T10n0299_大方廣總持寶光明經
大正藏第 10 冊 No. 0299 大方廣總持寶光明經
No. 299
大方廣總持寶光明經卷第一
西天中印度摩伽陀國那爛陀寺傳教大師三藏賜紫沙門臣法天奉 詔譯
如是我聞：
一時世尊在王舍城鷲峰山中，與大比丘眾百千人俱，圓滿一切白法，大師子吼，智慧無量，得大善利，並諸菩薩摩訶薩眾，其名曰：
普賢菩薩摩訶薩、寶印手菩薩摩訶薩、常現菩薩摩訶薩、功德莊嚴菩薩摩訶薩、福德音菩薩摩訶薩、大慧菩薩摩訶薩、德嚴菩薩摩訶薩、金剛慧菩薩摩訶薩、金剛藏菩薩摩訶薩、金剛光菩薩摩訶薩、金剛器仗菩薩摩訶薩、妙金剛菩薩摩訶薩、持地菩薩摩訶薩、現一切法菩薩摩訶薩、觀自在菩薩摩訶薩、得大勢至菩薩摩訶薩、堅牢慧菩薩摩訶薩、金剛吉祥菩薩摩訶薩、金剛手菩薩摩訶薩、妙吉祥菩薩摩訶薩、滅惡趣菩薩摩訶薩、除一切煩惱慧菩薩摩訶薩、安詳步菩薩摩訶薩、離取捨菩薩摩訶薩、栴檀香菩薩摩訶薩、海慧菩薩摩訶薩、難勝菩薩摩訶薩、寶勝菩薩摩訶薩、慧行菩薩摩訶薩、辯積菩薩摩訶薩、妙香菩薩摩訶薩、慈氏菩薩摩訶薩，如是等無量菩薩摩訶薩，皆住不可思議解脫勇猛三摩地門，亦得不空無量音聲故，觀一切音聲諸佛剎土寂然憺怕，
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，世尊在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa）中，與眾多大比丘，人數達百千之眾，一同安住。他們圓滿了一切清凈的法，如大師子般發出吼聲，智慧無量，獲得了巨大的善利。同時在場的還有諸位菩薩摩訶薩，他們的名字是： 普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahāsattva）、寶印手菩薩摩訶薩（Ratnamudrāhasta Bodhisattva Mahāsattva）、常現菩薩摩訶薩（Sadāpradarsana Bodhisattva Mahāsattva）、功德莊嚴菩薩摩訶薩（Guṇavyūha Bodhisattva Mahāsattva）、福德音菩薩摩訶薩（Puṇyaghoṣa Bodhisattva Mahāsattva）、大慧菩薩摩訶薩（Mahāmati Bodhisattva Mahāsattva）、德嚴菩薩摩訶薩（Guṇavyūha Bodhisattva Mahāsattva）、金剛慧菩薩摩訶薩（Vajramati Bodhisattva Mahāsattva）、金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva）、金剛光菩薩摩訶薩（Vajraprabha Bodhisattva Mahāsattva）、金剛器仗菩薩摩訶薩（Vajrāyudha Bodhisattva Mahāsattva）、妙金剛菩薩摩訶薩（Suvajra Bodhisattva Mahāsattva）、持地菩薩摩訶薩（Dharanidhara Bodhisattva Mahāsattva）、現一切法菩薩摩訶薩（Sarvadharma Pradarsana Bodhisattva Mahāsattva）、觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）、得大勢至菩薩摩訶薩（Mahāsthāmaprāpta Bodhisattva Mahāsattva）、堅牢慧菩薩摩訶薩（Dṛḍhamati Bodhisattva Mahāsattva）、金剛吉祥菩薩摩訶薩（Vajraśrī Bodhisattva Mahāsattva）、金剛手菩薩摩訶薩（Vajrapāṇi Bodhisattva Mahāsattva）、妙吉祥菩薩摩訶薩（Mañjuśrī Bodhisattva Mahāsattva）、滅惡趣菩薩摩訶薩（Durgatipariśodhana Bodhisattva Mahāsattva）、除一切煩惱慧菩薩摩訶薩（Sarvakleśaprahāṇamati Bodhisattva Mahāsattva）、安詳步菩薩摩訶薩（Śāntagati Bodhisattva Mahāsattva）、離取捨菩薩摩訶薩（Nirupādāna Bodhisattva Mahāsattva）、栴檀香菩薩摩訶薩（Candanasugandha Bodhisattva Mahāsattva）、海慧菩薩摩訶薩（Sāgaramati Bodhisattva Mahāsattva）、難勝菩薩摩訶薩（Durjaya Bodhisattva Mahāsattva）、寶勝菩薩摩訶薩（Ratnajaya Bodhisattva Mahāsattva）、慧行菩薩摩訶薩（Matigamana Bodhisattva Mahāsattva）、辯積菩薩摩訶薩（Pratibhānakūṭa Bodhisattva Mahāsattva）、妙香菩薩摩訶薩（Sugandha Bodhisattva Mahāsattva）、慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva），像這樣無量無邊的菩薩摩訶薩，都安住在不可思議的解脫勇猛三摩地門中，也因為獲得了不空無量的音聲，所以能觀察到一切音聲，諸佛的剎土都寂靜安寧。
【English Translation】 English version Thus have I heard: At one time, the World Honored One was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in the city of Rājagṛha, together with a great assembly of Bhikṣus, numbering in the hundreds of thousands. They had perfected all pure dharmas, roared like great lions, possessed immeasurable wisdom, and attained great benefits. Also present were numerous Bodhisattva Mahāsattvas, whose names were: Samantabhadra Bodhisattva Mahāsattva, Ratnamudrāhasta Bodhisattva Mahāsattva, Sadāpradarsana Bodhisattva Mahāsattva, Guṇavyūha Bodhisattva Mahāsattva, Puṇyaghoṣa Bodhisattva Mahāsattva, Mahāmati Bodhisattva Mahāsattva, Guṇavyūha Bodhisattva Mahāsattva, Vajramati Bodhisattva Mahāsattva, Vajragarbha Bodhisattva Mahāsattva, Vajraprabha Bodhisattva Mahāsattva, Vajrāyudha Bodhisattva Mahāsattva, Suvajra Bodhisattva Mahāsattva, Dharanidhara Bodhisattva Mahāsattva, Sarvadharma Pradarsana Bodhisattva Mahāsattva, Avalokiteśvara Bodhisattva Mahāsattva, Mahāsthāmaprāpta Bodhisattva Mahāsattva, Dṛḍhamati Bodhisattva Mahāsattva, Vajraśrī Bodhisattva Mahāsattva, Vajrapāṇi Bodhisattva Mahāsattva, Mañjuśrī Bodhisattva Mahāsattva, Durgatipariśodhana Bodhisattva Mahāsattva, Sarvakleśaprahāṇamati Bodhisattva Mahāsattva, Śāntagati Bodhisattva Mahāsattva, Nirupādāna Bodhisattva Mahāsattva, Candanasugandha Bodhisattva Mahāsattva, Sāgaramati Bodhisattva Mahāsattva, Durjaya Bodhisattva Mahāsattva, Ratnajaya Bodhisattva Mahāsattva, Matigamana Bodhisattva Mahāsattva, Pratibhānakūṭa Bodhisattva Mahāsattva, Sugandha Bodhisattva Mahāsattva, Maitreya Bodhisattva Mahāsattva. These countless Bodhisattva Mahāsattvas all dwelt in the inconceivable gate of liberation, the heroic samadhi, and because they had attained the non-empty, immeasurable sound, they could observe all sounds, and the Buddha lands were all peaceful and tranquil.
壽命無量，得大名稱，三界無著，亦無破壞，一切智者而為眷屬。出生無量諸三摩地三摩缽底，能滿眾愿，皆悉到于般若波羅蜜多故，獲得不空身語意業，得住一切智智無量行愿，了達空、無相、無愿解脫法門。如是等諸大菩薩眾，皆來會坐。
爾時普賢菩薩摩訶薩，于眾會中，從座而起，頂禮佛足，而白佛言：「世尊！法界應云何知？」
佛言：「善男子！此法界無性，無能知者。何以故？善男子！由如虛空，離諸戲論、非離戲論，非取、非舍，非性、非無性，亦無處所。善男子！是故法界應如是知。」
爾時普賢菩薩，復白佛言：「世尊！法界應云何住？」
佛言：「善男子！處所尚無，況復有住？善男子！此法界不可思、不可議、無自性、無能了知。善男子！彼法界性不可知、不可見。」
普賢菩薩復白佛言：「世尊！菩提者為有幾何？」
佛言：「善男子！菩提有無量相，不可測量。」
普賢菩薩言：「世尊！法界復云何分別？」
佛言：「善男子！法界本無分別。」
普賢菩薩言：「世尊！若法界不可分別者，云何凡夫眾生而能解了？」
佛言：「善男子！有分別者，即是一切愚迷眾生，于無分別而生分別。」
普賢菩薩白佛言：「
【現代漢語翻譯】 現代漢語譯本 他們壽命無量，獲得極大的名聲，在三界中沒有執著，也不會被破壞，一切有智慧的人都成為他們的眷屬。他們出生于無量的各種三摩地（samadhi，禪定）和三摩缽底（samapatti，等至），能夠滿足眾生的願望，都到達了般若波羅蜜多（prajnaparamita，智慧的彼岸），因此獲得了不虛空的身體、語言和意念行為，能夠安住於一切智智（sarvajna-jnana，一切種智）的無量修行和願望中，通達空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿）的解脫法門。像這樣的大菩薩們，都來集會坐在一起。 這時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva，普賢大菩薩）在大眾集會中，從座位上站起來，頂禮佛足，對佛說：『世尊！法界（dharmadhatu，法界）應該如何認知？』 佛說：『善男子！這法界沒有自性，也沒有能認知它的人。為什麼呢？善男子！因為它就像虛空一樣，遠離各種戲論（prapanca，虛妄分別）、非遠離戲論，非取、非舍，非有自性、非無自性，也沒有處所。善男子！所以法界應該這樣認知。』 這時，普賢菩薩又對佛說：『世尊！法界應該如何安住？』 佛說：『善男子！處所尚且沒有，更何況安住呢？善男子！這法界不可思議、不可言說，沒有自性，也沒有能了知它的人。善男子！那法界的自性是不可知、不可見的。』 普賢菩薩又對佛說：『世尊！菩提（bodhi，覺悟）有多少種？』 佛說：『善男子！菩提有無量的相，不可測量。』 普賢菩薩說：『世尊！法界又應該如何分別？』 佛說：『善男子！法界本來就沒有分別。』 普賢菩薩說：『世尊！如果法界不可分別，那麼凡夫眾生如何能夠理解呢？』 佛說：『善男子！有分別的人，就是一切愚癡迷惑的眾生，他們在沒有分別的法界中產生分別。』 普賢菩薩對佛說：
【English Translation】 English version They have immeasurable lifespans, attain great renown, are unattached in the three realms, and are indestructible. All wise beings are their retinue. They are born from immeasurable samadhis (meditative absorption) and samapattis (attainments), capable of fulfilling all wishes, and have all reached prajnaparamita (perfection of wisdom). Therefore, they have attained non-empty body, speech, and mind actions, and abide in the immeasurable practices and vows of sarvajna-jnana (all-knowing wisdom), understanding the dharma doors of liberation through sunyata (emptiness), animitta (signlessness), and apranihita (wishlessness). Such great bodhisattvas have all come to assemble and sit together. At that time, Samantabhadra Bodhisattva Mahasattva (Great Bodhisattva Samantabhadra), in the midst of the assembly, rose from his seat, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! How should the dharmadhatu (realm of phenomena) be known?' The Buddha said: 'Good man! This dharmadhatu has no inherent nature, and there is no one who can know it. Why is that? Good man! Because it is like space, free from all prapanca (conceptual proliferation), not free from prapanca, neither grasping nor rejecting, neither having a nature nor not having a nature, and has no location. Good man! Therefore, the dharmadhatu should be known in this way.' Then, Samantabhadra Bodhisattva again said to the Buddha: 'World Honored One! How should the dharmadhatu abide?' The Buddha said: 'Good man! There is not even a location, how much less abiding? Good man! This dharmadhatu is inconceivable, inexpressible, without self-nature, and there is no one who can know it. Good man! The nature of that dharmadhatu is unknowable and invisible.' Samantabhadra Bodhisattva again said to the Buddha: 'World Honored One! How many kinds of bodhi (enlightenment) are there?' The Buddha said: 'Good man! Bodhi has immeasurable aspects, and cannot be measured.' Samantabhadra Bodhisattva said: 'World Honored One! How should the dharmadhatu be distinguished?' The Buddha said: 'Good man! The dharmadhatu is originally without distinctions.' Samantabhadra Bodhisattva said: 'World Honored One! If the dharmadhatu cannot be distinguished, how can ordinary beings understand it?' The Buddha said: 'Good man! Those who make distinctions are all deluded beings, who create distinctions in the dharmadhatu that is without distinctions.' Samantabhadra Bodhisattva said to the Buddha:
世尊！如來菩提如是甚深，微妙難解。」
佛言：「善男子！如是，如是！如汝所說。」
佛復告言：「善男子！菩提者即一切法也，離諸戲論，是故無有分別。」
時彼眾中，妙吉祥童子亦在會坐，從座而起，頂禮佛足，白佛言：「世尊！愿為我等，說此寶光明總持法門。」
佛言：「善男子！汝今問彼一切法海辯才菩薩摩訶薩，彼為汝說。」
於是妙吉祥童子，在如來前，合十指爪掌，白佛言：「世尊！如來是一切智者、一切見者，云何不說？」
佛言：「善男子！為有如是大菩薩摩訶薩，以是義故，如來不說。」
妙吉祥言：「唯然，世尊！如來何故不自說耶？棄捨我等。」
佛言：「善男子！吾非棄捨有情界故。善男子！為欲顯示彼菩薩摩訶薩，所說校量不可思議故。」
時妙吉祥童子，復白佛言：「世尊！唯愿如來大慈無量，為我說是寶光明總持法門。」
佛言：「善男子！汝今問此普賢菩薩摩訶薩，必當為汝說此法門。善男子！當知此菩薩摩訶薩智慧無量。」
妙吉祥言：「如來若令我問彼普賢菩薩摩訶薩，我今當問。」
佛言：「妙吉祥！汝自已得微塵等三摩地門，何故問于如來？」
妙吉祥言：「世尊！我非但一
【現代漢語翻譯】 現代漢語譯本：'世尊！如來的菩提（覺悟）是如此深奧，微妙且難以理解。' 佛說：'善男子！是的，是的！正如你所說。' 佛又說：'善男子！菩提即是一切法，它超越了所有的戲論（虛妄的言論），因此沒有分別。' 當時，在會眾中，妙吉祥童子（Manjushri Kumarabhuta）也在座，他從座位上站起來，頂禮佛足，對佛說：'世尊！愿您為我們宣說這寶光明總持法門（Ratna-prabha-dharani）。' 佛說：'善男子！你現在去問那位一切法海辯才菩薩摩訶薩（Sarva-dharma-sagara-pratibhana Bodhisattva Mahasattva），他會為你宣說。' 於是，妙吉祥童子在如來面前，合起十指掌心，對佛說：'世尊！如來是一切智者、一切見者，為什麼不說呢？' 佛說：'善男子！因為有這樣的大菩薩摩訶薩在，因此如來不說。' 妙吉祥說：'是的，世尊！如來為什麼不親自說呢？難道要捨棄我們嗎？' 佛說：'善男子！我不是要捨棄有情眾生。善男子！是爲了顯示那位菩薩摩訶薩所說的教法，其衡量是不可思議的。' 這時，妙吉祥童子又對佛說：'世尊！唯愿如來大慈無量，為我宣說這寶光明總持法門。' 佛說：'善男子！你現在去問這位普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva），他一定會為你宣說這個法門。善男子！應當知道這位菩薩摩訶薩的智慧是無量的。' 妙吉祥說：'如果如來讓我去問那位普賢菩薩摩訶薩，我現在就去問。' 佛說：'妙吉祥！你已經獲得了微塵般的三摩地（Samadhi）法門，為什麼還要問如來呢？' 妙吉祥說：'世尊！我不僅僅是為自己而問，'
