殊勝，如果有人能夠受持此經，就等同於受持佛的法身。 各位善男子！在我涅槃之後，誰能夠受持、讀誦這部經典？現在請在佛前，各自說出自己的誓言。 這部經典難以受持，如果有人能夠暫時受持，我就會感到歡喜，諸佛也會如此。這樣的人，會受到諸佛的讚歎；這樣的人，是勇猛的，是精進的，是持戒的，是修行頭陀行（苦行）的，將會迅速證得無上佛道。 如果有人在未來世，能夠讀誦受持這部經典，他就是真正的佛子，安住在純善的境界。佛陀涅槃之後，如果有人能夠理解這部經典的含義，他就是諸天和世人的眼睛，在充滿恐懼的世間，能夠短暫地宣說此經，一切天人和世人都應當供養他。 那時，佛陀告訴諸位菩薩以及天、人四眾：『我在過去無量劫中，爲了尋求《法華經》從未懈怠；在許多劫中，我常常做國王，發願求得無上菩提（無上覺悟），心不退轉，爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），勤奮地行佈施，心中沒有吝惜，將象、馬、七寶、國城、妻子、奴婢、僕從，甚至頭目、骨髓、身肉、手足，都不吝惜，不顧惜自己的生命。當時世間人民壽命無量，爲了求法，我放棄了國王的地位，將政事委託給太子，擊鼓向四方宣告求法：『誰能為我說大乘佛法，我將終身供養他，聽他使喚。』當時有一位仙人，來對國王說：『我擁有大乘佛法，名為《妙法蓮華經》，如果你不違揹我，我將為你演說。』國王聽到這話，歡喜踴躍，立刻跟隨仙人，供給他所需，採摘果實、汲取水、拾取柴火、準備食物，甚至以自己的身體作為床座，身心沒有疲倦，當時奉事仙人，經過了千年。』
【English Translation】 English version Extensively expounding various sutras; and among them, this Sutra of the Lotus Flower is the foremost. If one can uphold it, it is equivalent to upholding the Dharma body of the Buddha. Good men! After my Nirvana, who can receive, uphold, read, and recite this sutra? Now, before the Buddha, let each of you speak your own vows. This sutra is difficult to uphold. If one can uphold it even temporarily, I will be pleased, and so will all the Buddhas. Such a person will be praised by all the Buddhas; such a person is courageous, is diligent, is observing the precepts, is practicing the dhuta (ascetic) practices, and will quickly attain the unsurpassed Buddhahood. If one in the future can read and uphold this sutra, he is a true son of the Buddha, dwelling in a state of pure goodness. After the Buddha's Nirvana, if one can understand the meaning of this sutra, he is the eye of gods and humans, and in a world full of fear, if he can briefly expound this sutra, all gods and humans should make offerings to him. At that time, the Buddha told the Bodhisattvas and the four assemblies of gods, humans, etc.: 'In the past countless kalpas, I have never been weary in seeking the Lotus Sutra; in many kalpas, I often acted as a king, vowing to seek unsurpassed Bodhi (supreme enlightenment), my mind never retreating. In order to fulfill the six paramitas (perfections: generosity, discipline, patience, diligence, meditation, and wisdom), I diligently practiced giving, without any stinginess in my heart, giving away elephants, horses, the seven treasures, kingdoms, cities, wives, servants, and even my head, eyes, marrow, flesh, hands, and feet, not cherishing my life. At that time, the people of the world had immeasurable lifespans. For the sake of the Dharma, I gave up my position as king, entrusted the government to the crown prince, and beat the drum to proclaim in all directions, seeking the Dharma: 'Who can explain the Mahayana Dharma to me? I will serve him for the rest of my life, and be at his beck and call.' At that time, there was an ascetic who came to the king and said: 'I possess the Mahayana Dharma, named the 'Wonderful Lotus Flower Sutra'. If you do not disobey me, I will expound it for you.' The king, hearing these words, was overjoyed and immediately followed the ascetic, providing him with what he needed, picking fruits, drawing water, gathering firewood, preparing food, and even using his own body as a bed, his body and mind never weary. At that time, he served the ascetic for a thousand years.'
于千歲，為於法故，精勤給使令無所乏。」
爾時世尊，欲重宣此義，而說偈言：
「我念過去劫， 為求大法故， 雖作世國王， 不貪五欲樂。 捶鐘告四方： 『誰有大法者， 若為我解說， 身當爲奴僕。』 爾時有仙人， 來白大王言： 『我有微妙法， 世間所希有， 若能修行者， 吾當為汝說。』 時王聞仙言， 心生大歡喜， 即便隨仙人， 供給於所欲， 採薪及果蓏， 隨時恭敬與； 情存妙法故， 身心無懈倦， 普為諸眾生， 勤求于大法； 亦不為己身， 及以五欲樂， 故為大國王， 勤求獲此法， 遂致得成佛， 今故為汝說。」
佛告諸比丘：「爾時王者，則我身是；時仙人者，今提婆達多是。由提婆達多善知識故，令我具足六波羅蜜，慈、悲、喜、舍，三十二相、八十種好、紫磨金色，十力、四無所畏，四攝法，十八不共神通道力，成等正覺廣度眾生，皆因提婆達多善知識故。告諸四眾，提婆達多卻後過無量劫，當得成佛，號曰天王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界名天道。時天王佛，住世二十中劫，廣為眾生說于妙法，恒河沙眾生得阿羅漢
【現代漢語翻譯】 現代漢語譯本 『爲了求法，我曾於千年中，精勤侍奉，使其毫無匱乏。』
那時，世尊想要重申這個道理，便說了偈語：
『我憶念過去劫，爲了尋求大法， 即使身為世間國王，也不貪戀五欲之樂。 敲鐘向四方宣告：『誰有大法？ 若能為我解說，我願以身作奴僕。』 當時有位仙人，來對大王說： 『我有微妙之法，世間罕有， 若能修行此法，我當爲你解說。』 當時國王聽聞仙人的話，心中非常歡喜， 立即跟隨仙人，供給他所需， 採摘柴火和瓜果，隨時恭敬地奉上； 心中存著對妙法的渴望，身心沒有絲毫懈怠， 爲了普度眾生，勤奮地尋求大法； 也不為自己，以及五欲之樂， 所以身為大國王，勤奮求得此法， 最終得以成佛，現在才為你們宣說。』
佛陀告訴眾比丘：『當時的國王，就是我的前身；當時的仙人，就是現在的提婆達多（Devadatta）。因為提婆達多這位善知識的緣故，使我具足了六波羅蜜（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧），慈、悲、喜、舍（四種無量心），三十二相（佛陀的三十二種殊勝外貌），八十種好（佛陀的八十種細微特徵），紫磨金色（佛陀的金色身軀），十力（佛陀的十種力量），四無所畏（佛陀的四種無所畏懼的自信），四攝法（佛陀攝受眾生的四種方法，即佈施、愛語、利行、同事），十八不共神通道力（佛陀獨有的十八種神通力量），成就等正覺（無上正等正覺），廣度眾生，都是因為提婆達多這位善知識的緣故。告訴四眾弟子，提婆達多在經過無量劫之後，當得成佛，號為天王如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta devamanushyanam）、佛（Buddha）、世尊（Bhagavan），世界名為天道。那時天王佛，住世二十中劫，廣為眾生宣說妙法，恒河沙數眾生得阿羅漢（Arhat）。』
【English Translation】 English version 'For the sake of the Dharma, I diligently served for a thousand years, ensuring he lacked nothing.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'I recall past kalpas, for the sake of seeking the Great Dharma, Even though I was a king of the world, I did not crave the pleasures of the five desires. I struck the bell, proclaiming in all directions: 'Who has the Great Dharma? If you can explain it to me, I will be your servant.' At that time, there was an ascetic, who came and said to the great king: 'I have a subtle Dharma, rare in the world, If you can practice it, I will explain it to you.' When the king heard the ascetic's words, his heart was filled with great joy, He immediately followed the ascetic, providing him with whatever he desired, Gathering firewood and fruits, offering them respectfully at all times; His mind focused on the wonderful Dharma, his body and mind without any weariness, For the sake of all sentient beings, he diligently sought the Great Dharma; Not for his own sake, nor for the pleasures of the five desires, Therefore, as a great king, he diligently sought and obtained this Dharma, And eventually attained Buddhahood, and now I tell it to you.'
The Buddha told the Bhikshus: 'The king at that time was my former self; the ascetic at that time was the present Devadatta. Because of Devadatta, this good teacher, I was able to perfect the Six Paramitas (six perfections: generosity, morality, patience, diligence, meditation, and wisdom), loving-kindness, compassion, joy, and equanimity (the four immeasurables), the thirty-two marks (of a Buddha), the eighty minor marks (of a Buddha), the purple-gold color (of a Buddha's body), the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), the four means of attraction (giving, kind speech, beneficial action, and cooperation), the eighteen unique powers (of a Buddha), and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), and widely liberated sentient beings, all because of Devadatta, this good teacher. Tell the four assemblies, Devadatta, after countless kalpas, will attain Buddhahood, and will be named the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purushadamyasarathi (Purushadamyasarathi), Shasta devamanushyanam (Shasta devamanushyanam), Buddha (Buddha), Bhagavan (Bhagavan), and his world will be named Deva-marga. At that time, the Buddha named Deva-raja will live for twenty middle kalpas, widely expounding the wonderful Dharma for sentient beings, and countless sentient beings like the sands of the Ganges River will attain Arhatship.'
果，無量眾生髮緣覺心，恒河沙眾生髮無上菩提心，得無生忍至不退轉。時天王佛般涅槃后，正法住世二十中劫，全身舍利起七寶塔，高六十由旬，縱廣四十由旬，諸天人民，悉以雜華、涂香、末香、燒香、衣服、瓔珞、幢幡、寶蓋、伎樂、歌頌，禮拜、供養七寶妙塔，無量眾生得阿羅漢，無量眾生悟辟支佛，不可思議眾生髮菩提心至不退轉。」
佛告諸比丘：「未來世中，若有善男子、善女人，聞此《妙法蓮華經》品，聞已凈心信敬，不生疑惑者，不墮地獄，餓鬼，畜生，生十方佛前；所生之處常聞此經；若生天人中受勝妙樂，若在佛前蓮華化生。」
於時下方多寶世尊所從菩薩，名曰智積，白多寶佛：「當還本土。」
釋迦牟尼佛告智積曰：「善男子！且待須臾，此有菩薩名文殊師利，可與相見論說妙義，可還本土。」
爾時文殊師利，坐千葉蓮華，大如車輪；俱來菩薩亦坐寶華，從於大海娑竭羅龍宮，自然踴出，住虛空中，詣靈鷲山；從蓮華下至於佛所，頭面敬禮二世尊足，脩敬已畢，往智積所，共相慰問，卻坐一面。智積菩薩問文殊師利：「仁者！往詣龍宮所化眾生其數幾何？」
文殊師利言：「其數無量不可稱計，非口所宣，非心所測，且待須臾，自當有證。」所言未竟，
【現代漢語翻譯】 現代漢語譯本：結果，無量眾生髮起了緣覺（Pratyekabuddha）之心，恒河沙數般的眾生髮起了無上菩提心（Anuttara-samyak-sambodhi），證得了無生法忍（Anutpattika-dharma-ksanti）直至不退轉的境界。當時，天王佛（Deva-raja Buddha）般涅槃后，正法住世二十中劫，全身舍利被建造成七寶塔，高六十由旬（yojana，古印度長度單位，約合7-9公里），縱廣四十由旬，諸天人民都用各種鮮花、涂香、末香、燒香、衣服、瓔珞、幢幡、寶蓋、伎樂、歌頌，禮拜、供養七寶妙塔，無量眾生證得阿羅漢果（Arhat），無量眾生領悟辟支佛（Pratyekabuddha）的境界，不可思議的眾生髮菩提心直至不退轉。 佛陀告訴眾比丘：『未來世中，如果有善男子、善女人，聽聞這部《妙法蓮華經》品，聽聞后以清凈心信奉敬重，不生疑惑的人，就不會墮入地獄、餓鬼、畜生道，會出生在十方諸佛面前；所出生的地方常常能聽聞此經；如果生在天界或人間，會享受殊勝美妙的快樂，如果在佛前，會在蓮花中化生。』 這時，下方多寶世尊（Prabhutaratna Buddha）所帶領的菩薩，名叫智積（Jnanasamcaya），對多寶佛說：『我應當返回本土了。』 釋迦牟尼佛（Sakyamuni Buddha）告訴智積說：『善男子！請稍等片刻，這裡有一位菩薩名叫文殊師利（Manjusri），可以與他相見，討論微妙的教義，之後再返回本土。』 這時，文殊師利菩薩，坐在一朵大如車輪的千葉蓮花上；一同前來的菩薩也坐在寶蓮花上，從大海娑竭羅龍宮（Sagara-naga-raja）自然涌出，停留在虛空中，前往靈鷲山（Gridhrakuta）；從蓮花上下來到佛陀面前，頭面頂禮兩位世尊的足，行禮完畢后，前往智積菩薩處，互相慰問，然後退坐在一旁。智積菩薩問文殊師利：『仁者！您前往龍宮所教化的眾生有多少？』 文殊師利說：『其數量無量無邊，無法稱量計算，不是言語所能表達，也不是心意所能測度的，請稍等片刻，自然會有證明。』話音未落，
【English Translation】 English version: As a result, countless beings generated the mind of a Pratyekabuddha, and beings as numerous as the sands of the Ganges River generated the unsurpassed mind of Bodhi (Anuttara-samyak-sambodhi), attaining the forbearance of non-origination (Anutpattika-dharma-ksanti) until the stage of non-retrogression. At that time, after the Deva-raja Buddha entered Parinirvana, the True Dharma remained in the world for twenty middle kalpas. His whole-body relics were enshrined in a seven-jeweled stupa, sixty yojanas (an ancient Indian unit of distance, approximately 7-9 kilometers) in height and forty yojanas in width and breadth. Gods and people all used various flowers, scented ointments, powdered incense, burning incense, clothing, necklaces, banners, canopies, music, and songs to worship and make offerings to the wondrous seven-jeweled stupa. Countless beings attained Arhatship, countless beings awakened to the state of a Pratyekabuddha, and inconceivable beings generated the Bodhi mind until the stage of non-retrogression. The Buddha told the Bhikshus, 'In the future world, if there are good men and good women who hear this chapter of the 'Wonderful Dharma Lotus Flower Sutra,' and after hearing it, with pure minds believe and respect it, without giving rise to doubt, they will not fall into hell, the realm of hungry ghosts, or the animal realm. They will be born in the presence of the Buddhas of the ten directions; in the places where they are born, they will always hear this Sutra. If they are born in the heavens or among humans, they will enjoy supreme and wonderful bliss. If they are in the presence of the Buddha, they will be born from a lotus flower.' At that time, the Bodhisattva named Jnanasamcaya, who was with the World Honored One Prabhutaratna from below, said to Prabhutaratna Buddha, 'I should return to my native land.' Sakyamuni Buddha said to Jnanasamcaya, 'Good man! Please wait a moment. Here is a Bodhisattva named Manjusri. You can meet with him and discuss the subtle teachings, and then return to your native land.' At that time, Bodhisattva Manjusri, sitting on a thousand-petaled lotus flower as large as a chariot wheel; the Bodhisattvas who came with him also sat on jeweled lotus flowers, naturally emerging from the Sagara-naga-raja palace in the great ocean, and stayed in the empty space, going to Gridhrakuta Mountain; from the lotus flowers, they came down to the Buddha's place, bowing their heads and paying homage to the feet of the two World Honored Ones. After completing the respectful salutations, they went to Bodhisattva Jnanasamcaya, greeted each other, and then sat down to one side. Bodhisattva Jnanasamcaya asked Manjusri, 'Virtuous one! How many beings did you convert when you went to the dragon palace?' Manjusri said, 'Their number is immeasurable and uncountable, beyond what can be expressed by words or measured by the mind. Please wait a moment, and there will naturally be proof.' Before he finished speaking,
無數菩薩，坐寶蓮華從海踴出，詣靈鷲山住在虛空。此諸菩薩，皆是文殊師利之所化度，具菩薩道行，皆共論說六波羅蜜；本聲聞人，在虛空中說聲聞行，今皆修行大乘空義。文殊師利謂智積曰：「于海所化其事如此。」
爾時智積菩薩以偈贊曰：
「大智德勇健， 化度無量眾， 今此諸大會， 及我皆已見。 演暢實相義， 開闡一乘法， 廣度諸群生， 令速成菩提。」
文殊師利言：「我于海中，唯常宣說《妙法華經》。」
智積問文殊師利言：「此經甚深微妙，諸經中寶，世所希有；頗有眾生，勤加精進修行此經，速得佛不？」
文殊師利言：「有娑竭羅龍王女，年始八歲，智慧利根，善知眾生諸根行業，得陀羅尼，諸佛所說甚深秘藏悉能受持，深入禪定了達諸法，于剎那頃發菩提心，得不退轉，辯才無礙；慈念眾生，猶如赤子，功德具足，心念口演，微妙廣大，慈悲仁讓，志意和雅，能至菩提。」
智積菩薩言：「我見釋迦如來，于無量劫難行苦行，積功累德求菩提道，未曾止息，觀三千大千世界，乃至無有如芥子許，非是菩薩捨身命處，為眾生故，然後乃得成菩提道；不信此女于須臾頃便成正覺。」言論未訖，時龍王女忽現於前，頭面禮敬卻住一面，
【現代漢語翻譯】 現代漢語譯本：無數菩薩，乘坐寶蓮花從海中涌出，來到靈鷲山，停留在虛空中。這些菩薩，都是文殊師利（Manjusri，智慧的象徵）所教化度脫的，他們具備菩薩的修行，都在一起討論六波羅蜜（六種到達彼岸的方法）；原本是聲聞乘（小乘佛教）的人，在虛空中宣說聲聞乘的修行，現在都修習大乘的空性之義。文殊師利對智積菩薩說：『我在海中所教化的情況就是這樣。』 當時，智積菩薩用偈頌讚嘆道： 『大智大德，勇猛剛健，教化度脫無量眾生，現在這些大會，以及我，都已親眼見到。您宣揚闡述實相的真義，開示闡明唯一佛乘的教法，廣泛地度脫一切眾生，使他們迅速成就菩提。』 文殊師利說：『我在海中，只是經常宣說《妙法蓮華經》。』 智積問文殊師利：『這部經非常深奧微妙，是諸經中的珍寶，世間罕見；是否有人，勤奮精進地修行這部經，能迅速成佛呢？』 文殊師利說：『有娑竭羅龍王（Sagara，海龍王）的女兒，年紀才八歲，智慧敏銳，善於瞭解眾生的根性和行為，得到了陀羅尼（總持，記憶和理解能力），諸佛所說的甚深秘密都能接受並保持，深入禪定，通達一切法，在剎那間發起了菩提心，得到了不退轉的境界，辯才無礙；她慈愛眾生，如同對待自己的孩子，功德圓滿，心中所想，口中所說，都微妙廣大，慈悲仁愛，志向和順優雅，能夠達到菩提。』 智積菩薩說：『我看到釋迦如來（Sakyamuni，佛教創始人），在無數劫中難行苦行，積累功德，追求菩提之道，從未停止，觀察三千大千世界，甚至沒有像芥子那麼小的地方，不是菩薩捨身命的地方，爲了眾生，然後才成就菩提之道；我不相信這個女子在須臾之間就能成就正覺。』話音未落，當時龍王女兒忽然出現在面前，向他們頂禮，然後退到一旁站立。
【English Translation】 English version: Countless Bodhisattvas, seated on jeweled lotus flowers, emerged from the sea and ascended to Mount Grdhrakuta, dwelling in the sky. These Bodhisattvas were all converted and guided by Manjusri (symbol of wisdom), possessing the practice of the Bodhisattva path, and they all discussed the Six Paramitas (six perfections). Those who were originally Sravakas (followers of the Hinayana path), who had been expounding the Sravaka practices in the sky, were now all practicing the Mahayana doctrine of emptiness. Manjusri said to Bodhisattva Jizhi, 'The situation of my conversion in the sea is like this.' At that time, Bodhisattva Jizhi praised with a verse: 'Great wisdom and virtue, courageous and strong, converting and liberating countless beings, now this great assembly, and I, have all seen it with our own eyes. You expound the true meaning of reality, reveal and clarify the One Vehicle Dharma, widely liberate all living beings, enabling them to quickly attain Bodhi.' Manjusri said, 'In the sea, I only constantly expound the 'Lotus Sutra'.' Jizhi asked Manjusri, 'This sutra is extremely profound and subtle, a treasure among all sutras, rare in the world; is there anyone who, diligently and vigorously practicing this sutra, can quickly attain Buddhahood?' Manjusri said, 'There is the daughter of Sagara Dragon King (sea dragon king), who is only eight years old, with sharp wisdom, skilled in understanding the roots and actions of beings, having attained Dharani (retention and understanding), able to receive and uphold all the profound secrets spoken by the Buddhas, deeply entering into meditation, comprehending all dharmas, in an instant generating the Bodhi mind, attaining the state of non-retrogression, with unobstructed eloquence; she cherishes all beings like her own children, her merits are complete, her thoughts and words are subtle and vast, compassionate and benevolent, her will is harmonious and elegant, and she is able to attain Bodhi.' Bodhisattva Jizhi said, 'I have seen Sakyamuni (founder of Buddhism), in countless kalpas, practicing difficult austerities, accumulating merits, seeking the path of Bodhi, never ceasing, observing the three thousand great thousand worlds, and there is not even a place as small as a mustard seed that is not a place where a Bodhisattva has sacrificed his life, for the sake of all beings, and then he attained the path of Bodhi; I do not believe that this girl can attain perfect enlightenment in an instant.' Before he finished speaking, the Dragon King's daughter suddenly appeared before them, bowed her head in reverence, and then stood to one side.
以偈贊曰：
「深達罪福相， 遍照於十方， 微妙凈法身， 具相三十二， 以八十種好， 用莊嚴法身。 天人所戴仰， 龍神咸恭敬， 一切眾生類， 無不宗奉者。 有聞成菩提， 唯佛當證知； 我闡大乘教， 度脫苦眾生。」
爾時舍利弗語龍王女言：「汝謂不久得無上道，是事難信。所以者何？女身垢穢非是法器，云何能得無上菩提？佛道玄曠，經無量劫，勤苦積行，具修諸度，然後乃成。又女人身猶有五障：一者、不得作梵天王，二者、不得作帝釋，三者、魔王，四者、轉輪聖王，五者、佛身；云何女身速得成佛？」
爾時龍王女有一寶珠，價直三千大千世界，持以上佛，佛即受之。龍女謂智積菩薩、尊者舍利弗言：「我獻此寶珠，世尊納受，是事疾不？」
答言：「甚疾。」
女言：「以汝神通力觀我成佛，復速於此。」當時眾會，皆見龍女，忽然之間，變成男子具菩薩行，即往南方無垢世界，坐寶蓮花，成等正覺，三十二相、八十種好，普為十方一切眾生演說妙法。
爾時娑婆世界菩薩、聲聞、天龍八部、人與非人，皆遙見彼龍女成佛，普為時會人、天說法，心大歡喜悉遙敬禮。無量眾生聞法解悟，得不退轉，無量眾生得授道記，
【現代漢語翻譯】 現代漢語譯本： 以偈頌讚嘆道： 『深刻通達罪與福的真相，普遍照耀十方世界，微妙清凈的法身，具足三十二種殊勝的相好，以八十種細微的美好，用來莊嚴法身。天人和世人所敬仰，龍神都恭敬順從，一切眾生，沒有不尊崇信奉的。有人聽聞佛法就能成就菩提（覺悟），只有佛才能真正知曉；我宣揚大乘教法，救度脫離苦難的眾生。』 當時，舍利弗對龍王女說：『你說不久就能證得無上道，這件事難以置信。為什麼呢？因為女身是污穢不凈的，不是修法的器皿，怎麼能夠證得無上菩提呢？佛道深遠廣闊，要經歷無量劫，勤奮刻苦地積累修行，圓滿修習各種波羅蜜（度），然後才能成就。而且女人身還有五種障礙：第一，不能成為梵天王（色界天的統治者），第二，不能成為帝釋（欲界天的統治者），第三，不能成為魔王（障礙修行的魔），第四，不能成為轉輪聖王（統治世界的賢明君主），第五，不能成就佛身；怎麼可能女身能迅速成佛呢？』 當時，龍王女有一顆寶珠，價值相當於三千大千世界，她拿著這顆寶珠獻給佛，佛立刻接受了。龍女對智積菩薩和尊者舍利弗說：『我獻上這顆寶珠，世尊接受了，這件事快不快？』 回答說：『非常快。』 龍女說：『用你們的神通力觀察我成佛，比這還要快。』當時在場的所有人，都看見龍女，忽然之間，變成男子，具足菩薩的修行，立刻前往南方的無垢世界，坐在寶蓮花上，成就正等正覺，具足三十二相、八十種好，普遍為十方一切眾生演說微妙的佛法。 當時，娑婆世界的菩薩、聲聞、天龍八部、人和非人，都遙遠地看見那位龍女成佛，普遍為當時在場的人和天人說法，心中非常歡喜，都遙遠地恭敬禮拜。無量眾生聽聞佛法，理解領悟，得到不退轉的果位，無量眾生得到授記，預言未來成佛。
【English Translation】 English version: A verse of praise was spoken: 'Profoundly understanding the nature of sin and merit, illuminating all ten directions, the subtle and pure Dharma body, possessing the thirty-two excellent marks, adorned with the eighty minor marks, to embellish the Dharma body. Revered by gods and humans, respected by dragons and spirits, all sentient beings, without exception, venerate and follow. Some, upon hearing the Dharma, attain Bodhi (enlightenment), which only the Buddha truly knows; I expound the Mahayana teachings, to liberate suffering beings.' At that time, Shariputra said to the Dragon King's daughter, 'You say that you will soon attain the unsurpassed path, this is hard to believe. Why is that? Because a woman's body is impure and not a vessel for the Dharma, how can you attain unsurpassed Bodhi? The Buddha's path is profound and vast, requiring countless kalpas, diligent and arduous practice, and the complete cultivation of all perfections (paramitas), before one can achieve it. Moreover, a woman's body has five obstacles: first, she cannot become a Brahma King (ruler of the Form Realm), second, she cannot become Indra (ruler of the Desire Realm), third, she cannot become a Mara King (demon obstructing practice), fourth, she cannot become a Universal Monarch (a wise ruler of the world), fifth, she cannot attain Buddhahood; how can a woman's body quickly attain Buddhahood?' At that time, the Dragon King's daughter had a precious pearl, worth three thousand great chiliocosms, she held this pearl and offered it to the Buddha, who immediately accepted it. The Dragon Girl said to Bodhisattva Jizhi and Venerable Shariputra, 'I offered this pearl, and the World Honored One accepted it, is this matter quick or not?' They replied, 'Very quick.' The Dragon Girl said, 'Use your supernatural powers to observe my attainment of Buddhahood, it will be even faster than this.' At that time, everyone present saw the Dragon Girl, in an instant, transform into a man, possessing the practices of a Bodhisattva, immediately going to the Stainless World in the south, sitting on a jeweled lotus flower, attaining perfect enlightenment, possessing the thirty-two marks and eighty minor marks, universally expounding the wonderful Dharma to all sentient beings in the ten directions. At that time, the Bodhisattvas, Shravakas, the eight classes of gods and dragons, humans and non-humans of the Saha world, all remotely saw that Dragon Girl attain Buddhahood, universally expounding the Dharma to the people and gods present, their hearts filled with great joy, and they all remotely paid their respects. Countless sentient beings, upon hearing the Dharma, understood and realized, attaining the state of non-retrogression, and countless sentient beings received predictions of their future Buddhahood.
無垢世界六種振動，娑婆世界三千眾生住不退地，三千眾生髮菩提心，而得授記。智積菩薩及舍利弗，一切大會，默然信受。◎
◎添品妙法蓮華經勸持品第十二
爾時藥王菩薩摩訶薩，及大樂說菩薩摩訶薩，與二萬菩薩眷屬俱皆于佛前作是誓言：「唯愿世尊，不以為慮，我等於佛滅后，當奉持、讀誦說此經典，后惡世眾生善根轉少，多增上慢，貪利供養，增不善根，遠離解脫，雖難可教化，我等當起大忍力，讀誦此經，持說、書寫，種種供養，不惜身命。」
爾時眾中，五百阿羅漢得授記者，白佛言：「世尊！我等亦自誓願，于異國土廣說此經。」
復有學、無學八千人得授記者，從座而起合掌向佛，作是誓言：「世尊！我等亦當於他國土廣說此經。所以者何？是娑婆國中，人多弊惡，懷增上慢，功德淺薄，瞋濁諂曲，心不實故。」
爾時佛姨母摩訶波阇波提比丘尼，與學、無學比丘尼六千人俱，從座而起，一心合掌，瞻仰尊顏，目不暫舍。於時世尊告憍曇彌：「何故憂色而視如來？汝心將無謂我不說汝名授阿耨多羅三藐三菩提記耶？憍曇彌！我先總說一切聲聞皆已授記，今汝欲知記者，將來之世，當於六萬八千億諸佛法中，為大法師，及六千學、無學比丘尼，俱為法師，如是漸漸
【現代漢語翻譯】 現代漢語譯本 無垢世界發生六種震動，娑婆世界（指我們所居住的這個世界）的三千眾生安住于不退轉的境界，三千眾生髮起菩提心（覺悟之心），並且得到了佛的授記（預言未來成佛）。智積菩薩（一位智慧深厚的菩薩）和舍利弗（佛陀的十大弟子之一），以及所有在場的大眾，都默默地信受了這些教誨。 ◎ ◎《添品妙法蓮華經·勸持品第十二》 這時，藥王菩薩摩訶薩（一位以醫術和智慧著稱的大菩薩）和大樂說菩薩摩訶薩（一位善於說法的大菩薩），與兩萬菩薩眷屬一起，在佛前發誓說：『唯愿世尊，不必為此擔憂。我們將在佛陀滅度之後，奉持、讀誦、宣說這部經典。在未來的惡世中，眾生的善根會逐漸減少，大多會變得驕慢自大，貪圖供養，增長不善的根源，遠離解脫之道。雖然他們難以教化，我們也會發起大忍辱的力量，讀誦這部經典，受持、宣說、書寫，並以各種方式供養，不惜犧牲自己的生命。』 這時，在會眾中，五百位已得授記的阿羅漢（已證得解脫的聖者）向佛稟告說：『世尊！我們也發誓，將在其他國土廣泛宣說這部經典。』 又有八千位有學和無學（指還在學習和已經學成的人）也得到了授記，他們從座位上站起來，合掌向佛，發誓說：『世尊！我們也將在其他國土廣泛宣說這部經典。這是因為娑婆世界的人們大多行為惡劣，心懷驕慢，功德淺薄，充滿嗔恨、污濁、諂媚和虛偽。』 這時，佛的姨母摩訶波阇波提比丘尼（佛陀的姨母，也是第一位比丘尼），與六千位有學和無學的比丘尼一起，從座位上站起來，一心合掌，瞻仰佛的尊容，眼睛片刻也不離開。這時，世尊告訴憍曇彌（摩訶波阇波提的別名）說：『你為何面帶憂色地看著如來？難道你認為我沒有說出你的名字，給你授阿耨多羅三藐三菩提（無上正等正覺，即成佛）的記嗎？憍曇彌！我先前已經總說一切聲聞（聽聞佛法而修行的人）都已得到授記。現在如果你想知道具體的授記，那麼在未來的世間，你將在六萬八千億諸佛的教法中，成為大法師，而那六千位有學和無學的比丘尼，也將一同成為法師，如此漸漸地……』
【English Translation】 English version The six kinds of vibrations occurred in the Pure World, and three thousand beings in the Saha World (the world we live in) dwelt in the state of non-retrogression. Three thousand beings generated the Bodhi mind (the mind of enlightenment) and received predictions of their future Buddhahood. The Bodhisattva Jizhi (a Bodhisattva known for his wisdom) and Shariputra (one of the Buddha's ten great disciples), along with the entire assembly, silently accepted these teachings. ◎ ◎Supplemented Lotus Sutra, Chapter 12: Encouragement to Hold Fast At that time, the Bodhisattva Mahasattva Medicine King (a great Bodhisattva known for his medical skills and wisdom) and the Bodhisattva Mahasattva Great Joy of Eloquence (a great Bodhisattva skilled in preaching), together with twenty thousand Bodhisattva attendants, made this vow before the Buddha: 'We beseech the World Honored One, do not be concerned. After the Buddha's extinction, we will uphold, recite, and preach this Sutra. In the evil ages to come, the good roots of beings will gradually diminish, and many will become arrogant, greedy for offerings, increase their unwholesome roots, and stray from liberation. Although they will be difficult to teach, we will generate great forbearance and power, recite this Sutra, uphold, preach, write it, and make various offerings, not sparing our lives.' At that time, among the assembly, five hundred Arhats (saints who have attained liberation) who had received predictions, said to the Buddha: 'World Honored One! We also vow to widely preach this Sutra in other lands.' Furthermore, eight thousand learners and non-learners (those still learning and those who have completed their learning) who had received predictions, rose from their seats, joined their palms, and faced the Buddha, making this vow: 'World Honored One! We will also widely preach this Sutra in other lands. Why is this so? Because the people in this Saha World are mostly wicked, harbor arrogance, have shallow merits, are full of anger, turbidity, flattery, and insincerity.' At that time, the Buddha's aunt, the Bhikkhuni Mahaprajapati (the Buddha's aunt and the first Bhikkhuni), together with six thousand Bhikkhunis, learners and non-learners, rose from their seats, joined their palms with one mind, gazed upon the Buddha's noble countenance, their eyes not leaving for a moment. At that time, the World Honored One said to Gautami (another name for Mahaprajapati): 'Why do you look at the Tathagata with a worried expression? Do you think that I have not spoken your name and given you the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood)? Gautami! I have previously stated in general that all Sravakas (those who practice by hearing the Dharma) have received predictions. Now, if you wish to know the specific predictions, then in the future, you will become a great Dharma teacher in the teachings of sixty-eight billion Buddhas, and those six thousand Bhikkhunis, learners and non-learners, will also become Dharma teachers, and so on gradually...'
具菩薩道，當得作佛，號一切眾生喜見如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。憍曇彌！是一切眾生喜見佛，及六千菩薩轉次授記，得阿耨多羅三藐三菩提。」
爾時羅睺羅母耶輸陀羅比丘尼作是念：「世尊！于授記中獨不說我名。」
佛告耶輸陀羅：「汝于來世百千萬億諸佛法中，修菩薩行，為大法師，漸具佛道，于善國中，當得作佛，號具足千萬光相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，佛壽無量阿僧祇劫。」
爾時摩訶波阇波提比丘尼，及耶輸陀羅比丘尼，並其眷屬，皆大歡喜得未曾有，即于佛前，而說偈言：
「世尊導師！ 安隱天人， 我等聞記， 心安具足。」
諸比丘尼說是偈已，白佛言：「世尊！我等亦於他方國土廣說斯經。」
爾時世尊，視八十萬億那由他諸菩薩摩訶薩；是諸菩薩，皆是阿鞞跋致，轉不退法輪，得諸陀羅尼，即從座起至於佛前，一心合掌而作是念：「若世尊告敕我等持說此經者，當如佛教廣宣斯法。」復作是念：「佛今默然不見告敕，我當云何？」時諸菩薩敬順佛意，並欲自滿本願，便於佛前作師子吼，而發誓言：「世尊！我等於如來滅后，
【現代漢語翻譯】 現代漢語譯本：
具備菩薩道行，應當成就佛果，名號為一切眾生喜見如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidyacharana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara，無上）、調御丈夫（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavan，世尊）。喬曇彌（Gautami）！這位一切眾生喜見佛，以及六千位菩薩將依次被授記，最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
當時，羅睺羅（Rahula）的母親耶輸陀羅（Yasodhara）比丘尼心想：『世尊！在授記中唯獨沒有提到我的名字。』
佛告訴耶輸陀羅：『你于未來世，在百千萬億諸佛的教法中，修菩薩行，成為大法師，逐漸圓滿佛道，在善國之中，應當成就佛果，名號為具足千萬光相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，佛的壽命無量阿僧祇劫（asamkhya kalpa，無數劫）。』
當時，摩訶波阇波提（Mahaprajapati）比丘尼，以及耶輸陀羅比丘尼，和她們的眷屬，都非常歡喜，得到了前所未有的體驗，即在佛前，說了偈頌：
『世尊導師！ 安隱天人， 我們聽聞授記， 內心安穩具足。』
眾比丘尼說完偈頌后，對佛說：『世尊！我們也將在其他國土廣泛宣說這部經典。』
當時，世尊看著八十萬億那由他（nayuta，數量單位）諸菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）；這些菩薩，都是阿鞞跋致（avaivartika，不退轉）菩薩，能夠轉動不退轉的法輪，獲得各種陀羅尼（dharani，總持），即從座位起身來到佛前，一心合掌，心中想著：『如果世尊命令我們受持宣說這部經典，我們當如佛所教導，廣為宣揚此法。』又想：『佛現在默然不語，沒有命令，我們該怎麼辦？』當時，諸菩薩爲了敬順佛意，並且想要滿足自己的本願，便在佛前作獅子吼，發誓說：『世尊！我們將在如來滅度之後，』 現代漢語譯本：
能護持、讀誦、書寫、供養這部經典，廣為宣說，令一切眾生都能獲得利益。』
當時，世尊讚歎諸菩薩說：『善哉！善哉！諸善男子！你們能如此發願，真實是我的真子，是能荷擔如來家業的真子。』
爾時，世尊復告諸大眾：『我於過去無量無邊不可思議阿僧祇劫，于妙光佛所，聞是法華經，從妙光佛受記。』
『你們諸位，應當一心信受，受持、讀誦、解說、書寫、如說修行。在在處處，若有受持、讀誦、解說、書寫、如說修行之處，當起七寶塔，極令高廣嚴飾，不須復安舍利。所以者何？此中即是諸佛如來全身所在。』
爾時，世尊欲重宣此義，而說偈言：
『諸佛救世者， 住于大神通， 為悅眾生故， 現無量神力。
其有受持經， 如佛身無異， 若有供養者， 當知是佛身。
諸佛滅度后， 若有能持此， 我遣化四眾， 比丘比丘尼，
優婆塞優婆夷， 供養於法師， 引導諸眾生， 令入佛正道。
若有樂法者， 我遣化四眾， 比丘比丘尼， 優婆塞優婆夷，
親近供養之， 是則為供我， 此經為最勝， 諸佛所護持。』 English version:
Possessing the Bodhisattva path, they should attain Buddhahood, with the title 'All Beings Joyfully See Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), Vidyacharana-sampanna (Vidyacharana-sampanna, Perfect in Knowledge and Conduct), Sugata (Sugata, Well-Gone), Lokavid (Lokavid, Knower of the World), Anuttara (Anuttara, Unsurpassed), Purushadamyasarathi (Purushadamyasarathi, Tamer of Men), Shasta devamanushyanam (Shasta devamanushyanam, Teacher of Gods and Humans), Buddha (Buddha, Awakened One), Bhagavan (Bhagavan, World Honored One). Gautami! This Buddha 'All Beings Joyfully See', and six thousand Bodhisattvas will successively receive predictions, and ultimately attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, Supreme Perfect Enlightenment).'
At that time, Rahula's mother, the Bhikshuni (Buddhist nun) Yasodhara, thought: 'World Honored One! In the predictions, my name alone was not mentioned.'
The Buddha told Yasodhara: 'In future lives, within the teachings of hundreds of thousands of millions of Buddhas, you will cultivate the Bodhisattva path, become a great Dharma teacher, gradually perfect the Buddha path, and in a good country, you should attain Buddhahood, with the title 'Perfect with Ten Million Light Marks Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shasta devamanushyanam, Buddha, Bhagavan', and the Buddha's lifespan will be immeasurable asamkhya kalpas (asamkhya kalpa, countless eons).'
At that time, the Bhikshuni Mahaprajapati, and the Bhikshuni Yasodhara, along with their retinues, were all greatly delighted, experiencing something unprecedented, and immediately before the Buddha, they spoke a verse:
'World Honored Teacher! Peaceful for gods and humans, We have heard the predictions, Our hearts are peaceful and complete.'
After the Bhikshunis finished speaking the verse, they said to the Buddha: 'World Honored One! We will also widely proclaim this sutra in other lands.'
At that time, the World Honored One looked at eighty hundred thousand million nayutas (nayuta, a unit of number) of Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great Bodhisattvas); these Bodhisattvas were all Avaivartika (avaivartika, non-retrogressing) Bodhisattvas, able to turn the non-retrogressing Dharma wheel, and had obtained various Dharanis (dharani, mnemonic devices), they immediately rose from their seats and came before the Buddha, with their palms joined together, thinking: 'If the World Honored One commands us to uphold and proclaim this sutra, we shall, as the Buddha has taught, widely propagate this Dharma.' They also thought: 'The Buddha is now silent, without giving any command, what should we do?' At that time, the Bodhisattvas, in order to respect the Buddha's will, and also wanting to fulfill their own vows, then made a lion's roar before the Buddha, and vowed: 'World Honored One! After the Tathagata's Parinirvana (Parinirvana, final passing away),' English version:
we will uphold, recite, write, and make offerings to this sutra, widely proclaim it, so that all beings can obtain benefits.'
At that time, the World Honored One praised the Bodhisattvas, saying: 'Excellent! Excellent! Good men! That you can make such a vow, you are truly my true sons, true sons who can bear the Tathagata's family business.'
At that time, the World Honored One again told the assembly: 'In the past, in immeasurable, boundless, inconceivable asamkhya kalpas, I heard this Lotus Sutra from the Buddha Wonderful Light, and received a prediction from the Buddha Wonderful Light.'
'All of you, should wholeheartedly believe, accept, uphold, recite, explain, write, and practice as taught. In every place, if there is a place where one upholds, recites, explains, writes, and practices as taught, a seven-jeweled stupa should be erected, extremely tall, vast, and adorned, without needing to place relics. Why is that? Because this place is where the whole body of all Buddhas and Tathagatas is present.'
At that time, the World Honored One, wishing to restate this meaning, spoke a verse:
'The Buddhas, saviors of the world, abide in great spiritual powers, for the sake of pleasing beings, manifest immeasurable spiritual strength.
Those who uphold this sutra, are no different from the Buddha's body, if there are those who make offerings, should know that it is the Buddha's body.
After the Buddhas' Parinirvana, if there are those who can uphold this, I will send transformed four assemblies, Bhikshus and Bhikshunis,
Upasakas and Upasikas, to make offerings to the Dharma teachers, guiding all beings, to enter the Buddha's right path.
If there are those who delight in the Dharma, I will send transformed four assemblies, Bhikshus and Bhikshunis, Upasakas and Upasikas,
to draw near and make offerings, this is the same as making offerings to me, this sutra is the most supreme, protected by all Buddhas.'
【English Translation】 Possessing the Bodhisattva path, they should attain Buddhahood, with the title 'All Beings Joyfully See Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), Vidyacharana-sampanna (Vidyacharana-sampanna, Perfect in Knowledge and Conduct), Sugata (Sugata, Well-Gone), Lokavid (Lokavid, Knower of the World), Anuttara (Anuttara, Unsurpassed), Purushadamyasarathi (Purushadamyasarathi, Tamer of Men), Shasta devamanushyanam (Shasta devamanushyanam, Teacher of Gods and Humans), Buddha (Buddha, Awakened One), Bhagavan (Bhagavan, World Honored One). Gautami! This Buddha 'All Beings Joyfully See', and six thousand Bodhisattvas will successively receive predictions, and ultimately attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, Supreme Perfect Enlightenment).' At that time, Rahula's mother, the Bhikshuni (Buddhist nun) Yasodhara, thought: 'World Honored One! In the predictions, my name alone was not mentioned.' The Buddha told Yasodhara: 'In future lives, within the teachings of hundreds of thousands of millions of Buddhas, you will cultivate the Bodhisattva path, become a great Dharma teacher, gradually perfect the Buddha path, and in a good country, you should attain Buddhahood, with the title 'Perfect with Ten Million Light Marks Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shasta devamanushyanam, Buddha, Bhagavan', and the Buddha's lifespan will be immeasurable asamkhya kalpas (asamkhya kalpa, countless eons).' At that time, the Bhikshuni Mahaprajapati, and the Bhikshuni Yasodhara, along with their retinues, were all greatly delighted, experiencing something unprecedented, and immediately before the Buddha, they spoke a verse: 'World Honored Teacher! Peaceful for gods and humans, We have heard the predictions, Our hearts are peaceful and complete.' After the Bhikshunis finished speaking the verse, they said to the Buddha: 'World Honored One! We will also widely proclaim this sutra in other lands.' At that time, the World Honored One looked at eighty hundred thousand million nayutas (nayuta, a unit of number) of Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great Bodhisattvas); these Bodhisattvas were all Avaivartika (avaivartika, non-retrogressing) Bodhisattvas, able to turn the non-retrogressing Dharma wheel, and had obtained various Dharanis (dharani, mnemonic devices), they immediately rose from their seats and came before the Buddha, with their palms joined together, thinking: 'If the World Honored One commands us to uphold and proclaim this sutra, we shall, as the Buddha has taught, widely propagate this Dharma.' They also thought: 'The Buddha is now silent, without giving any command, what should we do?' At that time, the Bodhisattvas, in order to respect the Buddha's will, and also wanting to fulfill their own vows, then made a lion's roar before the Buddha, and vowed: 'World Honored One! After the Tathagata's Parinirvana (Parinirvana, final passing away),' we will uphold, recite, write, and make offerings to this sutra, widely proclaim it, so that all beings can obtain benefits.' At that time, the World Honored One praised the Bodhisattvas, saying: 'Excellent! Excellent! Good men! That you can make such a vow, you are truly my true sons, true sons who can bear the Tathagata's family business.' At that time, the World Honored One again told the assembly: 'In the past, in immeasurable, boundless, inconceivable asamkhya kalpas, I heard this Lotus Sutra from the Buddha Wonderful Light, and received a prediction from the Buddha Wonderful Light.' 'All of you, should wholeheartedly believe, accept, uphold, recite, explain, write, and practice as taught. In every place, if there is a place where one upholds, recites, explains, writes, and practices as taught, a seven-jeweled stupa should be erected, extremely tall, vast, and adorned, without needing to place relics. Why is that? Because this place is where the whole body of all Buddhas and Tathagatas is present.' At that time, the World Honored One, wishing to restate this meaning, spoke a verse: 'The Buddhas, saviors of the world, abide in great spiritual powers, for the sake of pleasing beings, manifest immeasurable spiritual strength.' 'Those who uphold this sutra, are no different from the Buddha's body, if there are those who make offerings, should know that it is the Buddha's body.' 'After the Buddhas' Parinirvana, if there are those who can uphold this, I will send transformed four assemblies, Bhikshus and Bhikshunis,' 'Upasakas and Upasikas, to make offerings to the Dharma teachers, guiding all beings, to enter the Buddha's right path.' 'If there are those who delight in the Dharma, I will send transformed four assemblies, Bhikshus and Bhikshunis, Upasakas and Upasikas,' 'to draw near and make offerings, this is the same as making offerings to me, this sutra is the most supreme, protected by all Buddhas.'
周旋往返十方世界，能令眾生書寫此經，受持、讀誦、解說其義，如法修行，正憶念皆是佛之威力。唯愿世尊！在於他方遙見守護。」
即時諸菩薩，俱同發聲，而說偈言：
「唯愿不為慮， 于佛滅度后， 恐怖惡世中， 我等當廣說。 有諸無智人， 惡口罵詈等， 及加刀杖者， 我等皆當忍。 惡世中比丘， 邪智心諂曲， 未得謂為得， 我慢心充滿； 或有阿練若， 納衣在空閑， 自謂行真道， 輕賤人間者； 貪著利養故， 與白衣說法， 為世所恭敬， 如六通羅漢， 是人懷噁心， 常念世俗事， 假名阿練若， 好出我等過， 而作如是言： 『此諸比丘等， 為貪利養故， 說外道論義， 自作此經典， 誑惑世間人。』 為求名聞故， 分別於是經， 常在大眾中， 欲毀我等故， 向國王大臣， 婆羅門居士， 及余比丘眾， 誹謗說我惡， 謂是邪見人， 說外道論義。 我等敬佛故， 悉忍是諸惡； 為斯所輕言， 汝等皆是佛， 如此輕慢言， 皆當忍受之。 濁劫惡世中， 多有諸恐怖， 惡鬼入其身， 罵詈毀辱我， 我等敬信佛， 當著忍辱鎧。
【現代漢語翻譯】 現代漢語譯本 周旋往返於十方世界，能夠使眾生書寫這部經典，接受、持守、讀誦、理解並講解其中的含義，如法修行，正確地憶念，這一切都是佛的威力的體現。唯愿世尊！在其他遙遠的世界也能看到並守護我們。
當時，各位菩薩一同發出聲音，說了以下偈語：
『唯愿您不必擔憂，在佛陀滅度之後，在充滿恐怖的惡世之中，我們應當廣泛地宣說這部經典。 如果有那些沒有智慧的人，用惡語謾罵我們，甚至用刀杖加害我們，我們都應當忍受。 在惡世之中，有些比丘，心懷邪見，內心奸詐彎曲，沒有證得道果卻自認為已經證得，傲慢之心充滿； 或者有些住在阿練若（aranya，指寂靜處）的比丘，穿著粗布衣在空閑之處修行，自認為是在修行真正的道，輕視那些在人間修行的人； 他們貪圖名利供養，為在家居士說法，爲了得到世人的恭敬，把自己說得像具有六神通的羅漢（arhat，指斷盡煩惱，證得涅槃的聖者）， 這些人懷著惡毒的心，常常想著世俗的事情，假借阿練若的名義，喜歡揭露我們的過失， 並且這樣說：『這些比丘們，爲了貪圖名利供養，宣說外道的理論，自己編造了這部經典，欺騙迷惑世間的人。』 爲了追求名聲，他們分別解釋這部經典，常常在大眾之中，想要譭謗我們， 他們會向國王、大臣、婆羅門（brahmana，指印度教祭司階層）、居士，以及其他的比丘眾，誹謗我們，說我們的壞話， 說我們是邪見之人，宣說外道的理論。 我們因為尊敬佛陀的緣故，會忍受這一切的惡行； 對於那些輕視我們的話語，說『你們都是佛』這樣輕慢的話，我們都應當忍受。 在污濁的劫數和惡劣的世道中，會有許多恐怖的事情發生，惡鬼會進入他們的身體，謾罵、毀辱我們， 我們因為敬信佛陀，應當穿上忍辱的鎧甲。』
【English Translation】 English version Revolving and returning throughout the ten directions of the world, they can enable sentient beings to write this sutra, accept, uphold, read, understand, and explain its meaning, practice according to the Dharma, and correctly remember, all of which is the power of the Buddha. May the World Honored One! Be able to see and protect us from other distant worlds.
At that time, all the Bodhisattvas, together, spoke in unison, and said the following verses:
'May you not worry, after the Buddha's Parinirvana, in the terrifying evil world, we shall widely proclaim this sutra. If there are those who are without wisdom, who curse us with evil words, or even harm us with swords and staffs, we shall endure it all. In the evil world, there are some Bhikkhus (monks), with perverse views, their hearts deceitful and crooked, who have not attained enlightenment but think they have, their minds filled with arrogance; Or there are some who dwell in the aranya (secluded place), wearing coarse robes in solitude, thinking they are practicing the true path, and look down upon those who practice in the human world; They are greedy for gain and offerings, preach the Dharma to lay people, to gain the respect of the world, they portray themselves as Arhats (enlightened beings) with six supernatural powers, These people harbor evil intentions, constantly thinking about worldly matters, falsely using the name of aranya, they like to expose our faults, And say such things: 'These Bhikkhus, for the sake of gain and offerings, preach the doctrines of external paths, they have fabricated this sutra themselves, deceiving and confusing the people of the world.' For the sake of seeking fame, they interpret this sutra differently, often in the assembly, wanting to slander us, They will slander us to kings, ministers, Brahmanas (priests), lay people, and other Bhikkhus, speaking ill of us, Saying that we are people with perverse views, preaching the doctrines of external paths. Because we respect the Buddha, we will endure all these evils; Regarding those who belittle us, saying such contemptuous words as 'you are all Buddhas,' we shall endure it all. In the turbid kalpa and evil world, there will be many terrifying things, evil ghosts will enter their bodies, cursing and insulting us, Because we respect and believe in the Buddha, we shall wear the armor of patience.'
為說是經故， 忍此諸難事， 我不愛身命， 但惜無上道； 我等於來世， 護持佛所囑。 世尊自當知， 濁世惡比丘， 不知佛方便， 隨宜所說法， 惡口而顰蹙， 數數見擯出， 遠離於塔寺， 如是等眾惡， 唸佛告敕故， 皆當忍是事。 諸聚落城邑， 其有求法者， 我皆到其所， 說佛所囑法。 我是世尊使， 處眾無所畏， 我當善說法， 愿佛安隱住。 我於世尊前， 諸來十方佛， 發如是誓言， 佛悉知我心。」◎
添品妙法蓮華經卷第四 大正藏第 09 冊 No. 0264 添品妙法蓮華經
添品妙法蓮華經卷第五
隋天竺三藏阇那崛多共笈多譯◎
安樂行品第十三
爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世護持、讀誦、說是《法華經》。世尊！菩薩摩訶薩，於後惡世云何能說是經？」
佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法：一者、安住菩薩行處、親近處，能為眾生演說是經。文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩，住忍辱地，柔和善順，而不卒暴，心亦不驚；又復於法無所
【現代漢語翻譯】 現代漢語譯本：爲了宣說這部經，我願意忍受這些艱難的事情。 我不愛惜自己的身體和生命，只珍惜無上的佛道。 我們將在來世，護持佛陀所囑託的教誨。 世尊您自己應當知道，在末法時代的惡劣比丘， 他們不瞭解佛陀的方便法門，以及隨眾生根器所說的法， 會惡語相向，皺著眉頭，屢次被驅逐出去， 遠離佛塔和寺廟，像這樣的種種惡行， 因為憶念佛陀的教誨，我都會忍受這些事情。 在各個村落和城市中，如果有尋求佛法的人， 我都會到他們那裡，宣說佛陀所囑託的法。 我是世尊的使者，在眾人之中毫無畏懼， 我應當善巧地說法，愿佛陀安穩地住世。 我在世尊面前，以及來自十方的諸佛面前， 發下這樣的誓言，佛陀完全瞭解我的心意。」
《添品妙法蓮華經》卷第四 大正藏第 09 冊 No. 0264 《添品妙法蓮華經》
《添品妙法蓮華經》卷第五
隋朝天竺三藏阇那崛多（Jnanagupta）和笈多（Gupta）共同翻譯
安樂行品第十三
這時，文殊師利（Manjusri）法王子菩薩摩訶薩（Bodhisattva-Mahasattva）對佛說：『世尊！這些菩薩真是非常難得，他們爲了尊敬順從佛陀，發下大誓願，在未來的惡世中護持、讀誦、宣說這部《法華經》。世尊！菩薩摩訶薩在未來的惡世中，要如何才能宣說這部經呢？』
佛陀告訴文殊師利：『如果菩薩摩訶薩在未來的惡世中想要宣說這部經，應當安住於四種法：第一，安住于菩薩的行處和親近處，才能為眾生演說這部經。文殊師利！什麼叫做菩薩摩訶薩的行處呢？如果菩薩摩訶薩安住于忍辱之地，性情柔和善良，不急躁暴怒，內心也不驚慌；而且對於佛法沒有絲毫的執著。
【English Translation】 English version: For the sake of expounding this sutra, I will endure all these difficulties. I do not cherish my body or life, but only treasure the supreme path of Buddhahood. We will, in future lives, protect and uphold the teachings entrusted by the Buddha. The World-Honored One himself should know that in the degenerate age, evil monks, who do not understand the Buddha's expedient methods, and the Dharma spoken according to beings' capacities, will speak harshly, frown, and be repeatedly expelled, distancing themselves from pagodas and temples. All these kinds of evil deeds, because of remembering the Buddha's teachings, I will endure all these things. In various villages and cities, if there are those who seek the Dharma, I will go to them and expound the Dharma entrusted by the Buddha. I am the messenger of the World-Honored One, fearless among the assembly, I shall skillfully expound the Dharma, and wish that the Buddha may dwell in peace. Before the World-Honored One, and before all the Buddhas from the ten directions, I make this vow, and the Buddha fully understands my mind.』
The Fourth Scroll of the Supplemented Lotus Sutra Taisho Tripitaka Volume 09 No. 0264 Supplemented Lotus Sutra
The Fifth Scroll of the Supplemented Lotus Sutra
Translated by Tripitaka Master Jnanagupta and Gupta of India during the Sui Dynasty
Chapter Thirteen: Peaceful Practices
At that time, Manjusri (Manjusri) Dharma Prince Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) said to the Buddha: 『World-Honored One! These Bodhisattvas are truly rare, for the sake of respecting and obeying the Buddha, they have made great vows to protect, recite, and expound this Lotus Sutra in the evil age to come. World-Honored One! How can Bodhisattva-Mahasattvas expound this sutra in the evil age to come?』
The Buddha told Manjusri: 『If a Bodhisattva-Mahasattva wishes to expound this sutra in the evil age to come, they should abide in four dharmas: First, they should abide in the Bodhisattva's place of practice and place of approach, so that they can expound this sutra for sentient beings. Manjusri! What is called the Bodhisattva-Mahasattva's place of practice? If a Bodhisattva-Mahasattva abides in the ground of patience, is gentle and kind, not hasty or violent, and their mind is not startled; moreover, they have no attachment to the Dharma.
行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？菩薩摩訶薩，不親近國王、王子、大臣、官長；不親近諸外道、梵志、尼乾子等，及造世俗文筆、讚詠、外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相叉、相撲，及那羅等種種變現之戲；又不親近旃陀羅及畜豬、羊、雞、狗、畋獵、漁捕諸惡律儀，如是人等或時來者，則為說法無所悕望；又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊；若於房中，若經行處，若在講堂中，不共住止，或時來者隨宜說法，無所悕求。文殊師利！又菩薩摩訶薩，不應于女人身取能生欲想相而為說法，亦不樂見；若入他家，不與小女、處女、寡女等共語；亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛；若為女人說法，不露齒笑，不現胸臆，乃至為法，猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師，常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。複次，菩薩摩訶薩觀一切法空如實相，不顛倒、不動、不退、不轉，如虛空，無所有性，一切語言道斷；不生、不出、不起，無名、無相實、無所有，無量、無邊、無礙、無障，但以因緣有，從顛倒生，故說常樂，觀如是
【現代漢語翻譯】 現代漢語譯本：菩薩的修行在於如實觀察諸法的真實面貌，既不執著于修行，也不分別諸法，這被稱為菩薩摩訶薩的修行之處。那麼，什麼叫做菩薩摩訶薩的親近之處呢？菩薩摩訶薩不親近國王、王子、大臣、官長；不親近各種外道，如梵志（婆羅門教徒）、尼乾子（耆那教徒）等，以及那些撰寫世俗文章、讚美詩、外道書籍，還有路伽耶陀（順世論者）、逆路伽耶陀（反順世論者）的人；也不親近那些進行兇險遊戲、摔跤、相撲，以及那羅（一種雜技表演）等各種變幻表演的人；又不親近旃陀羅（賤民）以及那些飼養豬、羊、雞、狗、打獵、捕魚等從事惡劣行為的人。如果這些人有時前來，就為他們說法，但不抱任何期望；也不親近那些追求聲聞果位的比丘、比丘尼、優婆塞、優婆夷，甚至不與他們問候；無論在房間里、經行處，還是在講堂中，都不與他們同住，如果他們有時前來，就根據情況為他們說法，但不抱任何期望。文殊師利！此外，菩薩摩訶薩不應以引發慾望的眼光看待女人，也不喜歡看她們；如果進入他人家中，不與小女孩、處女、寡婦等交談；也不親近五種不男之人，不與他們親近；不單獨進入他人家中，如果因緣需要必須單獨進入時，就一心念佛；如果為女人說法，不露齒笑，不袒胸露背，即使是爲了佛法，也不應過於親近，更何況其他事情。不喜歡收養年少的弟子、沙彌、小孩子，也不喜歡與他們同住，常常喜歡坐禪，在安靜的地方，修攝自己的心。文殊師利！這被稱為最初的親近之處。其次，菩薩摩訶薩觀察一切法空性的真實面貌，不顛倒、不動搖、不退轉、不改變，如同虛空，沒有自性，一切語言都無法表達；不生、不出、不起，無名、無相，真實無所有，無量、無邊、無礙、無障，只是因為因緣而有，從顛倒中產生，所以說常樂，要這樣觀察。 English version: A Bodhisattva's practice lies in observing the true nature of all dharmas as they are, neither clinging to practice nor discriminating among them. This is called the practice place of a Bodhisattva Mahasattva. Now, what is called the 'place of association' for a Bodhisattva Mahasattva? A Bodhisattva Mahasattva does not associate with kings, princes, ministers, or officials; does not associate with various non-Buddhist paths, such as Brahmins (followers of Brahmanism), Nirgranthas (followers of Jainism), and others, as well as those who compose worldly writings, hymns, non-Buddhist books, and those who are Lokayatas (materialists) or anti-Lokayatas; nor does he associate with those who engage in dangerous games, wrestling, sumo, and various performances such as Naraka (a type of acrobatic performance); nor does he associate with Chandala (outcasts) and those who raise pigs, sheep, chickens, dogs, hunt, or fish, engaging in evil practices. If such people come, he will teach them the Dharma without any expectations; nor does he associate with those who seek the path of Sravakas, Bhikshus, Bhikshunis, Upasakas, or Upasikas, and does not even greet them; whether in a room, a walking path, or a lecture hall, he does not dwell with them. If they come, he will teach them the Dharma as appropriate, without any expectations. Manjushri! Furthermore, a Bodhisattva Mahasattva should not look at women with lustful eyes, nor enjoy seeing them; if he enters another's house, he does not speak with young girls, virgins, or widows; nor does he associate closely with the five types of eunuchs, and does not become intimate with them; he does not enter another's house alone, and if circumstances require him to enter alone, he should focus his mind on the Buddha; if he teaches the Dharma to women, he does not show his teeth when smiling, nor does he expose his chest, and even for the sake of the Dharma, he should not be too intimate, let alone for other matters. He does not like to keep young disciples, novices, or children, nor does he like to live with them, but always prefers to meditate, in a quiet place, cultivating his mind. Manjushri! This is called the initial place of association. Furthermore, a Bodhisattva Mahasattva observes the true nature of all dharmas as emptiness, not inverted, not moving, not retreating, not changing, like space, without self-nature, beyond all expression of language; not born, not coming forth, not arising, without name, without form, truly without anything, immeasurable, boundless, unobstructed, without hindrance, but existing due to conditions, arising from delusion, therefore it is said to be constant and joyful, and one should observe it in this way.
【English Translation】 A Bodhisattva's practice lies in observing the true nature of all dharmas as they are, neither clinging to practice nor discriminating among them. This is called the practice place of a Bodhisattva Mahasattva. Now, what is called the 'place of association' for a Bodhisattva Mahasattva? A Bodhisattva Mahasattva does not associate with kings, princes, ministers, or officials; does not associate with various non-Buddhist paths, such as Brahmins (followers of Brahmanism), Nirgranthas (followers of Jainism), and others, as well as those who compose worldly writings, hymns, non-Buddhist books, and those who are Lokayatas (materialists) or anti-Lokayatas; nor does he associate with those who engage in dangerous games, wrestling, sumo, and various performances such as Naraka (a type of acrobatic performance); nor does he associate with Chandala (outcasts) and those who raise pigs, sheep, chickens, dogs, hunt, or fish, engaging in evil practices. If such people come, he will teach them the Dharma without any expectations; nor does he associate with those who seek the path of Sravakas, Bhikshus, Bhikshunis, Upasakas, or Upasikas, and does not even greet them; whether in a room, a walking path, or a lecture hall, he does not dwell with them. If they come, he will teach them the Dharma as appropriate, without any expectations. Manjushri! Furthermore, a Bodhisattva Mahasattva should not look at women with lustful eyes, nor enjoy seeing them; if he enters another's house, he does not speak with young girls, virgins, or widows; nor does he associate closely with the five types of eunuchs, and does not become intimate with them; he does not enter another's house alone, and if circumstances require him to enter alone, he should focus his mind on the Buddha; if he teaches the Dharma to women, he does not show his teeth when smiling, nor does he expose his chest, and even for the sake of the Dharma, he should not be too intimate, let alone for other matters. He does not like to keep young disciples, novices, or children, nor does he like to live with them, but always prefers to meditate, in a quiet place, cultivating his mind. Manjushri! This is called the initial place of association. Furthermore, a Bodhisattva Mahasattva observes the true nature of all dharmas as emptiness, not inverted, not moving, not retreating, not changing, like space, without self-nature, beyond all expression of language; not born, not coming forth, not arising, without name, without form, truly without anything, immeasurable, boundless, unobstructed, without hindrance, but existing due to conditions, arising from delusion, therefore it is said to be constant and joyful, and one should observe it in this way.
