T09n0276_無量義經
大正藏第 09 冊 No. 0276 無量義經
No. 276
無量義經序
蕭齊荊州隱士劉虬作
無量義經者，取其無相一法，廣生眾教，含義不貲，故曰無量。
夫三界群生，隨業而轉；一極正覺，任機而通。流轉起滅者，必在苦而希樂，此叩聖之感也；順通示現者，亦施悲而用慈，即救世之應也。根異教殊，其階成七。先為波利等說五戒，所謂人天善根一也；次為拘鄰等轉四諦，所謂授聲聞乘二也；次為中根演十二因緣，所謂授緣覺乘三也；次為上根舉六波羅蜜，所謂授以大乘四也。眾教宣融，群疑須導，次說無量義經。既稱得道差品，復云未顯真實，使發求實之冥機，用開一極之由緒五也。故法華接唱顯一除三，順彼求實之心，去此施權之名六也。雖權開而實現，猶掩常住之正義；在雙樹而臨崖，乃暢我凈之玄音七也。過此以往法門雖多，撮其大歸數盡於此；亦由眾聲不出五音之表，百氏並在六家之內。
其無量義經，雖法華首戴其目，而中夏未睹其說，每臨講肆，未嘗不廢談而嘆想見斯文。忽有武當山比丘慧表，生自羌胄，偽帝姚略從子，國破之日，為晉軍何澹之所得。數歲聰黠，澹之字曰螟蛉，養為假子。俄放出家，便勤苦求道，南北遊尋，不擇夷險
【現代漢語翻譯】 現代漢語譯本 《無量義經》序 蕭齊荊州隱士劉虬 著 《無量義經》的含義，在於它以無相的唯一真理，廣泛地產生各種教義，其內涵深遠不可估量，所以稱為『無量』。 三界眾生，隨著各自的業力而流轉；而至高無上的正覺，則根據眾生的根機而開示。在生死流轉中，眾生必然處於痛苦而渴望快樂，這是叩求聖道的感應；順應眾生根機而示現的佛陀，也施予慈悲來救度世人，這是救世的應化。眾生的根器不同，所接受的教法也各異，由此形成了七個階段。首先為波利（指五比丘之一）等人宣說五戒，這是所謂的人天善根，為第一階段；其次為拘鄰（指五比丘之一）等人轉法輪，宣說四諦，這是所謂的聲聞乘，為第二階段；再次為中等根器的人演說十二因緣，這是所謂的緣覺乘，為第三階段；再次為上等根器的人闡述六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），這是所謂的大乘，為第四階段。各種教法相互融合，眾生的疑惑需要引導，所以接著宣說了《無量義經》。既然已經說明了得道的差別品位，又說尚未顯現真實，是爲了啓發眾生求真的心機，從而開啟通向唯一真理的途徑，這是第五階段。所以《法華經》接著唱說『顯一除三』，順應眾生求真的心願，去除方便施設的名稱，這是第六階段。雖然方便開顯而最終實現真實，但仍然掩蓋了常住的真正含義；在雙樹（指佛陀涅槃的娑羅雙樹）下臨近涅槃時，才宣暢我凈的玄妙之音，這是第七階段。超過這些以外的法門雖然很多，但總括起來，其要義都包含在這裡；也像各種聲音都離不開五音的範圍，各種學說都包含在六家之內。 這部《無量義經》，雖然在《法華經》中被列為首要，但在中原地區卻未曾見到其經文，每次在講經的場所，都不得不停止談論而嘆息渴望見到這部經文。忽然有一位武當山的比丘慧表，他生於羌族，是偽帝姚略的從子，國家滅亡時，被晉軍何澹之所俘獲。他從小就聰明伶俐，何澹之給他取字為螟蛉，收養為義子。不久之後他出家，便勤奮刻苦地求道，南北遊歷尋訪，不畏懼險阻。
【English Translation】 English version Preface to the Infinite Meaning Sutra Written by Liu Qiu, a recluse of Jingzhou during the Xiao Qi Dynasty The Infinite Meaning Sutra derives its name from the fact that it uses the one formless truth to generate a wide array of teachings. Its meaning is immeasurable, hence it is called 'Infinite'. The sentient beings of the three realms transmigrate according to their karma; the supreme perfect enlightenment is revealed according to the capacities of beings. Those who transmigrate in the cycle of birth and death are inevitably in suffering and long for happiness; this is the response to the call for the holy path. The Buddha, who appears in accordance with the capacities of beings, also bestows compassion and uses loving-kindness to save the world; this is the response to the world's needs. Because the roots of beings are different, the teachings are also different, thus forming seven stages. First, the five precepts were taught to people like Parli (one of the five Bhikkhus), which is the so-called good roots of humans and devas, the first stage. Second, the Four Noble Truths were taught to people like Kaundinya (one of the five Bhikkhus), which is the so-called Sravaka Vehicle, the second stage. Third, the Twelve Links of Dependent Origination were expounded for those of medium capacity, which is the so-called Pratyekabuddha Vehicle, the third stage. Fourth, the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) were explained for those of superior capacity, which is the so-called Mahayana, the fourth stage. The various teachings are interconnected, and the doubts of beings need to be guided, so the Infinite Meaning Sutra was then taught. Since the different levels of attainment have been explained, and it is also said that the true reality has not yet been revealed, this is to inspire the mind of beings to seek the truth, thus opening the path to the one ultimate truth, the fifth stage. Therefore, the Lotus Sutra then proclaims 'revealing the one and eliminating the three', which is in accordance with the desire of beings to seek the truth, and removes the name of expedient teachings, the sixth stage. Although the expedient teachings are revealed and the true reality is ultimately realized, the true meaning of permanence is still concealed. When the Buddha was about to enter Nirvana under the twin Sala trees, he then proclaimed the profound sound of purity, the seventh stage. Although there are many teachings beyond these, their main points are all included here. It is like how all sounds cannot go beyond the five notes, and all schools of thought are within the six schools. This Infinite Meaning Sutra, although it is listed as the foremost in the Lotus Sutra, its text has not been seen in the Central Plains. Every time in the lecture halls, one cannot help but stop talking and sigh, longing to see this text. Suddenly, there was a Bhikkhu named Huibiao from Mount Wudang, who was born in the Qiang tribe, and was a nephew of the pseudo-emperor Yao Lue. When his country was destroyed, he was captured by the Jin army general He Danzhi. He was intelligent since childhood, and He Danzhi gave him the name 'Mingling' and adopted him as a foster son. Soon after, he left home to become a monk, and diligently sought the path, traveling north and south, not fearing dangers.
。以齊建元三年，復訪奇搜秘遠至嶺南，于廣州朝廷寺，遇中天竺沙門曇摩伽陀耶舍，手能隸書，口解齊言，欲傳此經未知所授。表便慇勤致請，心形俱至，淹歷旬朔僅得一本，仍還嶠北赍入武當。以今永明三年九月十八日，頂戴出山見校弘通，奉覿真文欣敬兼誠，詠歌不足手舞莫宣。輒虔訪宿解抽刷庸思，謹立序注云。
自極教應世與俗而差，神道救物稱感成異。玄圃已東，號曰太一；罽賓以西，字為正學。東國明殃，慶于百年；西域辯休，咎於三世。希無之與修空，其揆一也。有欲于無者，既無得無之分；施心於空者，豈有入空之照。而講求釋教者，或謂會理可漸，或謂入空必頓，請試言之，以筌幽寄。立漸者，以萬事之成，莫不有漸。堅冰基於履霜，九仞成於累土。學人之入空也，雖未圓符；譬如斬木，去寸無寸，去尺無尺，三空稍登，寧非漸耶？立頓者，以希善之功，莫過觀法性。法性從緣，非有非無。忘慮于非有非無，理照斯一者，乃曰解空；存心於非有非無，境智猶二者，未免於有。有中伏結，非無日損之驗；空上論心，未有入理之效。而言納羅漢於一聽，判無生於終朝，是接誘之言，非稱實之說。妙得非漸，理固必然。既二談分路，兩意爭途；一去一取，莫之或正。
尋得旨之匠，起自支
【現代漢語翻譯】 現代漢語譯本：齊建元三年，我再次尋訪奇珍秘寶，遠至嶺南，在廣州的朝廷寺，遇到來自中天竺的沙門曇摩伽陀耶舍（Dharmagatha-yasha），他能用隸書書寫，口頭能理解齊國語言。他想傳授這部經書，但不知該傳給誰。我便慇勤地請求，心意和行動都非常誠懇，經過十幾天才得到一本，然後帶回嶠北，進入武當山。到了現在的永明三年九月十八日，我頂戴著經書出山，進行校對和弘揚傳播。看到這真實的經文，我既欣喜又敬畏，歌詠贊嘆都無法表達我的心情。於是我虔誠地拜訪有宿慧的人，並盡力思考，寫下這篇序言和註釋。 自古以來，極高的教義爲了適應世俗而有所差異，神道爲了救助眾生而根據感應有所不同。玄圃（傳說中的仙山）以東，被稱為太一（道教的最高神）；罽賓（古代西域國名）以西，被稱為正學（佛教）。東方的國家注重現世的福禍，認為善慶可以延續百年；西方的地域則強調來世的因果，認為惡報會延續三世。追求虛無和修習空性，它們的道理是一樣的。想要從有達到無的人，既然沒有得到無的途徑；將心放在空性上的人，又怎能有進入空性的覺悟呢？而研究佛教教義的人，有的認為理解真理可以逐漸進行，有的認為進入空性必須頓悟。請讓我試著談論一下，用比喻來闡明深奧的道理。主張漸悟的人認為，任何事情的成功，都離不開漸進的過程。堅冰是踩在薄霜上形成的，九仞高的土臺也是一點點堆積起來的。學佛之人進入空性，雖然還未完全契合；就像砍伐樹木，去掉一寸沒有一寸，去掉一尺沒有一尺，逐漸達到三空，難道不是漸進的嗎？主張頓悟的人認為，追求善行的功德，沒有比觀照法性更重要的了。法性是因緣所生，非有非無。在非有非無中忘卻思慮，理智與真理合一，這才是解脫空性；如果心中執著于非有非無，境界和智慧仍然是二元的，就無法避免執著于有。在有中潛伏著煩惱，沒有一天不減少的驗證；在空上談論心性，沒有進入真理的功效。說聽一次就能證得阿羅漢果位，說一天就能證得無生，這只是接引誘導的話，不是真實的情況。微妙的領悟不是漸進的，道理本來就是這樣。既然兩種觀點分道揚鑣，兩種思想爭論不休；一個主張捨棄，一個主張獲取，沒有誰能真正糾正對方。 尋找理解佛理的能工巧匠，要從支
【English Translation】 English version: In the third year of the Jianyuan reign of Qi, I once again sought out rare and precious treasures, traveling far to Lingnan. At the Chaoting Temple in Guangzhou, I encountered the Shramana Dharmagatha-yasha from Central India. He was skilled in clerical script and could understand the Qi language. He wished to transmit this scripture but did not know to whom he should entrust it. I earnestly requested it, with both my heart and actions sincere. After more than ten days, I finally obtained a copy, which I then brought back to Qiaobei and entered Wudang Mountain. Now, on the eighteenth day of the ninth month of the third year of Yongming, I have brought the scripture out of the mountain, reverently carrying it on my head, to collate and propagate it. Upon seeing this true text, I am filled with both joy and reverence. My singing and praises cannot fully express my feelings. Therefore, I have humbly sought out those with past wisdom and have exerted my thoughts to write this preface and commentary. Since ancient times, the highest teachings have differed to accommodate the secular world, and divine paths have varied in response to the needs of sentient beings. East of Xuanpu (a legendary mountain), it is called Taiyi (the supreme god of Taoism); west of Jibin (an ancient Western Region kingdom), it is called Zhengxue (Buddhism). Eastern countries emphasize the blessings and misfortunes of this life, believing that good fortune can last for a hundred years; Western regions emphasize the karma of future lives, believing that bad retribution can last for three lifetimes. The pursuit of nothingness and the practice of emptiness are essentially the same. Those who wish to attain nothingness from existence, since they have no way to attain nothingness; those who place their minds on emptiness, how can they have the enlightenment to enter emptiness? Those who study Buddhist teachings either believe that understanding truth can be gradual, or that entering emptiness must be sudden. Let me try to discuss this, using metaphors to clarify profound principles. Those who advocate gradual enlightenment believe that the success of anything cannot be separated from a gradual process. Solid ice is formed by stepping on thin frost, and a nine-ren high platform is built by accumulating soil little by little. When a Buddhist practitioner enters emptiness, although they have not yet fully aligned with it; it is like cutting down a tree, removing an inch without an inch, removing a foot without a foot, gradually reaching the three emptinesses, is this not gradual? Those who advocate sudden enlightenment believe that the merit of pursuing good deeds is no greater than contemplating the nature of Dharma. The nature of Dharma arises from conditions, neither existent nor non-existent. Forgetting thoughts in the non-existent and non-existent, and the intellect uniting with truth, this is the liberation of emptiness; if the mind clings to the non-existent and non-existent, the realm and wisdom are still dualistic, and one cannot avoid clinging to existence. In existence, afflictions are hidden, and there is no proof that they are diminishing day by day; discussing the nature of mind in emptiness has no effect on entering truth. To say that one can attain the Arhat fruit in one hearing, or that one can attain no-birth in one day, these are just words of guidance and inducement, not the true situation. Subtle understanding is not gradual, the principle is inherently so. Since the two views have diverged, and the two thoughts are in dispute; one advocates abandoning, and the other advocates acquiring, no one can truly correct the other. To find the skilled craftsmen who understand Buddhist principles, one must start from Zhi
安。支公之論無生，以七住為道慧陰足，十住則群方與能。在跡斯異，語照則一。安公之辯異觀，三乘者，始簣之日稱；定慧者，終成之實錄。此謂始求可隨根而三，入解則其慧不二。譬喻亦云，大難既夷，乃無有三；險路既息，其化即亡。此則名一為三，非有三悟明矣。生公云，道品可以泥洹，非羅漢之名；六度可以至佛，非樹王之謂。斬木之喻，木存故尺寸可漸；無生之證，生盡故其照必頓。案三乘名教，皆以生盡照息，去有入空，以此為道，不得取像于形器也。今無量義亦以無相為本，若所證實異，豈曰無相；若入照必同，寧曰有漸。非漸而云漸，密筌之虛教耳。如來亦云：「空拳誑小兒，以此度眾生。」微文接粗，漸說或允；忘象得意，頓義為長。聊舉大較，談者擇焉。
無量義經
德行品第一
蕭齊天竺三藏曇摩伽陀耶舍譯
如是我聞：
一時，佛在王舍城耆阇崛山中，與大比丘眾萬二千人俱。菩薩摩訶薩八萬人，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，諸比丘、比丘尼、優婆塞、優婆夷俱，大轉輪王、小轉輪王，金輪、銀輪、諸轉輪王，國王、王子、國臣、國民、國士、國女、國大長者，各與眷屬百千萬數而自圍繞，來詣佛所，頭面禮足，繞百千匝
【現代漢語翻譯】 現代漢語譯本： 安世高（An Shigao）的無生論，認為七住（Saptavastha，菩薩修行階位）是道慧陰（Dharmaprajna-skandha，智慧之蘊）的圓滿，十住（Dasavastha，菩薩修行階位）則能與各方相應。在修行過程中，這些階段有所不同，但從智慧的照耀來看，它們是一體的。安世高的辯論中，對三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的觀點，認為這是初學者入門時的稱謂；而定慧（Samadhi-prajna，禪定與智慧）則是最終成就的真實記錄。這說明，最初的追求可以根據根器不同而分為三乘，但一旦進入理解，其智慧則是一致的。譬如說，大難平息之後，就沒有三乘之分；險路走完之後，其教化也就消失了。這說明，用一個概念來表達三個階段，並非真的有三種不同的覺悟。竺道生（Zhu Daosheng）說，道品（Bodhipaksa-dharma，菩提分法）可以達到涅槃（Nirvana），但不是羅漢（Arhat）的名稱；六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）可以到達佛的境界，但不是樹王（Bodhi-tree）的稱謂。用砍木頭的比喻來說，木頭還在，所以尺寸可以逐漸增加；而無生的證悟，因為生滅已經結束，所以其照耀必然是頓悟。考察三乘的教義，都是以生滅結束、照耀止息，從有進入空，以此為道，不能從有形的器物中取像。現在《無量義經》（Amitartha Sutra）也以無相為根本，如果所證悟的境界不同，怎麼能說是無相呢？如果進入照耀的境界必然相同，又怎麼能說是漸悟呢？說不是漸悟卻說是漸悟，這只是秘密的方便教法罷了。如來也說：『用空拳來哄騙小孩，以此來度化眾生。』用細微的道理來引導粗淺的理解，漸悟的說法或許可以接受；但如果忘卻表象而領悟真諦，頓悟的意義更為重要。這裡只是簡單地舉例說明，希望討論的人能夠選擇採納。
《無量義經》
德行品第一
蕭齊天竺三藏曇摩伽陀耶舍譯
如是我聞：
一時，佛在王舍城（Rajagrha）耆阇崛山（Grdhrakuta）中，與大比丘眾一萬二千人在一起。菩薩摩訶薩（Bodhisattva-mahasattva）八萬人，天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga），諸比丘（Bhikkhu）、比丘尼（Bhikkhuni）、優婆塞（Upasaka）、優婆夷（Upasika）都在一起，大轉輪王（Cakravartin）、小轉輪王，金輪王、銀輪王，諸轉輪王，國王、王子、國臣、國民、國士、國女、國大長者，各自與眷屬百千萬數圍繞著，來到佛陀所在的地方，頭面禮足，繞佛百千匝。
English version: An Shigao's (An Shigao) theory of non-origination considers the Seven Stages (Saptavastha, stages of Bodhisattva practice) as the fulfillment of the Dharma-wisdom aggregate (Dharmaprajna-skandha, aggregate of wisdom), and the Ten Stages (Dasavastha, stages of Bodhisattva practice) as being able to correspond with all directions. In the course of practice, these stages differ, but from the perspective of the illumination of wisdom, they are one. In An Shigao's arguments about the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), he considers them as terms for beginners; while Samadhi-prajna (meditation and wisdom) is the true record of final achievement. This indicates that the initial pursuit can be divided into three vehicles according to different capacities, but once understanding is reached, their wisdom is the same. For example, once the great difficulty is overcome, there is no distinction of three vehicles; once the dangerous path is finished, its teachings disappear. This shows that using one concept to express three stages does not mean there are truly three different enlightenments. Zhu Daosheng (Zhu Daosheng) said that the Bodhipaksa-dharma (factors of enlightenment) can lead to Nirvana, but it is not the name of an Arhat; the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom) can lead to Buddhahood, but it is not the name of the Bodhi-tree. Using the analogy of cutting wood, as long as the wood exists, the size can be gradually increased; but the realization of non-origination, because origination and cessation have ended, its illumination must be sudden. Examining the teachings of the Three Vehicles, they all consider the end of origination and cessation, the cessation of illumination, and the transition from existence to emptiness as the path, and one should not take images from physical objects. Now, the Amitartha Sutra also takes non-form as its foundation. If the realized states are different, how can it be called non-form? If the state of entering illumination is necessarily the same, how can it be called gradual enlightenment? Saying it is gradual when it is not is just a secret expedient teaching. The Tathagata also said: 'Using an empty fist to deceive a child, one uses this to liberate sentient beings.' Using subtle principles to guide rudimentary understanding, the idea of gradual enlightenment may be acceptable; but if one forgets the appearance and grasps the essence, the meaning of sudden enlightenment is more important. This is just a brief illustration, and it is up to those who discuss it to choose and adopt.