【English Translation】 English version: 'World Honored One! The Bodhi (enlightenment) of the Tathagata is so profound, subtle, and difficult to understand.' The Buddha said: 'Good man! It is so, it is so! Just as you have said.' The Buddha further said: 'Good man! Bodhi is all dharmas, it transcends all fabrications (illusory talks), therefore there is no discrimination.' At that time, in the assembly, Manjushri Kumarabhuta was also present. He rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One! May you expound for us this Ratna-prabha-dharani (Jewel Light Dharani) Dharma Gate.' The Buddha said: 'Good man! You should now ask that Sarva-dharma-sagara-pratibhana Bodhisattva Mahasattva (Bodhisattva Mahasattva of the Ocean of All Dharmas Eloquence), he will expound it for you.' Thereupon, Manjushri Kumarabhuta, in front of the Tathagata, joined his palms together and said to the Buddha: 'World Honored One! The Tathagata is the all-knowing one, the all-seeing one, why does he not speak?' The Buddha said: 'Good man! Because there is such a great Bodhisattva Mahasattva, for this reason, the Tathagata does not speak.' Manjushri said: 'Yes, World Honored One! Why does the Tathagata not speak it himself? Is he abandoning us?' The Buddha said: 'Good man! I am not abandoning sentient beings. Good man! It is to show that the teachings spoken by that Bodhisattva Mahasattva, their measure is inconceivable.' At this time, Manjushri Kumarabhuta again said to the Buddha: 'World Honored One! May the Tathagata, with his immeasurable great compassion, expound for me this Ratna-prabha-dharani Dharma Gate.' The Buddha said: 'Good man! You should now ask this Samantabhadra Bodhisattva Mahasattva (Bodhisattva Mahasattva Universal Worthy), he will surely expound this Dharma Gate for you. Good man! You should know that this Bodhisattva Mahasattva's wisdom is immeasurable.' Manjushri said: 'If the Tathagata directs me to ask that Samantabhadra Bodhisattva Mahasattva, I will now ask.' The Buddha said: 'Manjushri! You have already attained Samadhi (meditative absorption) Dharma Gates as numerous as dust particles, why do you ask the Tathagata?' Manjushri said: 'World Honored One! I am not asking for myself alone,'
佛所說之法，乃至一切如來所說真如實性，我能憶持不忘，由如今日。」
佛言：「善哉，善哉！善男子！汝今善說。」
佛言：「妙吉祥！汝當問此普賢菩薩摩訶薩總持法門。」
時妙吉祥童子白佛言：「世尊！此普賢菩薩摩訶薩深達實相大乘法行。」
佛言：「善男子！汝等皆是自在法王之子，豈得異乎？善男子！汝福德無量，了達空法，得不可思議解脫三摩地門。」
於時妙吉祥童子，承佛聖旨，在普賢菩薩摩訶薩前，合十指爪掌，一心恭敬，白普賢菩薩摩訶薩言：「佛子！愿為我說二字法門。」
時普賢菩薩言：「善男子！汝今所問二字者何？」
是時妙吉祥童子，白普賢菩薩言：「佛子！覺與覺者二字，為何等相？」
普賢菩薩言：「佛子！覺本無相、無性、不可思議、無有等等、離諸戲論、非離戲論、非言議之所能及。善男子！是故諸佛覺性如是。」
妙吉祥言：「佛子！若佛法非戲論者，云何佛法作如是說？」
普賢菩薩告妙吉祥言：「佛子！離言說故作如是說。」
妙吉祥言：「佛子！云何離言說？」
普賢菩薩言：「妙吉祥！智離言說。」
妙吉祥言：「佛子！智云何知？」
普賢菩薩言：「妙吉祥！謂
【現代漢語翻譯】 現代漢語譯本 『佛陀所說的法，乃至一切如來所說的真如實性（tathatā，事物的真實本性），我都能記憶保持而不遺忘，就像今天一樣。』 佛陀說：『好啊，好啊！善男子！你現在說得很好。』 佛陀說：『妙吉祥（Mañjuśrī，文殊菩薩）！你應該問這位普賢菩薩摩訶薩（Samantabhadra，普賢菩薩）關於總持法門（dhāraṇī，總攝憶持一切法而不忘失的法門）。』 這時，妙吉祥童子（Mañjuśrīkumāra，文殊菩薩的童子相）對佛說：『世尊！這位普賢菩薩摩訶薩深通實相（tattva，真如實性）和大乘（Mahāyāna，大乘佛教）的修行。』 佛陀說：『善男子！你們都是自在法王（Dharmarāja，佛陀的別稱）之子，怎麼會有不同呢？善男子！你的福德無量，通達空法（śūnyatā，空性），得到了不可思議的解脫三摩地門（samādhi，禪定）。』 這時，妙吉祥童子領受佛陀的聖旨，在普賢菩薩摩訶薩面前，合起十指，掌心相對，一心恭敬，對普賢菩薩摩訶薩說：『佛子！愿您為我說說二字法門。』 這時，普賢菩薩說：『善男子！你現在所問的二字是什麼？』 這時，妙吉祥童子對普賢菩薩說：『佛子！「覺」（bodhi，覺悟）與「覺者」（bodhisattva，菩薩）這兩個字，是什麼樣的相？』 普賢菩薩說：『佛子！覺本無相、無性、不可思議、無有等等、遠離一切戲論（prapañca，虛妄分別）、非遠離戲論、不是言語所能表達的。善男子！所以諸佛的覺性就是這樣。』 妙吉祥說：『佛子！如果佛法不是戲論，為什麼佛法又這樣說呢？』 普賢菩薩告訴妙吉祥說：『佛子！因為遠離言說，所以才這樣說。』 妙吉祥說：『佛子！怎樣才是遠離言說呢？』 普賢菩薩說：『妙吉祥！智慧（jñāna，般若智慧）是遠離言說的。』 妙吉祥說：『佛子！智慧又如何知道呢？』 普賢菩薩說：『妙吉祥！』
【English Translation】 English version 'The Dharma (law, teachings) spoken by the Buddha, and even the true suchness (tathatā, the true nature of things) spoken by all the Tathagatas (Buddhas), I can remember and hold without forgetting, just like today.' The Buddha said, 'Excellent, excellent! Good man! You have spoken well now.' The Buddha said, 'Mañjuśrī (Bodhisattva of Wisdom)! You should ask this Bodhisattva Mahāsattva (great being) Samantabhadra (Bodhisattva of Universal Virtue) about the dhāraṇī (mnemonic device) of the Dharma.' At that time, the youth Mañjuśrīkumāra (a youthful form of Mañjuśrī) said to the Buddha, 'World Honored One! This Bodhisattva Mahāsattva Samantabhadra deeply understands the true nature (tattva) and the practices of the Mahāyāna (Great Vehicle).' The Buddha said, 'Good man! You are all sons of the sovereign of Dharma (Dharmarāja, an epithet of the Buddha), how could you be different? Good man! Your merits are immeasurable, you understand the emptiness (śūnyatā) of all dharmas, and you have attained the inconceivable gate of liberation samādhi (meditative absorption).' At that time, the youth Mañjuśrī, receiving the Buddha's holy command, in front of the Bodhisattva Mahāsattva Samantabhadra, joined his ten fingers, palms together, with one mind and reverence, said to the Bodhisattva Mahāsattva Samantabhadra, 'Son of the Buddha! I wish you would speak to me about the two-letter Dharma.' At that time, the Bodhisattva Samantabhadra said, 'Good man! What are the two letters you are asking about?' At that time, the youth Mañjuśrī said to the Bodhisattva Samantabhadra, 'Son of the Buddha! What is the nature of the two letters 「awakening」 (bodhi) and 「awakened one」 (bodhisattva)?' The Bodhisattva Samantabhadra said, 'Son of the Buddha! Awakening is originally without form, without nature, inconceivable, without any comparison, free from all conceptual proliferation (prapañca), neither free from conceptual proliferation, nor can it be reached by words. Good man! Therefore, the nature of awakening of all Buddhas is like this.' Mañjuśrī said, 'Son of the Buddha! If the Buddha Dharma is not conceptual proliferation, why does the Buddha Dharma speak like this?' The Bodhisattva Samantabhadra told Mañjuśrī, 'Son of the Buddha! Because it is free from words, it is spoken like this.' Mañjuśrī said, 'Son of the Buddha! How is it free from words?' The Bodhisattva Samantabhadra said, 'Mañjuśrī! Wisdom (jñāna) is free from words.' Mañjuśrī said, 'Son of the Buddha! How does wisdom know?' The Bodhisattva Samantabhadra said, 'Mañjuśrī!'
智無性，智非無性。」
妙吉祥言：「佛子！云何智無性，智非無性？應云何說三乘法？」
普賢菩薩言：「妙吉祥！法界離染，云何有說？」
妙吉祥言：「云何一切法，此亦無性？云何說如來性無漏？」
「五蘊性不可得故。」
妙吉祥言：「云何菩提有戲論耶？」
普賢菩薩言：「佛子！菩提無有戲論，非離戲論。此菩提有戲論、非戲論者，非言、非說也。」
是時，世尊贊普賢菩薩摩訶薩言：「善哉，善哉！善男子！如汝所說，是不可思議法門，幽邃深遠，是真實言，天上人間無能解了。」
時妙吉祥童子白佛言：「世尊！一切法不可知，不可見，無法可說。」
佛言：「善男子，如是！如是！」
時普賢菩薩摩訶薩，復白佛言：「世尊！今此清凈法門難解難知。」
佛言：「善男子，如是！如是！」
是時，海慧菩薩白佛言：「世尊！此普賢菩薩善說如是清凈法門。」
佛言：「善男子，如是！如是！複次，善男子！一切諸法清凈若此，霔大法雨。」
是時，平等寂靜婆羅大娑羅子，白佛言：「世尊！此不可思議平等菩提，離文字相，不可見，離諸色相。」
佛言：「善男子！如是！如是！法界性離，泯絕
【現代漢語翻譯】 現代漢語譯本 『智慧是無自性的，但智慧又不是無自性的。』 妙吉祥（Manjushri，文殊菩薩的別名）說：『佛子！為什麼說智慧是無自性的，又說智慧不是無自性的？應該如何宣說三乘（聲聞乘、緣覺乘、菩薩乘）的教法？』 普賢菩薩（Samantabhadra）說：『妙吉祥！法界（Dharmadhatu，一切諸法的總稱）是遠離染污的，又怎麼能用言語來表達呢？』 妙吉祥說：『為什麼說一切法都是無自性的？又為什麼說如來（Tathagata，佛的稱號）的自性是無漏的（Anasrava，沒有煩惱的）？』 『因為五蘊（Skandha，色、受、想、行、識）的自性是不可得的。』 妙吉祥說：『為什麼說菩提（Bodhi，覺悟）有戲論（Prapancha，虛妄分別）呢？』 普賢菩薩說：『佛子！菩提沒有戲論，也不是遠離戲論。說菩提有戲論或沒有戲論，都不是言語所能表達的。』 這時，世尊（Bhagavan，佛的稱號）讚歎普賢菩薩摩訶薩（Mahasattva，大菩薩）說：『善哉，善哉！善男子！正如你所說，這是不可思議的法門，幽深而遙遠，是真實之言，天上人間沒有人能夠理解。』 這時，妙吉祥童子（Manjushri Kumara）對佛說：『世尊！一切法都是不可知、不可見，無法用言語表達的。』 佛說：『善男子，是這樣的！是這樣的！』 這時，普賢菩薩摩訶薩又對佛說：『世尊！現在這個清凈的法門難以理解，難以知曉。』 佛說：『善男子，是這樣的！是這樣的！』 這時，海慧菩薩（Sagaramati）對佛說：『世尊！這位普賢菩薩善於宣說如此清凈的法門。』 佛說：『善男子，是這樣的！是這樣的！而且，善男子！一切諸法都如此清凈，如同降下大法雨一般。』 這時，平等寂靜婆羅大娑羅子（Samata-Shanti-Brahma-Mahasala）對佛說：『世尊！這不可思議的平等菩提，是遠離文字相的，不可見，遠離一切色相。』 佛說：『善男子！是這樣的！是這樣的！法界的自性是遠離的，泯滅的。』
【English Translation】 English version 'Wisdom is without self-nature, yet wisdom is not without self-nature.' Manjushri (妙吉祥) said, 'Son of Buddha! Why is it said that wisdom is without self-nature, and yet wisdom is not without self-nature? How should the teachings of the Three Vehicles (Triyana, the Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) be explained?' Samantabhadra (普賢菩薩) said, 'Manjushri! The Dharmadhatu (法界, the realm of all phenomena) is free from defilement, how can it be expressed in words?' Manjushri said, 'Why is it said that all dharmas (法, phenomena) are without self-nature? And why is it said that the Tathagata's (如來, the Buddha's title) nature is without outflows (Anasrava, 無漏)?' 'Because the self-nature of the five aggregates (Skandha, 五蘊, form, feeling, perception, mental formations, and consciousness) is unattainable.' Manjushri said, 'Why is it said that Bodhi (菩提, enlightenment) has conceptual proliferation (Prapancha, 戲論)?' Samantabhadra said, 'Son of Buddha! Bodhi has no conceptual proliferation, nor is it apart from conceptual proliferation. To say that Bodhi has or does not have conceptual proliferation is beyond words and speech.' At that time, the Bhagavan (世尊, the Buddha) praised the Mahasattva (摩訶薩, great Bodhisattva) Samantabhadra, saying, 'Excellent, excellent! Good man! As you have said, this is an inconceivable Dharma gate, profound and far-reaching, it is the truth, and no one in heaven or on earth can understand it.' At that time, Manjushri Kumara (妙吉祥童子) said to the Buddha, 'Bhagavan! All dharmas are unknowable, invisible, and cannot be expressed in words.' The Buddha said, 'Good man, it is so! It is so!' At that time, the Mahasattva Samantabhadra again said to the Buddha, 'Bhagavan! This pure Dharma gate is difficult to understand and difficult to know.' The Buddha said, 'Good man, it is so! It is so!' At that time, Sagaramati (海慧菩薩) said to the Buddha, 'Bhagavan! This Samantabhadra Bodhisattva is skilled in expounding such a pure Dharma gate.' The Buddha said, 'Good man, it is so! It is so! Moreover, good man! All dharmas are as pure as this, like a great rain of Dharma falling.' At that time, Samata-Shanti-Brahma-Mahasala (平等寂靜婆羅大娑羅子) said to the Buddha, 'Bhagavan! This inconceivable, equal Bodhi is apart from the characteristics of words, invisible, and apart from all forms.' The Buddha said, 'Good man! It is so! It is so! The nature of the Dharmadhatu is detached and extinguished.'