法相，是名菩薩摩訶薩第二親近處。」
爾時世尊，欲重宣此義，而說偈言：
「若有菩薩， 於後惡世， 無怖畏心， 欲說是經； 應入行處， 及親近處。 常離國王， 及國王子， 大臣官長， 兇險戲者； 及旃陀羅， 外道梵志； 亦不親近， 增上慢人， 貪著小乘， 三藏學者， 破戒比丘， 名字羅漢， 及比丘尼， 好戲笑者； 深著五欲， 求現滅度， 諸優婆夷， 皆勿親近。 若是人等， 以好心來， 到菩薩所， 為聞佛道； 菩薩則以， 無所畏心， 不懷悕望， 而為說法。 寡女處女， 及諸不男， 皆勿親近， 以為親厚； 亦莫親近， 屠兒魁膾， 田獵漁捕， 為利殺害， 販肉自活， 炫賣女色， 如是之人， 皆勿親近。 兇險相撲， 種種嬉戲； 諸淫女等， 盡勿親近。 莫獨屏處， 為女說法， 若說法時， 無得戲笑。 入里乞食， 將一比丘， 若無比丘， 一心念佛， 是則名為， 行處近處。 以此二處， 能安樂說。 又復不行， 上中下法， 有為無為， 實不實法， 亦不分別， 是男是女；
【現代漢語翻譯】 現代漢語譯本：『法相』，這就是菩薩摩訶薩（菩薩中的大菩薩）的第二個親近之處。
當時，世尊爲了重申這個道理，說了以下偈語：
『如果有菩薩，在末法惡世，沒有畏懼之心，想要宣說這部經；應當進入行處和親近處。 要經常遠離國王、王子、大臣、官長、兇險的戲子、旃陀羅（賤民）、外道梵志（婆羅門教修行者）； 也不要親近那些自以為是、驕傲自滿的人，貪戀小乘佛法、研究三藏（經、律、論）的學者、破戒的比丘（出家男眾）、自稱羅漢（已證果位的修行者）的人，以及喜歡嬉笑的比丘尼（出家女眾）； 對於那些深深執著於五欲（色、聲、香、味、觸）、追求快速涅槃（滅度）的優婆夷（在家女眾），都不要親近。 如果這些人以善意來到菩薩這裡，爲了聽聞佛道；菩薩就應當以無所畏懼的心，不懷任何期望地為他們說法。 對於寡婦、處女以及不男之人，都不要親近，不要與他們過於親密； 也不要親近屠夫、劊子手、從事狩獵捕魚的人，那些爲了利益而殺害生命、販賣肉類為生、炫耀販賣女色的人，都不要親近。 對於兇險的摔跤、各種嬉戲、以及諸如**等，都不要親近。 不要獨自在隱蔽的地方為女人說法，如果說法的時候，不要嬉笑。 進入村落乞食的時候，要帶上一位比丘，如果沒有比丘，就應當一心念佛，這就是所謂的行處和近處。 通過這兩個地方，能夠安樂地說法。 此外，也不要執著于上、中、下等法，有為法和無為法，真實法和不真實法，也不要分別這是男人還是女人；
【English Translation】 English version: 『The characteristic of Dharma,』 this is the second place of approach for a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas).
At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:
『If there is a Bodhisattva, in the evil age of the Dharma's decline, without fear, wishing to expound this Sutra; one should enter the place of practice and the place of approach. One should always stay away from kings, princes, ministers, officials, dangerous entertainers, Chandalas (outcasts), and non-Buddhist Brahmins (practitioners of Brahmanism); Also, do not associate with those who are arrogant and conceited, those who are attached to the Hinayana (Small Vehicle) teachings, scholars of the Tripitaka (Sutras, Vinaya, Abhidharma), monks who have broken precepts, those who claim to be Arhats (enlightened beings), and nuns who like to joke and laugh; For those Upasikas (laywomen) who are deeply attached to the five desires (form, sound, smell, taste, touch) and seek quick Nirvana (extinction), do not associate with them. If these people come to the Bodhisattva with good intentions, seeking to hear the Buddha's path; the Bodhisattva should then, with a fearless heart, without any expectations, expound the Dharma for them. For widows, virgins, and those who are not men, do not associate with them, do not be too intimate with them; Also, do not associate with butchers, executioners, those who engage in hunting and fishing, those who kill for profit, those who sell meat for a living, and those who flaunt and sell female beauty; do not associate with such people. For dangerous wrestling, various kinds of entertainment, and things like **, do not associate with them. Do not expound the Dharma for women alone in secluded places, and if expounding the Dharma, do not joke or laugh. When entering a village to beg for alms, bring a monk with you, and if there is no monk, then one should focus on reciting the Buddha's name; this is what is called the place of practice and the place of approach. Through these two places, one can expound the Dharma peacefully. Furthermore, do not be attached to the upper, middle, or lower teachings, conditioned and unconditioned dharmas, real and unreal dharmas, and do not distinguish between whether it is a man or a woman;'
不得諸法， 不知不見， 是則名為， 菩薩行處。 一切諸法， 空無所有， 無有常住， 亦無起滅， 是名智者， 所親近處。 顛倒分別， 諸法有無， 是實非實， 是生非生， 在於閑處， 修攝其心， 安住不動， 如須彌山， 觀一切法， 皆無所有； 猶如虛空， 無有堅固。 不生不出， 不動不退， 常住一相， 是名近處。 若有比丘， 於我滅后， 入是行處， 及親近處， 說斯經時， 無有怯弱。 菩薩有時， 入于靜室， 以正憶念， 隨義觀法； 從禪定起， 為諸國王， 王子臣民， 婆羅門等， 開化演暢， 說斯經典， 其心安隱， 無有怯弱。 文殊師利！ 是名菩薩， 安住初法， 能於後世， 說《法華經》。
「又文殊師利！如來滅後於末法中，欲說是經，應住安樂行，若口宣說，若讀經時，不樂說人及經典過，亦不輕慢諸餘法師，不說他人好惡、長短；于聲聞人亦不稱名說其過惡，亦不稱名讚歎其美；又亦不生怨嫌之心，善修如是安樂心故。諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」
爾時世尊
【現代漢語翻譯】 現代漢語譯本 『不執著于任何法，不感知，不覺察，這被稱為菩薩的修行之處。一切諸法，皆是空無所有，沒有恒常不變，也沒有生起和滅亡，這被稱為智者所親近之處。顛倒分別，認為諸法有或無，是真實或不真實，是生起或不生起，應當在閑靜之處，修攝自己的心，安住不動，如同須彌山一般。觀察一切法，皆是空無所有；猶如虛空，沒有堅固性。不生不滅，不動不退，常住於一相，這被稱為親近之處。如果有比丘，在我滅度之後，進入這種修行之處，以及親近之處，在宣說此經時，不會有怯弱。菩薩有時，進入靜室，以正確的憶念，隨順義理觀察諸法；從禪定中起身，為諸國王、王子、臣民、婆羅門（古印度祭司階層）等，開導教化，宣說此經典，內心安穩，沒有怯弱。文殊師利（Manjusri，菩薩名）！這被稱為菩薩安住于最初的法，能夠在後世宣說《法華經》（Saddharma Pundarika Sutra）。』 『又，文殊師利！如來（Tathagata，佛的稱號）滅度后，在末法時期，想要宣說此經，應當安住于安樂行。如果口頭宣說，或者讀經時，不樂於談論他人和經典的過失，也不輕慢其他法師，不說他人的好壞、長短；對於聲聞人（Sravaka，佛陀的弟子）也不稱名道出他們的過錯，也不稱名讚歎他們的優點；也不生起怨恨嫌隙之心，因為善於修習這樣的安樂心。所有聽法的人不違逆他們的心意，如果有人提出疑問，不以小乘法（Hinayana，早期佛教）回答，只用大乘法（Mahayana，後期佛教）來解釋，使他們獲得一切種智（Sarvajnata，佛的智慧）。』 爾時，世尊（Bhagavan，佛的稱號）
【English Translation】 English version 'Not attaining any dharmas (laws, phenomena), not knowing, not seeing, this is called the place of practice for a Bodhisattva (enlightenment being). All dharmas are empty and without substance, without permanence, and without arising or ceasing. This is called the place where the wise draw near. Confusedly distinguishing whether dharmas exist or not, whether they are real or unreal, whether they arise or not, one should, in a quiet place, cultivate and gather one's mind, abiding unmoving, like Mount Sumeru (mythical sacred mountain). Observing all dharmas, they are all without substance; like empty space, without solidity. Not arising, not ceasing, not moving, not retreating, always abiding in one form, this is called the place of nearness. If there is a Bhiksu (monk), after my Parinirvana (death of Buddha), who enters this place of practice, and this place of nearness, when speaking this sutra, he will not be timid. A Bodhisattva sometimes enters a quiet room, with right mindfulness, observing dharmas according to their meaning; rising from Samadhi (meditative state), for kings, princes, ministers, Brahmins (priestly class in ancient India), and others, he opens and expounds, speaking this sutra, his mind is peaceful, without timidity. Manjusri! This is called a Bodhisattva abiding in the initial dharma, who can, in later ages, speak the 'Lotus Sutra' (Saddharma Pundarika Sutra).' 'Furthermore, Manjusri! After the Tathagata's (Buddha's title) Parinirvana, in the Dharma-ending Age, if one wishes to speak this sutra, one should abide in the practice of peaceful abiding. If speaking orally, or when reading the sutra, one should not delight in speaking of the faults of others or the sutra, nor should one belittle other Dharma masters, nor speak of the good or bad, long or short of others; towards Sravakas (Buddha's disciples), one should not mention their names to speak of their faults, nor mention their names to praise their merits; also, one should not give rise to resentment or suspicion, because one cultivates such a peaceful mind. All those who listen should not go against their intentions, and if there are questions, one should not answer with Hinayana (early Buddhism) teachings, but only with Mahayana (later Buddhism) teachings, so that they may attain Sarvajnata (Buddha's wisdom).' At that time, the Bhagavan (Buddha's title)
，欲重宣此義，而說偈言：
「菩薩常樂， 安隱說法； 于清凈地， 而施床座， 以油涂身， 澡浴塵穢； 著新凈衣， 內外俱凈； 安處法座， 隨問為說。 若有比丘， 及比丘尼， 諸優婆塞， 及優婆夷， 國王王子， 群臣士民， 以微妙義， 和顏為說； 若有難問， 隨義而答， 因緣譬喻， 敷演分別； 以是方便， 皆使發心， 漸漸增益， 入于佛道。 除懶惰意， 及懈怠想， 離諸憂惱， 慈心說法； 晝夜常說， 無上道教。 以諸因緣， 無量譬喻， 開示眾生， 咸令歡喜。 衣服臥具， 飲食醫藥， 而於其中， 無所希望。 但一心念， 說法因緣， 愿成佛道， 令眾亦爾， 是則大利， 安樂供養。 我滅度后， 若有比丘， 能演說斯， 《妙法華經》， 心無嫉恚， 諸惱障礙， 亦無憂愁， 及罵詈者； 又無怖畏， 加刀杖等， 亦無擯出， 安住忍故。 智者如是， 善修其心， 能住安樂， 如我上說； 其人功德， 千億萬劫。 算數譬喻， 說不能盡。」
「又文殊師利！菩薩摩訶薩，於後末世法
【現代漢語翻譯】 現代漢語譯本： 爲了再次宣說這個道理，佛陀說了以下偈頌： 『菩薩常常安樂，在清凈的地方安穩地說法； 他們會佈置床座，用油塗抹身體，洗去塵垢； 穿上乾淨的新衣，內外都保持潔凈；安坐在法座上， 根據提問為眾說法。如果有比丘（出家男眾），以及比丘尼（出家女眾）， 諸優婆塞（在家男眾），以及優婆夷（在家女眾），國王王子， 大臣士民，都以微妙的道理，和顏悅色地為他們說法； 如果有人提出疑問，就根據義理回答，用因緣和譬喻， 詳細地闡述和分析；通過這些方便的方法，使他們都發起菩提心， 漸漸地增長善根，進入佛道。去除懶惰的意念， 以及懈怠的想法，遠離各種憂愁煩惱，以慈悲心說法； 日夜不停地宣說，無上的佛道教誨。用各種因緣， 無量的譬喻，開示眾生，使他們都感到歡喜。 對於衣服、臥具、飲食、醫藥， 他們都不抱有任何希望。只一心想著，說法的因緣， 愿自己成就佛道，也令眾生如此，這是最大的利益， 安樂的供養。我滅度之後，如果有比丘， 能夠演說這部《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra），心中沒有嫉妒和嗔恨， 沒有各種煩惱和障礙，也沒有憂愁，以及謾罵的人； 也沒有恐懼，加害刀杖等，也沒有被驅逐， 因為安住于忍辱。有智慧的人如果這樣，善於修持自己的心， 能夠安住于安樂，就像我上面所說的那樣；這個人所獲得的功德， 即使經過千億萬劫，用算數和譬喻，也無法完全說盡。』 『還有，文殊師利（Mañjuśrī）！菩薩摩訶薩（bodhisattva-mahāsattva），在後世末法時期，
【English Translation】 English version: To further expound this meaning, the Buddha spoke the following verses: 'Bodhisattvas are always joyful, peacefully teaching the Dharma in pure places; They prepare seats, anoint their bodies with oil, and bathe away the dust and grime; They put on clean, new clothes, keeping both inside and outside pure; they sit on the Dharma seat, And teach according to the questions asked. If there are bhikṣus (monks), and bhikṣuṇīs (nuns), Upāsakas (laymen), and upāsikās (laywomen), kings, princes, Ministers, officials, and common people, they teach them with subtle meanings and gentle faces; If there are difficult questions, they answer according to the meaning, using causes, conditions, and parables, To explain and analyze in detail; through these skillful means, they all inspire the Bodhi mind, Gradually increasing their roots of goodness, entering the Buddha's path. They remove the intention of laziness, And the thought of indolence, they stay away from all worries and afflictions, teaching with a compassionate heart; Day and night they constantly teach, the supreme teachings of the Buddha's path. Using various causes and conditions, Countless parables, they enlighten sentient beings, making them all joyful. Regarding clothes, bedding, food, and medicine, They do not have any expectations. They only focus on the causes and conditions for teaching the Dharma, Wishing to achieve Buddhahood themselves, and also enabling sentient beings to do so, this is the greatest benefit, And the most peaceful offering. After my parinirvana, if there are bhikṣus, Who can expound this 'Wonderful Dharma Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), without jealousy or hatred in their hearts, Without various afflictions and obstacles, without worries, and without those who scold them; Without fear, without being harmed by swords or sticks, and without being expelled, Because they abide in patience. If wise people are like this, skillfully cultivating their minds, Able to abide in peace and joy, as I have described above; the merits of such a person, Even after billions of kalpas, cannot be fully described by numbers or parables.』 『Furthermore, Mañjuśrī! Bodhisattva-mahāsattvas, in the future, in the last age of the Dharma,
欲滅時，受持、讀誦斯經典者，無懷嫉妒、諂誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者，求辟支佛者，求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，于道懈怠故。』又亦不應戲論諸法有所諍競，當於一切眾生起大悲想，于諸如來起慈父想。于諸菩薩起大師想，於十方諸大菩薩常應深心恭敬、禮拜，於一切眾生平等說法，以順法故，不多、不少，乃至深愛法者，亦不為多說。
「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂得好同學，共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書；若使人書，供養經卷，恭敬尊重讚歎。」
爾時世尊，欲重宣此義，而說偈言：
「若欲說是經， 當舍嫉恚慢， 諂誑邪偽心， 常修質直行。 不輕蔑於人， 亦不戲論法， 不令他疑悔， 云汝不得佛。 是佛子說法， 常柔和能忍； 慈悲於一切， 不生懈怠心。 十方大菩薩， 愍眾故行道， 應生恭敬心， 是則我大師。 于諸佛世尊， 生無上父想， 破于憍慢心， 說法無障礙。
【現代漢語翻譯】 現代漢語譯本 當佛法將要衰滅時，受持、讀誦這部經典的人，不應懷有嫉妒、諂媚、虛偽的心，也不要輕視、辱罵學習佛道的人，去挑剔他們的缺點。對於那些尋求聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，獨自證悟的修行者）、菩薩道（Bodhisattva，發願救度一切眾生的修行者）的比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），都不要去惱亂他們，使他們產生疑惑和後悔，不要對他們說：『你們離道還很遠，最終不可能證得一切種智（sarvajna，佛陀的智慧）。為什麼呢？因為你們是放逸之人，在修行道路上懈怠。』也不應該戲論佛法，與人爭辯，應當對一切眾生生起大悲心，對諸佛如來生起慈父般的敬愛，對諸菩薩生起大師般的敬重，對十方諸大菩薩，應當常常以深切的恭敬心禮拜，對一切眾生平等說法，順應佛法，不多說也不少說，即使是對非常喜愛佛法的人，也不要多說。 文殊師利（Manjusri，智慧的象徵）！這位菩薩摩訶薩（bodhisattvamahāsattva，偉大的菩薩），在後世末法時期，當佛法將要衰滅時，如果能成就這第三安樂行，在說法時，就不會有任何惱亂，能得到好的同修，一起讀誦這部經典，也能得到大眾前來聽受，聽后能受持，受持后能背誦，背誦后能宣說，宣說后能書寫；如果能使人書寫，供養經卷，恭敬尊重讚歎，就能成就此安樂行。 這時，世尊（釋迦牟尼佛）爲了重申這個道理，就說了偈語： 『如果想要宣說這部經典，應當捨棄嫉妒、嗔恨、傲慢，諂媚、虛偽、邪曲的心，常常修習正直的行為。不要輕視、蔑視他人，也不要戲論佛法，不要使他人產生疑惑和後悔，說你們不能成佛。作為佛的弟子，說法時，應當常常柔和、能忍，對一切眾生慈悲，不生懈怠之心。十方大菩薩，爲了憐憫眾生而修行，應當生起恭敬心，他們是我的大師。對於諸佛世尊，生起無上慈父般的敬愛，破除驕慢之心，說法就沒有障礙。』
【English Translation】 English version When the Dharma is about to perish, those who receive, uphold, read, and recite this Sutra should not harbor jealousy, flattery, or deceitful minds, nor should they belittle or scold those who study the Buddha's path, seeking their faults. For bhiksus (monks), bhiksunis (nuns), upasakas (male lay practitioners), and upasikas (female lay practitioners) who seek to become Sravakas (hearers, those who attain enlightenment through listening to the Dharma), Pratyekabuddhas (solitary realizers, those who attain enlightenment on their own), or Bodhisattvas (beings who seek enlightenment for the sake of all beings), do not disturb them, causing them to doubt or regret. Do not say to them, 'You are far from the path and will ultimately not attain all-knowing wisdom (sarvajna, the wisdom of a Buddha). Why? Because you are lax and negligent in your practice.' Also, one should not engage in frivolous discussions about the Dharma or argue with others. One should cultivate great compassion for all beings, regard all Tathagatas (Buddhas) with the love of a father, and regard all Bodhisattvas with the respect of a great teacher. One should always deeply respect and bow to the great Bodhisattvas of the ten directions. One should preach the Dharma equally to all beings, in accordance with the Dharma, neither too much nor too little, and even for those who deeply love the Dharma, one should not preach excessively. Manjusri (symbol of wisdom)! If a Bodhisattva Mahasattva (great Bodhisattva) in the latter days, when the Dharma is about to perish, achieves this third practice of peaceful abiding, when preaching the Dharma, there will be no disturbances, and they will find good companions to read and recite this Sutra together. They will also have large audiences come to listen, and after listening, they will be able to receive, uphold, recite, preach, and write it. If they cause others to write it, make offerings to the Sutra scrolls, and respect, honor, and praise them, they will achieve this peaceful abiding. At that time, the World Honored One (Sakyamuni Buddha), wishing to reiterate this meaning, spoke these verses: 'If you wish to preach this Sutra, you should abandon jealousy, anger, and pride, flattery, deceit, and crooked minds, and always cultivate upright conduct. Do not belittle or despise others, nor engage in frivolous discussions about the Dharma. Do not cause others to doubt or regret, saying that they cannot become Buddhas. As a disciple of the Buddha, when preaching the Dharma, one should always be gentle and patient, compassionate towards all beings, and not give rise to a negligent mind. The great Bodhisattvas of the ten directions practice the path out of compassion for beings. One should give rise to a respectful mind, for they are my great teachers. Towards all the Buddhas, the World Honored Ones, give rise to the love of a supreme father, break down the mind of arrogance, and then there will be no obstacles in preaching the Dharma.'
第三法如是， 智者應守護； 一心安樂行， 無量眾所敬。」
「又文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是《法華經》者，于在家、出家人中生大慈心，于非菩薩人中生大悲心，應作是念：『如是之人則為大失，如來方便隨宜說法，不聞、不知、不覺、不問、不信、不解，其人雖不問、不信、不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力，引之令得住是法中。』
「文殊師利！是菩薩摩訶薩，于如來滅後有成就此第四法者，說是法時無有過失，常為比丘、比丘尼、優婆塞、優婆夷，國王、王子、大臣、人民、婆羅門、居士等，供養、恭敬、尊重、讚歎；虛空諸天為聽法故，亦常隨侍，若在聚落、城邑、空閑、林中，有人來欲難問者，諸天晝、夜常為法故，而衛護之；能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是《法華經》，于無量國中，乃至名字不可得聞，何況得見受持、讀誦。文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王，起種種兵而往討伐。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑，或與衣服、嚴身之具，或與種種珍寶，金、銀、琉璃、車𤦲
【現代漢語翻譯】 現代漢語譯本 『第三種法是這樣的，智者應當守護；一心安樂地修行，會受到無量眾生的尊敬。』 『還有，文殊師利！菩薩摩訶薩，在後世末法時期，佛法將要滅絕的時候，如果有受持這部《法華經》的人，對於在家和出家的人要生起大慈悲心，對於不是菩薩的人要生起大悲心，應當這樣想：『這樣的人真是太可惜了，如來爲了方便，隨順眾生的根性而說法，他們卻不聽聞、不知道、不覺悟、不詢問、不相信、不理解。這樣的人雖然不詢問、不相信、不理解這部經，但我將來成就阿耨多羅三藐三菩提（無上正等正覺）的時候，無論在什麼地方，都要用神通力和智慧力，引導他們進入這部佛法之中。』 『文殊師利！這位菩薩摩訶薩，在如來滅度之後，如果能成就這第四種法，在說法的時候就不會有過失，常常會受到比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），國王、王子、大臣、人民、婆羅門（古印度祭司階層）、居士等人的供養、恭敬、尊重和讚歎；虛空中的諸天爲了聽法，也常常隨侍在側。如果在村落、城市、空閑的地方、樹林中，有人來想要詰難發問，諸天日夜都會爲了守護佛法而保護他，能讓聽法的人都感到歡喜。這是為什麼呢？因為這部經是一切過去、未來、現在諸佛的神力所守護的緣故。文殊師利！這部《法華經》，在無量國土之中，甚至連名字都聽不到，更何況能見到、受持、讀誦。文殊師利！譬如一位強大的轉輪聖王（擁有統治世界的理想君主），想要用威勢降伏各個國家，而各個小王不聽從他的命令，這時轉輪王就會發起各種軍隊前去討伐。國王看到軍隊中作戰有功的人，就會非常高興，根據他們的功勞給予賞賜，有的賞賜田地、村落、城市，有的賞賜衣服、裝飾品，有的賞賜各種珍寶，金、銀、琉璃、車磲（一種寶石）等。』
【English Translation】 English version 'The third dharma is like this, the wise should protect it; practicing with a peaceful mind, one will be respected by countless beings.' 'Furthermore, Manjushri! When a Bodhisattva Mahasattva, in the latter days of the Dharma when it is about to perish, if there is one who upholds this 'Lotus Sutra', should generate great compassion towards those who are lay and those who have left home, and great pity towards those who are not Bodhisattvas, and should think thus: 『Such people are truly a great loss. The Tathagata, for the sake of convenience, preaches according to the capacities of beings, yet they do not hear, do not know, do not awaken, do not inquire, do not believe, and do not understand. Although such people do not inquire, do not believe, and do not understand this sutra, when I attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), wherever I may be, I will use my supernatural powers and wisdom to guide them to abide in this Dharma.』 'Manjushri! If this Bodhisattva Mahasattva, after the Tathagata's extinction, achieves this fourth dharma, there will be no fault when expounding the Dharma, and they will always be offered, respected, honored, and praised by Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), kings, princes, ministers, people, Brahmins (ancient Indian priestly class), and householders; the devas (gods) in the sky, in order to hear the Dharma, will also always attend. If in villages, cities, secluded places, or forests, there are people who come to challenge and question, the devas, day and night, will protect them for the sake of the Dharma, and will enable those who listen to be joyful. Why is this so? Because this sutra is protected by the divine power of all Buddhas of the past, future, and present. Manjushri! This 'Lotus Sutra', in countless lands, even its name cannot be heard, let alone be seen, received, upheld, and recited. Manjushri! It is like a powerful Chakravartin King (an ideal monarch who rules the world), who wishes to subdue various countries with his might, but the various small kings do not obey his commands. At this time, the Chakravartin King will raise various armies to go and conquer them. When the king sees those in the army who have performed meritorious deeds in battle, he will be very pleased and will reward them according to their merits, some with fields, villages, and cities, some with clothing and ornaments, and some with various treasures, gold, silver, lapis lazuli, and tridacna (a type of gemstone), etc.'
、馬瑙、珊瑚、琥珀，像、馬、車乘、奴婢、人民；唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。文殊師利！如來亦復如是，以禪定、智慧力得法國土，王於三界，而諸魔王不肯順伏，如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏、根、力諸法之財，又復賜與涅槃之城，言得滅度，引導其心令皆歡喜，而不為說是《法華經》。文殊師利！如轉輪王見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中，不妄與人，而今與之；如來亦復如是，於三界中為大法王，以法教化一切眾生，見賢聖軍與五陰魔、煩惱魔、死魔共戰，有大功勛，滅三毒、出三界、破魔網，爾時如來亦大歡喜；此《法華經》，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此《法華經》，是諸如來第一之說，于諸說中最為甚深，末後賜與，如彼強力之王，久護明珠，今乃與之。文殊師利！此《法華經》，諸佛如來秘密之藏，于諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」
爾時世尊，欲重宣此義，而說偈言：
「常行忍辱， 哀愍一切； 乃能演說， 佛所贊經。 后末世時， 持
【現代漢語翻譯】 現代漢語譯本：『瑪瑙、珊瑚、琥珀，以及象、馬、車乘、奴婢、人民，這些都可以給他們；唯獨頭髻中的明珠，不給他們。這是為什麼呢？因為只有國王的頭頂上才有這一顆明珠，如果給了別人，國王的眷屬們一定會非常驚怪。文殊師利（Manjusri，菩薩名）！如來（Tathagata，佛的稱號）也是這樣，以禪定和智慧的力量得到佛的國土，成為三界之王，但是那些魔王不肯順從降伏。如來的賢聖將領們與他們共同作戰，那些有功勞的人，如來心中也感到歡喜，在四眾（比丘、比丘尼、優婆塞、優婆夷）中為他們宣說各種經典，讓他們心生喜悅，賜予他們禪定、解脫、無漏、根、力等各種佛法之財，又賜予他們涅槃（Nirvana，寂滅）之城，說他們已經得到滅度，引導他們的心讓他們都感到歡喜，但是卻不為他們宣說這部《法華經》。文殊師利！就像轉輪王（Chakravartin，擁有統治世界的理想君主）看到他的將士們立下大功，心中非常歡喜，將這顆難以置信的明珠，長久地藏在頭髻中，不輕易給別人，而現在卻給了他們；如來也是這樣，在三界中作為大法王，用佛法教化一切眾生，看到賢聖的軍隊與五陰魔（色、受、想、行、識）、煩惱魔、死魔共同作戰，立下大功勛，滅除貪嗔癡三毒，脫離三界，破除魔網，這時如來也感到非常歡喜；這部《法華經》，能夠使眾生達到一切智（Sarvajna，佛的智慧），在世間多有怨恨難以令人相信，以前沒有說過而現在說出來。文殊師利！這部《法華經》，是諸佛如來第一的教說，在所有教說中最為深奧，最後才賜予，就像那位強力的國王，長久地守護著明珠，現在才把它給予別人。文殊師利！這部《法華經》，是諸佛如來秘密的寶藏，在所有經典中最為殊勝，長久地守護著不輕易宣說，今天才為你們敷演開來。』 這時，世尊爲了重申這個道理，用偈語說道： 『常常修行忍辱，哀憐一切眾生；才能演說，佛所讚歎的經典。在後世末法時期，能夠受持』
【English Translation】 English version: 『Agate, coral, amber, as well as elephants, horses, chariots, servants, and people; only the bright pearl in his topknot, he does not give to them. Why is that? Because only the king has this one pearl on the top of his head, if he gives it to others, the king's family members will be greatly surprised. Manjusri (菩薩名)! The Tathagata (佛的稱號) is also like this, using the power of meditation and wisdom to obtain the Buddha's land, becoming the king of the three realms, but those demon kings are unwilling to submit. The Tathagata's virtuous and holy generals fight with them, those who have merit, the Tathagata is also happy in his heart, in the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) he expounds various scriptures for them, making them happy, bestowing upon them the wealth of various Buddhist teachings such as meditation, liberation, non-outflow, roots, and powers, and also bestowing upon them the city of Nirvana (寂滅), saying that they have attained extinction, guiding their hearts to make them all happy, but he does not expound this 『Lotus Sutra』 for them. Manjusri! Just like a wheel-turning king (擁有統治世界的理想君主) seeing his generals make great achievements, he is very happy in his heart, and this unbelievable pearl, which has been kept in his topknot for a long time, is not easily given to others, but now he gives it to them; the Tathagata is also like this, in the three realms as the great Dharma king, using the Dharma to teach all sentient beings, seeing the virtuous and holy army fighting with the five aggregates demons (form, feeling, perception, volition, consciousness), the affliction demons, and the death demons, making great achievements, eliminating the three poisons of greed, anger, and ignorance, escaping the three realms, breaking the net of demons, at this time the Tathagata is also very happy; this 『Lotus Sutra』, can enable sentient beings to reach all-wisdom (佛的智慧), in the world there is much resentment and it is difficult to believe, it has not been said before but now it is said. Manjusri! This 『Lotus Sutra』, is the first teaching of all Buddhas, the most profound among all teachings, and is given last, just like that powerful king, who has long protected the bright pearl, and now gives it to others. Manjusri! This 『Lotus Sutra』, is the secret treasure of all Buddhas, the most supreme among all scriptures, it has been guarded for a long time and not easily expounded, and today it is expounded for you.』 At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 『Always practicing patience, compassionating all beings; only then can one expound, the sutra praised by the Buddha. In the latter age of the Dharma, those who can uphold』
此經者， 於家出家， 及非菩薩， 應生慈悲， 斯等不聞， 不信是經， 則為大失。 我得佛道， 以諸方便， 為說此法， 令住其中。 譬如強力， 轉輪之王， 兵戰有功， 賞賜諸物， 像馬車乘， 嚴身之具； 及諸田宅， 聚落城邑， 或與衣服， 種種珍寶， 奴婢財物， 歡喜賜與。 如有勇健， 能為難事， 王解髻中， 明珠與之。 如來亦爾， 為諸法王， 忍辱大力， 智慧寶藏， 以大慈悲， 如法化世， 見一切人， 受諸苦惱， 欲求解脫， 與諸魔戰， 為是眾生， 說種種法； 以大方便， 說此諸經； 既知眾生， 得其力已， 末後乃為， 說是《法華》； 如王解髻， 明珠與之。 此經為尊， 眾經中上， 我常守護， 不妄開示， 今正是時， 為汝等說。 我滅度后， 求佛道者， 欲得安隱， 演說斯經， 應當親近， 如是四法， 讀是經者， 常無憂惱， 又無病痛， 顏色鮮白； 不生貧窮， 卑賤醜陋， 眾生樂見， 如慕賢聖； 天諸童子， 以為給使； 刀杖不加， 毒不能害； 若人
【現代漢語翻譯】 現代漢語譯本 這部經典，對於在家修行的人、出家修行的人，以及不是菩薩的人，都應該生起慈悲之心。 這些人如果聽不到、不相信這部經典，那將是巨大的損失。 我證得佛道后，用各種方便法門，為他們宣說此法，讓他們安住其中。 譬如一位強大的轉輪王（擁有統治世界的理想君主），在戰爭中立下功勞，會賞賜各種物品，如象、馬、車乘，以及裝飾身體的用具；還有田地、村落、城鎮，或者衣服、各種珍寶、奴婢和財物，都歡喜地賜予。 如果有人非常勇敢，能完成艱難的任務，國王會解下頭髻中的明珠賞賜給他。 如來（佛的稱號）也是如此，作為諸法的法王，擁有忍辱的大力，以及智慧的寶藏，以大慈悲心，如法教化世人，看到一切眾生遭受各種苦惱，想要尋求解脫，與各種魔障戰鬥。 爲了這些眾生，宣說種種法門；用各種方便法門，宣說這些經典；當知道眾生已經具備足夠的力量后，最後才為他們宣說《法華經》（《妙法蓮華經》的簡稱），就像國王解下頭髻中的明珠賞賜給他一樣。 這部經典最為尊貴，是所有經典中最殊勝的，我常常守護它，不輕易開示，現在正是時候，為你們宣說。 我滅度（佛的去世）之後，那些尋求佛道的人，想要得到安穩，應當演說這部經典，應當親近這四種法門。 讀誦這部經典的人，常常沒有憂愁煩惱，也沒有疾病痛苦，容顏鮮明潔白；不會出生在貧窮、卑賤、醜陋的家庭，眾生都樂於見到他們，如同仰慕賢聖一樣；天上的童子會作為他們的侍者；刀杖不會加害他們，毒藥也不能傷害他們；如果有人
【English Translation】 English version This scripture, for those who practice at home, those who have left home, and those who are not Bodhisattvas, should all give rise to compassion. If these people do not hear or believe in this scripture, it will be a great loss. After I attained Buddhahood, I used various expedient means to preach this Dharma for them, so that they may dwell in it. For example, a powerful Chakravartin King (an ideal monarch who rules the world) who has rendered meritorious service in battle, would bestow various rewards, such as elephants, horses, chariots, and ornaments for the body; as well as fields, villages, and towns, or clothes, various treasures, servants, and wealth, all given with joy. If someone is very brave and can accomplish difficult tasks, the king would take off the pearl from his topknot and give it to him. The Tathagata (an epithet of the Buddha) is also like this, as the Dharma King of all Dharmas, possessing the great power of patience and the treasure of wisdom, with great compassion, he transforms the world according to the Dharma, seeing all beings suffering various afflictions, wanting to seek liberation, and fighting against various demonic obstacles. For these beings, he preaches various Dharmas; using various expedient means, he preaches these scriptures; when he knows that beings have gained sufficient strength, he finally preaches the 'Lotus Sutra' (short for 'Saddharma Puṇḍarīka Sūtra'), just like the king taking off the pearl from his topknot and giving it to him. This scripture is the most venerable, the most supreme among all scriptures, I always protect it and do not easily reveal it, now is the right time to preach it to you. After my Parinirvana (the passing away of the Buddha), those who seek the path of Buddhahood, wanting to obtain peace and stability, should expound this scripture, and should draw near to these four Dharmas. Those who recite this scripture will always be free from worry and affliction, and will also be free from illness and pain, their complexion will be bright and clear; they will not be born into poor, lowly, or ugly families, all beings will be happy to see them, as if admiring the wise and virtuous; heavenly children will serve as their attendants; swords and staffs will not harm them, and poison will not be able to hurt them; if someone
惡罵， 口則閉塞， 遊行無畏， 如師子王。 智慧光明， 如日之照； 若於夢中， 但見妙事， 見諸如來， 坐師子座； 諸比丘眾， 圍繞說法； 又見龍神， 阿修羅等， 數如恒沙， 恭敬合掌， 自見其身， 而為說法； 又見諸佛， 身相金色， 放無量光， 照於一切； 以梵音聲， 演說諸法。 佛為四眾， 說無上法， 見身處中， 合掌贊佛， 聞法歡喜， 而為供養； 得陀羅尼， 證不退智。 佛知其心， 深入佛道， 即為授記， 成最正覺。 汝善男子！ 當於來世， 得無量智， 佛之大道， 國土嚴凈， 廣大無比； 亦有四眾， 合掌聽法。 又見自身， 在山林中， 修習善法， 證諸實相， 深入禪定， 見十方佛。 諸佛身金色， 百福相莊嚴， 聞法為人說， 常有是好夢。 又夢作國王， 舍宮殿眷屬， 及上妙五欲， 行詣于道場； 在菩提樹下， 而處師子座， 求道過七日， 得諸佛之智。 成無上道已， 起而轉法輪， 為四眾說法， 經千萬億劫， 說無漏妙法， 度無量眾生； 后當入涅槃，
【現代漢語翻譯】 現代漢語譯本 惡語謾罵時，口會閉塞不言， 無所畏懼，如同獅子王一般。 智慧的光明，如同太陽的照耀； 如果在夢中，只見到美好的事情， 見到諸位如來（佛的稱號），坐在獅子座上； 眾多的比丘（佛教出家男眾）圍繞著說法； 又見到龍神、阿修羅（一種神道）等， 數量如同恒河沙數一般，恭敬地合掌， 自己看到自己的身體，在為他們說法； 又見到諸佛，身體呈現金色， 放出無量的光明，照耀一切； 用清凈的梵音，演說各種佛法。 佛為四眾（比丘、比丘尼、優婆塞、優婆夷）宣說無上的佛法， 看到自己身處其中，合掌讚美佛， 聽聞佛法后歡喜，並進行供養； 獲得陀羅尼（總持法門），證得不退轉的智慧。 佛知道他的心意，已經深入佛道， 就為他授記（預言未來成佛），將來成就最正覺（無上正等正覺）。 你這位善男子！應當在未來世， 獲得無量的智慧，成就佛的大道， 國土莊嚴清凈，廣大無比； 也有四眾，合掌聽聞佛法。 又看到自己，在山林之中， 修習各種善法，證悟諸法的實相， 深入禪定，見到十方諸佛。 諸佛身體呈現金色，以百福相莊嚴， 聽聞佛法后為人宣說，常常有這樣的好夢。 又夢見自己成為國王，捨棄宮殿眷屬， 以及上妙的五欲（色、聲、香、味、觸），前往道場； 在菩提樹下，坐在獅子座上， 求道經過七日，獲得諸佛的智慧。 成就無上道之後，起身轉法輪（宣說佛法）， 為四眾說法，經過千萬億劫， 宣說無漏的妙法，度化無量的眾生； 之後應當進入涅槃（寂滅）。
【English Translation】 English version When cursed with evil words, the mouth will be closed, Fearless, like a lion king. The light of wisdom, like the sun's illumination; If in a dream, one only sees wonderful things, Seeing all the Tathagatas (title of a Buddha), sitting on lion thrones; Many Bhikshus (Buddhist monks) surrounding and expounding the Dharma; And also seeing dragons, Asuras (a type of demigod), etc., Their numbers like the sands of the Ganges, respectfully joining their palms, Seeing oneself, expounding the Dharma to them; And also seeing all the Buddhas, their bodies golden, Emitting immeasurable light, illuminating everything; Using pure Brahma sounds, expounding all the Dharmas. The Buddha expounds the supreme Dharma for the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas), Seeing oneself among them, joining palms in praise of the Buddha, Hearing the Dharma with joy, and making offerings; Obtaining Dharani (mantras), realizing non-retrogressive wisdom. The Buddha knows his mind, having deeply entered the Buddha's path, And thus bestows a prophecy (prediction of future Buddhahood), that he will achieve the most perfect enlightenment (Anuttara-samyak-sambodhi). You good man! In the future world, You will obtain immeasurable wisdom, achieve the Buddha's great path, The land will be adorned and pure, vast and incomparable; There will also be four assemblies, joining palms to listen to the Dharma. And also seeing oneself, in the mountains and forests, Practicing various good Dharmas, realizing the true nature of all things, Deeply entering Samadhi (meditative state), seeing the Buddhas of the ten directions. The Buddhas' bodies are golden, adorned with a hundred blessings, Hearing the Dharma and expounding it to others, one often has such good dreams. And also dreaming of becoming a king, abandoning palaces and family, And the supreme five desires (form, sound, smell, taste, touch), going to the Bodhimanda (place of enlightenment); Under the Bodhi tree, sitting on a lion throne, Seeking the path for seven days, obtaining the wisdom of all Buddhas. Having achieved the supreme path, rising and turning the Dharma wheel (expounding the Dharma), Expounding the Dharma for the four assemblies, for countless eons, Expounding the flawless and wonderful Dharma, liberating countless beings; Afterwards, one should enter Nirvana (extinction).
如煙盡燈滅， 若后惡世中， 說是第一法， 是人得大利， 如上諸功德。」
添品妙法蓮華經從地踴出品第十四
爾時他方國土諸來菩薩摩訶薩，過八恒河沙數，于大眾中起合掌作禮，而白佛言：「世尊！若聽我等，于佛滅后，在此娑婆世界，勤加精進，護持、讀誦、書寫、供養是經典者，當於此土而廣說之。」
爾時佛告諸菩薩摩訶薩眾：「止！善男子！不須汝等護持此經。所以者何？我娑婆世界，自有六萬恒河沙等菩薩摩訶薩，一一菩薩，各有六萬恒河沙眷屬，是諸人等，能於我滅后護持、讀誦、廣說此經。」
佛說是時，娑婆世界三千大千國土，地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踴出，是諸菩薩身皆金色，三十二相，無量光明，先盡在此娑婆世界之下此界虛空中住。是諸菩薩聞釋迦牟尼佛所說音聲，從下發來，一一菩薩，皆是大眾唱導之首，各將六萬恒河沙眷屬，況將五萬、四萬、三萬、二萬、一萬恒河沙等眷屬者，況復乃至一恒河沙，半恒河沙，四分之一，乃至千萬億那由他分之一；況復千萬億那由他眷屬，況復億萬眷屬，況復千萬、百萬乃至一萬，況復一千一百乃至一十，況復將五、四、三、二、一弟子者，況復單己，樂遠離行，如是等比，無量無
【現代漢語翻譯】 現代漢語譯本：
就像煙霧消散，燈火熄滅一樣，如果在末法時代的惡世中，有人宣說這部最殊勝的佛法，這個人將獲得巨大的利益，如同上面所說的各種功德一樣。 《添品妙法蓮華經·從地涌出品第十四》 那時，從其他國土來的菩薩摩訶薩（菩薩中的大修行者），數量超過八個恒河沙數，在大眾中起身，合掌作禮，對佛說：『世尊！如果允許我們，在佛陀滅度之後，在這個娑婆世界（我們所處的世界）勤奮精進，護持、讀誦、書寫、供養這部經典，我們應當在這個地方廣泛宣說它。』 那時，佛陀告訴諸位菩薩摩訶薩：『停止！善男子！不需要你們來護持這部經典。為什麼呢？因為我這個娑婆世界，自有六萬恒河沙數（數量極多）的菩薩摩訶薩，每一位菩薩，各有六萬恒河沙數的眷屬，這些人等，能夠在佛陀滅度之後護持、讀誦、廣泛宣說這部經典。』 佛陀說這些話的時候，娑婆世界的三千大千國土（佛教宇宙觀中的一個世界系統）都震動開裂，從地底下涌出無量千萬億的菩薩摩訶薩，這些菩薩全身都是金色，具有三十二相（佛陀的特徵），散發著無量的光明，他們先前都住在娑婆世界之下的虛空中。這些菩薩聽到釋迦牟尼佛所說的聲音，從下方涌出，每一位菩薩都是大眾的領導者，各自帶領六萬恒河沙數的眷屬，更何況帶領五萬、四萬、三萬、二萬、一萬恒河沙數等眷屬的菩薩，更何況乃至帶領一恒河沙、半恒河沙、四分之一恒河沙，乃至千萬億那由他分之一（極小的數量）的眷屬；更何況帶領千萬億那由他眷屬，更何況帶領億萬眷屬，更何況帶領千萬、百萬乃至一萬眷屬，更何況帶領一千、一百乃至十個眷屬，更何況帶領五個、四個、三個、兩個、一個弟子的菩薩，更何況獨自一人，喜歡遠離塵囂修行的菩薩，像這樣數量無量無邊。
【English Translation】 English version:
Like the extinguishing of smoke and the dying out of a lamp, if in the evil age of the latter days, someone proclaims this foremost Dharma, that person will obtain great benefit, like the various merits mentioned above. The Fourteenth Chapter, 'Emerging from the Earth,' of the Supplemented Wonderful Dharma Lotus Flower Sutra At that time, Bodhisattva Mahasattvas (great practitioners among Bodhisattvas) from other lands, numbering more than eight Ganges sands, rose from the assembly, joined their palms in reverence, and said to the Buddha: 'World Honored One! If you permit us, after the Buddha's extinction, to diligently strive in this Saha world (the world we inhabit), to uphold, recite, write, and make offerings to this Sutra, we should widely proclaim it in this land.' At that time, the Buddha told the Bodhisattva Mahasattvas: 'Stop! Good men! You do not need to uphold this Sutra. Why is that? Because in my Saha world, there are already sixty Ganges sands of Bodhisattva Mahasattvas, and each Bodhisattva has sixty Ganges sands of retinue. These people are able to uphold, recite, and widely proclaim this Sutra after the Buddha's extinction.' When the Buddha spoke these words, the three thousand great thousand worlds (a world system in Buddhist cosmology) of the Saha world all shook and split open, and from beneath the earth, countless millions of billions of Bodhisattva Mahasattvas emerged simultaneously. These Bodhisattvas were all golden in color, possessed the thirty-two marks (characteristics of a Buddha), and emitted immeasurable light. They had previously resided in the space beneath this Saha world. These Bodhisattvas, hearing the voice of Shakyamuni Buddha, emerged from below, each Bodhisattva being the leader of the assembly, each leading a retinue of sixty Ganges sands, not to mention those leading fifty thousand, forty thousand, thirty thousand, twenty thousand, ten thousand Ganges sands of retinue, not to mention even those leading one Ganges sand, half a Ganges sand, a quarter of a Ganges sand, or even one ten-millionth of a billionth of a Nayuta (an extremely small number) of retinue; not to mention those leading ten million billion Nayutas of retinue, not to mention those leading a hundred million retinue, not to mention those leading ten million, one million, or even ten thousand retinue, not to mention those leading one thousand, one hundred, or even ten retinue, not to mention those leading five, four, three, two, or one disciple, not to mention those who are alone, delighting in solitary practice. Such is their number, immeasurable and boundless.
邊，算數譬喻所不能知。
是諸菩薩從地出已，各詣虛空七寶妙塔，多寶如來、釋迦牟尼佛所，到已向二世尊，頭面禮足，及至諸寶樹下師子座上佛所，亦皆作禮右繞三匝，合掌恭敬，以諸菩薩種種贊法而以讚歎，住在一面，欣樂瞻仰於二世尊。是諸菩薩摩訶薩，從初踴出，以諸菩薩種種贊法，而贊于佛，如是時間，經五十小劫；是時釋迦牟尼佛默然而坐，及諸四眾亦皆默然，五十小劫，佛神力故，令諸大眾謂如半日。
爾時四眾，亦以佛神力故，見諸菩薩遍滿無量百千萬億國土虛空，是菩薩眾中，有四導師：一名上行，二名無邊行，三名凈行，四名安立行，是四菩薩，于其眾中，最為上首唱導之師，在大眾前各共合掌，觀釋迦牟尼佛，而問訊言：「世尊！少病、少惱、安樂行不？所應度者受教易不？不令世尊生疲勞耶？」
爾時四大菩薩而說偈言：
「世尊安樂， 少病少惱， 教化眾生， 得無疲倦。 又諸眾生， 受化易不？ 不令世尊， 生疲勞耶？」
爾時世尊，于菩薩大眾中，而作是言：「如是，如是！諸善男子！如來安樂，少病、少惱，諸眾生等易可化度，無有疲勞。所以者何？是諸眾生，世世已來常受我化，亦於過去諸佛，供養、尊重、種諸善根，此諸眾
【現代漢語翻譯】 現代漢語譯本 其邊際，是算數譬喻所無法知曉的。 這些菩薩從地涌出后，各自前往虛空中七寶構成的精妙寶塔，來到多寶如來（Prabhutaratna，過去佛名）和釋迦牟尼佛（Sakyamuni，現世佛名）所在之處，到達後向兩位世尊頂禮，以頭面觸足，併到諸寶樹下的獅子座上的佛前，也同樣頂禮，右繞三匝，合掌恭敬，用各種菩薩讚頌佛法的言辭來讚歎，然後站在一旁，歡喜地瞻仰著兩位世尊。這些菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）從最初涌出時，就用各種菩薩讚頌佛法的言辭來讚歎佛，這樣持續了五十小劫（kalpa，時間單位）；這時，釋迦牟尼佛默然端坐，以及在場的四眾弟子也都默然不語。因為佛的神力，這五十小劫，讓大眾感覺如同過了半天。 這時，四眾弟子也因為佛的神力，看到諸菩薩遍佈無量百千萬億國土的虛空。這些菩薩眾中，有四位導師：一名上行（Visistacaritra），二名無邊行（Anantacaritra），三名凈行（Visuddhacaritra），四名安立行（Supratisthitacaritra）。這四位菩薩在他們之中，是最為首領的引導者，在大眾面前各自合掌，看著釋迦牟尼佛，問候道：『世尊！您少病少惱，安樂修行嗎？所應度化的眾生容易接受教誨嗎？沒有讓世尊感到疲勞吧？』 這時，四大菩薩以偈頌說道： 『世尊安樂， 少病少惱， 教化眾生， 得無疲倦。 又諸眾生， 受化易不？ 不令世尊， 生疲勞耶？』 這時，世尊在菩薩大眾中，這樣說道：『是的，是的！諸位善男子！如來安樂，少病少惱，諸眾生等容易被教化度脫，沒有疲勞。為什麼呢？因為這些眾生，世世代代以來常常接受我的教化，也在過去諸佛那裡，供養、尊重、種下各種善根，這些眾
【English Translation】 English version Its boundaries are beyond the comprehension of arithmetic and metaphors. These Bodhisattvas, having emerged from the earth, each went to the wondrous jeweled stupa in the void, to where Prabhutaratna Tathagata (the Tathagata of the past) and Sakyamuni Buddha (the Buddha of the present) were. Having arrived, they bowed their heads to the feet of the two World-Honored Ones, and also went to the Buddhas on the lion thrones under the jeweled trees, where they also bowed, circumambulated three times to the right, joined their palms in reverence, and praised with various Bodhisattva praises of the Dharma. Then they stood to one side, joyfully gazing upon the two World-Honored Ones. These Bodhisattva-mahasattvas, from the moment they first emerged, praised the Buddha with various Bodhisattva praises of the Dharma. This continued for fifty small kalpas (an eon); at this time, Sakyamuni Buddha sat in silence, and the four assemblies present were also silent. Because of the Buddha's spiritual power, these fifty small kalpas seemed to the assembly like half a day. At this time, the four assemblies, also due to the Buddha's spiritual power, saw the Bodhisattvas filling the void of countless hundreds of thousands of millions of lands. Among these Bodhisattva assemblies, there were four leaders: the first named Visistacaritra, the second named Anantacaritra, the third named Visuddhacaritra, and the fourth named Supratisthitacaritra. These four Bodhisattvas were the foremost leaders among them, and in front of the assembly, they each joined their palms, looked at Sakyamuni Buddha, and inquired: 'World-Honored One! Are you free from illness and affliction, and do you practice in peace? Are those who should be converted easy to teach? Do you not feel weary, World-Honored One?' At this time, the four great Bodhisattvas spoke in verse: 'World-Honored One, are you at peace, free from illness and affliction, teaching sentient beings, without fatigue? And are these sentient beings, easy to convert? Do you not, World-Honored One, feel weary?' At this time, the World-Honored One, among the assembly of Bodhisattvas, spoke thus: 'Yes, yes! Good men! The Tathagata is at peace, free from illness and affliction, and these sentient beings are easy to convert and liberate, without fatigue. Why is this? Because these sentient beings, from lifetime to lifetime, have always received my teachings, and have also, in the past, offered to and respected the Buddhas, and planted various roots of goodness. These beings'
生，始見我身，聞我所說，即皆信受，入如來慧，除先修習，學小乘者，如是之人，我今亦令得聞是經，入于佛慧。」
爾時諸大菩薩，而說偈言：
「善哉善哉！ 大雄世尊！ 諸眾生等， 易可化度。 能問諸佛， 甚深智慧， 聞已信行， 我等隨喜。」
於時世尊讚歎上首諸大菩薩：「善哉，善哉！善男子！汝等能于如來發隨喜心。」
爾時彌勒菩薩，及八千恒河沙諸菩薩眾，皆作是念：「我等從昔已來，不見、不聞如是大菩薩摩訶薩眾，從地踴出住世尊前，合掌、供養、問訊如來。」
時彌勒菩薩摩訶薩，知八千恒河沙諸菩薩等心之所念，並欲自決所疑，合掌向佛，以偈問言：
「無量千萬億， 大眾諸菩薩， 昔所未曾見； 愿兩足尊說， 是從何所來？ 以何因緣集？ 巨身大神通， 智慧叵思議， 其志甚堅固， 有大忍辱力， 眾生所樂見， 為從何所來？ 一一諸菩薩， 所將諸眷屬， 其數無有量， 如恒河沙等； 或有大菩薩， 將六萬恒沙， 如是諸大眾， 一心求佛道， 是諸大師等， 六萬恒河沙， 俱來供養佛， 及護持是經。 將五萬恒沙， 其數過於是， 四萬及三萬，
【現代漢語翻譯】 現代漢語譯本 『新近開始見到我身，聽到我所說教誨的眾生，都會立即信受奉行，進入如來的智慧境界。除了那些先前修習小乘佛法的人，對於這些人，我現在也讓他們能夠聽聞這部經典，進入佛的智慧。』
這時，各位大菩薩們，以偈頌說道：
『太好了，太好了！偉大的世尊！這些眾生，很容易被教化度脫。他們能夠請問諸佛，關於甚深的智慧，聽聞之後便能信受奉行，我們對此感到隨喜。』
這時，世尊讚歎上首的各位大菩薩：『太好了，太好了！善男子們！你們能夠對如來生起隨喜之心。』
這時，彌勒菩薩（Maitreya Bodhisattva），以及八千恒河沙數（Ganges sand）的菩薩大眾，都這樣想著：『我們從過去以來，從未見過、聽聞過如此眾多的大菩薩摩訶薩（Mahasattvas），他們從地涌出，站在世尊面前，合掌、供養、問候如來。』
這時，彌勒菩薩摩訶薩，知道八千恒河沙數的菩薩們心中所想，並且也想自己解開疑惑，便合掌向佛，以偈頌問道：
『無量千萬億的大眾菩薩，是過去從未見過的；愿兩足尊（佛的尊稱）解說，他們是從何處而來？因何因緣聚集？他們身軀巨大，神通廣大，智慧不可思議，他們的意志非常堅定，有強大的忍辱力量，是眾生所樂意見到的，他們是從何處而來？每一位菩薩，所帶領的眷屬，其數量都無法衡量，如同恒河沙數一般；有的菩薩，帶領著六萬恒河沙數的眷屬，如此眾多的菩薩，一心求取佛道，這些大師們，帶領著六萬恒河沙數的眷屬，一同前來供養佛，並且護持這部經典。有的帶領著五萬恒河沙數的眷屬，其數量超過這個數字，有的帶領著四萬、三萬，'
【English Translation】 English version 'Those who are newly seeing my body and hearing my teachings will immediately believe and accept them, entering the wisdom of the Tathagata (Buddha). Except for those who have previously practiced the Hinayana (Small Vehicle) teachings, I will now also enable these people to hear this sutra and enter the Buddha's wisdom.'
At that time, the great Bodhisattvas spoke in verses:
'Excellent, excellent! Great World Honored One! These beings are easy to convert and liberate. They are able to ask the Buddhas about profound wisdom, and upon hearing it, they believe and practice accordingly. We rejoice in this.'
At that time, the World Honored One praised the leading great Bodhisattvas: 'Excellent, excellent! Good men! You are able to generate a mind of rejoicing towards the Tathagata.'
At that time, Maitreya Bodhisattva, and the assembly of eight thousand Ganges sand-like Bodhisattvas, all thought: 'Since the past, we have never seen or heard of such a great assembly of Bodhisattva Mahasattvas (Great Beings), emerging from the earth, standing before the World Honored One, joining their palms, making offerings, and inquiring of the Tathagata.'
At that time, Maitreya Bodhisattva Mahasattva, knowing the thoughts of the eight thousand Ganges sand-like Bodhisattvas, and also wishing to resolve his own doubts, joined his palms towards the Buddha and asked in verses:
'The immeasurable millions of billions of Bodhisattvas, whom we have never seen before; may the Two-Footed Honored One (a title for the Buddha) explain, from where have they come? For what reason have they gathered? Their bodies are huge, their spiritual powers are vast, their wisdom is inconceivable, their will is very firm, they have great power of patience, they are pleasing to see for all beings, from where have they come? Each Bodhisattva, with their retinues, their numbers are immeasurable, like the sands of the Ganges; some Bodhisattvas, leading sixty thousand Ganges sands of retinues, such a great assembly, with one mind seeking the Buddha's path, these great masters, leading sixty thousand Ganges sands of retinues, come together to make offerings to the Buddha, and to protect this sutra. Some lead fifty thousand Ganges sands of retinues, their numbers exceeding this, some lead forty thousand, thirty thousand,'
二萬至一萬， 一千一百等， 乃至一恒沙， 半及三四分， 億萬分之一； 千萬那由他， 萬億諸弟子， 乃至於半億， 其數復過上， 百萬至一萬， 一千及一百， 五十與一十， 乃至三二一， 單己無眷屬， 樂於獨處者， 俱來至佛所， 其數轉過上， 如是諸大眾， 若人行籌數， 過於恒沙劫， 猶不能盡知。 是諸大威德， 精進菩薩眾， 誰為其說法， 教化而成就？ 從誰初發心？ 稱揚何佛法？ 受持行誰經？ 修習何佛道？ 如是諸菩薩， 神通大智力， 四方地震裂， 皆從中踴出。 世尊我昔來， 未曾見是事， 愿說其所從， 國土之名號？ 我常游諸國， 未曾見是眾， 我於此眾中， 乃不識一人， 忽然從地出， 愿說其因緣？ 今此之大會， 無量百千億， 是諸菩薩等， 皆欲知此事； 是諸菩薩眾， 本末之因緣， 無量德世尊， 唯愿決眾疑。」
爾時釋迦牟尼佛分身諸佛，從無量千萬億他方國土來者，在於八方諸寶樹下師子座上結加趺坐；其佛侍者，各各見是菩薩大眾於三千大千世界四方從地踴出住于虛空，各白其佛言：「世尊！此諸無量無
【現代漢語翻譯】 現代漢語譯本 從二萬到一萬，一千一百等，乃至一恒沙（Ganges River sand，極多的數量單位），一半以及四分之三，億萬分之一；千萬那由他（nayuta，極大的數量單位），萬億的諸位弟子，乃至半億，他們的數量又超過以上所說；百萬到一萬，一千以及一百，五十與十，乃至三二一，獨自一人沒有眷屬，喜歡獨處的人，都來到佛陀所在之處，他們的數量又超過以上所說。像這樣的大眾，如果有人用籌碼來計算，即使經過恒沙劫（Ganges River sand kalpa，極長的時間單位），也不能完全知道他們的數量。 這些具有大威德、精進的菩薩眾，是誰為他們說法，教化他們而成就的呢？他們最初是從誰那裡發心的？稱揚的是哪位佛的教法？受持修行的是誰的經典？修習的是哪位佛的道？像這樣的菩薩，具有神通和大智慧的力量，四方大地都震裂，他們都從地裡涌出。 世尊，我從前到現在，從未見過這樣的事情，希望您能說出他們是從哪裡來的，他們的國土叫什麼名字？我常常遊歷各個國家，從未見過這樣的菩薩大眾，在這大眾之中，我竟然不認識一個人，他們忽然從地裡涌出，希望您能說出其中的因緣？ 現在這個大會，有無量百千億的菩薩，他們都想知道這件事；這些菩薩眾，他們本來的因緣，無量功德的世尊，希望您能為我們解除疑惑。」 這時，釋迦牟尼佛（Sakyamuni Buddha）的分身諸佛，從無量千萬億他方國土來的，在八方諸寶樹下的獅子座上結跏趺坐；他們的侍者，各自看到這些菩薩大眾在三千大千世界（three thousand great thousand worlds）的四方從地裡涌出，住在虛空中，各自對他們的佛說：『世尊！這些無量無邊的菩薩大眾是從哪裡來的？』
【English Translation】 English version From twenty thousand to ten thousand, one thousand one hundred, and so on, even to a 'Ganges River sand' (an extremely large number), half and three-quarters, one in a hundred million; ten million nayutas (an extremely large number), ten trillion disciples, even to half a hundred million, their number exceeds what was mentioned above; one million to ten thousand, one thousand and one hundred, fifty and ten, even three, two, one, those who are alone without family, who enjoy solitude, all came to where the Buddha was, their number exceeds what was mentioned above. Such a great assembly, if one were to count them with tallies, even after countless 'Ganges River sand kalpas' (an extremely long period of time), one could not fully know their number. These great and powerful, diligent Bodhisattvas, who taught them the Dharma, who educated them and brought them to fruition? From whom did they first generate their aspiration? Which Buddha's Dharma do they praise? Which sutras do they uphold and practice? Which Buddha's path do they cultivate? Such Bodhisattvas, with their supernatural powers and great wisdom, caused the earth to shake in all directions, and they all emerged from the ground. World Honored One, from the past until now, I have never seen such a thing. I wish you would tell us where they came from, and what the name of their land is? I have often traveled to various countries, and have never seen such a great assembly of Bodhisattvas. Among this assembly, I do not recognize a single person. They suddenly emerged from the ground. I wish you would tell us the cause and conditions? Now, in this great assembly, there are countless hundreds of thousands of millions of Bodhisattvas, and they all wish to know about this matter; these Bodhisattvas, their original causes and conditions, World Honored One of immeasurable merit, we wish you would resolve our doubts.』 At that time, the manifested Buddhas of Sakyamuni Buddha, who came from countless millions of billions of other lands, were sitting in full lotus posture on lion thrones under the jeweled trees in the eight directions; their attendants, each saw these great assemblies of Bodhisattvas emerging from the ground in the four directions of the three thousand great thousand worlds, dwelling in the sky, and each said to their Buddha: 『World Honored One! Where did these immeasurable and boundless assemblies of Bodhisattvas come from?』
邊阿僧祇菩薩大眾，從何所來？」
爾時諸佛各告侍者：「諸善男子！且待須臾，有菩薩摩訶薩名曰彌勒，釋迦牟尼佛之所授記次後作佛，已問斯事，佛今答之，汝等自當因是得聞。」
爾時釋迦牟尼佛告彌勒菩薩：「善哉，善哉！阿逸多！乃能問佛如是大事，汝等當共一心，被精進鎧，發堅固意，如來今欲顯發宣示諸佛智慧，諸佛自在神通之力，諸佛師子奮迅之力，諸佛威猛大勢之力。」
爾時世尊，欲重宣此義，而說偈言：
「當精進一心， 我欲說此事， 勿得有疑悔， 佛智叵思議。 汝今出信力， 住于忍善中， 昔所未聞法， 今皆當得聞。 我今安慰汝， 勿得懷疑懼， 佛無不實語， 智慧不可量， 所得第一法， 甚深叵分別； 如是今當說， 汝等一心聽。」
爾時世尊，說此偈已，告彌勒菩薩：「我今於此大眾，宣告汝等。阿逸多！是諸大菩薩摩訶薩，無量無數阿僧祇，從地踴出汝等昔所未見者，我於是娑婆世界得阿耨多羅三藐三菩提已，教化示導是諸菩薩，調伏其心令發道意。此諸菩薩皆於是娑婆世界之下此界虛空中住，于諸經典讀誦、通利、思惟、分別、正憶念。阿逸多！是諸善男子等，不樂在眾多有所說，常樂靜處，勤行精
【現代漢語翻譯】 現代漢語譯本 『無邊阿僧祇（asaṃkhya，意為無數）的菩薩大眾，是從哪裡來的？』 那時，諸佛各自告訴自己的侍者：『各位善男子！請稍等片刻，有一位菩薩摩訶薩（bodhisattva-mahāsattva，意為大菩薩）名叫彌勒（Maitreya），他是釋迦牟尼佛（Śākyamuni Buddha）授記的下一位成佛者，他已經問了這個問題，佛現在將回答他，你們自然會因此而聽到。』 那時，釋迦牟尼佛告訴彌勒菩薩：『好啊，好啊！阿逸多（Ajita，彌勒菩薩的別名）！你竟然能問佛如此重大的事情，你們應當同心同德，披上精進的鎧甲，發出堅固的意志，如來現在想要顯發宣示諸佛的智慧，諸佛自在的神通之力，諸佛獅子奮迅之力，諸佛威猛的大勢之力。』 那時，世尊爲了重申這個意義，而說了偈語： 『應當精進一心，我想要說這件事， 不要有任何懷疑和後悔，佛的智慧不可思議。 你現在發出信力，安住在忍耐的善行中， 過去未曾聽聞的法，現在都將能夠聽到。 我現在安慰你們，不要懷疑和恐懼， 佛沒有不真實的話語，智慧不可衡量， 所證得的第一法，非常深奧難以分別； 像這樣現在將要說，你們要一心聽。』 那時，世尊說完這偈語后，告訴彌勒菩薩：『我現在在此大眾中，宣告你們。阿逸多！這些大菩薩摩訶薩，無量無數阿僧祇，是從地涌現出來的，你們過去未曾見過的，我在這娑婆世界（Sahā world）證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，意為無上正等正覺）后，教化引導這些菩薩，調伏他們的心，使他們發起道心。這些菩薩都住在這娑婆世界之下，此界虛空中，對於各種經典進行讀誦、通達、思惟、分別、正確憶念。阿逸多！這些善男子等，不喜歡在眾多人面前有所言說，常常喜歡在安靜的地方，勤奮修行精進。』
【English Translation】 English version 'From where have these countless asaṃkhya (innumerable) bodhisattva (enlightenment being) multitudes come?' At that time, each of the Buddhas addressed their attendants, saying: 'Good men, wait a moment. There is a bodhisattva-mahāsattva (great bodhisattva) named Maitreya, who has been prophesied by Śākyamuni Buddha to become the next Buddha. He has already asked this question, and the Buddha will now answer it. You will naturally hear it as a result.' At that time, Śākyamuni Buddha said to Bodhisattva Maitreya: 'Excellent, excellent! Ajita (Maitreya's other name)! You are able to ask the Buddha about such a great matter. You should all be of one mind, put on the armor of diligence, and generate a firm resolve. The Tathāgata (Buddha) now wishes to reveal and proclaim the wisdom of all Buddhas, the power of the Buddhas' unhindered spiritual abilities, the power of the Buddhas' lion-like vigor, and the power of the Buddhas' majestic might.' At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse: 'You should be diligent and of one mind, I wish to speak of this matter, Do not have any doubts or regrets, the Buddha's wisdom is inconceivable. Now you should generate the power of faith, and abide in the goodness of patience, The Dharma (teachings) that you have not heard in the past, you will now be able to hear. I now comfort you, do not have doubts or fears, The Buddha has no untrue words, wisdom is immeasurable, The first Dharma that has been attained, is very profound and difficult to discern; Like this, I will now speak, you should listen with one mind.' At that time, after the World-Honored One had spoken this verse, he said to Bodhisattva Maitreya: 'I now declare to you in this assembly. Ajita! These great bodhisattva-mahāsattvas, countless asaṃkhyas, have emerged from the earth, whom you have not seen in the past. After I attained anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) in this Sahā world, I taught and guided these bodhisattvas, subduing their minds and causing them to generate the aspiration for enlightenment. These bodhisattvas all dwell beneath this Sahā world, in the empty space of this realm. They read, understand, contemplate, discern, and correctly remember the various scriptures. Ajita! These good men do not like to speak in front of many people, they always like to be in quiet places, diligently practicing with vigor.'