The Infinite Meaning Sutra
Chapter 1: Virtuous Conduct
Translated by Tripitaka Master Dharmagatayashas of Tianzhu during the Xiao Qi Dynasty
Thus have I heard:
At one time, the Buddha was in Mount Grdhrakuta (Grdhrakuta) in Rajagrha (Rajagrha), together with a great assembly of twelve thousand Bhikkhus. There were eighty thousand Bodhisattva-mahasattvas, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, Bhikkhus, Bhikkhunis, Upasakas, Upasikas, great Cakravartin kings, lesser Cakravartin kings, golden-wheeled kings, silver-wheeled kings, all the Cakravartin kings, kings, princes, ministers, citizens, national scholars, national women, and great national elders, each surrounded by hundreds of thousands of their retinues, who came to where the Buddha was, bowed their heads to his feet, and circumambulated him hundreds of thousands of times.
【English Translation】 English version: An Shigao's (An Shigao) theory of non-origination considers the Seven Stages (Saptavastha, stages of Bodhisattva practice) as the fulfillment of the Dharma-wisdom aggregate (Dharmaprajna-skandha, aggregate of wisdom), and the Ten Stages (Dasavastha, stages of Bodhisattva practice) as being able to correspond with all directions. In the course of practice, these stages differ, but from the perspective of the illumination of wisdom, they are one. In An Shigao's arguments about the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), he considers them as terms for beginners; while Samadhi-prajna (meditation and wisdom) is the true record of final achievement. This indicates that the initial pursuit can be divided into three vehicles according to different capacities, but once understanding is reached, their wisdom is the same. For example, once the great difficulty is overcome, there is no distinction of three vehicles; once the dangerous path is finished, its teachings disappear. This shows that using one concept to express three stages does not mean there are truly three different enlightenments. Zhu Daosheng (Zhu Daosheng) said that the Bodhipaksa-dharma (factors of enlightenment) can lead to Nirvana, but it is not the name of an Arhat; the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom) can lead to Buddhahood, but it is not the name of the Bodhi-tree. Using the analogy of cutting wood, as long as the wood exists, the size can be gradually increased; but the realization of non-origination, because origination and cessation have ended, its illumination must be sudden. Examining the teachings of the Three Vehicles, they all consider the end of origination and cessation, the cessation of illumination, and the transition from existence to emptiness as the path, and one should not take images from physical objects. Now, the Amitartha Sutra also takes non-form as its foundation. If the realized states are different, how can it be called non-form? If the state of entering illumination is necessarily the same, how can it be called gradual enlightenment? Saying it is gradual when it is not is just a secret expedient teaching. The Tathagata also said: 'Using an empty fist to deceive a child, one uses this to liberate sentient beings.' Using subtle principles to guide rudimentary understanding, the idea of gradual enlightenment may be acceptable; but if one forgets the appearance and grasps the essence, the meaning of sudden enlightenment is more important. This is just a brief illustration, and it is up to those who discuss it to choose and adopt.
The Infinite Meaning Sutra
Chapter 1: Virtuous Conduct
Translated by Tripitaka Master Dharmagatayashas of Tianzhu during the Xiao Qi Dynasty
Thus have I heard:
At one time, the Buddha was in Mount Grdhrakuta (Grdhrakuta) in Rajagrha (Rajagrha), together with a great assembly of twelve thousand Bhikkhus. There were eighty thousand Bodhisattva-mahasattvas, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, Bhikkhus, Bhikkhunis, Upasakas, Upasikas, great Cakravartin kings, lesser Cakravartin kings, golden-wheeled kings, silver-wheeled kings, all the Cakravartin kings, kings, princes, ministers, citizens, national scholars, national women, and great national elders, each surrounded by hundreds of thousands of their retinues, who came to where the Buddha was, bowed their heads to his feet, and circumambulated him hundreds of thousands of times.
，燒香、散華，種種供養；供養佛已，退一面坐。
其菩薩名曰：文殊師利法王子、大威德藏法王子、無憂藏法王子、大辯藏法王子、彌勒菩薩、導首菩薩、藥王菩薩、藥上菩薩、花幢菩薩、花光幢菩薩、陀羅尼自在王菩薩、觀世音菩薩、大勢至菩薩、常精進菩薩、寶印手菩薩、寶積菩薩、寶杖菩薩、越三界菩薩、毗摩跋羅菩薩、香象菩薩、大香象菩薩、師子吼王菩薩、師子游戲世菩薩、師子奮迅菩薩、師子精進菩薩、勇銳力菩薩、師子威猛伏菩薩、莊嚴菩薩、大莊嚴菩薩，如是等菩薩摩訶薩八萬人俱。是諸菩薩，莫不皆是法身大士，戒、定、慧、解脫、解脫知見之所成就。其心禪寂，常在三昧，恬安惔怕，無為無慾，顛倒、亂想不復得入，靜寂清澄，志玄虛漠，守之不動億百千劫，無量法門悉現在前；得大智慧，通達諸法，曉了、分別性相真實，有無長短，明現顯白；又能善知諸根性慾，以陀羅尼無礙辯才，請佛轉法輪，隨順能轉，微渧先墮，以淹欲塵，開涅槃門，扇解脫風，除世熱惱，致法清涼，次降甚深十二因緣，用灑無明老病死等，猛盛熾然苦聚日光。爾乃洪注無上大乘，潤漬眾生諸有善根，布善種子，遍功德田，普令一切發菩提萌，智慧日月，方便時節，扶疏增長大乘事業，令眾疾成阿耨多羅三藐三
【現代漢語翻譯】 燒香、散花，進行各種供養；供養佛陀后，退到一旁坐下。 這些菩薩的名字是：文殊師利法王子（Manjushri, 象徵智慧的菩薩）、大威德藏法王子、無憂藏法王子、大辯藏法王子、彌勒菩薩（Maitreya, 未來佛）、導首菩薩、藥王菩薩（Bhaisajyaraja, 藥師佛的化身）、藥上菩薩（Bhaisajyasamudgata, 藥王菩薩的兄弟）、花幢菩薩、花光幢菩薩、陀羅尼自在王菩薩、觀世音菩薩（Avalokitesvara, 象徵慈悲的菩薩）、大勢至菩薩（Mahasthamaprapta, 象徵力量的菩薩）、常精進菩薩、寶印手菩薩、寶積菩薩、寶杖菩薩、越三界菩薩、毗摩跋羅菩薩、香象菩薩、大香象菩薩、師子吼王菩薩、師子游戲世菩薩、師子奮迅菩薩、師子精進菩薩、勇銳力菩薩、師子威猛伏菩薩、莊嚴菩薩、大莊嚴菩薩，像這樣的菩薩摩訶薩共有八萬人。這些菩薩無一不是法身大士，他們通過戒、定、慧、解脫、解脫知見而成就。他們的心處於禪定寂靜之中，常在三昧之中，安詳恬淡，無為無慾，顛倒和妄想不再侵入，內心靜寂清澄，志向玄遠虛無，守持這種狀態億百千劫而不動搖，無量的法門都呈現在眼前；他們獲得大智慧，通達一切法，明瞭、分別事物的性相真實，有無長短，都清晰明白；他們還善於瞭解眾生的根器，以陀羅尼（Dharani, 總持）的無礙辯才，請佛陀轉法輪，隨順眾生的根器而轉動，先降下微小的甘露，以淹沒慾望的塵埃，開啟涅槃之門，扇起解脫之風，消除世間的熱惱，帶來佛法的清涼，然後降下甚深的十二因緣，用來洗滌無明、老病死等猛烈熾盛的苦聚日光。接著，他們洪注無上大乘佛法，滋潤眾生的一切善根，播下善的種子，遍佈功德的田地，普遍令一切眾生髮起菩提的萌芽，用智慧的日月，方便的時節，扶持增長大乘的事業，令眾生迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, 無上正等正覺）。
【English Translation】 Burning incense, scattering flowers, making various offerings; after making offerings to the Buddha, they retreated to one side and sat down. The names of these Bodhisattvas are: Manjushri Dharma Prince (Bodhisattva of wisdom), Great Majestic Treasury Dharma Prince, Worry-Free Treasury Dharma Prince, Great Eloquence Treasury Dharma Prince, Maitreya Bodhisattva (the future Buddha), Leading Bodhisattva, Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva), Bhaisajyasamudgata Bodhisattva (Medicine Superior Bodhisattva), Flower Banner Bodhisattva, Flower Light Banner Bodhisattva, Dharani Sovereign King Bodhisattva, Avalokitesvara Bodhisattva (Bodhisattva of compassion), Mahasthamaprapta Bodhisattva (Bodhisattva of power), Constant Diligence Bodhisattva, Treasure Seal Hand Bodhisattva, Treasure Accumulation Bodhisattva, Treasure Staff Bodhisattva, Transcending the Three Realms Bodhisattva, Vimalaprabha Bodhisattva, Fragrant Elephant Bodhisattva, Great Fragrant Elephant Bodhisattva, Lion's Roar King Bodhisattva, Lion's Play in the World Bodhisattva, Lion's Swift Bodhisattva, Lion's Diligence Bodhisattva, Courageous Sharp Power Bodhisattva, Lion's Majestic Subduing Bodhisattva, Adornment Bodhisattva, Great Adornment Bodhisattva, and so on, there were eighty thousand Bodhisattva Mahasattvas. All these Bodhisattvas were great beings of the Dharma body, accomplished through precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. Their minds were in meditative stillness, constantly in samadhi, peaceful and tranquil, without action or desire, delusion and chaotic thoughts could no longer enter, their minds were quiet, clear, and pure, their aspirations were profound and vast, they maintained this state for billions of kalpas without wavering, countless Dharma doors appeared before them; they attained great wisdom, comprehended all dharmas, understood and distinguished the true nature and characteristics of things, their existence, non-existence, length, and shortness, all were clear and evident; they were also skilled in understanding the faculties of beings, with the unobstructed eloquence of Dharani, they requested the Buddha to turn the Dharma wheel, turning it in accordance with the faculties of beings, first dropping small drops of nectar to submerge the dust of desire, opening the gate of Nirvana, fanning the wind of liberation, removing the heat of the world, bringing the coolness of the Dharma, then descending the profound twelve links of dependent origination, using it to wash away the intense and blazing sunlight of suffering caused by ignorance, old age, and death. Then, they poured down the supreme Mahayana Dharma, nourishing all the good roots of beings, sowing seeds of goodness, spreading them across the fields of merit, universally causing all beings to sprout the shoots of Bodhi, using the sun and moon of wisdom, and the opportune seasons of skillful means, to support and grow the great Mahayana undertaking, enabling beings to quickly achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
菩提，常住快樂微妙真實。無量大悲救苦眾生，是諸眾生真善知識，是諸眾生大良福田，是諸眾生不請之師，是諸眾生安隱樂處，救處、護處、大依止處，處處為眾作大導師；能為生盲而作眼目，聾劓啞者作耳鼻舌，諸根毀缺能令具足，顛狂荒亂作大正念；船師、大船師，運載群生，渡生死河，置涅槃岸；醫王、大醫王，分別病相，曉了藥性，隨病授藥，令眾樂服；調御、大調御，無諸放逸行，猶如象馬師，能調無不調，師子勇猛威伏眾獸，難可沮壞。遊戲菩薩諸波羅蜜，于如來地堅固不動，安住願力，廣凈佛國，不久得成阿耨多羅三藐三菩提。是諸菩薩摩訶薩，皆有如是不思議功德。
其比丘名曰：大智舍利弗、神通目揵連、慧命須菩提、摩訶迦旃延、彌多羅尼子富樓那、阿若憍陳如等，天眼阿那律、持律憂波離、侍者阿難、佛子羅云、憂波難陀、離婆多、劫賓那、薄拘羅、阿周陀、莎伽陀、頭陀大迦葉、憂樓頻螺迦葉、伽耶迦葉、那提迦葉，如是等比丘萬二千人，皆阿羅漢，盡諸結漏，無復縛著，真正解脫。
爾時，大莊嚴菩薩摩訶薩遍觀眾坐，各定意已，與眾中八萬菩薩摩訶薩俱，從坐而起，來詣佛所，頭面禮足，繞百千匝，燒散天華、天香，天衣、天瓔珞、天無價寶，從於空中旋轉來下，四面云
【現代漢語翻譯】 現代漢語譯本：菩提（覺悟）是恒常存在、快樂、微妙和真實的。它以無量的慈悲救度受苦的眾生，是所有眾生真正的善知識，是所有眾生的大良福田，是所有眾生不請自來的老師，是所有眾生安穩快樂的居所、救護之處、庇護之處、最大的依靠之處，在任何地方都為眾生做偉大的導師；能為天生失明的人做眼睛，為聾啞人做耳朵、鼻子和舌頭，使諸根殘缺的人得以具足，使精神錯亂的人恢復正念；如同船師、大船師，運載眾生，渡過生死之河，到達涅槃的彼岸；如同醫王、大醫王，能分辨各種疾病的癥狀，瞭解各種藥物的藥性，根據不同的疾病給予相應的藥物，使眾生樂於服用；如同調御師、大調御師，沒有放逸的行為，如同馴象師和馴馬師，能調伏一切不調伏的，如同獅子般勇猛威武，能降伏一切野獸，難以被摧毀。他們遊戲于菩薩的各種波羅蜜（到達彼岸的方法），在如來（佛）的境界中堅定不動，安住于願力，廣闊地清凈佛國，不久就能成就阿耨多羅三藐三菩提（無上正等正覺）。這些菩薩摩訶薩（大菩薩）都具有如此不可思議的功德。 這些比丘的名字是：大智舍利弗（智慧第一）、神通目犍連（神通第一）、慧命須菩提（解空第一）、摩訶迦旃延（論議第一）、彌多羅尼子富樓那（說法第一）、阿若憍陳如（最初開悟者）等，天眼阿那律（天眼第一）、持律優波離（持戒第一）、侍者阿難（多聞第一）、佛子羅云（密行第一）、憂波難陀、離婆多、劫賓那、薄拘羅、阿周陀、莎伽陀、頭陀大迦葉（苦行第一）、憂樓頻螺迦葉、伽耶迦葉、那提迦葉，像這樣的比丘有一萬二千人，他們都是阿羅漢（斷盡煩惱的聖者），斷盡了一切煩惱的束縛，不再有任何執著，真正得到了解脫。 那時，大莊嚴菩薩摩訶薩（大菩薩）環顧在座的大眾，當他們各自進入禪定時，與眾中八萬菩薩摩訶薩一起，從座位上站起來，來到佛陀面前，頭面頂禮佛足，繞佛百千圈，焚燒散佈天上的鮮花、天香、天衣、天瓔珞、天上的無價珍寶，從空中旋轉而下，四面雲集。