諸相。」
是時，妙吉祥童子白佛言：「世尊！空云何相？為聲、為色、為是相好？」
佛言：「妙吉祥！空離聲色，離諸言說，非離言說。善男子！法性如是，空離文字故說空，又離言故說空。善男子！空者一切法法之自性故。」
是時，長老舍利弗白佛言：「世尊！如來觀此得大變現不可思議解脫菩薩耶？」
佛告長老舍利弗言：「此阿羅漢智慧，與初發心菩薩智慧甚遠，何況此菩薩故！所以者何？初發心菩薩當得成佛，阿羅漢終不能得。」
是時，一切法自在王菩薩白佛言：「世尊！如佛所說，我悉了知。此聲聞應不得聲聞法？」
佛言：「善男子！此聲聞非不得聲聞法。複次，善男子！若聲聞與菩薩對論，智慧有殊，是故所不能及。」
是時，妙吉祥白佛言：「世尊！如來云何說此舍利弗得智慧第一？」
佛告妙吉祥：「如我所說，實無所得。」
是時，妙吉祥童子語長老舍利弗言：「長老！汝云何得聲聞法？」
舍利弗言：「我所不任。」
妙吉祥言：「汝豈非凡夫不？」
「不也！善男子。」
妙吉祥言：「舍利弗！汝應云何學？」
舍利弗言：「我無所學。」
妙吉祥言：「云何得智慧第一？」
【現代漢語翻譯】 現代漢語譯本 『諸相』。
這時，妙吉祥童子（Manjushri, 文殊菩薩的童子形象）問佛說：『世尊！空是什麼樣的？是聲音、顏色，還是美好的相貌？』
佛說：『妙吉祥！空既不是聲音也不是顏色，它超越了所有的言語，但又不是完全脫離言語。善男子！法的本性就是這樣，因為空超越了文字所以說它是空，又因為它超越了言語所以說它是空。善男子！空是一切法自身本性的體現。』
這時，長老舍利弗（Sariputra, 佛陀的十大弟子之一，以智慧著稱）問佛說：『世尊！如來您觀察到這位菩薩獲得瞭如此巨大的、不可思議的解脫變化嗎？』
佛告訴長老舍利弗說：『這位阿羅漢（Arhat, 已證得解脫的聖者）的智慧，與初發菩提心的菩薩的智慧相差甚遠，更何況這位菩薩呢！為什麼呢？因為初發菩提心的菩薩將來會成佛，而阿羅漢最終不能成佛。』
這時，一切法自在王菩薩（Sarvadharma-svāmin, 一位菩薩的名字）問佛說：『世尊！正如您所說，我完全理解。那麼，這些聲聞（Sravaka, 佛陀的弟子，通過聽聞佛法而修行）是不是就不能獲得聲聞法了呢？』
佛說：『善男子！這些聲聞並非不能獲得聲聞法。此外，善男子！如果聲聞與菩薩進行辯論，他們的智慧會有差異，所以聲聞的智慧是無法與菩薩相比的。』
這時，妙吉祥問佛說：『世尊！如來您為什麼說舍利弗的智慧是第一呢？』
佛告訴妙吉祥說：『正如我所說，實際上並沒有什麼可以獲得的。』
這時，妙吉祥童子對長老舍利弗說：『長老！您是如何獲得聲聞法的呢？』
舍利弗說：『我沒有能力獲得。』
妙吉祥說：『難道你不是凡夫嗎？』
『不是的！善男子。』
妙吉祥說：『舍利弗！那你應該如何學習呢？』
舍利弗說：『我沒有什麼需要學習的。』
妙吉祥說：『那你是如何獲得智慧第一的呢？』
【English Translation】 English version 'All forms.'
At that time, the youth Manjushri (Manjushri, a bodhisattva in youthful form) said to the Buddha, 'World Honored One! What is the nature of emptiness? Is it sound, color, or a beautiful appearance?'
The Buddha said, 'Manjushri! Emptiness is separate from sound and color, it is beyond all speech, yet not separate from speech. Good man! The nature of Dharma is like this, because emptiness is beyond words, it is called emptiness, and because it is beyond speech, it is called emptiness. Good man! Emptiness is the self-nature of all dharmas.'
At that time, the elder Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! Did the Tathagata (Buddha) observe this bodhisattva obtaining such great, inconceivable transformations of liberation?'
The Buddha told the elder Sariputra, 'The wisdom of this Arhat (Arhat, a saint who has attained liberation) is far inferior to the wisdom of a bodhisattva who has just awakened the aspiration for enlightenment, let alone this bodhisattva! Why is that? Because a bodhisattva who has just awakened the aspiration for enlightenment will become a Buddha in the future, while an Arhat will ultimately not be able to become a Buddha.'
At that time, the bodhisattva Sarvadharma-svāmin (Sarvadharma-svāmin, the name of a bodhisattva) said to the Buddha, 'World Honored One! As you have said, I fully understand. Then, are these Sravakas (Sravaka, disciples of the Buddha who practice by listening to the Dharma) unable to obtain the Sravaka Dharma?'
The Buddha said, 'Good man! These Sravakas are not unable to obtain the Sravaka Dharma. Furthermore, good man! If a Sravaka debates with a bodhisattva, their wisdom will differ, so the wisdom of a Sravaka cannot compare to that of a bodhisattva.'
At that time, Manjushri asked the Buddha, 'World Honored One! Why do you say that Sariputra's wisdom is the foremost?'
The Buddha told Manjushri, 'As I have said, there is actually nothing to be obtained.'
At that time, the youth Manjushri said to the elder Sariputra, 'Elder! How did you obtain the Sravaka Dharma?'
Sariputra said, 'I am not capable of obtaining it.'
Manjushri said, 'Are you not an ordinary person?'
'No! Good man.'
Manjushri said, 'Sariputra! Then how should you learn?'
Sariputra said, 'I have nothing to learn.'
Manjushri said, 'Then how did you obtain the foremost wisdom?'
舍利弗言：「我亦不任。」
妙吉祥復語長老舍利弗言：「汝既非凡夫，又非智慧第一，為是何人？」
舍利弗言：「善男子！我亦不知。汝智慧無量，由如巨海，是故我今，非汝對論。」
妙吉祥言：「長老舍利弗！莫作是說，汝自耆年宿德，何故謙讓？」
舍利弗言：「善男子！我雖耆年，無德無證。複次，善男子！譬如一切差別萬法，由如巨岳，金剛一擊，殞碎如塵。善男子！汝亦如是，於一毛孔所有智慧量等微塵數，一切眾生皆悉如我，亦所不及，善男子！況我一人乎？是故我今亦所不任。善男子！如大惡象，其身偉大，氣力便多，人用其鉤而能制伏，我亦如是。善男子！所以者何？汝有大智力，我力怯弱。善男子！汝等同於大龍，云何我力與仁者敵？」
長老舍利弗白佛言：「世尊！如生盲人慾往他州，在道路中，決定不能見彼城邑，云何而能周遍遊歷？善男子！此亦如是，我對仁者如彼盲人，我今亦爾，佛道懸曠，由來甚遠，當云何知？」
佛告舍利弗：「勿作是說！如來威德能令一切眾生，暫歷耳根，尚得此法。舍利弗！況汝已得此不可思議三摩地故。」
是時，世尊說是法時，天上人間有九萬二千眾生皆得是法。
是時，法慧菩薩承佛威神，即
【現代漢語翻譯】 現代漢語譯本 舍利弗說：『我也不勝任。』 妙吉祥又對長老舍利弗說：『你既然不是凡夫，又不是智慧第一，那你是什麼人呢？』 舍利弗說：『善男子！我也不知道。你的智慧無量，猶如大海，所以我現在，不能和你對論。』 妙吉祥說：『長老舍利弗！不要這樣說，你年長德高，為何如此謙讓？』 舍利弗說：『善男子！我雖然年長，卻無德無證。再說，善男子！譬如一切差別萬法，猶如巨岳，金剛一擊，便粉碎如塵。善男子！你也如此，你一個毛孔所擁有的智慧量，就等同微塵數，一切眾生都像我一樣，也比不上你，善男子！何況我一個人呢？所以我現在也不勝任。善男子！如同大惡象，身軀巨大，力氣也大，人可以用鉤子來制伏它，我也是這樣。善男子！這是為什麼呢？因為你有大智慧力，我的力量卻很弱。善男子！你們如同大龍，我怎麼能和您對抗呢？』 長老舍利弗對佛說：『世尊！如同一個天生的盲人想要去其他州，在路上，他絕對看不到那座城邑，又怎麼能周遊各地呢？善男子！我也是這樣，我面對您就像那個盲人，我現在也是如此，佛道遙遠而廣闊，由來已久，我怎麼能知道呢？』 佛告訴舍利弗：『不要這樣說！如來的威德能讓一切眾生，只要稍微聽聞，就能得到此法。舍利弗！何況你已經得到了這不可思議的三摩地（samadhi，禪定）的緣故。』 這時，世尊說此法時，天上人間有九萬二千眾生都得到了此法。 這時，法慧菩薩承佛的威神，即
【English Translation】 English version Shariputra said, 'I am also not capable.' Manjushri again said to the elder Shariputra, 'Since you are neither an ordinary person nor the foremost in wisdom, what kind of person are you?' Shariputra said, 'Good man! I also do not know. Your wisdom is immeasurable, like a vast ocean, therefore, I am not your match in debate.' Manjushri said, 'Elder Shariputra! Do not say that. You are of advanced age and high virtue, why are you so humble?' Shariputra said, 'Good man! Although I am of advanced age, I have neither virtue nor realization. Furthermore, good man! It is like all the differentiated myriad dharmas (phenomena), like a giant mountain, which, with one strike of a vajra (diamond), would be shattered into dust. Good man! You are also like that, the amount of wisdom in one of your pores is equal to the number of dust particles. All sentient beings, like me, are also not comparable to you, good man! How much less so am I alone? Therefore, I am also not capable now. Good man! Like a great, fierce elephant, whose body is huge and strength is great, people can subdue it with a hook, I am also like that. Good man! Why is that? Because you have great wisdom power, and my power is weak. Good man! You are like great dragons, how can my power contend with you?' The elder Shariputra said to the Buddha, 'World Honored One! It is like a person born blind who wants to go to another state. On the road, he definitely cannot see that city, how can he travel everywhere? Good man! I am also like that, I am like that blind person in front of you, I am also like that now. The Buddha's path is distant and vast, it has been a long time, how can I know it?' The Buddha told Shariputra, 'Do not say that! The majestic power of the Tathagata (Buddha) can enable all sentient beings, even if they only hear it briefly, to obtain this Dharma (teaching). Shariputra! How much more so since you have already obtained this inconceivable samadhi (meditative absorption).' At that time, when the World Honored One spoke this Dharma, ninety-two thousand beings in the heavens and the human realm all obtained this Dharma. At that time, the Bodhisattva Dharma-prabha (Light of Dharma), receiving the majestic power of the Buddha, immediately
入三昧，名菩薩無邊相應寶光明三摩地。於時，法慧菩薩即便入於十方十千佛剎微塵等世界，於一一方，各各有十千佛剎微塵等諸佛世尊，皆現在前。時彼諸佛世尊，語法慧菩薩言：「一方如是，十方亦然。」彼佛世尊贊言：「善哉，善哉！法慧！汝能入此菩薩無邊相應三摩地故。複次，善男子！是時於一一方，有此一切十方十千佛剎微塵等如來位，彼如是等一切如來，皆同一號，皆是世尊毗盧遮那如來，最初威德本願力故，得大善利，乃至轉大法輪。彼如是等諸佛同說偈言：
「『佛智本清凈， 普周於法界， 及觀眾生界， 遍入無礙智， 無等相應門， 善一切言語， 速得一切智， 圓滿於諸法， 三世智皆圓， 善說如是法。』
「善男子！汝今以佛威神力故，說此菩薩十住法門。」
是時彼佛世尊各以無礙智，往照法慧菩薩，復得如是三摩地門，所謂無礙、無斷、不空法、不空智、無漏、無際、無盡、無來、無去、無邊、本性無著，得如是等三摩地門。是時彼佛世尊各伸右手，摩法慧菩薩頂。彼佛世尊摩菩薩頂已，即時法慧菩薩，從三摩地起，告諸菩薩言：「佛子！菩薩族類廣大無量，周遍法界、虛空界。佛子！菩薩摩訶薩，於過去如來族中已生，現在如來族
【現代漢語翻譯】 現代漢語譯本 進入三昧（samadhi，禪定），名為菩薩無邊相應寶光明三摩地。當時，法慧菩薩隨即進入十方十千佛剎微塵數等的世界，在每一個世界中，各有十千佛剎微塵數等諸佛世尊，都顯現在他面前。那時，那些佛世尊對法慧菩薩說：『一方是這樣，十方也是這樣。』那些佛世尊讚歎道：『善哉，善哉！法慧！你能夠進入這菩薩無邊相應三摩地。』 『再者，善男子！這時，在每一個世界中，都有這所有十方十千佛剎微塵數等如來的果位，那些如來都具有相同的名號，都是世尊毗盧遮那如來（Vairocana，大日如來），因為最初的威德本願力，獲得了巨大的利益，乃至轉大法輪。那些如來都一同說了偈頌： 『佛的智慧本來清凈，普遍周遍於法界（dharma-dhatu，宇宙萬法），並且觀察眾生界，遍入無礙的智慧，無與倫比的相應之門，善於一切言語，迅速獲得一切智慧，圓滿一切諸法，三世的智慧都圓滿，善於宣說這樣的法。』 『善男子！你現在以佛的威神力，宣說這菩薩十住法門。』 這時，那些佛世尊各自以無礙的智慧，照耀法慧菩薩，又獲得了這樣的三摩地門，即所謂無礙、無斷、不空法、不空智、無漏、無際、無盡、無來、無去、無邊、本性無著，獲得了這些三摩地門。這時，那些佛世尊各自伸出右手，摩法慧菩薩的頭頂。那些佛世尊摩菩薩頭頂后，法慧菩薩立即從三摩地中起身，告訴諸位菩薩說：『佛子！菩薩的族類廣大無量，周遍法界、虛空界。佛子！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），在過去如來的族類中已經出生，現在如來的族類中』
【English Translation】 English version Entering samadhi, named 'Bodhisattva's Boundless Corresponding Jewel Light Samadhi'. At that time, Bodhisattva Dharma-wisdom immediately entered worlds as numerous as the dust particles of ten thousand Buddha-lands in the ten directions. In each of these worlds, there were ten thousand Buddha-lands' worth of Buddhas, all appearing before him. Then, those Buddhas said to Bodhisattva Dharma-wisdom, 'As it is in one direction, so it is in all ten directions.' Those Buddhas praised, 'Excellent, excellent! Dharma-wisdom! You are able to enter this Bodhisattva's Boundless Corresponding Samadhi.' 'Furthermore, good man! At this time, in each of these worlds, there are the positions of Tathagatas as numerous as the dust particles of ten thousand Buddha-lands in the ten directions. Those Tathagatas all have the same name, all are the World Honored Vairocana Tathagata, and because of their original power of majestic vows, they have obtained great benefits, even turning the great Dharma wheel. Those Buddhas all spoke the following verse: 'The Buddha's wisdom is originally pure, universally pervading the dharma-dhatu, and observing the realm of sentient beings, penetrating unobstructed wisdom, the unparalleled gate of correspondence, skillful in all languages, quickly attaining all wisdom, perfecting all dharmas, the wisdom of the three times is all perfected, skillful in expounding such dharma.' 'Good man! You now, by the Buddha's majestic power, expound this Dharma-gate of the Ten Abodes of Bodhisattvas.' At that time, those Buddhas each used their unobstructed wisdom to illuminate Bodhisattva Dharma-wisdom, and he further obtained such samadhi gates, namely, unobstructed, uninterrupted, non-empty dharma, non-empty wisdom, without outflows, without boundaries, without end, without coming, without going, without limit, and fundamentally without attachment. He obtained these samadhi gates. At that time, those Buddhas each extended their right hand and stroked the crown of Bodhisattva Dharma-wisdom's head. After those Buddhas stroked the crown of the Bodhisattva's head, Bodhisattva Dharma-wisdom immediately arose from samadhi and said to the Bodhisattvas, 'Buddha-sons! The lineage of Bodhisattvas is vast and immeasurable, pervading the dharma-dhatu and the space-realm. Buddha-sons! Bodhisattva-mahasattvas have already been born in the lineage of past Tathagatas, and in the lineage of present Tathagatas.'