進，未曾休息，亦不依止人、天而住，常樂深智，無有障礙，亦常樂於諸佛之法，一心精進求無上慧。」
爾時世尊，欲重宣此義，而說偈言：
「阿逸汝當知！ 是諸大菩薩， 從無數劫來， 修習佛智慧， 悉是我所化， 令發大道心。 此等是我子， 依止是世界， 常行頭陀事， 志樂於靜處， 舍大眾憒鬧， 不樂多所說。 如是諸子等， 學習我道法， 晝夜常精進， 為求佛道故， 在娑婆世界， 下方空中住， 志念力堅固， 常勤求智慧， 說種種妙法， 其心無所畏。 我于伽耶城， 菩提樹下坐， 得成最正覺， 轉無上法輪， 爾乃教化之， 令初發道心， 今皆住不退， 悉當得成佛。 我今說實語， 汝等一心信， 我從久遠來， 教化是等眾。」
爾時彌勒菩薩摩訶薩，及無數諸菩薩等，心生疑惑怪未曾有，而作是念：「云何世尊，于少時間，教化如是無量無邊阿僧祇諸大菩薩，令住阿耨多羅三藐三菩提？」即白佛言：「世尊！如來為太子時，出於釋宮，去伽耶城不遠，坐于道場，得成阿耨多羅三藐三菩提，從是已來，始過四十餘年。世尊！云何於此少時，大作佛事，以佛勢力，以佛功德，教化
【現代漢語翻譯】 現代漢語譯本 他們精進修行，從不懈怠，也不依賴於人或天而安住，他們恒常喜愛深邃的智慧，沒有任何障礙，也常常樂於諸佛的教法，一心精進地追求無上的智慧。
那時，世尊爲了再次宣說這個道理，就說了以下偈語：
『阿逸（彌勒菩薩的別稱）啊，你應當知道！這些大菩薩們，從無數劫以來，修習佛的智慧，都是我所教化，令他們發起追求大道的心。他們是我的弟子，依止於這個世界，常常進行頭陀苦行，心志樂於清靜之處，捨棄大眾的喧鬧，不喜歡多說話。像這樣的弟子們，學習我的道法，日夜精進，爲了求得佛道，在娑婆世界（我們所處的世界）的下方空中安住，意志和信念堅定，常常勤奮地追求智慧，宣說種種微妙的佛法，他們的內心毫無畏懼。我在伽耶城（佛陀成道的地方），菩提樹下打坐，成就了最正覺，轉動了無上的法輪，那時才開始教化他們，令他們初次發起追求大道的心，現在他們都安住在不退轉的境界，將來都會成就佛果。我現在說的是真實的話語，你們要一心相信，我從久遠以來，就一直在教化這些眾生。』
那時，彌勒菩薩摩訶薩（大菩薩）以及無數的菩薩們，心中產生了疑惑，覺得非常奇怪，從未有過這樣的事情，他們心中想：『為什麼世尊在這麼短的時間內，教化了如此無量無邊的阿僧祇（極大的數字）的大菩薩，讓他們安住在阿耨多羅三藐三菩提（無上正等正覺）的境界？』於是就對佛說：『世尊！如來（佛的稱號）作為太子的時候，從釋迦族（佛陀的種族）的宮殿出來，離伽耶城不遠，在道場打坐，成就了阿耨多羅三藐三菩提，從那時到現在，才過了四十多年。世尊！為什麼在這短短的時間裡，做了如此大的佛事，以佛的威力和功德，教化了
【English Translation】 English version They advance, never resting, nor do they dwell relying on humans or gods. They constantly delight in profound wisdom, without any obstacles. They also constantly delight in the teachings of all Buddhas, and with one mind, they diligently seek supreme wisdom.
At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses:
'Ajita (another name for Maitreya Bodhisattva), you should know! These great Bodhisattvas, from countless kalpas (eons) past, have cultivated the wisdom of the Buddha. They are all transformed by me, causing them to generate the mind for the Great Path. These are my disciples, dwelling in this world, constantly practicing asceticism, their minds delighting in quiet places, abandoning the noise of the crowds, and not enjoying much speaking. Such disciples as these, learn my Dharma, day and night diligently striving, for the sake of seeking the Buddha Path. They dwell in the lower sky of the Saha world (the world we live in), their will and faith are firm, constantly diligently seeking wisdom, speaking various wonderful Dharmas, their hearts without fear. I, in the city of Gaya (where Buddha attained enlightenment), sat under the Bodhi tree, attained the most perfect enlightenment, turned the unsurpassed Dharma wheel, and then began to teach them, causing them to initially generate the mind for the Path. Now they all dwell in the state of non-retrogression, and they will all attain Buddhahood. I now speak the truth, you should believe with one mind, I have been teaching these beings from a long time ago.'
At that time, Maitreya Bodhisattva Mahasattva (great Bodhisattva), and countless other Bodhisattvas, had doubts in their minds, feeling very strange, and had never experienced such a thing. They thought: 'Why is it that the World Honored One, in such a short time, has taught such immeasurable and boundless Asamkhya (a very large number) of great Bodhisattvas, causing them to dwell in the state of Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Then they said to the Buddha: 'World Honored One! When the Tathagata (title of Buddha) was a prince, he left the palace of the Shakya clan (Buddha's clan), not far from the city of Gaya, sat in the Bodhimanda (place of enlightenment), and attained Anuttara-samyak-sambodhi. From that time until now, only a little over forty years have passed. World Honored One! How is it that in this short time, you have done such great Buddha work, with the power and merit of the Buddha, teaching
如是無量大菩薩眾，當成阿耨多羅三藐三菩提？世尊！此大菩薩眾，假使有人，于千萬億劫，數不能盡，不得其邊，斯等久遠已來於無量無邊諸佛所殖諸善根，成就菩薩道，常修梵行。世尊！如此之事，世所難信。譬如有人，色美髮黑年二十五，指百歲人言是我子；其百歲人，亦指年少言是我父，生育我等；是事難信。佛亦如是，得道已來其實未久，如此大眾諸菩薩等，已於無量千萬億劫，為佛道故，勤行精進，善入出住無量百千萬億三昧，得大神通，久修梵行，善能次第集諸善法，巧于問答，人中之寶，一切世間甚為希有。今日世尊，方云得佛道時初令發心，教化示導令向阿耨多羅三藐三菩提。世尊得佛未久，乃能作此大功德事，我等雖覆信佛隨宜所說，佛所出言，未曾虛妄，佛所知者，皆悉通達；然諸新發意菩薩，于佛滅后，若聞是語，或不信受，而起破法罪業因緣。唯然世尊，愿為解說除我等疑，及未來世諸善男子，聞此事已亦不生疑。」
爾時彌勒菩薩，欲重宣此義，而說偈言：
「佛昔從釋種， 出家近伽耶， 坐于菩提樹， 爾來尚未久； 此諸佛子等， 其數不可量， 久已行佛道， 住神通智力， 善學菩薩道， 不染世間法； 如蓮華在水， 從地而踴出， 皆
{ "translations": [ "現代漢語譯本", "如此眾多的菩薩，他們將如何成就阿耨多羅三藐三菩提（無上正等正覺）呢？世尊！這些大菩薩，即使有人用千萬億劫的時間來數，也數不盡，無法窮盡他們的數量。他們從久遠以來，在無量無邊的諸佛那裡種下各種善根，成就菩薩道，常修清凈的梵行。世尊！這樣的事情，世人難以相信。譬如有人，容貌美好，頭髮烏黑，年齡二十五歲，卻指著一個百歲老人說是自己的兒子；而那百歲老人，也指著年輕人說是自己的父親，生育了自己；這樣的事情難以令人相信。佛也是如此，得道以來其實時間不長，而這些大眾菩薩，卻已經在無量千萬億劫中，爲了佛道而勤奮精進，善於進入、出離和安住于無量百千萬億的三昧（禪定），獲得大神通，長久修行梵行，善於次第積累各種善法，精通問答，是人中的珍寶，在一切世間都非常稀有。今天世尊，才說在得道時初次讓他們發心，教化引導他們走向阿耨多羅三藐三菩提。世尊得道時間不長，卻能成就如此大的功德，我們雖然相信佛所說的，佛所說的話，從來沒有虛妄，佛所知道的，都完全通達；但是那些新發心的菩薩，在佛滅度后，如果聽到這些話，或許不會相信接受，從而產生破法的罪業因緣。唯愿世尊，為我們解釋，消除我們的疑惑，以及未來世的善男子，聽到此事後也不會產生疑惑。」， "那時，彌勒菩薩，爲了重申這個道理，而說了偈語：", "『佛陀過去從釋迦種族（釋迦牟尼佛的種族）出家，在伽耶（地名）附近，坐在菩提樹下，到現在時間還不長；這些佛子們，他們的數量不可估量，早已修行佛道，安住于神通智慧的力量，善於學習菩薩道，不被世間法所污染；如同蓮花在水中，從地裡涌出，他們都是如此。』" ], "english_translations": [ "English version", "How will these countless great Bodhisattvas attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)? World Honored One! These great Bodhisattvas, even if someone were to count them for countless millions of kalpas, they could not be exhausted, nor could their number be determined. From a long time ago, they have planted various roots of goodness with countless Buddhas, accomplished the Bodhisattva path, and constantly practiced pure Brahma-conduct. World Honored One! Such a thing is hard for the world to believe. For example, if someone, with a beautiful appearance, black hair, and twenty-five years of age, were to point to a hundred-year-old person and say, 'This is my son'; and that hundred-year-old person were also to point to the young person and say, 'This is my father, who gave birth to me'; such a thing would be hard to believe. The Buddha is also like this, having attained the Way not long ago, while these great assembly of Bodhisattvas have already, for countless millions of kalpas, diligently practiced and advanced for the sake of the Buddha Way, are skilled in entering, leaving, and abiding in countless hundreds of thousands of millions of samadhis (meditative states), have obtained great supernatural powers, have long cultivated Brahma-conduct, are skilled in accumulating various good dharmas in sequence, are adept at questions and answers, are treasures among people, and are extremely rare in all the world. Today, the World Honored One, only now says that at the time of attaining the Way, he first caused them to generate the aspiration, teaching and guiding them towards Anuttara-samyak-sambodhi. The World Honored One has not attained the Way for long, yet is able to accomplish such great meritorious deeds. Although we believe what the Buddha says, and the Buddha's words have never been false, and what the Buddha knows is all completely understood; however, those newly aspiring Bodhisattvas, after the Buddha's extinction, if they hear these words, perhaps they will not believe and accept them, and thus generate the karmic causes for the sin of breaking the Dharma. We beseech the World Honored One to explain for us, to dispel our doubts, and so that the good men of future generations, upon hearing this matter, will also not generate doubts.」", "At that time, Bodhisattva Maitreya, wishing to restate this meaning, spoke in verse:", "'The Buddha, in the past, from the Shakya clan (the clan of Shakyamuni Buddha), left home near Gaya (a place name), sat under the Bodhi tree, and it has not been long since then; these Buddha's children, their number is immeasurable, have long practiced the Buddha Way, abide in the power of supernatural wisdom, are skilled in learning the Bodhisattva path, are not defiled by worldly dharmas; like lotuses in water, springing forth from the earth, they are all like this.'" ] }
起恭敬心， 住於世尊前； 是事難思議， 云何而可信？ 佛得道甚近， 所成就甚多， 愿為除眾疑， 如實分別說。 譬如少壯人， 年始二十五， 示人百歲子， 發白而面皺， 是等我所生， 子亦說是父， 父少而子老， 舉世所不信。 世尊亦如是， 得道來甚近， 是諸菩薩等， 志固無怯弱， 從無量劫來， 而行菩薩道， 巧于難問答， 其心無所畏， 忍辱心決定， 端正有威德， 十方佛所贊， 善能分別說， 不樂在人眾， 常好在禪定， 為求佛道故， 于下空中住。 我等從佛聞， 於此事無疑， 愿佛為未來， 演說令開解。 若有於此經， 生疑不信者， 即當墮惡道， 愿今為解說， 是無量菩薩， 云何于少時， 教化令發心， 而住不退地？」◎
◎添品妙法蓮華經如來壽量品第十五
爾時佛告諸菩薩及一切大眾：「諸善男子！汝等當信解如來誠諦之語。」復告大眾：「汝等當信解如來誠諦之語。」又復告諸大眾：「汝等當信解如來誠諦之語。」
是時菩薩大眾，彌勒為首，合掌白佛言：「世尊！惟愿說之，我等當信受佛語。」如是三白已，復言：「惟愿說
【現代漢語翻譯】 現代漢語譯本 以恭敬心，安住於世尊面前； 這件事難以思議，怎麼可能令人相信呢？ 佛陀得道的時間很近，所成就的卻如此之多， 希望您能為我們消除疑惑，如實地分別解說。 譬如一個年輕力壯的人，年紀才二十五歲， 卻指著一個一百歲、頭髮花白、滿臉皺紋的人說， 『這些人都是我生的，』兒子也說他是父親， 父親年輕而兒子年老，這是世人都不相信的。 世尊也是如此，得道的時間很近， 而這些菩薩們，意志堅定毫不怯弱， 從無量劫以來，修行菩薩道， 善於解答各種難題，內心毫無畏懼， 忍辱之心堅定，儀容端正，具有威德， 被十方諸佛所讚歎，善於分別解說， 不喜歡身處人群之中，常常喜歡禪定， 爲了求得佛道，在下方的虛空中安住。 我們從佛陀那裡聽聞，對此事沒有疑惑， 希望佛陀為未來眾生，演說此理，令他們開悟理解。 如果有人對此經產生懷疑而不相信， 就會墮入惡道，希望您現在為我們解說， 這些無量的菩薩，如何在短時間內， 教化眾生令他們發菩提心，並且安住于不退轉的地位呢？」 ◎添品妙法蓮華經如來壽量品第十五 這時，佛陀告訴諸位菩薩以及一切大眾：『各位善男子！你們應當相信並理解如來真實不虛的話語。』又告訴大眾：『你們應當相信並理解如來真實不虛的話語。』又再次告訴大眾：『你們應當相信並理解如來真實不虛的話語。』 這時，以彌勒（Maitreya，未來佛）為首的菩薩大眾，合掌向佛陀說道：『世尊！唯愿您解說，我們應當信受佛陀的教誨。』這樣三次請求之後，又說：『唯愿您解說。』
【English Translation】 English version With respectful hearts, we dwell before the World Honored One; This matter is inconceivable, how can it be believed? The Buddha attained enlightenment very recently, yet has accomplished so much, We wish that you would dispel our doubts, and explain the truth in detail. For example, a young and vigorous man, only twenty-five years old, Points to a hundred-year-old man, with white hair and wrinkled face, And says, 'These are my offspring,' and the son also says he is the father, The father is young while the son is old, this is something the world would not believe. The World Honored One is also like this, having attained enlightenment recently, Yet these Bodhisattvas, with firm and unyielding will, Have been practicing the Bodhisattva path for countless kalpas, Skilled in answering difficult questions, their hearts without fear, Their minds resolute in patience, dignified and virtuous, Praised by the Buddhas of the ten directions, skillful in explaining the Dharma, Not fond of being in crowds, they always prefer meditation, For the sake of seeking the Buddha path, they dwell in the lower sky. We have heard from the Buddha, and have no doubt about this matter, We wish that the Buddha would explain this for the sake of future beings, so they may understand. If there are those who doubt and disbelieve this sutra, They will fall into evil paths, we wish that you would explain it now, How can these countless Bodhisattvas, in a short time, Teach and inspire beings to awaken their Bodhi mind, and dwell in the stage of non-retrogression?' ◎Supplemented Chapter Fifteen, 'The Duration of the Life of the Tathagata' of the Wonderful Dharma Lotus Flower Sutra At that time, the Buddha said to all the Bodhisattvas and the entire assembly: 'Good men! You should believe and understand the Tathagata's true and sincere words.' He again said to the assembly: 'You should believe and understand the Tathagata's true and sincere words.' And again he said to the assembly: 'You should believe and understand the Tathagata's true and sincere words.' At that time, the assembly of Bodhisattvas, with Maitreya (the future Buddha) at their head, joined their palms and said to the Buddha: 'World Honored One! We beseech you to explain, we shall believe and accept the Buddha's words.' After requesting three times, they said again: 'We beseech you to explain.'
之，我等當信受佛語。」
爾時世尊知諸菩薩三請不止，而告之言：「汝等諦聽！如來秘密神通之力，一切世間天、人及阿修羅，皆謂今釋迦牟尼佛，出釋氏宮，去伽耶城不遠，坐于道場，得阿耨多羅三藐三菩提。然，善男子！我實成佛已來，無量無邊百千萬億那由他劫，譬如五百千萬億那由他阿僧祇三千大千世界，假使有人末為微塵，過於東方五百千萬億那由他阿僧祇國，乃下一塵，如從東行儘是微塵。諸善男子！于汝意云何？是諸世界，可得思惟校計知其數不？」
彌勒菩薩等俱白佛言：「世尊！是諸世界無量無邊，非算數所知，亦非心力所及，一切聲聞、辟支佛，以無漏智，不能思惟知其限數。我等住阿惟越致地，於是事中亦所不達。世尊！如是諸世界無量無邊。」
爾時佛告大菩薩眾：「諸善男子！今當分明宣語汝等，是諸世界，若著微塵及不著者，盡以為塵，一塵一劫，我成佛已來複過於此百千萬億那由他阿僧祇劫。自從是來，我常在此娑婆世界說法教化，亦于余處百千萬億那由他阿僧祇國，導利眾生。諸善男子！於是中間，我說然燈佛等，又復言其入于涅槃，如是皆以方便分別。諸善男子！若有眾生來至我所，我以佛眼觀其信等諸根利、鈍，隨所應度，處處自說名字不同年紀大小，亦
【現代漢語翻譯】 現代漢語譯本：『我們應當信受佛的教誨。』 當時，世尊知道諸位菩薩三次請求不止，便告訴他們說：『你們仔細聽！如來秘密神通的力量，一切世間的天人以及阿修羅（一種神道生物），都認為現在的釋迦牟尼佛，是從釋迦族宮殿出來，到離伽耶城不遠的地方，坐在菩提道場，證得了阿耨多羅三藐三菩提（無上正等正覺）。然而，善男子！我實際上成佛以來，已經過了無量無邊百千萬億那由他劫（極長的時間單位），譬如假設有五百千萬億那由他阿僧祇（極大的數字）三千大千世界，有人把它們都磨成微塵，然後每過東方五百千萬億那由他阿僧祇個國土，就放下一粒微塵，這樣一直往東走，直到把所有微塵都放完。諸位善男子！你們認為如何？這些世界的數量，可以用思維計算得知嗎？』 彌勒菩薩等一起對佛說：『世尊！這些世界的數量無量無邊，不是算數所能知道的，也不是心力所能達到的，一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人），用無漏的智慧，也不能思維知道它們的限度。我們住在阿惟越致地（不退轉的菩薩果位），對於這件事也無法理解。世尊！這些世界的數量確實是無量無邊的。』 當時，佛告訴大菩薩們說：『諸位善男子！我現在要清楚地告訴你們，這些世界，無論是附著微塵的還是沒有附著微塵的，都把它們變成微塵，一粒微塵代表一劫，我成佛以來所經歷的時間，又超過了這百千萬億那由他阿僧祇劫。自從那時以來，我一直在這個娑婆世界（我們所居住的世界）說法教化，也在其他百千萬億那由他阿僧祇個國土，引導利益眾生。諸位善男子！在這期間，我說燃燈佛（過去佛）等，又說他們進入涅槃，這些都是用方便法門來分別說明的。諸位善男子！如果有眾生來到我這裡，我用佛眼觀察他們的信根等各種根性的利鈍，根據他們所應被度化的方式，在不同的地方自稱不同的名字，年齡大小也不同，也
【English Translation】 English version: 'We should believe and accept the Buddha's words.' At that time, the World Honored One, knowing that the Bodhisattvas had requested three times without ceasing, told them: 'Listen carefully! The secret and miraculous power of the Tathagata is such that all beings in the world, including gods, humans, and Asuras (a type of demigod), believe that the current Shakyamuni Buddha emerged from the Shakya clan's palace, went not far from the city of Gaya, sat at the Bodhi-mandala, and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). However, good men! In reality, since I attained Buddhahood, immeasurable, boundless hundreds of thousands of millions of nayutas (extremely long time units) of kalpas (eons) have passed. For example, imagine there are five hundred thousand million nayutas of asamkhyas (immense numbers) of three thousand great thousand worlds. If someone were to grind them all into dust, and then, for every five hundred thousand million nayutas of asamkhya lands to the east, they were to drop one dust particle, continuing eastward until all the dust particles were dropped. Good men! What do you think? Can the number of these worlds be conceived or calculated?' Maitreya Bodhisattva and the others all said to the Buddha: 'World Honored One! The number of these worlds is immeasurable and boundless, beyond what can be known by calculation, and beyond the reach of mental power. All Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), with their undefiled wisdom, cannot conceive of or know their limits. We, who dwell in the Avinivartaniya stage (the stage of non-retrogression), also cannot comprehend this matter. World Honored One! The number of these worlds is indeed immeasurable and boundless.' At that time, the Buddha told the great assembly of Bodhisattvas: 'Good men! I will now clearly tell you, if all these worlds, whether with or without dust particles, were turned into dust, and one dust particle represented one kalpa, the time since I attained Buddhahood exceeds these hundreds of thousands of millions of nayutas of asamkhya kalpas. Since that time, I have always been in this Saha world (the world we inhabit), teaching and transforming beings, and also in hundreds of thousands of millions of nayutas of asamkhya lands, guiding and benefiting sentient beings. Good men! During this time, I spoke of Dipankara Buddha (a past Buddha) and others, and also said that they entered Nirvana. All of these were expedient means of explanation. Good men! If any sentient being comes to me, I use my Buddha eye to observe the sharpness or dullness of their faculties, such as their faith, and according to how they should be guided, I proclaim different names in different places, and my age also varies, and
復現言當入涅槃；又以種種方便說微妙法，能令眾生髮歡喜心。諸善男子！如來見諸眾生樂於小法，德薄垢重者，為是人說，我少出家，得阿耨多羅三藐三菩提；然我實成佛已來久遠若斯，但以方便，教化眾生令入佛道，作如是說。
「諸善男子！如來所演經典，皆為度脫眾生，或說己身，或說他身，或示己身，或示他身，或示己事，或示他事，諸所言說皆實不虛。所以者何？如來如實知見三界之相，無有生死、若退、若出，亦無在世及滅度者，非實、非虛、非如、非異，不如三界，見於三界，如斯之事，如來明見無有錯謬，以諸眾生有種種性、種種欲、種種行、種種憶想分別故，欲令生諸善根，以若干因緣，譬喻言辭，種種說法，所作佛事未曾暫廢。如是我成佛已來甚大久遠，壽命無量阿僧祇劫，常住不滅。
「諸善男子！我本行菩薩道所成壽命，今猶未盡，復倍上數，然今非實滅度，而便唱言，當取滅度。如來以是方便教化眾生。所以者何？若佛久住於世，薄德之人不種善根，貧窮下賤，貪著五欲，入于憶想妄見網中，若見如來常在不滅，便起憍恣而懷厭怠，不能生難遭之想，恭敬之心，是故如來以方便說。比丘當知！諸佛出世難可值遇。所以者何？諸薄德人，過無量百千萬億劫，或有見佛，或不見
【現代漢語翻譯】 現代漢語譯本：
佛陀複述說，當進入涅槃；又用種種方便法門宣說微妙的佛法，能夠使眾生生起歡喜心。各位善男子！如來看到眾生喜歡小乘佛法，德行淺薄，業障深重，就為這些人說，我年少出家，就證得了阿耨多羅三藐三菩提（無上正等正覺）；然而我實際上成佛以來已經非常久遠了，只是用方便法門，教化眾生進入佛道，才這樣說的。
『各位善男子！如來所宣說的經典，都是爲了度脫眾生，有時說自己，有時說他人，有時示現自己，有時示現他人，有時說自己的事，有時說他人的事，所說的一切都是真實不虛的。為什麼呢？如來如實地知見三界（欲界、色界、無色界）的真相，沒有生死、退轉、或出離，也沒有在世和滅度，既非真實，也非虛妄，既非如常，也非變異，不執著於三界，卻能看清三界。像這樣的事情，如來明明白白地看清，沒有絲毫的錯誤。因為眾生有種種不同的根性、種種不同的慾望、種種不同的行為、種種不同的憶想分別，爲了使他們生起各種善根，就用各種因緣、譬喻、言辭，宣說種種佛法，所做的佛事從來沒有片刻停止。像我這樣成佛以來，已經非常久遠了，壽命無量阿僧祇劫（極長的時間單位），常住不滅。
『各位善男子！我本來修行菩薩道所成就的壽命，現在還沒有窮盡，還超過之前的倍數，然而現在並非真的要滅度，卻說將要進入滅度。如來用這種方便法門教化眾生。為什麼呢？如果佛陀長久住世，那些德行淺薄的人就不會種下善根，他們貧窮困苦，貪戀五欲（色、聲、香、味、觸），陷入憶想妄見的羅網中。如果看到如來常在不滅，就會生起驕慢放縱之心，而心生厭倦懈怠，不能生起難遭難遇的想法，以及恭敬之心。所以如來才用方便法門來說。比丘們應當知道！諸佛出世是很難遇到的。為什麼呢？那些德行淺薄的人，經過無量百千萬億劫，或許能見到佛，或許見不到。』 English version:
The Buddha further stated that one should enter Nirvana; and through various skillful means, he expounds the subtle Dharma, which can cause sentient beings to develop joyful minds. O good men! The Tathagata, seeing that sentient beings are fond of the lesser teachings, have shallow virtue and heavy defilements, speaks to these people, saying, 'I left home at a young age and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment); however, the time since I actually became a Buddha is extremely long, but I use skillful means to teach and transform sentient beings, leading them onto the path of Buddhahood, and thus I speak in this way.'
'O good men! The sutras expounded by the Tathagata are all for the purpose of liberating sentient beings. Sometimes he speaks of himself, sometimes of others; sometimes he shows himself, sometimes he shows others; sometimes he speaks of his own affairs, sometimes of the affairs of others. All that is spoken is true and not false. Why is this so? The Tathagata truly knows and sees the nature of the three realms (the desire realm, the form realm, and the formless realm), which have no birth, death, regression, or departure, nor are there those who are in the world or those who have passed into Nirvana. They are neither real nor unreal, neither the same nor different. One does not cling to the three realms, yet one sees them clearly. Such matters are clearly seen by the Tathagata without any error. Because sentient beings have various natures, various desires, various practices, and various thoughts and discriminations, in order to cause them to generate various good roots, he uses various causes, conditions, metaphors, and words to expound various teachings. The work of the Buddha has never been suspended for even a moment. Thus, since I became a Buddha, it has been extremely long, my lifespan is immeasurable asamkhya kalpas (extremely long periods of time), and I constantly abide without extinction.'
'O good men! The lifespan I attained through practicing the Bodhisattva path has not yet been exhausted, and is even more than double the previous amount. However, I am not actually entering Nirvana now, but I proclaim that I will enter Nirvana. The Tathagata uses this skillful means to teach and transform sentient beings. Why is this so? If the Buddha were to remain in the world for a long time, those with shallow virtue would not plant good roots. They are poor and destitute, clinging to the five desires (form, sound, smell, taste, and touch), and fall into the net of deluded thoughts and views. If they see that the Tathagata is always present and does not pass away, they will become arrogant and indulgent, and develop weariness and laziness. They will not be able to generate the thought that it is difficult to encounter, nor will they have a respectful mind. Therefore, the Tathagata uses skillful means to speak in this way. O Bhikkhus, you should know that it is difficult to encounter the appearance of a Buddha in the world. Why is this so? Those with shallow virtue, after countless hundreds of thousands of millions of kalpas, may or may not see a Buddha.'
【English Translation】 The Buddha further stated that one should enter Nirvana; and through various skillful means, he expounds the subtle Dharma, which can cause sentient beings to develop joyful minds. O good men! The Tathagata, seeing that sentient beings are fond of the lesser teachings, have shallow virtue and heavy defilements, speaks to these people, saying, 'I left home at a young age and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment); however, the time since I actually became a Buddha is extremely long, but I use skillful means to teach and transform sentient beings, leading them onto the path of Buddhahood, and thus I speak in this way.' 'O good men! The sutras expounded by the Tathagata are all for the purpose of liberating sentient beings. Sometimes he speaks of himself, sometimes of others; sometimes he shows himself, sometimes he shows others; sometimes he speaks of his own affairs, sometimes of the affairs of others. All that is spoken is true and not false. Why is this so? The Tathagata truly knows and sees the nature of the three realms (the desire realm, the form realm, and the formless realm), which have no birth, death, regression, or departure, nor are there those who are in the world or those who have passed into Nirvana. They are neither real nor unreal, neither the same nor different. One does not cling to the three realms, yet one sees them clearly. Such matters are clearly seen by the Tathagata without any error. Because sentient beings have various natures, various desires, various practices, and various thoughts and discriminations, in order to cause them to generate various good roots, he uses various causes, conditions, metaphors, and words to expound various teachings. The work of the Buddha has never been suspended for even a moment. Thus, since I became a Buddha, it has been extremely long, my lifespan is immeasurable asamkhya kalpas (extremely long periods of time), and I constantly abide without extinction.' 'O good men! The lifespan I attained through practicing the Bodhisattva path has not yet been exhausted, and is even more than double the previous amount. However, I am not actually entering Nirvana now, but I proclaim that I will enter Nirvana. The Tathagata uses this skillful means to teach and transform sentient beings. Why is this so? If the Buddha were to remain in the world for a long time, those with shallow virtue would not plant good roots. They are poor and destitute, clinging to the five desires (form, sound, smell, taste, and touch), and fall into the net of deluded thoughts and views. If they see that the Tathagata is always present and does not pass away, they will become arrogant and indulgent, and develop weariness and laziness. They will not be able to generate the thought that it is difficult to encounter, nor will they have a respectful mind. Therefore, the Tathagata uses skillful means to speak in this way. O Bhikkhus, you should know that it is difficult to encounter the appearance of a Buddha in the world. Why is this so? Those with shallow virtue, after countless hundreds of thousands of millions of kalpas, may or may not see a Buddha.'
者，以此事故，我作是言：『諸比丘！如來難可得見。』斯眾生等聞如是語，必當生於難遭之想，心懷戀慕渴仰于佛，便種善根。是故如來，雖不實滅而言滅度。
「又善男子！諸佛如來法皆如是，為度眾生皆實不虛。譬如良醫智慧聰達，明練方藥，善治眾病，其人多諸子息，若十、二十乃至百數，以有事緣遠至余國，諸子於後飲他毒藥，藥發悶亂，宛轉于地。是時其父還來歸家，諸子飲毒，或失本心，或不失者，遙見其父皆大歡喜，拜跪問訊：『善安隱歸，我等愚癡，誤服毒藥，愿見救療，更賜壽命。』父見子等苦惱如是，依諸經方，求好藥草，色、香美味皆悉具足，搗簁和合與子令服，而作是言：『此大良藥，色、香、美味皆悉具足，汝等可服，速除苦惱無復眾患。』其諸子中不失心者，見此良藥色、香俱好，即便服之，病盡除愈；余失心者，見其父來，雖亦歡喜、問訊，求索治病，然與其藥而不肯服。所以者何？毒氣深入失本心故，於此好色、香藥而謂不美。父作是念：『此子可愍，為毒所中心皆顛倒，雖見我喜求索救療，如是好藥而不肯服，我今當設方便令服此藥。』即作是言：『汝等當知！我今衰老死時已至，是好良藥今留在此，汝可取服勿憂不差。』作是教已，復至他國，遣使還告，汝父已死。是
【現代漢語翻譯】 現代漢語譯本：因此，我才這樣說：『諸位比丘！如來很難得見到。』這些眾生聽到這樣的話，必定會產生難得遭遇的想法，心中懷著愛慕和渴望見到佛的心情，便會種下善根。因此，如來雖然沒有真正滅度，卻說自己滅度了。 又，善男子！諸佛如來的教法都是如此，爲了度化眾生，所說的一切真實不虛。譬如一位良醫，智慧聰穎，精通藥理，善於治療各種疾病。他有很多子女，或許有十個、二十個甚至上百個。因為一些事情，他遠行到其他國家。他的孩子們後來誤服了毒藥，毒性發作，感到昏悶混亂，在地上翻滾。這時，他們的父親回到家中，孩子們因為中毒，有的失去了本性，有的沒有失去。他們遠遠地看見父親都非常高興，跪拜問候：『您平安回來了，我們愚癡，誤服了毒藥，希望您能救治我們，再賜予我們生命。』父親看到孩子們如此痛苦，就按照各種醫書藥方，尋找好的藥草，這些藥草色、香、味都很好。他把藥草搗碎、篩過、混合，給孩子們服用，並說：『這是很好的良藥，色、香、味都很好，你們可以服用，很快就能消除痛苦，不再有各種疾病。』他的孩子們中，沒有失去本性的，看到這良藥色、香都很好，就立刻服用了，病都痊癒了；其餘失去本性的，雖然看見父親回來，也很高興、問候，請求治療，但是給他們藥卻不肯服用。這是為什麼呢？因為毒氣深入，失去了本性，所以覺得這色、香都好的藥不好。父親這樣想：『這些孩子真可憐，被毒所害，內心都顛倒了，雖然看見我很高興，請求救治，但是這麼好的藥卻不肯服用，我現在應當想個辦法讓他們服用這藥。』於是就說：『你們應當知道！我現在衰老了，死期將至，這好良藥現在留在這裡，你們可以拿去服用，不用擔心病治不好。』說完這些話后，又去了其他國家，派人回來告訴他們，說他們的父親已經死了。
【English Translation】 English version: Therefore, I say this: 『Monks! The Tathagata is difficult to see.』 When these beings hear such words, they will surely develop the thought of encountering something rare, and with hearts full of longing and yearning for the Buddha, they will plant good roots. Therefore, the Tathagata, though not actually passing into extinction, speaks of passing into extinction. Furthermore, good man! The Dharma of all Buddhas and Tathagatas is like this, for the sake of liberating sentient beings, all that is said is true and not false. It is like a good physician, wise and intelligent, well-versed in medicine, and skilled in treating all kinds of diseases. He has many children, perhaps ten, twenty, or even a hundred. Due to some circumstances, he travels far away to another country. Later, his children mistakenly take poison, and the poison takes effect, causing them to feel dizzy and confused, rolling on the ground. At this time, their father returns home. Some of the children, due to the poison, have lost their original minds, while others have not. Seeing their father from afar, they are all very happy, bowing and greeting him: 『You have returned safely. We were foolish and mistakenly took poison. We hope you can cure us and grant us life again.』 Seeing his children suffering like this, the father, according to various medical texts and prescriptions, seeks good medicinal herbs, which are excellent in color, fragrance, and taste. He pounds, sifts, and mixes the herbs, and gives them to his children to take, saying: 『This is a great medicine, excellent in color, fragrance, and taste. You can take it, and you will quickly eliminate your suffering and have no more illnesses.』 Among his children, those who have not lost their minds, seeing that this medicine is excellent in color and fragrance, immediately take it, and their illnesses are completely cured. The others, who have lost their minds, although they are happy to see their father return, greet him, and ask for treatment, they refuse to take the medicine when it is given to them. Why is this? Because the poison has penetrated deeply, causing them to lose their original minds, so they think that this medicine, which is excellent in color and fragrance, is not good. The father thinks: 『These children are pitiful, harmed by the poison, their minds are all confused. Although they are happy to see me and ask for treatment, they refuse to take such good medicine. Now I should devise a way to make them take this medicine.』 So he says: 『You should know! I am now old, and my time of death is approaching. This good medicine is now left here. You can take it and do not worry about not being cured.』 After saying these words, he goes to another country and sends a messenger back to tell them that their father has died.
時諸子聞父背喪，心大憂惱而作是念：『若父在者，慈愍我等能見救護，今者舍我遠喪他國。』自惟孤露無復恃怙，常懷悲感心遂醒悟，乃知此藥色、味香美，即取服之毒病皆愈；其父聞子悉已得差，尋便來歸咸使見之。諸善男子！于意云何？頗有人能說此良醫虛妄罪不？」
「不也，世尊！」
佛言：「我亦如是，成佛已來無量無邊百千萬億那由他阿僧祇劫，為眾生故，以方便力言當滅度，亦無有能如法說我虛妄過者。」
爾時世尊，欲重宣此義，而說偈言：
「自我得佛來， 所經諸劫數， 無量百千萬， 億載阿僧祇， 常說法教化， 無數億眾生， 令入于佛道， 爾來無量劫， 為度眾生故， 方便現涅槃， 而實不滅度， 常住此說法。 我常住於此， 以諸神通力， 令顛倒眾生， 雖近而不見。 眾見我滅度， 廣供養舍利， 咸皆懷戀慕， 而生渴仰心。 眾生既信伏， 質直意柔軟， 一心欲見佛， 不自惜身命。 時我及眾僧， 俱出靈鷲山， 我時語眾生， 常在此不滅， 以方便力故， 現有滅不滅； 余國有眾生， 恭敬信樂者， 我復于彼中， 為說無上法， 汝等不聞此， 但謂我
【現代漢語翻譯】 現代漢語譯本 當時，那些孩子們聽到父親去世的訊息，心中非常憂愁悲傷，就想：『如果父親還在，他一定會慈悲憐憫我們，能夠保護我們，現在卻捨棄我們，遠遠地去世到別的國家去了。』他們獨自思量自己孤苦無依，沒有可以依靠的人，常常感到悲傷，心中因此醒悟，才知道這藥的顏色、味道、香氣都很好，就拿來服用，各種毒病都痊癒了；他們的父親聽到孩子們都已痊癒，就立刻回來，讓他們都見到了他。各位善男子！你們認為怎麼樣？有人能說這位良醫犯了虛妄的罪過嗎？」 「不能，世尊！」 佛說：『我也是這樣，自從成佛以來，經過無量無邊百千萬億那由他（極大的數量單位）阿僧祇（無數）劫，爲了眾生的緣故，用方便的力量說要滅度，也沒有人能如實地說我犯了虛妄的過錯。』 當時，世尊想要再次宣說這個道理，就說了偈語： 『自我成佛以來，所經歷的各種劫數，無量百千萬，億載阿僧祇，常常說法教化，無數億眾生，讓他們進入佛道，從那以來無量劫，爲了度化眾生，方便示現涅槃（寂滅），而實際上不滅度，常住在這裡說法。 我常住在這裡，用各種神通力量，讓顛倒的眾生，即使離我很近也看不見我。眾生看見我滅度，廣泛地供養我的舍利，都懷著思念愛慕的心情，而生起渴求仰慕的心。 眾生既然信服，心地正直柔和，一心想要見到佛，不愛惜自己的生命。那時，我和眾僧，一起從靈鷲山出來，我當時告訴眾生，我常常在這裡不滅，因為方便的力量，所以示現有滅有不滅； 其他國土的眾生，恭敬信奉樂於接受的，我也會在那裡，為他們宣說無上的佛法，你們沒有聽到這些，只認為我
【English Translation】 English version At that time, the children, hearing of their father's death, were greatly distressed and thought: 'If our father were still here, he would be compassionate and merciful to us, and able to protect us. Now he has abandoned us and passed away far away in another country.' They reflected on their own loneliness and lack of support, and were constantly filled with sorrow. Their minds then awakened, and they realized that the medicine's color, taste, and fragrance were excellent. They took it and all their illnesses were cured. Their father, hearing that his children were all healed, immediately returned and let them all see him. Good men! What do you think? Can anyone say that this good physician committed the sin of falsehood?' 'No, World Honored One!' The Buddha said: 'I am also like that. Since becoming a Buddha, for countless, boundless hundreds of thousands of millions of nayutas (a very large number unit) of asamkhyas (innumerable) of kalpas (eons), for the sake of sentient beings, I have used expedient means to say that I would pass into nirvana. Yet, no one can truthfully say that I have committed the fault of falsehood.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Since I attained Buddhahood, the kalpas I have passed through, are countless hundreds of thousands of millions, of nayutas of asamkhyas. I constantly teach the Dharma, converting countless millions of sentient beings, leading them into the path of Buddhahood. Since then, for countless kalpas, for the sake of liberating sentient beings, I expediently manifest nirvana, but in reality, I do not pass away, I constantly abide here teaching the Dharma. I constantly abide here, using various spiritual powers, causing deluded sentient beings, even though they are near, not to see me. When sentient beings see my passing into nirvana, they widely offer to my relics, all cherishing longing and admiration, and giving rise to a thirsting and yearning heart. Since sentient beings have believed and submitted, their minds are honest and gentle, they wholeheartedly wish to see the Buddha, not caring for their own lives. At that time, I and the Sangha, together emerge from Mount Gridhrakuta (Vulture Peak), I then tell sentient beings, I am always here and do not pass away, because of expedient means, I manifest both passing away and not passing away; In other lands, sentient beings who are respectful, believing, and joyful, I also appear there, to teach them the unsurpassed Dharma. You have not heard of this, but only think that I
滅度。 我見諸眾生， 沒在於苦惱， 故不為現身， 令其生渴仰； 因其心戀慕， 乃出為說法， 神通力如是， 于阿僧祇劫， 常在靈鷲山， 及余諸住處。 眾生見劫盡， 大火所燒時， 我此土安隱， 天人常充滿， 園林諸堂閣， 種種寶莊嚴， 寶樹多花果， 眾生所遊樂； 諸天擊天鼓， 常作眾伎樂， 雨曼陀羅華， 散佛及大眾。 我凈土不毀， 而眾見燒盡， 憂怖諸苦惱， 如是悉充滿。 是諸罪眾生， 以惡業因緣， 過阿僧祇劫， 不聞三寶名； 諸有修功德， 柔和質直者， 則皆見我身， 在此而說法； 或時為此眾， 說佛壽無量； 久乃見佛者， 為說佛難值； 我智力如是， 慧光照無量， 壽命無數劫， 久修業所得。 汝等有智者， 勿於此生疑， 當斷令永盡， 佛語實不虛。 如醫善方便， 為治狂子故， 實在而言死， 無能說虛妄； 我亦為世父， 救諸苦患者， 為凡夫顛倒， 實在而言滅。 以常見我故， 而生憍恣心， 放逸著五欲， 墮于惡道中； 我常知眾生， 行道不行道， 隨應所可度， 為說種種法。
【現代漢語翻譯】 現代漢語譯本 （佛陀）示現滅度（涅槃）。 我看到眾生，都沉溺在痛苦煩惱之中， 所以我不顯現真身，讓他們產生渴求仰慕之心； 因為他們心中戀慕，我才出來為他們說法， 我的神通力量就是這樣，在無數（阿僧祇）劫的時間裡， 我常常在靈鷲山（Grdhrakuta，山名，佛陀常在此說法）以及其他住處。 眾生看到劫難終結，被大火焚燒的時候， 我這片國土安穩平靜，天人和樂充滿， 園林、樓閣，用各種珍寶裝飾， 寶樹上開滿鮮花，結滿果實，是眾生遊玩享樂的地方； 諸天敲擊天鼓，常常演奏各種音樂， 散落曼陀羅花（Mandala，天界之花），供養佛陀和大眾。 我的凈土不會毀壞，而眾生卻看到世界被燒燬， 憂愁恐懼，各種痛苦煩惱，都充滿其中。 這些罪惡的眾生，因為惡業的因緣， 經過無數（阿僧祇）劫，都聽不到佛法僧三寶的名號； 那些修行功德，性情柔和正直的人， 就能看到我的真身，在這裡為他們說法； 有時為這些大眾，宣說佛陀的壽命是無量的； 很久才能見到佛陀的人，就為他們說佛陀是難以值遇的； 我的智慧力量就是這樣，智慧的光芒照耀無量世界， 壽命是無數劫，這是長期修行所得到的。 你們這些有智慧的人，不要對此產生懷疑， 應當斷除疑惑，讓它永遠消失，佛陀的話真實不虛。 就像醫生善用方便法門，爲了醫治發狂的孩子， 明明活著卻說自己死了，沒有人會說這是虛妄的； 我也是世間的父親，救度各種受苦的患者， 爲了讓凡夫顛倒的觀念轉變，明明活著卻說自己滅度。 因為眾生常常看到我，就生起驕傲放縱的心， 放縱自己貪著五欲（色、聲、香、味、觸），墮落到惡道之中； 我常常知道眾生，是修行還是不修行， 根據他們所能接受的程度，為他們宣說各種不同的佛法。
【English Translation】 English version (The Buddha) demonstrates Parinirvana (Nirvana). I see all beings, immersed in suffering and distress, Therefore, I do not reveal my true form, to make them yearn and aspire; Because they are longing in their hearts, I then appear to preach the Dharma, Such is my power of spiritual penetration, that for countless (asamkhya) kalpas, I am always on Vulture Peak (Grdhrakuta, a mountain where the Buddha often preached) and in other abodes. When beings see the end of a kalpa, when it is consumed by great fire, This land of mine is peaceful and secure, filled with gods and humans in harmony, Gardens, pavilions, adorned with various treasures, Precious trees are full of flowers and fruits, where beings play and enjoy themselves; The gods strike heavenly drums, constantly playing various music, Scattering Mandarava flowers (Mandala, heavenly flowers), offering them to the Buddha and the assembly. My pure land will not be destroyed, but beings see the world being burned, Filled with worry, fear, and all kinds of suffering and distress. These sinful beings, due to the causes and conditions of their evil karma, For countless (asamkhya) kalpas, they do not hear the names of the Three Jewels (Buddha, Dharma, Sangha); Those who cultivate merit, who are gentle and upright, Will see my true form, here preaching the Dharma for them; Sometimes for these assemblies, I proclaim that the Buddha's life is immeasurable; For those who see the Buddha after a long time, I tell them that the Buddha is difficult to encounter; Such is my power of wisdom, the light of wisdom illuminates countless worlds, My life span is countless kalpas, which is obtained through long cultivation. You who are wise, do not have doubts about this, You should cut off doubts, let them disappear forever, the Buddha's words are true and not false. Just like a doctor who skillfully uses expedient means, to cure a mad child, Clearly alive but saying he is dead, no one would say this is false; I am also the father of the world, saving all those who suffer, To transform the inverted views of ordinary people, clearly alive but saying I have passed into Nirvana. Because beings often see me, they develop arrogant and indulgent minds, Indulging themselves in the five desires (form, sound, smell, taste, touch), falling into evil paths; I always know whether beings are practicing or not practicing, According to what they can accept, I preach various different Dharmas for them.
每自作是意， 以何令眾生， 得入無上道， 速成就佛身？」
添品妙法蓮華經分別功德品第十六
爾時大會，聞佛說壽命劫數長遠如是，無量無邊阿僧祇眾生得大饒益。於時世尊，告彌勒菩薩摩訶薩：「阿逸多！我說是如來壽命長遠時，六百八十萬億那由他恒河沙眾生得無生法忍；復有千倍菩薩摩訶薩，得聞持陀羅尼門；復有一世界微塵數菩薩摩訶薩，得樂說無礙辯才；復有一世界微塵數菩薩摩訶薩，得百千萬億無量旋陀羅尼；復有三千大千世界微塵數菩薩摩訶薩，能轉不退法輪；復有二千中國土微塵數菩薩摩訶薩，能轉清凈法輪；復有小千國土微塵數菩薩摩訶薩，八生當得阿耨多羅三藐三菩提；復有四四天下微塵數菩薩摩訶薩，四生當得阿耨多羅三藐三菩提；復有三四天下微塵數菩薩摩訶薩，三生當得阿耨多羅三藐三菩提；復有二四天下微塵數菩薩摩訶薩，二生當得阿耨多羅三藐三菩提；復有一四天下微塵數菩薩摩訶薩，一生當得阿耨多羅三藐三菩提；復有八世界微塵數眾生，皆發阿耨多羅三藐三菩提心。」
佛說是諸菩薩摩訶薩得大法利時，于虛空中，雨曼陀羅華、摩訶曼陀羅華，以散無量百千萬億眾寶樹下師子座上諸佛，並散七寶塔中師子座上釋迦牟尼佛，及久滅度多寶如來，
【現代漢語翻譯】 現代漢語譯本 我常常這樣想：『要用什麼方法才能讓眾生進入無上的佛道，迅速成就佛的果位呢？』
《添品妙法蓮華經·分別功德品》第十六
當時在法會的大眾，聽到佛陀宣說壽命的劫數如此長遠，無量無邊的阿僧祇（梵語，意為無數）眾生都得到了巨大的利益。這時，世尊告訴彌勒菩薩摩訶薩（梵語，意為大菩薩）說：『阿逸多（彌勒菩薩的另一個名字）！我宣說如來壽命長遠時，有六百八十萬億那由他（梵語，意為極大的數目）恒河沙（以恒河沙的數量來形容極多）的眾生得到了無生法忍（對諸法不生不滅的真理的領悟）；又有千倍的菩薩摩訶薩，得到了聞持陀羅尼門（聽聞並記住佛法教義的能力）；又有一個世界微塵數（以一個世界微塵的數量來形容極多）的菩薩摩訶薩，得到了樂說無礙辯才（樂於宣說佛法且辯才無礙的能力）；又有一個世界微塵數的菩薩摩訶薩，得到了百千萬億無量旋陀羅尼（能夠記住無數佛法教義的能力）；又有三千大千世界微塵數的菩薩摩訶薩，能夠轉不退法輪（能夠弘揚佛法且永不退轉）；又有二千中國土微塵數的菩薩摩訶薩，能夠轉清凈法輪（能夠弘揚清凈的佛法）；又有小千國土微塵數的菩薩摩訶薩，將在八次轉生后得到阿耨多羅三藐三菩提（梵語，意為無上正等正覺，即成佛）；又有四四天下微塵數的菩薩摩訶薩，將在四次轉生后得到阿耨多羅三藐三菩提；又有三四天下微塵數的菩薩摩訶薩，將在三次轉生后得到阿耨多羅三藐三菩提；又有二四天下微塵數的菩薩摩訶薩，將在兩次轉生后得到阿耨多羅三藐三菩提；又有一四天下微塵數的菩薩摩訶薩，將在一次轉生后得到阿耨多羅三藐三菩提；又有八個世界微塵數的眾生，都發起了阿耨多羅三藐三菩提心（立志要成佛的心）。』
佛陀宣說這些菩薩摩訶薩得到大法利益時，在虛空中，降下了曼陀羅華（梵語，意為天上的花）、摩訶曼陀羅華（梵語，意為大曼陀羅花），散落在無量百千萬億眾寶樹下的獅子座上的諸佛身上，也散落在七寶塔中獅子座上的釋迦牟尼佛身上，以及早已滅度的多寶如來身上。
【English Translation】 English version I often think to myself, 'By what means can I enable all living beings to enter the unsurpassed path of Buddhahood and quickly attain the body of a Buddha?'
Chapter 16, 'Distinctions in Merits,' of the Supplemented Lotus Sutra
At that time, the great assembly, hearing the Buddha speak of the length of his life span as being so long, immeasurable, and boundless, countless asamkhya (Sanskrit, meaning countless) beings received great benefits. Then, the World Honored One said to the Bodhisattva Mahasattva (Sanskrit, meaning great Bodhisattva) Maitreya: 'Ajita (another name for Maitreya Bodhisattva)! When I spoke of the Tathagata's long life span, six hundred and eighty million nayuta (Sanskrit, meaning a very large number) of Ganges sands (using the number of sands in the Ganges River to describe a very large number) of beings attained the patience of non-origination (understanding the truth of the non-arising and non-ceasing of all dharmas); moreover, a thousand times that number of Bodhisattva Mahasattvas attained the gate of dharani (Sanskrit, meaning the ability to remember and retain teachings) of hearing and retaining; moreover, a number of Bodhisattva Mahasattvas equal to the dust particles of one world attained the eloquence of unobstructed speech; moreover, a number of Bodhisattva Mahasattvas equal to the dust particles of one world attained a hundred million nayuta of limitless revolving dharanis; moreover, a number of Bodhisattva Mahasattvas equal to the dust particles of three thousand great thousand worlds were able to turn the wheel of non-retrogression (able to propagate the Dharma without ever regressing); moreover, a number of Bodhisattva Mahasattvas equal to the dust particles of two thousand middle-sized lands were able to turn the wheel of pure Dharma; moreover, a number of Bodhisattva Mahasattvas equal to the dust particles of a small thousand lands will attain Anuttara-samyak-sambodhi (Sanskrit, meaning unsurpassed perfect enlightenment, i.e., Buddhahood) in eight more lives; moreover, a number of Bodhisattva Mahasattvas equal to the dust particles of four times four continents will attain Anuttara-samyak-sambodhi in four more lives; moreover, a number of Bodhisattva Mahasattvas equal to the dust particles of three times four continents will attain Anuttara-samyak-sambodhi in three more lives; moreover, a number of Bodhisattva Mahasattvas equal to the dust particles of two times four continents will attain Anuttara-samyak-sambodhi in two more lives; moreover, a number of Bodhisattva Mahasattvas equal to the dust particles of one times four continents will attain Anuttara-samyak-sambodhi in one more life; moreover, a number of beings equal to the dust particles of eight worlds all aroused the mind of Anuttara-samyak-sambodhi (the aspiration to become a Buddha).'
When the Buddha spoke of these Bodhisattva Mahasattvas receiving great benefits of the Dharma, in the empty space, mandara flowers (Sanskrit, meaning heavenly flowers) and maha-mandara flowers (Sanskrit, meaning great mandara flowers) rained down, scattering upon the Buddhas on the lion thrones under the countless hundreds of thousands of millions of jeweled trees, and also scattering upon Shakyamuni Buddha on the lion throne in the seven-jeweled stupa, as well as upon the long-extinguished Tathagata Prabhutaratna.
亦散一切諸大菩薩及四部眾；又雨細末栴檀、沉水香等；于虛空中，天鼓自鳴，妙聲深遠；又雨千種天衣，垂諸瓔珞、真珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，遍於九方，眾寶香爐燒無價香，自然周至供養大會一一佛上；有諸菩薩執持幡蓋，次第而上至於梵天，是諸菩薩，以妙音聲歌無量頌，讚歎諸佛。
爾時彌勒菩薩從座而起，偏袒右肩合掌向佛，而說偈言：
「佛說希有法， 昔所未曾聞； 世尊有大力， 壽命不可量。 無數諸佛子， 聞世尊分別， 說得法利者， 歡喜充遍身， 或住不退地， 或得陀羅尼， 或無礙樂說， 萬億旋總持。 或有大千界， 微塵數菩薩， 各各皆能轉， 不退之法輪。 復有中千界， 微塵數菩薩， 各各皆能轉， 清凈之法輪。 復有小千界， 微塵數菩薩， 余各八生在， 當得成佛道。 復有四三二， 如此四天下， 微塵諸菩薩， 隨數產生佛。 或一四天下， 微塵數菩薩， 余有一生在， 當成一切智。 如是等眾生， 聞佛壽長遠， 得無量無漏， 清凈之果報。 復有八世界， 微塵數眾生， 聞佛說壽命， 皆發無上心。 世尊說無量， 不可思議法，
【現代漢語翻譯】 現代漢語譯本 也散佈給所有的大菩薩和四部大眾；又降下細末的栴檀（一種香木）、沉水香等；在天空中，天鼓自動鳴響，發出美妙而深遠的聲音；又降下千種天衣，垂掛著各種瓔珞，包括真珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，遍佈九方，眾寶香爐燃燒著無價的香，自然地周遍供養大會中的每一尊佛；有許多菩薩手持幡蓋，依次上升到梵天，這些菩薩用美妙的聲音歌唱無量的頌歌，讚歎諸佛。
這時，彌勒菩薩從座位上站起來，袒露右肩，合掌向佛，用偈語說道：
『佛陀宣說了稀有之法，是過去從未聽聞的； 世尊具有強大的力量，壽命不可限量。 無數的佛子，聽聞世尊的分別解說， 那些得到法益的人，歡喜充滿全身， 有的安住于不退轉的地位，有的得到陀羅尼（總持）， 有的獲得無礙的辯才，能掌握萬億種總持。 有的如同大千世界微塵數般的菩薩， 各自都能轉動不退轉的法輪。 又有如同中千世界微塵數般的菩薩， 各自都能轉動清凈的法輪。 又有如同小千世界微塵數般的菩薩， 他們還剩下八次生命，就將成就佛道。 又有四次、三次、兩次，像這樣四天下， 微塵數般的菩薩，隨著次數產生佛。 或者一個四天下，微塵數般的菩薩， 他們還剩一次生命，就將成就一切智。 像這樣的眾生，聽聞佛陀壽命長遠， 得到無量無漏的清凈果報。 又有八個世界，微塵數般的眾生， 聽聞佛陀宣說壽命，都發起了無上菩提心。 世尊宣說無量不可思議的法，
【English Translation】 English version Also scattered to all the great Bodhisattvas and the fourfold assembly; and rained down fine powdered sandalwood, aloeswood, and other fragrances; in the sky, heavenly drums sounded by themselves, their wondrous sounds deep and far-reaching; also rained down a thousand kinds of heavenly garments, hanging with various ornaments, including pearl ornaments, mani-jewel ornaments, wish-fulfilling jewel ornaments, spreading throughout the nine directions, precious incense burners burned priceless incense, naturally and universally offering to each Buddha in the assembly; there were Bodhisattvas holding banners and canopies, ascending in order to the Brahma heaven, these Bodhisattvas sang countless verses with wondrous voices, praising the Buddhas.
At that time, Bodhisattva Maitreya rose from his seat, bared his right shoulder, joined his palms towards the Buddha, and spoke in verse:
'The Buddha has spoken a rare Dharma, which has never been heard before; The World Honored One has great power, and his lifespan is immeasurable. Countless sons of the Buddha, hearing the World Honored One's explanations, Those who have gained the benefit of the Dharma, are filled with joy throughout their bodies, Some dwell in the stage of non-retrogression, some have attained Dharani (total retention), Some have gained unobstructed eloquence, able to grasp ten trillion kinds of Dharani. Some are like the number of dust particles in a great chiliocosm of Bodhisattvas, Each is able to turn the wheel of Dharma of non-retrogression. There are also Bodhisattvas like the number of dust particles in a middle chiliocosm, Each is able to turn the pure wheel of Dharma. There are also Bodhisattvas like the number of dust particles in a small chiliocosm, They have eight more lives remaining, and will attain Buddhahood. There are also four, three, two, like this four continents, Bodhisattvas like the number of dust particles, will become Buddhas according to the number of lives. Or one four continents, Bodhisattvas like the number of dust particles, They have one life remaining, and will attain all-knowing wisdom. Such beings, hearing that the Buddha's lifespan is long, Obtain immeasurable, undefiled, pure rewards. There are also eight worlds, beings like the number of dust particles, Hearing the Buddha speak of his lifespan, all have aroused the supreme Bodhi mind. The World Honored One speaks of immeasurable, inconceivable Dharma,
多有所饒益， 如虛空無邊， 雨天曼陀羅， 摩訶曼陀羅； 釋梵如恒沙， 無數佛土來， 雨栴檀沉水， 繽紛而亂墜， 如鳥飛空下， 供散於諸佛。 天鼓虛空中， 自然出妙聲， 天衣千萬種， 旋轉而來下。 眾寶妙香爐， 燒無價之香， 自然悉周遍， 供養諸世尊。 其大菩薩眾， 執七寶幡蓋， 高妙萬億種， 次第至梵天， 一一諸佛前， 寶幢懸勝幡， 亦以千萬偈， 歌詠諸如來。 如是種種事， 昔所未曾有， 聞佛壽無量， 一切皆歡喜。 佛名聞十方， 廣饒益眾生， 一切具善根， 以助無上心。」
爾時佛告彌勒菩薩摩訶薩：「阿逸多！其有眾生，聞佛壽命長遠如是，乃至能生一念信解，所得功德無有限量。若有善男子、善女人，為阿耨多羅三藐三菩提故，於八十萬億那由他劫，行五波羅蜜：檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜，除般若波羅蜜，以是功德比前功德，百分、千分、百千萬億分，不及其一，乃至算數譬喻所不能知。若善男子有如是功德，于阿耨多羅三藐三菩提退者，無有是處。」
爾時世尊，欲重宣此義，而說偈言：
「若人求佛慧， 於八十萬
【現代漢語翻譯】 現代漢語譯本 多有饒益，如同虛空般無邊無際， 天空中飄落曼陀羅花（mandala，佛教中的神聖之花），摩訶曼陀羅花（maha-mandala，大曼陀羅花）； 如同恒河沙數般的釋（釋迦牟尼佛）梵（梵天）等，從無數佛土而來， 降下栴檀（candana，一種香木）和沉水香，繽紛散亂地墜落， 如同鳥兒從空中飛下，散佈供養諸佛。 天鼓在虛空中，自然發出美妙的聲音， 千萬種天衣，旋轉著飄落下來。 各種珍寶製成的香爐，燃燒著無價的香， 自然而然地遍佈各處，供養諸位世尊。 那些大菩薩們，手持七寶幡蓋， 高妙無比，有萬億種之多，依次到達梵天， 在每一位佛前，懸掛著寶幢和殊勝的幡， 也用千萬偈頌，歌詠贊嘆諸位如來。 像這樣種種的事情，是過去從未有過的， 聽到佛的壽命無量，一切眾生都歡喜。 佛的名號傳遍十方，廣泛饒益眾生， 一切眾生都具備善根，以此來輔助無上菩提之心。
這時，佛告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛，大菩薩）說：『阿逸多（Ajita，彌勒菩薩的別名）！如果有眾生，聽到佛的壽命如此長遠，乃至能生起一念的信解，所得到的功德是無量的。如果有善男子、善女人，爲了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的緣故，在八十萬億那由他（nayuta，數量單位）劫中，修行五波羅蜜（paramita，到達彼岸的方法）：檀波羅蜜（dana-paramita，佈施波羅蜜）、尸羅波羅蜜（sila-paramita，持戒波羅蜜）、羼提波羅蜜（ksanti-paramita，忍辱波羅蜜）、毗梨耶波羅蜜（virya-paramita，精進波羅蜜）、禪波羅蜜（dhyana-paramita，禪定波羅蜜），除了般若波羅蜜（prajna-paramita，智慧波羅蜜）之外，用這些功德與之前的功德相比，百分、千分、百千萬億分，都比不上其中的一分，乃至用算數譬喻都無法知道。如果善男子有這樣的功德，卻在阿耨多羅三藐三菩提上退轉，那是絕對不可能的。』
這時，世尊爲了再次宣說這個道理，而說了偈語： 『如果有人求佛的智慧，在八十萬'
【English Translation】 English version Greatly beneficial, like the boundless void, Raining down mandalas (mandala, sacred flower in Buddhism), maha-mandalas (maha-mandala, great mandala); Shakras (Shakra, a deity) and Brahmas (Brahma, a creator god) like the sands of the Ganges, coming from countless Buddha lands, Raining down sandalwood (candana, a fragrant wood) and aloeswood, falling in a colorful and scattered manner, Like birds flying down from the sky, scattering offerings to all the Buddhas. Heavenly drums in the void, naturally producing wonderful sounds, Thousands of kinds of heavenly garments, swirling and falling down. Incense burners made of various treasures, burning priceless incense, Naturally pervading everywhere, offering to all the World Honored Ones. Those great Bodhisattvas, holding seven-jeweled banners and canopies, Exquisitely wonderful, in billions of kinds, arriving at Brahma's heaven in order, Before each Buddha, hanging jeweled banners and victorious flags, Also using thousands of verses, singing praises to all the Tathagatas. Such various things, never seen before, Hearing that the Buddha's life is immeasurable, all beings rejoice. The Buddha's name is heard in the ten directions, widely benefiting sentient beings, All beings possess good roots, to assist the unsurpassed mind of enlightenment.