【English Translation】 English version: Bodhi (enlightenment) is permanent, joyful, subtle, and real. It saves suffering beings with immeasurable compassion, is the true good friend of all beings, is the great field of merit for all beings, is the uninvited teacher of all beings, is the peaceful and joyful dwelling place, the place of rescue, the place of protection, the greatest place of reliance for all beings, and acts as a great guide for beings everywhere; it can be the eyes for those born blind, the ears, nose, and tongue for the deaf and mute, enabling those with deficient faculties to be complete, and restoring right mindfulness to those who are mentally disordered; like a boatman, a great boatman, it carries beings, crosses the river of birth and death, and places them on the shore of Nirvana; like a king of medicine, a great king of medicine, it distinguishes the symptoms of various diseases, understands the properties of various medicines, and gives appropriate medicine according to the disease, making beings happy to take it; like a tamer, a great tamer, it has no lax behavior, like an elephant tamer and a horse tamer, it can tame all that is untamed, like a lion, it is brave and majestic, able to subdue all beasts, and difficult to destroy. They play in the various Paramitas (perfections) of the Bodhisattvas, are firm and unmoving in the realm of the Tathagata (Buddha), abide in their vows, extensively purify the Buddha lands, and will soon achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment). These Bodhisattva Mahasattvas (great Bodhisattvas) all have such inconceivable merits. The names of these Bhikkhus (monks) are: Shariputra (foremost in wisdom), Maudgalyayana (foremost in supernatural powers), Subhuti (foremost in understanding emptiness), Mahakatyayana (foremost in debate), Purna Maitrayaniputra (foremost in expounding the Dharma), Ajnatakaundinya (the first to be enlightened), etc., Aniruddha (foremost in divine eye), Upali (foremost in upholding the precepts), Ananda (foremost in hearing the Dharma), Rahula (foremost in secret practice), Upananda, Revata, Kalpinna, Bakkula, Ajita, Sagata, Mahakasyapa (foremost in ascetic practices), Uruvilvakasyapa, Gayakasyapa, Nadikasyapa, and so on, twelve thousand Bhikkhus, all of whom were Arhats (saints who have eradicated all defilements), having exhausted all the bonds of affliction, no longer having any attachments, and having truly attained liberation. At that time, the Bodhisattva Mahasattva Mahavyuha (great Bodhisattva) looked around at the assembly, and when they had each entered into samadhi (meditative absorption), together with eighty thousand Bodhisattva Mahasattvas from the assembly, they rose from their seats, came to the Buddha, bowed their heads to the Buddha's feet, circumambulated the Buddha hundreds of thousands of times, burned and scattered heavenly flowers, heavenly incense, heavenly garments, heavenly necklaces, and heavenly priceless treasures, which swirled down from the sky, gathering from all four directions.
集，而獻于佛；天廚、天缽器、天百味充滿盈溢，見色、聞香自然飽足；天幢、天幡、天幰蓋、天妙樂具，處處安置；作天伎樂，娛樂於佛。即前䠒跪，合掌，一心俱共，同聲說偈，贊言：
「大哉大悟大聖主， 無垢無染無所著， 天人像馬調御師， 道風德香薰一切。 智恬情怕慮凝靜， 意滅識亡心亦寂， 永斷夢妄思想念， 無復諸大陰界入。 其身非有亦非無， 非因非緣非自他， 非方非圓非短長， 非出非沒非生滅， 非造非起非為作， 非坐非臥非行住， 非動非轉非閑靜， 非進非退非安危， 非是非非非得失， 非彼非此非去來， 非青非黃非赤白， 非紅非紫種種色。 戒定慧解知見生， 三明六通道品發， 慈悲十力無畏起， 眾生善業因緣出。 示為丈六紫金暉， 方整照曜甚明徹， 毫相月旋項日光， 旋發紺青頂肉髻， 凈眼明照上下眴， 眉𥇒紺舒方口頰， 唇舌赤好若丹果， 白齒四十猶珂雪， 額廣鼻修面門開， 胸表卍字師子臆， 手足柔軟具千輻， 腋掌合縵內外握， 臂修肘長指直纖， 面板細軟毛右旋， 踝膝不現陰馬藏， 細筋鎖骨鹿膞腸， 表裡映徹凈無垢， 凈水莫染
不受塵。 如是等相三十二， 八十種好似可見， 而實無相非相色， 一切有相眼對絕， 無相之相有相身， 眾生身相相亦然。 能令眾生歡喜禮， 虔心表敬誠慇勤， 因是自高我慢除， 成就如是妙色軀。 我等八萬之等眾， 俱共稽首咸歸命， 善滅思想心意識， 像馬調御無著聖。 稽首歸依法色身， 戒定慧解知見聚。 稽首歸依妙幢相。 稽首歸依難思議。 梵音雷震向八種， 微妙清凈甚深遠， 四諦六度十二緣， 隨順眾生心業轉， 有聞莫不心意開， 無量生死眾結斷。 有聞或得須陀洹， 斯陀阿那阿羅漢， 無漏無為緣覺處， 無生無滅菩薩地。 或得無量陀羅尼， 無礙樂說大辯才， 演說甚深微妙偈， 遊戲澡浴法清池。 或躍飛騰現神足， 出沒水火身自由， 如是法輪相如是， 清凈無邊難思議。 我等咸復共稽首， 歸依法輪轉以時。 稽首歸依梵音聲。 稽首歸依緣諦度。 世尊往昔無量劫， 勤苦修習眾德行， 為我人天龍神王， 普及一切諸眾生。 能捨一切諸難捨， 財寶妻子及國城， 於法內外無所吝， 頭目髓腦悉施人； 奉持諸佛清凈戒， 乃至失命
【現代漢語翻譯】 現代漢語譯本 不為塵世所染。 像這樣三十二種殊勝的相貌，八十種美好的特徵看似可見， 但實際上並非真實的相，也不是具體的色相，一切有形的相貌都與眼睛的感知截然不同。 無相之相卻顯現有相之身，眾生的身相也是如此。 能使眾生歡喜敬禮，虔誠地表達敬意，誠心誠意地慇勤供養， 因此能消除自身的驕傲和自大，成就如此美妙的色身。 我們八萬等大眾，都一起稽首，虔誠地歸依， 善於滅除思想、心意識，如同調御過的象馬一樣，沒有執著的聖者。 稽首歸依佛的法色身，戒、定、慧、解脫、解脫知見的聚集。 稽首歸依佛的微妙莊嚴的相貌，稽首歸依佛的不可思議。 佛的梵音如雷霆般響徹八方，微妙清凈，極其深遠， 闡述四聖諦、六度、十二因緣，隨著眾生的心念和業力而轉動。 凡是聽聞者，沒有不心意開解的，無量生死輪迴的束縛都被斬斷。 有的聽聞后證得須陀洹（入流果），斯陀含（一來果），阿那含（不還果），阿羅漢（無生果）， 有的證得無漏無為的緣覺果位，有的證得不生不滅的菩薩果位。 有的獲得無量的陀羅尼（總持），無礙的辯才，善於演說， 演說甚深微妙的偈頌，在清凈的法池中游戲沐浴。 有的能躍身飛騰，顯現神通，出入水火，身體自由自在。 這樣的法輪（佛法）的相貌就是這樣，清凈無邊，難以思議。 我們都再次一起稽首，歸依法輪的適時運轉。 稽首歸依佛的梵音聲，稽首歸依佛的緣起真諦。 世尊在往昔無量劫中，勤苦修行各種德行， 爲了我們人、天、龍、神王，以及普及一切眾生。 能捨棄一切難以捨棄的，包括財寶、妻子和國城， 對於佛法內外的一切都毫不吝惜，頭、目、髓、腦都施捨給他人； 奉持諸佛清凈的戒律，乃至失去生命。
【English Translation】 English version Not defiled by dust. Such are the thirty-two excellent marks, and the eighty kinds of fine characteristics that seem visible, But in reality, they are not true forms, nor are they concrete appearances. All forms are completely different from the perception of the eyes. The form of no-form manifests as a body with form, and the forms of sentient beings are also like this. They can make sentient beings rejoice and pay homage, sincerely express their respect, and diligently make offerings with sincerity, Therefore, they can eliminate their own pride and arrogance, and achieve such a wonderful form. We, the assembly of eighty thousand, all together bow our heads and sincerely take refuge, Being skilled in extinguishing thoughts, mind, and consciousness, like tamed elephants and horses, they are saints without attachments. We bow our heads and take refuge in the Dharma-body of the Buddha, the gathering of precepts, concentration, wisdom, liberation, and the knowledge of liberation. We bow our heads and take refuge in the Buddha's wonderful and majestic appearance, we bow our heads and take refuge in the Buddha's inconceivable nature. The Buddha's Brahma sound resonates like thunder in all eight directions, subtle, pure, and extremely profound, Expounding the Four Noble Truths, the Six Perfections, and the Twelve Links of Dependent Origination, turning in accordance with the thoughts and karma of sentient beings. Those who hear it, none do not have their minds opened, and the bonds of countless cycles of birth and death are severed. Some, after hearing, attain Srotapanna (stream-enterer), Sakadagamin (once-returner), Anagamin (non-returner), Arhat (no-birth). Some attain the state of Pratyekabuddha (solitary realizer) of no-outflow and no-action, and some attain the state of Bodhisattva (enlightenment being) of no-birth and no-death. Some obtain immeasurable Dharani (total retention), unobstructed eloquence, and are skilled in speaking, Expounding profound and subtle verses, playing and bathing in the pure pool of Dharma. Some can leap and fly, manifesting supernatural powers, entering and exiting water and fire, with their bodies free and at ease. Such is the appearance of the Dharma wheel (Buddha's teachings), pure and boundless, inconceivable. We all bow our heads again together, taking refuge in the timely turning of the Dharma wheel. We bow our heads and take refuge in the Brahma sound of the Buddha, we bow our heads and take refuge in the truth of dependent origination. The World Honored One, in countless past kalpas, diligently cultivated various virtues, For the sake of us humans, gods, dragons, and divine kings, and to benefit all sentient beings. He was able to give up everything that is difficult to give up, including treasures, wives, and kingdoms, He was not stingy with anything inside or outside the Dharma, giving his head, eyes, marrow, and brain to others; He upheld the pure precepts of all Buddhas, even to the point of losing his life.
不毀傷， 若人刀杖來加害， 惡口罵辱終不瞋； 歷劫挫身不倦惰， 晝夜攝心常在禪； 遍學一切眾道法， 智慧深入眾生根。 是故今得自在力， 於法自在為法王， 我等咸共俱稽首， 歸依能勤諸難勤。」
無量義經說法品第二
爾時，大莊嚴菩薩摩訶薩與八萬菩薩摩訶薩說是偈贊佛已，俱白佛言：「世尊！我等八萬菩薩之眾，今者欲于如來法中有所咨問，不審世尊垂愍聽不？」
佛告大莊嚴菩薩及八萬菩薩言：「善哉！善哉！善男子！善知是時，恣汝所問。如來不久當般涅槃，涅槃之後，普令一切無復余疑。欲何所問，便可說也。」
於是，大莊嚴菩薩與八萬菩薩即共同聲，白佛言：「世尊！菩薩摩訶薩欲得疾成阿耨多羅三藐三菩提，應當修行何等法門？何等法門能令菩薩摩訶薩疾成阿耨多羅三藐三菩提？」
佛告大莊嚴菩薩及八萬菩薩言：「善男子！有一法門能令菩薩疾得阿耨多羅三藐三菩提。若有菩薩學是法門者，則能疾得阿耨多羅三藐三菩提。」
「世尊！是法門者，號字何等？其義云何？菩薩云何修行？」
佛言：「善男子！是一法門，名為無量義。菩薩欲得修學無量義者，應當觀察一切諸法自本來今性相空寂，無大、無小，
【現代漢語翻譯】 現代漢語譯本 不傷害眾生， 如果有人用刀杖加害，惡語辱罵，我終究不會嗔怒； 經歷無數劫難挫折身體也不懈怠，日夜收攝心念常在禪定之中； 普遍學習一切修行的方法，智慧深入瞭解眾生的根性。 因此現在得到自在的力量，在佛法中自在成為法王， 我們都一起頂禮，歸依這位能勤修難行的佛陀。
《無量義經·說法品第二》
這時，大莊嚴菩薩摩訶薩（Mahasattva，偉大的菩薩）與八萬菩薩摩訶薩說完這些贊佛的偈頌后，一起對佛說：『世尊！我們八萬菩薩大眾，現在想在如來的佛法中請教一些問題，不知道世尊是否慈悲允許聽取？』
佛告訴大莊嚴菩薩和八萬菩薩說：『好啊！好啊！善男子！你們很瞭解時機，可以隨意發問。如來不久將要般涅槃（Parinirvana，佛陀的最終寂滅），涅槃之後，要讓一切眾生不再有任何疑惑。你們想問什麼，就說吧。』
於是，大莊嚴菩薩與八萬菩薩一起同聲對佛說：『世尊！菩薩摩訶薩想要快速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當修行什麼樣的法門？什麼樣的法門能讓菩薩摩訶薩快速成就阿耨多羅三藐三菩提？』
佛告訴大莊嚴菩薩和八萬菩薩說：『善男子！有一種法門能讓菩薩快速獲得阿耨多羅三藐三菩提。如果有菩薩修學這個法門，就能快速獲得阿耨多羅三藐三菩提。』
『世尊！這個法門叫什麼名字？它的含義是什麼？菩薩應該如何修行？』
佛說：『善男子！這個法門名為無量義。菩薩想要修學無量義，應當觀察一切諸法，從本來到現在，其自性、相狀都是空寂的，沒有大、沒有小，
【English Translation】 English version Not harming, If people come with swords and sticks to injure, or with evil words to insult, I will never be angry; Through countless kalpas (aeons) of hardship, my body will not be weary, day and night, I will gather my mind and always be in meditation; I will learn all the ways of practice, and my wisdom will deeply understand the roots of all beings. Therefore, I now have the power of freedom, and in the Dharma, I am free to be the Dharma King, We all bow our heads together, taking refuge in the one who can diligently practice the difficult practices.