中今生，未來如來族中當生。」
是時，彼諸菩薩摩訶薩，告法慧菩薩言：「佛子！如汝所說，彼菩薩摩訶薩云何得過去、現在、未來諸如來族中生？復云何說彼菩薩得菩薩住故？」
彼諸菩薩摩訶薩告法慧菩薩言：「佛子！善哉！愿為我等說此菩薩十住法門，彼過去佛已說，現在佛今說，未來佛當說。」
「佛子！云何說菩薩十住法行？所謂：一、發心住，二、治地住，三、相應住，四、生貴住，五、方便具足住，六、正心住，七、不退住，八、童真住，九、王子住，十、灌頂住。佛子！是為菩薩十住法行。此過去、未來、現在三世諸佛世尊已說、今說、當說。
「佛子！云何彼菩薩發心住？謂此菩薩得睹諸佛世尊色相巍巍、殊特妙好、廣大無比、說法廣大、化眾生廣大。見如是等廣大變現，又聞廣大法故，得未曾有。復見如是苦惱眾生，是故菩薩發阿耨多羅三藐三菩提心，為求如來一切智、一切相智，是故名為初發心住。又學如是十力，何等為十？謂：一、處非處智力，二、過現未來福業報智力，三、禪定解脫三昧智力，四、至一切處道智力，五、無數種種界智力，六、無數種種勝解智力，七、根勝劣智力，八、宿住憶念智力，九、天眼智力，十、無漏智力。佛子！此初發心菩薩應學此
【現代漢語翻譯】 現代漢語譯本：在今生和未來，都將在如來家族中誕生。」
這時，那些菩薩摩訶薩們告訴法慧菩薩說：「佛子！正如你所說，那位菩薩摩訶薩如何能在過去、現在、未來諸如來家族中誕生？又如何說那位菩薩因為獲得菩薩的住位呢？」
那些菩薩摩訶薩告訴法慧菩薩說：「佛子！太好了！請為我們解說這菩薩的十住法門，這是過去佛已經說過，現在佛正在說，未來佛將要說的。」
「佛子！如何解說菩薩的十住法行？即：一、發心住，二、治地住，三、修行住，四、生貴住，五、方便具足住，六、正心住，七、不退住，八、童真住，九、王子住，十、灌頂住。佛子！這就是菩薩的十住法行。這是過去、未來、現在三世諸佛世尊已經說過、正在說、將要說的。
「佛子！如何解說菩薩的發心住？是指這位菩薩見到諸佛世尊的色相莊嚴、殊勝美妙、廣大無比，說法廣大，教化眾生廣大。見到如此廣大的變化顯現，又聽聞廣大的佛法，因此獲得前所未有的體驗。又見到如此苦惱的眾生，因此菩薩發起阿耨多羅三藐三菩提心（無上正等正覺之心），爲了求得如來的一切智（對一切法的智慧）、一切相智（對一切相的智慧），因此稱為初發心住。又學習如是的十力，哪十種呢？即：一、處非處智力（辨別是處與非處的智慧力量），二、過現未來福業報智力（瞭解過去、現在、未來福業果報的智慧力量），三、禪定解脫三昧智力（瞭解禪定、解脫、三昧的智慧力量），四、至一切處道智力（通達一切處所的智慧力量），五、無數種種界智力（瞭解無數種種界限的智慧力量），六、無數種種勝解智力（瞭解無數種種殊勝見解的智慧力量），七、根勝劣智力（瞭解眾生根器優劣的智慧力量），八、宿住憶念智力（回憶過去世的智慧力量），九、天眼智力（天眼通的智慧力量），十、無漏智力（斷除煩惱的智慧力量）。佛子！這位初發心的菩薩應當學習這些。
【English Translation】 English version: 'In this life and in the future, they will be born into the family of the Tathagatas.'
At that time, those Bodhisattva Mahasattvas said to Bodhisattva Dharmamati, 'Son of the Buddha! As you have said, how does that Bodhisattva Mahasattva get born into the families of the Tathagatas of the past, present, and future? And how is it said that that Bodhisattva attains the Bodhisattva's abode?'
Those Bodhisattva Mahasattvas said to Bodhisattva Dharmamati, 'Son of the Buddha! Excellent! We wish that you would explain to us this Dharma gate of the ten abodes of the Bodhisattva, which the Buddhas of the past have already spoken, the Buddhas of the present are now speaking, and the Buddhas of the future will speak.'
'Son of the Buddha! How is the practice of the ten abodes of the Bodhisattva explained? They are: first, the abode of the initial aspiration; second, the abode of preparation; third, the abode of practice; fourth, the abode of noble birth; fifth, the abode of complete skillful means; sixth, the abode of right mind; seventh, the abode of non-retrogression; eighth, the abode of pure youth; ninth, the abode of prince; and tenth, the abode of consecration. Son of the Buddha! These are the practices of the ten abodes of the Bodhisattva. These have been spoken, are being spoken, and will be spoken by the World Honored Ones, the Buddhas of the three times, past, future, and present.'
'Son of the Buddha! How is the abode of the initial aspiration of the Bodhisattva explained? It refers to this Bodhisattva who sees the majestic, extraordinary, wonderful, vast, and incomparable forms of the World Honored Ones, the Buddhas, whose teachings are vast, and whose transformation of sentient beings is vast. Having seen such vast manifestations and having heard the vast Dharma, they attain what they have never experienced before. Furthermore, seeing such suffering sentient beings, the Bodhisattva therefore generates the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), in order to seek the Tathagata's all-knowing wisdom (wisdom of all dharmas) and all-aspect wisdom (wisdom of all aspects). Therefore, it is called the abode of the initial aspiration. Furthermore, they learn the ten powers. What are the ten? They are: first, the power of wisdom of what is possible and impossible; second, the power of wisdom of the karmic retribution of past, present, and future blessings; third, the power of wisdom of meditation, liberation, and samadhi; fourth, the power of wisdom of the path to all places; fifth, the power of wisdom of countless various realms; sixth, the power of wisdom of countless various superior understandings; seventh, the power of wisdom of the superior and inferior faculties; eighth, the power of wisdom of remembering past lives; ninth, the power of wisdom of the divine eye; and tenth, the power of wisdom of non-outflow. Son of the Buddha! This Bodhisattva of the initial aspiration should learn these.'
十住力故，彼初發心菩薩於一切時，恭敬供養諸如來故，彼菩薩安住稱讚故，為世間最上第一世主故，求佛無量最上智慧故，為求寂靜相應三摩地故，遠離輪迴故，轉正法輪故，救度一切苦惱眾生故。何以故？為真實法發心故，聽受親近、離諸散亂、相續不斷故。佛子！是故名為菩薩初發心住。
「佛子！復云何名菩薩治地住？佛子！此治地住菩薩，為諸眾生先發十種心。何等為十？謂信心、念心、精進心、慧心、願心、戒心、護法心、舍心、定心、迴向心。佛子！此治地住菩薩復發如是十種心故。佛子！此治地住菩薩常念多聞，相續不斷，常樂奉事善知識故，供承親近，於一切時能覺察故，發言謙敬故，求堅固無畏智故，發趣菩提智故，志求寂靜勇猛智故，志求妙法離諸虛假故，心不迷惑。何以故？謂發如是誠實心，求一切佛法故，乃至隨方有聖法處，躬自往彼，聽受親近，離諸散亂，相續不斷，未曾暫舍。佛子！是故名菩薩治地住。
「佛子！復云何名菩薩相應住？佛子！此相應住菩薩，有十所觀求一切法。何等為十？謂求一切無上法故，遠離一切憂苦故，觀法無自性故，空無體相故，一切法無有常故，一切法不可度量故，離諸疑惑故，不可改變故，非有非無故，非取非舍故。佛子！相應住菩薩，復
【現代漢語翻譯】 現代漢語譯本：由於十種力量的緣故，這位初發心的菩薩在任何時候，都恭敬供養諸如來（tathagata，佛的稱號），這位菩薩安住于稱讚之中，因為他是世間最上第一的主宰，爲了尋求佛的無量最上智慧，爲了尋求與寂靜相應的禪定（samadhi），爲了遠離輪迴，爲了轉動正法輪（dharma-cakra，佛陀教法的象徵），爲了救度一切受苦惱的眾生。為什麼呢？因為他們爲了真實的佛法而發心，聽聞、接受、親近佛法，遠離一切散亂，持續不斷地修行。佛子！因此，這被稱為菩薩的初發心住。 佛子！又是什麼叫做菩薩的治地住呢？佛子！這位治地住的菩薩，爲了眾生先發起十種心。是哪十種呢？即信心、念心、精進心、慧心、願心、戒心、護法心、舍心、定心、迴向心。佛子！這位治地住的菩薩又發起這十種心。佛子！這位治地住的菩薩常常思念多聞，持續不斷，常常樂於奉事善知識，供養承事，在任何時候都能覺察，言語謙虛恭敬，爲了尋求堅固無畏的智慧，爲了趣向菩提智慧，立志尋求寂靜勇猛的智慧，立志尋求妙法，遠離一切虛假，內心不迷惑。為什麼呢？因為他們發起瞭如此誠實的心，尋求一切佛法，乃至任何地方有聖法之處，都親自前往，聽聞、接受、親近，遠離一切散亂，持續不斷，從未曾暫時捨棄。佛子！因此，這被稱為菩薩的治地住。 佛子！又是什麼叫做菩薩的相應住呢？佛子！這位相應住的菩薩，有十種觀察，尋求一切佛法。是哪十種呢？即尋求一切無上法，遠離一切憂愁痛苦，觀察法無自性，空無實體，一切法無常，一切法不可度量，遠離一切疑惑，不可改變，非有非無，非取非舍。佛子！相應住的菩薩，又
【English Translation】 English version: Because of the ten powers, this Bodhisattva who has just initiated the aspiration, at all times, respectfully makes offerings to all Tathagatas (Buddha's title). This Bodhisattva dwells in praise, because he is the supreme and foremost lord of the world, seeking the immeasurable and supreme wisdom of the Buddha, seeking samadhi (meditative absorption) that corresponds to tranquility, to be free from the cycle of rebirth, to turn the wheel of the Dharma (dharma-cakra, symbol of Buddha's teachings), and to save all sentient beings suffering from afflictions. Why is this so? Because they have initiated the aspiration for the true Dharma, listening to, receiving, and being close to the Dharma, staying away from all distractions, and practicing continuously. O son of the Buddha! Therefore, this is called the Bodhisattva's dwelling of initial aspiration. O son of the Buddha! What is called the Bodhisattva's dwelling of cultivated ground? O son of the Buddha! This Bodhisattva of the cultivated ground, for the sake of all sentient beings, first initiates ten kinds of minds. What are these ten? They are the mind of faith, the mind of mindfulness, the mind of diligence, the mind of wisdom, the mind of aspiration, the mind of precepts, the mind of protecting the Dharma, the mind of giving, the mind of concentration, and the mind of dedication. O son of the Buddha! This Bodhisattva of the cultivated ground also initiates these ten kinds of minds. O son of the Buddha! This Bodhisattva of the cultivated ground constantly contemplates extensive learning, continuously, always delights in serving good teachers, making offerings and serving them, being able to be aware at all times, speaking with humility and respect, seeking firm and fearless wisdom, aspiring towards the wisdom of Bodhi, determined to seek tranquil and courageous wisdom, determined to seek the wonderful Dharma, staying away from all falsehoods, and not being confused in mind. Why is this so? Because they have initiated such a sincere mind, seeking all the Buddha's teachings, and even if there is a place with sacred Dharma, they personally go there, listen, receive, and be close, staying away from all distractions, continuously, and never abandoning it even for a moment. O son of the Buddha! Therefore, this is called the Bodhisattva's dwelling of cultivated ground. O son of the Buddha! What is called the Bodhisattva's dwelling of correspondence? O son of the Buddha! This Bodhisattva of the dwelling of correspondence has ten observations, seeking all the Dharma. What are these ten? They are seeking all the supreme Dharma, staying away from all sorrows and sufferings, observing that the Dharma has no self-nature, is empty and without substance, that all Dharma is impermanent, that all Dharma is immeasurable, staying away from all doubts, is unchangeable, is neither existent nor non-existent, is neither grasping nor abandoning. O son of the Buddha! The Bodhisattva of the dwelling of correspondence, also
觀一切眾生界平等，法界平等，世界平等，地界平等，水界、火界、風界、虛空界、欲界、色界、無色界、如是諸界悉皆平等。何以故？謂如是一切法，自性平等故。為求勝法往詣十方，于諸佛前，親近聽受，離諸散亂，唸唸相續，無有間斷。佛子！是故名菩薩相應住。
「佛子！復云何名菩薩生貴住？得生十種圓滿凈業解聖言說故。何等為十？謂此菩薩有所說法，眾必崇受，漸漸增長，堅固不退，了達諸法，觀諸世間無壞滅故，觀一切業性離妄想故，觀諸果報無取捨故，觀于輪迴無去來相故，觀于涅槃湛然寂靜故。佛子！此生貴住菩薩，得是十種圓滿凈業解聖言說故。復言佛子！生貴住菩薩，觀過去佛法平等，恒時憶念相續不斷故，觀未來佛法平等，愿當學故，觀現在佛法平等，勤修習故。觀諸佛法如是平等，是故得過去際、未來際、現在際，於此三際皆得值遇，如是修習，憶持不忘，一切佛法慇勤恭敬。復觀過去佛法學，平等增長故，未來佛法亦如是學，平等增長故，觀現佛法亦如是學，平等增長故。佛子！此生貴住菩薩，如是觀察，趣向一切佛法，普皆平等，增長修習故。何以故？謂三世平等，最勝真實住，無虛假故，乃至聞彼他方有如是法，親自往詣，勤求精進，心不散亂，唸唸相續，無有間斷。佛子
【現代漢語翻譯】 現代漢語譯本：觀察一切眾生界平等，法界平等，世界平等，地界平等，水界、火界、風界、虛空界、欲界（指眾生慾望所處的境界）、色界（指有形物質的境界）、無色界（指沒有物質的境界），像這樣所有的界都平等。為什麼呢？因為所有這些法的自性都是平等的。爲了尋求殊勝的佛法，前往十方世界，在諸佛面前，親自聽受教誨，遠離一切散亂，唸唸相續，沒有間斷。佛子！因此這叫做菩薩相應住。 佛子！又怎樣叫做菩薩生貴住呢？因為獲得十種圓滿清凈的業，理解聖人的言說。哪十種呢？就是這位菩薩所說之法，大眾必定崇敬接受，漸漸增長，堅固不退，通達一切法，觀察世間沒有壞滅，觀察一切業的性質遠離妄想，觀察一切果報沒有取捨，觀察輪迴沒有來去之相，觀察涅槃寂靜無為。佛子！這位生貴住的菩薩，因為獲得這十種圓滿清凈的業，理解聖人的言說。再說佛子！生貴住的菩薩，觀察過去佛法平等，恒常憶念相續不斷，觀察未來佛法平等，發願應當學習，觀察現在佛法平等，勤奮修習。觀察諸佛的佛法如此平等，因此能夠於過去際、未來際、現在際，在這三際都能夠值遇佛法，這樣修習，憶持不忘，對一切佛法慇勤恭敬。又觀察過去佛法學習，平等增長，未來佛法也這樣學習，平等增長，觀察現在佛法也這樣學習，平等增長。佛子！這位生貴住的菩薩，這樣觀察，趨向一切佛法，普遍平等，增長修習。為什麼呢？因為三世平等，是最殊勝真實的住處，沒有虛假，乃至聽到其他地方有這樣的佛法，親自前往，勤奮精進，心不散亂，唸唸相續，沒有間斷。佛子！
【English Translation】 English version: Observing that all realms of sentient beings are equal, the realm of Dharma is equal, the world is equal, the realm of earth is equal, the realms of water, fire, wind, and space are equal, the realm of desire (referring to the realm where beings' desires reside), the realm of form (referring to the realm of tangible matter), the formless realm (referring to the realm without matter), and all such realms are equal. Why is this so? Because the self-nature of all these dharmas is equal. To seek the supreme Dharma, one goes to the ten directions, in front of all Buddhas, personally listening to and receiving teachings, staying away from all distractions, with thoughts continuously connected, without interruption. Disciple of the Buddha! Therefore, this is called the Bodhisattva's corresponding dwelling. Disciple of the Buddha! Furthermore, what is called the Bodhisattva's noble birth dwelling? It is because one obtains ten kinds of complete and pure karma, understanding the words of the sages. What are the ten? It is that when this Bodhisattva speaks the Dharma, the masses will surely respect and accept it, gradually growing, firm and unretreating, understanding all dharmas, observing that the world is without destruction, observing that the nature of all karma is free from delusion, observing that all karmic retributions are without grasping or rejection, observing that the cycle of rebirth has no coming or going, observing that Nirvana is serene and still. Disciple of the Buddha! This Bodhisattva of noble birth dwelling, because of obtaining these ten kinds of complete and pure karma, understands the words of the sages. Furthermore, Disciple of the Buddha! The Bodhisattva of noble birth dwelling, observes that the past Buddha's Dharma is equal, constantly remembering and continuously connecting, observes that the future Buddha's Dharma is equal, vowing to learn, observes that the present Buddha's Dharma is equal, diligently practicing. Observing that the Buddhas' Dharma is thus equal, therefore one is able to encounter the Dharma in the past, future, and present, in these three times, practicing in this way, remembering and not forgetting, being diligent and respectful towards all the Buddhas' Dharma. Furthermore, observing that the past Buddha's Dharma is learned, equally growing, the future Buddha's Dharma is also learned in this way, equally growing, observing that the present Buddha's Dharma is also learned in this way, equally growing. Disciple of the Buddha! This Bodhisattva of noble birth dwelling, observing in this way, moves towards all the Buddhas' Dharma, universally equal, growing and practicing. Why is this so? Because the three times are equal, the most supreme and true dwelling, without falsehood, even hearing that there is such Dharma in other places, one personally goes there, diligently striving, with a mind not distracted, with thoughts continuously connected, without interruption. Disciple of the Buddha!