At that time, the Buddha said to Maitreya Bodhisattva Mahasattva (Maitreya Bodhisattva Mahasattva, the future Buddha, a great Bodhisattva): 'Ajita (Ajita, another name for Maitreya Bodhisattva)! If there are sentient beings who hear that the Buddha's life is so long, and even if they can generate a single thought of faith and understanding, the merits they obtain are immeasurable. If there are good men and good women, for the sake of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), in eighty million nayutas (nayuta, a unit of number) of kalpas, they practice the five paramitas (paramita, ways to reach the other shore): dana-paramita (dana-paramita, the paramita of giving), sila-paramita (sila-paramita, the paramita of morality), ksanti-paramita (ksanti-paramita, the paramita of patience), virya-paramita (virya-paramita, the paramita of diligence), dhyana-paramita (dhyana-paramita, the paramita of meditation), except for prajna-paramita (prajna-paramita, the paramita of wisdom), if these merits are compared to the previous merits, even one hundredth, one thousandth, one hundred millionth part, they cannot compare to even one part, and even with calculations and metaphors, it cannot be known. If a good man has such merits, and yet retreats from anuttara-samyak-sambodhi, that is absolutely impossible.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'If a person seeks the wisdom of the Buddha, in eighty million'
億， 那由他劫數， 行五波羅蜜， 於是諸劫中， 佈施供養佛， 及緣覺弟子， 並諸菩薩眾， 珍異之飲食， 上服與臥具， 栴檀立精舍， 以園林莊嚴； 如是等佈施， 種種皆微妙， 盡此諸劫數， 以迴向佛道。 若復持禁戒， 清凈無缺漏， 求于無上道， 諸佛之所嘆。 若復行忍辱， 住于調柔地， 設眾惡來加， 其心不傾動； 諸有得法者， 懷于增上慢， 為此所輕惱， 如是亦能忍。 若復勤精進， 志念常堅固， 于無量億劫， 一心不懈怠。 又于無數劫， 住于空閑處， 若坐若經行， 除睡常攝心； 以是因緣故， 能生諸禪定， 八十億萬劫， 安住心不亂。 持此一心福， 愿求無上道， 我得一切智， 盡諸禪定際， 是人于百千， 萬億劫數中， 行此諸功德， 如上之所說。 有善男女等， 聞我說壽命， 乃至一念信， 其福過於彼。 若人悉無有， 一切諸疑悔， 深心須臾信， 其福為如此。 其有諸菩薩， 無量劫行道， 聞我說壽命， 是則能信受； 如是諸人等， 頂受此經典， 愿我于未來， 長壽度眾生。
【現代漢語翻譯】 現代漢語譯本 在億那由他（Nayuta，極大的數字單位）劫的時間裡，修行五波羅蜜（Pāramitā，到達彼岸的方法，包括佈施、持戒、忍辱、精進、禪定）， 在這些劫數中，佈施供養佛陀，以及緣覺（Pratyekabuddha，獨自覺悟者）弟子，還有諸菩薩眾， 用珍貴的飲食，上等的衣服和臥具，用旃檀（Candana，一種香木）建造精舍，用園林來莊嚴； 像這樣的佈施，種種都是微妙的，用盡這些劫數，都用來回向佛道。 如果又能持守戒律，清凈沒有缺漏，爲了求得無上道，這是諸佛所讚歎的。 如果又能修行忍辱，安住在調柔的境界，即使有各種惡事加身，他的心也不會動搖； 那些已經得法的人，懷有增上慢（Adhimāna，未證得道卻自以為證得），因此被他們輕視惱害，也能忍受。 如果又能勤奮精進，意志和信念常常堅固，在無量億劫中，一心不懈怠。 又在無數劫中，住在空閑的地方，或坐或經行（Cankrama，行走禪），排除睡眠常常攝持心念； 因為這樣的因緣，能夠生出各種禪定，在八十億萬劫中，安住心不散亂。 持守這一心不亂的福德，愿求無上道，我得到一切智慧，窮盡所有禪定的境界， 這個人于百千，萬億劫數中，修行這些功德，就像上面所說的。 如果有善男子善女人等，聽到我說壽命長遠，乃至一念相信，他的福德勝過前面所說的。 如果有人完全沒有一切疑惑和後悔，以深切的心須臾相信，他的福德就是如此。 那些諸菩薩，在無量劫中修行，聽到我說壽命長遠，就能信受； 像這樣的人們，頂戴奉受這部經典，愿我在未來，長壽度化眾生。
【English Translation】 English version For billions of nayutas (Nayuta, a very large number unit) of kalpas (kalpa, an eon), practicing the five pāramitās (Pāramitā, perfections or ways to cross over, including generosity, morality, patience, diligence, and meditation), During these kalpas, giving offerings to the Buddhas, as well as to the disciples of Pratyekabuddhas (Pratyekabuddha, solitary realizer), and to all the Bodhisattvas, With precious food and drink, superior clothing and bedding, building monasteries with sandalwood (Candana, a fragrant wood), and adorning them with gardens; Such acts of giving, all of them are subtle and wonderful, using up all these kalpas, all dedicated to the path of Buddhahood. If one can also uphold the precepts, being pure and without any flaws, seeking the unsurpassed path, this is what all Buddhas praise. If one can also practice patience, dwelling in a state of gentleness, even if various evils come upon them, their mind will not be moved; Those who have attained the Dharma, harboring arrogance (Adhimāna, thinking one has attained what one has not), and are therefore scorned and troubled by them, can also endure. If one can also diligently practice, with will and faith always firm, for countless billions of kalpas, with one mind and without laziness. And for countless kalpas, dwelling in secluded places, whether sitting or walking (Cankrama, walking meditation), eliminating sleep and always focusing the mind; Because of these causes and conditions, one can generate various samadhis (Samadhi, meditative absorption), and for eighty billion kalpas, dwell with the mind undisturbed. Holding onto the merit of this undisturbed mind, wishing to seek the unsurpassed path, I attain all wisdom, exhausting all the realms of samadhi, This person, for hundreds of thousands, billions of kalpas, practices these merits, as described above. If there are good men and good women, who hear me speak of long life, and even for a single moment believe, their merit surpasses what was mentioned before. If someone has completely no doubts or regrets, and with a deep heart believes for a moment, their merit is like this. Those Bodhisattvas, who have practiced for countless kalpas, hearing me speak of long life, are able to believe and accept it; Such people, reverently receive and uphold this scripture, wishing that in the future, I may have a long life to liberate all beings.
如今日世尊， 諸釋中之王， 道場師子吼， 說法無所畏。 我等未來世， 一切所尊敬， 坐于道場時， 說壽亦如是。 若有深心者， 清凈而質直， 多聞能總持， 隨義解佛語； 如是之人等， 於此無有疑。
「又，阿逸多！若有聞佛壽命長遠，解其言趣，是人所得功德無有限量，能起如來無上之慧，何況廣聞是經，若教人聞，若自持，若教人持，若自書，若教人書，若以華香、瓔珞、幢幡、繒蓋、香油、穌燈供養經卷，是人功德無量無邊，能生一切種智。阿逸多！若善男子、善女人，聞我說壽命長遠，深心信解，則為見佛常在耆阇崛山共大菩薩、諸聲聞眾圍繞說法；又見此娑婆世界，其地琉璃，坦然平正，閻浮檀金以界八道，寶樹行列，諸臺樓觀皆悉寶成，其菩薩眾咸處其中，若有能如是觀者，當知是為深信解相；又復如來滅后，若聞是經，而不毀呰，起隨喜心，當知已為深信解相，何況讀誦、受持之者，斯人則為頂戴如來。阿逸多！是善男子、善女人，不須為我復起塔寺及作僧坊，以四事供養眾僧。所以者何？是善男子、善女人，受持、讀誦是經典者，為已起塔造立僧坊供養眾僧，則為以佛舍利起七寶塔，高廣漸小至於梵天，懸諸幡蓋及眾寶鈴，華香、瓔珞、末香
【現代漢語翻譯】 現代漢語譯本 今日的世尊，是諸釋迦族中的王者，在菩提道場發出如獅子般的吼聲，宣說佛法毫無畏懼。 我們這些未來世的人，一切眾生所尊敬的，當坐在菩提道場時，宣說壽命也應像這樣。 如果有人內心深沉，清凈而正直，博學多聞且能總持佛法，能隨順佛義理解佛語；這樣的人，對於此經就不會有任何疑惑。 『還有，阿逸多（彌勒菩薩的尊稱）！如果有人聽聞佛的壽命長遠，理解其中的含義，這個人所獲得的功德是無量的，能生起如來無上的智慧，更何況是廣為聽聞此經，或者教他人聽聞，或者自己受持，或者教他人受持，或者自己書寫，或者教他人書寫，或者用鮮花、香、瓔珞、幢幡、絲綢傘蓋、香油、酥油燈供養經卷，這個人的功德是無量無邊的，能生出一切種智（佛的智慧）。阿逸多！如果善男子、善女人，聽聞我說壽命長遠，內心深信理解，就等於見到佛常在耆阇崛山（靈鷲山）與大菩薩、諸聲聞眾圍繞說法；又見到這個娑婆世界，地面是琉璃，平坦而正直，用閻浮檀金（一種金）劃分出八條道路，寶樹成行排列，各種樓臺亭閣都是用寶物建成，菩薩們都安住在其中，如果有人能這樣觀想，應當知道這是深信理解的象徵；又在如來滅度之後，如果聽聞此經，而不加以譭謗，生起隨喜之心，應當知道這也是深信理解的象徵，更何況是讀誦、受持此經的人，這個人就等於頂戴如來。阿逸多！這些善男子、善女人，不需要再為我建造佛塔寺廟以及僧房，用四事（飲食、衣服、臥具、醫藥）供養僧眾。為什麼呢？因為這些善男子、善女人，受持、讀誦這部經典的人，就等於已經建造了佛塔、僧房，供養了僧眾，就等於用佛的舍利建造了七寶塔，高大寬廣，逐漸縮小到梵天，懸掛著各種幡蓋和寶鈴，用鮮花、香、瓔珞、末香』
【English Translation】 English version Today's World Honored One, the king among the Shakyas, roars like a lion in the Bodhi field, fearlessly proclaiming the Dharma. We, in the future world, respected by all, when seated in the Bodhi field, shall also proclaim our lifespan in the same way. If there are those with profound minds, pure and upright, learned and able to uphold the Dharma, understanding the Buddha's words according to their meaning; such people will have no doubts about this sutra. 'Furthermore, Ajita (a respectful title for Maitreya Bodhisattva)! If someone hears of the Buddha's long lifespan and understands its meaning, the merit they gain is immeasurable, capable of generating the unsurpassed wisdom of the Tathagata. How much more so for those who widely hear this sutra, or teach others to hear it, or uphold it themselves, or teach others to uphold it, or write it themselves, or teach others to write it, or offer flowers, incense, necklaces, banners, silken canopies, fragrant oils, and ghee lamps to the sutra scrolls. The merit of such a person is boundless and immeasurable, capable of generating all-knowing wisdom (Buddha's wisdom). Ajita! If a good man or good woman, upon hearing me speak of a long lifespan, deeply believes and understands, it is as if they see the Buddha constantly on Mount Gṛdhrakūṭa (Vulture Peak) surrounded by great Bodhisattvas and Śrāvakas, expounding the Dharma; and also see this Saha world, its ground made of lapis lazuli, flat and even, with Jambudvipa gold (a type of gold) dividing it into eight paths, rows of jeweled trees, and various terraces and pavilions all made of jewels, with the Bodhisattvas dwelling within. If one can contemplate in this way, know that this is a sign of deep faith and understanding. Furthermore, after the Tathagata's Parinirvana, if one hears this sutra and does not slander it, but generates a joyful heart, know that this is also a sign of deep faith and understanding, how much more so for those who read, recite, and uphold this sutra, such a person is considered to be carrying the Tathagata on their head. Ajita! These good men and good women do not need to build pagodas and temples for me, nor build monasteries, nor offer the four requisites (food, clothing, bedding, and medicine) to the Sangha. Why is that? Because these good men and good women who uphold and recite this sutra have already built pagodas and monasteries, and offered to the Sangha, it is as if they have built a seven-jeweled pagoda with the Buddha's relics, tall and wide, gradually narrowing to the Brahma heaven, hanging various banners and jeweled bells, and offering flowers, incense, necklaces, and powdered incense.'
、涂香、燒香，眾鼓伎樂，簫、笛、箜篌，種種舞戲，以妙音聲歌唄、讚誦，則為已於無量千萬億劫作是供養已。
「阿逸多！若我滅后，聞是經典有能受持，若自書，若教人書，則為起立僧坊，以赤栴檀作諸殿堂，三十有二，高八多羅樹，高廣嚴好，百千比丘于其中止，園林、浴池、經行、禪窟，衣服、飲食、床褥、湯藥，一切樂具充滿其中，如是僧坊堂閣若干百千萬億其數無量，以此現前供養於我及比丘僧。是故我說，如來滅后，若有受持、讀誦、為他人說，若自書，若教人書，供養經卷，不須復起塔寺及造僧坊供養眾僧，況復有人能持是經，兼行佈施、持戒、忍辱、精進、一心、智慧，其德最勝無量無邊。譬如虛空東、西、南、北、四維、上、下無量無邊，是人功德亦復如是無量無邊，疾至一切種智。若人讀誦、受持是經，為他人說，若自書，若教人書，復能起塔及造僧坊，供養、讚歎聲聞眾僧，亦以百千萬億讚歎之法，讚歎菩薩功德；又為他人種種因緣，隨義解說此《法華經》，復能清凈持戒，與柔和者而共同止，忍辱無瞋，志念堅固，常貴坐禪得諸深定，精進勇猛，攝諸善法，利根智慧，善答問難。阿逸多！若我滅后，諸善男子、善女人，受持、讀誦是經典者，復有如是諸善功德，當知是人已趣道場
【現代漢語翻譯】 現代漢語譯本：涂香、燒香，敲打各種鼓樂，吹奏簫、笛、箜篌等樂器，表演各種舞蹈戲曲，用美妙的聲音歌唱、讚頌，這就等於已經在無量千萬億劫中做了這樣的供養。 阿逸多（彌勒菩薩的別名）！如果我滅度后，有人聽聞這部經典能夠受持，或者自己書寫，或者教他人書寫，就等於建立僧房，用赤栴檀木建造各種殿堂，共有三十二座，高八多羅樹（一種高大的樹木），高大寬廣，莊嚴美好，有成百上千的比丘在其中居住，園林、浴池、經行之處、禪修洞穴，衣服、飲食、床鋪、湯藥，一切享樂用具都充滿其中，這樣的僧房殿閣有若干百千萬億，數量無量，用這些來供養我和比丘僧。因此我說，如來滅度后，如果有人受持、讀誦、為他人宣說，或者自己書寫，或者教他人書寫，供養經卷，就不需要再建造佛塔寺廟和僧房來供養眾僧了，更何況有人能夠受持這部經典，同時修行佈施、持戒、忍辱、精進、一心、智慧，他的功德最為殊勝，無量無邊。譬如虛空，東、西、南、北、四維、上、下無量無邊，這個人的功德也像這樣無量無邊，迅速達到一切種智（佛的智慧）。如果有人讀誦、受持這部經典，為他人宣說，或者自己書寫，或者教他人書寫，又能建造佛塔和僧房，供養、讚歎聲聞眾僧，也用百千萬億讚歎之法，讚歎菩薩的功德；又為他人用種種因緣，隨順義理解說這部《法華經》，又能清凈持戒，與性情柔和的人共同居住，忍辱無嗔，意志堅定，常常重視坐禪而獲得各種深定，精進勇猛，攝取各種善法，具有敏銳的智慧，善於回答各種疑難問題。阿逸多！如果我滅度后，各位善男子、善女人，受持、讀誦這部經典的人，還有像這樣的各種善功德，應當知道這個人已經趨向道場（菩提道場）。
【English Translation】 English version: Anointing with perfumes, burning incense, playing various drums and musical instruments, such as flutes, pipes, and harps, performing various dances and dramas, singing and chanting with beautiful voices, this is equivalent to having already made such offerings for countless millions of billions of kalpas. Ajita (another name for Maitreya Bodhisattva)! If, after my extinction, someone hears this scripture and is able to uphold it, whether they write it themselves or teach others to write it, it is equivalent to establishing monasteries, building various halls with red sandalwood, thirty-two in total, each eight tala trees (a type of tall tree) high, tall, wide, and beautifully adorned, with hundreds and thousands of monks residing within, with gardens, bathing pools, places for walking meditation, meditation caves, clothing, food, bedding, medicine, and all kinds of enjoyable items filling them, such monasteries and halls numbering several hundred million billion, countless in number, using these to make offerings to me and the monastic community. Therefore, I say that after the extinction of the Tathagata, if someone upholds, recites, and explains it to others, or writes it themselves, or teaches others to write it, and makes offerings to the scripture, there is no need to build pagodas and monasteries to make offerings to the monastic community. Moreover, if someone can uphold this scripture and also practice giving, keeping precepts, patience, diligence, mindfulness, and wisdom, their merit is most supreme, boundless and limitless. Just as space is boundless and limitless in the east, west, south, north, four intermediate directions, above, and below, so too is the merit of this person boundless and limitless, quickly reaching all-knowing wisdom (the wisdom of a Buddha). If someone recites and upholds this scripture, explains it to others, or writes it themselves, or teaches others to write it, and can also build pagodas and monasteries, make offerings to and praise the Shravaka monastic community, and also use hundreds of millions of billions of praises to praise the merits of the Bodhisattvas; and also for others, using various causes and conditions, explaining this 'Lotus Sutra' according to its meaning, and can also purely uphold the precepts, live together with those who are gentle, be patient and without anger, have a firm will, often value sitting meditation and attain various deep samadhis, be diligent and courageous, gather all good dharmas, have sharp wisdom, and be good at answering difficult questions. Ajita! If, after my extinction, good men and good women uphold and recite this scripture, they will have such various good merits. Know that this person has already approached the Bodhi-mandala (the place of enlightenment).
，近阿耨多羅三藐三菩提，坐道樹下。阿逸多！是善男子若坐若立若經行處，是中便應起塔，一切天人皆應供養，如佛之塔。」
爾時世尊，欲重宣此義，而說偈言：
「若我滅度后， 能奉持此經； 斯人福無量， 如上之所說。 是則為具足， 一切諸供養， 以舍利起塔， 七寶而莊嚴， 表剎甚高廣， 漸小至梵天， 寶鈴千萬億， 風動出妙聲。 又于無量劫， 而供養此塔， 華香諸瓔珞， 天衣眾伎樂， 然香油穌燈， 周匝常照明； 惡世法末時， 能持是經者， 則為已如上， 具足諸供養。 若能持此經， 則如佛現在， 以牛頭栴檀， 起僧坊供養， 堂有三十二， 高八多羅樹， 上饌妙衣服， 床臥皆具足， 百千眾住處， 園林諸流池， 經行及禪窟， 種種皆嚴好； 若有信解心， 受持讀誦書， 若復教人書， 及供養經卷； 散華香末香， 以須曼瞻卜， 阿提目多伽， 薰油常然之； 如是供養者， 得無量功德， 如虛空無邊， 其福亦如是。 況復持此經， 兼佈施持戒， 忍辱樂禪定， 不瞋不惡口； 恭敬于塔廟， 謙下諸比丘， 遠離自高心
【現代漢語翻譯】 現代漢語譯本 接近阿耨多羅三藐三菩提（無上正等正覺），坐在菩提樹下。阿逸多（彌勒菩薩）！這位善男子如果坐著、站著或經行的地方，都應該在那裡建造佛塔，一切天人和眾生都應該像供養佛塔一樣供養它。 那時，世尊爲了重申這個道理，說了以下偈語： 『如果我滅度之後，有人能夠奉持這部經， 這個人所獲得的福報是無量的，就像上面所說的那樣。 這就像已經圓滿了一切的供養， 用舍利建造佛塔，用七寶來莊嚴它， 塔剎非常高廣，逐漸縮小直到梵天， 無數的寶鈴，風吹動時發出美妙的聲音。 又在無量劫的時間裡，供養這座佛塔， 用鮮花、香、各種瓔珞，天衣和各種音樂， 點燃香油和酥油燈，周圍總是光明照耀； 在末法時代的惡世，如果有人能夠受持這部經， 就等於已經像上面所說的那樣，圓滿了一切的供養。 如果有人能夠受持這部經，就如同佛陀現在世一樣， 用牛頭栴檀（一種珍貴的香木）建造僧房來供養， 僧房有三十二個殿堂，高八多羅樹（一種高大的樹木）， 上面有精美的食物和衣服，床鋪臥具都齊全， 有成百上千的僧人居住的地方，有園林和水池， 有經行的地方和禪修的洞穴，各種設施都非常美好； 如果有人有信心和理解，受持、讀誦、書寫這部經， 或者教別人書寫，以及供養經卷； 散佈鮮花、香末，用須曼（一種花）、瞻卜（一種花）， 阿提目多伽（一種花），點燃香油燈； 像這樣供養的人，會得到無量的功德， 就像虛空沒有邊際一樣，他的福報也是如此。 更何況受持這部經，同時還佈施、持戒， 忍辱、樂於禪定，不嗔恨、不說惡語； 恭敬佛塔和寺廟，謙虛對待各位比丘， 遠離驕傲自大的心。
【English Translation】 English version Approaching Anuttara-samyak-sambodhi (supreme perfect enlightenment), sitting under the Bodhi tree. Ajita (Maitreya Bodhisattva)! If this good man sits, stands, or walks, a stupa should be erected in that place, and all gods and humans should make offerings to it as if it were a stupa of the Buddha. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'If after my extinction, someone can uphold this sutra, The merit of this person is immeasurable, as described above. This is equivalent to having fulfilled all offerings, Building a stupa with relics, adorned with seven treasures, The stupa's finial is very high and wide, gradually narrowing up to the Brahma heaven, Countless jeweled bells, when moved by the wind, emit wonderful sounds. And for countless kalpas, making offerings to this stupa, With flowers, incense, various garlands, heavenly garments, and various music, Lighting lamps with fragrant oil and ghee, always illuminating all around; In the evil age of the Dharma's decline, if someone can uphold this sutra, It is equivalent to having fulfilled all offerings as described above. If someone can uphold this sutra, it is as if the Buddha is present in the world, Using sandalwood from the ox's head (a precious fragrant wood) to build monasteries for offerings, The monasteries have thirty-two halls, eight Tala trees (a tall tree) high, With exquisite food and clothing, beds and bedding all complete, Places for hundreds and thousands of monks to reside, with gardens and ponds, Places for walking meditation and meditation caves, all kinds of facilities are very beautiful; If someone has faith and understanding, upholds, recites, and writes this sutra, Or teaches others to write it, and makes offerings to the sutra scrolls; Scattering flowers, powdered incense, using suman (a type of flower), champak (a type of flower), Atimuktaka (a type of flower), and lighting fragrant oil lamps; Those who make offerings in this way will obtain immeasurable merit, Just as space is boundless, so is their merit. Moreover, if one upholds this sutra, and also practices giving, keeping precepts, Patience, joy in meditation, not being angry, not speaking harsh words; Respecting stupas and temples, being humble towards all monks, Staying away from a proud and arrogant mind.
， 常思惟智慧； 有問難不瞋， 隨順為解說， 若能行是行， 功德不可量。 若見此法師， 成就如是德， 應以天華散， 天衣覆其身， 頭面接足禮， 生心如佛想。 又應作是念， 不久詣道樹， 得無漏無為， 廣利諸人天， 其所住止處， 經行若坐臥， 乃至說一偈， 是中應起塔， 莊嚴令妙好， 種種以供養； 佛子住此地， 則是佛受用， 常在於其中， 經行及坐臥。」◎
添品妙法蓮華經卷第五 大正藏第 09 冊 No. 0264 添品妙法蓮華經
添品妙法蓮華經卷第六
隋天竺三藏阇那崛多共笈多譯◎
隨喜功德品第十七
爾時彌勒菩薩摩訶薩白佛言：「世尊！若有善男子、善女人，聞是《法華經》隨喜者，得幾所福？」而說偈言：
「世尊滅度后， 其有聞是經， 若能隨喜者， 為得幾所福？」
爾時佛告彌勒菩薩摩訶薩：「阿逸多！如來滅后，若比丘、比丘尼、優婆塞、優婆夷，及余智者若長、若幼，聞是經隨喜已，從法會出至於余處，若在僧坊，若空閑地，若城邑、巷陌、聚落、田里，如其所聞，為父母、宗親、善友、知識，隨力演說，是諸人等聞已隨喜，復
【現代漢語翻譯】 現代漢語譯本 要常常思惟智慧； 如果有人提出疑問，不要生氣，要順著他的思路為他解釋， 如果能夠這樣做，功德是不可估量的。 如果見到這樣的法師，成就了這樣的德行， 應該用天上的花散在他身上，用天上的衣服覆蓋他的身體， 頭面接足地禮拜，心中把他當作佛一樣看待。 還應該這樣想，他不久就會在菩提樹下證悟， 獲得無漏無為的境界，廣泛利益一切人天， 他所居住的地方，無論是經行、坐著還是躺著， 乃至只是說了一句偈語，都應該在那裡建造佛塔， 用各種美好的東西來莊嚴供養； 佛的弟子住在這個地方，就是佛在受用， 常常在那裡經行、坐著或躺著。」
《添品妙法蓮華經》卷第五 大正藏第 09 冊 No. 0264 《添品妙法蓮華經》
《添品妙法蓮華經》卷第六
隋天竺三藏阇那崛多（Jnanagupta）共笈多（Gupta）譯
隨喜功德品第十七
這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）對佛說：『世尊！如果有善男子、善女人，聽聞這部《法華經》（Lotus Sutra）后隨喜，會得到多少福德呢？』並以偈頌說道：
『世尊滅度后，如果有聽聞這部經的， 如果能夠隨喜，會得到多少福德呢？』
這時，佛告訴彌勒菩薩摩訶薩：『阿逸多（Ajita）！如來滅度后，如果有比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），以及其他有智慧的人，無論是年長的還是年幼的，聽聞這部經后隨喜，從法會出來到其他地方，無論是在僧房、空閑之地，還是在城邑、街道、村落、田野，都按照他們所聽到的，為父母、宗親、善友、知識，盡力演說，這些人聽了之後也隨喜，又
【English Translation】 English version Always contemplate wisdom; If there are questions, do not be angry, but explain according to their understanding, If one can practice this way, the merits are immeasurable. If you see such a Dharma master, who has achieved such virtues, You should scatter heavenly flowers upon him, cover his body with heavenly garments, And bow down with your head to his feet, regarding him in your heart as a Buddha. You should also think that he will soon attain enlightenment under the Bodhi tree, Achieve the state of no outflows and no action, and widely benefit all humans and devas, Wherever he dwells, whether walking, sitting, or lying down, Even if he only speaks a single verse, a stupa should be built there, Adorned and offered with various beautiful things; When a disciple of the Buddha dwells in this place, it is as if the Buddha is enjoying it, Always walking, sitting, or lying down there.』
The Supplemented Lotus Sutra, Volume Five Taisho Tripitaka Volume 09, No. 0264, The Supplemented Lotus Sutra
The Supplemented Lotus Sutra, Volume Six
Translated by Jnanagupta and Gupta, Tripitaka masters from India during the Sui Dynasty
Chapter Seventeen: The Merit of Rejoicing
At that time, the Bodhisattva Mahasattva Maitreya said to the Buddha: 『World Honored One! If there are good men or good women who, upon hearing this Lotus Sutra, rejoice, how much merit will they obtain?』 And he spoke in verse:
『After the World Honored One』s passing, if there are those who hear this sutra, If they can rejoice, how much merit will they obtain?』
At that time, the Buddha said to the Bodhisattva Mahasattva Maitreya: 『Ajita! After the Tathagata』s passing, if there are bhiksus, bhiksunis, upasakas, upasikas, and other wise people, whether old or young, who, upon hearing this sutra, rejoice, and then leave the Dharma assembly to go to other places, whether in monasteries, secluded places, or in cities, streets, villages, or fields, they should, according to what they have heard, explain it to their parents, relatives, good friends, and acquaintances, to the best of their ability. If these people hear it and rejoice, and then
行轉教，餘人聞已亦隨喜轉教，如是展轉至第五十。阿逸多！其第五十善男子、善女人隨喜功德，我今說之，汝當善聽。若四百萬億阿僧祇世界，六趣四生眾生，卵生、胎生、濕生、化生，若有形、無形，有想、無想，非有想、非無想，無足、二足、四足、多足，如是等在眾生數者，有人求福，隨其所欲娛樂之具皆給與之，一一眾生，與滿閻浮提金、銀、琉璃、車𤦲、馬瑙、珊瑚、虎珀、諸妙珍寶，及象、馬、車乘，七寶所成宮殿、樓閣等，是大施主如是佈施，滿八十年已，而作是念：『我已施眾生娛樂之具，隨意所欲。然此眾生皆已衰老，年過八十，發白、面皺，將死不久，我當以佛法而訓導之。』即集此眾生，宣佈法化示教利喜，一時皆得須陀洹道、斯陀含道、阿那含道、阿羅漢道，盡諸有漏，于深禪定皆得自在，具八解脫。于汝意云何？是大施主所得功德，寧為多不？」
彌勒白佛言：「世尊！是人功德甚多，無量無邊；若是施主，但施眾生一切樂具，功德無量，何況令得阿羅漢果。」
佛告彌勒：「我今分明語汝，是人以一切樂具，施於四百萬億阿僧祇世界六趣眾生，又令得阿羅漢果，所得功德，不如是第五十人聞《法華經》一偈隨喜功德，百分、千分、百千萬億分，不及其一，乃至算數譬喻所
【現代漢語翻譯】 現代漢語譯本 如果有人聽聞此教法后，也隨之轉教他人，這樣輾轉相傳至第五十人。阿逸多（彌勒菩薩的別名）！我現在要說這第五十位善男子、善女人隨喜的功德，你要好好聽著。假設有四百萬億阿僧祇（極大的數字）世界，其中六道（地獄、餓鬼、畜生、阿修羅、人、天）四生（卵生、胎生、濕生、化生）的眾生，包括有形的、無形的，有思想的、無思想的，非有思想非無思想的，無足的、兩足的、四足的、多足的，所有這些屬於眾生範疇的，如果有人爲了求福，滿足他們一切想要的娛樂享受，給每一個眾生都佈施充滿整個閻浮提（我們所居住的這個世界）的金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀等各種珍寶，以及大象、馬匹、車乘，用七寶建成的宮殿、樓閣等等。這位大施主這樣佈施，持續了八十年，然後他心想：『我已經給了眾生他們想要的一切娛樂享受，但這些眾生都已衰老，年過八十，頭髮變白，面容皺紋，將不久於人世，我應該用佛法來教導他們。』於是他召集這些眾生，宣講佛法，開示教導，使他們都同時證得須陀洹道（預流果）、斯陀含道（一來果）、阿那含道（不還果）、阿羅漢道（無學果），斷盡一切煩惱，在深禪定中都得自在，具足八解脫。你認為如何？這位大施主所得的功德，難道不多嗎？」 彌勒（菩薩名）對佛說：「世尊！此人功德甚多，無量無邊；如果這位施主只是佈施眾生一切娛樂享受，功德就已經無量了，更何況還讓他們證得阿羅漢果。」 佛告訴彌勒：「我現在明白地告訴你，這個人用一切娛樂享受佈施給四百萬億阿僧祇世界六道的眾生，又讓他們證得阿羅漢果，他所得的功德，還不如這第五十人聽聞《法華經》一偈（佛經中的一段）隨喜的功德，百分、千分、百千萬億分，都比不上他的一分，乃至用算數譬喻都無法比擬。」
【English Translation】 English version If someone, having heard this teaching, also passes it on to others, and this is relayed in turn to the fiftieth person. Ajita (another name for Maitreya Bodhisattva)! I will now speak of the merit of the fiftieth good man or good woman who rejoices in this, you should listen carefully. Suppose there are four million billion asamkhya (an extremely large number) worlds, and within them, beings of the six realms (hell, hungry ghosts, animals, asuras, humans, and gods) and four forms of birth (born from eggs, wombs, moisture, and transformation), including those with form, without form, with thought, without thought, neither with nor without thought, without feet, with two feet, with four feet, with many feet, all those who are counted among living beings. If someone, seeking blessings, provides them with all the entertainment and enjoyment they desire, giving each being gold, silver, lapis lazuli, tridacna, agate, coral, amber, and other precious jewels that fill the entire Jambudvipa (the world we inhabit), as well as elephants, horses, carriages, palaces and pavilions made of seven treasures, and so on. This great benefactor makes such offerings for eighty years, and then he thinks: 『I have given beings all the entertainment and enjoyment they desire, but these beings are all old, over eighty years of age, their hair has turned white, their faces are wrinkled, and they will soon die. I should guide them with the Dharma.』 So he gathers these beings, proclaims the Dharma, and instructs them, causing them all to simultaneously attain the Srotaapanna path (stream-enterer), Sakrdagamin path (once-returner), Anagamin path (non-returner), and Arhat path (worthy one), ending all defilements, and they all become free in deep meditation, possessing the eight liberations. What do you think? Is the merit gained by this great benefactor not great?」 Maitreya (a Bodhisattva) said to the Buddha, 「World Honored One! This person』s merit is very great, immeasurable and boundless; if this benefactor only gave beings all kinds of entertainment and enjoyment, the merit would already be immeasurable, let alone causing them to attain the Arhat fruit.」 The Buddha told Maitreya, 「I now clearly tell you, this person who gives all kinds of entertainment and enjoyment to the beings of the six realms in four million billion asamkhya worlds, and also causes them to attain the Arhat fruit, the merit he gains is not as great as the merit of the fiftieth person who hears a verse (a section of scripture) of the 『Lotus Sutra』 and rejoices in it. Even a hundredth, a thousandth, a hundred millionth part, or even a fraction of that, cannot compare to it, and even with numerical analogies, it cannot be compared.」
不能知。阿逸多！如是第五十人，展轉聞《法華經》隨喜功德，尚無量無邊阿僧祇，何況最初于會中聞而隨喜者，其福復勝無量無邊阿僧祇不可得比。又阿逸多！若人為是經故，往詣僧坊，若坐、若立須臾聽受，緣是功德轉身所生，得好上妙象、馬、車乘、珍寶輦輿及乘天宮；若復有人于講法處坐，更有人來，勸令坐聽，若分座令坐，是人功德，轉身得帝釋坐處，若梵王坐處，若轉輪聖王所坐之處。阿逸多！若復有人語餘人言，有經名《法華》，可共往聽，即受其教，乃至須臾間聞，是人功德，轉身得與陀羅尼菩薩共生一處，利根智慧，百千萬世終不瘖啞，口氣不臭，舌常無病，口亦無病，齒不垢黑，不黃、不疏，亦不缺落，不差、不曲，唇不下垂，亦不褰縮、不粗澀、不瘡胗，亦不缺壞，亦不喎斜，不厚、不大，亦不黧黑，無諸可惡；鼻不䐔䏲，亦不曲戾；面色不黑，亦不狹長，亦不窊曲，無有一切不可喜相；唇、舌、牙齒悉皆嚴好，鼻修高直，面貌圓滿，眉高而長，額廣平正，人相具足，世世所生，見佛聞法，信受教誨。阿逸多！汝且觀是勸於一人令往聽法，功德如此，何況一心聽說、讀誦，而於大眾為人分別如說修行。」
爾時世尊，欲重宣此義，而說偈言：
「若人於法會， 得聞是經典， 乃
【現代漢語翻譯】 現代漢語譯本：無法得知。阿逸多（彌勒菩薩的字）！像這樣第五十人輾轉聽到《法華經》隨喜的功德，尚且是無量無邊阿僧祇（極大的數字單位），何況最初在法會中聽到而隨喜的人，他的福德更是勝過無量無邊阿僧祇，無法比擬。還有，阿逸多！如果有人爲了這部經的緣故，前往僧人的住所，無論是坐著還是站著，只要稍微聽受，憑藉這個功德，轉身所生之處，就能得到美好上妙的象、馬、車乘、珍寶輦輿以及乘坐天宮；如果又有人在講法的地方坐著，另有人來，勸他坐下聽法，或者分座位讓他坐，這個人轉身所得到的功德，可以得到帝釋（佛教的護法神）所坐之處，或者梵王（色界天的天主）所坐之處，或者轉輪聖王（統治世界的理想君主）所坐之處。阿逸多！如果又有人告訴其他人說，有一部經名叫《法華經》，可以一起去聽，那人立刻接受他的教導，乃至只是稍微聽聞，這個人的功德，轉身可以和陀羅尼菩薩（持咒的菩薩）一起出生在同一個地方，根器銳利，智慧高超，百千萬世都不會瘖啞，口中沒有臭氣，舌頭常常沒有疾病，口也沒有疾病，牙齒不污垢發黑，不發黃、不稀疏，也不會缺落，不歪斜、不彎曲，嘴唇不下垂，也不捲縮、不粗糙、不生瘡疹，也不會缺損，也不會歪斜，不厚、不大，也不會發黑，沒有各種令人厭惡的缺點；鼻子不塌陷，也不彎曲；面色不黑，也不狹長，也不凹陷，沒有一切令人不喜的相貌；嘴唇、舌頭、牙齒都非常美好，鼻子修長高挺，面貌圓滿，眉毛高而長，額頭寬闊平正，具備各種美好的相貌，世世所生，都能見到佛，聽聞佛法，信受教誨。阿逸多！你且看這勸一個人去聽法，功德尚且如此，何況一心聽聞、讀誦，並且在大眾中為人分別解說，如所說的那樣修行呢？ 那時，世尊想要重申這個道理，就說了偈語： 『如果有人在法會中， 得聞這部經典， 乃至一偈一句， 隨喜心生歡喜， 我今說其福， 你等應當聽。』
【English Translation】 English version: It cannot be known. Ajita (Maitreya Bodhisattva's epithet)! If the fiftieth person in this way hears the 'Lotus Sutra' and rejoices in its merits, their merit is still immeasurable and boundless asamkhya (an extremely large number), how much more so for the person who initially hears and rejoices in the assembly, their merit is even greater, immeasurable and boundless asamkhya, beyond comparison. Furthermore, Ajita! If a person, for the sake of this sutra, goes to a monastery, whether sitting or standing, and listens even for a short while, by virtue of this merit, in their next life, they will obtain excellent and wonderful elephants, horses, carriages, jeweled palanquins, and even ride in heavenly palaces; if someone is sitting in a place where the Dharma is being preached, and another person comes and encourages them to sit and listen, or shares their seat with them, the merit of this person will allow them to be reborn in the seat of Indra (Buddhist guardian deity), or the seat of Brahma (lord of the Form Realm), or the seat of a Wheel-Turning Sage King (ideal monarch who rules the world). Ajita! If someone tells another person, 'There is a sutra called the 'Lotus Sutra,' let's go listen to it together,' and that person immediately accepts their teaching, even if they only hear it for a short while, the merit of this person will allow them to be reborn in the same place as a Dharani Bodhisattva (Bodhisattva who holds mantras), with sharp faculties and great wisdom, for hundreds of thousands of lifetimes they will never be mute, their breath will not be foul, their tongue will always be free from disease, their mouth will also be free from disease, their teeth will not be stained black, yellow, or sparse, nor will they be missing, crooked, or bent, their lips will not droop, nor will they be retracted, rough, or have sores, nor will they be damaged, crooked, thick, large, or dark, without any unpleasant features; their nose will not be sunken, nor will it be crooked; their complexion will not be dark, narrow, or sunken, without any undesirable features; their lips, tongue, and teeth will all be beautiful, their nose will be long and straight, their face will be full and round, their eyebrows will be high and long, their forehead will be broad and even, possessing all the marks of a great person, in every life they will see the Buddha, hear the Dharma, and believe and accept the teachings. Ajita! You should observe that even the merit of encouraging one person to go listen to the Dharma is like this, how much more so for those who listen wholeheartedly, recite, and explain it to others in the assembly, and practice as it is taught? At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'If a person in a Dharma assembly, hears this sutra, even a single verse or phrase, and rejoices with a joyful heart, I will now speak of their merit, you should all listen.'
至於一偈， 隨喜為他說； 如是展轉教， 至於第五十， 最後人獲福， 今當分別之。 如有大施主， 供給無量眾， 具滿八十歲， 隨意之所欲； 見彼衰老相， 發白而面皺， 齒疏形枯竭， 念其死不久。 我今應當教， 令得於道果； 即為方便說， 涅槃真實法。 世皆不牢固， 如水沫泡焰， 汝等咸應當， 疾生厭離心。 諸人聞是法， 皆得阿羅漢， 具足六神通， 三明八解脫。 最後第五十， 聞一偈隨喜， 是人福勝彼， 不可為譬喻。 如是展轉聞， 其福尚無量， 何況於法會， 初聞隨喜者。 若有勸一人， 將引聽《法華》， 言此經深妙， 千萬劫難遇。 即受教往聽， 乃至須臾聞， 斯人之福報， 今當分別說。 世世無口患， 齒不疏黃黑； 唇不厚褰缺， 無有可惡相。 舌不幹黑短， 鼻高修且直； 額廣而平正， 面目悉端嚴。 為人所喜見， 口氣無臭穢， 優缽華之香， 常從其口出。 若故詣僧坊， 欲聽《法華經》， 須臾聞歡喜， 今當說其福。 後生天人中， 得妙象馬車， 珍寶之輦輿， 及乘天宮殿。 若
【現代漢語翻譯】 現代漢語譯本 至於僅僅一偈（gatha，佛經中的詩歌），如果有人隨喜（anumodana，指對他人善行的歡喜讚歎）併爲他人宣說； 這樣輾轉相教，直到第五十人， 最後這個人所獲得的福報，現在應當分別說明。 如果有一位大施主，供養無量的大眾， 讓他們滿足八十年的需求，隨他們所欲； 看到他們衰老的模樣，頭髮變白，面容皺紋， 牙齒稀疏，身體枯竭，想到他們離死不遠。 我（佛陀）現在應當教導他們，讓他們獲得道果（marga-phala，修行所證的果位）； 就為他們方便宣說，涅槃（nirvana，解脫）的真實法。 世間一切都不牢固，如同水泡、泡沫、火焰， 你們都應當，迅速生起厭離之心。 這些人聽聞此法，都證得阿羅漢（arhat，斷盡煩惱的聖者）， 具足六神通（sadabhijna，六種超自然能力），三明（trividya，三種智慧），八解脫（astavimoksa，八種禪定解脫）。 最後第五十人，聽聞一偈而隨喜， 這個人的福報勝過前面所有人，無法用比喻來形容。 像這樣輾轉聽聞，其福報尚且無量， 何況在法會中，最初聽聞而隨喜的人呢。 如果有人勸一人，引導他去聽《法華經》（Saddharma Pundarika Sutra，又名《妙法蓮華經》）， 說這部經深奧微妙，千萬劫都難以遇到。 這個人接受教導前去聽經，乃至須臾（ksana，極短的時間）聽聞， 這個人的福報，現在應當分別說明。 他世世代代沒有口齒疾病，牙齒不稀疏、不發黃發黑； 嘴唇不厚、不翻捲、不缺損，沒有令人厭惡的相貌。 舌頭不幹、不黑、不短，鼻子高鋌而修長； 額頭寬闊而平正，面容都端正莊嚴。 為人所喜見，口氣沒有臭穢， 如同優缽華（utpala，青蓮花）的香氣，常常從他口中散發出來。 如果有人特意前往僧坊（samgharama，僧人居住的場所），想要聽《法華經》， 須臾聽聞而歡喜，現在應當說他的福報。 他後生在天人之中，得到美妙的象、馬、車， 珍寶裝飾的輦輿，以及乘坐天宮殿。 若
【English Translation】 English version As for even a single verse (gatha, a poem in Buddhist scriptures), if someone rejoices (anumodana, expressing joy and appreciation for others' good deeds) and speaks it to others; Thus, teaching is passed on, until the fiftieth person, The merit that the last person obtains, now should be explained separately. If there is a great benefactor, who provides for countless people, Fulfilling their needs for eighty years, according to their desires; Seeing their aging appearance, hair turning white, faces wrinkled, Teeth sparse, bodies withered, thinking that their death is not far away. I (the Buddha) should now teach them, so that they may attain the fruit of the path (marga-phala, the result of spiritual practice); Then, for their convenience, I will explain the true Dharma of Nirvana (nirvana, liberation). Everything in the world is impermanent, like bubbles, foam, flames, You all should, quickly generate a mind of detachment. These people, upon hearing this Dharma, all attain Arhatship (arhat, a saint who has extinguished all defilements), Possessing the six supernormal powers (sadabhijna, six supernatural abilities), the three insights (trividya, three kinds of wisdom), and the eight liberations (astavimoksa, eight meditative liberations). The last, the fiftieth person, upon hearing a single verse and rejoicing, This person's merit surpasses all those before, it cannot be described by analogy. Like this, hearing it passed on, their merit is still immeasurable, How much more so for the person who initially hears and rejoices in the Dharma assembly. If someone persuades another person, guiding them to listen to the 'Lotus Sutra' (Saddharma Pundarika Sutra, also known as the 'Wonderful Dharma Lotus Flower Sutra'), Saying that this sutra is profound and subtle, difficult to encounter in countless kalpas (aeons). This person accepts the teaching and goes to listen, even for a moment (ksana, an extremely short time), The merit of this person, now should be explained separately. In life after life, they will have no oral diseases, their teeth will not be sparse, yellow, or black; Their lips will not be thick, everted, or missing, they will have no repulsive features. Their tongue will not be dry, black, or short, their nose will be high and long; Their forehead will be broad and flat, their facial features will all be upright and dignified. They will be pleasing to see, their breath will have no foul odor, The fragrance of the blue lotus (utpala) will always emanate from their mouth. If someone specifically goes to a monastery (samgharama, a place where monks reside), wanting to listen to the 'Lotus Sutra', Hearing it for a moment and rejoicing, now their merit should be described. They will be reborn among gods and humans, obtaining wonderful elephants, horses, and carriages, Jewel-adorned palanquins, and riding in heavenly palaces. If
于講法處， 勸人坐聽經， 是福因緣得， 釋梵轉輪座。 何況一心聽， 解說其義趣， 如說而修行， 其福不可限。」
添品妙法蓮華經法師功德品第十八
爾時佛告常精進菩薩摩訶薩：「若善男子、善女人，受持是《法華經》，若讀、若誦、若解說、若書寫，是人當得八百眼功德，千二百耳功德，八百鼻功德，千二百舌功德，八百身功德，千二百意功德，以是功德莊嚴六根，皆令清凈；是善男子、善女人，父母所生清凈肉眼，見於三千大千世界內外所有山林、河、海，下至阿鼻地獄上至有頂，亦見其中一切眾生，及業因緣、果報、生處，悉見、悉知。」
爾時世尊，欲重宣此義，而說偈言：
「若於大眾中， 以無所畏心， 說是《法華經》， 汝聽其功德。 是人得八百， 功德殊勝眼； 以是莊嚴故， 其目甚清凈。 父母所生眼， 悉見三千界， 內外彌樓山， 須彌及鐵圍， 並諸餘山林， 大海江河水， 下至阿鼻獄， 上至有頂處， 其中諸眾生， 一切皆悉見； 雖未得天眼， 肉眼力如是。
「複次，常精進！若善男子、善女人，受持此經，若讀、若誦、若解說、若書寫，得千二百耳功德，以是清凈耳，
聞三千大千世界，下至阿鼻地獄上至有頂，其中內、外種種所有語言、音聲，象聲、馬聲、牛聲、車聲，啼哭聲、愁嘆聲，螺聲、鼓聲、鐘聲、鈴聲，笑聲、語聲，男聲、女聲、童子聲、童女聲，法聲、非法聲，苦聲、樂聲，凡夫聲、聖人聲，喜聲、不喜聲，天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩睺羅伽聲，火聲、水聲、風聲、地獄聲、畜生聲、餓鬼聲，比丘聲、比丘尼聲、聲聞聲、辟支佛聲，菩薩聲、佛聲，以要言之，三千大千世界中，一切內、外所有諸聲，雖未得天耳，以父母所生清凈常耳，皆悉聞知，如是分別種種音聲，而不壞耳根。」
爾時世尊，欲重宣此義，而說偈言：
「父母所生耳， 清凈無濁穢， 以此常耳聞， 三千世界聲， 像馬車牛聲， 鐘鈴螺鼓聲， 琴瑟箜篌聲， 簫笛之音聲， 清凈好歌聲， 聽之而不著； 無數種人聲， 聞悉能解了； 又聞諸天聲， 微妙之歌音； 及聞男女聲， 童子童女聲， 山川險谷中， 迦陵頻伽聲， 命命等諸鳥， 悉聞其音聲。 地獄眾苦痛， 種種楚毒聲， 餓鬼飢渴逼， 求索飲食聲， 諸阿修羅等， 居在大海邊， 自共言語時， 出於大音聲
【現代漢語翻譯】 現代漢語譯本 聽聞三千大千世界，下至阿鼻地獄（梵語，意為無間地獄，八大地獄中最苦的一個）上至有頂（色界最高處），其中內部、外部種種所有的語言、聲音，如象的叫聲、馬的嘶鳴、牛的哞叫、車輪的滾動聲，啼哭聲、愁嘆聲，海螺聲、鼓聲、鐘聲、**（原文此處缺失，無法翻譯），笑聲、說話聲，男人的聲音、女人的聲音、男孩的聲音、女孩的聲音，符合佛法的聲音、不符合佛法的聲音，痛苦的聲音、快樂的聲音，凡夫的聲音、聖人的聲音，喜悅的聲音、不喜悅的聲音，天人的聲音、龍的聲音、夜叉（梵語，意為捷疾鬼，能飛行空中的鬼神）的聲音、乾闥婆（梵語，意為香陰，天界的樂神）的聲音、阿修羅（梵語，意為非天，好戰的神）的聲音、迦樓羅（梵語，意為金翅鳥，一種神鳥）的聲音、緊那羅（梵語，意為歌神，天界的樂神）的聲音、摩睺羅伽（梵語，意為大蟒神，一種蛇神）的聲音，火的聲音、水的聲音、風的聲音、地獄的聲音、畜生的聲音、餓鬼的聲音，比丘（梵語，意為出家受具足戒的男子）的聲音、比丘尼（梵語，意為出家受具足戒的女子）的聲音、聲聞（梵語，意為聽聞佛法而得道者）的聲音、辟支佛（梵語，意為獨覺，不需佛陀教導而自行開悟者）的聲音，菩薩（梵語，意為覺有情，發願救度眾生的修行者）的聲音、佛的聲音，總而言之，三千大千世界中，一切內部、外部所有各種聲音，即使沒有得到天耳通，也能以父母所生的清凈正常的耳朵，全部聽聞知曉，如此分辨種種聲音，而不損壞耳根。 那時，世尊想要再次宣說這個道理，就說了偈語： 『父母所生的耳朵，清凈沒有污穢，用這正常的耳朵聽聞，三千世界的各種聲音，如象、馬、車、牛的聲音，鐘、鈴、海螺、鼓的聲音，琴、瑟、箜篌的聲音，簫、笛的聲音，清凈美好的歌聲，聽了而不執著；無數種人的聲音，聽了都能理解；又聽聞諸天的聲音，微妙的歌聲；以及聽聞男人女人的聲音，男孩女孩的聲音，山川險谷中，迦陵頻伽（梵語，意為妙音鳥，一種神鳥）的聲音，命命鳥等各種鳥，都能聽到它們的聲音。地獄眾生痛苦，種種刑罰的聲音，餓鬼飢渴難耐，求索飲食的聲音，諸阿修羅等，居住在大海邊，自己互相說話時，發出巨大的聲音。』
【English Translation】 English version Hearing the sounds of the three thousand great thousand worlds, from the Avici Hell (Sanskrit, meaning the hell of uninterrupted suffering, the most painful of the eight great hells) down to the summit of existence (the highest realm of the Form Realm), including all kinds of internal and external languages and sounds, such as the sounds of elephants, the neighing of horses, the mooing of cows, the sounds of carts, cries of weeping, sighs of sorrow, the sounds of conches, drums, bells, **(missing in the original text, cannot be translated), laughter, speech, the voices of men, the voices of women, the voices of boys, the voices of girls, sounds that accord with the Dharma, sounds that do not accord with the Dharma, sounds of suffering, sounds of joy, the voices of ordinary people, the voices of sages, sounds of joy, sounds of displeasure, the voices of gods, the voices of dragons, the voices of yakshas (Sanskrit, meaning swift demons, spirits that can fly in the sky), the voices of gandharvas (Sanskrit, meaning fragrance eaters, celestial musicians), the voices of asuras (Sanskrit, meaning non-gods, warlike deities), the voices of garudas (Sanskrit, meaning golden-winged birds, a kind of divine bird), the voices of kinnaras (Sanskrit, meaning celestial musicians), the voices of mahoragas (Sanskrit, meaning great serpent gods, a kind of snake deity), the sounds of fire, the sounds of water, the sounds of wind, the sounds of hell, the sounds of animals, the sounds of hungry ghosts, the voices of bhikshus (Sanskrit, meaning monks who have taken full monastic vows), the voices of bhikshunis (Sanskrit, meaning nuns who have taken full monastic vows), the voices of sravakas (Sanskrit, meaning those who attain enlightenment by hearing the Buddha's teachings), the voices of pratyekabuddhas (Sanskrit, meaning solitary realizers, those who attain enlightenment without a teacher), the voices of bodhisattvas (Sanskrit, meaning beings who aspire to Buddhahood and work to liberate all beings), the voices of Buddhas. In short, in the three thousand great thousand worlds, all internal and external sounds, even without having attained the divine ear, can be fully heard and understood with the pure and normal ears born of parents, thus distinguishing all kinds of sounds without damaging the ear faculty. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The ears born of parents, are pure and without defilement, with these normal ears, one hears the sounds of the three thousand worlds, such as the sounds of elephants, horses, carts, and cows, the sounds of bells, chimes, conches, and drums, the sounds of zithers, harps, and konghous, the sounds of flutes and pipes, pure and beautiful songs, hearing them without attachment; the sounds of countless people, hearing them all and understanding them; and hearing the sounds of the gods, subtle songs; and hearing the voices of men and women, the voices of boys and girls, in mountains and dangerous valleys, the sounds of kalavinkas (Sanskrit, meaning birds with beautiful voices, a kind of divine bird), the sounds of jivamjivakas and other birds, all their sounds can be heard. The suffering of beings in hell, the sounds of various tortures, the hungry ghosts tormented by hunger and thirst, the sounds of seeking food and drink, the asuras and others, dwelling by the great sea, when they speak among themselves, they emit great sounds.'
； 如是說法者， 安住於此間， 遙聞是眾聲， 而不壞耳根； 十方世界中， 禽獸鳴相呼， 其說法之人， 於此悉聞之。 其諸梵天上， 光音及遍凈， 乃至有頂天， 言語之音聲， 法師住於此， 悉皆得聞之。 一切比丘眾， 及諸比丘尼， 若讀誦經典， 若為他人說， 法師住於此， 悉皆得聞之。 復有諸菩薩， 讀誦于經法， 若為他人說， 撰集解其義， 如是諸音聲， 悉皆得聞之。 諸佛大聖尊， 教化眾生者， 于諸大會中， 演說微妙法， 持此《法華》者， 悉皆得聞之。 三千大千界， 內外諸音聲， 下至阿鼻獄， 上至有頂天， 皆聞其音聲， 而不壞耳根； 其耳聰利故， 悉能分別知， 持是《法華》者， 雖未得天耳， 但用所生耳， 功德已如是。
「複次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，成就八百鼻功德，以是清凈鼻根，聞於三千大千世界，上、下、內、外種種諸香，須曼那華香、阇提華香、末利華香、瞻卜華香、波羅羅華香、赤蓮華香、青蓮華香、白蓮華香、華樹香、果樹香、栴檀香、沉水香、多摩羅跋香、多伽羅
【現代漢語翻譯】 現代漢語譯本 像這樣說法的人，安住在這個地方，能夠遙遠地聽到各種聲音，而不會損壞他的耳根。 十方世界中，禽鳥野獸互相鳴叫呼喚的聲音，說法的人，在這裡都能全部聽到。 那些梵天（色界天的第一層），光音天（色界天的第二層）以及遍凈天（色界天的第三層），乃至有頂天（三界最高的非想非非想處天）的語言聲音，法師住在這裡，都能全部聽到。 一切比丘（出家男眾）眾，以及比丘尼（出家女眾），如果讀誦經典，或者為他人解說，法師住在這裡，都能全部聽到。 還有那些菩薩，讀誦經法，或者為他人解說，撰寫並解釋其中的含義，這些聲音，都能全部聽到。 諸佛大聖尊，教化眾生的時候，在各種法會中，演說微妙的佛法，受持這部《法華經》的人，都能全部聽到。 三千大千世界，內外各種聲音，下至阿鼻地獄（八大地獄中最苦之處），上至有頂天，都能聽到這些聲音，而不會損壞他的耳根。 因為他的耳朵非常聰敏，所以能夠分辨各種聲音，受持這部《法華經》的人，即使沒有得到天耳通，僅僅用他所生的耳朵，功德就已經如此了。 『還有，常精進（菩薩名）！如果善男子、善女人，受持這部經，如果讀、如果誦、如果解說、如果書寫，就能成就八百種鼻子的功德，用這清凈的鼻根，能夠聞到三千大千世界，上、下、內、外各種各樣的香氣，須曼那花香（白色茉莉花），阇提花香（黃色茉莉花），末利花香（小茉莉花），瞻卜花香（黃玉蘭花），波羅羅花香（紅蓮花），赤蓮花香（紅色蓮花），青蓮花香（藍色蓮花），白蓮花香（白色蓮花），花樹的香氣，果樹的香氣，栴檀香（檀香），沉水香（沉香），多摩羅跋香（一種香木），多伽羅
【English Translation】 English version Those who preach the Dharma in this way, dwelling in this place, can hear various sounds from afar without damaging their ears. In the ten directions of the world, the sounds of birds and beasts calling to each other, the one who preaches the Dharma can hear all of them here. The sounds of speech from the Brahma heavens (the first level of the Form Realm), the Abhasvara heavens (the second level of the Form Realm), and the Subhakrtsna heavens (the third level of the Form Realm), and even the highest Akanistha heaven (the highest of the three realms, the realm of neither perception nor non-perception), the Dharma master, dwelling here, can hear them all. All the Bhikshus (monks) and Bhikshunis (nuns), if they recite the scriptures, or explain them to others, the Dharma master, dwelling here, can hear them all. And those Bodhisattvas, who recite the scriptures, or explain them to others, compile and interpret their meanings, all these sounds can be heard. The Great Holy Ones, the Buddhas, when teaching sentient beings, in various assemblies, expound the subtle Dharma, those who uphold this 'Lotus Sutra' can hear them all. The various sounds within and without the three thousand great thousand worlds, down to the Avici hell (the most painful of the eight great hells), and up to the Akanistha heaven, all these sounds can be heard without damaging their ears. Because their ears are so sharp, they can distinguish all kinds of sounds. Those who uphold this 'Lotus Sutra', even without obtaining the divine ear, just by using their natural ears, their merits are already like this. 『Furthermore, Constant Exertion (a Bodhisattva's name)! If a good man or good woman receives and upholds this sutra, whether reading, reciting, explaining, or writing it, they will achieve eight hundred merits of the nose. With this pure nose, they can smell all kinds of fragrances in the three thousand great thousand worlds, above, below, inside, and outside, the fragrance of Sumanas flowers (white jasmine), Jati flowers (yellow jasmine), Mallika flowers (small jasmine), Champaka flowers (yellow magnolia), Parala flowers (red lotus), red lotus flowers, blue lotus flowers, white lotus flowers, the fragrance of flowering trees, the fragrance of fruit trees, sandalwood fragrance, aloeswood fragrance, Tamalapatra fragrance (a kind of fragrant wood), Tagara
香、及千萬種和香，若末、若丸、若涂香，持是經者，於此間住，悉能分別。又復別知眾生之香，像香、馬香、牛、羊等香，男香、女香、童子香、童女香，及草、木、叢林香，若近、若遠所有諸香，悉皆得聞分別不錯。持是經者，雖住於此，亦聞天上諸天之香，波利質多羅、拘鞞陀羅樹香，及曼陀羅華香、摩訶曼陀羅華香，曼殊沙華香、摩訶曼殊沙華香，栴檀、沉水種種末香，諸雜華香，如是等天香，和合所出之香，無不聞知。又聞諸天身香，釋提桓因在勝殿上，五欲娛樂嬉戲時香；若在妙法堂上，為忉利諸天說法時香；若於諸園遊戲時香，及余天等男女身香，皆悉遙聞；如是展轉，乃至梵天，上至有頂，諸天身香，亦皆聞之；並聞諸天所燒之香，及聲聞香、辟支佛香，菩薩香、諸佛身香，亦皆遙聞知其所在。雖聞此香，然于鼻根不壞不錯，若欲分別為他人說，憶念不謬。」
爾時世尊，欲重宣此義，而說偈言：
「是人鼻清凈， 於此世界中， 若香若臭物， 種種悉聞知。 須曼那阇提、 多摩羅栴檀、 沉水及桂香， 種種華果香， 及知眾生香， 男子女人香， 說法者遠住， 聞香知所在。 大勢轉輪王， 小轉輪及子， 群臣諸宮人， 聞香知所在。 身所
【現代漢語翻譯】 現代漢語譯本 香，以及千萬種混合的香，無論是香末、香丸還是涂香，受持這部經的人，住在這個世間，都能分辨這些香。而且還能分別知道眾生的香氣，比如大象的香氣、馬的香氣、牛羊等牲畜的香氣，男人的香氣、女人的香氣、男孩的香氣、女孩的香氣，以及草、木、叢林的香氣，無論是近處的還是遠處的各種香氣，都能聽到並分辨清楚，不會出錯。受持這部經的人，即使住在這裡，也能聞到天上諸天的香氣，比如波利質多羅（Pārijāta，天界樹名）、拘鞞陀羅（Kovidāra，天界樹名）樹的香氣，以及曼陀羅華（Mandārava，天界花名）、摩訶曼陀羅華（Mahāmandārava，大曼陀羅花）、曼殊沙華（Mañjūṣaka，天界花名）、摩訶曼殊沙華（Mahāmañjūṣaka，大曼殊沙花）的香氣，還有栴檀（Candana，一種香木）、沉水（Aguru，一種香木）等各種香末，以及各種雜花的香氣，像這些天上的香氣，混合在一起散發出來的香氣，沒有不能聞到並知道的。還能聞到諸天身上的香氣，比如釋提桓因（Śakra devānām indra，帝釋天）在勝殿上享受五欲娛樂嬉戲時的香氣；在妙法堂上為忉利諸天（Trāyastriṃśa，三十三天）說法時的香氣；在各個園林遊玩時的香氣，以及其他天人男女身上的香氣，都能遙遠地聞到；這樣層層傳遞，乃至梵天（Brahmā，色界天）以上，直到有頂天（Akaniṣṭha，色界最高天），諸天身上的香氣，也都能聞到；並且能聞到諸天所燒的香，以及聲聞（Śrāvaka，聽聞佛法而修行的人）的香氣、辟支佛（Pratyekabuddha，獨覺）的香氣、菩薩（Bodhisattva，發菩提心求佛果的人）的香氣、諸佛身上的香氣，也都能遙遠地聞到並知道他們所在的地方。雖然聞到這些香氣，但是鼻根不會損壞，也不會錯亂，如果想要為他人分別解說，記憶也不會有錯謬。 那時，世尊想要再次宣說這個道理，就說了偈頌： 『這個人鼻子清凈，在這個世界中，無論是香的還是臭的東西，各種各樣的都能聞到並知道。 須曼那（Sumanā，一種香花）、阇提（Jāti，一種香花）、多摩羅（Tamāla，一種香木）、栴檀（Candana，一種香木）、沉水（Aguru，一種香木）以及桂花的香氣，各種花果的香氣， 以及知道眾生的香氣，男人和女人的香氣，說法的人即使住得很遠，也能聞到香氣知道他們所在的地方。 大勢力的轉輪王（Cakravartin，擁有統治世界的理想君主），小轉輪王以及他們的兒子， 群臣和後宮的妃嬪，聞到香氣就能知道他們所在的地方。 身上所散發的香氣，
【English Translation】 English version Fragrances, and thousands of mixed fragrances, whether in powder, pill, or ointment form, those who uphold this sutra, dwelling in this world, can distinguish them all. Moreover, they can discern the fragrances of living beings, such as the fragrance of elephants, horses, cattle, and sheep, the fragrance of men, women, boys, and girls, as well as the fragrances of grasses, trees, and forests. Whether near or far, all these fragrances can be heard and distinguished without error. Those who uphold this sutra, even while dwelling here, can also smell the fragrances of the heavens, such as the fragrance of the Pārijāta tree, the Kovidāra tree, and the fragrances of the Mandārava flower, the Mahāmandārava flower, the Mañjūṣaka flower, and the Mahāmañjūṣaka flower, as well as various powdered fragrances like Candana and Aguru, and the fragrances of various mixed flowers. All these heavenly fragrances, arising from their combinations, are heard and known. They can also smell the body fragrances of the gods, such as the fragrance of Śakra devānām indra when he is enjoying the five desires and pleasures in the Victory Palace; the fragrance when he is teaching the Dharma to the Trāyastriṃśa gods in the Hall of Wonderful Dharma; the fragrance when he is playing in the various gardens, and the body fragrances of other gods and goddesses, all of which can be heard from afar. In this way, they can hear the body fragrances of the gods, even up to Brahmā and the highest heaven, Akaniṣṭha; they can also hear the incense burned by the gods, as well as the fragrances of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and the Buddhas, all of which can be heard from afar, and they can know their locations. Although they hear these fragrances, their nasal faculty is not damaged or confused. If they wish to explain them to others, their memory will not be mistaken.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'This person's nose is pure, in this world, whether fragrant or foul, all kinds of things can be heard and known. The fragrances of Sumanā, Jāti, Tamāla, Candana, Aguru, and cinnamon, the fragrances of various flowers and fruits, And knowing the fragrances of living beings, the fragrances of men and women, those who preach the Dharma, even if they dwell far away, can know their location by their fragrance. The mighty Cakravartin king, the lesser Cakravartin and their sons, The ministers and the palace women, can know their location by their fragrance. The fragrance emitted from the body,
著珍寶， 及地中寶藏， 轉輪王寶女， 聞香知所在。 諸人嚴身具， 衣服及瓔珞， 種種所涂香， 聞則知其身。 諸天若行坐、 遊戲及神變， 持是法華者， 聞香悉能知。 諸樹華果實， 及穌油香氣， 持經者住此， 悉知其所在。 諸山深險處， 栴檀樹華敷， 眾生在中者， 聞香悉能知。 鐵圍山大海、 地中諸眾生， 持經者聞香， 悉知其所在。 阿修羅男女， 及其諸眷屬； 斗諍遊戲時， 聞香皆能知。 曠野險隘處， 師子象虎狼、 野牛水牛等， 聞香知所在。 若有懷妊者， 未辨其男女； 無根及非人， 聞香悉能知。 以聞香力故， 知其初懷妊， 成就不成就， 安樂產福子。 以聞香力故， 知男女所念， 染欲癡恚心， 亦知修善者。 地中眾伏藏， 金銀諸珍寶， 銅器之所盛， 聞香悉能知。 種種諸瓔珞， 無能識其價， 聞香知貴賤、 出處及所在。 天上諸華等， 曼陀曼殊沙、 波利質多樹， 聞香悉能知。 天上諸宮殿， 上中下差別， 眾寶華莊嚴， 聞香悉能知。 天園林勝殿、 諸觀妙法堂， 在中而娛樂，
【現代漢語翻譯】 現代漢語譯本 佩戴的珍寶，以及地下的寶藏， 轉輪王（Cakravartin，擁有統治世界的理想君主）的寶女，聞到香味就能知道她們在哪裡。 人們身上佩戴的裝飾品，衣服和瓔珞（項鍊）， 以及各種塗抹的香料，聞到香味就能知道他們是誰。 諸天（Deva，神）如果行走、坐著、嬉戲或展現神通， 受持《法華經》（Saddharma Puṇḍarīka Sūtra）的人，聞到香味都能知道。 各種樹木的花朵、果實，以及酥油的香氣， 受持《法華經》的人住在這裡，都能知道它們在哪裡。 在深山險峻之處，栴檀樹（Sandalwood）開花， 在其中的眾生，聞到香味都能知道。 鐵圍山（Cakravāḍa，環繞世界的山脈）和大海，以及地下的眾生， 受持《法華經》的人聞到香味，都能知道它們在哪裡。 阿修羅（Asura，好戰的神）的男女，以及他們的眷屬； 在爭鬥嬉戲的時候，聞到香味都能知道。 在曠野險要的地方，獅子、象、虎、狼、 野牛、水牛等，聞到香味就能知道它們在哪裡。 如果有懷孕的人，還不知道是男孩還是女孩； 無根（沒有生命）和非人（非人類的眾生），聞到香味都能知道。 因為聞到香味的力量，知道他們是剛懷孕， 能成就還是不能成就，能安樂生產有福的孩子。 因為聞到香味的力量，知道男女所想的， 貪慾、嗔恚、愚癡的心，也知道修行善法的人。 地下的各種伏藏，金銀等各種珍寶， 用銅器盛放的，聞到香味都能知道。 各種各樣的瓔珞，沒有人能知道它們的價值， 聞到香味就能知道它們的貴賤、出處和所在。 天上的各種花朵，曼陀羅花（Mandara）、曼殊沙花（Manjusaka）， 波利質多樹（Pārijāta）的花，聞到香味都能知道。 天上的各種宮殿，上、中、下等級的差別， 用各種珍寶和花朵裝飾的，聞到香味都能知道。 天上的園林、勝妙的殿堂，各種觀賞的妙法堂， 在其中娛樂，
【English Translation】 English version Adorned with treasures, and treasures in the earth, The precious daughters of the Cakravartin (ideal world-ruling monarch), can know their whereabouts by smelling the fragrance. The ornaments people wear, clothes and necklaces, And various perfumes they apply, can be known by their fragrance. If the Devas (gods) are walking, sitting, playing, or displaying supernatural powers, Those who uphold the Saddharma Puṇḍarīka Sūtra (Lotus Sutra), can know by smelling the fragrance. The flowers and fruits of various trees, and the fragrance of ghee, Those who uphold the Sutra, dwelling here, can know their whereabouts. In deep and dangerous mountains, where sandalwood trees bloom, The beings within, can know by smelling the fragrance. The Cakravāḍa (mountain range encircling the world) and the great sea, and the beings in the earth, Those who uphold the Sutra, by smelling the fragrance, can know their whereabouts. The Asura (warlike gods) men and women, and their retinues; When they are fighting and playing, they can know by smelling the fragrance. In the wilderness and dangerous places, lions, elephants, tigers, wolves, Wild buffaloes, water buffaloes, etc., can know their whereabouts by smelling the fragrance. If there are pregnant women, and it is not yet known whether they are boys or girls; Those without roots (lifeless) and non-humans (non-human beings), can know by smelling the fragrance. Because of the power of smelling the fragrance, they know that they are newly pregnant, Whether they will succeed or not, and whether they will give birth to a blessed child in peace. Because of the power of smelling the fragrance, they know what men and women are thinking, The minds of greed, anger, and delusion, and also those who cultivate good deeds. Various hidden treasures in the earth, gold, silver, and various jewels, Stored in copper vessels, can be known by smelling the fragrance. Various kinds of necklaces, whose value no one can know, By smelling the fragrance, one can know their value, origin, and location. Various flowers in the heavens, Mandara, Manjusaka, And the flowers of the Pārijāta tree, can be known by smelling the fragrance. Various palaces in the heavens, the differences between upper, middle, and lower levels, Decorated with various jewels and flowers, can be known by smelling the fragrance. The heavenly gardens, magnificent halls, and various wonderful Dharma halls for viewing, Where they enjoy themselves,
聞香悉能知。 諸天若聽法， 或受五欲時， 來往行坐臥， 聞香悉能知。 天女所著衣， 好華香莊嚴， 周旋遊戲時， 聞香悉能知。 如是展轉上， 乃至於梵天， 入禪出禪者， 聞香悉能知。 光音遍凈天， 乃至於有頂， 初生及退沒， 聞香悉能知。 諸比丘眾等， 於法常精進， 若坐若經行， 及讀誦經法， 或在林樹下， 專精而坐禪， 持經者聞香， 悉知其所在。 菩薩志堅固， 坐禪若讀經， 或為人說法， 聞香悉能知。 在在方世尊， 一切所恭敬， 愍眾而說法， 聞香悉能知。 眾生在佛前， 聞經皆歡喜， 如法而修行， 聞香悉能知。 雖未得菩薩， 無漏法生鼻， 而是持經者， 先得此鼻相。
「複次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，得千二百舌功德，若好、若丑、若美、不美，及諸苦澀物，在其舌根，皆變成上味，如天甘露，無不美者。若以舌根，于大眾中有所演說，出深妙聲，能入其心，皆令歡喜快樂。又諸天子、天女、釋梵諸天，聞是深妙音聲，有所演說、言論次第，皆悉來聽。及諸龍、龍女，夜叉、夜叉女，乾闥婆、乾
【現代漢語翻譯】 現代漢語譯本 通過氣味完全能夠知曉。 諸天如果聽聞佛法，或者享受五欲的時候， 無論是來往、行走、坐著還是躺臥，都能通過氣味完全知曉。 天女所穿的衣服，用美好的花香裝飾， 當她們四處遊玩嬉戲時，都能通過氣味完全知曉。 像這樣層層向上，乃至到達梵天（色界初禪天）， 那些入禪和出禪的人，都能通過氣味完全知曉。 從光音天（色界二禪天）到有頂天（非想非非想處天）， 初生和退沒的眾生，都能通過氣味完全知曉。 各位比丘眾等，對於佛法常常精進， 無論是坐著還是經行，以及讀誦經法， 或者在樹林下，專心致志地坐禪， 持經的人聞到氣味，都能知道他們所在的地方。 菩薩意志堅定，坐禪或者讀經， 或者為他人說法，都能通過氣味完全知曉。 在各個地方的世尊（佛陀），一切眾生所恭敬的， 憐憫眾生而說法，都能通過氣味完全知曉。 眾生在佛陀面前，聽聞佛經都歡喜， 如法修行，都能通過氣味完全知曉。 即使沒有得到菩薩的無漏法，在鼻根產生， 但是持經的人，先得到這種鼻相。
『再者，常精進！如果善男子、善女人，受持這部經典，如果讀、如果誦、如果解說、如果書寫，會得到一千二百種舌頭的功德，無論是好、是醜、是美、是不美，以及各種苦澀的食物，在他們的舌根，都會變成上等的美味，如同天上的甘露，沒有不美味的。如果用舌根，在大眾之中有所演說，會發出深奧美妙的聲音，能夠深入人心，使他們都歡喜快樂。而且諸天子、天女、釋梵諸天（帝釋天、梵天等），聽到這種深奧美妙的聲音，以及所演說的言論次第，都會前來聽聞。以及諸龍、龍女，夜叉（守護神）、夜叉女，乾闥婆（天樂神）、乾
【English Translation】 English version Through smell, one can fully know. If the devas (gods) are listening to the Dharma, or enjoying the five desires, Whether they are coming and going, walking, sitting, or lying down, one can fully know through smell. The clothes worn by the heavenly maidens, adorned with beautiful floral fragrances, When they are wandering and playing, one can fully know through smell. Ascending in this way, up to the Brahma heaven (first dhyana heaven of the form realm), Those who enter and exit dhyana (meditative absorption), one can fully know through smell. From the Abhasvara heaven (second dhyana heaven of the form realm) to the Akaniṣṭha heaven (the peak of existence), The newly born and those who are passing away, one can fully know through smell. All the bhikṣus (monks) and others, who are constantly diligent in the Dharma, Whether they are sitting or walking, and reciting the scriptures, Or under the trees, concentrating and meditating, Those who uphold the scriptures, upon smelling the fragrance, can know their location. Bodhisattvas with firm resolve, meditating or reading scriptures, Or speaking the Dharma for others, one can fully know through smell. The World Honored Ones (Buddhas) in all places, who are revered by all, Compassionately teaching the Dharma, one can fully know through smell. Sentient beings before the Buddha, hearing the scriptures are all joyful, Practicing according to the Dharma, one can fully know through smell. Even if one has not attained the anasrava (non-outflow) Dharma of a Bodhisattva, arising in the nose, Those who uphold the scriptures, first attain this nasal characteristic.