The Sutra of Immeasurable Meanings, Chapter Two: The Discourse on the Dharma
At that time, the Bodhisattva Mahasattva (Great Being) Great Adornment, together with eighty thousand Bodhisattva Mahasattvas, having spoken these verses in praise of the Buddha, together said to the Buddha: 'World Honored One! We, the assembly of eighty thousand Bodhisattvas, now wish to inquire about something in the Tathagata's (Buddha's) Dharma. We do not know if the World Honored One will compassionately listen?'
The Buddha said to the Bodhisattva Great Adornment and the eighty thousand Bodhisattvas: 'Excellent! Excellent! Good men! You know the right time. Ask whatever you wish. The Tathagata will soon enter Parinirvana (final nirvana), and after Parinirvana, I will ensure that all beings have no more doubts. Whatever you wish to ask, you may speak.'
Then, the Bodhisattva Great Adornment and the eighty thousand Bodhisattvas, with one voice, said to the Buddha: 'World Honored One! If a Bodhisattva Mahasattva wishes to quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), what kind of Dharma should they practice? What kind of Dharma can enable a Bodhisattva Mahasattva to quickly attain Anuttara-samyak-sambodhi?'
The Buddha said to the Bodhisattva Great Adornment and the eighty thousand Bodhisattvas: 'Good men! There is one Dharma that can enable a Bodhisattva to quickly attain Anuttara-samyak-sambodhi. If a Bodhisattva learns this Dharma, they will quickly attain Anuttara-samyak-sambodhi.'
'World Honored One! What is the name of this Dharma? What is its meaning? How should a Bodhisattva practice it?'
The Buddha said: 'Good men! This Dharma is called Immeasurable Meanings. If a Bodhisattva wishes to learn the Immeasurable Meanings, they should observe all dharmas (phenomena), from their origin to the present, their nature and characteristics are empty and still, without large or small,
無生、無滅，非住、非動，不進、不退。猶如虛空無有二法，而諸眾生虛妄橫計，是此、是彼、是得、是失，起不善念，造眾惡業，輪迴六趣，備諸苦毒，無量億劫不能自出。菩薩摩訶薩如是諦觀，生憐愍心，發大慈悲，將欲救拔。又復深入一切諸法，法相如是，生如是法；法相如是，住如是法；法相如是，異如是法；法相如是，滅如是法。法相如是，能生惡法；法相如是，能生善法，住異滅者亦復如是。
「菩薩如是觀察四相始末，悉遍知已，次復諦觀一切諸法，唸唸不住，新新生滅。復觀即時生住異滅，如是觀已，而入眾生諸根性慾。性慾無量故，說法無量；說法無量，義亦無量。無量義者，從一法生；其一法者，即無相也。如是無相，無相不相，不相無相，名為實相。菩薩摩訶薩安住如是真實相已，所發慈悲明諦不虛，于眾生所，真能拔苦。苦既拔已，復為說法，令諸眾生受于快樂。
「善男子！菩薩若能如是修一法門無量義者，必得疾成阿耨多羅三藐三菩提。善男子！如是甚深無上大乘無量義經，文理真正，尊無過上，三世諸佛所共守護，無有眾魔群道得入，不為一切邪見生死之所壞敗。是故，善男子！菩薩摩訶薩若欲疾成無上菩提，應當修學如是甚深無上大乘無量義經。」
爾時，大莊
【現代漢語翻譯】 現代漢語譯本：沒有產生，沒有消滅，不是停留，不是移動，不前進，不後退。就像虛空一樣沒有兩種對立的法則，而眾生卻虛妄地執著，認為這是此，那是彼，這是得到，那是失去，從而產生不善的念頭，造作各種惡業，在六道輪迴中，遭受各種痛苦，經歷無量億劫也無法解脫。菩薩摩訶薩如此仔細觀察，生起憐憫之心，發出大慈悲心，想要救拔眾生。又進一步深入觀察一切諸法，發現諸法的法相是這樣的：法相如此，產生這樣的法；法相如此，安住于這樣的法；法相如此，變化為這樣的法；法相如此，滅亡為這樣的法。法相如此，能產生惡法；法相如此，能產生善法，安住、變化、滅亡的法相也是如此。 菩薩如此觀察四相（生、住、異、滅）的始終，完全瞭解之後，接著仔細觀察一切諸法，唸唸不住，不斷新生和消滅。又觀察到當下生、住、異、滅同時發生，如此觀察之後，便能深入眾生的各種根性。因為眾生的根性無量，所以說法也無量；說法無量，所含的意義也無量。這無量的意義，是從一個法產生的；而這一個法，就是無相。這樣的無相，既不是有相也不是無相，既不是無相也不是有相，這被稱為實相。菩薩摩訶薩安住于這樣的真實相之後，所發出的慈悲心真實不虛，能夠真正地拔除眾生的痛苦。痛苦被拔除之後，又為眾生說法，使眾生獲得快樂。 善男子！菩薩如果能夠如此修習一法門無量義，必定能夠迅速成就阿耨多羅三藐三菩提（無上正等正覺）。善男子！像這樣甚深無上的大乘無量義經，文理真正，尊貴無比，是三世諸佛共同守護的，沒有魔眾和外道能夠侵入，不會被一切邪見和生死所破壞。因此，善男子！菩薩摩訶薩如果想要迅速成就無上菩提，應當修學像這樣甚深無上的大乘無量義經。
【English Translation】 English version: There is no birth, no death, no abiding, no moving, no advancing, no retreating. Like the void, there are no two opposing principles, yet sentient beings falsely cling, thinking 'this is this,' 'that is that,' 'this is gain,' 'that is loss,' thus generating unwholesome thoughts, committing various evil deeds, transmigrating through the six realms, enduring all kinds of suffering, unable to liberate themselves for countless eons. Bodhisattva Mahasattvas, observing thus with careful attention, give rise to compassion, generate great loving-kindness, and desire to rescue sentient beings. They further delve into all dharmas, discovering that the characteristics of dharmas are such: the characteristic of a dharma is such, thus this dharma arises; the characteristic of a dharma is such, thus this dharma abides; the characteristic of a dharma is such, thus this dharma changes; the characteristic of a dharma is such, thus this dharma ceases. The characteristic of a dharma is such, thus it can generate evil dharmas; the characteristic of a dharma is such, thus it can generate good dharmas; the characteristics of abiding, changing, and ceasing are also like this. Bodhisattvas, having observed the beginning and end of the four characteristics (birth, abiding, change, and cessation) and fully understood them, then carefully observe all dharmas, which are constantly arising and ceasing, moment by moment. They also observe that birth, abiding, change, and cessation occur simultaneously in the present moment. Having observed thus, they can then penetrate the various faculties of sentient beings. Because the faculties of sentient beings are immeasurable, the teachings are also immeasurable; because the teachings are immeasurable, the meanings are also immeasurable. These immeasurable meanings arise from one dharma; and this one dharma is non-form. Such non-form is neither form nor non-form, neither non-form nor form, and this is called the true form. Bodhisattva Mahasattvas, abiding in such true form, generate compassion that is true and not false, and are truly able to remove the suffering of sentient beings. Having removed the suffering, they then teach the Dharma to sentient beings, enabling them to attain happiness. Good man! If a Bodhisattva can cultivate the immeasurable meanings of one dharma in this way, they will surely quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Good man! This profound and unsurpassed Great Vehicle Immeasurable Meaning Sutra, with its true principles and supreme dignity, is protected by all Buddhas of the three times. No demons or heretics can enter it, and it cannot be destroyed by any wrong views or the cycle of birth and death. Therefore, good man! If a Bodhisattva Mahasattva wishes to quickly attain unsurpassed enlightenment, they should cultivate and study this profound and unsurpassed Great Vehicle Immeasurable Meaning Sutra.
嚴菩薩復白佛言：「世尊！世尊說法不可思議，眾生根性亦不可思議，法門解脫亦不可思議。我等於佛所說諸法，無復疑惑，而諸眾生生迷惑心，故重咨問。世尊！自從如來得道已來，四十餘年，常為眾生演說諸法四相之義，苦義、空義，無常、無我，無大、無小、無生、無滅，一切無相，法性、法相本來空寂，不來、不去、不出、不沒。若有聞者，或得暖法、頂法、世第一法；須陀洹果、斯陀含果、阿那含果、阿羅漢果；辟支佛道；發菩提心，登第一地、第二、第三、至第十地。往日所說諸法之義，與今所說有何等異，而言甚深無上大乘無量義經，菩薩修行必得疾成無上菩提？是事云何？唯愿世尊慈愍一切，廣為眾生而分別之，普令現在及未來世有聞法者，無餘疑網。」
於是，佛告大莊嚴菩薩：「善哉！善哉！大善男子！能問如來如是甚深無上大乘微妙之義，當知汝能多所利益，安樂人天，拔苦眾生，真大慈悲，信實不虛。以是因緣，必得疾成無上菩提，亦令一切今世、來世諸有眾生得成無上菩提。
「善男子！自我道場菩提樹下，端坐六年，得成阿耨多羅三藐三菩提，以佛眼觀一切諸法不可宣說。所以者何？以諸眾生性慾不同。性慾不同，種種說法；種種說法，以方便力，四十餘年未曾顯實。是故
【現代漢語翻譯】 現代漢語譯本：嚴菩薩再次對佛說：『世尊！世尊所說的法不可思議，眾生的根性也同樣不可思議，佛法解脫的法門也同樣不可思議。我們對於佛所說的各種法，不再有任何疑惑，但是眾生卻會產生迷惑之心，所以再次請教。世尊！自從如來您得道以來，四十多年間，常常為眾生演說諸法四相（生、住、異、滅）的含義，苦的含義、空的含義，無常、無我，無大、無小、無生、無滅，一切都是無相的，法性、法相本來就是空寂的，不來、不去、不出、不沒。如果有聽聞這些教法的人，或許能得到暖法、頂法、世第一法；證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）；證得辟支佛道（獨覺道）；發起菩提心，登上第一地、第二地、第三地，乃至第十地。往日所說的諸法含義，與現在所說的有什麼不同，卻說這部《甚深無上大乘無量義經》是菩薩修行必定能快速成就無上菩提的法門？這是怎麼回事呢？希望世尊慈悲憐憫一切眾生，廣泛地為眾生分別解說，讓現在和未來世所有聽聞佛法的人，不再有任何疑惑。』 於是，佛告訴大莊嚴菩薩：『好啊！好啊！大善男子！你能夠問如來如此甚深無上大乘微妙的道理，應當知道你能夠利益很多人，使人天安樂，拔除眾生的痛苦，真是大慈大悲，真實不虛。因為這個因緣，必定能夠快速成就無上菩提，也讓一切今世、來世的眾生都能成就無上菩提。』 『善男子！我自從在道場菩提樹下，端坐六年，成就阿耨多羅三藐三菩提（無上正等正覺）以來，用佛眼觀察一切諸法，是無法用言語宣說的。為什麼呢？因為眾生的根性不同。根性不同，就用種種不同的說法；用種種不同的說法，是運用方便之力，四十多年來沒有顯露真實之義。所以，'
【English Translation】 English version: Then, Bodhisattva Great Adornment spoke to the Buddha again, saying: 'World Honored One! The Dharma spoken by the World Honored One is inconceivable, the inherent nature of sentient beings is also inconceivable, and the Dharma doors of liberation are also inconceivable. We have no more doubts about the various Dharmas spoken by the Buddha, but sentient beings generate confused minds, therefore we ask again. World Honored One! Since the Tathagata attained enlightenment, for more than forty years, you have constantly expounded to sentient beings the meaning of the four characteristics of all Dharmas (birth, abiding, change, and extinction), the meaning of suffering, the meaning of emptiness, impermanence, no-self, no-big, no-small, no-birth, no-death, all are without characteristics, the Dharma nature and Dharma characteristics are originally empty and still, not coming, not going, not arising, not ceasing. If there are those who hear these teachings, they may attain the warm stage, the peak stage, the foremost in the world stage; the Srotaapanna fruit (stream-enterer), the Sakrdagamin fruit (once-returner), the Anagamin fruit (non-returner), the Arhat fruit (worthy one); the Pratyekabuddha path (solitary enlightened one); generate the Bodhi mind, ascend to the first ground, the second, the third, up to the tenth ground. The meaning of the various Dharmas spoken in the past, what is the difference from what is spoken now, that it is said that this profound, unsurpassed Great Vehicle Infinite Meaning Sutra is the Dharma door by which Bodhisattvas practicing will surely quickly attain unsurpassed Bodhi? How is this so? May the World Honored One have compassion on all beings, widely explain it for sentient beings, so that all those who hear the Dharma in the present and future worlds will have no remaining doubts.' Thereupon, the Buddha said to Bodhisattva Great Adornment: 'Excellent! Excellent! Great good man! You are able to ask the Tathagata about such profound, unsurpassed Great Vehicle subtle meaning, you should know that you are able to benefit many, bring peace and happiness to humans and devas, remove the suffering of sentient beings, truly great compassion, trustworthy and not false. Because of this cause and condition, you will surely quickly attain unsurpassed Bodhi, and also enable all sentient beings in this life and future lives to attain unsurpassed Bodhi.' 'Good man! Since I sat in meditation under the Bodhi tree in the Bodhimanda for six years, and attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), using the Buddha eye to observe all Dharmas, they cannot be expressed in words. Why is this so? Because the inherent nature of sentient beings is different. Because their inherent nature is different, various different teachings are used; using various different teachings is the application of skillful means, for more than forty years, the true meaning has not been revealed. Therefore,'
，眾生得道差別，不得疾成無上菩提。善男子！法譬如水，能洗垢穢，若井、若池、若江、若河、溪、渠、大海，皆悉能洗諸有垢穢。其法水者，亦復如是，能洗眾生諸煩惱垢。善男子！水性是一，江、河、井、池、溪、渠、大海各各別異。其法性者，亦復如是，洗除塵勞等無差別，三法、四果、二道不一。善男子！水雖俱洗，而井非池，池非江、河，溪、渠非海，而如來世雄於法自在，所說諸法亦復如是。初、中、后說，皆能洗除眾生煩惱，而初非中，而中非后，初中后說，文辭雖一，而義各異。
「善男子！我起樹王，詣波羅奈鹿野園中，為阿若拘鄰等五人轉四諦法輪時，亦說諸法本來空寂，代謝不住，唸唸生滅；中間於此、及以處處，為諸比丘並眾菩薩辯演宣說十二因緣、六波羅蜜，亦說諸法本來空寂，代謝不住，唸唸生滅。今復於此，演說大乘無量義經，亦說諸法本來空寂，代謝不住，唸唸生滅。善男子！是故，初說、中說、今說，文辭是一，而義差異。義異故，眾生解異。解異故，得法、得果、得道亦異。
「善男子！初說四諦，為求聲聞人，而八億諸天來下聽法，發菩提心。中於處處演說甚深十二因緣，為求辟支佛人，而無量眾生髮菩提心，或住聲聞。次說方等十二部經、摩訶般若、華嚴海
【現代漢語翻譯】 現代漢語譯本：眾生證悟的道路各不相同，不能迅速成就無上菩提。善男子！佛法就像水，能夠洗凈污垢，無論是井、池塘、江河、溪流、溝渠還是大海，都能洗凈一切污垢。佛法之水也是如此，能夠洗凈眾生的一切煩惱污垢。善男子！水的性質是一樣的，但江、河、井、池、溪、渠、大海卻各不相同。佛法的性質也是如此，洗除塵勞沒有差別，但三法（三乘佛法）、四果（聲聞四果）、二道（菩薩道和聲聞道）卻不盡相同。善男子！水雖然都能洗滌，但井不是池塘，池塘不是江河，溪流、溝渠不是大海，而如來世雄在佛法上自在，所說的諸法也是如此。初說、中說、后說，都能洗除眾生的煩惱，但初說不是中說，中說不是后說，初中后說，文辭雖然一樣，但意義各不相同。 善男子！我最初在菩提樹下證悟，然後前往波羅奈鹿野苑，為阿若拘鄰等五人轉四諦法輪時，也說諸法本來空寂，遷流不住，唸唸生滅；中間在各地，為比丘和菩薩們闡述十二因緣、六波羅蜜，也說諸法本來空寂，遷流不住，唸唸生滅。現在又在這裡，演說大乘無量義經，也說諸法本來空寂，遷流不住，唸唸生滅。善男子！因此，初說、中說、今說，文辭是一樣的，但意義不同。意義不同，眾生的理解就不同。理解不同，得法、得果、得道也不同。 善男子！最初說四諦，是爲了求聲聞果的人，但有八億諸天下來聽法，發了菩提心。中間在各地闡述甚深的十二因緣，是爲了求辟支佛果的人，但有無量眾生髮了菩提心，或者安住于聲聞乘。接著說方等十二部經、《摩訶般若》（大智慧）、《華嚴海》（華嚴經）等經典。
【English Translation】 English version: The paths to enlightenment for sentient beings are different, and they cannot quickly achieve unsurpassed Bodhi. Good man! The Dharma is like water, which can wash away filth. Whether it is a well, a pond, a river, a stream, a canal, or the ocean, all can wash away all kinds of filth. The water of the Dharma is also like this, it can wash away all the defilements of sentient beings' afflictions. Good man! The nature of water is the same, but rivers, wells, ponds, streams, canals, and the ocean are all different. The nature of the Dharma is also like this, washing away dust and toil is without difference, but the three vehicles (three vehicles of Dharma), the four fruits (four fruits of Sravakas), and the two paths (Bodhisattva path and Sravaka path) are not the same. Good man! Although water can all wash, a well is not a pond, a pond is not a river, a stream and a canal are not the ocean, and the World Honored One, the Lion of the Shakya clan, is free in the Dharma, and the various Dharmas he speaks are also like this. The initial, middle, and later teachings can all wash away the afflictions of sentient beings, but the initial teaching is not the middle teaching, and the middle teaching is not the later teaching. The initial, middle, and later teachings, although the words are the same, the meanings are different. Good man! I first attained enlightenment under the Bodhi tree, and then went to the Deer Park in Varanasi to turn the wheel of the Four Noble Truths for Ajnatakaundinya and the other five, and also said that all dharmas are originally empty and still, changing and not abiding, arising and ceasing in every moment; in the middle, in various places, I explained the twelve links of dependent origination and the six paramitas for the Bhikkhus and Bodhisattvas, and also said that all dharmas are originally empty and still, changing and not abiding, arising and ceasing in every moment. Now, here again, I am expounding the Great Vehicle Infinite Meaning Sutra, and also saying that all dharmas are originally empty and still, changing and not abiding, arising and ceasing in every moment. Good man! Therefore, the initial, middle, and present teachings, the words are the same, but the meanings are different. Because the meanings are different, the understanding of sentient beings is different. Because the understanding is different, the attainment of Dharma, the attainment of fruit, and the attainment of the path are also different. Good man! The initial teaching of the Four Noble Truths was for those seeking the Sravaka fruit, but eight hundred million devas came down to listen to the Dharma and generated the Bodhi mind. In the middle, in various places, I explained the profound twelve links of dependent origination for those seeking the Pratyekabuddha fruit, but countless sentient beings generated the Bodhi mind, or abided in the Sravaka vehicle. Then I spoke the twelve divisions of Vaipulya Sutras, the 'Mahaprajnaparamita' (Great Wisdom), and the 'Avatamsaka Sea' (Avatamsaka Sutra).