！是故此名菩薩生貴住。
「佛子！復云何名菩薩方便具足住？佛子！此方便具足住菩薩，觀于無量無邊無數阿僧祇，不可思議無等等眾生界，由如虛空，不生不滅，自性清凈，同真際等法性，如是觀察一切眾生，是名菩薩方便具足住。佛子！此方便具足住菩薩，有十種事，所修善業，皆為方便利樂一切眾生故，謂令一切眾生於無上道心不退轉故，愛樂一切眾生不捨離故，饒益安樂一切眾生故，悲愍一切眾生故，欲令一切眾生皆得不可思議解脫道故，洗滌一切眾生業垢故，攝伏一切眾生故，欲令一切眾生歡喜無厭故，以諸方便引導一切眾生故，欲令一切眾生究竟涅槃寂滅樂故。佛子！此方便具足住菩薩，如是乃至聞彼他方說如是法，親自往詣，勤求修習，心不散亂，唸唸相續，無有間斷。佛子！是名菩薩方便具足住。
「佛子！復云何名菩薩正心住？佛子！此正心住菩薩，有十種法，應當樂聞，勤求志意，于佛法中得正心住。佛子！何等為十？謂說佛有色、無色，于佛法中得正心住；說法有色、無色，于佛法中得正心住；說菩薩所行之行有色、無色，于佛法中得正心住；如是乃至說此眾生界、大生眾生界、有煩惱眾生界、無煩惱眾生界、易化眾生界、難化眾生界，乃至大法界、出生法界、有色世界、無色
【現代漢語翻譯】 現代漢語譯本：因此，這被稱為菩薩生貴住。 『佛子！』又是什麼叫做菩薩方便具足住呢？『佛子！』這方便具足住的菩薩，觀察無量無邊無數阿僧祇（極大的數字單位），不可思議無等等的眾生界，猶如虛空，不生不滅，自性清凈，與真際（真如的邊際）等同法性，像這樣觀察一切眾生，這叫做菩薩方便具足住。『佛子！』這方便具足住的菩薩，有十種事，所修的善業，都是爲了方便利益安樂一切眾生，就是爲了使一切眾生在無上道心不退轉，愛樂一切眾生不捨離，饒益安樂一切眾生，悲憫一切眾生，想要使一切眾生都得到不可思議的解脫道，洗滌一切眾生的業垢，攝伏一切眾生，想要使一切眾生歡喜沒有厭倦，用各種方便引導一切眾生，想要使一切眾生最終得到涅槃寂滅的快樂。『佛子！』這方便具足住的菩薩，像這樣乃至聽到其他地方說這樣的法，親自前往，勤奮求學修習，心不散亂，唸唸相續，沒有間斷。『佛子！』這叫做菩薩方便具足住。 『佛子！』又是什麼叫做菩薩正心住呢？『佛子！』這正心住的菩薩，有十種法，應當樂於聽聞，勤奮求取志向，在佛法中得到正心住。『佛子！』哪十種呢？就是說佛有色（物質形態）、無色（非物質形態），在佛法中得到正心住；說法有色、無色，在佛法中得到正心住；說菩薩所修行的行為有色、無色，在佛法中得到正心住；像這樣乃至說這個眾生界、大生眾生界、有煩惱眾生界、無煩惱眾生界、容易教化的眾生界、難以教化的眾生界，乃至大法界、出生法界、有色世界、無色世界，在佛法中得到正心住。
【English Translation】 English version: Therefore, this is called the Bodhisattva's 'Birth into Nobility' stage. 'Buddha's child!' What is called the Bodhisattva's 'Skillful Means Fully Equipped' stage? 'Buddha's child!' This Bodhisattva in the 'Skillful Means Fully Equipped' stage observes the immeasurable, boundless, countless Asamkhyas (a very large number), inconceivable, and incomparable realms of sentient beings, which are like empty space, neither arising nor ceasing, pure in nature, and equal in Dharma-nature to the true limit (the boundary of Suchness). Observing all sentient beings in this way is called the Bodhisattva's 'Skillful Means Fully Equipped' stage. 'Buddha's child!' This Bodhisattva in the 'Skillful Means Fully Equipped' stage has ten things. All the virtuous deeds they cultivate are for the sake of skillfully benefiting and bringing joy to all sentient beings. This means causing all sentient beings to not regress from the supreme path, to love all sentient beings without abandoning them, to benefit and bring joy to all sentient beings, to have compassion for all sentient beings, to desire that all sentient beings attain the inconceivable path of liberation, to cleanse all sentient beings' karmic defilements, to subdue all sentient beings, to desire that all sentient beings be joyful without weariness, to guide all sentient beings with various skillful means, and to desire that all sentient beings ultimately attain the joy of Nirvana's extinction. 'Buddha's child!' This Bodhisattva in the 'Skillful Means Fully Equipped' stage, even if they hear such teachings spoken in other places, will personally go there, diligently seek to learn and practice, with a mind that is not scattered, with thoughts that are continuous, without interruption. 'Buddha's child!' This is called the Bodhisattva's 'Skillful Means Fully Equipped' stage. 'Buddha's child!' What is called the Bodhisattva's 'Right Mind' stage? 'Buddha's child!' This Bodhisattva in the 'Right Mind' stage has ten dharmas that they should be happy to hear, diligently seek to understand, and thereby attain the 'Right Mind' stage in the Buddha's Dharma. 'Buddha's child!' What are these ten? They are: speaking of the Buddha as having form (material form) and being formless (non-material form), thereby attaining the 'Right Mind' stage in the Buddha's Dharma; speaking of dharmas as having form and being formless, thereby attaining the 'Right Mind' stage in the Buddha's Dharma; speaking of the practices of Bodhisattvas as having form and being formless, thereby attaining the 'Right Mind' stage in the Buddha's Dharma; and so on, up to speaking of this realm of sentient beings, the realm of great sentient beings, the realm of sentient beings with afflictions, the realm of sentient beings without afflictions, the realm of sentient beings that are easy to teach, the realm of sentient beings that are difficult to teach, and even the great Dharma realm, the realm of arising dharmas, the world of form, and the world of formlessness, thereby attaining the 'Right Mind' stage in the Buddha's Dharma.
世界、有法世界、無法世界。佛子！此正心住菩薩，如是乃至於佛法中聞此法故，是為菩薩得正心住。佛子！此正心住菩薩，復聞此十種法故，入理勤求，乃至聞於一切無上法，亦皆修學。何等為十？謂無相、無性、無實、無染、遠離、無著、無自性、如幻、如夢、離諸疑惑。聞如是一切法故，應勤修習。何以故？為此正心住菩薩，入于真實法門故。如是乃至聞彼他方說如是法，親自往詣，勤求修習，心不散亂，唸唸相續，無有間斷。佛子！是名菩薩正心住。
「佛子！復云何名菩薩不退住？佛子！此不退住菩薩，聞十無著法，于佛法中心不退轉故。何等為十？謂聞非有佛、非無佛，此菩薩于佛法中心不退轉故；非有法、非無法，于佛法中心不退轉故；非有菩薩、非無菩薩，于佛法中心不退轉故；非取菩薩、非不取菩薩，非離菩薩行、非不離菩薩行，菩薩非出生、非不出生，于佛法中心不退轉故；過去諸佛非去、非不去，未來諸佛非來、非不來，現在諸佛非住、非不住，如是三世諸佛，智慧平等，一相無相，非盡、非不盡，離諸掛礙。此菩薩聞如是法故，非佛法中心不退轉故。佛子！如是名菩薩不退住。佛子！此不退住菩薩，復聞十種法，而能修習，何等為十？謂聞一多眾生，於一切法精勤修習故，此勝義諦，
【現代漢語翻譯】 現代漢語譯本 世界分為有法世界、無法世界。佛子（菩薩的稱呼）！這位正心住菩薩，像這樣乃至在佛法中聽聞此法，因此，這位菩薩就獲得了正心住的境界。佛子！這位正心住菩薩，又聽聞這十種法，從而深入探究，乃至聽聞一切無上法，也都修習。這十種法是什麼呢？就是無相、無性、無實、無染、遠離、無著、無自性、如幻、如夢、遠離一切疑惑。聽聞這樣一切法后，應當勤奮修習。為什麼呢？因為這位正心住菩薩，進入了真實法門。像這樣乃至聽聞其他地方宣說這樣的法，親自前往，勤奮修習，心不散亂，唸唸相續，沒有間斷。佛子！這稱為菩薩正心住。 佛子！又如何稱為菩薩不退住呢？佛子！這位不退住菩薩，聽聞十種無著法，在佛法中心不退轉。這十種法是什麼呢？就是聽聞非有佛、非無佛，這位菩薩在佛法中心不退轉；非有法、非無法，在佛法中心不退轉；非有菩薩、非無菩薩，在佛法中心不退轉；非取菩薩、非不取菩薩，非離菩薩行、非不離菩薩行，菩薩非出生、非不出生，在佛法中心不退轉；過去諸佛非去、非不去，未來諸佛非來、非不來，現在諸佛非住、非不住，像這樣三世諸佛，智慧平等，一相無相，非盡、非不盡，遠離一切掛礙。這位菩薩聽聞這樣的法，在佛法中心不退轉。佛子！這稱為菩薩不退住。佛子！這位不退住菩薩，又聽聞十種法，從而能夠修習，這十種法是什麼呢？就是聽聞一多眾生，在一切法中精勤修習，因此，這才是勝義諦。
【English Translation】 English version The world is divided into the world of dharma and the world without dharma. Oh, son of Buddha (a term for Bodhisattvas)! This Bodhisattva who has attained the 'Right Mind Abiding' state, upon hearing this dharma in the Buddha's teachings, thus attains the 'Right Mind Abiding' state. Oh, son of Buddha! This Bodhisattva who has attained the 'Right Mind Abiding' state, upon hearing these ten dharmas, delves into them diligently, and even upon hearing all the supreme dharmas, practices them as well. What are these ten? They are: no-form, no-nature, no-reality, no-defilement, detachment, no-attachment, no-self-nature, like illusion, like a dream, and freedom from all doubts. Upon hearing all these dharmas, one should diligently practice them. Why? Because this Bodhisattva who has attained the 'Right Mind Abiding' state, enters the gate of true dharma. Thus, even upon hearing such dharmas being preached elsewhere, they personally go there, diligently practice, with an undistracted mind, with continuous mindfulness, without interruption. Oh, son of Buddha! This is called the Bodhisattva's 'Right Mind Abiding'. Oh, son of Buddha! And what is called the Bodhisattva's 'Non-Retreating Abiding'? Oh, son of Buddha! This Bodhisattva who has attained the 'Non-Retreating Abiding' state, upon hearing the ten dharmas of non-attachment, does not retreat from the Buddha's teachings. What are these ten? They are: upon hearing that there is no Buddha and there is no non-Buddha, this Bodhisattva does not retreat from the Buddha's teachings; that there is no dharma and there is no non-dharma, does not retreat from the Buddha's teachings; that there is no Bodhisattva and there is no non-Bodhisattva, does not retreat from the Buddha's teachings; that there is no grasping of a Bodhisattva and no non-grasping of a Bodhisattva, no detachment from the Bodhisattva path and no non-detachment from the Bodhisattva path, that the Bodhisattva is not born and not non-born, does not retreat from the Buddha's teachings; that the Buddhas of the past have not gone and not not-gone, the Buddhas of the future have not come and not not-come, the Buddhas of the present have not abided and not not-abided, thus the wisdom of the Buddhas of the three times is equal, one form and no form, not exhausted and not not-exhausted, free from all hindrances. This Bodhisattva, upon hearing such dharmas, does not retreat from the Buddha's teachings. Oh, son of Buddha! This is called the Bodhisattva's 'Non-Retreating Abiding'. Oh, son of Buddha! This Bodhisattva who has attained the 'Non-Retreating Abiding' state, upon hearing ten more dharmas, is able to practice them. What are these ten? They are: upon hearing of one or many sentient beings, diligently practicing in all dharmas, therefore, this is the supreme truth.