'Furthermore, Constantly Diligent! If good men or good women, receive and uphold this sutra, whether they read, recite, explain, or write it, they will obtain twelve hundred merits of the tongue. Whether it is good, bad, beautiful, not beautiful, or any bitter or astringent substance, at the root of their tongue, it will all transform into the finest flavor, like heavenly ambrosia, with nothing not delicious. If they use their tongue to speak in the assembly, they will produce profound and wonderful sounds that can enter the hearts of others, making them all joyful and happy. Moreover, the devaputras (heavenly sons), devakanyas (heavenly daughters), and the devas of Sakra and Brahma (Indra, Brahma, etc.), hearing these profound and wonderful sounds, and the order of their speech, will all come to listen. And the nagas (dragons), naga maidens, yakshas (guardian spirits), yaksha maidens, gandharvas (celestial musicians), and gan
闥婆女，阿修羅、阿修羅女，迦樓羅、迦樓羅女，緊那羅、緊那羅女，摩睺羅伽、摩睺羅伽女，為聽法故，皆來親近，恭敬供養；及比丘、比丘尼、優婆塞、優婆夷，國王、王子、群臣、眷屬，小轉輪王、大轉輪王，七寶千子，內外眷屬，乘其宮殿，俱來聽法；以是菩薩善說法故，婆羅門、居士國內人民，盡其形壽，隨侍供養；又諸聲聞、辟支佛、菩薩、諸佛，常樂見之，是人所在方面，諸佛皆向其處說法，悉能受持一切佛法，又能出於深妙法音。」
爾時世尊，欲重宣此義，而說偈言：
「是人舌根凈， 終不受惡味， 其有所食啖， 悉皆成甘露。 以深凈妙聲， 于大眾說法， 以諸因緣喻， 引導眾生心。 聞者皆歡喜， 設諸上供養， 諸天龍夜叉， 及阿修羅等， 皆以恭敬心， 而共來聽法。 是說法之人， 若欲以妙音， 遍滿三千界， 隨意即能至。 大小轉輪王， 及千子眷屬， 合掌恭敬心， 常來聽受法。 諸天龍夜叉， 羅剎毗舍阇， 亦以歡喜心， 常樂來供養。 梵天王魔王， 自在大自在， 如是諸天眾， 常來至其所； 諸佛及弟子， 聞其說法音， 常念而守護， 或時為現身。
「複次
【現代漢語翻譯】 現代漢語譯本 『闥婆女』（Gandharva，天樂神），『阿修羅』（Asura，非天）和『阿修羅女』，『迦樓羅』（Garuda，金翅鳥）和『迦樓羅女』，『緊那羅』（Kinnara，歌神）和『緊那羅女』，『摩睺羅伽』（Mahoraga，大蟒神）和『摩睺羅伽女』，爲了聽聞佛法，都前來親近，恭敬供養；以及比丘、比丘尼、優婆塞、優婆夷，國王、王子、群臣、眷屬，小轉輪王、大轉輪王，擁有七寶和千子的內外眷屬，乘坐他們的宮殿，一同前來聽法；因為這位菩薩善於說法，婆羅門、居士和國內人民，都盡其一生，隨侍供養；還有諸位聲聞、辟支佛、菩薩、諸佛，都常常樂意見到他，這個人所在的方面，諸佛都會向那個地方說法，都能接受並持有一切佛法，並且能夠發出深奧微妙的法音。 那時，世尊想要再次宣說這個道理，就說了偈語： 『這個人舌根清凈，終究不會嚐到惡味，他所吃的東西，都會變成甘露。』 『以深凈微妙的聲音，在大眾中說法，用各種因緣譬喻，引導眾生的心。』 『聽聞的人都歡喜，設定各種上等的供養，諸天、龍、夜叉，以及阿修羅等，都以恭敬的心，一同前來聽法。』 『這位說法的人，如果想要用美妙的聲音，遍滿三千大千世界，可以隨意就達到。』 『大小轉輪王，以及千子眷屬，合掌以恭敬的心，常常前來聽受佛法。』 『諸天、龍、夜叉，羅剎、毗舍阇，也以歡喜的心，常常樂意前來供養。』 『梵天王、魔王，自在天、大自在天，像這樣的諸天眾，常常來到他所在的地方；諸佛以及弟子，聽到他說法之音，常常憶念並守護他，有時會為他顯現身形。』 『再者』
【English Translation】 English version 『Gandharva』 (celestial musicians) women, 『Asura』 (demigods) and Asura women, 『Garuda』 (mythical bird-like creatures) and Garuda women, 『Kinnara』 (celestial musicians) and Kinnara women, 『Mahoraga』 (serpent deities) and Mahoraga women, all come to draw near, respectfully make offerings, for the sake of hearing the Dharma; as well as Bhikshus, Bhikshunis, Upasakas, Upasikas, kings, princes, ministers, and their families, minor Chakravartin kings, major Chakravartin kings, those with seven treasures and a thousand sons, both inner and outer family members, riding in their palaces, all come together to hear the Dharma; because this Bodhisattva is skilled in expounding the Dharma, Brahmins, householders, and the people of the country, for the rest of their lives, attend and make offerings; also, all Shravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas, are always happy to see him, in whatever direction this person is, all Buddhas will expound the Dharma in that place, and they are able to receive and uphold all the Buddha's teachings, and are able to produce profound and wonderful Dharma sounds. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『This person's tongue root is pure, and will never taste evil flavors, whatever he eats, all turns into nectar.』 『With a deep and pure, wonderful voice, he expounds the Dharma to the assembly, using various causes and conditions as metaphors, guiding the minds of sentient beings.』 『Those who hear are all joyful, setting up various supreme offerings, gods, dragons, Yakshas, and Asuras, etc., all with respectful hearts, come together to hear the Dharma.』 『This person who expounds the Dharma, if he wishes to fill the three thousand great thousand worlds with his wonderful voice, can do so at will.』 『Minor and major Chakravartin kings, and their thousand sons and families, with palms together and respectful hearts, always come to hear and receive the Dharma.』 『Gods, dragons, Yakshas, Rakshasas, and Pisachas, also with joyful hearts, are always happy to come and make offerings.』 『Brahma kings, Mara kings, Ishvara, and Maheshvara, such as these heavenly beings, always come to his place; all Buddhas and disciples, hearing his Dharma sounds, always remember and protect him, and sometimes manifest their bodies for him.』 『Furthermore』
，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，得八百身功德，得清凈身，如凈琉璃；眾生喜見其身凈故，三千大千世界眾生，生時、死時、上、下、好、丑，生善處、惡處，悉于中現，及鐵圍山、大鐵圍山、彌樓山、摩訶彌樓山等諸山，及其中眾生悉于中現。下至阿鼻地獄，上至有頂，所有及眾生，悉于中現。若聲聞、辟支佛、菩薩、諸佛說法，皆于身中現其色像。」
爾時世尊，欲重宣此義，而說偈言：
「若持《法華》者， 其身甚清凈， 如彼凈琉璃， 眾生皆喜見。 又如凈明鏡， 悉見諸色像， 菩薩于凈身， 皆見世所有。 唯獨自明瞭， 餘人所不見； 三千世界中， 一切諸群萌， 天人阿修羅， 地獄鬼畜生， 如是諸色像， 皆于身中現。 諸天等宮殿， 乃至於有頂， 鐵圍及彌樓， 摩訶彌樓山， 諸大海水等， 皆于身中現。 諸佛及聲聞， 佛子菩薩等， 若獨若在眾， 說法悉皆現。 雖未得無漏， 法性之妙身， 以清凈常體， 一切于中現。
「複次，常精進！若善男子、善女人，如來滅后受持是經，若讀、若誦、若解說、若書寫，得千二百意功德，以是清凈意根，乃至
【現代漢語翻譯】 現代漢語譯本：要常常精進！如果善男子、善女人，受持這部經，無論是讀誦、解說還是書寫，都能獲得八百種身體的功德，得到清凈的身體，如同清凈的琉璃（一種寶石）。眾生因為喜歡見到他清凈的身體，所以三千大千世界（佛教宇宙觀中的一個宇宙單位）的眾生，出生、死亡、高低、好壞，以及投生到善處或惡處的情形，都會在他的身體中顯現出來。還有鐵圍山（環繞世界的山）、大鐵圍山（更大的環繞世界的山）、彌樓山（須彌山，世界的中心）、摩訶彌樓山（大須彌山）等諸山，以及其中的眾生，都會在他的身體中顯現。下至阿鼻地獄（佛教中最底層的地獄），上至有頂（色界天的最高處），所有的一切以及眾生，都會在他的身體中顯現。如果聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）、菩薩（追求覺悟的修行者）、諸佛說法，他們的形象都會在他的身體中顯現。」， 那時，世尊爲了重申這個道理，說了偈語： 『如果受持《法華經》的人，他的身體非常清凈，如同清凈的琉璃，眾生都喜歡見到。又像清凈明亮的鏡子，能照見一切色像，菩薩在清凈的身體中，能見到世間所有的一切。只有他自己明白，其他人看不見；在三千世界中，一切眾生，包括天人、阿修羅（一種神道）、地獄、鬼、畜生，這些形形色色的景象，都會在他的身體中顯現。諸天的宮殿，乃至有頂天，鐵圍山和彌樓山，摩訶彌樓山，以及諸大海水等，都會在他的身體中顯現。諸佛和聲聞，佛子和菩薩等，無論是獨自一人還是在眾人之中，說法的情景都會顯現。雖然還沒有得到無漏（沒有煩惱）的法性妙身，但憑藉清凈的常體，一切都會在其中顯現。』 『再次，要常常精進！如果善男子、善女人，在如來滅度后受持這部經，無論是讀誦、解說還是書寫，都能獲得一千二百種意念的功德，憑藉這清凈的意根，乃至』
【English Translation】 English version: Be constantly diligent! If good men or good women receive and uphold this sutra, whether they read, recite, explain, or write it, they will obtain eight hundred merits of the body, and attain a pure body, like pure crystal. Because beings delight in seeing their pure body, all beings in the three-thousand great thousand worlds (a cosmic unit in Buddhist cosmology), their births, deaths, high and low status, good and bad forms, and their rebirths in good or evil realms, will all appear within their body. Also, the Iron Ring Mountains (mountains surrounding the world), the Great Iron Ring Mountains (larger mountains surrounding the world), Mount Sumeru (the center of the world), Mount Maha Sumeru (the great Mount Sumeru), and all other mountains, as well as the beings within them, will all appear within their body. Down to Avici Hell (the lowest hell in Buddhism), and up to the Summit of Existence (the highest realm of the Form Realm), all things and beings will appear within their body. If Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas (practitioners seeking enlightenment), and Buddhas preach the Dharma, their forms will all appear within their body. At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'If those who uphold the Lotus Sutra, their bodies are extremely pure, like pure crystal, and all beings delight in seeing them. Also, like a clear and bright mirror, they can see all forms and images. Bodhisattvas, in their pure bodies, can see all that exists in the world. Only they themselves understand, others cannot see; in the three thousand worlds, all living beings, including gods, humans, asuras (a type of deity), hell beings, ghosts, and animals, all these various forms will appear within their bodies. The palaces of the gods, even up to the Summit of Existence, the Iron Ring Mountains and Mount Sumeru, Mount Maha Sumeru, and all the great oceans, will all appear within their bodies. Buddhas and Sravakas, Buddha's children and Bodhisattvas, whether alone or in a crowd, the scenes of their preaching will all appear. Although they have not yet attained the undefiled (without afflictions) wondrous body of Dharma-nature, with their pure and constant body, everything will appear within it.' 'Furthermore, be constantly diligent! If good men or good women, after the Tathagata's (Buddha's) passing, receive and uphold this sutra, whether they read, recite, explain, or write it, they will obtain one thousand two hundred merits of the mind, and with this pure root of mind, even to'
聞一偈、一句，通達無量無邊之義；解是義已，能演說一句、一偈，至於一月、四月，乃至一歲，諸所說法隨其義趣，皆與實相不相違背。若說俗間經書、治世語言、資生業等，皆順正法，三千大千世界，六趣眾生，心之所行、心所動作、心所戲論，皆悉知之。雖未得無漏智慧，而其意根清凈如此，是人有所思惟籌量言說，皆是佛法無不真實，亦是先佛經中所說。」
爾時世尊，欲重宣此義，而說偈言：
「是人意清凈， 明利無穢濁， 以此妙意根， 知上中下法， 乃至聞一偈， 通達無量義， 次第如法說， 月四月至歲。 是世界內外， 一切諸眾生， 若天龍及人， 夜叉鬼神等， 其在六趣中， 所念若干種， 持《法華》之報， 一時皆悉知。 十方無數佛， 百福莊嚴相， 為眾生說法， 悉聞能受持， 思惟無量義， 說法亦無量， 終始不忘錯， 以持《法華》故。 悉知諸法相， 隨義識次第， 達名字語言， 如所知演說。 此人有所說， 皆是先佛法， 以演此法故， 于眾無所畏。 持《法華經》者， 意根凈若斯； 雖未得無漏， 先有如是相。 是人持此經， 安住希有地， 為一切眾生
【現代漢語翻譯】 現代漢語譯本 聽聞一偈（gatha，佛經中的詩歌）或一句，就能通達無量無邊的含義；理解這些含義后，能夠演說一句或一偈，甚至長達一月、四月，乃至一年，所說的法都隨其義理，與實相不相違背。如果講述世俗間的經書、治理世事的言語、謀生技能等，都順應正法。三千大千世界（sahasra-cūḍika-lokadhātu，佛教宇宙觀中的一個宇宙單位），六道眾生（gati，眾生輪迴的六種狀態）的心之所想、心之所為、心之所戲論，都能全部知曉。雖然還沒有獲得無漏智慧（anāsrava-jñāna，超越煩惱的智慧），但他的意根（manas-indriya，意識的根源）卻如此清凈。這樣的人，無論思考、衡量、言說什麼，都是佛法，沒有不真實的，也都是先前諸佛經中所說的。 那時，世尊（Bhagavān，佛的尊稱）爲了重申這個道理，說了偈語： 『此人心意清凈，明澈銳利沒有污濁，憑藉這微妙的意根，能知曉上、中、下等各種法。乃至聽聞一偈，就能通達無量含義，依次如法宣說，可達一月、四月乃至一年。這個世界內外，一切眾生，無論是天龍（nāga，神話生物）還是人，夜叉（yakṣa，一種鬼神）鬼神等，在六道輪迴中所想的各種事情，因為持有《法華經》（Saddharma Puṇḍarīka Sūtra，佛教經典）的緣故，都能一時全部知曉。十方無數的佛，以百福莊嚴的相貌，為眾生說法，都能聽聞並接受奉持。思惟無量的含義，說法也無量，始終不會忘記或出錯，因為持有《法華經》的緣故。完全知曉諸法的實相，隨著義理認識次第，通達名字語言，如所知的那樣演說。此人所說的一切，都是先前諸佛所說的法，因為演說此法，在眾人中無所畏懼。持有《法華經》的人，意根清凈如此；雖然還沒有獲得無漏智慧，卻先有這樣的徵兆。此人持有此經，安住于稀有之地，為一切眾生』
【English Translation】 English version Having heard one gatha (a verse in Buddhist scriptures) or one phrase, one can understand immeasurable and boundless meanings; having understood these meanings, one can expound on one phrase or one gatha, even for a month, four months, or even a year. All the teachings expounded, according to their meanings, do not contradict the true reality. If one speaks of worldly scriptures, words for governing the world, or means of livelihood, all are in accordance with the righteous Dharma. The thoughts, actions, and mental fabrications of all beings in the three thousand great thousand worlds (sahasra-cūḍika-lokadhātu, a cosmic unit in Buddhist cosmology) and the six realms of existence (gati, the six states of rebirth) are all known. Although one has not yet attained the unconditioned wisdom (anāsrava-jñāna, wisdom free from defilements), one's mind-faculty (manas-indriya, the faculty of mind) is so pure. Such a person, whatever they think, contemplate, or speak, is all the Buddha's Dharma, nothing is untrue, and all are what the previous Buddhas have spoken in the scriptures. At that time, the World-Honored One (Bhagavān, an honorific title for the Buddha), wishing to reiterate this meaning, spoke in verse: 'This person's mind is pure, clear, sharp, and without defilement. With this wondrous mind-faculty, one can know the superior, middling, and inferior dharmas. Even upon hearing one gatha, one can understand immeasurable meanings, and expound them in order and according to the Dharma, for a month, four months, or even a year. All beings within and without this world, whether they are gods, dragons (nāga, mythical creatures), humans, yakshas (a type of spirit), or ghosts, whatever they think in the six realms of existence, because of upholding the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra, a Buddhist scripture), one can know all at once. The countless Buddhas in the ten directions, with their hundredfold blessed and adorned forms, preach the Dharma for all beings, and one can hear and uphold it. One contemplates immeasurable meanings, and one's teachings are also immeasurable, never forgetting or making mistakes, because of upholding the 'Lotus Sutra'. One fully knows the true nature of all dharmas, understands the order of meanings, comprehends names and languages, and expounds them as one knows. All that this person speaks is the Dharma of the previous Buddhas. Because of expounding this Dharma, one is fearless among the assembly. Those who uphold the 'Lotus Sutra' have such a pure mind-faculty; although they have not yet attained the unconditioned wisdom, they already have such signs. This person, upholding this scripture, dwells in a rare place, for all beings.'
， 歡喜而愛敬。 能以千萬種， 善巧之語言， 分別而說法， 持《法華經》故。」◎
◎添品妙法蓮華經常不輕菩薩品第十九
爾時佛告得大勢菩薩摩訶薩：「汝今當知！若比丘、比丘尼、優婆塞、優婆夷，持《法華經》者，若有惡口、罵詈、誹謗，獲大罪報如前所說；其所得功德，如向所說，眼、耳、鼻、舌、身、意清凈。得大勢！乃往古昔過無量無邊不可思議阿僧祇劫，有佛，名威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，劫名離衰，國名大成。其威音王佛，于彼世中，為天、人、阿修羅說法，為求聲聞者，說應四諦法，度生、老、病、死究竟涅槃。為求辟支佛者，說應十二因緣法。為諸菩薩，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。得大勢！是威音王佛壽四十萬億那由他恒河沙劫，正法住世劫數，如一閻浮提微塵；像法住世劫數，如四天下微塵；其佛饒益眾生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，如是次第有二萬億佛，皆同一號。最初威音王如來，既已滅度，正法滅后，于像法中增上慢比丘有大勢力
。爾時有一菩薩比丘，名常不輕。得大勢！以何因緣名常不輕？是比丘凡有所見，若比丘、比丘尼、優婆塞、優婆夷，皆悉禮拜讚歎，而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』而是比丘，不專讀誦經典，但行禮拜；乃至遠見四眾，亦復故往禮拜讚歎，而作是言：『我不敢輕於汝等，汝等皆當作佛。』四眾之中，有生瞋恚心不凈者，惡口、罵詈，言是無智比丘從何所來，自言：『我不輕汝，而與我等授記，當得作佛。我等不用如是虛妄授記。』如此經歷多年，常被罵詈，不生瞋恚，常作是言：『汝當作佛。』說是語時，眾人或以杖木、瓦、石，而打擲之。避走遠住，猶高聲唱言：『我不敢輕汝，汝等皆當作佛。』以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之為常不輕。
「是比丘臨欲終時，于虛空中具聞威音王佛先所說《法華經》，二十千萬億偈，悉能受持，即得如上眼根清凈，耳、鼻、舌、身、意根清凈，得是六根清凈已，更增壽命二百萬億那由他歲，廣為人說是《法華經》。於時增上慢四眾，比丘、比丘尼、優婆塞、優婆夷，輕賤是人為作不輕名者，見其得大神通力、樂說辯力、大善寂力，聞其所說，皆信伏隨從。是菩薩復化千萬億眾，令住阿耨多羅
【現代漢語翻譯】 現代漢語譯本：當時有一位菩薩比丘，名叫常不輕（意為從不輕視他人）。他得大勢（意為獲得強大的力量和影響力）！因為什麼因緣被稱為常不輕呢？這位比丘凡是見到任何人，無論是比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），都一律禮拜讚歎，並且這樣說：『我深深地尊敬你們，不敢輕慢。這是為什麼呢？因為你們都在修行菩薩道，將來都會成佛。』這位比丘不專門讀誦經典，只是行禮拜；甚至遠遠地看見四眾（比丘、比丘尼、優婆塞、優婆夷），也特意前去禮拜讚歎，並且這樣說：『我不敢輕視你們，你們將來都會成佛。』四眾之中，有心生嗔恚、內心不清凈的人，惡語謾罵，說這個無知的比丘是從哪裡來的，自己說：『我不輕視你們，卻給我們授記，說我們將來會成佛。我們不需要這種虛妄的授記。』這樣經過多年，他常常被謾罵，卻不生嗔恚，總是說：『你們將來會成佛。』說這些話的時候，人們有時會用棍棒、瓦片、石頭來打他。他避開走遠，仍然高聲喊道：『我不敢輕視你們，你們將來都會成佛。』因為他常常說這樣的話，那些增上慢（自以為是）的比丘、比丘尼、優婆塞、優婆夷，就稱他為常不輕。 這位比丘臨終的時候，在虛空中完全聽到了威音王佛（過去佛名）先前所說的《法華經》，有兩千萬億偈（佛經的詩歌體裁），全部都能接受並記住，立刻就獲得了像前面所說的眼根清凈，以及耳、鼻、舌、身、意根的清凈。得到這六根清凈之後，又增加了二百萬億那由他（極大的數字）歲的壽命，廣泛地為人們宣說這部《法華經》。當時那些增上慢的四眾，比丘、比丘尼、優婆塞、優婆夷，因為輕視這個人而給他起了常不輕這個名字的人，看到他獲得了大神通力、善於辯論的能力、大善寂力（強大的禪定力量），聽到他所說的法，都信服並跟隨他。這位菩薩又教化了千萬億眾生，讓他們安住于阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）。
【English Translation】 English version: At that time, there was a Bodhisattva Bhikṣu (monk), named Sadāparibhūta (Never Disparaging). He had great power! What was the cause and condition for him to be named Sadāparibhūta? This Bhikṣu, whenever he saw anyone, whether Bhikṣu, Bhikṣuṇī (nun), Upāsaka (male lay follower), or Upāsikā (female lay follower), would always bow and praise them, saying, 'I deeply respect you all, and dare not disparage you. Why is that? Because you are all practicing the Bodhisattva path, and you will all become Buddhas.' This Bhikṣu did not specialize in reciting scriptures, but only practiced bowing; even when he saw the four assemblies (Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās) from afar, he would still go to bow and praise them, saying, 'I dare not disparage you, you will all become Buddhas.' Among the four assemblies, some who had anger and impure minds would curse and scold him, saying that this ignorant Bhikṣu, from where did he come, saying, 'I do not disparage you,' and giving us predictions that we will become Buddhas. We do not need such false predictions.' After many years of this, he was often cursed, but he did not become angry, and always said, 'You will become Buddhas.' When he said these words, people would sometimes hit him with sticks, tiles, and stones. He would avoid them and go far away, still shouting loudly, 'I dare not disparage you, you will all become Buddhas.' Because he always said these words, the arrogant Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās called him Sadāparibhūta. When this Bhikṣu was about to die, in the empty space, he completely heard the 'Lotus Sutra' previously spoken by King Awesome Sound Buddha (a past Buddha), twenty million billion verses, and was able to receive and remember them all. He immediately obtained the purity of the eye faculty as mentioned before, as well as the purity of the ear, nose, tongue, body, and mind faculties. Having obtained these six faculties of purity, he further increased his lifespan by two million billion nayutas (a very large number) of years, and widely proclaimed this 'Lotus Sutra' to people. At that time, those arrogant four assemblies, Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās, who had given him the name Sadāparibhūta because they disparaged him, saw that he had obtained great supernatural powers, the power of eloquent speech, and great peaceful power (powerful meditative power), and hearing what he said, they all believed and followed him. This Bodhisattva then transformed millions of billions of beings, causing them to abide in Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment, the wisdom of a Buddha).
三藐三菩提，命終之後，得值二千億佛，皆號日月燈明，于其法中說是《法華經》，以是因緣，復值二千億佛，皆同號云自在燈王。於此諸佛法中，受持讀誦，為諸四眾說此經典故，得是常眼清凈，耳、鼻、舌、身、意諸根清凈，於四眾中說法心無所畏。
「得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛，恭敬、尊重、讚歎，種諸善根，於後復值千萬億佛，亦于諸佛法中說是經典，功德成就當得作佛。得大勢！于意云何？爾時常不輕菩薩，豈異人乎？則我身是。若我于宿世不受持讀誦此經為他人說者，不能疾得阿耨多羅三藐三菩提；我于先佛所，受持讀誦此經為他人說故，疾得阿耨多羅三藐三菩提。得大勢！彼時四眾比丘、比丘尼、優婆塞、優婆夷，以瞋恚意輕賤我故，二百億劫，常不值佛、不聞法、不見僧，千劫于阿鼻地獄受大苦惱；畢是罪已，復遇常不輕菩薩教化阿耨多羅三藐三菩提。得大勢！于汝意云何？爾時四眾常輕是菩薩者，豈異人乎？今此會中，跋陀婆羅等五百菩薩，師子月等五百比丘尼，思佛等五百優婆塞，皆于阿耨多羅三藐三菩提不退轉者是。得大勢！當知是《法華經》，大饒益諸菩薩摩訶薩，能令至於阿耨多羅三藐三菩提，是故諸菩薩摩訶薩，于如來滅后，常應受持、讀誦、解說、書寫
【現代漢語翻譯】 現代漢語譯本 證得無上正等正覺（三藐三菩提），命終之後，將值遇二千億尊佛，佛號都叫日月燈明，在他們的教法中宣說《法華經》。以此因緣，又將值遇二千億尊佛，佛號都叫云自在燈王。在這些佛的教法中，受持、讀誦，為四眾弟子宣說這部經典，因此得到常眼清凈，耳、鼻、舌、身、意等諸根清凈，在四眾之中說法時內心無所畏懼。 『得大勢（菩薩名）！這位常不輕菩薩摩訶薩，供養了如此眾多的佛，恭敬、尊重、讚歎他們，種下各種善根。之後又值遇千萬億尊佛，也在這些佛的教法中宣說這部經典，功德圓滿后將成佛。得大勢！你認為如何？那時的常不輕菩薩，難道是別人嗎？就是我自身。如果我前世沒有受持、讀誦這部經典併爲他人宣說，就不能快速證得無上正等正覺（阿耨多羅三藐三菩提）；我因為在過去的佛那裡，受持、讀誦這部經典併爲他人宣說，所以才能快速證得無上正等正覺（阿耨多羅三藐三菩提）。得大勢！那時四眾弟子，比丘、比丘尼、優婆塞、優婆夷，因為以嗔恨心輕視我，在二百億劫中，常常不能值遇佛、聽聞佛法、見到僧眾，在千劫中於阿鼻地獄遭受巨大的苦惱；結束這些罪業后，又遇到常不輕菩薩教化，才證得無上正等正覺（阿耨多羅三藐三菩提）。得大勢！你認為如何？那時四眾弟子常常輕視這位菩薩的，難道是別人嗎？就是現在法會中的跋陀婆羅等五百位菩薩，師子月等五百位比丘尼，思佛等五百位優婆塞，他們都是在無上正等正覺（阿耨多羅三藐三菩提）中不退轉的人。得大勢！應當知道這部《法華經》，能大大饒益諸位菩薩摩訶薩，能使他們到達無上正等正覺（阿耨多羅三藐三菩提），因此諸位菩薩摩訶薩，在如來滅度之後，應當常常受持、讀誦、解說、書寫。』
【English Translation】 English version Having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), after their life ends, they will encounter two billion Buddhas, all named Sun Moon Light, and within their teachings, they will preach the 'Lotus Sutra'. Due to this cause, they will again encounter two billion Buddhas, all named Cloud Freedom Light King. Within the teachings of these Buddhas, by upholding, reciting, and explaining this sutra to the four assemblies, they will attain pure constant vision, and their senses of ear, nose, tongue, body, and mind will be purified. When preaching among the four assemblies, their minds will be without fear. 'Great Power (Mahasthamaprapta, a Bodhisattva)! This Bodhisattva Sadāparibhūta (Ever Disparaging), having made offerings to such numerous Buddhas, with reverence, respect, and praise, planted various roots of goodness. Afterwards, they will again encounter trillions of Buddhas, and within the teachings of these Buddhas, they will also preach this sutra. Having perfected their merits, they will become a Buddha. Great Power! What do you think? Was the Bodhisattva Sadāparibhūta at that time someone else? It was myself. If in my past lives I had not upheld, recited, and explained this sutra to others, I would not have quickly attained Anuttara-samyak-sambodhi. Because I upheld, recited, and explained this sutra to others in the presence of past Buddhas, I was able to quickly attain Anuttara-samyak-sambodhi. Great Power! At that time, the four assemblies—bhikshus (monks), bhikshunis (nuns), upasakas (laymen), and upasikas (laywomen)—because they despised me with anger, for two hundred billion kalpas (eons) they were unable to encounter a Buddha, hear the Dharma, or see the Sangha (monastic community). For a thousand kalpas, they suffered great torment in the Avici hell. After these sins were exhausted, they again encountered Bodhisattva Sadāparibhūta's teachings and attained Anuttara-samyak-sambodhi. Great Power! What do you think? Were the four assemblies who constantly despised this Bodhisattva at that time someone else? They are the five hundred Bodhisattvas such as Bhadrapala, the five hundred bhikshunis such as Lion Moon, and the five hundred upasakas such as Thought of Buddha, who are all non-retrogressing in Anuttara-samyak-sambodhi in this assembly. Great Power! You should know that this 'Lotus Sutra' greatly benefits all Bodhisattva-Mahasattvas, enabling them to reach Anuttara-samyak-sambodhi. Therefore, all Bodhisattva-Mahasattvas, after the Tathagata's (Buddha's) passing, should always uphold, recite, explain, and write it.'
是經。」
爾時世尊，欲重宣此義，而說偈言：
「過去有佛， 號威音王； 神智無量， 將導一切， 天人龍神， 所共供養。 是佛滅后， 法欲盡時， 有一菩薩， 名常不輕。 時諸四眾， 計著於法， 不輕菩薩， 往到其所， 而語之言： 『我不輕汝， 汝等行道， 皆當作佛。』 諸人聞已， 輕毀罵詈； 不輕菩薩， 能忍受之； 其罪畢已， 臨命終時， 得聞此經， 六根清凈， 神通力故， 增益壽命， 復為諸人， 廣說是經。 諸著法眾， 皆蒙菩薩， 教化成就， 令住佛道。 不輕命終， 值無數佛， 說是經故， 得無量福； 漸具功德， 疾成佛道。 彼時不輕， 則我身是。 時四部眾， 著法之者， 聞不輕言： 『汝當作佛。』 以是因緣， 值無數佛。 此會菩薩， 五百之眾， 並及四部， 清信士女， 今於我前， 聽法者是。 我於前世， 勸是諸人， 聽受斯經， 第一之法； 開示教人， 令住涅槃， 世世受持， 如是經典。 億億萬劫， 至不可議， 時乃得聞， 是《法華經》。 億億萬劫，
【現代漢語翻譯】 現代漢語譯本 這是經文。 那時，世尊想要再次宣說這個道理，就說了偈語： 『過去有一尊佛，名號為威音王（過去佛名）；他的神聖智慧無量無邊，引導一切眾生，天人、龍神都共同供養他。 這尊佛滅度后，佛法將要衰敗的時候，有一位菩薩，名叫常不輕（菩薩名）。當時，所有的四眾弟子（比丘、比丘尼、優婆塞、優婆夷）都執著于佛法。 常不輕菩薩就去到他們那裡，對他們說：『我不敢輕視你們，你們修行佛道，將來都會成佛。』 那些人聽了之後，就輕視、譭謗、謾罵他；常不輕菩薩能夠忍受這些。當他罪業消盡，臨命終時， 聽聞到這部經，六根（眼、耳、鼻、舌、身、意）清凈，因為神通力的緣故，壽命增長，又為眾人廣泛宣說這部經。 那些執著于佛法的大眾，都蒙受菩薩的教化而成就，使他們安住于佛道。常不輕菩薩命終之後，值遇無數的佛， 因為宣說這部經的緣故，得到無量的福報；逐漸具足功德，迅速成就佛道。那時的常不輕菩薩，就是我（釋迦牟尼佛）自身。 當時四部大眾中，那些執著于佛法的人，聽到常不輕菩薩說：『你們將來都會成佛。』因為這個因緣，值遇了無數的佛。 這次法會中的菩薩，五百位大眾，以及四部弟子，清信士女，現在在我面前聽法的這些人，就是他們。 我在前世，勸導這些人聽受這部經，這是第一的佛法；開示教導他們，使他們安住于涅槃， 世世代代受持這樣的經典。億億萬劫，直到不可思議的時候，才能聽聞到這部《法華經》。 億億萬劫，'
【English Translation】 English version This is a sutra. At that time, the World Honored One, wishing to declare this meaning again, spoke in verse: 'In the past there was a Buddha, named King Awesome Sound (a past Buddha); his divine wisdom was immeasurable, guiding all beings, and he was worshiped by gods, humans, and dragons alike. After this Buddha passed away, when the Dharma was about to decline, there was a Bodhisattva named Never Disparaging (a Bodhisattva's name). At that time, all the four assemblies (monks, nuns, laymen, and laywomen) were attached to the Dharma. The Bodhisattva Never Disparaging went to them and said: 『I dare not disparage you, for you all practice the path and will all become Buddhas.』 Upon hearing this, those people belittled, slandered, and reviled him; the Bodhisattva Never Disparaging was able to endure it. When his karmic debts were exhausted, at the time of his death, he heard this sutra, his six senses (eyes, ears, nose, tongue, body, and mind) were purified, and because of his spiritual powers, his lifespan increased, and he again widely proclaimed this sutra to the people. Those who were attached to the Dharma were all enlightened and perfected by the Bodhisattva's teachings, enabling them to abide in the Buddha's path. After the Bodhisattva Never Disparaging passed away, he encountered countless Buddhas, and because he proclaimed this sutra, he obtained immeasurable blessings; gradually accumulating merits, he quickly attained Buddhahood. The Never Disparaging Bodhisattva of that time was myself (Shakyamuni Buddha). At that time, among the four assemblies, those who were attached to the Dharma, upon hearing the Bodhisattva Never Disparaging say: 『You will all become Buddhas,』 because of this cause, encountered countless Buddhas. The Bodhisattvas in this assembly, the five hundred people, as well as the four assemblies, the faithful men and women, those who are now listening to the Dharma before me, are those people. In my past lives, I encouraged these people to listen to and receive this sutra, which is the foremost Dharma; I revealed and taught them, enabling them to abide in Nirvana, and to uphold such scriptures generation after generation. For billions upon billions of kalpas, until an inconceivable time, one can hear this 『Lotus Sutra.』 For billions upon billions of kalpas,'
至不可議， 諸佛世尊， 時說是經； 是故行者， 于佛滅后， 聞如是經， 勿生疑惑； 應當一心， 廣說此經， 世世值佛， 疾成佛道。」
添品妙法蓮華經如來神力品第二十
爾時千世界微塵等菩薩摩訶薩，從地踴出者，皆于佛前一心合掌，瞻仰尊顏，而白佛言：「世尊！我等於佛滅后，世尊分身所在國土滅度之處，當廣說此經。所以者何？我等亦自欲得是真凈大法，受持、讀誦、解說、書寫而供養之。」
爾時世尊，于文殊師利等無量百千萬億舊住娑婆世界菩薩摩訶薩，及諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等一切眾前，現大神力，出廣長舌，上至梵世，一切毛孔放于無量無數色光，皆悉遍照十方世界。眾寶樹下，師子座上諸佛，亦復如是，出廣長舌放無量光。釋迦牟尼佛及寶樹下諸佛，現神力時滿百千歲，然後還攝舌相，一時謦欬俱共彈指，是二音聲，遍至十方諸佛世界，地皆六種震動。其中眾生，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以佛神力故，皆見此娑婆世界無量無邊百千萬億眾寶樹下師子座上諸佛；及見釋迦牟尼佛共多寶如來在寶塔中坐師子座
【現代漢語翻譯】 現代漢語譯本 此法深奧不可思議，諸佛世尊在世時宣說此經；因此修行之人，在佛陀滅度之後，聽到這樣的經典，不要產生疑惑；應當一心一意，廣泛宣說此經，世世代代都能遇到佛陀，迅速成就佛道。
《添品妙法蓮華經·如來神力品第二十》
那時，從地涌出的如微塵般多的菩薩摩訶薩（菩薩中的大菩薩），都在佛前一心合掌，瞻仰佛的尊容，對佛說：『世尊！我們將在佛陀滅度后，世尊分身所在的國土滅度之處，廣泛宣說此經。這是為什麼呢？因為我們也想得到這真實清凈的大法，受持、讀誦、解說、書寫並供養它。』
那時，世尊在文殊師利（菩薩名，意為妙吉祥）等無量百千萬億久住娑婆世界（我們所處的世界）的菩薩摩訶薩，以及諸比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），天（天神）、龍（神獸）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等一切眾生面前，顯現大神力，伸出廣長舌，上至梵世（色界天），一切毛孔放出無量無數的彩色光芒，都普遍照耀十方世界。眾寶樹下，獅子座上的諸佛，也同樣如此，伸出廣長舌，放出無量光芒。釋迦牟尼佛（本師佛）和寶樹下的諸佛，顯現神力時，持續了百千歲，然後收回舌相，同時發出咳嗽聲，一起彈指，這兩種聲音，遍及十方諸佛世界，大地都發生六種震動。其中的眾生，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，因為佛的神力，都看見這娑婆世界無量無邊百千萬億眾寶樹下獅子座上的諸佛；並且看見釋迦牟尼佛和多寶如來（過去佛）在寶塔中坐在獅子座上。
【English Translation】 English version This Dharma is profound and inconceivable. The World Honored Ones, the Buddhas, spoke this sutra when they were in the world. Therefore, practitioners, after the Buddha's parinirvana, upon hearing such a sutra, should not harbor doubts. They should be single-minded, widely expound this sutra, and in every lifetime, they will encounter Buddhas and quickly attain Buddhahood.
Supplemented Wonderful Dharma Lotus Flower Sutra, Chapter 20: The Supernatural Power of the Tathagatas
At that time, the Bodhisattva Mahasattvas (great Bodhisattvas) who emerged from the earth, as numerous as dust particles in a thousand worlds, all joined their palms together in front of the Buddha, gazed upon his venerable countenance, and said to the Buddha: 'World Honored One! After the Buddha's parinirvana, in the lands where the World Honored One's emanations have passed away, we will widely expound this sutra. Why is this so? Because we also wish to obtain this true and pure great Dharma, to receive, uphold, read, recite, explain, write, and make offerings to it.'
At that time, the World Honored One, in front of Manjushri (Bodhisattva name, meaning Wonderful Auspiciousness) and other countless hundreds of thousands of millions of Bodhisattva Mahasattvas who had long resided in the Saha world (the world we live in), as well as all the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), Devas (gods), Nagas (divine serpents), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, and all other beings, manifested great supernatural power. He extended his broad and long tongue, reaching up to the Brahma world (the realm of form), and from all his pores emitted countless and immeasurable colored lights, which universally illuminated the ten directions. The Buddhas under the jeweled trees, on the lion thrones, also did the same, extending their broad and long tongues and emitting immeasurable light. When Shakyamuni Buddha (the original teacher Buddha) and the Buddhas under the jeweled trees manifested their supernatural powers, it lasted for a hundred thousand years. Then they retracted their tongues, and at the same time, they coughed and snapped their fingers. These two sounds pervaded the Buddha worlds in the ten directions, and the earth shook in six ways. The beings within, including Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, non-humans, and others, due to the Buddha's supernatural power, all saw the Buddhas on the lion thrones under the countless and immeasurable hundreds of thousands of millions of jeweled trees in this Saha world; and they saw Shakyamuni Buddha and Prabhutaratna Tathagata (a past Buddha) sitting on the lion throne in the jeweled stupa.
；又見無量無邊百千萬億菩薩摩訶薩；及諸四眾恭敬圍繞釋迦牟尼佛。既見是已，皆大歡喜得未曾有。即時諸天，于虛空中高聲唱言：「過此無量無邊百千萬億阿僧祇世界，有國名娑婆，是中有佛，名釋迦牟尼，今為諸菩薩摩訶薩，說大乘經，名『妙法蓮華教菩薩法佛所護念』，汝等當深心隨喜，亦當禮拜供養釋迦牟尼佛。」
彼諸眾生，聞虛空中聲已，合掌向娑婆世界，作如是言：「南無釋迦牟尼佛！南無釋迦牟尼佛！」以種種華香、瓔珞、幡蓋及諸嚴身之具，珍寶妙物，皆共遙散娑婆世界，所散諸物從十方來，譬如雲集，變成寶帳，遍覆此間諸佛之上；於時十方世界通達無礙，如一佛土。
爾時佛告上行等菩薩大眾：「諸佛神力如是，無量無邊不可思議，若我以是神力，于無量無邊百千萬億阿僧祇劫，為囑累故，說此經功德，猶不能盡；以要言之，如來一切所有之法，如來一切自在神力，如來一切秘要之藏，如來一切甚深之事，皆於此經宣示顯說。是故汝等，于如來滅后，應一心受持、讀誦、解說、書寫、如說修行。所在國土，若有受持、讀誦、解說、書寫、如說修行，若經卷所住之處，若於園中，若於林中，若於樹下，若於僧坊，若白衣舍，若在殿堂，若山谷、曠野，是中皆應起塔供養。所以者何
【現代漢語翻譯】 現代漢語譯本：他們還看見了無量無邊、數不清的菩薩摩訶薩（偉大的菩薩），以及四眾弟子恭敬地圍繞著釋迦牟尼佛（Sakyamuni Buddha）。看到這些景象后，他們都非常高興，感到前所未有。這時，諸天在空中高聲說道：『越過這無量無邊、數不清的阿僧祇（無數）世界，有一個名為娑婆（Saha）的世界，那裡有一尊佛，名為釋迦牟尼，他現在正在為諸位菩薩摩訶薩宣講大乘經典，名為《妙法蓮華經》（Lotus Sutra），這是一部教導菩薩修行、受諸佛護念的經典。你們應當深心隨喜，也應當禮拜供養釋迦牟尼佛。』 那些眾生聽到空中的聲音后，合掌面向娑婆世界，說道：『南無釋迦牟尼佛！南無釋迦牟尼佛！』他們用各種鮮花、香料、瓔珞、幡蓋以及各種裝飾品、珍寶等美好的物品，都遙遠地散向娑婆世界。所散的物品從十方而來，如同雲彩聚集，變成寶帳，遍佈此間諸佛之上。這時，十方世界通達無礙，如同一個佛土。 這時，佛告訴上行（Visistacaritra）等菩薩大眾：『諸佛的神力就是這樣，無量無邊，不可思議。如果我用這種神力，在無量無邊、數不清的阿僧祇劫中，爲了囑託你們的緣故，宣說這部經典的功德，也無法說盡。總而言之，如來（Tathagata）的一切法，如來的一切自在神力，如來的一切秘密寶藏，如來的一切甚深之事，都在這部經典中宣示顯說。因此，你們在如來滅度之後，應當一心受持、讀誦、解說、書寫、如所說修行。在任何國土，如果有受持、讀誦、解說、書寫、如所說修行的人，或者經卷所在之處，無論是在園中、林中、樹下、僧坊、在家居士的住所、殿堂、山谷、曠野，都應當在那裡建造佛塔供養。這是為什麼呢？』
【English Translation】 English version: They also saw countless, boundless, hundreds of thousands of millions of Bodhisattva Mahasattvas (great Bodhisattvas); and the fourfold assembly respectfully surrounding Sakyamuni Buddha. Having seen this, they were all greatly delighted and felt something they had never experienced before. At that time, the devas (gods) in the sky loudly proclaimed: 『Beyond these countless, boundless, hundreds of thousands of millions of asamkhya (incalculable) worlds, there is a country called Saha, and in it there is a Buddha named Sakyamuni, who is now expounding the Great Vehicle Sutra to the Bodhisattva Mahasattvas, called the 『Wonderful Dharma Lotus Flower Sutra,』 which teaches the Bodhisattva path and is protected by all Buddhas. You should deeply rejoice in this, and also bow down and make offerings to Sakyamuni Buddha.』 Those beings, having heard the voice in the sky, joined their palms together and faced the Saha world, saying: 『Namo Sakyamuni Buddha! Namo Sakyamuni Buddha!』 They scattered various flowers, incense, necklaces, banners, canopies, and all kinds of ornaments, precious jewels, and wonderful objects towards the Saha world from afar. The scattered objects came from the ten directions, gathering like clouds, transforming into jeweled canopies, covering all the Buddhas in this realm. At that time, the ten directions of the world became unobstructed, like one Buddha land. At that time, the Buddha said to the Bodhisattva assembly, including Visistacaritra: 『The divine power of the Buddhas is like this, immeasurable, boundless, and inconceivable. If I were to use this divine power to speak of the merits of this sutra for countless, boundless, hundreds of thousands of millions of asamkhya kalpas (eons), for the sake of entrusting you, I still could not exhaust it. In short, all the dharmas (teachings) of the Tathagata (Buddha), all the self-mastery and divine powers of the Tathagata, all the secret treasures of the Tathagata, and all the profound matters of the Tathagata are declared and revealed in this sutra. Therefore, after the Tathagata』s parinirvana (passing away), you should wholeheartedly receive, uphold, read, recite, explain, write, and practice according to what is said. In any country, if there are those who receive, uphold, read, recite, explain, write, and practice according to what is said, or wherever the sutra scroll is located, whether in a garden, in a forest, under a tree, in a monastery, in a layperson』s house, in a palace, in a mountain valley, or in a wilderness, a stupa (pagoda) should be erected there for offerings. Why is this so?』
？當知是處即是道場，諸佛於此得阿耨多羅三藐三菩提，諸佛於此轉於法輪，諸佛於此而般涅槃。」
爾時世尊，欲重宣此義，而說偈言：
「諸佛救世者， 住于大神通， 為悅眾生故， 現無量神力。 舌相至梵天， 身放無數光， 為求佛道者， 現此希有事。 諸佛謦欬聲， 及彈指之聲， 周聞十方國， 地皆六種動。 以佛滅度后， 能持是經故， 諸佛皆歡喜， 現無量神力， 囑累是經故， 讚美受持者， 于無量劫中， 猶故不能盡。 是人之功德， 無邊無有窮， 如十方虛空， 不可得邊際。 能持是經者， 則為已見我， 亦見多寶佛， 及諸分身者， 又見我今日， 教化諸菩薩。 能持是經者， 令我及分身， 滅度多寶佛， 一切皆歡喜。 十方現在佛， 並過去未來， 亦見亦供養， 亦令得歡喜。 諸佛坐道場， 所得秘要法， 能持是經者， 不久亦當得。 能持是經者， 于諸法之義， 名字及言辭， 樂說無窮盡， 如風于空中， 一切無障礙。 于如來滅后， 如佛所說經， 因緣及次第， 隨義如實說， 如日月光明， 能除諸幽冥。 斯
【現代漢語翻譯】 現代漢語譯本：應當知道，這個地方就是道場，諸佛在這裡證得阿耨多羅三藐三菩提（無上正等正覺），諸佛在這裡轉法輪（宣講佛法），諸佛在這裡入般涅槃（圓寂）。 當時，世尊爲了重申這個道理，說了以下偈語： 諸佛救世者，安住于大神通，爲了使眾生喜悅，展現無量的神力。 舌頭伸展到梵天（色界天頂），身體放出無數的光芒，爲了尋求佛道的人，展現這種稀有的景象。 諸佛的咳嗽聲，以及彈指的聲音，都能傳遍十方世界，大地都會發生六種震動。 因為在佛陀滅度后，能夠受持這部經，諸佛都會感到歡喜，展現無量的神力。 因為囑託這部經的緣故，讚美受持這部經的人，即使經過無量劫的時間，也無法完全表達。 這個人的功德，無邊無際，如同十方虛空一樣，無法測量其邊際。 能夠受持這部經的人，就等於已經見到我（釋迦牟尼佛），也見到了多寶佛（過去佛），以及諸佛的分身。 也見到了我今天，教化諸菩薩的情景。 能夠受持這部經的人，能使我以及我的分身，滅度的多寶佛，一切都感到歡喜。 十方現在諸佛，以及過去和未來的諸佛，也都能見到，也能供養，也能使他們感到歡喜。 諸佛在道場中，所得到的秘密法要，能夠受持這部經的人，不久也將能夠得到。 能夠受持這部經的人，對於諸法的意義，名字和言辭，都能樂於宣說，無窮無盡，如同風在空中一樣，沒有任何障礙。 在如來滅度之後，能夠像佛所說的那樣，按照因緣和次第，隨順義理如實宣說，就像日月的光明一樣，能夠消除一切黑暗。 這樣的人，應當知道，就是佛所派遣的使者，行如來之事。
【English Translation】 English version: 'You should know that this place is the Bodhimanda (place of enlightenment), where all Buddhas attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), where all Buddhas turn the Dharma wheel (teach the Dharma), and where all Buddhas enter Parinirvana (final liberation).' At that time, the World Honored One, wishing to restate this meaning, spoke the following verses: 'The Buddhas, saviors of the world, abide in great spiritual powers, and for the sake of pleasing sentient beings, manifest immeasurable divine powers.' 'Their tongues reach to the Brahma heaven (the highest heaven in the realm of form), and their bodies emit countless rays of light. For those who seek the Buddha path, they manifest these rare and wondrous events.' 'The coughs of the Buddhas, and the sounds of their finger snaps, are heard throughout the ten directions, and the earth trembles in six ways.' 'Because after the Buddha's Parinirvana, one can uphold this Sutra, all Buddhas will rejoice and manifest immeasurable divine powers.' 'Because of entrusting this Sutra, they praise those who receive and uphold it, and even after immeasurable kalpas (eons), they still cannot fully express it.' 'The merits of such a person are boundless and endless, like the ten directions of space, which cannot be measured.' 'Those who can uphold this Sutra are considered to have already seen me (Shakyamuni Buddha), and have also seen Prabhutaratna Buddha (a past Buddha), and all the Buddhas' emanations.' 'They also see me today, teaching and transforming all the Bodhisattvas.' 'Those who can uphold this Sutra, cause me and my emanations, and the Parinirvana of Prabhutaratna Buddha, all to rejoice.' 'The Buddhas of the ten directions, present, past, and future, are also seen, also offered to, and also made to rejoice.' 'The secret and essential Dharma that the Buddhas attain in the Bodhimanda, those who can uphold this Sutra will also attain soon.' 'Those who can uphold this Sutra, regarding the meaning of all Dharmas, their names and words, will be able to joyfully speak endlessly, like the wind in the sky, without any obstruction.' 'After the Tathagata's (Buddha's) Parinirvana, one can, as the Buddha has said, according to the causes and conditions and the order, speak truthfully according to the meaning, like the light of the sun and moon, which can dispel all darkness.' 'Such a person, you should know, is the envoy sent by the Buddha, performing the deeds of the Tathagata.'
人行世間， 能滅眾生闇， 教無量菩薩， 畢竟住一乘； 是故有智者， 聞此功德利， 於我滅度后， 應受持斯經， 是人于佛道， 決定無有疑。」
妙法蓮華經陀羅尼品第二十一
爾時藥王菩薩即從座起，偏袒右肩合掌向佛，而白佛言：「世尊！若善男子、善女人，有能受持《法華經》者，若讀誦通利，若有書寫經卷，得幾所福？」
佛告藥王：「若有善男子、善女人，供養八百萬億那由他恒河沙等諸佛，于汝意云何？其所得福寧為多不？」
「甚多，世尊！」
佛言：「若善男子、善女人，能於是經，乃至受持一四句偈，讀誦、解義、如說修行，功德甚多。」
爾時藥王菩薩白佛言：「世尊！我今當與說法者陀羅尼咒以守護之。」即說咒曰：
「◎怛(都割)侄(地夜)他(一) 安泥(如帝)(二) 曼(莫安)泥(三) 未泥(奴羝)(四) 磨(莫賀)磨泥(五) 質羝(六) 折(之熱)唎羊*(句-口+瓦) 攝迷(八) 攝寐多鼻(九) 奢(舒迦)安羊*(句-口+瓦) 目訖羊*(句-口+瓦) 目訖跢(都個)檐(都灆)迷糝(穌灆)迷(十二) 𥣯(烏合)鼻釤迷(十三) 糝磨
【現代漢語翻譯】 現代漢語譯本 人在世間行走，能夠滅除眾生的愚昧黑暗，教導無量菩薩，最終安住于唯一佛乘（Ekayana，指唯一的成佛之道）；因此有智慧的人，聽到這功德利益，在我滅度之後，應當受持這部經，這樣的人在佛道上，必定不會有任何疑惑。
《妙法蓮華經·陀羅尼品》第二十一
這時，藥王菩薩（Bhaisajyaraja Bodhisattva）即從座位站起，袒露右肩，合掌向佛，對佛說：『世尊！如果有善男子、善女人，能夠受持《法華經》，如果能讀誦通利，或者有人書寫經卷，能得到多少福德呢？』
佛告訴藥王：『如果有善男子、善女人，供養八百萬億那由他（Nayuta，數量單位，表示極大的數目）恒河沙數（Ganges sand，指恒河中的沙粒）那麼多的諸佛，你認為怎麼樣？他們所得到的福德難道不多嗎？』
『非常多，世尊！』
佛說：『如果有善男子、善女人，能夠在這部經中，乃至受持一四句偈（Gatha，佛經中的詩歌），讀誦、理解其義、如所說的那樣修行，功德非常多。』
這時，藥王菩薩對佛說：『世尊！我現在應當為說法的人說陀羅尼咒（Dharani，總持，能持一切善，遮一切惡的咒語）來守護他們。』隨即說了咒語：
『◎怛(都割)侄(地夜)他(一) 安泥(如帝)(二) 曼(莫安)泥(三) 未泥(奴羝)(四) 磨(莫賀)磨泥(五) 質羝(六) 折(之熱)唎羊*(句-口+瓦) 攝迷(八) 攝寐多鼻(九) 奢(舒迦)安羊*(句-口+瓦) 目訖羊*(句-口+瓦) 目訖跢(都個)檐(都灆)迷糝(穌灆)迷(十二) 𥣯(烏合)鼻釤迷(十三) 糝磨』
【English Translation】 English version A person walking in the world, can extinguish the darkness of ignorance of all beings, teach countless Bodhisattvas, and ultimately dwell in the One Vehicle (Ekayana, the only path to Buddhahood); therefore, wise people, hearing of these merits and benefits, after my Parinirvana (death), should uphold this Sutra, such a person will have no doubt about the path to Buddhahood.
The Lotus Sutra, Chapter 21: Dharani
At that time, Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva) rose from his seat, bared his right shoulder, joined his palms, and said to the Buddha: 'World Honored One! If there are good men or good women who can uphold the Lotus Sutra, if they can read and recite it fluently, or if they write out the Sutra, how much merit will they obtain?'
The Buddha told Bhaisajyaraja: 'If there are good men or good women who make offerings to as many Buddhas as eight million billion Nayutas (a large number) of Ganges sands (the sands of the Ganges River), what do you think? Would their merit be great or not?'
'Very great, World Honored One!'
The Buddha said: 'If there are good men or good women who can, in this Sutra, even uphold one four-line verse (Gatha, a verse in Buddhist scriptures), read and recite it, understand its meaning, and practice as it says, their merit will be very great.'