云，演說菩薩歷劫修行，而百千比丘、萬億人天無量得須陀洹、得斯陀含、得阿那含、得阿羅漢、住辟支佛因緣法中。善男子！以是義故，故知說同，而義別異。義異故，眾生解異。解異故，得法、得果、得道亦異。是故，善男子！自我得道，初起說法，至於今日，演說大乘無量義經，未曾不說苦、空、無常、無我，非真、非假、非大、非小，本來不然，今亦不滅，一切無相，法相、法性不來不去，而眾生四相所遷。
「善男子！以是義故，諸佛無有二言，能以一音，普應眾聲；能以一身，示百千萬億那由他無量無數恒河沙身；一一身中，又示若干百千萬億那由他阿僧祇恒河沙種種類形；一一形中，又示若干百千萬億那由他阿僧祇恒河沙形。善男子！是則諸佛不可思議甚深境界，非二乘所知，亦非十住菩薩所及，唯佛與佛乃能究了。
「善男子！是故，我說微妙甚深無上大乘無量義經，文理真正，尊無過上，三世諸佛所共守護，無有眾魔外道得入，不為一切邪見生死之所壞敗。菩薩摩訶薩若欲疾成無上菩提，應當修學如是甚深無上大乘無量義經。」
佛說是已，於是三千大千世界六種震動，自然空中雨種種花：天憂缽羅華、缽曇摩華、拘物頭華、分陀利華；又雨無數種種天香、天衣、天瓔珞、天無
【現代漢語翻譯】 現代漢語譯本：云，（佛陀）演說菩薩經歷無數劫的修行，因此有成百上千的比丘、萬億人天眾生，無數人證得須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果），安住于辟支佛（獨覺）的因緣法中。善男子！因為這個緣故，所以知道說法的內容相同，而意義卻有差別。意義不同，眾生的理解也不同。理解不同，所得到的法、果、道也不同。因此，善男子！自我證得佛道，最初開始說法，直到今天，演說大乘無量義經，從未不講苦、空、無常、無我，非真非假，非大非小，本來就不是這樣，現在也不會消滅，一切都是無相的，法相、法性不來不去，而眾生卻被四相所牽引。 善男子！因為這個緣故，諸佛沒有兩種說法，能用一種聲音，普遍迴應一切聲音；能用一個身體，示現百千萬億那由他（極大的數量單位）無量無數恒河沙（極大的數量單位）的身體；每一個身體中，又示現若干百千萬億那由他阿僧祇（極大的數量單位）恒河沙種種不同的形體；每一個形體中，又示現若干百千萬億那由他阿僧祇恒河沙的形體。善男子！這就是諸佛不可思議的甚深境界，不是二乘（聲聞乘和緣覺乘）所能瞭解的，也不是十住菩薩所能達到的，只有佛與佛才能徹底明瞭。 善男子！因此，我說微妙甚深無上大乘無量義經，文理真實正確，尊貴無比，三世諸佛共同守護，沒有眾魔外道能夠侵入，不會被一切邪見生死所破壞。菩薩摩訶薩如果想要快速成就無上菩提（佛的智慧），應當修學這樣甚深無上大乘無量義經。」 佛陀說完這些話，於是三千大千世界發生六種震動，自然空中降下種種花：天憂缽羅華（青蓮花）、缽曇摩華（紅蓮花）、拘物頭華（白蓮花）、分陀利華（白蓮花）；又降下無數種種天香、天衣、天瓔珞、天無
【English Translation】 English version: Cloud, (the Buddha) expounded the Bodhisattva's practice through countless kalpas, and thus hundreds of thousands of Bhikkhus, trillions of humans and devas, countless attained Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and abide in the Pratyekabuddha (solitary buddha) dharma of conditions. Good man! Because of this reason, it is known that the teachings are the same, but the meanings are different. Because the meanings are different, the understanding of sentient beings is also different. Because the understanding is different, the dharma, the fruit, and the path attained are also different. Therefore, good man! From the time I attained enlightenment, when I first began to teach, until today, expounding the Great Vehicle Infinite Meaning Sutra, I have never not spoken of suffering, emptiness, impermanence, non-self, neither true nor false, neither great nor small, originally not so, and now will not perish, all are without form, the form of dharma, the nature of dharma neither comes nor goes, while sentient beings are moved by the four marks. Good man! Because of this reason, the Buddhas have no two words, they can use one sound to universally respond to all sounds; they can use one body to manifest hundreds of thousands of trillions of nayutas (a very large unit of number) countless as many as the sands of the Ganges bodies; in each body, they again manifest several hundreds of thousands of trillions of nayutas asankhyeyas (a very large unit of number) as many as the sands of the Ganges various forms; in each form, they again manifest several hundreds of thousands of trillions of nayutas asankhyeyas as many as the sands of the Ganges forms. Good man! This is the inconceivable profound realm of the Buddhas, not known by the two vehicles (Sravakayana and Pratyekabuddhayana), nor reached by the ten-dwelling Bodhisattvas, only Buddhas and Buddhas can fully understand. Good man! Therefore, I speak of the subtle, profound, unsurpassed Great Vehicle Infinite Meaning Sutra, the text and principles are true and correct, supremely honored, protected by the Buddhas of the three times, no demons or heretics can enter, and it will not be destroyed by all evil views and birth and death. If a Bodhisattva Mahasattva wishes to quickly attain unsurpassed Bodhi (Buddha's wisdom), they should study this profound, unsurpassed Great Vehicle Infinite Meaning Sutra.」 After the Buddha finished speaking, the three thousand great thousand worlds shook in six ways, and naturally in the sky rained down various flowers: heavenly utpala flowers (blue lotus), padma flowers (red lotus), kumuda flowers (white lotus), pundarika flowers (white lotus); and also rained down countless various heavenly fragrances, heavenly garments, heavenly necklaces, heavenly
價寶，于上空中旋轉來下，供養于佛，及諸菩薩、聲聞大眾；天廚、天缽器、天百味充滿盈溢；天幢、天幡、天幰蓋、天妙樂具處處安置，作天伎樂，歌嘆于佛。又復六種震動，東方恒河沙等諸佛世界，亦雨天華、天香、天衣、天瓔珞、天無價寶，天廚、天缽器、天百味、天幢、天幡、天幰蓋、天妙樂具，作天伎樂，歌嘆彼佛，及彼菩薩、聲聞大眾；南西北方四維上下亦復如是。於是，眾中三萬二千菩薩摩訶薩得無量義三昧，三萬四千菩薩摩訶薩得無數無量陀羅尼門，能轉一切三世諸佛不退轉法輪，其諸比丘、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、大轉輪王、小轉輪王、銀輪、鐵輪、諸轉輪王、國王、王子、國臣、國民、國士、國女、國大長者，及諸眷屬百千眾俱，聞佛如來說是經時，或得暖法、頂法、世間第一法、須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果，又得菩薩無生法忍，又得一陀羅尼，又得二陀羅尼，又得三陀羅尼，又得四陀羅尼，五六七八九十陀羅尼，又得百千萬億陀羅尼，又得無量無數恒河沙阿僧祇陀羅尼，皆能隨順轉不退轉法輪，無量眾生髮阿耨多羅三藐三菩提心。
無量義經十功德品第三
爾時，大莊嚴菩薩摩訶薩復白佛
【現代漢語翻譯】 現代漢語譯本：珍貴的寶物，從空中旋轉而下，供養佛陀，以及各位菩薩、聲聞大眾；天上的美食、天上的缽器、天上的各種美味佳餚充滿盈溢；天上的寶幢、天上的幡旗、天上的華蓋、天上的美妙樂器處處安置，演奏著天上的音樂，歌頌讚嘆佛陀。又出現了六種震動，東方恒河沙數般的諸佛世界，也降下天花、天香、天衣、天瓔珞、天上的無價珍寶，天上的美食、天上的缽器、天上的各種美味佳餚、天上的寶幢、天上的幡旗、天上的華蓋、天上的美妙樂器，演奏著天上的音樂，歌頌讚嘆那尊佛陀，以及那裡的菩薩、聲聞大眾；南方、西方、北方、四維、上方、下方也都是如此。這時，大眾中有三萬二千位菩薩摩訶薩獲得了無量義三昧（一種禪定境界），三萬四千位菩薩摩訶薩獲得了無數無量的陀羅尼門（總持法門的途徑），能夠轉動一切三世諸佛的不退轉法輪（永不退轉的佛法教義），那些比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）、天人、龍、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）、大轉輪王（統治世界的理想君主）、小轉輪王、銀輪王、鐵輪王、各種轉輪王、國王、王子、國臣、國民、國士、國女、國中大長者，以及他們的眷屬百千大眾，聽聞佛陀宣說這部經時，有的獲得了暖法（修行初期的體驗）、頂法（修行更深入的體驗）、世間第一法（世間最高的修行境界）、須陀洹果（小乘初果）、斯陀含果（小乘二果）、阿那含果（小乘三果）、阿羅漢果（小乘四果）、辟支佛果（獨覺的果位），又有的獲得了菩薩無生法忍（對諸法不生不滅的領悟），又有的獲得了一個陀羅尼，又有的獲得了兩個陀羅尼，又有的獲得了三個陀羅尼，又有的獲得了四個陀羅尼，五六七八九十個陀羅尼，又有的獲得了百千萬億個陀羅尼，又有的獲得了無量無數恒河沙阿僧祇（極大的數字）個陀羅尼，他們都能夠隨順轉動不退轉法輪，無量眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺的菩提心）。 《無量義經》十功德品第三 這時，大莊嚴菩薩摩訶薩又對佛說：
【English Translation】 English version: Precious treasures, rotating from the sky, descended to make offerings to the Buddha, as well as to all the Bodhisattvas and Śrāvakas (disciples); heavenly food, heavenly bowls, and heavenly delicacies filled to overflowing; heavenly banners, heavenly flags, heavenly canopies, and heavenly exquisite musical instruments were placed everywhere, playing heavenly music, singing praises to the Buddha. Furthermore, six kinds of earth-shaking events occurred, and in the Buddha worlds as numerous as the sands of the Ganges River in the east, heavenly flowers, heavenly incense, heavenly garments, heavenly necklaces, heavenly priceless treasures, heavenly food, heavenly bowls, heavenly delicacies, heavenly banners, heavenly flags, heavenly canopies, and heavenly exquisite musical instruments also rained down, playing heavenly music, singing praises to that Buddha, as well as to the Bodhisattvas and Śrāvakas there; the same was true in the south, west, north, four intermediate directions, above, and below. At this time, among the assembly, thirty-two thousand Bodhisattva Mahāsattvas (great Bodhisattvas) attained the Samadhi (meditative state) of Immeasurable Meaning, and thirty-four thousand Bodhisattva Mahāsattvas attained countless immeasurable Dharani (mantra) gates, capable of turning the irreversible Dharma wheel (the teachings of the Buddha) of all Buddhas of the three times, and those Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (male lay practitioners), Upāsikās (female lay practitioners), Devas (gods), Nāgas (dragons), Yakṣas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garuḍas (mythical birds), Kiṃnaras (celestial musicians), Mahoragas (serpent deities), great Cakravartin Kings (universal monarchs), small Cakravartin Kings, silver-wheeled kings, iron-wheeled kings, various Cakravartin Kings, kings, princes, ministers, citizens, national scholars, national women, great elders of the nation, and their families, hundreds of thousands of people, when they heard the Buddha expounding this sutra, some attained the Warmth Dharma (initial stage of practice), the Peak Dharma (advanced stage of practice), the World's First Dharma (highest worldly attainment), the Srotāpanna fruit (stream-enterer), the Sakṛdāgāmin fruit (once-returner), the Anāgāmin fruit (non-returner), the Arhat fruit (worthy one), the Pratyekabuddha fruit (solitary enlightened one), and some attained the Bodhisattva's forbearance of non-origination of dharmas (understanding of the non-arising and non-ceasing of all phenomena), and some attained one Dharani, some attained two Dharanis, some attained three Dharanis, some attained four Dharanis, five, six, seven, eight, nine, ten Dharanis, some attained hundreds of thousands of millions of Dharanis, and some attained immeasurable, countless, Ganges-river-sand-like Asamkhya (incalculable number) Dharanis, all of them were able to follow and turn the irreversible Dharma wheel, and countless sentient beings aroused the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). The Ten Merits Chapter, the Third of the Sutra of Immeasurable Meanings At that time, the Bodhisattva Mahāsattva Great Adornment again said to the Buddha:
言：「世尊！世尊說是微妙甚深無上大乘無量義經，真實甚深！甚深甚深！所以者何？於此眾中，諸菩薩摩訶薩及諸四眾，天、龍、鬼、神、國王、臣、民諸有眾生，聞是甚深無上大乘無量義經，無不獲得陀羅尼門、三法、四果、菩提之心。當知此經，文理真正，尊無過上，三世諸佛之所守護，無有眾魔群道得入，不為一切邪見生死之所壞敗。所以者何？一聞能持一切法故。若有眾生得聞是經，則為大利。所以者何？若能修行，必得疾成阿耨多羅三藐三菩提。其有眾生不得聞者，當知是等為失大利，過無量無邊不可思議阿僧祇劫，終不得成阿耨多羅三藐三菩提。所以者何？不知菩提大道直故，行於險徑，多留難故。世尊！是經典者不可思議。唯愿世尊，廣為大眾慈哀，敷演是經甚深不思議事。世尊！是經典者，從何所來？去何所至？住何所住？乃有如是無量功德不思議力，令眾疾成阿耨多羅三藐三菩提？」
爾時，世尊告大莊嚴菩薩摩訶薩言：「善哉！善哉！善男子！如是，如是，如汝所言。善男子！我說是經，甚深甚深！真實甚深！所以者何？令眾疾成阿耨多羅三藐三菩提故，一聞能持一切法故，于諸眾生大利益故，行大直道，無留難故。善男子！汝問是經，從何所來、去至何所、住何所住者，當善諦聽。善