為一多緣起，為勝義諦故，即性、即無性、即相、即無相、即有色、即無色、離諸相好，心得決定，慇勤修習。何以故？謂聞如是一切諸法，因果該徹，通達無礙，真實法故，成熟解了；如是乃至，聞彼他方說如是法，親自往詣，勤求修習，心不散亂，唸唸相續，無有間斷。佛子！是故此名菩薩不退住。
「佛子！復云何名菩薩童真住？佛子！此童真住菩薩，得十種法。何等為十？謂得身業清凈、口業清凈、意業清凈，得察一切眾生起心動念，彼諸眾生凡所施為，悉能了知，能知眾生如是解脫，能知種種眾生界、種種法界、種種世界、及地界、水界、火界、風界、虛空界、欲界、色界、無色界，如是諸界悉能了知，神通奮迅，隨念而至。佛子！如是名菩薩童真住。佛子！此童真住菩薩，復聞十種法，而能修習。何等為十？謂聞一佛剎智，震動一切佛剎，觀一切佛剎，訪尋一切佛剎，遊行一切佛剎，往詣阿僧祇世界，問阿僧祇義趣，遠離種種自性差別，發一念心，而能周遍阿僧祇佛剎，聽聞修習故。何以故？謂聞如是真實法故，成熟解了第一義故。如是乃至，聞彼他方說如是法，親自往詣，勤求修習，心不散亂，唸唸相續，無有間斷。佛子！是故此名菩薩童真住。
「佛子！復云何名菩薩法王子住？佛子！
【現代漢語翻譯】 現代漢語譯本：
爲了理解一多緣起的道理，爲了達到勝義諦（ परमार्थसत्य，paramārthasatya，最高真理），即認識到諸法的本性、無自性、現象、無現象、有形、無形，並超越一切表象和美好，使內心堅定，精勤修習。為什麼呢？因為聽聞一切諸法，因果關係徹底明瞭，通達無礙，這是真實的法，從而成熟理解；像這樣，乃至聽到其他地方宣說這樣的法，親自前往，勤奮修習，內心不散亂，唸唸相續，沒有間斷。佛子！因此這稱為菩薩不退住。
『佛子！又如何稱為菩薩童真住？』佛子！處於童真住的菩薩，獲得十種法。是哪十種呢？即獲得身業清凈、口業清凈、意業清凈，能夠觀察一切眾生起心動念，那些眾生所做的一切，都能了知，能知眾生如何解脫，能知種種眾生界、種種法界、種種世界，以及地界、水界、火界、風界、虛空界、欲界（कामधातु，kāmadhātu，慾望界）、色界（रूपधातु，rūpadhātu，物質界）、無色界（अरूपधातु，arūpadhātu，非物質界），像這樣的諸界都能了知，神通迅速，隨念而至。佛子！這稱為菩薩童真住。佛子！處於童真住的菩薩，又聽聞十種法，從而能夠修習。是哪十種呢？即聽聞一佛剎（बुद्धक्षेत्र，buddhakṣetra，佛的國土）的智慧，震動一切佛剎，觀察一切佛剎，尋訪一切佛剎，照耀一切佛剎，前往阿僧祇（असंख्येय，asaṃkhyeya，無數）世界，詢問阿僧祇的義理，遠離種種自性差別，發一念心，就能周遍阿僧祇佛剎，聽聞修習。為什麼呢？因為聽聞這樣的真實法，從而成熟理解第一義諦（परमार्थ，paramārtha，最高真理）。像這樣，乃至聽到其他地方宣說這樣的法，親自前往，勤奮修習，內心不散亂，唸唸相續，沒有間斷。佛子！因此這稱為菩薩童真住。
『佛子！又如何稱為菩薩法王子住？』佛子！ English version:
For the sake of understanding the arising of one and many, for the sake of the supreme truth (paramārthasatya), that is, realizing the nature, non-nature, phenomena, non-phenomena, form, formlessness of all dharmas, and transcending all appearances and beauty, making the mind firm, and diligently practicing. Why is this so? Because upon hearing all these dharmas, the cause and effect are thoroughly understood, and there is unobstructed comprehension. This is the true dharma, thus leading to mature understanding. In this way, even hearing such dharma spoken in other places, one personally goes there, diligently practices, the mind is not scattered, thoughts continue without interruption. Disciple of the Buddha! Therefore, this is called the Bodhisattva's Non-Retreating Abode.
'Disciple of the Buddha! Furthermore, what is called the Bodhisattva's Youthful Abode?' Disciple of the Buddha! A Bodhisattva in the Youthful Abode obtains ten dharmas. What are these ten? They are: obtaining purity of body karma, purity of speech karma, purity of mind karma, being able to observe the arising of thoughts in all sentient beings, being able to know all that those sentient beings do, being able to know how sentient beings are liberated, being able to know the various realms of sentient beings, the various realms of dharma, the various worlds, as well as the earth realm, water realm, fire realm, wind realm, space realm, desire realm (kāmadhātu), form realm (rūpadhātu), formless realm (arūpadhātu), and being able to know all such realms, having swift supernatural powers, arriving at will. Disciple of the Buddha! This is called the Bodhisattva's Youthful Abode. Disciple of the Buddha! A Bodhisattva in the Youthful Abode also hears ten dharmas, and is able to practice them. What are these ten? They are: hearing the wisdom of one Buddha-field (buddhakṣetra), shaking all Buddha-fields, observing all Buddha-fields, visiting all Buddha-fields, illuminating all Buddha-fields, going to countless (asaṃkhyeya) worlds, inquiring about the meaning of countless, being free from various differences in self-nature, with one thought, being able to pervade countless Buddha-fields, hearing and practicing. Why is this so? Because upon hearing such true dharma, one matures in understanding the supreme truth (paramārtha). In this way, even hearing such dharma spoken in other places, one personally goes there, diligently practices, the mind is not scattered, thoughts continue without interruption. Disciple of the Buddha! Therefore, this is called the Bodhisattva's Youthful Abode.
'Disciple of the Buddha! Furthermore, what is called the Bodhisattva's Dharma Prince Abode?' Disciple of the Buddha!
【English Translation】 For the sake of understanding the arising of one and many, for the sake of the supreme truth (paramārthasatya), that is, realizing the nature, non-nature, phenomena, non-phenomena, form, formlessness of all dharmas, and transcending all appearances and beauty, making the mind firm, and diligently practicing. Why is this so? Because upon hearing all these dharmas, the cause and effect are thoroughly understood, and there is unobstructed comprehension. This is the true dharma, thus leading to mature understanding. In this way, even hearing such dharma spoken in other places, one personally goes there, diligently practices, the mind is not scattered, thoughts continue without interruption. Disciple of the Buddha! Therefore, this is called the Bodhisattva's Non-Retreating Abode. 'Disciple of the Buddha! Furthermore, what is called the Bodhisattva's Youthful Abode?' Disciple of the Buddha! A Bodhisattva in the Youthful Abode obtains ten dharmas. What are these ten? They are: obtaining purity of body karma, purity of speech karma, purity of mind karma, being able to observe the arising of thoughts in all sentient beings, being able to know all that those sentient beings do, being able to know how sentient beings are liberated, being able to know the various realms of sentient beings, the various realms of dharma, the various worlds, as well as the earth realm, water realm, fire realm, wind realm, space realm, desire realm (kāmadhātu), form realm (rūpadhātu), formless realm (arūpadhātu), and being able to know all such realms, having swift supernatural powers, arriving at will. Disciple of the Buddha! This is called the Bodhisattva's Youthful Abode. Disciple of the Buddha! A Bodhisattva in the Youthful Abode also hears ten dharmas, and is able to practice them. What are these ten? They are: hearing the wisdom of one Buddha-field (buddhakṣetra), shaking all Buddha-fields, observing all Buddha-fields, visiting all Buddha-fields, illuminating all Buddha-fields, going to countless (asaṃkhyeya) worlds, inquiring about the meaning of countless, being free from various differences in self-nature, with one thought, being able to pervade countless Buddha-fields, hearing and practicing. Why is this so? Because upon hearing such true dharma, one matures in understanding the supreme truth (paramārtha). In this way, even hearing such dharma spoken in other places, one personally goes there, diligently practices, the mind is not scattered, thoughts continue without interruption. Disciple of the Buddha! Therefore, this is called the Bodhisattva's Youthful Abode. 'Disciple of the Buddha! Furthermore, what is called the Bodhisattva's Dharma Prince Abode?' Disciple of the Buddha!
此法王子住菩薩，有十種法，皆能了知。何等為十？謂能知一切眾生所生之處，能知一切眾生煩惱，能知一切眾生戀著，能知一切眾生方所，能知諸佛深妙法故，能知諸佛方便真實性故，能知世界種種差別法故，能知過去未來現在三世諸佛智慧故，能知一切世間廣大不堅牢法故，能知真性如如湛然寂靜故。佛子！是故此名菩薩法王子住。佛子！此法王子住菩薩復有十種法，應勤修習。何等為十？謂善學一切王城種種作用故，善一切王城禮樂故，善一切王城安住故，善入一切王城故，善能自在遍遊歷一切王城故，住法王灌頂故，住法王觀察故，得法王自在力故，繼紹法王位故，得住法王辯說故。何以故？謂修習一切無礙真實法故。如是乃至聞彼他方說如是法，親自往詣，勤求修習，心不散亂，唸唸相續，無有間斷。佛子！是名菩薩法王子住。
「佛子！復云何名菩薩灌頂住？此菩薩得十種神通。何等為十？謂能令阿僧祇世界種種動搖故；能照曜種種阿僧祇世界故；能觀察種種阿僧祇世界故；能于種種阿僧祇世界同時一心修習故；能于阿僧祇世界成就種種善業故；能于阿僧祇世界種種眾生差別心，同時能知故；能于阿僧祇世界一一眾生，種種心行能一時行故；能于阿僧祇世界一一眾生，有種種根器同時能解了故；能
【現代漢語翻譯】 現代漢語譯本 這位法王子菩薩，有十種法，都能完全瞭解。是哪十種呢？就是能知道一切眾生所生之處，能知道一切眾生的煩惱，能知道一切眾生的執著，能知道一切眾生所在的方位，能知道諸佛深奧微妙的法，能知道諸佛方便的真實性，能知道世界種種差別的法，能知道過去、未來、現在三世諸佛的智慧，能知道一切世間廣大而不堅固的法，能知道真性如如（tathata，真如）湛然寂靜。佛子！因此，這稱為菩薩法王子住。佛子！這位法王子住的菩薩還有十種法，應當勤奮修習。是哪十種呢？就是善於學習一切王城（指佛的教化領域）的種種作用，善於瞭解一切王城的禮樂，善於瞭解一切王城的安住方式，善於進入一切王城，善於自在地遍游一切王城，安住於法王的灌頂（abhiseka，一種儀式，象徵權力的授予），安住於法王的觀察，獲得法王的自在力量，繼承法王的地位，獲得安住於法王的辯才。為什麼呢？因為修習一切無礙真實的法。像這樣，乃至聽到他方世界說這樣的法，親自前往，勤奮求學修習，心不散亂，唸唸相續，沒有間斷。佛子！這稱為菩薩法王子住。 「佛子！又如何稱為菩薩灌頂住？這位菩薩獲得十種神通。是哪十種呢？就是能令無數（asamkhya，阿僧祇）世界種種震動，能照耀種種無數世界，能觀察種種無數世界，能在種種無數世界同時一心修習，能在無數世界成就種種善業，能在無數世界同時知道種種眾生不同的心，能在無數世界同時瞭解每一個眾生的種種心行，能在無數世界同時瞭解每一個眾生的種種根器，能
【English Translation】 English version This Dharma Prince Bodhisattva possesses ten dharmas, all of which he fully understands. What are these ten? They are: being able to know where all sentient beings are born, being able to know the afflictions of all sentient beings, being able to know the attachments of all sentient beings, being able to know the locations of all sentient beings, being able to know the profound and subtle Dharma of all Buddhas, being able to know the expedient and true nature of all Buddhas, being able to know the various differentiated dharmas of the world, being able to know the wisdom of the Buddhas of the past, future, and present three times, being able to know all the vast and impermanent dharmas of the world, and being able to know the true nature of suchness (tathata) as being serenely still. O son of Buddha! Therefore, this is called the Bodhisattva's Dharma Prince Abiding. O son of Buddha! This Bodhisattva who abides in the Dharma Prince state also has ten dharmas that should be diligently cultivated. What are these ten? They are: being skilled in learning all the various functions of a royal city (referring to the Buddha's teaching realm), being skilled in understanding the rites and music of all royal cities, being skilled in understanding the way of dwelling in all royal cities, being skilled in entering all royal cities, being skilled in freely traveling throughout all royal cities, abiding in the Dharma King's abhiseka (an initiation ceremony symbolizing the granting of power), abiding in the Dharma King's observation, obtaining the Dharma King's power of freedom, inheriting the Dharma King's position, and obtaining the eloquence of the Dharma King. Why is this so? Because of cultivating all unobstructed and true dharmas. In this way, even upon hearing such dharmas spoken in other worlds, one personally goes there, diligently seeks and cultivates them, with an undistracted mind, continuously and without interruption. O son of Buddha! This is called the Bodhisattva's Dharma Prince Abiding. 「O son of Buddha! Furthermore, how is it called the Bodhisattva's Abhiseka Abiding? This Bodhisattva obtains ten kinds of supernormal powers. What are these ten? They are: being able to cause countless (asamkhya) worlds to shake in various ways, being able to illuminate various countless worlds, being able to observe various countless worlds, being able to simultaneously cultivate with one mind in various countless worlds, being able to accomplish various good deeds in countless worlds, being able to simultaneously know the different minds of various sentient beings in countless worlds, being able to simultaneously understand the various mental activities of each sentient being in countless worlds, being able to simultaneously understand the various faculties of each sentient being in countless worlds, being able to
教化阿僧祇世界種種眾生故；能遍知阿僧祇一切眾生心所作用故。複次善男子！此灌頂住菩薩潛行密用，施為佛事，無人能知。所以者何？謂身業不能知，口業不能知，意業不能知，變現不能知，觀察種種變化不能知，觀過去所行之行不能知，于剎那頃所行之行皆不能知，觀智慧不能知，心意不能知，一切智用不能知。佛子！此灌頂住地菩薩，乃至法王子位菩薩，終不能知故。佛子！灌頂位菩薩，復聞佛世尊十住。何等為十？謂聞三世智、佛智、法智、法界分別智、法界中邊智、一切世界量等法界智、照察一切世界智、圓滿一切眾生智、一切法智、無邊佛智，此菩薩住一切諸佛智故。何以故？謂聞如是一切實際理智故。佛子！是故此名菩薩灌頂住。」
大方廣總持寶光明經卷第一 大正藏第 10 冊 No. 0299 大方廣總持寶光明經
大方廣總持寶光明經卷第二
西天中印度摩伽陀國那爛陀寺傳教大師三藏賜紫沙門臣法天奉 詔譯
爾時，法慧菩薩摩訶薩，為諸菩薩說是菩薩十住法已，於時十方以佛神力，於一一方，各有十千佛剎微塵等世界，一一佛剎微塵等世界，地皆六種震動。所謂：動、遍動、等遍動，震、遍震、等遍震，擊、遍擊、等遍擊，涌、遍涌、等遍涌，吼、遍吼
【現代漢語翻譯】 現代漢語譯本 教化阿僧祇（asaṃkhya，意為無數）世界種種眾生，因此；能夠遍知阿僧祇一切眾生心中所起的作用，因此。再者，善男子！這位灌頂住（abhiṣeka-bhūmi）菩薩的潛行密用，所施行的佛事，無人能夠知曉。這是為什麼呢？因為身業不能知，口業不能知，意業不能知，變現不能知，觀察種種變化不能知，觀察過去所行的行為不能知，于剎那頃所行的行為都不能知，觀察智慧不能知，心意不能知，一切智的作用不能知。佛子！這位灌頂住地的菩薩，乃至法王子（dharma-kumāra）位的菩薩，最終也不能知曉。佛子！灌頂位的菩薩，又聽聞佛世尊所說的十住。哪十種呢？即聽聞三世智、佛智、法智、法界分別智、法界中邊智、一切世界量等法界智、照察一切世界智、圓滿一切眾生智、一切法智、無邊佛智，這位菩薩安住於一切諸佛的智慧中。為什麼呢？因為聽聞了這樣一切實際的理智。佛子！因此，這被稱為菩薩灌頂住。
《大方廣總持寶光明經》卷第一 大正藏第 10 冊 No. 0299 《大方廣總持寶光明經》
《大方廣總持寶光明經》卷第二
西天中印度摩伽陀國那爛陀寺傳教大師三藏賜紫沙門臣法天奉詔譯
當時，法慧菩薩摩訶薩，為諸菩薩說完這菩薩十住法后，這時十方以佛的神力，在每一方，各有十千佛剎微塵數（buddha-kṣetra-rajas）等世界，每一個佛剎微塵數等世界，大地都發生六種震動。即：動、遍動、等遍動，震、遍震、等遍震，擊、遍擊、等遍擊，涌、遍涌、等遍涌，吼、遍吼、等遍吼。
【English Translation】 English version Because they teach various beings in asaṃkhya (countless) worlds; because they can know the workings of the minds of all asaṃkhya beings. Furthermore, good man! The hidden and secret practices of this Bodhisattva who has attained the Abhiṣeka-bhūmi (the stage of empowerment), and the Buddha-works they perform, cannot be known by anyone. Why is that? Because their bodily actions cannot be known, their verbal actions cannot be known, their mental actions cannot be known, their transformations cannot be known, their observation of various changes cannot be known, their observation of past actions cannot be known, their actions in an instant cannot be known, their observation of wisdom cannot be known, their intentions cannot be known, and the workings of their all-knowing wisdom cannot be known. Oh, son of Buddha! Even Bodhisattvas who have attained the Abhiṣeka-bhūmi, up to the Bodhisattvas who are Dharma-kumāras (princes of the Dharma), ultimately cannot know this. Oh, son of Buddha! Bodhisattvas who have attained the Abhiṣeka-bhūmi also hear the ten abodes of the Buddha, the World Honored One. What are these ten? They are hearing of the wisdom of the three times, the wisdom of the Buddha, the wisdom of the Dharma, the wisdom of distinguishing the Dharma realm, the wisdom of the middle and edges of the Dharma realm, the wisdom of the Dharma realm that is equal to the measure of all worlds, the wisdom of observing all worlds, the wisdom of perfecting all beings, the wisdom of all dharmas, and the boundless wisdom of the Buddha. This Bodhisattva abides in the wisdom of all Buddhas. Why is that? Because they have heard all the actual and rational wisdom. Oh, son of Buddha! Therefore, this is called the Bodhisattva's Abhiṣeka-bhūmi.