At that time, Bhaisajyaraja Bodhisattva said to the Buddha: 'World Honored One! Now I shall give a Dharani (a mantra that holds all good and prevents all evil) to protect those who preach the Dharma.' Then he spoke the mantra:
'◎Tad(du ge)ya(di ye)tha(yi) An(ru di)ne(er) Man(mo an)ne(san) Mi(nu di)ne(si) Ma(mo he)ma ne(wu) Chi di(liu) Che(zhi re)liyang*(ju-kou+wa) She mi(ba) She mei duo bi(jiu) She(shu jia) anyang*(ju-kou+wa) Mu qiyang*(ju-kou+wa) Mu qi duo(du ge) yan(du lan) mi san(su lan) mi(shi er) He(wu he) bi shan mi(shi san) San mo'
糝迷(十四) 社(時夜)頤(余羝)(十五) 憩(欹債)頤(十六) 惡憩頤(十七) 惡敧奶(奴皆)(十八) 奢安[羊*(句-口+瓦)]攝寐(十九) 陁邏膩(奴寄)(二十) 阿(長聲)盧迦婆遷(二十一) 缽啰𧨱(都夜)鞞剎(驅察)膩(二十二) 鼻鼻𡀔(二十三) 𥣯便(扶延)哆𡆗你(奴棄)鼻瑟𪙔(都皆)(二十四) 頞(烏割)顛跢波唎秫(鼠出)啼(二十五) 郁(于竹)究犁(二十六) 目究犁(二十七) 頞𡆗第(屠皆二十八) 缽𡆗第(二十九) 恕(鼠注)迦欹(三十) 頞糝磨糝迷(三十一) 勃地鼻盧吉羊*(句-口+瓦) 達磨缽離器羊*(句-口+瓦) 僧伽涅瞿殺奶(三十四) 跋耶(余哥)跋夜(餘個)輸達泥(三十五) 曼窒(都結)𠼝(三十六) 曼怛𡆗憩夜羊*(句-口+瓦) 護路跢憍(俱昭)舍利頤(三十八) 惡叉夜(三十九) 惡叉跋奈(奴個)多夜(四十) 跋盧優曼禰(奴夜)奈多夜
「世尊！是陀羅尼神咒，六十二億恒河沙等諸佛所說，若有侵毀此法師者，則為侵毀是諸佛已。」
時釋迦牟尼佛贊藥王菩薩言：「善哉，善哉！藥王！汝愍念擁護此法師故，說是陀羅尼，于諸眾生
【現代漢語翻譯】 現代漢語譯本 糝迷（sammi，一種咒語）(十四) 社(shiye)頤(yi)(十五) 憩(qi)頤(yi)(十六) 惡憩頤(e qi yi)(十七) 惡敧奶(e qi nai)(十八) 奢安(she an)攝寐(she mei)(十九) 陁邏膩(tuo luo ni)(二十) 阿(a)盧迦婆遷(lu jia po qian)(二十一) 缽啰(bo luo)鞞剎(pi sha ni)(二十二) 鼻鼻(bi bi)(二十三) 𥣯便(fu bian)哆你(duo ni)鼻瑟(bi se)(二十四) 頞(e)顛跢波唎秫(dian duo bo li shu)啼(ti)(二十五) 郁(yu)究犁(jiu li)(二十六) 目究犁(mu jiu li)(二十七) 頞(e)第(di)(二十八) 缽(bo)第(di)(二十九) 恕(shu)迦欹(jia qi)(三十) 頞(e)糝磨糝迷(san mo san mi)(三十一) 勃地鼻盧吉(bo di bi lu ji)(三十二) 達磨缽離器(da mo bo li qi)(三十三) 僧伽涅瞿殺奶(seng qie nie qu sha nai)(三十四) 跋耶(ba ye)跋夜(ba ye)輸達泥(shu da ni)(三十五) 曼窒(man zhi)(三十六) 曼怛(man da)憩夜(qi ye)(三十七) 護路跢憍(hu lu duo jiao)舍利頤(she li yi)(三十八) 惡叉夜(e cha ye)(三十九) 惡叉跋奈(e cha ba nai)多夜(duo ye)(四十) 跋盧優曼禰(ba lu you man ni)奈多夜(nai duo ye)
『世尊！這是陀羅尼神咒，是六十二億恒河沙數諸佛所說的。如果有人侵毀這位法師，就等於侵毀了這些諸佛。』
這時，釋迦牟尼佛讚歎藥王菩薩說：『善哉，善哉！藥王！你爲了憐憫和擁護這位法師，才說了這個陀羅尼，這對一切眾生來說』
【English Translation】 English version Sammi (a mantra) (14), Shiye Yi (15), Qi Yi (16), E Qi Yi (17), E Qi Nai (18), She An She Mei (19), Tuo Luo Ni (20), A Lu Jia Po Qian (21), Bo Luo Pi Sha Ni (22), Bi Bi (23), Fu Bian Duo Ni Bi Se (24), E Dian Duo Bo Li Shu Ti (25), Yu Jiu Li (26), Mu Jiu Li (27), E Di (28), Bo Di (29), Shu Jia Qi (30), E San Mo San Mi (31), Bo Di Bi Lu Ji (32), Da Mo Bo Li Qi (33), Seng Qie Nie Qu Sha Nai (34), Ba Ye Ba Ye Shu Da Ni (35), Man Zhi (36), Man Da Qi Ye (37), Hu Lu Duo Jiao She Li Yi (38), E Cha Ye (39), E Cha Ba Nai Duo Ye (40), Ba Lu You Man Ni Nai Duo Ye.
'World Honored One! This is a Dharani mantra, spoken by sixty-two billion Ganges River sands of Buddhas. If anyone harms this Dharma master, it is equivalent to harming all these Buddhas.'
At that time, Shakyamuni Buddha praised Bhaisajyaraja Bodhisattva, saying: 'Excellent, excellent! Bhaisajyaraja! Because you have compassion and protect this Dharma master, you have spoken this Dharani, which is for all sentient beings.'
多所饒益。」
爾時勇施菩薩白佛言：「世尊！我亦為擁護、讀誦、受持《法華經》者，說陀羅尼；若此法師得是陀羅尼，若夜叉、若羅剎、若富單那、若吉蔗、若鳩槃荼、若餓鬼等，伺求其短無能得便。」即于佛前，而說咒曰：
「怛侄他(一) 涉皤(菩播)犁(二) 莫訶涉皤犁(三) 郁雞(四) 目雞(五) 頞第(六) 頞荼(屠迦)皤底(都棄)(七) 涅唎致(都寄)頤(八) 涅唎致耶跋底(九) 壹郅(都筆)你(十) 比(扶必)郅你(十一) 質郅你(十二) 涅唎哲(都八)你(十三) 涅唎吒(都家反)跋你(十四)
「世尊！是陀羅尼神咒，恒河沙等諸佛所說，亦皆隨喜，若有侵毀此法師者，則為侵毀是諸佛已。」
爾時毗沙門天王護世者白佛言：「世尊！我亦為愍念眾生，擁護此法師故，說是陀羅尼。」即說咒曰：
「怛侄他(一) 頞𪘨(都皆)(二) 捺(奴割)𪘨(三) 訥(奴骨)捺𪘨(四) 案那廚(拏句)(五) 那稚(徒寄)(六) 捃(俱運)奈(奴個)稚
「世尊！以是神咒擁護法師，我亦自當擁護持是經者，令百由旬內無諸衰患。」
爾時持國天王在此會中，與千萬億那由他乾闥婆眾恭敬圍繞，前詣佛所，合掌白
【現代漢語翻譯】 現代漢語譯本 能帶來許多利益。'
那時，勇施菩薩對佛說：'世尊！我也爲了擁護、讀誦、受持《法華經》的人，說一個陀羅尼（總持，能持一切善，遮一切惡的咒語）。如果這位法師得到這個陀羅尼，那麼夜叉（能啖鬼，捷疾鬼）、羅剎（惡鬼）、富單那（臭餓鬼）、吉蔗（食人精氣鬼）、鳩槃荼（甕形鬼）、餓鬼等等，想要尋找他的過失，都不能得逞。' 隨即在佛前，說了咒語：
'怛侄他（即說咒曰），涉皤犁，莫訶涉皤犁，郁雞，目雞，頞第，頞荼皤底，涅唎致頤，涅唎致耶跋底，壹郅你，比郅你，質郅你，涅唎哲你，涅唎吒跋你。'
'世尊！這個陀羅尼神咒，是恒河沙數那麼多的諸佛所說，他們也都隨喜讚歎。如果有誰侵犯、譭謗這位法師，那就是侵犯、譭謗了這些諸佛。'
那時，毗沙門天王（北方守護神）護世者對佛說：'世尊！我也爲了憐憫眾生，擁護這位法師的緣故，說這個陀羅尼。' 隨即說了咒語：
'怛侄他，頞𪘨，捺𪘨，訥捺𪘨，案那廚，那稚，捃奈稚。'
'世尊！用這個神咒來擁護法師，我也應當親自擁護受持這部經的人，使他們百由旬（古印度長度單位，一由旬約合11-16公里）之內沒有各種衰敗和災患。'
那時，持國天王（東方守護神）在這法會中，與千萬億那由他（數量單位，指極大的數目）乾闥婆（天界樂神）眾恭敬圍繞，來到佛前，合掌對佛說：
【English Translation】 English version will bring much benefit.』
At that time, Bodhisattva Yongs Shi (Courageous Giving) said to the Buddha, 『World Honored One! I also, for the sake of protecting, reading, reciting, and upholding the Lotus Sutra, will speak a dharani (a mantra that holds all good and prevents all evil). If this Dharma Master obtains this dharani, then yakshas (a type of demon), rakshasas (evil spirits), putanas (foul-smelling hungry ghosts), kataputanas (spirits that feed on human essence), kumbhandas (pot-bellied demons), hungry ghosts, and others, seeking to find fault with him, will not be able to succeed.』 Then, in front of the Buddha, he spoke the mantra:
『Tadyatha, shavare, maha shavare, ukke, mukke, ade, adapatte, niritite, nirititeyapatte, itini, vitini, citini, niritini, niritapatte.』
『World Honored One! This dharani mantra has been spoken by Buddhas as numerous as the sands of the Ganges River, and they all rejoice in it. If anyone violates or slanders this Dharma Master, it is as if they have violated or slandered all these Buddhas.』
At that time, Vaishravana (the Heavenly King of the North) the World Protector said to the Buddha, 『World Honored One! I also, out of compassion for sentient beings and for the sake of protecting this Dharma Master, will speak this dharani.』 Then he spoke the mantra:
『Tadyatha, atte, natte, nunatte, anane, nachi, kunachi.』
『World Honored One! With this divine mantra to protect the Dharma Master, I will also personally protect those who uphold this sutra, so that within a hundred yojanas (an ancient Indian unit of distance, approximately 11-16 kilometers), there will be no decline or misfortune.』
At that time, Dhritarashtra (the Heavenly King of the East) was in this assembly, respectfully surrounded by millions of nayutas (a large number) of gandharvas (heavenly musicians), and came before the Buddha, placing his palms together and said to the Buddha:
佛言：「世尊！我亦以陀羅尼神咒，擁護持《法華經》者。」即說咒曰：
「怛侄他(一) 惡揭(其羯)奶(奴皆)揭奶(二) 瞿唎(三) 犍(伽安)陀唎(四) 旃荼(徒家)利(五) 摩登祇(渠棄)(六) 北羯肆(七) 僧句犁(八) 部𠺕薩利(九)
「世尊！是陀羅尼神咒，四十二億諸佛所說，若有侵毀此法師者，則為侵毀是諸佛已。」
爾時有羅剎女等，一名藍婆，二名毗藍婆，三名曲齒，四名華齒，五名黑齒，六名多發，七名無厭足，八名持瓔珞，九名睪帝，十名奪一切眾生精氣，是十羅剎女，與鬼子母並其子及眷屬，俱詣佛所，同聲白佛言：「世尊！我亦欲擁護讀誦受持《法華經》者，除其衰患，若有伺求法師短者，令不得便。」即于佛前，而說咒曰：
「怛侄他壹底(都棄)迷(此一句五遍道)你(奴棄)迷(亦五遍)護𡀔醯(呼羝亦五遍道)薩跢(都個)醯(亦五遍道)
「寧上我頭上，莫惱於法師，若夜叉、若羅剎、若餓鬼、若富單那、若吉蔗、若毗陀羅、若干馱、若烏摩勒伽、若阿跋摩羅、若夜叉吉蔗、若人吉蔗、若熱病、若一日、若二日、若三日、若四日乃至七日、若常熱病、若男形、若女形、若童男形、若童女形，乃至夢中亦復莫惱。」即于佛
【現代漢語翻譯】 現代漢語譯本 佛說：『世尊！我也用陀羅尼神咒，來擁護那些受持《法華經》的人。』隨即說了咒語： 『怛侄他(tadyatha)，惡揭(akage)奶(ne)，揭奶(ne)，瞿唎(guri)，犍(gandha)陀唎(ri)，旃荼(chanda)利(li)，摩登祇(matangi)，北羯肆(pakasi)，僧句犁(sankuli)，部𠺕薩利(bhutasali)。』 『世尊！這個陀羅尼神咒，是四十二億諸佛所說的。如果有人侵犯、譭謗這位法師，那就是侵犯、譭謗了這些諸佛。』 當時，有羅剎女等，一名叫藍婆(lamba)，二名叫毗藍婆(vilamba)，三名叫曲齒(kutiladanti)，四名叫華齒(puspadanti)，五名叫黑齒(makadanti)，六名叫多發(kesini)，七名叫無厭足(acala)，八名叫持瓔珞(maladhari)，九名叫睪帝(kauti)，十名叫奪一切眾生精氣(sarvasattvojahari)。這十個羅剎女，與鬼子母(hariti)和她的兒子及眷屬，一同來到佛的面前，齊聲對佛說：『世尊！我們也想擁護那些讀誦、受持《法華經》的人，除去他們的衰敗和災禍。如果有誰伺機尋找法師的過失，就讓他不能得逞。』隨即在佛前說了咒語： 『怛侄他(tadyatha)，壹底(iti)迷(me)(這句重複五遍)，你(ni)迷(me)(這句也重複五遍)，護𡀔醯(huhe)(這句也重複五遍)，薩跢(sata)醯(he)(這句也重複五遍)。』 『愿你們降臨到我的頭上，不要惱害法師。無論是夜叉(yaksa)、羅剎(raksasa)、餓鬼(preta)、富單那(putana)、吉蔗(kataputana)、毗陀羅(vetala)、若干馱(skandha)、烏摩勒伽(apasmara)、阿跋摩羅(apasmara)、夜叉吉蔗(yaksakataputana)、人吉蔗(manusyakataputana)，還是熱病，無論是發病一天、兩天、三天、四天，乃至七天，或是常發的熱病，無論是男形、女形、童男形、童女形，乃至在夢中，都不要惱害。』隨即在佛前...
【English Translation】 English version The Buddha said: 『World Honored One! I also use Dharani (mantra) spells to protect those who uphold the Lotus Sutra.』 Then he spoke the spell: 『Tadyatha, akage ne, ne, guri, gandhari, chandali, matangi, pakasi, sankuli, bhutasali.』 『World Honored One! This Dharani spell was spoken by forty-two billion Buddhas. If anyone violates or slanders this Dharma teacher, it is as if they have violated or slandered all these Buddhas.』 At that time, there were Rakshasa (demon) women, one named Lamba, two named Vilamba, three named Kutiladanti, four named Puspadanti, five named Makadanti, six named Kesini, seven named Acala, eight named Maladhari, nine named Kauti, and ten named Sarvasattvojahari. These ten Rakshasa women, along with Hariti (Mother of Demons) and her children and retinue, came to the Buddha and said in unison: 『World Honored One! We also wish to protect those who read, recite, and uphold the Lotus Sutra, removing their decline and misfortune. If anyone seeks to find fault with the Dharma teacher, we will prevent them from succeeding.』 Then, in front of the Buddha, they spoke the spell: 『Tadyatha, iti me (repeat five times), ni me (repeat five times), huhe (repeat five times), sata he (repeat five times).』 『May you come upon my head and not trouble the Dharma teacher. Whether it be Yaksha (a type of demon), Rakshasa, Preta (hungry ghost), Putana (a type of demon), Kataputana (another type of demon), Vetala (a type of vampire), Skandha (a type of demon), Apasmara (epilepsy demon), Apasmara, Yakshakataputana, Manusyakataputana, or a fever, whether it lasts one day, two days, three days, four days, up to seven days, or a chronic fever, whether it be a male form, female form, boy form, or girl form, even in dreams, do not trouble them.』 Then, in front of the Buddha...
前，而說偈言：
「若不順我咒， 惱亂說法者； 頭破作七分， 如摩利阇迦， 如殺父母罪， 亦如壓油殃， 㪷秤欺誑人， 調達破僧罪， 犯此法師者， 當獲如是殃。」
諸羅剎女，說此偈已白佛言：「世尊！我等亦當身自擁護受持、讀誦、修行是經者，令得安隱離諸衰患，消眾毒藥。」
佛告諸羅剎女：「善哉，善哉！汝等但能擁護受持《法華》名者，福不可量，何況擁護具足受持，供養經卷，華香、瓔珞、末香、涂香、燒香、幡蓋、伎樂；然種種燈，穌燈、油燈、諸香油燈、穌摩那華油燈、瞻卜華油燈、婆師迦華油燈、優波羅華油燈，如是等百千種供養者，睪諦！汝等及眷屬，應當擁護如是法師。」
說此陀羅尼咒品時，六萬八千人得無生法忍。
妙法蓮華經藥王菩薩本事品第二十二
爾時宿王花菩薩白佛言：「世尊！藥王菩薩，云何游于娑婆世界？世尊！是藥王菩薩，有若干百千萬億那由他難行苦行。善哉！世尊！愿少解說。諸天、龍神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，又他國土諸來菩薩及此聲聞眾，聞皆歡喜。」
爾時佛告宿王花菩薩：「乃往過去無量恒河沙劫有佛，號日月凈明德如來、應供、正遍知
【現代漢語翻譯】 現代漢語譯本：
然後，她們說了這樣的偈語：
『如果有人不順從我的咒語， 惱亂說法的人； 他的頭會破裂成七份， 像摩利阇迦（一種酷刑）一樣， 如同犯了殺害父母的罪， 也像壓榨油脂的災禍， 用不公平的秤欺騙人， 如同提婆達多（佛陀的堂弟，曾試圖分裂僧團）破壞僧團的罪過， 冒犯這位法師的人， 應當遭受這樣的災禍。』
眾羅剎女說完這偈語后，對佛說：『世尊！我們也應當親自擁護那些受持、讀誦、修行這部經的人，使他們得到安穩，遠離各種衰患，消除各種毒藥。』
佛告訴眾羅剎女：『好啊，好啊！你們僅僅能夠擁護受持《法華經》名號的人，福德就不可限量，更何況是擁護那些具足受持、供養經卷，用鮮花、瓔珞、末香、涂香、燒香、幡蓋、伎樂；點燃各種燈，酥油燈、油燈、各種香油燈、素馨花油燈、瞻卜花油燈、婆師迦花油燈、優缽羅花油燈，像這樣用百千種供養的人，睪諦（羅剎女名）！你們和你們的眷屬，應當擁護這樣的法師。』
在說這陀羅尼咒品時，有六萬八千人得到了無生法忍（證悟的一種境界）。
《妙法蓮華經·藥王菩薩本事品》第二十二
這時，宿王花菩薩對佛說：『世尊！藥王菩薩是如何在娑婆世界（我們所處的世界）游化的？世尊！這位藥王菩薩，有若干百千萬億那由他（極大的數字）難以實行的苦行。善哉！世尊！希望您稍微解說一下。諸天、龍神、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒蛇）、人非人等，以及其他國土來的菩薩和這裡的聲聞眾，聽了都會歡喜。』
這時，佛告訴宿王花菩薩：『在過去無量恒河沙劫（極長的時間）之前，有一尊佛，號為日月凈明德如來（佛的稱號）、應供（值得供養）、正遍知（完全覺悟）。'
【English Translation】 English version:
Then, they spoke these verses:
'If anyone does not obey my mantra, And troubles those who preach the Dharma; Their head will break into seven pieces, Like the Marichika (a kind of torture), Like the sin of killing one's parents, Also like the calamity of pressing oil, Deceiving people with unfair scales, Like Devadatta's (Buddha's cousin who tried to split the Sangha) sin of breaking the Sangha, Those who offend this Dharma teacher, Shall suffer such calamities.'
After the Rakshasi women spoke these verses, they said to the Buddha: 'World Honored One! We also shall personally protect those who receive, uphold, read, and practice this Sutra, enabling them to attain peace, be free from all decline and suffering, and eliminate all poisons.'
The Buddha told the Rakshasi women: 'Excellent, excellent! If you can merely protect those who receive and uphold the name of the 'Lotus Sutra', your merit will be immeasurable, how much more so if you protect those who fully receive, uphold, and make offerings to the Sutra scrolls, with flowers, necklaces, powdered incense, paste incense, burning incense, banners, canopies, and music; lighting various lamps, ghee lamps, oil lamps, various fragrant oil lamps, jasmine oil lamps, champak oil lamps, vasika oil lamps, and utpala oil lamps, and making hundreds and thousands of such offerings, Goti (name of a Rakshasi)! You and your retinue should protect such Dharma teachers.'
When this chapter on Dharani mantras was spoken, sixty-eight thousand people attained the patience of non-birth (a state of enlightenment).
The Twenty-second Chapter, 'The Former Deeds of the Bodhisattva Medicine King' of the 'Wonderful Dharma Lotus Flower Sutra'
At that time, Bodhisattva Constellation Flower said to the Buddha: 'World Honored One! How does Bodhisattva Medicine King travel in the Saha world (the world we live in)? World Honored One! This Bodhisattva Medicine King has performed countless hundreds of thousands of millions of nayutas (extremely large numbers) of difficult ascetic practices. Excellent! World Honored One! Please explain a little. The Devas, Dragons, Yakshas (a kind of ghost), Gandharvas (heavenly musicians), Asuras (a kind of warring god), Garudas (a kind of large bird), Kinnaras (heavenly singers), Mahoragas (a kind of large serpent), humans and non-humans, as well as Bodhisattvas from other lands and the Shravaka assembly here, will all rejoice upon hearing this.'
At that time, the Buddha told Bodhisattva Constellation Flower: 'In the past, immeasurable Ganges river sands of kalpas (extremely long periods of time) ago, there was a Buddha named Sun Moon Pure Bright Virtue Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened).'
、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，其佛有八十億大菩薩摩訶薩，七十二恒河沙大聲聞眾，佛壽四萬二千劫，菩薩壽命亦等。彼國無有女人、地獄、餓鬼、畜生、阿修羅等及以諸難，地平如掌，琉璃所成，寶樹莊嚴，寶帳覆上，垂寶花幡，寶瓶香爐，周遍國界，七寶為臺，一樹一臺，其樹去臺盡一箭道；此諸寶樹，皆有菩薩聲聞而坐其下；諸寶臺上，各有百億諸天，作天伎樂，歌嘆于佛，以為供養。
「爾時彼佛，為一切眾生喜見菩薩及眾菩薩諸聲聞眾，說《法華經》。是一切眾生喜見菩薩樂習苦行，于日月凈明德佛法中，精進經行、一心求佛，滿萬二千歲已，得現一切色身三昧，得此三昧已，心大歡喜，即作念言：『我得現一切色身三昧，皆是得聞《法華經》力，我今當供養日月凈明德佛及《法華經》。』即時入是三昧，于虛空中，雨曼陀羅華、摩訶曼陀羅華、細粖堅黑栴檀，滿虛空中如雲而下；又雨海此岸栴檀之香，此香六銖，價直娑婆世界，以供養佛。
「作是供養已，從三昧起，而自念言：『我雖以神力供養于佛，不如以身供養。』即服諸香、栴檀、薰陸、兜樓婆、畢力迦、沉水、膠香，又飲瞻卜諸華香油，滿千二百歲已，香油涂身，于日月凈明德佛前，以天寶衣
【現代漢語翻譯】 現代漢語譯本：『明行足』（智慧和行為都圓滿的人）、『善逝』（以正道到達涅槃的人）、『世間解』（瞭解世間一切事物的人）、『無上士』（無與倫比的人）、『調御丈夫』（能調伏一切眾生的人）、『天人師』（天人和人類的導師）、『佛』（覺悟者）、『世尊』（受世人尊敬的人），那位佛有八十億大菩薩摩訶薩（偉大的菩薩），七十二恒河沙大聲聞眾（聽聞佛法而覺悟的人），佛的壽命有四萬二千劫，菩薩的壽命也一樣長。那個國度沒有女人、地獄、餓鬼、畜生、阿修羅等以及各種苦難，地面平坦如手掌，由琉璃構成，用寶樹裝飾，寶帳覆蓋其上，垂掛著寶花幡，寶瓶香爐遍佈國界，用七寶做成檯子，一棵樹一個檯子，樹與檯子之間相隔一箭的距離；這些寶樹下都有菩薩和聲聞坐在那裡；各個寶臺上，各有百億諸天，演奏天樂，歌頌讚嘆佛，以此作為供養。 『那時，那位佛為一切眾生喜見菩薩以及其他菩薩和聲聞眾，宣講《法華經》。這位一切眾生喜見菩薩喜歡修行苦行，在日月凈明德佛的教法中，精進修行，一心求佛，經過一萬二千歲后，得到了現一切色身三昧（能顯現一切色身的三昧），得到這個三昧后，心中非常歡喜，就想：『我能得到現一切色身三昧，都是因為聽聞《法華經》的力量，我現在應當供養日月凈明德佛和《法華經》。』隨即進入這個三昧，在虛空中，降下曼陀羅華、摩訶曼陀羅華、細末堅黑栴檀，滿佈虛空，像云一樣落下；又降下海此岸栴檀的香，這種香六銖，價值相當於娑婆世界，用來供養佛。 『做完這些供養后，從三昧中出來，自己想：『我雖然用神通力供養了佛，不如用身體供養。』於是就服用各種香，如栴檀、薰陸、兜樓婆、畢力迦、沉水、膠香，又飲用瞻卜等各種花香油，經過一千二百年後，用香油塗滿全身，在日月凈明德佛面前，用天寶衣
【English Translation】 English version: 『Mingxingzu』 (one who is perfect in wisdom and conduct), 『Shanshi』 (one who has reached Nirvana by the right path), 『Shijianjie』 (one who understands all things in the world), 『Wushangshi』 (the unsurpassed one), 『Tiaoyuzhangfu』 (one who can tame all beings), 『Tianrenshi』 (the teacher of gods and humans), 『Fo』 (the enlightened one), 『Shizun』 (the one respected by the world), that Buddha had eighty billion great Bodhisattva Mahasattvas (great Bodhisattvas), seventy-two Ganges sands of great Sravakas (those who awakened by hearing the Buddha's teachings), the Buddha's lifespan was forty-two thousand kalpas, and the lifespan of the Bodhisattvas was also the same. That country had no women, hells, hungry ghosts, animals, Asuras, or any other difficulties. The ground was as flat as the palm of a hand, made of lapis lazuli, decorated with precious trees, covered with precious tents, with precious flower banners hanging down, and precious vases and incense burners all over the country. There were platforms made of seven treasures, one platform for each tree, and the distance between the tree and the platform was the distance of an arrow shot. Under these precious trees, there were Bodhisattvas and Sravakas sitting; on each of the precious platforms, there were hundreds of billions of gods, playing heavenly music, singing praises to the Buddha, as an offering. 『At that time, that Buddha was preaching the 『Lotus Sutra』 to Bodhisattva Sarvasattvapriyadarsana (Bodhisattva who is loved by all beings) and other Bodhisattvas and Sravakas. This Bodhisattva Sarvasattvapriyadarsana liked to practice asceticism. In the teachings of Buddha Candrasuryavimalaprabha (Buddha of Pure Brightness of the Sun and Moon), he practiced diligently, seeking Buddhahood with all his heart. After twelve thousand years, he attained the Samadhi of Manifesting All Forms (a samadhi that can manifest all forms). After attaining this samadhi, he was very happy and thought: 『I was able to attain the Samadhi of Manifesting All Forms because of the power of hearing the 『Lotus Sutra』. Now I should make offerings to Buddha Candrasuryavimalaprabha and the 『Lotus Sutra』.』 Immediately, he entered this samadhi, and in the void, he rained down Mandarava flowers, Maha-mandarava flowers, and fine powdered black sandalwood, filling the void like clouds; he also rained down the fragrance of sandalwood from the shore of the sea, six zhu of this fragrance was worth the Saha world, to offer to the Buddha. 『After making these offerings, he arose from the samadhi and thought to himself: 『Although I have made offerings to the Buddha with supernatural powers, it is not as good as making offerings with my body.』 So he took various fragrances, such as sandalwood, frankincense, turushka, priyaka, aloeswood, and gum resin, and also drank the fragrant oils of champaka and other flowers. After twelve hundred years, he smeared his body with fragrant oil, and in front of Buddha Candrasuryavimalaprabha, he used heavenly precious clothes
而自纏身，灌諸香油，以神通力愿而自然身，光明遍照八十億恒河沙世界。其中諸佛同時贊言：『善哉，善哉！善男子！是真精進，是名真法供養如來。若以華香、瓔珞、燒香、粖香、涂香、天繒、幡蓋及海此岸栴檀之香，如是等種種諸物供養，所不能及；假使國城、妻子佈施，亦所不及。善男子！是名第一之施，于諸施中最尊、最上，以法供養諸如來故。』作是語已而各嘿然。
「其身火然千二百歲，過是已后其身乃盡。一切眾生喜見菩薩，作如是法供養已，命終之後，復生日月凈明德佛國中，于凈德王家，結加趺坐，忽然化生。即為其父，而說偈言：
「『大王今當知， 我經行彼處， 即時得一切， 現諸身三昧， 勤行大精進， 舍所愛之身。』
「說是偈已，而白父言：『日月凈明德佛今故現在，我先供養佛已，得解一切眾生語言陀羅尼。復聞是《法華經》八百千萬億那由他甄迦羅、頻婆羅、阿閦婆等偈。大王！我今當還供養此佛。』白已即坐七寶之臺，上升虛空高七多羅樹，往到佛所頭面禮足，合十指爪以偈贊佛：
「『容顏甚奇妙， 光明照十方； 我適曾供養， 今復還親覲。』
「爾時一切眾生喜見菩薩，說是偈已，而白佛言：『世尊！世尊猶故在
【現代漢語翻譯】 現代漢語譯本 於是他自己纏裹身體，塗上各種香油，以神通力發願使身體自然燃燒，光明遍照八十億恒河沙數的世界。其中的諸佛同時讚歎說：『善哉，善哉！善男子！這才是真正的精進，這才是真正以佛法供養如來。如果用鮮花、香料、瓔珞、燒香、粖香、涂香、天繒、幡蓋以及海此岸的栴檀香等各種物品供養，都比不上這種供養；即使佈施國城、妻子，也比不上這種供養。善男子！這才是第一的佈施，在所有佈施中最尊貴、最上等，因為這是以佛法供養諸如來。』說完這些話后，諸佛各自默然。 他的身體燃燒了一千二百年，過了這段時間后，他的身體才燃盡。一切眾生喜見菩薩（Sarvasattvapriyadarśana Bodhisattva）以這樣的方式供養后，命終之後，又轉生到日月凈明德佛（Candrasūryavimalaprabhāsa Buddha）的佛國中，在凈德王的家中，結跏趺坐，忽然化生。他立即為他的父親說偈語： 『大王您應當知道，我曾經在那個地方修行，即刻就獲得了一切，顯現各種身三昧（samadhi），勤奮修行大精進，捨棄我所珍愛的身體。』 說完偈語后，他告訴父親說：『日月凈明德佛現在仍然在世，我先前已經供養過佛，獲得了通曉一切眾生語言的陀羅尼（dharani）。又聽聞了這部《法華經》八百千萬億那由他（nayuta）甄迦羅（kaṅkara）、頻婆羅（vivaara）、阿閦婆（akṣobhya）等偈。大王！我現在應當回去供養這位佛。』說完，他坐上七寶蓮臺，升到虛空，高七多羅樹（tāla）的高度，前往佛所在的地方，頭面禮足，合起十指，用偈語讚歎佛： 『您的容顏非常奇妙，光明照耀十方；我曾經供養過您，現在又回來親近您。』 這時，一切眾生喜見菩薩說完偈語后，對佛說：『世尊！世尊您仍然在世』
【English Translation】 English version Then he wrapped himself, poured various fragrant oils on himself, and by his spiritual power, made a vow that his body would naturally ignite, its light illuminating eighty billion Ganges sand-like worlds. The Buddhas in those worlds simultaneously praised him, saying: 『Excellent, excellent! Good man! This is true diligence, this is called truly offering the Tathagata with the Dharma. If one were to make offerings with flowers, incense, necklaces, burning incense, powdered incense, perfumed ointments, heavenly silks, banners, canopies, and sandalwood from the shore of the sea, such various offerings would not compare; even if one were to give away kingdoms, cities, wives, and children, it would not compare. Good man! This is the foremost offering, the most honored and supreme among all offerings, because it is offering the Tathagatas with the Dharma.』 After saying these words, the Buddhas each became silent. His body burned for twelve hundred years, and after that time, his body was consumed. After Sarvasattvapriyadarśana Bodhisattva made such an offering, after his life ended, he was reborn in the Buddha-land of Candrasūryavimalaprabhāsa Buddha, in the family of King Pure Virtue, where he sat in the lotus position and was suddenly born by transformation. He immediately spoke a verse to his father: 『Great King, you should know, I practiced in that place, and immediately attained everything, manifesting various samadhis of the body, diligently practicing great diligence, giving up my beloved body.』 After speaking the verse, he said to his father: 『Candrasūryavimalaprabhāsa Buddha is still present now. I have previously made offerings to the Buddha and obtained the dharani (mantra) of understanding the languages of all beings. I have also heard eight hundred million nayutas (nayuta) of kaṅkara, vivaara, akṣobhya, etc. verses of this Lotus Sutra. Great King! I should now return to make offerings to this Buddha.』 After speaking, he sat on a seven-jeweled platform, rose into the sky to the height of seven tala trees, went to where the Buddha was, bowed his head to the ground at the Buddha's feet, joined his palms, and praised the Buddha with a verse: 『Your countenance is most wondrous, your light illuminates the ten directions; I have previously made offerings to you, and now I return to be near you.』 At that time, after Sarvasattvapriyadarśana Bodhisattva spoke this verse, he said to the Buddha: 『World Honored One! World Honored One, you are still present』
世。』
「爾時日月凈明德佛告一切眾生喜見菩薩：『善男子！我涅槃時到，滅盡時至，汝可安施床座，我於今夜當般涅槃。』又敕一切眾生喜見菩薩：『善男子！我以佛法囑累于汝及諸菩薩大弟子，並阿耨多羅三藐三菩提法，亦以三千大千七寶世界，諸寶樹、寶臺及給侍諸天，悉付于汝；我滅度后所有舍利，亦付囑汝；當令流佈廣設供養，應起若干千塔。』如是日月凈明德佛敕一切眾生喜見菩薩已，于夜後分入于涅槃。
「爾時一切眾生喜見菩薩，見佛滅度，悲感懊惱戀慕于佛，即以海此岸栴檀為𧂐，供養佛身而以燒之；火滅已后收取捨利，作八萬四千寶瓶，以起八萬四千塔，高三世界表剎莊嚴，垂諸幡蓋懸眾寶鈴。
「爾時一切眾生喜見菩薩，復自念言：『我雖作是供養，心猶未足，我今當更供養舍利。』便語諸菩薩大弟子及天、龍、夜叉等一切大眾：『汝等當一心念：「我今供養日月凈明德佛舍利。」』作是語已，即於八萬四千塔前，然百福莊嚴臂，七萬二千歲而以供養，令無數求聲聞眾，無量阿僧祇人發阿耨多羅三藐三菩提心，皆使得住現一切色身三昧。
「爾時諸菩薩、天、人、阿修羅等見其無臂，憂惱悲哀而作是言：『此一切眾生喜見菩薩，是我等師，教化我者，而今燒臂，身
【現代漢語翻譯】 現代漢語譯本 這時，日月凈明德佛（指佛名，意為像日月一樣清凈光明的佛）告訴一切眾生喜見菩薩（指菩薩名，意為一切眾生都喜歡見到的菩薩）說：『善男子！我涅槃（指佛的圓寂）的時候到了，滅盡的時候也到了，你可以安放床座，我今晚就要進入涅槃。』又囑咐一切眾生喜見菩薩說：『善男子！我把佛法囑託給你以及各位菩薩大弟子，還有阿耨多羅三藐三菩提法（指無上正等正覺的佛法），也把三千大千七寶世界（指由無數個小世界組成的大世界），各種寶樹、寶臺以及侍奉的天神都交付給你；我滅度后所有的舍利（指佛的遺骨），也囑託給你；要讓它們廣泛流傳，廣設供養，應該建造若干千座佛塔。』這樣，日月凈明德佛囑咐完一切眾生喜見菩薩后，在夜裡後半段進入了涅槃。 當時，一切眾生喜見菩薩，見到佛陀滅度，感到悲傷懊惱，戀戀不捨，就用海此岸的栴檀（指一種香木）作為柴火，供養佛身並將其火化；火滅之後，收取捨利，製作了八萬四千個寶瓶，用來建造八萬四千座佛塔，高聳入三界，塔剎莊嚴，懸掛著各種幡蓋和寶鈴。 當時，一切眾生喜見菩薩又自己想：『我雖然做了這樣的供養，心裡還是覺得不夠，我現在應當再供養舍利。』就告訴各位菩薩大弟子以及天、龍、夜叉等一切大眾說：『你們應當一心念誦：「我現在供養日月凈明德佛的舍利。」』說完這話，就在八萬四千座佛塔前，點燃了以百福莊嚴的臂膀，燃燒了七萬二千年用來供養，使得無數求聲聞（指小乘佛教的修行者）的人，無量阿僧祇（指極大的數字）的人發起了阿耨多羅三藐三菩提心，都能夠安住于現一切色身三昧（指一種禪定境界）。 當時，各位菩薩、天人、阿修羅（指一種神道）等看到他沒有了手臂，憂愁悲傷，說道：『這位一切眾生喜見菩薩，是我們的老師，教化我們的人，現在卻燒了自己的手臂，身體殘缺。』
【English Translation】 English version At that time, Buddha Sun Moon Pure Bright Virtue (referring to a Buddha's name, meaning a Buddha as pure and bright as the sun and moon) said to Bodhisattva All Beings Joy to See (referring to a Bodhisattva's name, meaning a Bodhisattva that all beings are joyful to see): 'Good man! The time for my Nirvana (referring to the Buddha's passing away) has come, the time for extinction has arrived. You may arrange the bed, for I shall enter Nirvana tonight.' He also instructed Bodhisattva All Beings Joy to See: 'Good man! I entrust the Dharma to you and to all the great Bodhisattva disciples, as well as the Dharma of Anuttara-samyak-sambodhi (referring to the Dharma of supreme perfect enlightenment), and I also entrust to you the three thousand great thousand seven-jeweled worlds (referring to a great world composed of countless small worlds), all the jeweled trees, jeweled platforms, and the attendant gods; after my extinction, all my relics (referring to the Buddha's remains) are also entrusted to you; you should spread them widely, make extensive offerings, and build several thousand pagodas.' Having thus instructed Bodhisattva All Beings Joy to See, Buddha Sun Moon Pure Bright Virtue entered Nirvana in the latter part of the night. At that time, Bodhisattva All Beings Joy to See, seeing the Buddha's extinction, felt sorrow, regret, and longing for the Buddha. He then used sandalwood from the shore of the sea (referring to a type of fragrant wood) as firewood, offered it to the Buddha's body, and cremated it. After the fire was extinguished, he collected the relics, made eighty-four thousand jeweled bottles, and used them to build eighty-four thousand pagodas, which rose high into the three realms, with majestic finials, and hung with various banners and jeweled bells. At that time, Bodhisattva All Beings Joy to See thought to himself: 'Although I have made such offerings, my heart is still not satisfied. I should now make further offerings to the relics.' He then said to all the great Bodhisattva disciples and all the great assembly of gods, dragons, yakshas, etc.: 'You should all single-mindedly recite: "I now make offerings to the relics of Buddha Sun Moon Pure Bright Virtue."' Having said this, in front of the eighty-four thousand pagodas, he burned his arm adorned with a hundred blessings, for seventy-two thousand years as an offering, causing countless seekers of Sravaka (referring to practitioners of Hinayana Buddhism), and immeasurable Asankhyeya (referring to an extremely large number) people to generate the mind of Anuttara-samyak-sambodhi, and all were able to abide in the Samadhi of Manifesting All Forms (referring to a state of meditative concentration). At that time, all the Bodhisattvas, gods, humans, asuras (referring to a type of deity), etc., seeing that he had no arms, were worried and sorrowful, and said: 'This Bodhisattva All Beings Joy to See is our teacher, the one who teaches us, but now he has burned his arms, and his body is incomplete.'
不具足。』於時一切眾生喜見菩薩，于大眾中立此誓言：『我舍兩臂，必當得佛金色之身，若實不虛，令我兩臂還復如故。』作是誓已，自然還復，由斯菩薩福德智慧淳厚所致。當爾之時，三千大千世界六種震動，天雨寶華，一切人天得未曾有。」
佛告宿王華菩薩：「于汝意云何？一切眾生喜見菩薩，豈異人乎？今藥王菩薩是也。其所捨身佈施如是，無量百千萬億那由他數。
「宿王華！若有發心欲得阿耨多羅三藐三菩提者，能燃手指乃至足一指供養佛塔，勝以國城妻子及三千大千國土山林河池諸珍寶物而供養者。若復有人，以七寶滿三千大千世界，供養于佛及大菩薩、辟支佛、阿羅漢，是人所得功德，不如受持此《法華經》乃至一四句偈，其福最多。宿王華！譬如一切川流、江河諸水之中，海為第一；此《法華經》亦復如是，于諸如來所說經中最為深大。又如土山、黑山、小鐵圍山、大鐵圍山及十寶山，眾山之中須彌山為第一；此《法華經》亦復如是，于諸經中最為其上。又如眾星之中月天子最為第一；此《法華經》亦復如是，于千萬億種諸經法中，最為照明。又如日天子能除諸闇；此經亦復如是，能破一切不善之闇。又如諸小王中轉輪聖王最為第一；此經亦復如是，于眾經中最為其尊。又如帝釋于
【現代漢語翻譯】 現代漢語譯本：『不具足。』當時，一切眾生喜見菩薩在大眾中立下誓言：『我捨棄雙臂，必定能獲得佛的金色身軀，如果此言真實不虛，就讓我的雙臂恢復如初。』立下誓言后，雙臂自然恢復，這是由於菩薩福德智慧深厚所致。當時，三千大千世界發生六種震動，天降寶花，一切人天都感到前所未有。 佛告訴宿王華菩薩：『你的意思如何？一切眾生喜見菩薩，難道是別人嗎？他就是現在的藥王菩薩（Bhaisajyaraja Bodhisattva）。他捨身佈施是這樣的，數量有無量百千萬億那由他（nayuta，數量單位）之多。 『宿王華！如果有人發心想要獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），能夠燃指乃至燃足一指來供養佛塔，勝過用國城妻子以及三千大千國土的山林河池各種珍寶來供養。如果又有人，用七寶充滿三千大千世界，供養佛以及大菩薩、辟支佛（pratyekabuddha，緣覺）、阿羅漢（arhat，聲聞），這個人所得到的功德，不如受持這部《法華經》乃至一四句偈，其福德最多。宿王華！譬如一切川流、江河諸水之中，海為第一；這部《法華經》也是如此，在諸如來所說的經典中最為深廣。又如土山、黑山、小鐵圍山、大鐵圍山以及十寶山，眾山之中須彌山（Sumeru，佛教中的宇宙中心）為第一；這部《法華經》也是如此，在諸經中最為殊勝。又如眾星之中月天子最為第一；這部《法華經》也是如此，在千萬億種諸經法中，最為光明照耀。又如日天子能夠消除一切黑暗；這部經也是如此，能夠破除一切不善的黑暗。又如諸小王中轉輪聖王（cakravartin，擁有統治世界的理想君主）最為第一；這部經也是如此，在眾經中最為尊貴。又如帝釋（Indra，天神之王）于
【English Translation】 English version: 『It is not complete.』 At that time, Bodhisattva Sarvasattvapriyadarsana made this vow in the assembly: 『I will give up my two arms, and I will surely attain the Buddha's golden body. If this is true and not false, may my two arms be restored as before.』 After making this vow, his arms were naturally restored, due to the Bodhisattva's profound merit and wisdom. At that time, the three thousand great thousand worlds shook in six ways, precious flowers rained down from the sky, and all humans and devas experienced something unprecedented. The Buddha said to Bodhisattva King of Constellations: 『What do you think? Is Bodhisattva Sarvasattvapriyadarsana someone else? He is now Bodhisattva Bhaisajyaraja (Medicine King Bodhisattva). His giving up his body in charity was like this, in immeasurable hundreds of thousands of millions of nayutas (a unit of large number).』 『King of Constellations! If there is someone who aspires to attain anuttara-samyak-sambodhi (supreme perfect enlightenment), and is able to burn a finger or even a toe to make offerings to a Buddha stupa, it is superior to using kingdoms, cities, wives, and the mountains, forests, rivers, ponds, and various treasures of the three thousand great thousand worlds to make offerings. If there is another person who fills the three thousand great thousand worlds with the seven treasures, and makes offerings to the Buddha, as well as great Bodhisattvas, pratyekabuddhas (solitary realizers), and arhats (worthy ones), the merit obtained by this person is not as great as that of one who receives and upholds this Lotus Sutra, even just one four-line verse, for the latter's merit is the greatest. King of Constellations! Just as among all the streams, rivers, and waters, the sea is the foremost, so too is this Lotus Sutra, the deepest and greatest among all the sutras spoken by the Tathagatas. And just as among the earth mountains, black mountains, small iron ring mountains, great iron ring mountains, and the ten treasure mountains, Mount Sumeru (the cosmic center in Buddhism) is the foremost, so too is this Lotus Sutra, the most supreme among all sutras. And just as among all the stars, the moon deva is the foremost, so too is this Lotus Sutra, the most illuminating among the ten million billion kinds of sutra teachings. And just as the sun deva can dispel all darkness, so too can this sutra dispel all darkness of unwholesomeness. And just as among all the small kings, the cakravartin (ideal universal ruler) is the foremost, so too is this sutra, the most honored among all sutras. And just as Indra (king of the gods) is among
三十三天中王；此經亦復如是，諸經中王。又如大梵天王一切眾生之父；此經亦復如是，一切賢聖學、無學及發菩薩心者之父。又如一切凡夫人中須陀洹、斯陀含、阿那含、阿羅漢、辟支佛為第一；此經亦復如是，一切如來所說，若菩薩所說，若聲聞所說，諸經法中最為第一。有能受持是經典者，亦復如是，於一切眾生中亦為第一。一切聲聞、辟支佛中，菩薩為第一；此經亦復如是，於一切諸經法中，最為第一。如佛為諸法王；此經亦復如是，諸經中王。
「宿王華！此經能救一切眾生者，此經能令一切眾生離諸苦惱，此經能大饒益一切眾生，充滿其愿，如清涼池，能滿一切諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得醫，如闇得燈，如貧得寶，如民得王，如賈客得海，如炬除闇；此《法華經》亦復如是，能令眾生離一切苦，一切病痛，能解一切生死之縛。若人得聞此《法華經》，若自書，若使人書，所得功德，以佛智慧籌量多少，不得其邊。若書是經卷，華香、瓔珞、燒香、粖香、涂香、幡蓋、衣服，種種之燈，穌燈、油燈、諸香油燈、瞻卜油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈供養，所得功德亦復無量。
「宿王華！若有人聞是〈藥王菩薩
【現代漢語翻譯】 現代漢語譯本：如同三十三天（忉利天）中的帝釋天王一樣，這部經也是諸經中的王者。又如同大梵天王是所有眾生的父親一樣，這部經也是一切賢聖有學、無學以及發菩薩心者的父親。又如同在一切凡夫俗子中，須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）、辟支佛（緣覺）最為第一一樣，這部經也是一切如來所說、菩薩所說、聲聞所說的一切經法中最殊勝的。能夠受持這部經典的人，也如同在一切眾生中最為第一。在一切聲聞、辟支佛中，菩薩最為第一；這部經也如同在一切經法中最為第一。如同佛是諸法之王一樣，這部經也是諸經之王。 宿王華（藥王菩薩的別名）！這部經能夠救度一切眾生，能夠使一切眾生脫離各種苦惱，能夠大大饒益一切眾生，滿足他們的願望，如同清涼的池水，能夠滿足一切乾渴的人，如同寒冷的人得到火，如同裸體的人得到衣服，如同商人找到主人，如同孩子找到母親，如同渡河的人得到船，如同病人得到醫生，如同黑暗中得到燈，如同貧窮的人得到寶藏，如同百姓得到君王，如同商人得到大海，如同火炬驅散黑暗；這部《法華經》也是如此，能夠使眾生脫離一切痛苦，一切病痛，能夠解脫一切生死的束縛。如果有人聽聞這部《法華經》，無論是自己書寫，還是讓人書寫，所得到的功德，用佛的智慧來衡量，也無法測度其邊際。如果書寫這部經卷，用鮮花、香、瓔珞、燒香、粖香、涂香、幡蓋、衣服，各種燈，酥油燈、油燈、各種香油燈、瞻卜油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈來供養，所得到的功德也是無量的。 宿王華！如果有人聽聞這部《藥王菩薩》
【English Translation】 English version: Just as the King of the Thirty-three Heavens (Indra) is the king among the gods, this sutra is also the king among all sutras. Just as the Great Brahma King is the father of all living beings, this sutra is also the father of all noble ones, both those who are still learning and those who have completed their learning, as well as those who have generated the Bodhi mind. Just as among all ordinary beings, the Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha) are the foremost, this sutra is also the foremost among all the teachings spoken by all the Tathagatas, Bodhisattvas, and Sravakas. Those who can uphold this sutra are also the foremost among all living beings. Among all Sravakas and Pratyekabuddhas, the Bodhisattva is the foremost; this sutra is also the foremost among all sutras. Just as the Buddha is the King of all Dharmas, this sutra is also the king among all sutras. O King of Constellations Flower (a name for Bhaisajyaraja Bodhisattva)! This sutra can save all living beings, can enable all living beings to be free from all suffering and distress, can greatly benefit all living beings, fulfilling their wishes, like a cool pond that can satisfy all those who are thirsty, like the cold finding fire, like the naked finding clothes, like a merchant finding a master, like a child finding a mother, like a ferry crossing a river, like a sick person finding a doctor, like darkness finding a lamp, like the poor finding treasure, like the people finding a king, like a merchant finding the sea, like a torch dispelling darkness; this 'Lotus Sutra' is also like this, it can enable living beings to be free from all suffering, all pain, and can liberate all the bonds of birth and death. If someone hears this 'Lotus Sutra', whether they write it themselves or have others write it, the merit they obtain, even if measured by the wisdom of the Buddha, cannot be fathomed. If one writes this sutra scroll and makes offerings with flowers, incense, necklaces, burning incense, powdered incense, scented ointment, banners, canopies, clothing, various lamps, ghee lamps, oil lamps, various fragrant oil lamps, champak oil lamps, sumana oil lamps, parala oil lamps, varisika oil lamps, and navamalika oil lamps, the merit obtained is also immeasurable. O King of Constellations Flower! If someone hears this 'Bhaisajyaraja Bodhisattva'
本事品〉者，亦得無量無邊功德。若有女人，聞是〈藥王菩薩本事品〉，能受持者，儘是女身，后不復受。若如來滅後後五百歲中，若有女人，聞是經典如說修行，於此命終，即往安樂世界阿彌陀佛、大菩薩眾圍繞住處，生蓮花中寶座之上，不復為貪慾所惱，亦復不為瞋恚、愚癡所惱，亦復不為憍慢、嫉妒諸垢所惱，得菩薩神通，無生法忍。得是忍已眼根清凈，以是清凈眼根，見七百萬二千億那由他恒河沙等諸佛如來。是時諸佛遙共贊言：『善哉，善哉！善男子！汝能于釋迦牟尼佛法中，受持、讀誦、思惟是經，為他人說，所得福德無量無邊，火不能焚，水不能漂，汝之功德，千佛共說不能令盡，汝今已能破諸魔賊，壞生死軍，諸餘怨敵皆悉摧滅。善男子！百千諸佛以神通力，共守護汝，於一切世間天、人之中，無如汝者，唯除如來。其諸聲聞、辟支佛乃至菩薩，智慧、禪定無有與汝等者。』
「宿王華！此菩薩成就如是功德智慧之力，若有人聞是〈藥王菩薩本事品〉，能隨喜、贊善者，是人現世口中，常出青蓮華香，身毛孔中，常出牛頭栴檀之香，所得功德如上所說。是故宿王華！以此〈藥王菩薩本事品〉囑累于汝，我滅度后，后五百歲中，廣宣流佈于閻浮提，無令斷絕，惡魔、魔民、諸天、龍、夜叉、鳩槃
【現代漢語翻譯】 現代漢語譯本 『本事品』（講述菩薩過去生中修行事蹟的章節）的功德也是無量無邊的。如果有女人聽聞這部《藥王菩薩本事品》，能夠受持奉行，那麼她這一世的女性身體結束后，將不再受生為女人。如果如來佛滅度后的后五百歲中，有女人聽聞這部經典，並按照經中所說修行，那麼她在此世命終后，就會往生到安樂世界（極樂世界），阿彌陀佛和大菩薩眾圍繞居住的地方，在蓮花中寶座上化生，不再被貪慾所困擾，也不會被嗔恚、愚癡所困擾，也不會被驕慢、嫉妒等污垢所困擾，獲得菩薩的神通，證得無生法忍（對一切法不生不滅的真理的領悟）。得到這種忍之後，眼根清凈，憑藉這清凈的眼根，能見到七百萬二千億那由他（數量單位，表示極大的數目）恒河沙數（數量單位，表示極大的數目）的諸佛如來。這時，諸佛遙相讚歎說：『善哉，善哉！善男子！你能在釋迦牟尼佛的佛法中，受持、讀誦、思惟這部經典，併爲他人宣說，所得到的福德無量無邊，火不能焚燒，水不能漂流，你的功德，即使千佛共同宣說也不能說完。你現在已經能夠破除各種魔賊，摧毀生死大軍，所有其他的怨敵都被你摧毀。善男子！百千諸佛以神通力，共同守護你，在一切世間的天人之中，沒有誰能比得上你，只有如來除外。那些聲聞（聽聞佛陀教誨而修行的人）、辟支佛（獨自悟道的人）乃至菩薩，他們的智慧、禪定都沒有能與你相比的。』 『宿王華』（菩薩名）！這位菩薩成就瞭如此的功德和智慧之力，如果有人聽聞這部《藥王菩薩本事品》，能夠隨喜讚歎，那麼這個人今生口中，會常常散發出青蓮花的香氣，身體的毛孔中，會常常散發出牛頭栴檀的香氣，所得到的功德如上面所說。所以，宿王華！我將這部《藥王菩薩本事品》囑託給你，在我滅度后，后五百歲中，在閻浮提（我們所居住的這個世界）廣泛宣揚流佈，不要讓它斷絕，要防止惡魔、魔民、諸天、龍、夜叉（一種鬼神）、鳩槃
【English Translation】 English version The merits of the 『Former Deeds Chapter』 (a chapter recounting the past practices of a Bodhisattva) are also immeasurable and boundless. If there is a woman who hears this 『Medicine King Bodhisattva Former Deeds Chapter』 and can receive and uphold it, then after her current female body ends, she will no longer be reborn as a woman. If, in the five hundred years after the Tathagata Buddha』s passing, there is a woman who hears this scripture and practices according to what is said in the scripture, then after she dies in this life, she will be reborn in the Land of Bliss (the Pure Land), the place where Amitabha Buddha and the great Bodhisattva assembly reside, and be born on a jeweled seat in a lotus flower. She will no longer be troubled by greed, nor will she be troubled by anger or ignorance, nor will she be troubled by arrogance, jealousy, or other defilements. She will attain the supernatural powers of a Bodhisattva and realize the forbearance of non-origination (the understanding of the truth that all phenomena are neither created nor destroyed). Having attained this forbearance, her eye faculty will be purified, and with this purified eye faculty, she will be able to see seven million two hundred billion nayutas (a unit of large numbers) of Ganges River sands (a unit of large numbers) of Buddhas and Tathagatas. At that time, the Buddhas will remotely praise her, saying: 『Excellent, excellent! Good man! You are able to receive, uphold, recite, contemplate this scripture in the Dharma of Shakyamuni Buddha, and explain it to others. The merits you have obtained are immeasurable and boundless. Fire cannot burn them, and water cannot wash them away. Your merits, even if a thousand Buddhas were to speak of them together, could not be exhausted. You are now able to break all the demon thieves, destroy the army of birth and death, and all other enemies have been destroyed by you. Good man! Hundreds of thousands of Buddhas, with their supernatural powers, are jointly protecting you. Among all the gods and humans in all the worlds, there is no one like you, except for the Tathagata. Those Shravakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and even Bodhisattvas, their wisdom and samadhi (meditative concentration) are not comparable to yours.』 『King of Constellations Flower』 (name of a Bodhisattva)! This Bodhisattva has achieved such merits and power of wisdom. If there is someone who hears this 『Medicine King Bodhisattva Former Deeds Chapter』 and can rejoice and praise it, then in this life, the fragrance of blue lotus flowers will constantly emanate from that person』s mouth, and the fragrance of sandalwood from the ox-head will constantly emanate from the pores of their body. The merits obtained are as described above. Therefore, King of Constellations Flower! I entrust this 『Medicine King Bodhisattva Former Deeds Chapter』 to you. After my passing, in the five hundred years that follow, widely propagate and spread it in Jambudvipa (the world we live in), do not let it be cut off, and prevent demons, demon people, gods, dragons, yakshas (a type of ghost), and Kumbhandas
茶等，得其便也。宿王華！汝當以神通之力守護是經。所以者何？此經則為閻浮提人病之良藥，若人有病，得聞是經，病即消滅，不老、不死。宿王華！汝若見有受持是經者，應以青蓮華盛滿粖香供散其上，散已作是念言：『此人不久，必當取草坐于道場破諸魔軍，當吹法螺，擊大法鼓，度脫一切眾生、老、病、死海。』是故求佛道者，見有受持是經典人，應當如是生恭敬心。」
說是〈藥王菩薩本事品〉時，八萬四千菩薩，得解一切眾生語言陀羅尼。多寶如來於寶塔中，贊宿王華菩薩言：「善哉，善哉！宿王華！汝成就不可思議功德，乃能問釋迦牟尼佛如此之事，利益無量一切眾生。」◎
添品妙法蓮華經卷第六
「◎安爾(一) 曼爾(二) 摩禰(三) 摩摩禰(四) 旨隸(五) 遮梨第(六) 賒咩(羊鳴音)賒履(罔雉切)多瑋(七) 膻(輸千切)帝(八) 目帝(九) 目多履(十) 娑履(十一) 阿瑋娑履(十二) 桑履(十三) 娑履(十四) 叉裔(十五) 阿叉裔(十六) 阿耆膩(十七) 膻帝(十八) 賒履(十九) 陀羅尼(二十) 阿盧伽婆娑(蘇奈切)簸遮毗叉膩(二十一) 禰毗剃(二十二) 阿便哆(都餓切)邏禰履剃(二十三) 阿亶哆波隸輸地(途
【現代漢語翻譯】 現代漢語譯本 茶等，也因此得到了方便。宿王華（菩薩名）！你應當以神通之力守護這部經。這是為什麼呢？這部經是閻浮提（我們所居住的這個世界）人們的良藥，如果有人生病，聽到這部經，病就會立刻消失，並且不會衰老、不會死亡。宿王華！你如果見到有受持這部經的人，應當用青蓮花盛滿粖香供養散在其上，散完后要這樣想：『這個人不久，必定會坐在道場（菩提樹下）降伏一切魔軍，將吹響法螺，敲響大法鼓，度脫一切眾生脫離老、病、死的苦海。』因此，求佛道的人，見到有受持這部經典的人，應當像這樣生起恭敬心。」 在宣說《藥王菩薩本事品》時，八萬四千位菩薩，得到了理解一切眾生語言的陀羅尼（總持法門）。多寶如來在寶塔中，讚歎宿王華菩薩說：『太好了，太好了！宿王華！你成就了不可思議的功德，竟然能夠向釋迦牟尼佛請問這樣的事情，利益了無量的一切眾生。』 《添品妙法蓮華經》卷第六 『◎安爾(一) 曼爾(二) 摩禰(三) 摩摩禰(四) 旨隸(五) 遮梨第(六) 賒咩(羊鳴音)賒履(罔雉切)多瑋(七) 膻(輸千切)帝(八) 目帝(九) 目多履(十) 娑履(十一) 阿瑋娑履(十二) 桑履(十三) 娑履(十四) 叉裔(十五) 阿叉裔(十六) 阿耆膩(十七) 膻帝(十八) 賒履(十九) 陀羅尼(二十) 阿盧伽婆娑(蘇奈切)簸遮毗叉膩(二十一) 禰毗剃(二十二) 阿便哆(都餓切)邏禰履剃(二十三) 阿亶哆波隸輸地(途
【English Translation】 English version Tea, etc., thus obtaining convenience. Constellation King Flower (a Bodhisattva)! You should use your supernatural powers to protect this sutra. Why is that? This sutra is a good medicine for the people of Jambudvipa (the world we live in). If a person is sick and hears this sutra, the illness will immediately disappear, and they will not age or die. Constellation King Flower! If you see someone who upholds this sutra, you should fill a blue lotus flower with fine incense and scatter it on them. After scattering it, you should think: 『This person will soon sit in the Bodhimanda (under the Bodhi tree) and subdue all the demon armies. They will blow the Dharma conch, beat the great Dharma drum, and deliver all sentient beings from the sea of suffering of old age, sickness, and death.』 Therefore, those who seek the Buddha path, upon seeing someone who upholds this sutra, should generate such respectful thoughts.」 When the 『Chapter on the Past Deeds of the Medicine King Bodhisattva』 was being spoken, eighty-four thousand Bodhisattvas obtained the dharani (a mnemonic device, a type of mantra) for understanding the languages of all sentient beings. The Tathagata Prabhutaratna, in the jeweled stupa, praised the Constellation King Flower Bodhisattva, saying: 『Excellent, excellent! Constellation King Flower! You have achieved inconceivable merits, and you were able to ask Shakyamuni Buddha about such matters, benefiting immeasurable sentient beings.』 The Sixth Scroll of the Supplemented Wonderful Dharma Lotus Flower Sutra 『◎An Er (1) Man Er (2) Mo Ni (3) Mo Mo Ni (4) Zhi Li (5) Zhe Li Di (6) She Mie (sheep sound) She Li (Wang Zhi cut) Duo Wei (7) Shan (Shu Qian cut) Di (8) Mu Di (9) Mu Duo Li (10) Suo Li (11) A Wei Suo Li (12) Sang Li (13) Suo Li (14) Cha Yi (15) A Cha Yi (16) A Qi Ni (17) Shan Di (18) She Li (19) Dharani (20) A Lu Jia Po Suo (Su Nai cut) Bo Zhe Pi Cha Ni (21) Ni Pi Ti (22) A Bian Duo (Du E cut) Luo Ni Li Ti (23) A Dan Duo Po Li Shu Di (Tu
置切)(二十四) 漚究隸(二十五) 牟究隸(二十六) 阿羅隸(二十七) 波羅隸(二十八) 首迦差(初幾切)(二十九) 阿三磨三履(三十) 佛陀毗吉利帙帝(三十一) 達磨波利差(初離切)帝(三十二) 僧伽涅瞿沙禰(三十三) 婆舍婆舍輸地(三十四) 曼哆邏(三十五) 曼哆邏叉夜多(三十六) 郵樓哆(三十七) 郵樓哆憍舍略(來加切)(三十八) 惡叉邏(三十九) 惡叉冶多冶(四十) 阿婆盧(四十一) 阿摩若(荏蔗切)那多夜(四十二)」
「痤(誓螺切)隸(一) 摩訶痤隸(二) 郁枳(三) 目枳(四) 阿隸(五) 阿羅婆第(六) 涅隸第(七) 涅隸多婆第(八) 伊致(豬履切)抳(九) 韋致抳(十) 旨致抳(十一) 涅隸墀抳(十二) 涅梨墀婆底(十三)」
「阿梨(一) 那梨(二) 㝹那梨(三) 阿那盧(四) 那履(五) 拘那履(六)」
「阿伽禰(一) 伽禰(二) 瞿利(三) 乾陀利(四) 旃陀利(五) 摩蹬耆(六) 常求利(七) 浮樓莎抳(八) 頞底(九)」
「伊提履(一) 伊提泯(二) 伊提履(三) 阿提履(四) 伊提履(五) 泥履(六) 泥履(七) 泥履(八) 泥履(九)
【現代漢語翻譯】 現代漢語譯本 『置切』(二十四)，『漚究隸』(二十五)，『牟究隸』(二十六)，『阿羅隸』(二十七)，『波羅隸』(二十八)，『首迦差』(二十九)，『阿三磨三履』(三十)，『佛陀毗吉利帙帝』(三十一)，『達磨波利差帝』(三十二)，『僧伽涅瞿沙禰』(三十三)，『婆舍婆舍輸地』(三十四)，『曼哆邏』(三十五)，『曼哆邏叉夜多』(三十六)，『郵樓哆』(三十七)，『郵樓哆憍舍略』(三十八)，『惡叉邏』(三十九)，『惡叉冶多冶』(四十)，『阿婆盧』(四十一)，『阿摩若那多夜』(四十二)。
『痤隸』(一)，『摩訶痤隸』(二)，『郁枳』(三)，『目枳』(四)，『阿隸』(五)，『阿羅婆第』(六)，『涅隸第』(七)，『涅隸多婆第』(八)，『伊致抳』(九)，『韋致抳』(十)，『旨致抳』(十一)，『涅隸墀抳』(十二)，『涅梨墀婆底』(十三)。
『阿梨』(一)，『那梨』(二)，『㝹那梨』(三)，『阿那盧』(四)，『那履』(五)，『拘那履』(六)。
『阿伽禰』(一)，『伽禰』(二)，『瞿利』(三)，『乾陀利』(四)，『旃陀利』(五)，『摩蹬耆』(六)，『常求利』(七)，『浮樓莎抳』(八)，『頞底』(九)。
『伊提履』(一)，『伊提泯』(二)，『伊提履』(三)，『阿提履』(四)，『伊提履』(五)，『泥履』(六)，『泥履』(七)，『泥履』(八)，『泥履』(九)。
【English Translation】 English version 'Zhi qie' (24), 'Ou jiu li' (25), 'Mou jiu li' (26), 'A luo li' (27), 'Bo luo li' (28), 'Shou jia cha' (29), 'A san mo san li' (30), 'Fo tuo pi ji li zhi di' (31), 'Da mo bo li cha di' (32), 'Seng qie nie qu sha ni' (33), 'Po she po she shu di' (34), 'Man tuo luo' (35), 'Man tuo luo cha ye duo' (36), 'You lou duo' (37), 'You lou duo jiao she lüe' (38), 'E cha luo' (39), 'E cha ye duo ye' (40), 'A po lu' (41), 'A mo ruo na duo ye' (42).
'Cuo li' (1), 'Mo he cuo li' (2), 'Yu zhi' (3), 'Mu zhi' (4), 'A li' (5), 'A luo po di' (6), 'Nie li di' (7), 'Nie li duo po di' (8), 'Yi zhi ni' (9), 'Wei zhi ni' (10), 'Zhi zhi ni' (11), 'Nie li chi ni' (12), 'Nie li chi po di' (13).
'A li' (1), 'Na li' (2), 'Nu na li' (3), 'A na lu' (4), 'Na lü' (5), 'Ju na lü' (6).