【現代漢語翻譯】 現代漢語譯本：『世尊！世尊您所說的這部微妙甚深、無上殊勝的《無量義經》，真是太深奧了！太深奧了！為什麼這麼說呢？因為在場的這些菩薩摩訶薩以及四眾弟子，還有天、龍、鬼、神、國王、大臣、百姓等一切眾生，聽聞這部甚深無上的大乘《無量義經》后，沒有誰不能獲得陀羅尼門（總持法門）、三法（戒定慧）、四果（須陀洹、斯陀含、阿那含、阿羅漢）、以及菩提之心（覺悟之心）。應當知道，這部經文義理純正，至高無上，是過去、現在、未來三世諸佛所守護的，沒有邪魔外道能夠侵入，不會被一切邪見和生死輪迴所破壞。為什麼呢？因為一聽聞就能受持一切佛法。如果有眾生能夠聽聞這部經，那就是獲得了巨大的利益。為什麼呢？如果能夠修行，必定能夠快速成就阿耨多羅三藐三菩提（無上正等正覺）。那些沒有機會聽聞這部經的眾生，應當知道他們失去了巨大的利益，要經過無量無邊不可思議的阿僧祇劫（極長的時間單位），最終也無法成就阿耨多羅三藐三菩提。為什麼呢？因為他們不知道通往菩提的筆直大道，而是在險峻的小路上行走，所以多有阻礙。世尊！這部經典真是不可思議。唯愿世尊，爲了大眾的慈悲，詳細地闡述這部經的甚深不可思議之處。世尊！這部經典是從哪裡來的？要到哪裡去？停留在哪裡？竟然有如此無量的功德和不可思議的力量，能夠讓眾生快速成就阿耨多羅三藐三菩提？』 當時，世尊告訴大莊嚴菩薩摩訶薩說：『好啊！好啊！善男子！你說得對，你說得對，正如你所說的那樣。善男子！我所說的這部經，確實非常深奧！非常深奧！真實而深奧！為什麼呢？因為這部經能夠讓眾生快速成就阿耨多羅三藐三菩提，一聽聞就能受持一切佛法，能夠給一切眾生帶來巨大的利益，使他們行走在筆直的大道上，沒有阻礙。善男子！你問這部經是從哪裡來的、要到哪裡去、停留在哪裡，你要仔細聽好。』
【English Translation】 English version: 'World Honored One! World Honored One, you speak of this subtle, profound, unsurpassed Great Vehicle Infinite Meaning Sutra, it is truly profound! So very profound! Why is that? Because among this assembly, all the Bodhisattva Mahasattvas and the fourfold assembly, including gods, dragons, ghosts, spirits, kings, ministers, people, and all sentient beings, upon hearing this profound, unsurpassed Great Vehicle Infinite Meaning Sutra, none will fail to obtain the Dharani gate (gate of total retention), the three dharmas (precepts, concentration, wisdom), the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), and the Bodhi mind (mind of enlightenment). It should be known that this sutra's text and meaning are true and correct, supremely honored, protected by the Buddhas of the three times, and no demons or heretics can enter, nor can it be destroyed by all evil views and the cycle of birth and death. Why is that? Because upon hearing it once, one can uphold all dharmas. If any sentient being can hear this sutra, they will gain great benefit. Why is that? If they can practice it, they will surely quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Those sentient beings who do not have the opportunity to hear this sutra, should know that they have lost great benefit, and after countless, immeasurable, inconceivable asamkhya kalpas (extremely long periods of time), they will ultimately not be able to attain Anuttara-samyak-sambodhi. Why is that? Because they do not know the straight path to Bodhi, and instead walk on dangerous paths, encountering many obstacles. World Honored One! This sutra is truly inconceivable. We beseech the World Honored One, out of compassion for the assembly, to extensively expound upon the profound and inconceivable aspects of this sutra. World Honored One! Where does this sutra come from? Where does it go to? Where does it abide? That it possesses such immeasurable merit and inconceivable power, enabling sentient beings to quickly attain Anuttara-samyak-sambodhi?' At that time, the World Honored One said to the Bodhisattva Mahasattva Great Adornment: 'Excellent! Excellent! Good man! It is so, it is so, just as you have said. Good man! This sutra that I speak of is indeed very profound! Very profound! Truly profound! Why is that? Because this sutra enables sentient beings to quickly attain Anuttara-samyak-sambodhi, upon hearing it once, one can uphold all dharmas, it brings great benefit to all sentient beings, and it enables them to walk on the straight path without obstacles. Good man! As for your question about where this sutra comes from, where it goes to, and where it abides, you should listen carefully.'
男子！是經本從諸佛宮宅中來，去至一切眾生髮菩提心，住諸菩薩所行之處。善男子！是經如是來、如是去、如是住。是故，此經能有如是無量功德不思議力，令眾疾成阿耨多羅三藐三菩提。善男子！汝寧欲聞，是經復有十不思議功德力不？」
大莊嚴言：「愿樂欲聞。」
佛言：「善男子！第一，是經能令菩薩未發心者，發菩提心；無慈仁者，起于慈心；好殺戮者，起大悲心；生嫉妒者，起隨喜心；有愛著者，起能捨心；諸慳貪者，起佈施心；多憍慢者，起持戒心；瞋恚盛者，起忍辱心；生懈怠者，起精進心；諸散亂者，起禪定心；于愚癡者，起智慧心；未能度彼者，起度彼心；行十惡者，起十善心；樂有為者，志無為心；有退心者，作不退心；為有漏者，起無漏心；多煩惱者，起除滅心。善男子！是名是經第一功德不思議力。
「善男子！第二，是經不可思議功德力者，若有眾生得是經者，若一轉、若一偈、乃至一句，則能通達百千億義、無量數劫不能演說所受持法。所以者何？以其是法，義無量故。善男子！是經，譬如從一種子生百千萬，百千萬中一一復生百千萬數，如是展轉乃至無量。是經典者，亦復如是，從於一法生百千義，百千義中一一復生百千萬數，如是展轉，乃至無量無邊之義。
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『善男子！這部經書是從諸佛的宮殿中而來，去往一切眾生髮起菩提心的地方，安住在諸菩薩所修行之處。善男子！這部經書就是這樣來、這樣去、這樣住的。因此，這部經書能夠具有如此無量功德和不可思議的力量，使得眾生迅速成就阿耨多羅三藐三菩提（無上正等正覺）。善男子！你是否想聽，這部經書還有十種不可思議的功德力嗎？』 大莊嚴菩薩說：『我非常樂意聽聞。』 佛陀說：『善男子！第一，這部經書能夠使尚未發菩提心的菩薩，發起菩提心；沒有慈悲心的人，生起慈悲心；喜歡殺戮的人，生起大悲心；產生嫉妒心的人，生起隨喜心；有愛執的人，生起能捨的心；吝嗇貪婪的人，生起佈施的心；驕傲自滿的人，生起持戒的心；嗔恨心強烈的人，生起忍辱的心；懈怠懶惰的人，生起精進的心；散亂不定的人，生起禪定的心；愚癡無知的人，生起智慧的心；不能度化他人的人，生起度化他人的心；行十惡業的人，生起十善業的心；樂於有為法的人，立志于無為法的心；有退轉心的人，生起不退轉的心；執著于有漏法的人，生起無漏法的心；煩惱眾多的人，生起消除煩惱的心。善男子！這就是這部經書的第一種不可思議的功德力。 『善男子！第二，這部經書不可思議的功德力在於，如果有眾生得到這部經書，哪怕只讀誦一遍、一個偈頌、甚至一句，就能通達百千億種含義，即使經過無量劫也無法完全演說所受持的法。這是為什麼呢？因為這部經的含義是無量的。善男子！這部經書，譬如從一顆種子生出百千萬顆種子，百千萬顆種子中的每一顆又生出百千萬顆種子，這樣輾轉相生，乃至無量。這部經典也是如此，從一個法生出百千種含義，百千種含義中的每一種又生出百千萬種含義，這樣輾轉相生，乃至無量無邊的含義。』
【English Translation】 English version: 『Good man! This scripture comes from the palaces of all Buddhas, goes to the places where all sentient beings generate the Bodhi mind, and dwells in the places where all Bodhisattvas practice. Good man! This scripture comes, goes, and dwells in this way. Therefore, this scripture can have such immeasurable merits and inconceivable power, enabling beings to quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! Do you wish to hear about the ten more inconceivable meritorious powers of this scripture?』 The Bodhisattva Great Adornment said, 『I am very eager to hear.』 The Buddha said, 『Good man! First, this scripture can cause Bodhisattvas who have not yet generated the Bodhi mind to generate it; those without compassion to develop compassion; those who like to kill to develop great compassion; those who are jealous to develop joy; those who are attached to love to develop the ability to let go; those who are stingy to develop generosity; those who are arrogant to develop the practice of precepts; those who are full of anger to develop patience; those who are lazy to develop diligence; those who are scattered to develop concentration; those who are ignorant to develop wisdom; those who cannot liberate others to develop the mind to liberate others; those who practice the ten evils to develop the ten good deeds; those who enjoy conditioned phenomena to aspire to unconditioned phenomena; those who have a retreating mind to develop a non-retreating mind; those who are attached to defiled phenomena to develop undefiled phenomena; and those who have many afflictions to develop the mind to eliminate afflictions. Good man! This is the first inconceivable meritorious power of this scripture.』 『Good man! Second, the inconceivable meritorious power of this scripture is that if any sentient being obtains this scripture, even if they recite it once, a verse, or even a single sentence, they can understand hundreds of thousands of billions of meanings, and even after countless kalpas, they cannot fully explain the Dharma they have received. Why is this? Because the meaning of this Dharma is immeasurable. Good man! This scripture is like a seed that produces hundreds of thousands of millions of seeds, and each of those hundreds of thousands of millions of seeds produces hundreds of thousands of millions of seeds again, and so on, until it is immeasurable. This scripture is also like this, from one Dharma, hundreds of thousands of meanings arise, and from each of those hundreds of thousands of meanings, hundreds of thousands of millions of meanings arise again, and so on, until there are immeasurable and boundless meanings.』
是故，此經名無量義。善男子！是名是經第二功德不思議力。
「善男子！第三，是經不可思議功德力者，若有眾生得聞是經，若一轉、若一偈、乃至一句，通達百千萬億義已，雖有煩惱，如無煩惱，出生入死，無怖畏想，于諸眾生，生憐愍心，於一切法，得勇健想。如壯力士能擔、能持諸有重者；是持經人，亦復如是，能荷無上菩提重寶，擔負眾生出生死道，未能自度，已能度彼。猶如船師身嬰重病，四體不御，安止此岸，有好堅牢船舟，常辦諸度彼者之具，給與而去；是持經者，亦復如是，雖嬰五道諸有之身，百八重病常恒相纏，安止無明老死此岸，而有堅牢此大乘經無量義辦，能度眾生，能如說行者，得度生死。善男子！是名是經第三功德不思議力。
「善男子！第四，是經不可思議功德力者，若有眾生得聞是經，若一轉、若一偈、乃至一句，得勇健想，雖未自度而能度他，與諸菩薩以為眷屬，諸佛如來常向是人而演說法。是人聞已，悉能受持，隨順不逆，轉復為人隨宜廣說。善男子！是人譬如國王夫人新生王子，若一日、若二日、若至七日，若一月、若二月、若至七月，若一歲、若二歲、若至七歲，雖復不能領理國事，已為臣民之所宗敬，諸大王子以為伴侶，王及夫人愛心偏重，常與共語。所以
【現代漢語翻譯】 現代漢語譯本：因此，這部經名為《無量義經》。善男子！這是這部經的第二種不可思議的功德力量。 善男子！第三，這部經不可思議的功德力量在於，如果有眾生聽聞這部經，哪怕只是一轉、一偈、甚至一句，就能通達百千萬億的義理，即使有煩惱，也如同沒有煩惱一樣，在生死輪迴中，不會有恐懼的念頭，對一切眾生，生起憐憫之心，對一切法，生起勇猛精進的想法。就像強壯的力士能夠擔負、能夠承受各種重物一樣；這位持經之人，也是如此，能夠擔負無上菩提的重寶，揹負眾生脫離生死輪迴，自己尚未得度，卻已經能夠度化他人。就像船伕身患重病，四肢不聽使喚，停留在岸邊，卻有堅固的船隻，常備著各種渡過彼岸的工具，提供給他人使用；這位持經之人，也是如此，雖然身處五道（地獄、餓鬼、畜生、人、天）的輪迴之中，被一百零八種重病纏繞，停留在無明老死的此岸，卻有堅固的大乘經典《無量義經》作為工具，能夠度化眾生，能夠如經中所說修行的人，就能脫離生死。善男子！這是這部經的第三種不可思議的功德力量。 善男子！第四，這部經不可思議的功德力量在於，如果有眾生聽聞這部經，哪怕只是一轉、一偈、甚至一句，就能獲得勇猛精進的想法，即使自己尚未得度，卻能夠度化他人，與諸菩薩成為眷屬，諸佛如來常常向這個人演說佛法。這個人聽聞之後，都能夠接受並奉持，隨順而不違逆，再轉而為他人隨宜廣說。善男子！這個人就像國王的夫人新生的王子，無論是出生一天、兩天、還是七天，一個月、兩個月、還是七個月，一歲、兩歲、還是七歲，即使還不能治理國家政事，也已經被臣民所尊敬，被各位王子視為伴侶，國王和夫人對他愛心偏重，常常與他交談。原因在於