The First Scroll of the Mahāvaipulya-dhāraṇī-ratna-prabhāsa Sūtra Taisho Tripitaka Volume 10, No. 0299, The Mahāvaipulya-dhāraṇī-ratna-prabhāsa Sūtra
The Second Scroll of the Mahāvaipulya-dhāraṇī-ratna-prabhāsa Sūtra
Translated by the Tripiṭaka Master, the Shramana Fa Tian, who was bestowed the purple robe, from the Nālandā Monastery in Magadha, Central India, by Imperial Decree.
At that time, after the Bodhisattva Mahāsattva Dharma-prabha had explained the ten abodes of the Bodhisattvas to all the Bodhisattvas, then, by the power of the Buddhas, in each of the ten directions, there were ten thousand Buddha-kṣetra-rajas (Buddha-field dust) equal worlds, and in each of these Buddha-kṣetra-rajas equal worlds, the earth shook in six ways. Namely: shaking, shaking everywhere, shaking equally everywhere; quaking, quaking everywhere, quaking equally everywhere; striking, striking everywhere, striking equally everywhere; surging, surging everywhere, surging equally everywhere; roaring, roaring everywhere, roaring equally everywhere.
、等遍吼，起、遍起、等遍起。是時以佛神力，復雨種種天華云、種種天香云、種種天涂香云、種種天鬘云、種種天粖香云、種種天衣云、種種天傘蓋云、種種天寶云、種種天妙蓮華云、種種天諸瓔珞云、種種天莊嚴云，如是等種種供養云，周匝遍雨。復有種種天妙音樂，于虛空中，不鼓自鳴，出大音聲，光明晃曜，遍四大洲，妙高鐵圍，周遍十方，普皆供養。
是時法慧菩薩說是法時，一切十方世界，同時亦說此十住法故，乃至文字句義，不增不減，皆悉同等。復以佛威神力故，於一一十千佛剎微塵等世界，各各有十千佛剎微塵等菩薩，從於十方雲集，而來告法慧菩薩言：「佛子！善哉，善哉！佛子！如汝所說菩薩十住法，佛子！與我名同，說法亦同。如是等一切同名法慧菩薩，從彼十方一切如來所，而來至此。彼法雲世界以佛威德，於一切處同時轉此法輪，如是種種性相、文字、句義不增不減。佛子！於時眾會以佛威德，皆見彼眾而來詣此，如我到此世界，亦復如是，於一切十方世界，一切四大洲妙高山頂帝釋宮中，十千佛剎微塵等菩薩亦同來集。」
是時法慧菩薩承佛威力，觀察十方法界眾會，欲重宣此義，而說偈言：
「見諸如來清凈智， 巍巍變化力如是， 十力功德眾莊嚴， 是故
【現代漢語翻譯】 現代漢語譯本：等遍吼（指佛陀的獅子吼，遍及一切處），生起、普遍生起、平等普遍生起。這時，憑藉佛的神力，又降下種種天花云、種種天香云、種種天涂香云、種種天鬘云、種種天粖香云、種種天衣云、種種天傘蓋云、種種天寶云、種種天妙蓮花云、種種天瓔珞云、種種天莊嚴云，像這樣種種供養的云，周遍降下。又有種種天妙音樂，在虛空中，不敲自鳴，發出巨大的聲音，光明閃耀，遍及四大洲，妙高山鐵圍山，周遍十方，普遍進行供養。 這時，法慧菩薩在宣說此法時，一切十方世界，同時也在宣說這十住法，乃至文字句義，不增不減，都完全相同。又因為佛的威神力，在每一個十千佛剎微塵數的世界中，各自有十千佛剎微塵數的菩薩，從十方雲集而來，告訴法慧菩薩說：『佛子！善哉，善哉！佛子！如你所說的菩薩十住法，佛子！與我的名字相同，說法也相同。』像這樣一切同名為法慧菩薩的，從十方一切如來處，來到這裡。那些法雲世界憑藉佛的威德，在一切處同時轉此法輪，像這樣種種性相、文字、句義不增不減。佛子！這時，法會大眾憑藉佛的威德，都看見那些大眾來到這裡，就像我來到這個世界一樣，在一切十方世界，一切四大洲妙高山頂帝釋宮中，十千佛剎微塵數的菩薩也一同來集。 這時，法慧菩薩承蒙佛的威力，觀察十方法界的眾會，想要再次宣說這個意義，而說偈頌道： 『見到諸如來清凈的智慧， 巍巍的變化力量是這樣的， 十力功德的莊嚴， 所以』
【English Translation】 English version: 'Equal and universal roar (referring to the Buddha's lion's roar, which pervades everywhere), arising, universally arising, equally and universally arising. At this time, by the power of the Buddha, there also rained down various clouds of heavenly flowers, various clouds of heavenly incense, various clouds of heavenly scented paste, various clouds of heavenly garlands, various clouds of heavenly powdered incense, various clouds of heavenly clothing, various clouds of heavenly parasols, various clouds of heavenly treasures, various clouds of heavenly exquisite lotuses, various clouds of heavenly necklaces, various clouds of heavenly adornments, and such various clouds of offerings, raining down all around. There were also various heavenly exquisite musics, in the empty space, playing without being struck, emitting great sounds, with light shining brightly, pervading the four great continents, Mount Sumeru and the Iron Mountain Range, pervading the ten directions, universally making offerings. At this time, when Bodhisattva Dharma Wisdom was expounding this Dharma, all the worlds in the ten directions were also simultaneously expounding this ten abodes Dharma, and even the words and meanings of the sentences, without increase or decrease, were all completely the same. Moreover, because of the Buddha's majestic power, in each of the worlds as numerous as ten thousand Buddha lands' dust particles, there were ten thousand Buddha lands' dust particles of Bodhisattvas, who gathered from the ten directions and came to tell Bodhisattva Dharma Wisdom, 'Son of the Buddha! Excellent, excellent! Son of the Buddha! The ten abodes Dharma of Bodhisattvas that you have expounded, Son of the Buddha! is the same as my name, and the Dharma expounded is also the same.' Like this, all those with the same name, Dharma Wisdom Bodhisattva, came here from all the Tathagatas in the ten directions. Those Dharma Cloud worlds, by the Buddha's majestic virtue, simultaneously turned this Dharma wheel in all places, and like this, the various characteristics, words, and meanings of the sentences were without increase or decrease. Son of the Buddha! At this time, the assembly, by the Buddha's majestic virtue, all saw those assemblies coming here, just as I have come to this world, and in all the worlds of the ten directions, in all the palaces of Indra on the summit of Mount Sumeru in the four great continents, ten thousand Buddha lands' dust particles of Bodhisattvas also gathered together. At this time, Bodhisattva Dharma Wisdom, receiving the Buddha's power, observed the assemblies of the ten directions and wanted to reiterate this meaning, and spoke the following verses: 'Seeing the pure wisdom of all Tathagatas, The majestic power of transformation is like this, The adornment of the ten powers' merits, Therefore'
發此菩提心； 見此種種神通力， 說法利益諸群生， 復見輪迴諸苦惱， 是故發此菩提心； 於此普賢如來前， 得聞一切功德海， 由如虛空無有相， 是故發此菩提心； 一切住處及所生， 一一性行皆明瞭， 各各差別性智求， 是故發此菩提心； 是時過去及現在， 乃至未來眾善惡， 為求此智善修習， 是故發此菩提心； 禪定解脫及三昧， 等持清凈悉皆然， 為求此智恭敬彼， 是故發此菩提心； 能遍世間諸根力， 如如湛凈皆同等， 為求此智彼義學， 是故發此菩提心； 菩提解脫遍世間， 其中各有種種意， 為求此智無數論， 是故發此菩提心； 種種無數三界中， 于中復有種種界， 界之自性智應求， 是故發此菩提心； 遍詣一切求此法， 如是依止得安樂， 自性真實解了知， 是故發此菩提心； 一切剎中而出生， 由如眾生依地有， 無數智眼同此求， 是故發此菩提心； 過去現在及未來， 若干眾生何性相， 如是過去事皆知， 是故發此菩提心； 積聚眾生滿世間， 乃至一一遍親近， 如是煩惱盡能知， 是故發此菩提心； 三界智慧彼皆知， 無盡
【現代漢語翻譯】 現代漢語譯本 發起這菩提心； 見到這各種神通力量，說法利益所有眾生， 又見到輪迴中的各種苦惱，因此發起這菩提心； 在這普賢如來（Samantabhadra Tathagata）面前，聽聞一切功德的海洋， 猶如虛空沒有形相，因此發起這菩提心； 一切居住之處和所生之處，每一個的本性和行為都明瞭， 各自不同的本性智慧都去尋求，因此發起這菩提心； 這時過去和現在，乃至未來所有的善與惡， 爲了尋求這種智慧而好好修習，因此發起這菩提心； 禪定、解脫和三昧（samadhi），等持清凈都如此， 爲了尋求這種智慧而恭敬它們，因此發起這菩提心； 能夠遍及世間所有根的力量，如如不動、清凈平等， 爲了尋求這種智慧而學習它的意義，因此發起這菩提心； 菩提解脫遍及世間，其中各有各種不同的意念， 爲了尋求這種智慧而進行無數的討論，因此發起這菩提心； 種種無數的三界之中，其中又有各種不同的界， 界的自性智慧應該去尋求，因此發起這菩提心； 普遍前往一切地方尋求這種法，像這樣依止就能得到安樂， 自性的真實都能瞭解知道，因此發起這菩提心； 在一切剎土中出生，猶如眾生依賴大地而存在， 無數的智慧之眼都這樣尋求，因此發起這菩提心； 過去、現在和未來，若干眾生是什麼樣的本性和形相， 像這樣過去的事情都知道，因此發起這菩提心； 聚集眾生充滿世間，乃至每一個都去親近， 像這樣煩惱都能知道，因此發起這菩提心； 三界的智慧他們都知道，無盡。
【English Translation】 English version Generate this Bodhi mind; Seeing these various supernatural powers, preaching the Dharma to benefit all sentient beings, And also seeing the various sufferings in Samsara, therefore generate this Bodhi mind; Before this Samantabhadra Tathagata (普賢如來), hearing the ocean of all merits, Like the void which has no form, therefore generate this Bodhi mind; All dwelling places and places of birth, the nature and conduct of each are clear, Seeking the wisdom of each different nature, therefore generate this Bodhi mind; The past and present, and even all good and evil in the future, To seek this wisdom, practice diligently, therefore generate this Bodhi mind; Dhyana (禪定), liberation, and samadhi (三昧), equanimity and purity are all like this, To seek this wisdom, respect them, therefore generate this Bodhi mind; Able to pervade the powers of all roots in the world, as they are, still and pure, all equal, To seek this wisdom, study its meaning, therefore generate this Bodhi mind; Bodhi liberation pervades the world, and within it, there are various intentions, To seek this wisdom, engage in countless discussions, therefore generate this Bodhi mind; In the various countless Three Realms, within them, there are various realms, The wisdom of the nature of the realms should be sought, therefore generate this Bodhi mind; Universally go to all places to seek this Dharma, relying on it like this, one can attain peace and joy, The true nature can be understood and known, therefore generate this Bodhi mind; Born in all Buddha lands, like sentient beings relying on the earth to exist, Countless eyes of wisdom seek this in the same way, therefore generate this Bodhi mind; Past, present, and future, what is the nature and form of various sentient beings, Like this, all past events are known, therefore generate this Bodhi mind; Gathering sentient beings to fill the world, and even approaching each one, Like this, all afflictions can be known, therefore generate this Bodhi mind; They know the wisdom of the Three Realms, without end.