'A qie ni' (1), 'Qie ni' (2), 'Qu li' (3), 'Qian tuo li' (4), 'Zhan tuo li' (5), 'Mo deng qi' (6), 'Chang qiu li' (7), 'Fu lou sha ni' (8), 'E di' (9).
'Yi ti lü' (1), 'Yi ti min' (2), 'Yi ti lü' (3), 'A ti lü' (4), 'Yi ti lü' (5), 'Ni lü' (6), 'Ni lü' (7), 'Ni lü' (8), 'Ni lü' (9).
泥履(十) 樓醯(十一) 樓醯(十二) 樓醯(十三) 樓醯(十四) 多醯(十五) 多醯(十六) 多醯(十七) 兜醯(十八) 㝹醯(十九)」 大正藏第 09 冊 No. 0264 添品妙法蓮華經
添品妙法蓮華經卷第七
隋天竺三藏阇那崛多共笈多譯◎
妙音菩薩品第二十三
爾時釋迦牟尼佛，放大人相肉髻光明，及放眉間白毫相光，遍照東方百八萬億那由他恒河沙等諸佛世界。過是數已有世界，名凈光莊嚴，其國有佛，號凈華宿王智如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為無量無邊菩薩大眾，恭敬圍繞而為說法。釋迦牟尼佛白毫光明，遍照其國。
爾時一切凈光莊嚴國中，有一菩薩，名曰妙音，久已殖眾德本，供養親近無量百千萬億諸佛，而悉成就甚深智慧，得妙幢相三昧、法華三昧、凈德三昧、宿王戲三昧、無緣三昧、智印三昧、解一切眾生語言三昧、集一切功德三昧、清凈三昧、神通遊戲三昧、慧炬三昧、莊嚴王三昧、凈光明三昧、凈藏三昧、不共三昧、日旋三昧、得如是等百千萬億恒河沙等諸大三昧。釋迦牟尼佛光照其身，即白凈華宿王智佛言：「世尊！我當往詣娑婆世界，禮拜親近供養釋迦牟尼
【現代漢語翻譯】 現代漢語譯本 泥履(ní lǚ)（泥做的鞋子）樓醯(lóu xī)（一種聲音）樓醯(lóu xī)樓醯(lóu xī)樓醯(lóu xī)多醯(duō xī)（一種聲音）多醯(duō xī)多醯(duō xī)兜醯(dōu xī)（一種聲音）㝹醯(nǜ xī)（一種聲音）」 《添品妙法蓮華經》卷第七 隋朝天竺三藏法師阇那崛多和笈多共同翻譯 妙音菩薩品第二十三 當時，釋迦牟尼佛，從他大人相的肉髻（頭頂的肉瘤）放出光明，又從眉間的白毫相（眉間白毛）放出光明，遍照東方一百零八萬億那由他（極大的數字）恒河沙數（像恒河沙子一樣多的數量）的諸佛世界。超過這個數量，有一個世界，名叫凈光莊嚴，那個國家有一尊佛，號為凈華宿王智如來（佛的稱號）、應供（值得供養）、正遍知（完全正確的覺悟）、明行足（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無與倫比的人）、調御丈夫（能夠調伏眾生的人）、天人師（天人和人的導師）、佛、世尊（受人尊敬的人），為無量無邊的菩薩大眾，恭敬圍繞著，為他們說法。釋迦牟尼佛的白毫光明，遍照那個國家。 當時，在一切凈光莊嚴國中，有一位菩薩，名叫妙音，他早已種下許多功德的根本，供養親近了無量百千萬億的諸佛，並且完全成就了甚深的智慧，得到了妙幢相三昧（一種禪定）、法華三昧（與法華經相應的禪定）、凈德三昧（清凈功德的禪定）、宿王戲三昧（像宿王一樣自在的禪定）、無緣三昧（無條件的禪定）、智印三昧（智慧印記的禪定）、解一切眾生語言三昧（理解一切眾生語言的禪定）、集一切功德三昧（聚集一切功德的禪定）、清凈三昧（清凈的禪定）、神通遊戲三昧（神通自在的禪定）、慧炬三昧（智慧如火炬的禪定）、莊嚴王三昧（莊嚴如王的禪定）、凈光明三昧（清凈光明的禪定）、凈藏三昧（清凈寶藏的禪定）、不共三昧（不與他人相同的禪定）、日旋三昧（像太陽一樣旋轉的禪定），得到了像這樣百千萬億恒河沙數的大三昧。釋迦牟尼佛的光照到他的身上，他立刻對凈華宿王智佛說：『世尊！我應當前往娑婆世界（我們所居住的世界），禮拜親近供養釋迦牟尼佛，'
【English Translation】 English version 『Ni lǚ (mud shoes), Lou xī (a sound), Lou xī, Lou xī, Lou xī, Duo xī (a sound), Duo xī, Duo xī, Dou xī (a sound), Nǜ xī (a sound).』 The Seventh Scroll of the Supplemented Lotus Sutra Translated by Tripiṭaka Master Jñānagupta and Guptas from India during the Sui Dynasty Chapter Twenty-Three: The Bodhisattva Wonderful Sound At that time, Śākyamuni Buddha emitted light from the ūrṇā (a tuft of white hair between the eyebrows) and the uṣṇīṣa (a protuberance on the crown of the head), which are marks of a great man, illuminating all the Buddha-lands in the eastern direction, as numerous as one hundred and eight million nayutas (a large number) of Ganges sands. Beyond these lands, there was a world called Pure Light Adornment. In that land, there was a Buddha named Pure Flower Constellation King Wisdom Tathāgata (a title of a Buddha), Arhat (worthy of offerings), Samyaksaṃbuddha (perfectly enlightened), Vidyācaraṇasaṃpanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Puruṣadamyasārathi (tamer of men), Śāstādevamanuṣyāṇām (teacher of gods and humans), Buddha, Bhagavat (the Blessed One). He was surrounded by an immeasurable and boundless assembly of Bodhisattvas, respectfully listening to his teachings. The light from Śākyamuni Buddha』s ūrṇā illuminated that land. At that time, in the Pure Light Adornment land, there was a Bodhisattva named Wonderful Sound. He had long cultivated roots of merit, made offerings to and been close to countless hundreds of thousands of millions of Buddhas. He had fully attained profound wisdom and had obtained samadhis (states of meditative absorption) such as the Wonderful Banner Appearance Samadhi, the Lotus Samadhi, the Pure Virtue Samadhi, the Constellation King Play Samadhi, the Unconditioned Samadhi, the Wisdom Seal Samadhi, the Samadhi of Understanding the Languages of All Beings, the Samadhi of Gathering All Merits, the Pure Samadhi, the Samadhi of Supernatural Play, the Wisdom Torch Samadhi, the Adornment King Samadhi, the Pure Light Samadhi, the Pure Treasury Samadhi, the Uncommon Samadhi, and the Sun Rotation Samadhi. He had obtained hundreds of thousands of millions of samadhis as numerous as the sands of the Ganges. When the light of Śākyamuni Buddha shone upon him, he immediately said to the Buddha Pure Flower Constellation King Wisdom: 『World Honored One! I should go to the Saha world (the world we live in) to pay homage to, be close to, and make offerings to Śākyamuni Buddha,』
佛，及見文殊師利法王子菩薩、藥王菩薩、勇施菩薩、宿王華菩薩、上行意菩薩、莊嚴王菩薩、藥上菩薩。」
爾時凈華宿王智佛告妙音菩薩：「汝往，莫輕彼國生下劣想。善男子！彼娑婆世界高下不平，土石諸山穢惡充滿，佛身卑小，諸菩薩眾其形亦小，而汝身四萬二千由旬，我身六百八十萬由旬，汝身第一端正，百千萬福光明殊妙，是故汝往莫輕彼國，若佛菩薩及國土生下劣想。」
妙音菩薩白其佛言：「世尊！我今詣娑婆世界，皆是如來之力，如來神通遊戲，如來功德智慧莊嚴。」
於是妙音菩薩，不起于座，身不動搖而入三昧，以三昧力，于耆阇崛山去法座不遠，化作八萬四千眾寶蓮華，閻浮檀金為莖，白銀為葉，金剛為須，甄叔迦寶以為其臺。
爾時文殊師利法王子，見是蓮華而白佛言：「世尊！是何因緣先現此瑞，有若干千萬蓮華，閻浮檀金為莖，白銀為葉，金剛為須，甄叔迦寶以為其臺。」
爾時釋迦牟尼佛告文殊師利：「是妙音菩薩摩訶薩，欲從凈華宿王智佛國，與八萬四千菩薩圍繞，而來至此娑婆世界，供養親近禮拜於我，亦欲供養聽《法華經》。」
文殊師利白佛言：「世尊！是菩薩種何善本，修何功德，而能有是大神通力？行何三昧？愿為我等說是三昧
【現代漢語翻譯】 現代漢語譯本：佛陀，以及見到文殊師利（Manjushri）法王子菩薩、藥王菩薩（Bhaisajyaraja）、勇施菩薩（Pradana-sura）、宿王華菩薩（Nakshatraraja-kusuma）、上行意菩薩（Visistacarita）、莊嚴王菩薩（Vyuharaja）、藥上菩薩（Bhaisajya-samudgata）。 那時，凈華宿王智佛（Vishuddha-ratna-vikridita-buddhi）告訴妙音菩薩（Gadgadasvara）說：『你前往時，不要輕視那個國土，產生低劣的想法。善男子！那個娑婆世界（Saha）高低不平，泥土、石頭和山丘充滿污穢，佛陀的身體矮小，諸位菩薩的形體也很小。而你的身體有四萬二千由旬（yojana），我的身體有六百八十萬由旬。你的身體最為端正，具有百千萬福德的光明，非常殊勝美妙。因此，你前往時不要輕視那個國土，不要對佛陀、菩薩以及國土產生低劣的想法。』 妙音菩薩對佛說：『世尊！我今天前往娑婆世界，都是如來的力量，是如來的神通遊戲，是如來的功德智慧所莊嚴。』 於是，妙音菩薩沒有離開座位，身體沒有動搖就進入了三昧（samadhi）。憑藉三昧的力量，在耆阇崛山（Gridhrakuta）距離法座不遠的地方，化現出八萬四千個眾寶蓮花，用閻浮檀金（Jambudvipa gold）做莖，白銀做葉，金剛做須，甄叔迦寶（Kinshuka jewel）做花臺。 那時，文殊師利法王子見到這些蓮花，就對佛說：『世尊！是什麼因緣先出現這種祥瑞？有若干千萬蓮花，用閻浮檀金做莖，白銀做葉，金剛做須，甄叔迦寶做花臺。』 那時，釋迦牟尼佛（Sakyamuni）告訴文殊師利：『是妙音菩薩摩訶薩（Mahasattva），想要從凈華宿王智佛的國土，與八萬四千菩薩圍繞，來到這個娑婆世界，供養、親近、禮拜我，也想要供養聽聞《法華經》（Saddharma Pundarika Sutra）。』 文殊師利對佛說：『世尊！這位菩薩種下什麼善根，修習什麼功德，而能有如此大的神通力量？他修行什麼三昧？希望您為我們解說這個三昧。』
【English Translation】 English version: The Buddha, and also saw Manjushri (Manjushri) Dharma Prince Bodhisattva, Bhaisajyaraja Bodhisattva, Pradana-sura Bodhisattva, Nakshatraraja-kusuma Bodhisattva, Visistacarita Bodhisattva, Vyuharaja Bodhisattva, and Bhaisajya-samudgata Bodhisattva. At that time, the Buddha Vishuddha-ratna-vikridita-buddhi said to Gadgadasvara Bodhisattva: 'When you go, do not despise that land and have inferior thoughts. Good man! That Saha world is uneven, with dirt, stones, and hills full of filth. The Buddha's body is small, and the bodies of the Bodhisattvas are also small. But your body is forty-two thousand yojanas (yojana), and my body is six million eight hundred thousand yojanas. Your body is the most upright, with the light of hundreds of millions of blessings, which is very special and wonderful. Therefore, when you go, do not despise that land, and do not have inferior thoughts about the Buddha, Bodhisattvas, and the land.' Gadgadasvara Bodhisattva said to the Buddha: 'World Honored One! My going to the Saha world today is all due to the power of the Tathagata, the Tathagata's magical play, and the adornment of the Tathagata's merits and wisdom.' Then, Gadgadasvara Bodhisattva did not leave his seat, and without moving his body, he entered samadhi. By the power of samadhi, not far from the Dharma seat on Mount Gridhrakuta, he manifested eighty-four thousand jeweled lotus flowers, with Jambudvipa gold as the stems, silver as the leaves, diamonds as the stamens, and Kinshuka jewels as the platforms. At that time, Manjushri Dharma Prince, seeing these lotus flowers, said to the Buddha: 'World Honored One! What is the cause of this auspicious sign appearing first? There are several million lotus flowers, with Jambudvipa gold as the stems, silver as the leaves, diamonds as the stamens, and Kinshuka jewels as the platforms.' At that time, Sakyamuni Buddha told Manjushri: 'It is the Mahasattva Gadgadasvara Bodhisattva, who wants to come from the land of the Buddha Vishuddha-ratna-vikridita-buddhi, surrounded by eighty-four thousand Bodhisattvas, to this Saha world to make offerings, draw near, and pay homage to me, and also wants to make offerings and listen to the Saddharma Pundarika Sutra.' Manjushri said to the Buddha: 'World Honored One! What good roots has this Bodhisattva planted, and what merits has he cultivated, that he has such great supernatural powers? What samadhi does he practice? I hope you will explain this samadhi to us.'
名字，我等亦欲勤修行之，行此三昧，乃能見是菩薩色相大小威儀進止。惟愿世尊，以神通力，彼菩薩來，令我得見。」
爾時釋迦牟尼佛告文殊師利：「此久滅度多寶如來，當爲汝等而現其相。」
時多寶佛告彼菩薩：「善男子！來，文殊師利法王子欲見汝身。」
於時妙音菩薩于彼國沒，與八萬四千菩薩俱共發來，所經諸國六種震動，皆悉雨於七寶蓮華，百千天樂不鼓自鳴。是菩薩，目如廣大青蓮華葉，正使和合百千萬月，其面貌端正復過於此；身真金色，無量百千功德莊嚴，威德熾盛光明照曜，諸相具足；如那羅延堅固之身，入七寶臺上升虛空，去地七多羅樹；諸菩薩眾恭敬圍繞，而來詣此娑婆世界耆阇崛山。
到已下七寶臺，以價直百千瓔珞，持至釋迦牟尼佛所，頭面禮足，奉上瓔珞，而白佛言：「世尊！凈華宿王智佛問訊世尊，少病少惱，起居輕利安樂行不？四大調和不？世事可忍不？眾生易度不？無多貪慾、瞋恚、愚癡、嫉妒、慳慢不？無不孝父母、不敬沙門不？無邪見不？無不善心不？攝五情不？世尊！眾生能降伏諸魔怨不？久滅度多寶如來在七寶塔中來聽法不？又問訊多寶如來，安隱少惱堪忍久住不？世尊！我今欲見多寶佛身，惟愿世尊，示我令見。」
爾時釋迦牟
【現代漢語翻譯】 名字，我們等也想勤奮修行，修習此三昧（一種禪定），才能見到這位菩薩的色相大小、威儀舉止。只願世尊，以神通力，讓那位菩薩前來，使我們得以見到。 這時，釋迦牟尼佛告訴文殊師利：『這位早已滅度的多寶如來（Prabhutaratna），將為你們顯現他的形相。』 當時，多寶佛告訴那位菩薩：『善男子！來，文殊師利法王子想見你的身形。』 這時，妙音菩薩（Gadgadasvara）從那個國土消失，與八萬四千菩薩一同出發前來，所經過的各個國土都發生六種震動，都下起了七寶蓮花，百千種天樂不敲自鳴。這位菩薩，眼睛像廣大的青蓮花葉，即使將百千萬個月亮的光輝合在一起，他的面貌端正也勝過這些；身體是真正的金色，以無量百千功德莊嚴，威德熾盛，光明照耀，諸相具足；像那羅延（Narayana）堅固的身體，進入七寶臺上升到虛空，離地七多羅樹（一種樹名）的高度；諸菩薩眾恭敬圍繞，來到這娑婆世界（Saha world）的耆阇崛山（Grdhrakuta）。 到達后，他從七寶臺下來，拿著價值百千的瓔珞，來到釋迦牟尼佛所在之處，頭面禮足，奉上瓔珞，並對佛說：『世尊！凈華宿王智佛（Vishuddhasuryaviryaprabha）問候世尊，少病少惱，起居輕便安樂嗎？四大調和嗎？世事可以忍受嗎？眾生容易度化嗎？沒有太多貪慾、瞋恚、愚癡、嫉妒、慳吝、傲慢嗎？沒有不孝順父母、不尊敬沙門（Sramana）嗎？沒有邪見嗎？沒有不善的心嗎？能攝持五情嗎？世尊！眾生能降伏諸魔怨嗎？早已滅度的多寶如來在七寶塔中來聽法嗎？又問候多寶如來，安穩少惱，堪忍久住嗎？世尊！我現在想見多寶佛的身形，只願世尊，讓我見到。』 這時，釋迦牟尼佛
【English Translation】 O Name, we also wish to diligently practice, to practice this samadhi (a state of meditative consciousness), so that we can see the appearance, size, majestic demeanor, and movements of this Bodhisattva. We only wish, World-Honored One, that through your spiritual power, you would cause that Bodhisattva to come, so that we may be able to see him. At that time, Shakyamuni Buddha said to Manjushri: 'This Prabhutaratna Tathagata (Many Treasures Thus Come One), who has long since passed into extinction, will manifest his form for you all.' Then, Prabhutaratna Buddha said to that Bodhisattva: 'Good man! Come, Manjushri, the Dharma Prince, wishes to see your form.' At that time, Bodhisattva Gadgadasvara (Wonderful Sound) disappeared from that land, and together with eighty-four thousand Bodhisattvas, set forth. The lands they passed through all experienced six kinds of earthquakes, and all rained down seven-jeweled lotuses, and hundreds of thousands of heavenly instruments played without being struck. This Bodhisattva's eyes were like the leaves of vast blue lotuses, and even if the light of hundreds of thousands of moons were combined, his countenance would still surpass them in beauty; his body was of true golden color, adorned with immeasurable hundreds of thousands of merits, his majestic virtue was blazing, his light shone brightly, and he was complete with all marks; like the firm body of Narayana, he entered a seven-jeweled platform and ascended into the sky, seven Tala trees (a type of tree) above the ground; the assembly of Bodhisattvas respectfully surrounded him, and he came to Mount Grdhrakuta in this Saha world. Having arrived, he descended from the seven-jeweled platform, and with a necklace worth hundreds of thousands, he went to where Shakyamuni Buddha was, bowed his head to the ground at his feet, offered the necklace, and said to the Buddha: 'World-Honored One! Buddha Vishuddhasuryaviryaprabha (Pure Flower Constellation King Wisdom) sends his regards to the World-Honored One, asking if you are free from illness and affliction, if your movements are light and comfortable, if the four elements are in harmony, if worldly affairs are bearable, if sentient beings are easy to guide, if there is not much greed, anger, ignorance, jealousy, stinginess, or arrogance, if there is no lack of filial piety towards parents, no disrespect towards Sramanas (ascetics), no wrong views, no unwholesome thoughts, and if you can control the five senses. World-Honored One! Are sentient beings able to subdue all demonic enemies? Does the Prabhutaratna Tathagata, who has long since passed into extinction, come to listen to the Dharma in the seven-jeweled stupa? He also sends his regards to Prabhutaratna Tathagata, asking if he is peaceful, free from affliction, and able to endure and remain for a long time. World-Honored One! I now wish to see the form of Prabhutaratna Buddha, I only wish, World-Honored One, that you would show him to me so that I may see him.' At that time, Shakyamuni Buddha
尼佛語多寶佛：「是妙音菩薩欲得相見。」
時多寶佛告妙音言：「善哉，善哉！汝能為供養釋迦牟尼佛及聽《法華經》並見文殊師利等故來至此。」
爾時華德菩薩白佛言：「世尊！是妙音菩薩種何善根、修何功德，有是神力？」
佛告華德菩薩：「過去有佛，名云雷音王多陀阿伽度、阿羅呵、三藐三佛陀，國名現一切世間，劫名喜見。妙音菩薩于萬二千歲，以十萬種伎樂供養云雷音王佛，並奉上八萬四千七寶缽，以是因緣果報，今生凈華宿王智佛所，有是神力。華德！于汝意云何？爾時云雷音王佛所妙音菩薩伎樂供養奉上寶器者，豈異人乎？今此妙音菩薩摩訶薩是。華德！是妙音菩薩，已曾供養親近無量諸佛，久殖德本，又值恒河沙等百千萬億那由他佛。華德！汝但見妙音菩薩其身在此，而是菩薩現種種身，處處為諸眾生說是經典，或現梵王身、或現帝釋身、或現自在天身、或現大自在天身、或現天大將軍身、或現毗沙門天王身、或現轉輪王身、或現諸小王身、或現長者身、或現居士身、或現宰官身、或現婆羅門身、或現比丘、比丘尼、優婆塞、優婆夷身、或現長者、居士、婦女身、或現宰官婦女身、或現婆羅門婦女身、或現童男童女身、或現天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅
【現代漢語翻譯】 現代漢語譯本 尼佛（Nifuo）對多寶佛（Prabhutaratna）說：『是妙音菩薩（Gadgadasvara）想要見您。』 當時，多寶佛告訴妙音菩薩說：『善哉，善哉！你能夠爲了供養釋迦牟尼佛（Sakyamuni Buddha），聽聞《法華經》（Saddharma Pundarika Sutra），並且見到文殊師利菩薩（Manjusri）等而來到這裡。』 這時，華德菩薩（Huade）對佛說：『世尊！這位妙音菩薩種下了什麼善根，修了什麼功德，才會有如此的神力？』 佛告訴華德菩薩：『過去有佛，名為云雷音王多陀阿伽度（Tathagata）、阿羅呵（Arhat）、三藐三佛陀（Samyaksambuddha），他的國名叫現一切世間，劫名叫喜見。妙音菩薩在萬二千年中，用十萬種伎樂供養云雷音王佛，並奉上八萬四千個七寶缽。因為這個因緣果報，他今生在凈華宿王智佛（King of Constellation Flower Wisdom Buddha）那裡，擁有如此的神力。華德！你認為如何？當時在云雷音王佛那裡，用伎樂供養並奉上寶器的妙音菩薩，難道是別人嗎？就是現在的這位妙音菩薩摩訶薩（Mahasattva）。華德！這位妙音菩薩，曾經供養親近過無量諸佛，早已積累了深厚的功德根本，又值遇了恒河沙數等百千萬億那由他佛。華德！你只看到妙音菩薩的身體在這裡，而這位菩薩會顯現種種不同的身形，在各處為眾生宣說這部經典。他有時顯現梵王身（Brahma），有時顯現帝釋身（Indra），有時顯現自在天身（Isvara），有時顯現大自在天身（Mahesvara），有時顯現天大將軍身，有時顯現毗沙門天王身（Vaisravana），有時顯現轉輪王身（Cakravartin），有時顯現諸小王身，有時顯現長者身，有時顯現居士身，有時顯現宰官身，有時顯現婆羅門身，有時顯現比丘（Bhikkhu）、比丘尼（Bhikkhuni）、優婆塞（Upasaka）、優婆夷（Upasika）身，有時顯現長者、居士、婦女身，有時顯現宰官婦女身，有時顯現婆羅門婦女身，有時顯現童男童女身，有時顯現天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）』
【English Translation】 English version The Buddha Nifuo said to the Buddha Prabhutaratna, 'It is the Bodhisattva Gadgadasvara who wishes to see you.' At that time, the Buddha Prabhutaratna said to Bodhisattva Gadgadasvara, 'Excellent, excellent! You are able to come here to make offerings to Sakyamuni Buddha, to listen to the Saddharma Pundarika Sutra, and to see Manjusri and others.' Then, Bodhisattva Huade said to the Buddha, 'World Honored One! What good roots has this Bodhisattva Gadgadasvara planted, and what merits has he cultivated, that he possesses such divine power?' The Buddha told Bodhisattva Huade, 'In the past, there was a Buddha named Cloud Thunder Sound King Tathagata, Arhat, Samyaksambuddha. His country was called Manifesting All Worlds, and the kalpa was called Joyful Sight. Bodhisattva Gadgadasvara, for twelve thousand years, made offerings to the Buddha Cloud Thunder Sound King with one hundred thousand kinds of music, and presented eighty-four thousand jeweled bowls. Because of this cause and effect, he is now with the Buddha King of Constellation Flower Wisdom, and possesses such divine power. Huade! What do you think? Was the Bodhisattva Gadgadasvara who made musical offerings and presented jeweled vessels to the Buddha Cloud Thunder Sound King at that time, someone else? It is this very Bodhisattva Mahasattva Gadgadasvara. Huade! This Bodhisattva Gadgadasvara has made offerings to and been close to countless Buddhas, has long cultivated the roots of merit, and has also encountered as many Buddhas as the sands of the Ganges, hundreds of millions of nayutas. Huade! You only see Bodhisattva Gadgadasvara's body here, but this Bodhisattva manifests various forms, and in all places, he expounds this sutra for sentient beings. Sometimes he manifests as Brahma, sometimes as Indra, sometimes as Isvara, sometimes as Mahesvara, sometimes as a great heavenly general, sometimes as Vaisravana, sometimes as a Cakravartin, sometimes as various minor kings, sometimes as an elder, sometimes as a householder, sometimes as a government official, sometimes as a Brahmin, sometimes as a Bhikkhu, Bhikkhuni, Upasaka, Upasika, sometimes as an elder, householder, or woman, sometimes as a government official's wife, sometimes as a Brahmin woman, sometimes as a boy or girl, sometimes as a Deva, Naga, Yaksa, Gandharva, Asura, Garuda, Kinnara.'
、摩睺羅伽、人非人等身、而說是經。諸有地獄、餓鬼、畜生及眾難處皆能救濟，乃至於王后宮變為女身，而說是經。華德！是妙音菩薩，能救護娑婆世界諸眾生者。是妙音菩薩，如是種種變化現身，在此娑婆國土，為諸眾生說是經典，于神通變化智慧，無所損減。是菩薩，以若干智慧明照娑婆世界，令一切眾生各得所知，於十方恒河沙世界中，亦復如是，若應以聲聞形得度者，現聲聞形而為說法；應以辟支佛形得度者，現辟支佛形而為說法；應以菩薩形得度者，現菩薩形而為說法；應以佛形得度者，即現佛形而為說法；如是種種隨所應度者，而為現形。乃至應以滅度而得度者，示現滅度。華德！妙音菩薩摩訶薩，成就大神通智慧之力，其事如是。」
爾時華德菩薩白佛言：「世尊！是妙音菩薩深種善根。世尊！是菩薩住何三昧，而能如是在所變現度脫眾生？」
佛告華德菩薩：「善男子！其三昧，名現一切色身；妙音菩薩住是三昧中，能如是饒益無量眾生。」
說是〈妙音菩薩品〉時，與妙音菩薩俱來者八萬四千人，皆得現一切色身三昧，此娑婆世界無量菩薩，亦得是三昧及陀羅尼。
爾時妙音菩薩摩訶薩，供養釋迦牟尼佛及多寶佛塔已，還歸本土，所經諸國六種震動雨寶蓮華，作百千萬
【現代漢語翻譯】 現代漢語譯本：摩睺羅伽（一種蛇神）、人非人等各種身形，都能夠宣說這部經典。所有在地獄、餓鬼、畜生以及各種困苦境地中的眾生，都能得到救濟，甚至在王后宮中變為女身，也能夠宣說這部經典。華德！這位妙音菩薩，能夠救護娑婆世界的所有眾生。這位妙音菩薩，以如此種種變化的身形顯現，在這娑婆國土，為眾生宣說這部經典，他的神通變化和智慧，沒有絲毫的減損。這位菩薩，以各種智慧光明照耀娑婆世界，使一切眾生各自得到他們所能理解的知識。在十方恒河沙數的世界中，也是如此。如果應該以聲聞（佛教的初級修行者）的形象得度的，就顯現聲聞的形象為他們說法；如果應該以辟支佛（獨自覺悟者）的形象得度的，就顯現辟支佛的形象為他們說法；如果應該以菩薩（追求覺悟的修行者）的形象得度的，就顯現菩薩的形象為他們說法；如果應該以佛的形象得度的，就顯現佛的形象為他們說法；像這樣，根據應該以何種形象得度的，就顯現相應的形象。乃至應該以示現滅度（涅槃）而得度的，就示現滅度。華德！妙音菩薩摩訶薩，成就了偉大的神通和智慧之力，他的事蹟就是這樣。 當時，華德菩薩對佛說：『世尊！這位妙音菩薩真是深種善根。世尊！這位菩薩住在何種三昧（禪定），才能如此隨處變化顯現，度脫眾生呢？』 佛告訴華德菩薩：『善男子！那種三昧，名為現一切色身。妙音菩薩住在這種三昧中，才能如此饒益無量的眾生。』 在宣說《妙音菩薩品》時，與妙音菩薩一同前來的八萬四千人，都得到了現一切色身三昧。這個娑婆世界無量的菩薩，也得到了這種三昧和陀羅尼（總持）。 當時，妙音菩薩摩訶薩，供養釋迦牟尼佛和多寶佛塔之後，返回自己的本土，所經過的各個國家都發生了六種震動，天降寶蓮花，作百千萬種音樂。
【English Translation】 English version: 'Mahoragas (a type of serpent deity), beings both human and non-human, all can expound this sutra. All beings in hells, among hungry ghosts, in the animal realm, and in various difficult circumstances can be saved. Even transforming into a female body in the royal harem, one can expound this sutra. O Flower Virtue! This Wonderful Sound Bodhisattva is able to protect all beings in the Saha world. This Wonderful Sound Bodhisattva manifests in such various forms in this Saha land, expounding this sutra for all beings, without any diminution of his miraculous powers and wisdom. This Bodhisattva illuminates the Saha world with various wisdom lights, enabling all beings to each gain what they can understand. In the ten directions, in worlds as numerous as the sands of the Ganges River, it is the same. If those who should be saved by the form of a Sravaka (a Buddhist disciple), he manifests the form of a Sravaka to teach them the Dharma; if those who should be saved by the form of a Pratyekabuddha (a self-enlightened one), he manifests the form of a Pratyekabuddha to teach them the Dharma; if those who should be saved by the form of a Bodhisattva (an enlightened being), he manifests the form of a Bodhisattva to teach them the Dharma; if those who should be saved by the form of a Buddha, he manifests the form of a Buddha to teach them the Dharma; in this way, he manifests the appropriate form according to who should be saved. Even those who should be saved by demonstrating Nirvana, he demonstrates Nirvana. O Flower Virtue! The Wonderful Sound Bodhisattva Mahasattva has achieved great miraculous powers and wisdom, and his deeds are like this.' At that time, the Flower Virtue Bodhisattva said to the Buddha, 'World Honored One! This Wonderful Sound Bodhisattva has planted deep roots of goodness. World Honored One! In which Samadhi (meditative state) does this Bodhisattva reside, that he is able to transform and appear everywhere to liberate beings?' The Buddha told the Flower Virtue Bodhisattva, 'Good man! That Samadhi is called Manifesting All Forms. The Wonderful Sound Bodhisattva resides in this Samadhi, and is able to benefit immeasurable beings in this way.' When the 'Wonderful Sound Bodhisattva Chapter' was being expounded, the eighty-four thousand people who had come with the Wonderful Sound Bodhisattva all attained the Samadhi of Manifesting All Forms. The immeasurable Bodhisattvas of this Saha world also attained this Samadhi and Dharani (mantra). At that time, the Wonderful Sound Bodhisattva Mahasattva, having made offerings to Sakyamuni Buddha and the Stupa of Prabhutaratna Buddha, returned to his own land. The countries he passed through experienced six kinds of earth tremors, and precious lotus flowers rained down, accompanied by hundreds of thousands of musical instruments.
億種種伎樂。既到本國，與八萬四千菩薩圍繞，至凈華宿王智佛所白佛言：「世尊！我到娑婆世界饒益眾生，見釋迦牟尼佛及見多寶佛塔，禮拜供養；又見文殊師利法王子，及見藥王菩薩、得勤精進力菩薩、勇施菩薩等，亦令是八萬四千菩薩得現一切色身三昧。」
說是〈妙音菩薩來往品〉時，四萬二千天子得無生法忍，華德菩薩得法華三昧。◎
◎添品妙法蓮華經觀世音菩薩普門品第二十四
爾時無盡意菩薩，即從座起，偏袒右肩，合掌向佛，而作是言：「世尊！觀世音菩薩，以何因緣名觀世音？」
佛告無盡意菩薩：「善男子！若有無量百千萬億眾生，受諸苦惱，聞是觀世音菩薩，一心稱名觀世音菩薩，即時觀其音聲皆得解脫。
「若有持是觀世音菩薩名者，設入大火火不能燒，由是菩薩威神力故。
「若為大水所漂，稱其名號即得淺處。
「若有百千萬億眾生，為求金、銀、琉璃、車𤦲、馬瑙、珊瑚、琥珀、真珠等寶，入于大海，假使黑風吹其船舫，飄墮羅剎鬼國，其中若有乃至一人稱觀世音菩薩名者，是諸人等皆得解脫羅剎之難，以是因緣名觀世音。
「若復有人臨當被害，稱觀世音菩薩名者，彼所執刀杖，尋段段壞而得解脫。
「若三千大千國土
【現代漢語翻譯】 現代漢語譯本 帶著各種各樣的伎樂。回到自己的國土后，與八萬四千位菩薩圍繞在一起，來到凈華宿王智佛（佛名）面前，對佛說：『世尊！我到娑婆世界（我們所處的世界）去利益眾生，見到了釋迦牟尼佛（此世界的教主）並且見到了多寶佛塔（象徵佛陀真理的寶塔），禮拜供養；又見到了文殊師利法王子（智慧第一的菩薩），以及藥王菩薩（以醫術救度眾生的菩薩）、得勤精進力菩薩（精進修行的菩薩）、勇施菩薩（勇於佈施的菩薩）等，也讓這八萬四千位菩薩獲得了現一切色身三昧（一種能顯現各種化身的三昧）。』 在宣說《妙音菩薩來往品》時，四萬二千位天子獲得了無生法忍（對不生不滅真理的領悟），華德菩薩獲得了法華三昧（與《法華經》相應的禪定）。 ◎添品《妙法蓮華經》觀世音菩薩普門品第二十四 這時，無盡意菩薩（菩薩名）即從座位上站起來，袒露右肩，合掌向佛，說道：『世尊！觀世音菩薩（菩薩名），因為什麼因緣被稱為觀世音呢？』 佛告訴無盡意菩薩：『善男子！如果有無量百千萬億的眾生，遭受各種苦惱，聽到這位觀世音菩薩的名號，一心稱念觀世音菩薩，當下就能聽到他們的聲音，都得到解脫。 『如果有持誦這位觀世音菩薩名號的人，即使進入大火中，火也不能燒傷他，這是因為這位菩薩的威神力量。 『如果被大水漂流，稱念他的名號，就能到達淺水處。 『如果有百千萬億的眾生，爲了尋求金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀、珍珠等寶物，進入大海，假如遇到黑風吹襲他們的船隻，飄落到羅剎鬼國（惡鬼居住的地方），其中如果哪怕有一個人稱念觀世音菩薩的名號，這些人都能解脫羅剎的災難，因為這個因緣，所以稱為觀世音。 『如果又有人面臨被殺害的危險，稱念觀世音菩薩的名號，他們所持的刀杖，就會立刻斷壞，從而得到解脫。 『如果三千大千國土（佛教宇宙觀中的一個世界）
【English Translation】 English version With all kinds of music. Having returned to their own country, surrounded by eighty-four thousand Bodhisattvas, they came before Buddha Pure Flower Constellation King Wisdom (Buddha's name) and said to the Buddha: 'World Honored One! I went to the Saha world (the world we live in) to benefit sentient beings, saw Shakyamuni Buddha (the teacher of this world) and saw the Stupa of Many Treasures (a stupa symbolizing the truth of the Buddha), and made offerings; I also saw Manjushri Dharma Prince (the Bodhisattva foremost in wisdom), as well as Bhaisajyaraja Bodhisattva (the Bodhisattva who saves sentient beings with medicine), Pradhana-sura Bodhisattva (the Bodhisattva who practices diligent effort), and Vira-datta Bodhisattva (the Bodhisattva who is courageous in giving), and also enabled these eighty-four thousand Bodhisattvas to attain the Samadhi of Manifesting All Forms (a samadhi that can manifest various forms).' When the 'Chapter of the Coming and Going of Wonderful Sound Bodhisattva' was being preached, forty-two thousand devas attained the forbearance of the non-arising of dharmas (the realization of the truth of non-birth and non-death), and Flower Virtue Bodhisattva attained the Lotus Samadhi (meditative concentration corresponding to the Lotus Sutra). ◎Supplemented Chapter 24 of the Universal Gateway of Bodhisattva Avalokitesvara from the Wonderful Dharma Lotus Flower Sutra At that time, Bodhisattva Inexhaustible Intent (Bodhisattva's name) immediately rose from his seat, bared his right shoulder, joined his palms towards the Buddha, and said: 'World Honored One! Avalokitesvara Bodhisattva (Bodhisattva's name), for what reason is he called Avalokitesvara?' The Buddha told Bodhisattva Inexhaustible Intent: 'Good man! If there are countless hundreds of thousands of millions of sentient beings, suffering all kinds of afflictions, and they hear the name of this Avalokitesvara Bodhisattva, and single-mindedly call upon the name of Avalokitesvara Bodhisattva, then they will immediately hear their voices and all be liberated.' 'If there are those who uphold the name of this Avalokitesvara Bodhisattva, even if they enter a great fire, the fire will not burn them, because of the majestic spiritual power of this Bodhisattva.' 'If they are swept away by great waters, by calling upon his name, they will reach shallow ground.' 'If there are hundreds of thousands of millions of sentient beings, who enter the great ocean in search of gold, silver, lapis lazuli, tridacna, agate, coral, amber, pearls, and other treasures, and if a black wind blows their ships, causing them to drift to the land of Rakshasa demons (a place where evil spirits live), if even one person among them calls upon the name of Avalokitesvara Bodhisattva, all these people will be liberated from the calamity of the Rakshasas, and for this reason, he is called Avalokitesvara.' 'If there are those who are about to be harmed, by calling upon the name of Avalokitesvara Bodhisattva, the knives and staffs they hold will immediately break into pieces, and they will be liberated.' 'If in the three thousand great thousand worlds (a world in Buddhist cosmology)'
滿中夜叉羅剎，欲來惱人，聞其稱觀世音菩薩名者，是諸惡鬼尚不能以惡眼視之，況復加害。
「設復有人，若有罪、若無罪，杻械枷鎖撿系其身，稱觀世音菩薩名者，皆悉斷壞即得解脫。
「若三千大千國土滿中怨賊，有一商主將諸商人，赍持重寶經過險路，其中一人作是唱言：『諸善男子勿得恐怖，汝等應當一心稱觀世音菩薩名號，是菩薩能以無畏施於眾生，汝等若稱名者，於此怨賊當得解脫。』眾商人聞俱發聲言：『南無觀世音菩薩！』稱其名故即得解脫。
「無盡意！觀世音菩薩摩訶薩，威神之力巍巍如是。
「若有眾生，多於淫慾，常念恭敬觀世音菩薩，便得離欲。若多瞋恚，常念恭敬觀世音菩薩，便得離瞋。若多愚癡，常念恭敬觀世音菩薩，便得離癡。無盡意！觀世音菩薩，有如是等大威神力，多所饒益，是故眾生常應心念。
「若有女人，設欲求男，禮拜恭敬觀世音菩薩，便生福德智慧之男；設欲求女，便生端正有相之女，宿殖德本眾人愛敬。
「無盡意！觀世音菩薩有如是力，若有眾生，恭敬禮拜觀世音菩薩，福不唐捐；是故眾生，皆應受持觀世音菩薩名號。
「無盡意！若有人受持六十二億恒河沙菩薩名字，復盡形供養飲食、衣服、臥具、醫藥，于汝
【現代漢語翻譯】 現代漢語譯本 『如果充滿夜叉（Yaksha，一種鬼神）和羅剎（Rakshasa，一種惡鬼），想要來惱害人，聽到有人稱念觀世音菩薩（Avalokiteśvara Bodhisattva）的名號，這些惡鬼尚且不能用惡眼看他，更何況會加害於他呢？』 『假設有人，無論有罪或無罪，被用刑具枷鎖捆綁，稱念觀世音菩薩的名號，都會立即斷開枷鎖，得到解脫。』 『如果三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大世界）充滿了怨賊，有一位商隊首領帶領眾多商人，攜帶貴重財寶經過險惡的道路，其中一人這樣唱道：『各位善男子不要恐懼，你們應當一心稱念觀世音菩薩的名號，這位菩薩能將無畏施予眾生，你們如果稱念他的名號，就能從這些怨賊那裡得到解脫。』眾商人聽到后都一起發出聲音說：『南無觀世音菩薩（Namo Avalokiteśvara Bodhisattva）！』因為稱念他的名號，就立即得到解脫。』 『無盡意（Akṣayamati，菩薩名）！觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，大菩薩）的威神之力是如此的偉大。』 『如果有眾生，淫慾心很重，常常唸誦恭敬觀世音菩薩，就能脫離淫慾。如果嗔恚心很重，常常唸誦恭敬觀世音菩薩，就能脫離嗔恚。如果愚癡心很重，常常唸誦恭敬觀世音菩薩，就能脫離愚癡。無盡意！觀世音菩薩有這樣的大威神力，能帶來許多利益，所以眾生應當常常心念他。』 『如果有女人，想要生男孩，禮拜恭敬觀世音菩薩，就會生下有福德智慧的男孩；如果想要生女孩，就會生下端正有相的女孩，她前世積累了德行，受到眾人愛戴敬重。』 『無盡意！觀世音菩薩有這樣的力量，如果有眾生，恭敬禮拜觀世音菩薩，福德不會白白浪費；所以眾生，都應當受持觀世音菩薩的名號。』 『無盡意！如果有人受持六十二億恒河沙（Gaṅgā river sand，極多的數量）菩薩的名字，又盡其一生供養飲食、衣服、臥具、醫藥，你認為怎麼樣？』
【English Translation】 English version 'If the world is filled with Yakshas (a type of nature spirit) and Rakshasas (a type of demon), who wish to harm people, and if they hear someone reciting the name of Avalokiteśvara Bodhisattva, these evil spirits will not even look at them with evil eyes, let alone harm them.' 'Suppose there is someone, whether guilty or innocent, who is bound by shackles and chains, if they recite the name of Avalokiteśvara Bodhisattva, all their bonds will be broken and they will be liberated.' 'If the three thousand great thousand worlds (Trisāhasra-mahāsāhasra-lokadhātu, a vast cosmic system in Buddhist cosmology) are filled with bandits, and a merchant leader is leading many merchants, carrying precious treasures through dangerous roads, and one of them proclaims: 『Good men, do not be afraid, you should wholeheartedly recite the name of Avalokiteśvara Bodhisattva. This Bodhisattva can bestow fearlessness upon all beings. If you recite his name, you will be liberated from these bandits.』 Upon hearing this, all the merchants together exclaimed: 『Namo Avalokiteśvara Bodhisattva!』 By reciting his name, they were immediately liberated.' 'Akṣayamati (a Bodhisattva's name)! The majestic power of Avalokiteśvara Bodhisattva Mahāsattva (a great Bodhisattva) is so immense.' 'If there are beings who are overwhelmed by lust, by constantly thinking of and revering Avalokiteśvara Bodhisattva, they will be freed from lust. If they are overwhelmed by anger, by constantly thinking of and revering Avalokiteśvara Bodhisattva, they will be freed from anger. If they are overwhelmed by ignorance, by constantly thinking of and revering Avalokiteśvara Bodhisattva, they will be freed from ignorance. Akṣayamati! Avalokiteśvara Bodhisattva has such great majestic power, bringing many benefits, therefore, beings should always keep him in their minds.' 'If a woman desires a son, by bowing and revering Avalokiteśvara Bodhisattva, she will give birth to a son with blessings and wisdom; if she desires a daughter, she will give birth to a beautiful and virtuous daughter, who has accumulated merit from past lives and is loved and respected by all.' 'Akṣayamati! Avalokiteśvara Bodhisattva has such power, if there are beings who revere and bow to Avalokiteśvara Bodhisattva, their blessings will not be in vain; therefore, all beings should uphold the name of Avalokiteśvara Bodhisattva.' 'Akṣayamati! If someone upholds the names of sixty-two billion Bodhisattvas as numerous as the sands of the Ganges River (Gaṅgā river sand, an extremely large number), and for their entire life offers them food, clothing, bedding, and medicine, what do you think?'
意云何？是善男子善女人，功德多不？」
無盡意言：「甚多！世尊！」
佛言：「若復有人，受持觀世音菩薩名號，乃至一時禮拜供養，是二人福正等無異，于百千萬億劫不可窮盡。無盡意！受持觀世音菩薩名號，得如是無量無邊福德之利。」
無盡意菩薩白佛言：「世尊！觀世音菩薩，云何游此娑婆世界？云何而為眾生說法？方便之力其事云何？」
佛告無盡意菩薩：「善男子！若有國土眾生應以佛身得度者，觀世音菩薩，即現佛身而為說法。應以辟支佛身得度者，即現辟支佛身而為說法。應以聲聞身得度者，即現聲聞身而為說法。應以梵王身得度者，即現梵王身而為說法。應以帝釋身得度者，即現帝釋身而為說法。應以自在天身得度者，即現自在天身而為說法。應以大自在天身得度者，即現大自在天身而為說法。應以天大將軍身得度者，即現天大將軍身而為說法。應以毗沙門身得度者，即現毗沙門身而為說法。應以小王身得度者，即現小王身而為說法。應以長者身得度者，即現長者身而為說法。應以居士身得度者，即現居士身而為說法。應以宰官身得度者，即現宰官身而為說法。應以婆羅門身得度者，即現婆羅門身而為說法。應以比丘、比丘尼、優婆塞、優婆夷身得度者，即現比丘、
【現代漢語翻譯】 現代漢語譯本：佛陀問道：『你的意思如何？這位善男子或善女人，他們的功德多不多呢？』 無盡意菩薩回答說：『非常多！世尊！』 佛陀說：『如果還有人，受持觀世音菩薩（Avalokiteśvara）的名號，乃至僅僅是一時禮拜供養，這兩個人的福德完全相等，沒有差別，在百千萬億劫中也無法窮盡。無盡意！受持觀世音菩薩的名號，能得到如此無量無邊的福德利益。』 無盡意菩薩對佛說：『世尊！觀世音菩薩，是如何游化這個娑婆世界（Saha world）的？又是如何為眾生說法的？他所運用的方便之力又是怎樣的呢？』 佛陀告訴無盡意菩薩：『善男子！如果有國土的眾生應該以佛身得度的，觀世音菩薩就立即顯現佛身而為他們說法。應該以辟支佛（Pratyekabuddha）身得度的，就立即顯現辟支佛身而為他們說法。應該以聲聞（Śrāvaka）身得度的，就立即顯現聲聞身而為他們說法。應該以梵王（Brahmā）身得度的，就立即顯現梵王身而為他們說法。應該以帝釋（Indra）身得度的，就立即顯現帝釋身而為他們說法。應該以自在天（Īśvara）身得度的，就立即顯現自在天身而為他們說法。應該以大自在天（Mahēśvara）身得度的，就立即顯現大自在天身而為他們說法。應該以天大將軍身得度的，就立即顯現天大將軍身而為他們說法。應該以毗沙門（Vaiśravaṇa）身得度的，就立即顯現毗沙門身而為他們說法。應該以小王身得度的，就立即顯現小王身而為他們說法。應該以長者身得度的，就立即顯現長者身而為他們說法。應該以居士身得度的，就立即顯現居士身而為他們說法。應該以宰官身得度的，就立即顯現宰官身而為他們說法。應該以婆羅門（Brahmin）身得度的，就立即顯現婆羅門身而為他們說法。應該以比丘（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā）身得度的，就立即顯現比丘、'
【English Translation】 English version: 'What do you think? Are the merits of these good men and good women many or not?' Akshayamati (the Bodhisattva of Inexhaustible Intent) said, 'Very many, World Honored One!' The Buddha said, 'If there is another person who receives and upholds the name of Avalokiteśvara Bodhisattva, even if they only bow and make offerings for a single moment, the blessings of these two people are exactly equal, without any difference, and cannot be exhausted in hundreds of thousands of millions of kalpas. Akshayamati! Receiving and upholding the name of Avalokiteśvara Bodhisattva brings such immeasurable and boundless benefits of merit.' Akshayamati Bodhisattva said to the Buddha, 'World Honored One! How does Avalokiteśvara Bodhisattva travel in this Saha world? How does he preach the Dharma to sentient beings? What are the powers of his skillful means?' The Buddha told Akshayamati Bodhisattva, 'Good man! If there are sentient beings in a land who should be liberated by the body of a Buddha, Avalokiteśvara Bodhisattva immediately manifests the body of a Buddha and preaches the Dharma to them. If they should be liberated by the body of a Pratyekabuddha, he immediately manifests the body of a Pratyekabuddha and preaches the Dharma to them. If they should be liberated by the body of a Śrāvaka, he immediately manifests the body of a Śrāvaka and preaches the Dharma to them. If they should be liberated by the body of a Brahmā, he immediately manifests the body of a Brahmā and preaches the Dharma to them. If they should be liberated by the body of an Indra, he immediately manifests the body of an Indra and preaches the Dharma to them. If they should be liberated by the body of an Īśvara, he immediately manifests the body of an Īśvara and preaches the Dharma to them. If they should be liberated by the body of a Mahēśvara, he immediately manifests the body of a Mahēśvara and preaches the Dharma to them. If they should be liberated by the body of a great heavenly general, he immediately manifests the body of a great heavenly general and preaches the Dharma to them. If they should be liberated by the body of a Vaiśravaṇa, he immediately manifests the body of a Vaiśravaṇa and preaches the Dharma to them. If they should be liberated by the body of a minor king, he immediately manifests the body of a minor king and preaches the Dharma to them. If they should be liberated by the body of an elder, he immediately manifests the body of an elder and preaches the Dharma to them. If they should be liberated by the body of a householder, he immediately manifests the body of a householder and preaches the Dharma to them. If they should be liberated by the body of a government official, he immediately manifests the body of a government official and preaches the Dharma to them. If they should be liberated by the body of a Brahmin, he immediately manifests the body of a Brahmin and preaches the Dharma to them. If they should be liberated by the bodies of a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā, he immediately manifests the bodies of a bhikṣu,'
比丘尼、優婆塞、優婆夷身而為說法。應以長者、居士、宰官、婆羅門、婦女身得度者，即現婦女身而為說法。應以童男、童女身得度者，即現童男、童女身而為說法。應以天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身得度者，即皆現之而為說法。應以執金剛神得度者，即現執金剛神而為說法。
「無盡意！觀世音菩薩，成就如是功德，以種種形游諸國土，度脫眾生；是故汝等，應當一心供養觀世音菩薩。是觀世音菩薩摩訶薩，于怖畏急難之中，能施無畏，是故此娑婆世界，皆號之為施無畏者。」
無盡意菩薩白佛言：「世尊！我今當供養觀世音菩薩。」即解頸眾寶珠瓔珞價直百千兩金，而以與之，作是言：「仁者！受此法施珍寶瓔珞。」時觀世音菩薩不肯受之。
無盡意復白觀世音菩薩言：「仁者！愍我等故受此瓔珞。」
爾時佛告觀世音菩薩：「當愍此無盡意菩薩及四眾、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等故、受是瓔珞。」
即時觀世音菩薩，愍諸四眾及於天、龍、人非人等故，受其瓔珞，分作二分，一分奉釋迦牟尼佛，一分奉多寶佛塔。
「無盡意！觀世音菩薩，有如是自在神力，游于娑婆世界。」
【現代漢語翻譯】 現代漢語譯本：對於那些應以比丘尼（佛教女出家人）、優婆塞（佛教男居士）、優婆夷（佛教女居士）的身份得度的人，觀世音菩薩就現比丘尼、優婆塞、優婆夷身而為他們說法。對於那些應以長者、居士、宰官、婆羅門（古印度祭司階層）、婦女的身份得度的人，觀世音菩薩就現婦女身而為他們說法。對於那些應以童男、童女的身份得度的人，觀世音菩薩就現童男、童女身而為他們說法。對於那些應以天（天神）、龍（神話生物）、夜叉（守護神）、乾闥婆（天界樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天界歌神）、摩睺羅伽（大蟒神）、人非人等身份得度的人，觀世音菩薩就都現出相應的身份而為他們說法。對於那些應以執金剛神（佛教護法神）的身份得度的人，觀世音菩薩就現執金剛神而為他們說法。 『無盡意！觀世音菩薩成就了這樣的功德，以種種不同的形象遊歷各個國土，度脫眾生；因此你們應當一心供養觀世音菩薩。這位觀世音菩薩摩訶薩（大菩薩），在恐懼和危難之中，能夠給予眾生無畏的保護，因此這個娑婆世界（我們所處的世界）都稱他為施無畏者。』 無盡意菩薩對佛說：『世尊！我現在應當供養觀世音菩薩。』說完，他就解下自己脖子上價值百千兩黃金的眾寶珠瓔珞，獻給觀世音菩薩，並說道：『仁者！請您接受這以法佈施的珍寶瓔珞。』當時，觀世音菩薩不肯接受。 無盡意菩薩又對觀世音菩薩說：『仁者！請您爲了憐憫我們而接受這瓔珞吧。』 這時，佛告訴觀世音菩薩：『應當憐憫這位無盡意菩薩以及四眾（比丘、比丘尼、優婆塞、優婆夷）、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，接受這瓔珞吧。』 當時，觀世音菩薩爲了憐憫四眾以及天、龍、人非人等，接受了瓔珞，並將它分成兩份，一份獻給釋迦牟尼佛，一份獻給多寶佛塔。 『無盡意！觀世音菩薩有如此自在的神力，遊歷于娑婆世界。』
【English Translation】 English version: For those who should be delivered by the form of a Bhikshuni (Buddhist nun), Upasaka (Buddhist male lay devotee), or Upasika (Buddhist female lay devotee), Avalokiteshvara Bodhisattva manifests as a Bhikshuni, Upasaka, or Upasika to preach the Dharma to them. For those who should be delivered by the form of an elder, a householder, an official, a Brahmin (ancient Indian priestly class), or a woman, Avalokiteshvara Bodhisattva manifests as a woman to preach the Dharma to them. For those who should be delivered by the form of a boy or a girl, Avalokiteshvara Bodhisattva manifests as a boy or a girl to preach the Dharma to them. For those who should be delivered by the form of a Deva (god), Naga (mythical serpent), Yaksha (guardian spirit), Gandharva (celestial musician), Asura (warlike demigod), Garuda (mythical bird), Kinnara (celestial musician), Mahoraga (great serpent deity), or human and non-human beings, Avalokiteshvara Bodhisattva manifests in the corresponding forms to preach the Dharma to them. For those who should be delivered by the form of a Vajrapani (Buddhist protector deity), Avalokiteshvara Bodhisattva manifests as a Vajrapani to preach the Dharma to them. 『Akshayamati! Avalokiteshvara Bodhisattva has accomplished such merits and virtues, and travels through various lands in various forms to deliver sentient beings; therefore, you should wholeheartedly make offerings to Avalokiteshvara Bodhisattva. This Avalokiteshvara Bodhisattva Mahasattva (great Bodhisattva) is able to bestow fearlessness in the midst of fear and distress, therefore, this Saha world (the world we live in) is called the Bestower of Fearlessness.』 Akshayamati Bodhisattva said to the Buddha, 『World Honored One! I shall now make offerings to Avalokiteshvara Bodhisattva.』 Then, he took off the jeweled necklace worth a hundred thousand pieces of gold from his neck and offered it to Avalokiteshvara Bodhisattva, saying, 『Noble One! Please accept this Dharma offering of precious jeweled necklace.』 At that time, Avalokiteshvara Bodhisattva refused to accept it. Akshayamati Bodhisattva again said to Avalokiteshvara Bodhisattva, 『Noble One! Please accept this necklace for the sake of compassion for us.』 At that time, the Buddha said to Avalokiteshvara Bodhisattva, 『You should accept this necklace out of compassion for this Akshayamati Bodhisattva and the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas), Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and human and non-human beings.』 Immediately, Avalokiteshvara Bodhisattva, out of compassion for the four assemblies and Devas, Nagas, and human and non-human beings, accepted the necklace and divided it into two parts, one part offered to Shakyamuni Buddha, and one part offered to the stupa of Prabhutaratna Buddha. 『Akshayamati! Avalokiteshvara Bodhisattva has such free and supernatural powers, and travels in the Saha world.』
爾時莊嚴幢菩薩問無盡意菩薩言：「佛子！以何因緣名觀世音？」
無盡意菩薩即便遍觀觀世音菩薩過去愿海，告莊嚴幢菩薩言：「佛子！諦聽觀世音菩薩所行之行。」
爾時無盡意菩薩即說偈言：
「世尊妙相具， 我今重問彼； 佛子何因緣， 名為觀世音？ 具足妙相尊， 偈答無盡意。 汝聽觀音行， 善應諸方所， 弘誓深如海， 歷劫不思議， 侍多千億佛， 發大清凈愿。 我為汝略說， 聞名及見身， 心念不空過， 能滅諸有苦。 假使興害意， 推落大火坑； 念彼觀音力， 火坑變成池。 或漂流巨海， 魚龍諸鬼難； 念彼觀音力， 波浪不能沒。 或在須彌峰， 為人所推墮； 念彼觀音力， 如日虛空住。 或被惡人逐， 墮落金剛山； 念彼觀音力， 不能損一毛。 或值怨賊繞， 各執刀加害； 念彼觀音力， 咸即起慈心。 或遭王難苦， 臨刑欲壽終； 念彼觀音力， 刀尋段段壞。 或囚禁枷鎖， 手足被杻械； 念彼觀音力， 釋然得解脫。 咒咀諸毒藥， 所欲害身者； 念彼觀音力， 彼即轉回去。 或遇惡羅剎， 毒龍諸鬼等； 念彼
【現代漢語翻譯】 現代漢語譯本 當時，莊嚴幢菩薩問無盡意菩薩說：『佛子！是因何緣故，（這位菩薩）名為觀世音？』 無盡意菩薩隨即普遍觀察觀世音菩薩過去所發的大愿，告訴莊嚴幢菩薩說：『佛子！仔細聽好，觀世音菩薩所修行的法門。』 當時，無盡意菩薩即說偈頌道： 『世尊具足微妙的相好，我今天再次請問他；佛子，是因何緣故，（這位菩薩）名為觀世音？』 『具足微妙相好的尊者，用偈頌回答無盡意（菩薩）：你聽好觀世音菩薩的修行，他善於應化在各個地方， 他所發的弘大誓願深廣如海，經歷無數劫不可思議，侍奉過無數千億諸佛，發過清凈的大愿。 我為你簡略地說說，聽到他的名號或見到他的身形，心中憶念不會徒勞無功，能滅除各種存在的痛苦。 假使有人心生加害之意，將人推落到大火坑中；只要憶念觀世音菩薩的力量，火坑就會變成水池。 或者在巨海中漂流，遭遇魚、龍、各種鬼怪的災難；只要憶念觀世音菩薩的力量，波浪就不能淹沒他。 或者在須彌山頂，被人推落下去；只要憶念觀世音菩薩的力量，就能像太陽一樣安住在虛空中。 或者被惡人追趕，墜落到金剛山中；只要憶念觀世音菩薩的力量，連一根毫毛都不會受到損傷。 或者遇到怨賊包圍，各自拿著刀要加害；只要憶念觀世音菩薩的力量，他們都會立即生起慈悲之心。 或者遭遇王法的災難，面臨刑罰即將喪命；只要憶念觀世音菩薩的力量，刀就會立刻斷壞。 或者被囚禁在枷鎖中，手腳被刑具束縛；只要憶念觀世音菩薩的力量，就能立刻得到解脫。 用咒語或毒藥，想要加害他人身體的；只要憶念觀世音菩薩的力量，這些傷害就會反轉回去。 或者遇到惡羅剎（一種惡鬼），毒龍，各種鬼怪等；只要憶念觀世音菩薩的力量，他們都不能加害。 或者被毒蛇、蝎子等毒蟲所咬；只要憶念觀世音菩薩的力量，當下就能驅散毒氣。 或者雷電交加，降下冰雹；只要憶念觀世音菩薩的力量，當下就能消散。 或者遇到飢餓困苦，貧窮所逼迫；只要憶念觀世音菩薩的力量，就能得到飽足。 或者遇到戰爭，兵器相加；只要憶念觀世音菩薩的力量，敵對雙方就會退散。 觀世音菩薩的妙力，威猛如是，能救度世間各種苦難，所以應當一心稱念他的名號。 觀世音菩薩的功德，無量無邊，在無數劫中都說不完，所以應當一心頂禮觀世音菩薩。』
【English Translation】 English version At that time, Bodhisattva Adorned Banner asked Bodhisattva Inexhaustible Intent, saying: 'Son of Buddha! What is the cause and condition for the name Avalokiteśvara (觀世音, 'The One Who Perceives the Sounds of the World')?' Bodhisattva Inexhaustible Intent then universally contemplated the past vows of Bodhisattva Avalokiteśvara and told Bodhisattva Adorned Banner: 'Son of Buddha! Listen carefully to the practices of Bodhisattva Avalokiteśvara.' At that time, Bodhisattva Inexhaustible Intent spoke in verse: 'The World Honored One is endowed with wondrous marks, I now ask him again; Son of Buddha, what is the cause and condition for the name Avalokiteśvara?' 'The Venerable One, endowed with wondrous marks, answers Inexhaustible Intent in verse: Listen to the practices of Avalokiteśvara, who skillfully responds to all places, His great vows are as deep as the sea, having passed through countless kalpas (劫, eons) beyond comprehension, having served many billions of Buddhas, and having made great pure vows. I will briefly explain to you, that hearing his name or seeing his form, mindful recollection will not be in vain, and can extinguish all kinds of suffering. If someone harbors the intention to harm, pushing another into a great fire pit; by remembering the power of Avalokiteśvara, the fire pit will turn into a pond. Or if drifting in a vast ocean, encountering the difficulties of fish, dragons, and various ghosts; by remembering the power of Avalokiteśvara, the waves will not be able to submerge them. Or if on the summit of Mount Sumeru (須彌山, a sacred mountain), being pushed down by others; by remembering the power of Avalokiteśvara, they will remain in the sky like the sun. Or if being chased by evil people, falling into the Diamond Mountain (金剛山, a mountain of indestructible substance); by remembering the power of Avalokiteśvara, not a single hair will be harmed. Or if surrounded by vengeful thieves, each wielding a knife to inflict harm; by remembering the power of Avalokiteśvara, they will immediately give rise to compassion. Or if encountering the difficulties of royal law, facing execution and about to die; by remembering the power of Avalokiteśvara, the knife will immediately break into pieces. Or if imprisoned in shackles, with hands and feet bound by fetters; by remembering the power of Avalokiteśvara, they will be released and liberated. If curses or poisons are used, intending to harm the body; by remembering the power of Avalokiteśvara, the harm will be turned back on them. Or if encountering evil Rakshasas (羅剎, a type of demon), poisonous dragons, and various ghosts; by remembering the power of Avalokiteśvara, they will not be able to harm them. Or if bitten by poisonous snakes, scorpions, and other venomous creatures; by remembering the power of Avalokiteśvara, the poison will be immediately dispelled. Or if there is thunder and lightning, and hail falls; by remembering the power of Avalokiteśvara, it will immediately dissipate. Or if encountering hunger and hardship, being oppressed by poverty; by remembering the power of Avalokiteśvara, they will be satisfied. Or if encountering war, with weapons clashing; by remembering the power of Avalokiteśvara, the opposing sides will retreat. The wondrous power of Avalokiteśvara is so mighty, able to save the world from all kinds of suffering, therefore one should wholeheartedly recite his name. The merits of Avalokiteśvara are immeasurable and boundless, and cannot be fully described in countless kalpas, therefore one should wholeheartedly bow in reverence to Avalokiteśvara.'