【English Translation】 English version: Therefore, this sutra is named 'Immeasurable Meanings'. Good man! This is the second inconceivable power of merit of this sutra. Good man! Thirdly, the inconceivable power of merit of this sutra is that if there are sentient beings who hear this sutra, even if it is just one turning, one verse, or even one sentence, they will understand hundreds of millions of meanings. Although they have afflictions, it is as if they have no afflictions. In the cycle of birth and death, they will have no fear. Towards all sentient beings, they will generate compassion. Towards all dharmas, they will generate the thought of courageous progress. Just like a strong man can carry and bear various heavy objects; this person who upholds the sutra is also like this, able to bear the precious treasure of unsurpassed Bodhi, carrying sentient beings to escape the cycle of birth and death. Although they have not yet attained liberation themselves, they are already able to liberate others. It is like a boatman who is seriously ill, with his limbs not obeying his commands, staying on the shore, but having a sturdy boat, always prepared with tools to cross to the other shore, providing them to others to use; this person who upholds the sutra is also like this, although they are in the cycle of the five paths (hell, hungry ghosts, animals, humans, and gods), constantly entangled by one hundred and eight serious illnesses, staying on the shore of ignorance and old age and death, they have the sturdy Mahayana sutra 'Immeasurable Meanings' as a tool, able to liberate sentient beings. Those who can practice as the sutra says will be able to escape birth and death. Good man! This is the third inconceivable power of merit of this sutra. Good man! Fourthly, the inconceivable power of merit of this sutra is that if there are sentient beings who hear this sutra, even if it is just one turning, one verse, or even one sentence, they will gain the thought of courageous progress. Even if they have not yet attained liberation themselves, they are able to liberate others, becoming companions with all Bodhisattvas. All Buddhas and Tathagatas constantly expound the Dharma to this person. After hearing it, this person is able to accept and uphold it, following it without opposition, and then in turn, widely explain it to others as appropriate. Good man! This person is like the newborn prince of the king's wife. Whether it is one day, two days, or seven days after birth, one month, two months, or seven months, one year, two years, or seven years, even if he cannot yet manage the affairs of the state, he is already respected by the ministers and people, regarded as a companion by the princes, and the king and queen have a special affection for him, often talking with him. The reason is that
者何？以稚小故。善男子！是持經者，亦復如是，諸佛國王，是經夫人，和合共生是菩薩子。若是菩薩得聞是經，若一句、若一偈，若一轉、若二轉，若十、若百、若千、若萬、若億萬億、若恒河沙無量無數轉，雖復不能體真理極，雖復不能震動三千大千國土，雷震梵音，轉大法輪，已為一切四眾、八部之所宗仰，諸大菩薩以為眷屬，深入諸佛秘密之法，所可演說無違無失，常為諸佛之所護念，慈愛偏覆，以新學故。善男子！是名是經第四功德不思議力。
「善男子！第五，是經不可思議功德力者，若善男子、善女人，若佛在世、若滅度后，其有受持、讀誦、書寫如是甚深無上大乘無量義經，是人雖復具縛煩惱，未能遠離諸凡夫事，而能示現大菩提道，延於一日以為百劫，百劫亦能促為一日，令彼眾生歡喜信伏。善男子！是善男子、善女人，譬如龍子始生七日，即能興云，亦能降雨。善男子！是名是經第五功德不思議力。
「善男子！第六，是經不可思議功德力者，若善男子、善女人，若佛在世、若滅度后，受持、讀誦是經典者，雖具煩惱而為眾生說法，令得遠離煩惱、生死，斷一切苦。眾生聞已修行，得法、得果、得道，與佛如來等無差別。譬如王子，雖復稚小，若王遊巡及以疾病，委是王子領理國事
【現代漢語翻譯】 現代漢語譯本：這是為什麼呢？因為他年幼弱小。善男子！受持這部經典的人也是如此，諸佛如同國王，這部經典如同王后，兩者和合共同生出菩薩之子。如果菩薩聽聞這部經典，哪怕一句、一偈，或者讀誦一遍、兩遍，乃至十遍、百遍、千遍、萬遍、億萬億遍，甚至如恒河沙數般無量無數遍，即使不能完全體悟真理的極致，即使不能震動三千大千世界，發出雷鳴般的梵音，轉動大法輪，也已經成為一切四眾（比丘、比丘尼、優婆塞、優婆夷）、八部（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）所尊敬仰慕的對象，諸大菩薩都以他為眷屬，深入諸佛秘密的法門，所講說的內容沒有違背和缺失，常常受到諸佛的護念，慈愛普遍覆蓋，因為他是新學的緣故。善男子！這就是這部經典第四種不可思議的功德力量。 善男子！第五，這部經典不可思議的功德力量是，如果善男子、善女人，無論佛在世還是滅度后，有人受持、讀誦、書寫這樣甚深無上的大乘《無量義經》，這個人即使還被煩惱束縛，未能遠離凡夫俗事，卻能示現大菩提道，能將一日延長為百劫，也能將百劫縮短為一日，使那些眾生歡喜信服。善男子！這位善男子、善女人，就像龍子剛出生七天，就能興起雲彩，也能降下雨水。善男子！這就是這部經典第五種不可思議的功德力量。 善男子！第六，這部經典不可思議的功德力量是，如果善男子、善女人，無論佛在世還是滅度后，受持、讀誦這部經典的人，即使自身還有煩惱，卻能為眾生說法，使他們得以遠離煩惱和生死，斷除一切痛苦。眾生聽聞后修行，獲得法、獲得果、獲得道，與佛如來沒有差別。譬如王子，即使年幼，如果國王巡遊或者生病，就會委託王子來治理國家。
【English Translation】 English version: Why is that? Because he is young and small. Good man! The one who upholds this scripture is also like this. The Buddhas are like kings, this scripture is like the queen, and together they give birth to the son of a Bodhisattva. If a Bodhisattva hears this scripture, even if it is just one phrase, one verse, or if they recite it once, twice, ten times, a hundred times, a thousand times, ten thousand times, a hundred million times, or even countless times like the sands of the Ganges, even if they cannot fully realize the ultimate truth, even if they cannot shake the three thousand great thousand worlds, emit a thunderous Brahma sound, and turn the great Dharma wheel, they have already become the object of respect and admiration for all four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and the eight groups (devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas). The great Bodhisattvas consider them as their retinue, they deeply enter the secret Dharma of the Buddhas, their teachings are without contradiction or error, they are constantly protected by the Buddhas, and their loving-kindness covers all, because they are new learners. Good man! This is called the fourth inconceivable power of merit of this scripture. Good man! Fifth, the inconceivable power of merit of this scripture is that if a good man or good woman, whether the Buddha is in the world or after his passing, upholds, recites, and writes this profound, supreme, great vehicle Infinite Meaning Scripture, this person, even though still bound by afflictions and unable to be free from the affairs of ordinary people, can manifest the great Bodhi path, extending one day into a hundred kalpas, and also shortening a hundred kalpas into one day, causing those sentient beings to rejoice and believe. Good man! This good man or good woman is like a dragon child who, after being born for seven days, can raise clouds and also bring down rain. Good man! This is called the fifth inconceivable power of merit of this scripture. Good man! Sixth, the inconceivable power of merit of this scripture is that if a good man or good woman, whether the Buddha is in the world or after his passing, upholds and recites this scripture, even though they still have afflictions, they can preach the Dharma to sentient beings, enabling them to be free from afflictions and birth and death, and to cut off all suffering. After hearing this, sentient beings practice, attain the Dharma, attain the fruit, and attain the path, becoming no different from the Buddha Tathagata. For example, a prince, even if he is young, if the king is traveling or sick, he will entrust the prince to manage the affairs of the country.
。王子是時，依大王命，如法教令群寮百官，宣流正化，國土人民各隨其安，如大王治等無有異。持經善男子、善女人，亦復如是，若佛在世、若滅度后，是善男子雖未得住初不動地，依佛如是用說教法，而敷演之。眾生聞已，一心修行，斷除煩惱，得法、得果、乃至得道。善男子！是名是經第六功德不思議力。
「善男子！第七，是經不可思議功德力者，若善男子、善女人，于佛在世、若滅度后，得聞是經，歡喜、信樂，生希有心，受持、讀誦、書寫、解說，如法修行，發菩提心，起諸善根，興大悲意，欲度一切苦惱眾生，雖未修行六波羅蜜，六波羅蜜自然在前，即於是身得無生忍，生死煩惱一時斷壞，即升第七地與大菩薩位。譬如健人為王除怨，怨既滅已，王大歡喜，賞賜半國之封，皆悉與之。持經男子女人，亦復如是，于諸行人最為勇健，六度法寶不求自至，生死怨敵自然散壞，證無生忍，半佛國寶封賞安樂。善男子！是名是經第七功德不思議力。
「善男子！第八，是經不可思議功德力者，若善男子、善女人，于佛在世、若滅度后，有人能得是經典者，敬信如視佛身，令等無異，愛樂是經，受持、讀誦、書寫、頂戴，如法奉行，堅固戒忍，兼行檀度，深發慈悲，以此無上大乘無量義經廣為人說。
【現代漢語翻譯】 現代漢語譯本：當時，王子遵照大王的命令，依法教導眾臣百官，宣揚正法教化，使國土人民各自安居樂業，如同大王親自治理一樣，沒有任何差別。受持經典的善男子、善女人也是如此，無論佛陀在世還是涅槃之後，這些善男子雖然尚未證得初不動地，但他們依據佛陀所說的教法，進行闡述和演說。眾生聽聞后，一心修行，斷除煩惱，獲得法益、果位，乃至證得菩提道。善男子！這就是此經第六種不可思議的功德力量。 現代漢語譯本：善男子！第七，此經不可思議的功德力量在於，如果善男子、善女人，在佛陀在世或涅槃之後，能夠聽聞此經，心生歡喜、信受愛樂，產生稀有難得之心，受持、讀誦、書寫、解說，如法修行，發起菩提心，生起各種善根，興起大悲之心，想要度脫一切受苦眾生，即使尚未修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），六波羅蜜也會自然而然地顯現，當下就能證得無生法忍，生死煩惱一時斷除，立即升入第七地菩薩的果位，與大菩薩同等。譬如勇健之人為國王剷除怨敵，怨敵被消滅后，國王非常高興，賞賜他一半的國土作為封地，全部都給他。受持經典的男子女人也是如此，在所有修行人中最為勇猛精進，六度法寶不求自來，生死怨敵自然消散，證得無生法忍，獲得一半佛國寶藏的封賞，安樂自在。善男子！這就是此經第七種不可思議的功德力量。 現代漢語譯本：善男子！第八，此經不可思議的功德力量在於，如果善男子、善女人，在佛陀在世或涅槃之後，有人能夠得到這部經典，恭敬信奉如同看待佛陀的真身一樣，沒有任何差別，愛樂這部經典，受持、讀誦、書寫、頂戴，如法奉行，堅定持守戒律和忍辱，同時修行佈施，深發慈悲之心，用這部無上大乘《無量義經》廣為他人宣說。
【English Translation】 English version: At that time, the prince, following the king's command, taught the officials and ministers according to the Dharma, spreading the righteous teachings, so that the people of the country could live in peace and prosperity, just as if the king himself were governing, without any difference. The good men and good women who uphold the sutra are also like this. Whether the Buddha is in the world or after his Nirvana, these good men, although they have not yet attained the first immovable ground, rely on the teachings of the Buddha to expound and explain them. When sentient beings hear this, they practice wholeheartedly, cut off afflictions, obtain the benefits of the Dharma, attain the fruits, and even attain the path of Bodhi. Good man! This is called the sixth inconceivable power of merit of this sutra. English version: Good man! Seventh, the inconceivable power of merit of this sutra is that if good men and good women, whether the Buddha is in the world or after his Nirvana, can hear this sutra, rejoice, believe and love it, generate a rare and precious mind, uphold, recite, write, explain, practice according to the Dharma, generate the Bodhi mind, generate all kinds of good roots, arouse great compassion, and desire to liberate all suffering beings, even if they have not yet practiced the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna), the Six Paramitas will naturally appear, and they will immediately attain the non-origination forbearance, the afflictions of birth and death will be cut off at once, and they will immediately ascend to the seventh Bodhisattva ground, equal to the great Bodhisattvas. For example, a brave man eliminates enemies for the king. When the enemies are eliminated, the king is very happy and rewards him with half of the country as a fief, giving it all to him. The men and women who uphold the sutra are also like this. Among all practitioners, they are the most courageous and diligent. The six treasures of the Dharma come without being sought. The enemies of birth and death naturally dissipate. They attain the non-origination forbearance and receive the reward of half of the Buddha's kingdom, enjoying peace and happiness. Good man! This is called the seventh inconceivable power of merit of this sutra. English version: Good man! Eighth, the inconceivable power of merit of this sutra is that if good men and good women, whether the Buddha is in the world or after his Nirvana, someone can obtain this sutra, they will respect and believe in it as if they were seeing the Buddha's true body, without any difference. They will love this sutra, uphold, recite, write, and venerate it, practice according to the Dharma, firmly uphold the precepts and forbearance, and at the same time practice giving, deeply generate compassion, and widely explain this unsurpassed Mahayana Infinite Meaning Sutra to others.