觀音力， 時悉不敢害。 若惡獸圍繞， 利牙爪可怖； 念彼觀音力， 疾走無邊方。 蚖蛇及蝮蝎， 氣毒煙火燃； 念彼觀音力， 尋聲自回去。 云雷鼓掣電， 降雹澍大雨； 念彼觀音力， 應時得消散。 眾生被困厄， 無量苦逼身； 觀音妙智力， 能救世間苦。 具足神通力， 廣修智方便， 十方諸國土， 無剎不現身。 種種諸惡趣， 地獄鬼畜生； 生老病死苦， 以漸悉令滅。 真觀清凈觀， 廣大智慧觀； 悲觀及慈觀， 常愿常瞻仰。 無垢清凈光， 慧日破諸闇； 能伏災風火， 普明照世間。 悲體戒雷震， 慈意妙大云； 澍甘露法雨， 滅除煩惱焰。 諍訟經官處， 怖畏軍陣中； 念彼觀音力， 眾怨悉退散。 妙音觀世音， 梵音海潮音， 勝彼世間音， 是故須常念。 唸唸勿生疑， 觀世音凈聖； 于苦惱死厄， 能為作依怙。 具一切功德， 慈眼視眾生； 福聚海無量， 是故應頂禮。」
爾時持地菩薩即從座起，前白佛言：「世尊！若有眾生，聞是〈觀世音菩薩品〉自在之業普門示現神通力者，當知是人功德不少。」
佛說是〈普
【現代漢語翻譯】 現代漢語譯本 仰仗觀音的力量，一切眾生都不敢加害。 如果被兇猛的野獸包圍，它們尖利的牙齒和爪子令人恐懼； 只要唸誦觀音的力量，它們會迅速逃向無邊的遠方。 毒蛇和蝎子，它們的氣息帶著毒煙火焰； 只要唸誦觀音的力量，它們會循聲自行退去。 當云雷轟鳴，閃電交加，冰雹和大雨傾瀉而下； 只要唸誦觀音的力量，這些災害會立刻消散。 眾生被困於苦難之中，無量的痛苦逼迫身心； 觀音菩薩以其奇妙的智慧力量，能夠救度世間的苦難。 他具足神通的力量，廣泛地修習智慧和方便法門， 在十方諸佛國土，沒有一個地方不顯現他的身影。 在各種惡道之中，如地獄、餓鬼、畜生道； 眾生的生、老、病、死之苦，他都能逐漸使其滅除。 真實的觀照、清凈的觀照、廣大智慧的觀照； 悲憫的觀照和慈愛的觀照，我們應當常常願望並瞻仰。 他擁有無垢清凈的光芒，智慧的太陽能破除一切黑暗； 能夠降伏災難、風火，普遍照耀世間。 他的悲憫之心如戒律的雷霆震懾，慈愛之心如奇妙的大云； 降下甘露般的佛法之雨，滅除眾生的煩惱火焰。 在爭訟訴訟的官府，在令人恐懼的軍隊陣營中； 只要唸誦觀音的力量，所有的怨恨都會退散。 他擁有美妙的聲音，是觀世音，是梵音、海潮音， 勝過世間一切聲音，因此我們應當常常唸誦他的名號。 唸唸不生疑惑，觀世音菩薩是清凈的聖者； 在苦惱、死亡的厄難中，他能成為我們的依靠。 他具足一切功德，以慈悲的眼神看待眾生； 他的福德聚集如海般無量，因此我們應當頂禮膜拜。 這時，持地菩薩（Bodhisattva Dharanimdhara）即從座位上站起，向前對佛說：『世尊！如果有眾生，聽聞這部《觀世音菩薩品》中，觀世音菩薩自在的業力以及普遍示現的神通力量，應當知道這個人所獲得的功德不少。』 佛陀說完這部《普門示現品》后，
【English Translation】 English version By the power of Avalokiteśvara (Guanyin), all beings dare not harm. If surrounded by fierce beasts, with their sharp teeth and claws causing terror; By reciting the power of Avalokiteśvara, they will quickly flee to boundless distances. Venomous snakes and scorpions, their breath carrying poisonous smoke and fire; By reciting the power of Avalokiteśvara, they will retreat upon hearing the sound. When thunder rumbles, lightning flashes, and hail and heavy rain pour down; By reciting the power of Avalokiteśvara, these disasters will immediately dissipate. When beings are trapped in suffering, with immeasurable pain pressing upon their bodies; Avalokiteśvara, with his wondrous wisdom and power, can save the world from suffering. He possesses the power of spiritual abilities, extensively cultivates wisdom and skillful means, In the lands of the ten directions, there is no place where he does not manifest his form. In various evil realms, such as hell, hungry ghosts, and the animal realm; The suffering of birth, old age, sickness, and death, he can gradually cause to cease. True contemplation, pure contemplation, vast wisdom contemplation; Compassionate contemplation and loving contemplation, we should always wish for and gaze upon. He possesses immaculate pure light, the sun of wisdom that breaks through all darkness; Able to subdue disasters, wind, and fire, universally illuminating the world. His compassionate heart is like the thunder of precepts, his loving intention like wondrous great clouds; Pouring down the rain of nectar-like Dharma, extinguishing the flames of afflictions. In places of litigation and lawsuits, in the midst of terrifying military formations; By reciting the power of Avalokiteśvara, all grievances will be dispersed. He possesses wondrous sounds, is Avalokiteśvara, is the Brahma sound, the ocean tide sound, Surpassing all sounds in the world, therefore we should always recite his name. In every thought, do not give rise to doubt, Avalokiteśvara is a pure and holy being; In the calamities of suffering and death, he can become our refuge. He possesses all merits and virtues, looks upon all beings with compassionate eyes; His accumulation of blessings is as boundless as the ocean, therefore we should bow down in reverence. At that time, Bodhisattva Dharanimdhara (持地菩薩) rose from his seat and said to the Buddha: 'World Honored One! If there are beings who hear this chapter on Avalokiteśvara Bodhisattva, regarding his free and unhindered actions and the universally manifested power of his spiritual abilities, they should know that the merits of these people are not small.' After the Buddha finished speaking this chapter on 'Universal Manifestation',
門品〉時，眾中八萬四千眾生，皆發無等等阿耨多羅三藐三菩提心。
添品妙法蓮華經妙莊嚴王本事品第二十五
爾時佛告諸大眾：「乃往古世，過無量無邊不可思議阿僧祇劫，有佛，名云雷音宿王華智多陀阿伽度、阿羅訶、三藐三佛陀，國名光明莊嚴，劫名喜見。彼佛法中有王，名妙莊嚴，其王夫人，名曰凈德，有二子：一名凈藏，二名凈眼。是二子，有大神力福德智慧，久修菩薩所行之道，所謂檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜、方便波羅蜜，慈、悲、喜、舍，乃至三十七助道法，皆悉明瞭通達。又得菩薩凈三昧、日星宿三昧、凈光三昧、凈色三昧、凈照明三昧、長莊嚴三昧、大威德藏三昧，於此三昧亦悉通達。
「爾時彼佛欲引導妙莊嚴王，及愍念眾生故，說是《法華經》。
「時凈藏凈眼二子，到其母所，合十指爪掌，白言：『愿母往詣云雷音宿王華智佛所，我等亦當侍從親覲供養禮拜。所以者何？此佛於一切天人眾中，說《法華經》，宜應聽受。』
「母告子言：『汝父信受外道，深著婆羅門法，汝等應往白父，與共俱去。』
「凈藏、凈眼合十指爪掌，白母：『我等是法王子，而生此邪見家。』
「母告子言：『汝
【現代漢語翻譯】 現代漢語譯本：當講述〈門品〉時，在場的八萬四千眾生都發起了無上正等正覺（阿耨多羅三藐三菩提）之心。
添品《妙法蓮華經》〈妙莊嚴王本事品〉第二十五
那時，佛告訴諸位大眾：『在遙遠的過去，經過無量無邊不可思議阿僧祇劫（極長的時間單位），有一尊佛，名為云雷音宿王華智（佛名，意為如雲雷般響徹宇宙，宿王般尊貴，智慧如花般綻放），如來（多陀阿伽度）、應供（阿羅訶）、正等覺（三藐三佛陀）。他的國名叫光明莊嚴，所處的劫名叫喜見。在那尊佛的教法中，有一位國王，名叫妙莊嚴，他的王后名叫凈德，他們有兩個兒子：一個叫凈藏，一個叫凈眼。這兩個兒子，具有大神力、福德和智慧，長期修習菩薩所行的道，也就是佈施波羅蜜（檀波羅蜜）、持戒波羅蜜（尸羅波羅蜜）、忍辱波羅蜜（羼提波羅蜜）、精進波羅蜜（毗梨耶波羅蜜）、禪定波羅蜜（禪波羅蜜）、智慧波羅蜜（般若波羅蜜）、方便波羅蜜，以及慈、悲、喜、舍四無量心，乃至三十七道品（助道法），都完全明白通達。他們還獲得了菩薩的凈三昧、日星宿三昧、凈光三昧、凈色三昧、凈照明三昧、長莊嚴三昧、大威德藏三昧，對於這些三昧也完全通達。
『那時，那尊佛爲了引導妙莊嚴王，並且憐憫眾生，所以宣說了《法華經》。』
『當時，凈藏和凈眼兩個兒子，來到他們的母親那裡，合起十指掌心，對母親說：『希望母親前往云雷音宿王華智佛那裡，我們也將侍奉跟隨，親自拜見供養。這是為什麼呢？因為這尊佛在一切天人大眾中，宣說《法華經》，我們應該去聽受。』
『母親告訴兒子們說：『你們的父親信奉外道，深深執著于婆羅門教的法，你們應該去告訴父親，一起去。』
『凈藏、凈眼合起十指掌心，對母親說：『我們是法王子，卻出生在這樣的邪見之家。』
『母親告訴兒子們說：『你們應該憐憫你們的父親，為他顯示神通變化，或許他會因此而心生歡喜，允許我們去佛那裡。』
【English Translation】 English version: At the time of the 'Gate Chapter,' eighty-four thousand beings in the assembly all generated the mind of unsurpassed, complete, and perfect enlightenment (Anuttara-samyak-sambodhi).
Supplemented Chapter of the Wonderful Dharma Lotus Flower Sutra, Chapter Twenty-five: The Story of King Wonderful Adornment
At that time, the Buddha told the great assembly, 'In the distant past, immeasurable, boundless, inconceivable asamkhya kalpas (extremely long periods of time) ago, there was a Buddha named Cloud Thunder Sound King Flower Wisdom (Buddha's name, meaning like a cloud thunder resounding through the universe, as noble as a star king, wisdom blooming like a flower), Tathagata (Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha). His country was named Light Adornment, and the kalpa was named Joyful Vision. In that Buddha's Dharma, there was a king named Wonderful Adornment, and his queen was named Pure Virtue. They had two sons: one named Pure Treasury, and the other named Pure Eye. These two sons possessed great divine power, merit, and wisdom. They had long cultivated the path of the Bodhisattva, namely the Paramitas of giving (Dana Paramita), morality (Sila Paramita), patience (Ksanti Paramita), diligence (Virya Paramita), meditation (Dhyana Paramita), wisdom (Prajna Paramita), skillful means (Upaya Paramita), as well as loving-kindness, compassion, joy, and equanimity, and even the thirty-seven factors of enlightenment (aids to enlightenment), all of which they clearly understood and mastered. They also attained the Bodhisattva's Pure Samadhi, Sun and Star Samadhi, Pure Light Samadhi, Pure Color Samadhi, Pure Illumination Samadhi, Long Adornment Samadhi, and Great Majestic Treasury Samadhi, and they were also completely proficient in these samadhis.'
'At that time, that Buddha, wishing to guide King Wonderful Adornment and out of compassion for sentient beings, expounded the Lotus Sutra.'
'At that time, the two sons, Pure Treasury and Pure Eye, went to their mother, joined their palms together, and said to their mother, 'We wish that mother would go to the place of the Buddha Cloud Thunder Sound King Flower Wisdom, and we will also attend and follow, personally pay homage and make offerings. Why is this? Because this Buddha, among all the heavenly and human beings, is expounding the Lotus Sutra, and we should go to listen and receive it.'
'The mother told her sons, 'Your father believes in external paths and is deeply attached to the Brahmanical Dharma. You should go and tell your father, and go together.'
'Pure Treasury and Pure Eye joined their palms together and said to their mother, 'We are princes of the Dharma, yet we were born into this family of wrong views.'
'The mother told her sons, 'You should have compassion for your father and display your miraculous powers, perhaps he will then be pleased and allow us to go to the Buddha.'
等當憂念汝父為現神變，若得見者心必清凈，或聽我等往至佛所。』
「於是二子，念其父故，踴在虛空高七多羅樹，現種種神變，于虛空中行、住、坐、臥，身上出水身下出火，身下出水身上出火；或現大身滿虛空中，而復現小，小復現大；于空中滅，忽然在地；入地如水履水如地，現如是等種種神變，令其父王心凈信解。
「時父見子神力如是，心大歡喜得未曾有，合掌向子言：『汝等師為是誰？誰之弟子？』
「二子白言：『大王！彼云雷音宿王華智佛，今在七寶菩提樹下法座上坐，於一切世間天人眾中，廣說《法華經》，是我等師，我是弟子。』
「父語子言：『我今亦欲見汝等師，可共俱往。』
「於是二子從空中下，到其母所，合掌白母：『父王今已信解，堪任發阿耨多羅三藐三菩提心，我等為父已作佛事，愿母見聽於彼佛所出家修道。』爾時二子，欲重宣其意，以偈白母：
「『愿母放我等， 出家作沙門； 諸佛甚難值， 我等隨佛學。 如優曇波羅， 值佛復難是； 脫諸難亦難， 愿聽我出家。』
「母即告言：『聽汝出家。所以者何？佛難值故。』
「於是二子白父母言：『善哉父母！愿時往詣云雷音宿王華智佛所親覲供
【現代漢語翻譯】 現代漢語譯本 『等我們憂慮你父親的時候，就為他顯現神通變化，如果他能看到，內心必定清凈，或者聽從我們一起去佛陀那裡。』 『於是兩個兒子，因為思念他們的父親，就躍到虛空中，高七多羅樹（一種高大的樹木）那麼高，顯現種種神通變化，在虛空中行走、站立、坐著、躺著，身上出水，身下出火，身下出水，身上出火；或者顯現巨大的身體充滿虛空，又顯現很小的身體，小的身體又顯現巨大；在空中消失，忽然出現在地上；進入地裡像進入水中，在水上行走像在地上，顯現這樣等等種種神通變化，使他們的父王內心清凈，產生信仰和理解。 『當時，父親看到兒子們的神力如此，內心非常歡喜，感到前所未有，合掌向兒子們說：『你們的老師是誰？是誰的弟子？』 『兩個兒子回答說：『大王！那位云雷音宿王華智佛（佛名），現在在七寶菩提樹下的法座上坐著，在一切世間的天人大眾中，廣泛宣說《法華經》，是我們的老師，我們是他的弟子。』 『父親對兒子們說：『我現在也想見你們的老師，可以一起去。』 『於是兩個兒子從空中下來，到他們母親那裡，合掌對母親說：『父王現在已經信解，能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心），我們爲了父親已經做了佛事，希望母親允許我們到佛陀那裡出家修行。』當時，兩個兒子想要再次表達他們的意思，用偈語對母親說： 『愿母親放我們走，出家做沙門（出家修道的人）；諸佛非常難以遇到，我們跟隨佛陀學習。如同優曇波羅花（一種稀有的花），遇到佛陀更加難得；脫離各種苦難也很難，希望允許我們出家。』 『母親立刻告訴他們說：『允許你們出家。為什麼呢？因為佛陀難以遇到啊。』 『於是兩個兒子對父母說：『太好了，父母！希望現在就前往云雷音宿王華智佛那裡，親自拜見供養。』
【English Translation】 English version 'When we are worried about your father, we will manifest spiritual transformations for him. If he sees them, his mind will surely become pure, or he will listen to us and go to the Buddha.' 'Then the two sons, thinking of their father, leaped into the air, seven tala trees (a type of tall tree) high, and manifested various spiritual transformations. They walked, stood, sat, and lay down in the air. Water came out of their bodies, and fire came out from below. Water came out from below, and fire came out from above. Sometimes they manifested large bodies filling the sky, and then manifested small bodies. The small bodies again manifested large bodies. They disappeared in the air and suddenly appeared on the ground. They entered the ground as if entering water, and walked on water as if walking on land. They manifested such various spiritual transformations to purify their father's mind and make him believe and understand.' 'At that time, the father saw his sons' spiritual powers and was greatly delighted, feeling something he had never felt before. He put his palms together and said to his sons, 'Who is your teacher? Whose disciples are you?' 'The two sons replied, 'Great King! That Buddha, Cloud Thunder Sound King Flower Wisdom (Buddha's name), is now sitting on the Dharma seat under the seven-jeweled Bodhi tree. Among all the heavenly and human beings in the world, he is widely expounding the Lotus Sutra. He is our teacher, and we are his disciples.' 'The father said to his sons, 'I also want to see your teacher now. We can go together.' 'Then the two sons came down from the sky and went to their mother. They put their palms together and said to their mother, 'Father has now believed and understood, and is capable of generating the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). We have already done the Buddha's work for our father. We hope that mother will allow us to leave home and practice the Way at the Buddha's place.' At that time, the two sons wanted to express their intention again, and spoke to their mother in verse: 'We wish mother would let us go, to leave home and become shramanas (monastics); it is very difficult to encounter the Buddhas, we will follow the Buddha to learn. Like the udumbara flower (a rare flower), it is even more difficult to encounter a Buddha; it is also difficult to escape all difficulties, we hope you will allow us to leave home.' 'The mother immediately told them, 'I allow you to leave home. Why? Because it is difficult to encounter a Buddha.' 'Then the two sons said to their parents, 'Excellent, parents! We wish to go now to the place of the Buddha Cloud Thunder Sound King Flower Wisdom to personally pay homage and make offerings.'
養。所以者何？佛難得值，如優曇波羅華；又如一眼之龜值浮木孔，而我等宿福深厚生值佛法。是故父母，當聽我等令得出家。所以者何？諸佛難值時亦難遇。』
「彼時妙莊嚴王，後宮八萬四千人，悉皆堪任受持是《法華經》。凈眼菩薩，於法華三昧久已通達。凈藏菩薩，已於無量百千萬億劫通達離諸惡趣三昧，欲令一切眾生離諸惡趣故。其王夫人，得諸佛集三昧，能知諸佛秘密之藏，二子如是以方便力善化其父，令心信解好樂佛法。
「於是妙莊嚴王，與群臣眷屬俱，凈德夫人與後宮婇女眷屬俱，其王二子與四萬二千人俱，一時共詣佛所，到已頭面禮足，繞佛三匝卻住一面。爾時彼佛，為王說法示教利喜，王大歡悅。爾時妙莊嚴王及其夫人，解頸真珠瓔珞價直百千，以散佛上，于虛空中化成四柱寶臺，臺中有大寶床，敷百千萬天衣，其上有佛結跏趺坐，放大光明。
「爾時妙莊嚴王作是念：『佛身希有端嚴殊特，成就第一微妙之色。』
「時云雷音宿王華智佛告四眾言：『汝等見是妙莊嚴王於我前合掌立不？此王於我法中作比丘，精勤修習助佛道法，當得作佛，號娑羅樹王，國名大光，劫名大高王。其娑羅樹王佛，有無量菩薩眾及無量聲聞，其國平正，功德如是。』其王即時以國付弟，
【現代漢語翻譯】 現代漢語譯本：'為什麼這樣說呢？佛陀難以值遇，就像優曇波羅花一樣稀有；又像獨眼烏龜遇到浮木孔一樣難得，而我們宿世福報深厚，才能值遇佛法。因此，父母應當聽從我們，讓我們出家。為什麼這樣說呢？諸佛難以值遇，時機也難以遇到。' 當時，妙莊嚴王（Wonderful Adornment King）的後宮有八萬四千人，都能夠受持這部《法華經》（Lotus Sutra）。凈眼菩薩（Pure Eye Bodhisattva），對於法華三昧（Lotus Samadhi）早已通達。凈藏菩薩（Pure Treasury Bodhisattva），已經在無量百千萬億劫中通達了脫離一切惡趣的三昧（Samadhi of Liberation from Evil Destinies），想要讓一切眾生脫離惡趣。國王的夫人，得到了諸佛集三昧（Samadhi of the Gathering of All Buddhas），能夠知道諸佛秘密的寶藏。兩個兒子用這樣的方便之力，善巧地教化他們的父親，使他內心信解並喜愛佛法。 於是，妙莊嚴王和他的群臣眷屬一起，凈德夫人（Pure Virtue Lady）和她的後宮婇女眷屬一起，國王的兩個兒子和四萬二千人一起，同時來到佛陀的住所。到達后，他們頭面禮足，繞佛三匝，然後退到一邊站立。那時，佛陀為國王說法，開示教導，使他歡喜，國王非常高興。當時，妙莊嚴王和他的夫人，解下頸上的價值百千的真珠瓔珞，散在佛陀身上，在虛空中化成四柱寶臺，臺中有大寶床，鋪著百千萬天衣，佛陀在上面結跏趺坐，放出大光明。 當時，妙莊嚴王心中想：『佛陀的身體稀有，端正莊嚴，殊勝特別，成就了第一微妙的色相。』 這時，云雷音宿王華智佛（Cloud Thunder Sound Constellation King Wisdom Buddha）告訴四眾弟子說：『你們看到站在我面前合掌的妙莊嚴王了嗎？這位國王將在我的法中出家為比丘，精勤修習，輔助佛道，將來會成佛，號為娑羅樹王（Sala Tree King），國名大光（Great Light），劫名大高王（Great High King）。這位娑羅樹王佛，有無量菩薩眾和無量聲聞，他的國土平正，功德就是這樣。』國王立刻把國家託付給他的弟弟，
【English Translation】 English version: 'Why is this so? A Buddha is difficult to encounter, as rare as the Udumbara flower; it is also as difficult as a one-eyed turtle encountering a hole in a floating log, and we, with our deep roots of merit, are fortunate to encounter the Buddha's teachings. Therefore, parents should listen to us and allow us to leave home. Why is this so? It is difficult to encounter Buddhas, and the timing is also difficult to come by.' At that time, King Wonderful Adornment had eighty-four thousand people in his harem, all of whom were capable of upholding this 'Lotus Sutra'. Bodhisattva Pure Eye had long been proficient in the Lotus Samadhi. Bodhisattva Pure Treasury had, for countless hundreds of thousands of millions of kalpas, been proficient in the Samadhi of Liberation from All Evil Destinies, desiring to liberate all sentient beings from evil destinies. The king's wife had attained the Samadhi of the Gathering of All Buddhas, and was able to know the secret treasures of all Buddhas. The two sons, using such skillful means, skillfully taught their father, causing his heart to believe and delight in the Buddha's teachings. Thereupon, King Wonderful Adornment, together with his ministers and retinue, Lady Pure Virtue, together with her harem ladies and retinue, and the king's two sons, together with forty-two thousand people, all went together to the place where the Buddha was. Having arrived, they bowed their heads to the ground at the Buddha's feet, circumambulated the Buddha three times, and then stood to one side. At that time, the Buddha spoke the Dharma for the king, revealing teachings and bringing joy, and the king was very pleased. At that time, King Wonderful Adornment and his wife took off their pearl necklaces, worth hundreds of thousands, and scattered them upon the Buddha, and in the empty space, they transformed into a four-pillared jeweled platform, and on the platform was a great jeweled bed, covered with hundreds of thousands of heavenly garments, and the Buddha sat cross-legged upon it, emitting great light. At that time, King Wonderful Adornment thought: 'The Buddha's body is rare, upright, and dignified, extraordinary and special, having achieved the first and most subtle form.' At this time, the Buddha Cloud Thunder Sound Constellation King Wisdom told the four assemblies: 'Do you see King Wonderful Adornment standing before me with his palms together? This king will leave home in my Dharma to become a Bhikshu, diligently cultivating and assisting the Buddha's path, and in the future, he will become a Buddha, named Sala Tree King, his country will be named Great Light, and his kalpa will be named Great High King. This Buddha Sala Tree King will have countless Bodhisattvas and countless Shravakas, his land will be level and just, and his merits will be like this.' The king immediately entrusted his country to his younger brother,
與夫人二子並諸眷屬，于佛法中出家修道。
「王出家已，於八萬四千歲常勤精進，修行《妙法華經》，過是已后，得一切凈功德莊嚴三昧。即升虛空高七多羅樹，而白佛言：『世尊！此我二子已作佛事，以神通變化轉我邪心，令得安住于佛法中得見世尊。此二子者是我善知識，為欲發起宿世善根饒益我故，來生我家。』
「爾時云雷音宿王華智佛告妙莊嚴王言：『如是，如是！如汝所言。若善男子、善女人，種善根故，世世得善知識，其善知識，能作佛事示教利喜，令入阿耨多羅三藐三菩提。大王當知！善知識者是大因緣，所謂化導令得見佛，發阿耨多羅三藐三菩提心。大王！汝見此二子不？此二子已曾供養六十五百千萬億那由他恒河沙諸佛親見恭敬，于諸佛所受持《法華經》，愍念邪見眾生，令住正見。』
「妙莊嚴王，即從虛空中下，而白佛言：『世尊！如來甚希有，以功德智慧故，頂上肉髻光明顯照，其眼長廣而紺青色，眉間毫相白如珂月，齒白齊密常有光明，唇色赤好如頻婆果。』爾時妙莊嚴王，讚歎佛如是等無量百千萬億功德已，于如來前，一心合掌復白佛言：『世尊！未曾有也，如來之法具足成就，不可思議微妙功德，教戒所行安隱快善。我從今日，不復自隨心行，不生邪見、憍慢
【現代漢語翻譯】 現代漢語譯本 與他的夫人和兩個兒子以及所有眷屬，在佛法中出家修行。
『國王出家后，在八萬四千歲中常常勤奮精進，修行《妙法蓮華經》，過了這段時間后，得到了所有清凈功德莊嚴三昧（一種禪定境界）。隨即升到虛空中，高七多羅樹（一種高大的樹）的高度，對佛說：『世尊！我的這兩個兒子已經做了佛事，用神通變化轉變了我的邪心，使我能夠安住在佛法中，得見世尊。這兩個兒子是我的善知識（引導人走向正道的良師益友），爲了發起我宿世的善根，利益我，才來到我家。』
『這時，云雷音宿王華智佛（佛名）告訴妙莊嚴王說：『是這樣的，是這樣的！正如你所說。如果善男子、善女人，因為種下善根的緣故，世世代代都能得到善知識，這些善知識能夠做佛事，開示教導，使人歡喜，引導他們進入阿耨多羅三藐三菩提（無上正等正覺）。大王應當知道！善知識是很大的因緣，他們能夠引導人們見到佛，發起阿耨多羅三藐三菩提心。大王！你看到這兩個兒子了嗎？這兩個兒子曾經供養過六十五百千萬億那由他（數量單位）恒河沙數那麼多的佛，親自見到他們並恭敬供養，在諸佛那裡受持《法華經》，憐憫那些有邪見的眾生，使他們安住在正見中。』
妙莊嚴王，隨即從虛空中下來，對佛說：『世尊！如來真是非常稀有，因為有功德和智慧的緣故，頭頂上的肉髻（佛的三十二相之一）光明明顯照耀，眼睛又長又寬，呈紺青色，眉間的白毫相（佛的三十二相之一）像珂月一樣潔白，牙齒潔白整齊，常常有光明，嘴唇的顏色紅潤美好，像頻婆果（一種紅色水果）。』這時，妙莊嚴王讚歎佛像這樣無量百千萬億的功德后，在如來面前，一心合掌，又對佛說：『世尊！真是前所未有啊，如來的佛法具足成就，有不可思議的微妙功德，教導和戒律所行持的都是安穩快樂和美好的。我從今天開始，不再隨自己的心意行事，不再生起邪見和驕慢。
【English Translation】 English version With his wife, two sons, and all their relatives, he renounced the household life and began to cultivate the Way within the Buddha's Dharma.
'After the king had left home, for eighty-four thousand years he was constantly diligent and vigorous, practicing the Wonderful Dharma Lotus Flower Sutra. After this time, he attained the Samadhi (a state of meditative absorption) of all pure meritorious adornments. He then rose into the air to a height of seven Tala trees (a tall tree), and said to the Buddha: 『World Honored One! These two sons of mine have already performed Buddha-works. Through their miraculous transformations, they have turned my evil mind, enabling me to abide in the Buddha's Dharma and see the World Honored One. These two sons are my good advisors (spiritual mentors), who came to my home to awaken the good roots from my past lives and benefit me.』
『At that time, the Buddha Cloud Thunder Sound King Flower Wisdom (Buddha's name) said to King Wonderful Adornment: 『It is so, it is so! Just as you have said. If good men or good women, because they have planted good roots, in life after life they will obtain good advisors. These good advisors can perform Buddha-works, reveal teachings, bring joy, and lead them to enter Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Great King, you should know! Good advisors are a great cause and condition, for they can guide people to see the Buddha and arouse the mind of Anuttara-samyak-sambodhi. Great King! Do you see these two sons? These two sons have already made offerings to sixty-five hundred thousand million nayutas (a unit of large number) of Ganges River sands of Buddhas, personally seeing and revering them. In the presence of those Buddhas, they received and upheld the Lotus Sutra, and they have compassion for sentient beings with wrong views, enabling them to abide in right views.』
King Wonderful Adornment then descended from the sky and said to the Buddha: 『World Honored One! The Tathagata (another name for Buddha) is truly rare and wonderful. Because of your merit and wisdom, the ushnisha (a protuberance on the crown of the Buddha's head, one of the 32 marks of a Buddha) on your head shines brightly, your eyes are long and wide and of a dark blue color, the white hair between your eyebrows (one of the 32 marks of a Buddha) is as white as the moon, your teeth are white, even, and always emit light, and the color of your lips is red and beautiful, like the bimba fruit (a red fruit).』 At that time, after King Wonderful Adornment had praised the Buddha for these immeasurable hundreds of thousands of millions of merits, he joined his palms together in front of the Tathagata and said to the Buddha: 『World Honored One! It is unprecedented, the Tathagata's Dharma is fully accomplished, with inconceivable and wonderful merits. The teachings and precepts that are practiced are peaceful, joyful, and good. From this day forward, I will no longer follow my own mind, nor will I give rise to wrong views or arrogance.』
、瞋恚諸惡之心。』說是語已禮佛而出。」
佛告大眾：「于意云何？妙莊嚴王，豈異人乎？今華德菩薩是。其凈德夫人，今佛前光照莊嚴相菩薩是，哀愍妙莊嚴王及諸眷屬故於彼中生。其二子者，今藥王菩薩、藥上菩薩是。是藥王、藥上菩薩，成就如此諸大功德，已於無量百千萬億諸佛所殖眾德本，成就不可思議諸善功德。若有人識是二菩薩名字者，一切世間諸天人民，亦應禮拜。」
佛說是〈妙莊嚴王本事品〉時，八萬四千人遠塵離垢，于諸法中得法眼凈。
添品妙法蓮華經普賢菩薩勸發品第二十六
爾時普賢菩薩，以自在神通威德名聞，與大菩薩無量無邊不可稱數，從東方來，所經諸國普皆震動，雨寶蓮華，作無量百千萬億種種伎樂；又與無數諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等大眾圍繞，各現威德神通之力，到娑婆世界耆阇崛山中，頭面禮釋迦牟尼佛，右繞七匝白佛言：「世尊！我于寶威德上王佛國，遙聞此娑婆世界說《法華經》，與無量無邊百千萬億諸菩薩眾共來聽受。唯愿世尊，當爲說之，若善男子善女人，于如來滅后，云何能得是《法華經》？」
佛告普賢菩薩：「若善男子、善女人，成就四法，于如來滅后當得是《法華經》：一
【現代漢語翻譯】 現代漢語譯本：『以及嗔恨等各種邪惡的念頭。』說完這些話，他便向佛陀頂禮，然後離開了。
佛陀告訴大眾：『你們認為如何？妙莊嚴王，難道是別人嗎？他就是現在的華德菩薩。他的凈德夫人，就是現在佛前的光照莊嚴相菩薩，她因為憐憫妙莊嚴王及其眷屬，才投生到他們那裡。他們的兩個兒子，就是現在的藥王菩薩和藥上菩薩。這兩位藥王、藥上菩薩，成就瞭如此眾多的偉大功德，已經在無量百千萬億諸佛那裡種下了眾多功德的根本，成就了不可思議的各種善功德。如果有人知道這兩位菩薩的名字，一切世間的天人百姓，也都應當向他們禮拜。』
佛陀在宣說《妙莊嚴王本事品》時，有八萬四千人遠離了塵垢，在各種佛法中獲得了法眼清凈。
添品《妙法蓮華經》普賢菩薩勸發品第二十六
這時，普賢菩薩以自在的神通威德而聞名，與無量無邊不可計數的眾多大菩薩，從東方而來，所經過的各個國家都震動起來，天空中降下寶蓮花，演奏著無量百千萬億種樂器；他又與無數的天、龍（Naga，蛇神）、夜叉（Yaksa，守護神）、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）、人非人等大眾圍繞，各自展現著威德神通的力量，來到娑婆世界（Saha world，我們所居住的世界）的耆阇崛山（Grdhrakuta，靈鷲山）中，向釋迦牟尼佛頂禮，右繞佛陀七圈，然後對佛陀說：『世尊！我在寶威德上王佛國，遙遠地聽到這個娑婆世界在宣說《法華經》，就與無量無邊百千萬億的菩薩大眾一同前來聽受。唯愿世尊，為我們宣說，如果善男子善女人，在如來滅度之後，要如何才能得到這部《法華經》？』
佛陀告訴普賢菩薩：『如果善男子、善女人，成就四種法，在如來滅度之後就能得到這部《法華經》：一
【English Translation】 English version: 『and thoughts of anger and all other evil.』 Having spoken these words, he bowed to the Buddha and departed.」
The Buddha said to the assembly, 「What do you think? Is King Wonderful Adornment someone else? He is now the Bodhisattva Flower Virtue. His wife, Pure Virtue, is now the Bodhisattva Light Illuminating Adornment before the Buddha. Out of compassion for King Wonderful Adornment and his family, she was born among them. Their two sons are now the Bodhisattvas Medicine King and Medicine Superior. These Bodhisattvas Medicine King and Medicine Superior have accomplished such great merits. They have already planted roots of merit at the places of countless hundreds of thousands of millions of Buddhas, and have accomplished inconceivable good merits. If anyone knows the names of these two Bodhisattvas, all the gods and people in the world should also bow to them.」
When the Buddha was speaking the 『Chapter on the Story of King Wonderful Adornment,』 eighty-four thousand people were freed from defilement and obtained the pure Dharma Eye in all dharmas.
Supplemented Chapter of the Lotus Sutra, Chapter Twenty-Six, Encouragement of Bodhisattva Universal Worthy
At that time, Bodhisattva Universal Worthy, renowned for his majestic spiritual powers, came from the east with countless, immeasurable, and innumerable great Bodhisattvas. The countries they passed through all shook, and precious lotus flowers rained down, accompanied by countless hundreds of thousands of millions of various musical instruments. He was also surrounded by a multitude of gods, dragons (Naga), yakshas (Yaksa), gandharvas (Gandharva), asuras (Asura), garudas (Garuda), kinnaras (Kinnara), mahoragas (Mahoraga), humans, and non-humans, each displaying their majestic spiritual powers. They arrived at Mount Grdhrakuta (Vulture Peak) in the Saha world (our world), bowed their heads to Shakyamuni Buddha, circumambulated him seven times to the right, and said to the Buddha, 「World Honored One! In the Buddha Land of King Majestic Virtue, I heard from afar that this Saha world was expounding the Lotus Sutra, and I have come with countless, immeasurable, hundreds of thousands of millions of Bodhisattvas to listen and receive it. We beseech the World Honored One to explain, how can a good man or good woman obtain this Lotus Sutra after the Tathagata』s extinction?」
The Buddha said to Bodhisattva Universal Worthy, 「If a good man or good woman accomplishes four dharmas, they will obtain this Lotus Sutra after the Tathagata』s extinction: one,
者、為諸佛護念，二者、殖諸德本，三者、入正定聚，四者、發救一切眾生之心。善男子善女人，如是成就四法，于如來滅后必得是經。」
爾時普賢菩薩白佛言：「世尊！於後五百歲濁惡世中，其有受持是經典者，我當守護除其衰患令得安隱，使無伺求得其便者，若魔、若魔子，若魔女、若魔民，若為魔所著者，若夜叉、若羅剎，若鳩槃荼、若毗舍阇，若吉遮、若富單那，若韋陀羅等諸惱人者，皆不得便。是人若行、若立讀誦此經，我爾時乘六牙白象王，與大菩薩眾俱詣其所而自現身，供養守護安慰其心，亦為供養《法華經》故。是人若坐思惟此經，爾時我復乘白象王，現其人前。其人若於此《法華經》，有所忘失一句一偈，我當教之與共讀誦，還令通利。爾時受持讀誦《法華經》者，得見我身，甚大歡喜轉復精進，以見我故，即得三昧及陀羅尼，名為旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼，得如是等陀羅尼。世尊！若後世后五百歲濁惡世中，比丘、比丘尼、優婆塞、優婆夷，求索者、受持者、讀誦者、書寫者、欲修習是《法華經》者，於三七日中應一心精進，滿三七日已，我當乘六牙白象，與無量菩薩而自圍繞，以一切眾生所喜見身現其人前，而為說法示教利喜。亦復與其陀羅尼咒，得是陀羅尼故
【現代漢語翻譯】 現代漢語譯本：第一，他們受到諸佛的護念；第二，他們種下各種功德的根本；第三，他們進入正定之聚（指不會退轉的修行者群體）；第四，他們發起救度一切眾生的心。善男子、善女人，如果能成就這四種法，在如來滅度之後，必定能夠得到這部《法華經》。」 那時，普賢菩薩對佛說：「世尊！在後世五百歲，濁惡的世道中，如果有受持這部經典的人，我應當守護他們，除去他們的衰患，使他們得到安穩，不讓任何伺機作惡者得逞，無論是魔、魔子、魔女、魔民，還是被魔附著的人，無論是夜叉（一種惡鬼）、羅剎（一種食人惡鬼），還是鳩槃荼（一種食精氣鬼）、毗舍阇（一種啖人精氣鬼），無論是吉遮（一種吸人血的鬼）、富單那（一種臭餓鬼），還是韋陀羅（一種殭屍鬼）等各種惱害人的鬼，都不能得逞。這個人如果行走、站立時讀誦這部經，我那時會乘坐六牙白象王，與眾多大菩薩一起到達他所在的地方，親自現身，供養、守護、安慰他的心，也是爲了供養《法華經》的緣故。這個人如果坐著思維這部經，那時我也會乘坐白象王，出現在他面前。如果這個人對這部《法華經》有所遺忘，哪怕是一句一偈，我都會教導他，與他一起讀誦，使他重新通達流暢。那時，受持讀誦《法華經》的人，能夠見到我的身形，會非常歡喜，更加精進，因為見到我的緣故，就能得到三昧（禪定）和陀羅尼（總持），名為旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼，得到這些陀羅尼。世尊！如果後世五百歲濁惡的世道中，比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），求索、受持、讀誦、書寫、想要修習這部《法華經》的人，在二十一天中應當一心精進，滿二十一天後，我應當乘坐六牙白象，與無量菩薩圍繞，以一切眾生喜見的形象出現在他面前，為他說法，開示教導，令他歡喜。也會給他陀羅尼咒，得到這個陀羅尼的緣故
【English Translation】 English version: First, they are protected and remembered by all Buddhas; second, they plant the roots of all virtues; third, they enter the assembly of the rightly established (referring to the group of practitioners who will not regress); fourth, they generate the mind to save all sentient beings. Good men and good women, if they accomplish these four dharmas, they will surely obtain this 'Lotus Sutra' after the Tathagata's extinction." At that time, Bodhisattva Universal Worthy said to the Buddha, 'World Honored One! In the latter five hundred years, in the turbid and evil world, if there are those who receive and uphold this sutra, I shall protect them, remove their afflictions, and grant them peace, not allowing any opportunists to take advantage of them, whether they be demons, demon sons, demon daughters, demon people, or those possessed by demons, whether they be yakshas (a type of evil spirit), rakshasas (a type of man-eating demon), kumbhandas (a type of spirit that feeds on essence), pishachas (a type of spirit that devours human essence), whether they be jichas (a type of blood-sucking ghost), putanas (a type of foul-smelling hungry ghost), or vetalas (a type of zombie ghost), and other such beings that cause trouble, none of them will be able to take advantage. If this person is walking or standing while reciting this sutra, I will then ride the six-tusked white elephant king, and together with a great assembly of Bodhisattvas, I will go to their location and manifest myself, making offerings, protecting, and comforting their minds, also for the sake of making offerings to the 'Lotus Sutra'. If this person is sitting and contemplating this sutra, then I will also ride the white elephant king and appear before them. If this person has forgotten even a single phrase or verse of this 'Lotus Sutra', I will teach them, recite it with them, and enable them to understand it fluently again. At that time, those who receive, uphold, and recite the 'Lotus Sutra' will be able to see my form, and they will be very happy and become even more diligent. Because of seeing me, they will immediately attain samadhi (meditative concentration) and dharani (total retention), called the Revolving Dharani, the Hundred Thousand Million Revolving Dharani, and the Dharma Sound Expedient Dharani, and they will obtain these dharanis. World Honored One! If in the latter five hundred years, in the turbid and evil world, bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), upasikas (female lay practitioners), those who seek, receive, uphold, recite, write, or wish to practice this 'Lotus Sutra', they should be single-minded and diligent for twenty-one days. After twenty-one days, I shall ride the six-tusked white elephant, surrounded by countless Bodhisattvas, and appear before them in a form that all sentient beings like to see, and I will preach the Dharma for them, reveal the teachings, and make them happy. I will also give them dharani mantras, and because of obtaining this dharani
，無有非人能破壞者，亦不為女人之所惑亂，我身亦自常護是人。惟愿世尊！聽我說此陀羅尼。」
即于佛前，而說咒曰：
「◎多(上)侄他 阿壇荼(徒皆反) 壇荼(直下反)缽底 壇荼跋啰(上)多(上)你 壇荼(上)矩舍(始迦上反)犁 壇荼穌(上)陀唎(上) 穌(上)陀啰(上)陀啰(上)跋底 勃馱缽膻泥陀啰(上)尼(奴移反)阿跋啰(上)怛你阿啰怛你 僧伽(上)跛𠼝(上)綺羯 僧伽(上)你伽多(上)泥達啰(上)磨(上)跛𠼝(上)綺羯啰(上)婆(上)娑(上)多(上)婆(上) 戶嚕多(上)憍(俱照反)舍(始迦反)羅耶阿(上)努伽(上)羝 𧬜伽(上)鼻(上)抧𠼝馳(上)羝
「世尊！若有菩薩，得聞是陀羅尼者，當知普賢神通之力，若《法華經》行閻浮提有受持者，應作是念：『皆是普賢威神之力。』若有受持讀誦正憶念解其義趣如說修行，當知是人行普賢行，于無量無邊諸佛所深種善根，為諸如來手摩其頭。若但書寫，是人命終，當生忉利天上，是時八萬四千天女，作眾伎樂而來迎之，其人即著七寶冠，于婇女中娛樂快樂。何況受持、讀誦、正憶念、解其義趣、如說修行。若有人受持、讀誦、解其義趣，是人命終為千佛授手，令不恐怖，不墮惡
【現代漢語翻譯】 現代漢語譯本：沒有非人能夠破壞他，也不會被女人所迷惑擾亂，我自身也會常常保護這個人。唯愿世尊！聽我說這個陀羅尼（總持，能持一切善，遮一切惡的咒語）。 就在佛前，說了這個咒語： 『◎多(上)侄他 阿壇荼(徒皆反) 壇荼(直下反)缽底 壇荼跋啰(上)多(上)你 壇荼(上)矩舍(始迦上反)犁 壇荼穌(上)陀唎(上) 穌(上)陀啰(上)陀啰(上)跋底 勃馱缽膻泥陀啰(上)尼(奴移反)阿跋啰(上)怛你阿啰怛你 僧伽(上)跛𠼝(上)綺羯 僧伽(上)你伽多(上)泥達啰(上)磨(上)跛𠼝(上)綺羯啰(上)婆(上)娑(上)多(上)婆(上) 戶嚕多(上)憍(俱照反)舍(始迦反)羅耶阿(上)努伽(上)羝 𧬜伽(上)鼻(上)抧𠼝馳(上)羝』 世尊！如果有菩薩，聽聞了這個陀羅尼，應當知道這是普賢（菩薩名，象徵一切菩薩的菩提心和行愿）神通的力量。如果《法華經》（佛經名）在閻浮提（我們所居住的這個世界）流傳，有人受持此經，應當這樣想：『這都是普賢菩薩威神的力量。』如果有人受持、讀誦、正確憶念、理解其中的含義並按照所說的修行，應當知道這個人是在修行普賢菩薩的行愿，在無量無邊的諸佛那裡深深地種下了善根，會被諸佛如來用手摩頂。如果僅僅是書寫此經，這個人命終之後，會往生到忉利天（欲界六天之一），那時會有八萬四千天女，演奏各種音樂來迎接他，這個人會戴上七寶冠，在天女之中享受快樂。更何況是受持、讀誦、正確憶念、理解其中的含義並按照所說的修行呢。如果有人受持、讀誦、理解其中的含義，這個人命終時會有千佛伸出手來，讓他不感到恐懼，不墮入惡道。
【English Translation】 English version: There are no non-humans who can destroy him, nor will he be confused or disturbed by women, and I myself will always protect this person. I only wish, World Honored One! Please listen to me speak this Dharani (a mantra that holds all good and prevents all evil). Then, in front of the Buddha, he spoke this mantra: '◎Tadyatha Atanda Tandapati Tanda-baratani Tanda-kusali Tanda-sudari Sudara-dara-bati Buddha-pashani-dharani Abaratani Aratani Sangha-prakirti Sangha-nigata-nidara-dharma-prakirti-bhasata-bha Huruta-kausala-ya-anugati Gangi-biki-diti' World Honored One! If there is a Bodhisattva who hears this Dharani, he should know that this is the power of Samantabhadra's (a Bodhisattva symbolizing the Bodhi mind and vows of all Bodhisattvas) spiritual power. If the 'Lotus Sutra' (a Buddhist scripture) is circulated in Jambudvipa (the world we live in), and there are those who uphold it, they should think: 'This is all due to the majestic power of Samantabhadra.' If someone upholds, recites, correctly remembers, understands its meaning, and practices according to what is said, it should be known that this person is practicing the vows of Samantabhadra, has deeply planted good roots with countless Buddhas, and will have his head touched by the hands of the Tathagatas. If one only writes this scripture, upon death, this person will be reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm), at which time eighty-four thousand heavenly maidens will come to greet him with various music, and this person will wear a seven-jeweled crown and enjoy happiness among the heavenly maidens. How much more so for those who uphold, recite, correctly remember, understand its meaning, and practice according to what is said. If someone upholds, recites, and understands its meaning, upon death, a thousand Buddhas will extend their hands to him, so that he will not feel fear and will not fall into evil paths.
趣，即往兜率天上彌勒菩薩所。彌勒菩薩有三十二相大菩薩眾所共圍繞，有百千萬億天女眷屬，而於中生。有如是等功德利益，是故智者應當一心自書，若使人書，受持、讀誦、正憶念、如說修行。世尊！我今以神通力守護是經，于如來滅后閻浮提內，廣令流佈使不斷絕。」
爾時釋迦牟尼佛贊言：「善哉，善哉！普賢！汝能護助是經，令多所眾生安樂利益，汝已成就不可思議功德，深大慈悲，從久遠來，發阿耨多羅三藐三菩提意，而能作是神通之愿，守護是經，我當以神通力守護能受持普賢菩薩名者。
「普賢！若有受持、讀誦、正憶念、修習、書寫是《法華經》者，當知是人則見釋迦牟尼佛，如從佛口聞此經典；當知是人供養釋迦牟尼佛；當知是人佛贊善哉；當知是人為釋迦牟尼佛手摩其頭；當知是人為釋迦牟尼佛衣之所覆；如是之人不復貪著世樂，不好外道經書手筆，亦復不喜親近其人，及諸惡者，若屠兒、若畜、豬羊、雞狗、若獵師、若炫賣女色，是人心意質直，有正憶念有福德力；是人不為三毒所惱，亦不為嫉妒、我慢、邪慢、增上慢所惱；是人少欲知足，能修普賢之行。
「普賢！若如來滅後後五百歲，若有人見受持、讀誦《法華經》者，應作是念：『此人不久當詣道場破諸魔眾，得
【現代漢語翻譯】 現代漢語譯本：前往兜率天，到達彌勒菩薩所在之處。彌勒菩薩有三十二種殊勝的相貌，被眾多大菩薩圍繞，還有成百上千億的天女眷屬，他就在其中誕生。有如此等等的功德利益，因此有智慧的人應當一心親自書寫，或者讓人書寫，受持、讀誦、正確地憶念、按照經文所說修行。世尊！我現在以神通力守護這部經，在如來滅度后，在閻浮提內，廣泛地流傳，使它不會斷絕。 那時，釋迦牟尼佛讚歎說：『太好了，太好了！普賢（菩薩名）！你能夠護持幫助這部經，使眾多眾生得到安樂和利益，你已經成就了不可思議的功德，具有深厚的慈悲心，從久遠以來，就發起了無上正等正覺（阿耨多羅三藐三菩提）的意願，並且能夠發這樣的神通願力，守護這部經，我也會用神通力守護能夠受持普賢菩薩名號的人。 『普賢（菩薩名）！如果有人受持、讀誦、正確地憶念、修習、書寫這部《法華經》，應當知道這個人就能見到釋迦牟尼佛，如同從佛口聽到這部經典；應當知道這個人供養了釋迦牟尼佛；應當知道這個人得到了佛的讚歎；應當知道這個人被釋迦牟尼佛用手摩頂；應當知道這個人被釋迦牟尼佛的衣袍所覆蓋；這樣的人不再貪戀世俗的享樂，不喜歡外道的經書和手筆，也不喜歡親近那些人，以及各種惡人，比如屠夫、飼養豬羊雞狗的人、獵人、販賣女色的人。這樣的人心意正直，有正確的憶念，有福德的力量；這樣的人不會被貪、嗔、癡三毒所困擾，也不會被嫉妒、我慢、邪慢、增上慢所困擾；這樣的人少欲知足，能夠修行普賢菩薩的行愿。 『普賢（菩薩名）！如果在如來滅度后的后五百年，如果有人見到受持、讀誦《法華經》的人，應當這樣想：『這個人不久將到達道場，破除各種魔眾，獲得
【English Translation】 English version: To go to the Tusita Heaven, to the place where Bodhisattva Maitreya (a future Buddha) is. Bodhisattva Maitreya has thirty-two excellent marks, surrounded by a great assembly of Bodhisattvas, and has hundreds of thousands of millions of heavenly female attendants, and he is born among them. There are such merits and benefits, therefore, the wise should wholeheartedly write it themselves, or have others write it, receive, uphold, read, recite, correctly remember, and practice according to what is said in the scripture. World Honored One! I now use my spiritual power to protect this scripture, and after the Tathagata's (Buddha's) extinction, within Jambudvipa (the human world), widely spread it so that it will not be cut off. At that time, Shakyamuni Buddha praised, 'Excellent, excellent! Samantabhadra (a Bodhisattva)! You are able to protect and assist this scripture, enabling many sentient beings to attain peace and benefit. You have already achieved inconceivable merits, possessing profound compassion. From a long time ago, you have generated the intention for Anuttara-samyak-sambodhi (supreme enlightenment), and are able to make such a spiritual vow to protect this scripture. I will also use my spiritual power to protect those who can uphold the name of Bodhisattva Samantabhadra.' 'Samantabhadra (a Bodhisattva)! If there are those who receive, uphold, read, recite, correctly remember, practice, and write this 'Lotus Sutra', know that this person will see Shakyamuni Buddha, as if hearing this scripture from the Buddha's mouth; know that this person has made offerings to Shakyamuni Buddha; know that this person has received the Buddha's praise; know that this person has been touched on the head by Shakyamuni Buddha's hand; know that this person is covered by Shakyamuni Buddha's robe; such a person will no longer be attached to worldly pleasures, will not like the scriptures and writings of external paths, and will not like to be close to those people, as well as all kinds of evil people, such as butchers, those who raise pigs, sheep, chickens, and dogs, hunters, and those who sell women's beauty. Such a person's mind is upright, has correct mindfulness, and has the power of merit; such a person will not be troubled by the three poisons of greed, anger, and ignorance, nor will they be troubled by jealousy, arrogance, wrong arrogance, and excessive arrogance; such a person has few desires and is content, and is able to practice the conduct of Samantabhadra.' 'Samantabhadra (a Bodhisattva)! If, in the five hundred years after the Tathagata's extinction, if there is someone who sees those who receive, uphold, and recite the 'Lotus Sutra', they should think: 'This person will soon reach the Bodhi-mandala (place of enlightenment), break through all the demonic hosts, and attain'
阿耨多羅三藐三菩提，轉法輪、擊法鼓、吹法螺、雨法雨，當坐天、人大眾中師子法座上。』
「普賢！若於後世，受持、讀誦是經典者，是人不復貪著衣服、臥具、飲食、資生之物，所愿不虛，亦于現世得其福報。若有人輕毀之，言：『汝狂人耳，空作是行終無所獲。』如是罪報，當世世無眼。若有供養讚歎之者，當於今世得現果報。若復見受持是經者，出其過惡。若實若不實，此人現世得白癩病，若有輕笑之者，當世世牙齒疏缺，丑唇平鼻手腳繚戾，眼目角睞身體臭穢，惡瘡膿血水腹短氣，諸惡重病。是故普賢！若見受持是經者，當起遠迎當如敬佛。」
說是〈普賢勸發品〉時，恒河沙等無量無邊菩薩，得百千億旋陀羅尼，三千大千世界微塵等諸菩薩，具普賢道。
添品妙法蓮華經囑累品第二十七
爾時釋迦牟尼佛，從座而起現大神力，以右手摩無量菩薩摩訶薩頂，而作是言：「我于無量百千萬億阿僧祇劫，修集是難得阿耨多羅三藐三菩提法，今以付囑汝等，汝等應當一心流佈此法廣令增益。」
如是三摩諸菩薩摩訶薩頂，而作是言：「我于無量百千萬億阿僧祇劫，修集是難得阿耨多羅三藐三菩提法，今以付囑汝等，汝當受持、讀誦、廣宣此法，令一切眾生普得聞知。所以者何？
【現代漢語翻譯】 現代漢語譯本 『阿耨多羅三藐三菩提（無上正等正覺），轉法輪、擊法鼓、吹法螺、降法雨，應當坐在天、人大眾中的獅子法座上。』 『普賢（菩薩名）！如果在後世，有人受持、讀誦這部經典，這個人將不再貪戀衣服、臥具、飲食、生活用品，他的願望不會落空，也會在今生得到福報。如果有人輕視譭謗他，說：『你真是個瘋子，白白做這些事最終一無所獲。』這樣的罪報，將使他世世代代沒有眼睛。如果有人供養讚歎他，將會在今生得到現世的果報。如果有人看到受持這部經典的人，就說他的過錯，不論是真是假，這個人今生會得白癩病。如果有人輕視嘲笑他，將會世世代代牙齒稀疏缺損，嘴唇醜陋，鼻子扁平，手腳彎曲，眼睛斜視，身體散發臭味，長惡瘡流膿血，腹部腫脹，呼吸短促，患上各種嚴重的疾病。所以普賢！如果見到受持這部經典的人，應當起身遠遠地迎接，應當像尊敬佛一樣尊敬他。』 在宣說《普賢勸發品》時，有如恒河沙數一樣無量無邊的菩薩，得到了百千億旋陀羅尼（一種總持法門），三千大千世界微塵數一樣的菩薩，具足了普賢菩薩的道行。 《添品妙法蓮華經·囑累品第二十七》 這時，釋迦牟尼佛，從座位上站起來，顯現大神力，用右手摩無量菩薩摩訶薩（大菩薩）的頭頂，說道：『我于無量百千萬億阿僧祇劫（極長的時間單位），修集這難得的阿耨多羅三藐三菩提法，現在把它囑託給你們，你們應當一心流佈此法，使它廣泛增益。』 像這樣三次摩諸菩薩摩訶薩的頭頂，說道：『我于無量百千萬億阿僧祇劫，修集這難得的阿耨多羅三藐三菩提法，現在把它囑託給你們，你們應當受持、讀誦、廣泛宣揚此法，使一切眾生普遍得知。這是為什麼呢？』
【English Translation】 English version 'Anuttara-samyak-sambodhi (supreme perfect enlightenment), turning the Dharma wheel, beating the Dharma drum, blowing the Dharma conch, raining down the Dharma rain, should sit on the lion's seat in the assembly of gods and humans.' 'Samantabhadra (a Bodhisattva)! If in later ages, there are those who receive, uphold, read, and recite this sutra, these people will no longer be attached to clothing, bedding, food, and the necessities of life. Their wishes will not be in vain, and they will also receive blessings in this present life. If someone belittles and slanders them, saying, 'You are a madman, doing these things in vain and ultimately gaining nothing,' such karmic retribution will cause them to be without eyes in life after life. If there are those who make offerings and praise them, they will receive immediate rewards in this present life. If someone sees those who uphold this sutra and speaks of their faults, whether true or false, this person will contract white leprosy in this present life. If there are those who belittle and laugh at them, they will have sparse and missing teeth in life after life, ugly lips, a flat nose, crooked hands and feet, cross-eyed vision, a foul-smelling body, festering sores with pus and blood, a swollen abdomen, shortness of breath, and various severe illnesses. Therefore, Samantabhadra! If you see those who uphold this sutra, you should rise to greet them from afar, and you should respect them as you would respect the Buddha.' When the 'Encouragement of Samantabhadra' chapter was being spoken, countless Bodhisattvas, as numerous as the sands of the Ganges River, attained hundreds of thousands of millions of 'dhāraṇīs' (a type of mnemonic device), and Bodhisattvas as numerous as the dust particles of three thousand great thousand worlds, perfected the path of Samantabhadra. The Supplemented Lotus Sutra, Chapter 27: Entrustment At that time, Shakyamuni Buddha, rose from his seat and manifested great spiritual power. He stroked the crowns of countless Bodhisattva-Mahasattvas (great Bodhisattvas) with his right hand and said, 'I have cultivated this difficult-to-attain Anuttara-samyak-sambodhi Dharma for countless hundreds of thousands of millions of asamkhya kalpas (extremely long periods of time). Now I entrust it to you. You should wholeheartedly propagate this Dharma and cause it to widely increase.' He stroked the crowns of all the Bodhisattva-Mahasattvas three times in this way and said, 'I have cultivated this difficult-to-attain Anuttara-samyak-sambodhi Dharma for countless hundreds of thousands of millions of asamkhya kalpas. Now I entrust it to you. You should receive, uphold, read, recite, and widely proclaim this Dharma, so that all sentient beings may universally hear and know it. Why is this so?'
如來有大慈悲，無諸慳吝，亦無所畏，能與眾生佛之智慧、如來智慧、自然智慧。如來是一切眾生之大施主，汝等亦應隨學如來之法，勿生慳吝，于未來世，若有善男子、善女人信如來智慧者，當爲演說此《法華經》使得聞知，為令其人得佛慧故。若有眾生不信受者，當於如來余深法中示教利喜。汝等若能如是，則為已報諸佛之恩。」
時諸菩薩摩訶薩聞佛作是說已，皆大歡喜遍滿其身，益加恭敬曲躬低頭，合掌向佛俱發聲言：「如世尊敕，當具奉行。唯然，世尊！愿不有慮。」
諸菩薩摩訶薩眾，如是三反俱發聲言：「如世尊敕當具奉行。唯然，世尊！愿不有慮。」
爾時釋迦牟尼佛，令十方來諸分身佛各還本土，而作是言：「諸佛各隨所安，多寶佛塔還可如故。」
說是語時，十方無量分身諸佛坐寶樹下師子座上者，及多寶佛，並上行等無邊阿僧祇菩薩大眾，舍利弗等聲聞四眾，及一切世間天人阿修羅等，聞佛所說皆大歡喜。
添品妙法蓮華經卷第七
◎阿檀地(途置切)(一) 檀陀婆地(二) 檀陀婆帝(三) 檀陀鳩舍隸(四) 檀陀修陀隸(五) 修陀隸(六) 修陀羅婆底(七) 佛馱波膻禰(八) 薩婆陀羅尼阿婆多尼(九) 薩婆婆沙阿婆多尼(十) 修阿
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata，佛的稱號）具有偉大的慈悲，沒有絲毫的吝嗇，也沒有任何畏懼，能夠給予眾生佛的智慧、如來的智慧、以及自然的智慧。如來是一切眾生的大施主，你們也應當學習如來的教法，不要產生吝嗇之心。在未來的世代，如果有善男子、善女人信仰如來的智慧，應當為他們宣講這部《法華經》（Saddharma Puṇḍarīka Sūtra），使他們能夠聽聞了解，從而使他們獲得佛的智慧。如果有的眾生不相信接受，應當在如來其他的甚深教法中引導他們，使他們歡喜。你們如果能夠這樣做，就是報答了諸佛的恩德。」 當時，諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）聽聞佛陀這樣說后，都感到無比歡喜，這種喜悅遍佈全身，更加恭敬地彎腰低頭，合掌向佛，一同發出聲音說：『如世尊的教誨，我們一定全部奉行。是的，世尊！愿您不必擔憂。』 諸位菩薩摩訶薩大眾，像這樣三次一同發出聲音說：『如世尊的教誨，我們一定全部奉行。是的，世尊！愿您不必擔憂。』 這時，釋迦牟尼佛（Śākyamuni Buddha）讓從十方世界來的所有分身佛各自返回自己的本土，並說道：『諸佛各自安住，多寶佛塔（Prabhūtaratna Stūpa）可以恢復原樣。』 當佛陀說這些話時，十方無量分身佛坐在寶樹下的獅子座上，以及多寶佛，還有上行等無邊阿僧祇（asaṃkhya，無數）菩薩大眾，舍利弗（Śāriputra）等聲聞四眾，以及一切世間的天人、阿修羅（Asura）等，聽聞佛陀所說，都感到無比歡喜。 添品妙法蓮華經卷第七 ◎阿檀地(途置切)(一) 檀陀婆地(二) 檀陀婆帝(三) 檀陀鳩舍隸(四) 檀陀修陀隸(五) 修陀隸(六) 修陀羅婆底(七) 佛馱波膻禰(八) 薩婆陀羅尼阿婆多尼(九) 薩婆婆沙阿婆多尼(十) 修阿
【English Translation】 English version: The Tathagata (Buddha's title) possesses great compassion, without any stinginess, and without any fear. He is able to bestow upon all beings the wisdom of the Buddha, the wisdom of the Tathagata, and natural wisdom. The Tathagata is the great benefactor of all beings. You should also learn the Dharma of the Tathagata, and not be stingy. In future generations, if there are good men and good women who believe in the wisdom of the Tathagata, you should expound this 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) for them, so that they may hear and understand it, and thus attain the wisdom of the Buddha. If there are beings who do not believe and accept it, you should guide them with other profound teachings of the Tathagata, so that they may rejoice. If you can do this, you will have repaid the kindness of all the Buddhas.」 At that time, all the Bodhisattva-mahāsattvas (great Bodhisattvas), having heard the Buddha speak thus, were filled with great joy, which permeated their entire bodies. They bowed their heads with increased reverence, joined their palms together towards the Buddha, and spoke in unison: 『As the World-Honored One has commanded, we will fully carry it out. Yes, World-Honored One! May you have no worries.』 The assembly of Bodhisattva-mahāsattvas, in this manner, spoke in unison three times: 『As the World-Honored One has commanded, we will fully carry it out. Yes, World-Honored One! May you have no worries.』 At that time, Śākyamuni Buddha caused all the manifested Buddhas who had come from the ten directions to return to their respective lands, and said: 『May all the Buddhas abide in peace, and may the Stupa of Prabhūtaratna (Many Treasures Buddha) be restored to its original state.』 When the Buddha spoke these words, the countless manifested Buddhas from the ten directions, who were seated on lion thrones under jeweled trees, as well as Prabhūtaratna, and the boundless asaṃkhya (countless) assembly of Bodhisattvas such as Jōgyō (Superior Practice), the four groups of Śrāvakas (voice-hearers) such as Śāriputra, and all the beings of the world, including gods, humans, and Asuras, having heard what the Buddha had said, were filled with great joy. Supplemented Lotus Sutra, Volume 7 ◎A-tan-di (一) Tan-da-ba-di (二) Tan-da-ba-di (三) Tan-da-ku-sha-li (四) Tan-da-shu-da-li (五) Shu-da-li (六) Shu-da-la-ba-di (七) Buddha-ba-shan-ni (八) Sa-ba-da-la-ni-a-ba-da-ni (九) Sa-ba-ba-sha-a-ba-da-ni (十) Shu-a
婆多尼(十一) 僧伽婆履又尼(十二) 僧伽涅伽陀尼(十三) 阿僧祇(十四) 僧伽婆伽地(十五) 帝隸阿惰僧伽兜略(盧遮切)阿羅帝波羅帝(十六) 薩婆僧伽三摩地伽蘭地(十七) 薩婆達磨修波利剎帝(十八) 薩婆薩埵樓馱憍舍略阿㝹伽地(十九) 辛阿毗吉利地帝(二十)
【現代漢語翻譯】 現代漢語譯本：婆多尼（十一）(一種咒語的音譯，具體含義不詳) 僧伽婆履又尼（十二）(一種咒語的音譯，具體含義不詳) 僧伽涅伽陀尼（十三）(一種咒語的音譯，具體含義不詳) 阿僧祇（十四）(梵語，意為無數，不可計數) 僧伽婆伽地（十五）(一種咒語的音譯，具體含義不詳) 帝隸阿惰僧伽兜略（盧遮切）阿羅帝波羅帝（十六）(一種咒語的音譯，具體含義不詳) 薩婆僧伽三摩地伽蘭地（十七）(一種咒語的音譯，意為一切僧伽的三摩地之境) 薩婆達磨修波利剎帝（十八）(一種咒語的音譯，意為一切佛法的清凈境界) 薩婆薩埵樓馱憍舍略阿㝹伽地（十九）(一種咒語的音譯，意為一切眾生解脫的智慧之地) 辛阿毗吉利地帝（二十）(一種咒語的音譯，具體含義不詳) 這些是佛經中的咒語或術語，多為音譯，具體含義在沒有上下文的情況下難以準確解釋。其中，'阿僧祇' 指的是一個極大的數字，表示無數。
【English Translation】 English version: Bhadāni (11) (a transliteration of a mantra, specific meaning unknown) Saṃghābhāryoni (12) (a transliteration of a mantra, specific meaning unknown) Saṃghanirghātani (13) (a transliteration of a mantra, specific meaning unknown) Asaṃkhya (14) (Sanskrit, meaning countless, innumerable) Saṃghābhāgati (15) (a transliteration of a mantra, specific meaning unknown) Tīryādhvasaṃghātulya (pronounced as 'lu zhe qie') Aratiparati (16) (a transliteration of a mantra, specific meaning unknown) Sarvasaṃghasamādhigārandhi (17) (a transliteration of a mantra, meaning the realm of samadhi of all sanghas) Sarvadharmaśubhapariṣadti (18) (a transliteration of a mantra, meaning the pure realm of all dharmas) Sarvasattvarudrakauśalyānavagāti (19) (a transliteration of a mantra, meaning the wisdom ground of liberation for all beings) Siṃhābhikīrtite (20) (a transliteration of a mantra, specific meaning unknown) These are mantras or terms from Buddhist scriptures, mostly transliterations, and their specific meanings are difficult to explain accurately without context. Among them, 'Asaṃkhya' refers to an extremely large number, indicating countless.