若人先來，都不信有罪福者，以是經示之，設種種方便，強化令信，以經威力故，發其人心，欻然得回；信心既發，勇猛精進故，能得是經威德勢力，得道、得果。是故，善男子、善女人即於是身，得無生法忍，得至上地，與諸菩薩以為眷屬，速能成就眾生凈佛國土，不久得成無上菩提。善男子！是名是經第八功德不思議力。
「善男子！第九，是經不可思議功德力者，若善男子、善女人，若佛在世及滅度后，有得是經，歡喜踴躍得未曾有，受持、讀誦、書寫、供養，廣為眾人分別、解說是經義者，即得宿業餘罪、重障一時滅盡，便得清凈，逮得大辯，次第莊嚴諸波羅蜜，獲諸三昧、首楞嚴三昧，入大總持門，得勤精進力，速越上地，善能分身，散體遍十方國，拔濟一切二十五有極苦眾生，悉令解脫。是故，是經有如此力。善男子！是名是經第九功德不思議力。
「善男子！第十，是經不可思議功德力者，若善男子、善女人，若佛在世及滅度后，若得是經發大歡喜，生希有心，即自受持、讀誦、書寫、供養、如說修行，復能廣勸在家、出家人，受持、讀誦、書寫、供養、解說、如法修行，既令餘人修行，是經力故，得道、得果，皆由是善男子、善女人慈心勤化力故。是善男子、善女人，即於是身便逮無量
【現代漢語翻譯】 現代漢語譯本：如果有人一開始不相信有罪和福報，就用這部經書來開示他，設定各種方便法門，加強他的信念，使他相信。憑藉經書的威力，啓發他的內心，突然間就能回心轉意。信心一旦生起，因為勇猛精進的緣故，就能得到這部經書的威德勢力，從而證得道果。因此，善男子、善女人當下就能在此身獲得無生法忍（對諸法不生不滅的真理的領悟），到達最高的境界，與諸菩薩成為眷屬，迅速成就眾生，清凈佛國，不久就能成就無上菩提（最高的覺悟）。善男子！這就是這部經書第八種不可思議的功德力量。 現代漢語譯本：善男子！第九，這部經書不可思議的功德力量是，如果善男子、善女人，無論佛在世還是滅度后，得到這部經書，歡喜雀躍，感到前所未有，受持、讀誦、書寫、供養，併爲眾人分別解說這部經書的意義，就能立即消除宿世的罪業和深重的障礙，從而獲得清凈，得到大辯才，次第修習各種波羅蜜（到達彼岸的方法），獲得各種三昧（禪定），如首楞嚴三昧（一種強大的禪定），進入大總持門（掌握一切法門），得到勤奮精進的力量，迅速超越各個修行階段，善於分身，散佈身體到十方國土，救拔一切二十五有（三界中的二十五種存在形式）中受極大痛苦的眾生，使他們都得到解脫。因此，這部經書有如此強大的力量。善男子！這就是這部經書第九種不可思議的功德力量。 現代漢語譯本：善男子！第十，這部經書不可思議的功德力量是，如果善男子、善女人，無論佛在世還是滅度后，得到這部經書，生起極大的歡喜，產生稀有的心，就自己受持、讀誦、書寫、供養、如所說的那樣修行，又能廣泛勸導在家和出家的人，受持、讀誦、書寫、供養、解說、如法修行。既然能使他人修行，憑藉這部經書的力量，使他們證得道果，這都是由於這位善男子、善女人的慈心和勤奮教化的力量。這位善男子、善女人，當下就能在此身獲得無量
【English Translation】 English version: If there is someone who initially does not believe in the existence of sin and merit, use this scripture to enlighten them, establish various expedient methods, strengthen their faith, and make them believe. Through the power of the scripture, inspire their hearts, and they can suddenly turn back. Once faith arises, due to courageous and diligent practice, they can obtain the power and virtue of this scripture, thereby attaining the path and its fruits. Therefore, good men and good women can, in this very life, attain the 'Anutpattika-dharma-kshanti' (the acceptance of the non-arising of all dharmas), reach the highest stage, become companions with all Bodhisattvas, quickly accomplish the purification of sentient beings and Buddha lands, and soon achieve Anuttara-samyak-sambodhi (supreme enlightenment). Good men! This is the eighth inconceivable power of merit of this scripture. English version: Good men! Ninth, the inconceivable power of merit of this scripture is that if good men and good women, whether the Buddha is in the world or after his passing, obtain this scripture, rejoice and leap for joy, feeling unprecedented, uphold, recite, write, make offerings, and explain the meaning of this scripture to others, they can immediately eliminate past karmic sins and deep obstacles, thereby attaining purity, gaining great eloquence, gradually cultivating various Paramitas (perfections), obtaining various Samadhis (meditative states), such as the Shurangama Samadhi (a powerful meditative state), entering the gate of the Great Dharani (mastery of all teachings), obtaining the power of diligent practice, quickly surpassing various stages of practice, being able to manifest bodies, scattering bodies throughout the ten directions, rescuing all sentient beings in the twenty-five realms of existence (the twenty-five forms of existence in the three realms) who are suffering greatly, and enabling them all to attain liberation. Therefore, this scripture has such great power. Good men! This is the ninth inconceivable power of merit of this scripture. English version: Good men! Tenth, the inconceivable power of merit of this scripture is that if good men and good women, whether the Buddha is in the world or after his passing, obtain this scripture, generate great joy, and produce a rare mind, they themselves uphold, recite, write, make offerings, and practice as instructed, and also widely encourage lay and monastic people to uphold, recite, write, make offerings, explain, and practice according to the Dharma. Since they can cause others to practice, through the power of this scripture, enabling them to attain the path and its fruits, all of this is due to the compassionate heart and diligent teaching power of these good men and good women. These good men and good women can, in this very life, attain immeasurable
諸陀羅尼門，于凡夫地自然初時，能發無數阿僧祇弘誓大愿，深能發救一切眾生，成就大悲，廣能救苦，厚集善根，饒益一切，而演法澤，洪潤枯涸，以眾法藥練諸眾生，安樂一切，漸見超登，住法雲地，恩澤普潤，慈被無外，攝苦眾生，令入道跡。是故，此人不久得成阿耨多羅三藐三菩提。善男子！是名是經第十功德不思議力。
「善男子！如是無上大乘無量義經，極有大威神之力，尊無過上，能令諸凡夫皆成聖果，永離生死而得自在。是故，此經名無量義也。能令一切眾生於凡夫地，生起諸菩薩無量道芽，令功德樹蔚茂、扶疏、增長。是故，此經號十不可思議功德力也。」
於是，大莊嚴菩薩摩訶薩及八萬菩薩摩訶薩同聲白佛言：「世尊！佛所說甚深微妙無上大乘無量義經，文理真正，尊無過上，三世諸佛所共守護，無有眾魔群道得入，不為一切邪見生死之所壞敗。是故，此經乃有如是十種功德不思議力，大饒益無量一切眾生，令一切諸菩薩摩訶薩各得無量義三昧，或得百千陀羅尼門，或令得菩薩諸地諸忍，或得緣覺、羅漢四道果證。世尊慈愍，快為我等說如是法，令我大獲法利，甚為奇特，未曾有也。世尊慈恩，實難可報。」
爾時，三千大千世界六種震動，于上空中復雨種種華：天憂缽羅
【現代漢語翻譯】 現代漢語譯本：諸陀羅尼門（總持法門），在凡夫的階段，自然而然地開始時，就能發起無數阿僧祇（無數）的弘大誓願，深刻地發願救度一切眾生，成就大悲心，廣泛地救助苦難，深厚地積累善根，饒益一切眾生，從而演說佛法，像甘露一樣滋潤乾涸的心田，用各種佛法之藥來調理眾生，使一切眾生安樂，逐漸看到他們超越提升，安住於法云地（菩薩的最高境界），恩澤普遍潤澤，慈悲覆蓋無邊，攝受苦難的眾生，使他們進入修道的道路。因此，這個人不久就能成就阿耨多羅三藐三菩提（無上正等正覺）。善男子！這就是這部經的第十種功德不可思議的力量。 善男子！像這樣無上的大乘《無量義經》，具有極大的威神之力，尊貴無比，能使一切凡夫都成就聖果，永遠脫離生死而獲得自在。因此，這部經名為《無量義經》。它能使一切眾生在凡夫的階段，生起諸菩薩的無量道芽，使功德樹茂盛、枝葉繁茂、不斷增長。因此，這部經號稱具有十種不可思議的功德力量。 這時，大莊嚴菩薩摩訶薩（大菩薩）和八萬菩薩摩訶薩一同向佛稟告說：『世尊！佛所說的甚深微妙無上大乘《無量義經》，文理真實，尊貴無比，是三世諸佛共同守護的，沒有眾魔和外道能夠侵入，不會被一切邪見和生死所破壞。因此，這部經具有如此十種功德不可思議的力量，能夠大大饒益無量的一切眾生，使一切菩薩摩訶薩各自獲得無量義三昧（禪定），或者獲得百千陀羅尼門（總持法門），或者使他們獲得菩薩的各個階位和忍辱，或者獲得緣覺、羅漢的四道果證。世尊慈悲憐憫，很快就為我們說了這樣的法，使我們大大獲得了法益，真是非常奇特，前所未有啊。世尊的慈恩，實在難以報答。』 這時，三千大千世界發生了六種震動，在空中又降下了各種各樣的花：天憂缽羅（青蓮花）
【English Translation】 English version: These Dharani doors (gateways of total retention), at the very beginning of the ordinary person's stage, can naturally initiate countless asamkhya (innumerable) great vows, deeply vowing to save all sentient beings, accomplish great compassion, extensively relieve suffering, deeply accumulate good roots, benefit all beings, and thus expound the Dharma, like sweet dew nourishing parched hearts, using various Dharma medicines to condition sentient beings, bringing peace and joy to all, gradually seeing them transcend and ascend, dwelling in the Dharma cloud ground (the highest state of a Bodhisattva), with grace and favor universally nourishing, compassion covering without bounds, embracing suffering sentient beings, leading them onto the path of practice. Therefore, this person will soon attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Good man! This is called the tenth inconceivable power of merit of this sutra. Good man! This unsurpassed Mahayana (Great Vehicle) Infinite Meaning Sutra has extremely great majestic and divine power, is supremely honored, and can enable all ordinary people to attain the fruit of sainthood, forever escaping birth and death and gaining freedom. Therefore, this sutra is named the Infinite Meaning Sutra. It can enable all sentient beings, in the stage of ordinary people, to generate the immeasurable sprouts of the Bodhisattva path, causing the tree of merit to flourish, with luxuriant branches and leaves, and continuously grow. Therefore, this sutra is called having ten inconceivable powers of merit. At this time, the Bodhisattva Mahasattva (great Bodhisattva) Great Adornment and eighty thousand Bodhisattva Mahasattvas together addressed the Buddha, saying: 'World Honored One! The profound, subtle, unsurpassed Mahayana Infinite Meaning Sutra spoken by the Buddha, with its true principles, is supremely honored, is jointly protected by the Buddhas of the three times, cannot be entered by the hordes of demons and heretics, and will not be destroyed by all wrong views and birth and death. Therefore, this sutra has such ten inconceivable powers of merit, greatly benefiting immeasurable sentient beings, enabling all Bodhisattva Mahasattvas to each attain the Samadhi (meditative concentration) of Infinite Meaning, or to attain hundreds of thousands of Dharani doors (gateways of total retention), or to enable them to attain the various stages and patiences of the Bodhisattvas, or to attain the four fruits of the Pratyekabuddha and Arhat. World Honored One, with compassion and pity, you quickly spoke such Dharma for us, enabling us to greatly obtain the benefits of the Dharma, which is truly extraordinary and unprecedented. The World Honored One's kindness is truly difficult to repay.' At this time, the three thousand great thousand worlds shook in six ways, and in the sky, various kinds of flowers rained down: heavenly utpala (blue lotus)
華、缽曇摩華、拘物頭華、分陀利華；又雨無數種種天香、天衣、天瓔珞、天無價寶，于上空中旋轉來下，供養于佛及諸菩薩、聲聞大眾，天廚、天缽器、天百味充滿盈溢，見色聞香，自然飽足，天幢、天幡、天幰蓋、天妙樂具處處安置，作天伎樂，歌嘆于佛；又復六種震動，東方恒河沙等諸佛世界，亦雨天華、天香、天衣、天瓔珞、天無價寶，天廚、天缽器、天百味，見色聞香，自然飽足，天幢、天幡、天幰蓋、天妙樂具，作天伎樂，歌嘆彼佛及諸菩薩、聲聞大眾，南西北方四維上下亦復如是。
爾時，佛告大莊嚴菩薩摩訶薩及八萬菩薩摩訶薩言：「汝等當於此經，應深起敬心，如法修行，廣化一切，勤心流佈，常當慇勤晝夜守護，普令眾生各獲法利。汝等真是大慈大悲，以立神通願力，守護是經，勿使疑滯，于當來世必令廣行閻浮提，令一切眾生使得見聞、讀誦、書寫、供養。以是之故，亦令汝等速得阿耨多羅三藐三菩提。」
是時，大莊嚴菩薩摩訶薩與八萬菩薩摩訶薩即從坐起，來詣佛所，頭面禮足，繞百千匝，即前胡跪，俱共同聲，白佛言：「世尊！我等快蒙世尊慈愍，為我等說是甚深微妙無上大乘無量義經。敬受佛敕，于如來滅后，當廣令流佈是經典者，普令一切受持、讀誦、書寫、供養。唯
【現代漢語翻譯】 現代漢語譯本：又降下無數種天花，如優缽羅花（青蓮花）、缽曇摩花（紅蓮花）、拘物頭花（黃蓮花）、分陀利花（白蓮花）；還降下無數種天香、天衣、天瓔珞、天無價之寶，在空中旋轉而下，供養佛陀以及諸位菩薩、聲聞大眾。天廚、天缽器、天百味充滿盈溢，看到顏色聞到香味，自然就感到飽足。天幢、天幡、天幰蓋、天妙樂器具處安置，演奏天樂，歌頌讚嘆佛陀。又發生六種震動，東方恒河沙數等諸佛世界，也降下天花、天香、天衣、天瓔珞、天無價之寶，天廚、天缽器、天百味，看到顏色聞到香味，自然就感到飽足。天幢、天幡、天幰蓋、天妙樂具，演奏天樂，歌頌讚嘆彼佛以及諸位菩薩、聲聞大眾。南西北方四維上下也都是這樣。 當時，佛陀告訴大莊嚴菩薩摩訶薩以及八萬菩薩摩訶薩說：『你們應當對這部經，深深地生起敬畏之心，如法修行，廣泛教化一切眾生，勤勉地傳播流佈，常常應當慇勤地晝夜守護，普遍讓眾生各自獲得佛法的利益。你們真是大慈大悲，以建立神通願力，守護這部經，不要讓它有任何疑惑滯留，在未來世必定要讓它在閻浮提廣泛流傳，讓一切眾生能夠見到、聽到、讀誦、書寫、供養。因為這個緣故，也讓你們迅速證得阿耨多羅三藐三菩提（無上正等正覺）。』 這時，大莊嚴菩薩摩訶薩與八萬菩薩摩訶薩立即從座位上站起來，來到佛陀面前，頭面禮足，繞佛百千匝，然後向前胡跪，一同發出聲音，對佛陀說：『世尊！我們非常榮幸蒙受世尊的慈悲憐憫，為我們宣說這部甚深微妙無上大乘無量義經。我們恭敬地接受佛陀的教誨，在如來滅度之後，應當廣泛地流佈這部經典，普遍讓一切眾生受持、讀誦、書寫、供養。唯愿世尊不要擔憂。』
【English Translation】 English version: Moreover, it rained down countless kinds of heavenly flowers, such as Utpala flowers (blue lotus), Padmaka flowers (red lotus), Kumuda flowers (yellow lotus), and Pundarika flowers (white lotus); also rained down countless kinds of heavenly fragrances, heavenly garments, heavenly necklaces, and heavenly priceless treasures, which swirled down from the sky, making offerings to the Buddha and all the Bodhisattvas and Sravakas. Heavenly kitchens, heavenly bowls, and heavenly delicacies filled to overflowing; seeing their colors and smelling their fragrances, one would naturally feel full. Heavenly banners, heavenly flags, heavenly canopies, and heavenly wonderful musical instruments were placed everywhere, making heavenly music and singing praises to the Buddha. Furthermore, six kinds of earth-shaking events occurred. In the Buddha worlds as numerous as the sands of the Ganges River in the east, it also rained down heavenly flowers, heavenly fragrances, heavenly garments, heavenly necklaces, heavenly priceless treasures, heavenly kitchens, heavenly bowls, and heavenly delicacies; seeing their colors and smelling their fragrances, one would naturally feel full. Heavenly banners, heavenly flags, heavenly canopies, and heavenly wonderful musical instruments were used to make heavenly music and sing praises to that Buddha and all the Bodhisattvas and Sravakas. The same was true in the south, west, north, the four intermediate directions, and above and below. At that time, the Buddha said to the Bodhisattva Mahasattva Great Adornment and the eighty thousand Bodhisattva Mahasattvas, 'You should deeply revere this sutra, practice it according to the Dharma, widely teach and transform all beings, diligently propagate and spread it, and always diligently protect it day and night, so that all beings may each obtain the benefits of the Dharma. You are truly of great compassion and great mercy, having established the power of your spiritual abilities and vows to protect this sutra, not allowing any doubts or hesitations to arise. In the future, you must ensure that it is widely practiced in Jambudvipa, so that all beings may see, hear, read, write, and make offerings to it. Because of this, you will also quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' At that time, the Bodhisattva Mahasattva Great Adornment and the eighty thousand Bodhisattva Mahasattvas immediately rose from their seats, came to the Buddha, bowed their heads to his feet, circumambulated him hundreds of thousands of times, then knelt down on their right knees, and together said to the Buddha, 'World Honored One! We are greatly honored to receive the World Honored One's compassion and pity, and to have you expound this profound, subtle, unsurpassed, great vehicle of the Immeasurable Meaning Sutra. We respectfully accept the Buddha's instructions, and after the Tathagata's passing, we shall widely propagate this sutra, so that all beings may receive, uphold, read, write, and make offerings to it. We only wish that the World Honored One will not worry.'
愿世尊，勿垂憂慮。我等當以願力，普令一切眾生，使得見聞、讀誦、書寫、供養，得是經法威神之力。」
爾時，佛贊言：「善哉！善哉！諸善男子！汝等今者真是佛子，大慈大悲，深能拔苦救厄者矣。一切眾生之良福田，廣為一切作大良導，一切眾生大依止處，一切眾生之大施主，常以法利廣施一切。」
爾時，大會皆大歡喜，為佛作禮，受持而去。
無量義經
【現代漢語翻譯】 現代漢語譯本：'世尊，請不要憂慮。我們應當以願力，普遍使一切眾生，能夠見聞、讀誦、書寫、供養，得到這部經法的威神之力。' 那時，佛讚歎說：'好啊！好啊！各位善男子！你們現在真是佛子，大慈大悲，能夠深深地拔除痛苦，救濟危難。是一切眾生良好的福田，廣泛地為一切眾生做偉大的引導，是一切眾生巨大的依靠之處，是一切眾生的大施主，常常用佛法利益廣泛地施予一切。' 那時，大會上的人都非常歡喜，向佛作禮，接受教誨后離去。
【English Translation】 English version: 'May the World-Honored One not be concerned. We shall, through our vows, universally enable all sentient beings to see, hear, read, write, and make offerings, thereby obtaining the majestic spiritual power of this Dharma scripture.' At that time, the Buddha praised, saying: 'Excellent! Excellent! Good men! You are now truly children of the Buddha, possessing great compassion and great mercy, deeply capable of uprooting suffering and rescuing from distress. You are a good field of merit for all sentient beings, extensively providing great guidance for all, a great place of reliance for all, and a great benefactor for all, constantly bestowing the benefit of the Dharma upon all.' At that time, the assembly was filled with great joy, bowed to the Buddha, received the teachings, and departed.