法門能解了， 為求如是真實智， 是故發此菩提心； 一切諸法無依倚， 本性如空亦無著， 為求勝義真實知， 是故發此菩提心； 能動佛剎微塵數， 亦令江海涌沸騰， 為求如來如是智， 是故發此菩提心； 普放光明照十方， 一一光明從口出， 為求彼智一光明， 是故發此菩提心； 不可思議種種剎， 飲食供給珍玩具， 我願亦具如彼智， 是故發此菩提心； 一切眾生及佛剎， 能令遠離傷殺生， 為求此法壽延長， 是故發此菩提心； 假使大海所有水， 一毛滴數盡能知， 如是此智愿當求， 是故發此菩提心； 十方所有一切剎， 一一剎中微塵數， 如是此智要盡知， 是故發此菩提心； 過去及與未來劫， 現在一切諸世間， 如是劫數要盡知， 是故發此菩提心； 三世一切諸如來， 及以聲聞辟支佛， 法之自性悉皆知， 是故發此菩提心； 無量無數諸世界， 一毛端中盡稱量， 性之自性悉能知， 是故發此菩提心； 不可思議輪圍界， 一毛端量盡能秤， 為此廣大微妙知， 是故發此菩提心； 無量無數諸世間， 一剎那間聲周遍， 為求此智清凈聲， 是故
【現代漢語翻譯】 現代漢語譯本 爲了理解佛法的奧秘， 爲了尋求那樣的真實智慧，因此我發起了菩提心（bodhicitta，覺悟之心）； 一切諸法都沒有依賴，其本性如同虛空一般，沒有執著， 爲了尋求殊勝的真實知見，因此我發起了菩提心； 能夠震動如微塵般多的佛剎（buddhakṣetra，佛的國土），也能使江海翻騰， 爲了尋求如來（tathāgata，佛的稱號）那樣的智慧，因此我發起了菩提心； 普遍放出光明照耀十方，每一道光明都從口中發出， 爲了尋求那智慧的一道光明，因此我發起了菩提心； 在不可思議的種種佛剎中，用飲食和珍貴的玩具供養， 我願也具備那樣的智慧，因此我發起了菩提心； 能夠使一切眾生和佛剎，遠離傷害和殺戮， 爲了尋求這種能延長壽命的法，因此我發起了菩提心； 假使大海所有的水，用一根毛髮滴數都能知道， 我願尋求這樣的智慧，因此我發起了菩提心； 十方所有的一切佛剎，每一個佛剎中都有如微塵般多的數量， 我想要完全瞭解這樣的智慧，因此我發起了菩提心； 過去和未來的劫數，以及現在的一切世間， 我想要完全瞭解這樣的劫數，因此我發起了菩提心； 三世一切的如來，以及聲聞（śrāvaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，獨自覺悟的人）， 我想要完全了解法的自性，因此我發起了菩提心； 在無量無數的世界中，用一根毛髮的尖端來衡量， 我想要完全瞭解自性的自性，因此我發起了菩提心； 不可思議的輪圍山（cakravāḍa，環繞世界的山）的邊界，用一根毛髮的尖端來衡量， 爲了獲得這種廣大微妙的智慧，因此我發起了菩提心； 在無量無數的世間中，一剎那間聲音傳遍， 爲了尋求這種智慧的清凈聲音，因此我發起了菩提心；
【English Translation】 English version To understand the Dharma's (Buddhist teachings) profound meaning, To seek such true wisdom, therefore I have generated this bodhicitta (the mind of enlightenment); All dharmas (phenomena) have no reliance, their nature is like emptiness, without attachment, To seek the supreme true knowledge, therefore I have generated this bodhicitta; Able to shake countless Buddha-lands (buddhakṣetra) like dust particles, and also cause the rivers and seas to surge and boil, To seek such wisdom of the Tathāgata (the thus-gone one, an epithet of the Buddha), therefore I have generated this bodhicitta; Universally emitting light to illuminate the ten directions, each light emanating from the mouth, To seek that one light of wisdom, therefore I have generated this bodhicitta; In the inconceivable various Buddha-lands, offering food and precious toys, I wish to also possess such wisdom, therefore I have generated this bodhicitta; Able to make all sentient beings and Buddha-lands, be free from harm and killing, To seek this Dharma (teaching) that prolongs life, therefore I have generated this bodhicitta; If all the water in the ocean, could be known by counting the drops with a single hair, I wish to seek such wisdom, therefore I have generated this bodhicitta; All the Buddha-lands in the ten directions, in each Buddha-land there are countless dust particles, I want to fully understand such wisdom, therefore I have generated this bodhicitta; The past and future kalpas (eons), and all the present worlds, I want to fully understand such kalpas, therefore I have generated this bodhicitta; All the Tathagatas of the three times, as well as the śrāvakas (hearers of the Buddha's teachings) and pratyekabuddhas (solitary realizers), I want to fully understand the nature of the Dharma, therefore I have generated this bodhicitta; In countless immeasurable worlds, measuring them all with the tip of a single hair, I want to fully understand the nature of nature, therefore I have generated this bodhicitta; The inconceivable boundaries of the Cakravāḍa (the mountain range surrounding the world), measuring them all with the tip of a single hair, To obtain this vast and subtle knowledge, therefore I have generated this bodhicitta; In countless immeasurable worlds, in a single instant, the sound pervades everywhere, To seek this pure sound of wisdom, therefore I have generated this bodhicitta;
發此菩提心； 一切世間諸語言， 一字演說盡無餘， 為此自性真實知， 是故發此菩提心； 無數化導三界中， 一切眾生悉皆衛， 為求辯說廣大舌， 是故發此菩提心； 如說一切諸佛剎， 一剎那中悉能見， 為求說法無礙智， 是故發此菩提心； 如來所有一切剎， 一剎那中皆周遍， 如此佛法真實知， 是故發此菩提心； 無數微塵等世界， 皆從自性而出生， 為求如是種種智， 是故發此菩提心； 過去及與未來佛， 乃至現在諸世間， 一剎那中心盡知， 是故發此菩提心； 一句所說不思議， 如是劫盡彼無盡， 為求如是語言知， 是故發此菩提心； 八方一切諸世間， 如是相續不斷絕， 為此自性心了知， 是故發此菩提心； 所有身口意三業， 作彼十方一切行， 因此能解三世空， 是故發此菩提心。 菩提心發應如是， 慇勤最上奉諸佛， 十方無數劫盡行， 是故尊重心不退； 乃至世間一切尊， 八方各各皆周遍， 如是彼佛皆說法， 一一尊重心不退； 若一菩薩獲安樂， 行彼行故免輪迴， 能作世間圓滿相， 是故此尊心不退； 最上妙法最殊特， 甚深
【現代漢語翻譯】 現代漢語譯本 發起這菩提心； 世間一切的語言，即使只用一個字來演說，也能完全表達無遺， 爲了真正瞭解這自性的真實，所以發起這菩提心； 在無數世界中教化引導，守護一切眾生， 爲了求得能辯才無礙的廣闊舌頭，所以發起這菩提心； 如同能見到一切佛的剎土，在一剎那間都能全部看見， 爲了求得說法無礙的智慧，所以發起這菩提心； 如來所有的一切剎土，在一剎那間都能周遍到達， 如此真實地瞭解佛法，所以發起這菩提心； 無數微塵般的世界，都從自性中出生， 爲了求得這樣的種種智慧，所以發起這菩提心； 過去、未來以及現在的諸佛，乃至現在世間的一切， 在一剎那間都能完全瞭解，所以發起這菩提心； 一句所說的不可思議，即使經歷無數劫也無法窮盡， 爲了求得這樣的語言智慧，所以發起這菩提心； 八方一切世間，如此相續不斷絕， 爲了瞭解這自性的心，所以發起這菩提心； 所有身、口、意三業，在十方世界中做一切行為， 因此能理解三世皆空，所以發起這菩提心。 發起菩提心應當如此，最虔誠地供奉諸佛， 在十方無數劫中修行，所以要以尊重心不退轉； 乃至世間一切的尊者，在八方都周遍存在， 這些佛都在說法，要以尊重心不退轉； 如果一個菩薩獲得安樂，因為修行而免除輪迴， 能成就世間的圓滿相，所以要以尊重心不退轉； 最上妙法最殊勝，極其深奧
【English Translation】 English version Generate this Bodhi mind; All languages in the world, even if a single word is used to express, can completely convey without omission, To truly understand the reality of this self-nature, therefore generate this Bodhi mind; To guide and teach in countless realms, protecting all sentient beings, To seek a broad tongue capable of eloquent and unobstructed speech, therefore generate this Bodhi mind; Like being able to see all Buddha-lands, being able to see them all in an instant, To seek the wisdom of unobstructed Dharma teaching, therefore generate this Bodhi mind; All the Buddha-lands of the Tathagata, being able to pervade them all in an instant, To truly understand the Dharma in this way, therefore generate this Bodhi mind; Countless worlds like fine dust, all born from self-nature, To seek such various wisdoms, therefore generate this Bodhi mind; The Buddhas of the past, future, and present, and all in the present world, Being able to fully understand in an instant, therefore generate this Bodhi mind; The inconceivable nature of a single word spoken, even after countless kalpas it cannot be exhausted, To seek such wisdom of language, therefore generate this Bodhi mind; All the worlds in the eight directions, continuing without interruption, To understand this mind of self-nature, therefore generate this Bodhi mind; All actions of body, speech, and mind, performing all deeds in the ten directions, Therefore, being able to understand the emptiness of the three times, therefore generate this Bodhi mind. Generating the Bodhi mind should be like this, most sincerely offering to all Buddhas, Practicing in the ten directions for countless kalpas, therefore, with a respectful mind, do not retreat; Even all the honored ones in the world, pervading in all eight directions, These Buddhas are all teaching the Dharma, with a respectful mind, do not retreat; If a Bodhisattva obtains joy, because of practice, is freed from reincarnation, Able to accomplish the perfect form of the world, therefore, with a respectful mind, do not retreat; The supreme and wonderful Dharma is most extraordinary, extremely profound
難解離言說， 彼諸菩薩妙敷揚， 為敬彼尊心不退； 世間不動及住處， 如是難得甚希有， 演說清凈妙法音， 是故此尊心不退； 得生一切如來中， 無我無人離憍慢， 為求此法常在前， 是故慇勤心不退； 無數無等阿僧祇， 得諸如來三摩地， 行彼菩薩如是行， 是故慇勤心不退； 乃至究竟三摩地， 超生彼岸解了知， 如是說彼諸佛法， 是故此尊心不退。 遠離輪迴三界中， 轉于如是妙法輪， 于諸世間常無間， 菩薩應當如是說； 一切世間諸苦惱， 如是濁惡災難中， 憐愍一切諸有情， 是故菩薩應當說。 菩薩最初說此法， 因茲發起菩提心， 持戒說法無有時， 是故名為發心住。 是時菩薩治地住， 最初降伏如是心， 安樂利益於世間， 如佛遠離老病死， 信心念心及精進， 慧心願心並持戒， 護法舍離無去來， 決定迴向諸含識； 若以住彼如是心， 讀誦受持大乘典， 遠離喧囂居閑靜， 訪尋一切親善友， 善言親近善知識， 勤求如是真實智， 了達一切諸語言， 勝義諦理亦如是， 曉瞭如來勝義已， 離諸顛倒無疑惑， 如是平等湛然安， 是名
【現代漢語翻譯】 現代漢語譯本 難以用言語解釋， 那些菩薩們巧妙地宣揚，爲了尊敬那位尊者，他們的心不會退轉； 世間的不動搖和安住之處，這樣的境界非常難得，極其稀有， 他們演說清凈微妙的佛法之音，因此這位尊者的心不會退轉； 他們得生於一切如來之中，沒有我相、人相，遠離驕慢， 爲了尋求此法，他們常常精進在前，因此他們慇勤精進，心不退轉； 他們經歷無數無等阿僧祇（asaṃkhya，意為無數）劫，獲得諸如來的三摩地（samādhi，意為禪定）， 他們行持菩薩的這種行為，因此他們慇勤精進，心不退轉； 乃至最終達到三摩地，超越生死彼岸，徹底瞭解， 他們如此宣說諸佛的教法，因此這位尊者的心不會退轉。 他們遠離輪迴的三界（trayo dhātava，意為欲界、色界、無色界）之中，轉動如此微妙的法輪（dharma-cakra，意為佛法之輪）， 在所有世間，他們常常不間斷地說法，菩薩應當如此宣說； 在一切世間的各種苦惱，以及如此污濁邪惡的災難之中， 他們憐憫一切有情眾生，因此菩薩應當如此宣說。 菩薩最初宣說此法，因此發起菩提心（bodhicitta，意為覺悟之心）， 他們持戒說法，沒有間斷的時候，因此被稱為發心住（prathamacitta-utpāda，意為初發心住）。 這時菩薩安住于治地住（bhūmi-pratiṣṭhā，意為安住于修行之地），最初降伏這樣的心， 他們為世間帶來安樂和利益，如同佛陀遠離老、病、死， 他們具有信心、念心、精進心、慧心、願心，並持守戒律， 他們護持佛法，舍離一切，不執著于來去，決定迴向給一切眾生； 如果安住于這樣的心，他們讀誦受持大乘經典， 遠離喧囂，居住在閑靜之處，尋訪一切親善的朋友， 用善言親近善知識，勤奮尋求這樣的真實智慧， 他們了達一切語言，勝義諦（paramārtha-satya，意為最高真理）的道理也是如此， 他們瞭解如來的勝義之後，遠離一切顛倒，沒有疑惑， 如此平等安詳，寂靜不動，這就是
【English Translation】 English version Difficult to explain with words, Those Bodhisattvas skillfully proclaim, to respect that venerable one, their minds do not retreat; The immovability and dwelling place of the world, such a state is very difficult to attain, extremely rare, They expound the pure and wonderful sound of the Dharma, therefore this venerable one's mind does not retreat; They are born among all the Tathagatas, without self or person, free from arrogance, To seek this Dharma, they are always diligent in front, therefore they are diligent and their minds do not retreat; They experience countless immeasurable asaṃkhya (asaṃkhya, meaning countless) kalpas, attaining the samādhi (samādhi, meaning meditative absorption) of all Tathagatas, They practice such conduct of Bodhisattvas, therefore they are diligent and their minds do not retreat; Until they ultimately reach samādhi, transcend the shore of birth and death, and thoroughly understand, They thus proclaim the teachings of all Buddhas, therefore this venerable one's mind does not retreat. They are far from the cycle of the three realms (trayo dhātava, meaning the desire realm, form realm, and formless realm), turning such a wonderful Dharma wheel (dharma-cakra, meaning the wheel of Dharma), In all the worlds, they constantly preach without interruption, Bodhisattvas should proclaim in this way; In all the sufferings of the world, and in such turbid and evil calamities, They have compassion for all sentient beings, therefore Bodhisattvas should proclaim in this way. Bodhisattvas initially proclaim this Dharma, thus arousing the Bodhicitta (bodhicitta, meaning the mind of enlightenment), They uphold precepts and preach the Dharma without interruption, therefore they are called the dwelling of the initial aspiration (prathamacitta-utpāda, meaning the dwelling of the initial aspiration). At this time, Bodhisattvas dwell in the dwelling of the cultivated ground (bhūmi-pratiṣṭhā, meaning dwelling in the place of practice), initially subduing such a mind, They bring peace and benefit to the world, just as the Buddha is free from old age, sickness, and death, They have faith, mindfulness, diligence, wisdom, aspiration, and uphold the precepts, They protect the Dharma, relinquish everything, not clinging to coming or going, and dedicate their merits to all sentient beings; If they dwell in such a mind, they read and uphold the Mahayana scriptures, They stay away from noise, live in quiet places, seek out all kind friends, They use kind words to approach good teachers, diligently seek such true wisdom, They understand all languages, and the principle of the ultimate truth (paramārtha-satya, meaning the highest truth) is also like this, After understanding the ultimate truth of the Tathagatas, they are free from all inversions and have no doubts, Thus, they are peaceful, tranquil, and still, this is called
說法真佛子。 治地住中如是得， 善能觀察諸菩薩， 演說妙法奉諸佛， 是故佛子應當學。 複次菩薩第三住， 法王教中求佛行， 苦空無常悉了知， 一切自性無來去， 諸法本寂離自性， 明瞭通達決定心， 住此一切無有惑， 佛子應當如是說。 為知一切眾生界， 及闡一切諸法界， 如是世界悉盡知， 是故名為相應行。 地界水界及火界， 如是風界虛空界， 欲界色界無色界， 是諸世界悉盡知， 乃至差別諸世界， 悉見法界自性體， 如是廣大智慧尊， 勇猛精進求佛智。 是時菩薩生貴住， 出家生諸如來中， 有性無性心決定， 所生之處常正見。 此地菩薩無退轉， 為求佛道心無厭， 於一切法恒修習， 觀諸眾生如自性。 世間眾罪如塵剎， 遠離輪迴諸果報， 佛子善能分別生， 菩薩悉令離衰老。 過去現在及未來， 一切法智皆明瞭， 宿殖善友悉同生， 如佛出世亦復爾。 一切如來殊妙好， 入彼三世平等意， 能作如是上妙生， 超越三世種種行。 此名第四菩薩住， 彼能稱讚此妙色， 是法悉能解了知， 覺彼菩薩如是生。 此後菩薩稱第五， 說名
【現代漢語翻譯】 現代漢語譯本： 真正佛的弟子應該這樣宣說： 在修行所處的階段中，能夠這樣獲得成就，善於觀察各位菩薩， 宣講微妙的佛法，供奉諸佛，因此佛的弟子應當學習。 其次，菩薩處於第三住的階段，在佛法的教導中尋求佛的修行， 徹底瞭解苦、空、無常的真諦，明白一切事物的自性無來無去， 諸法的本質是寂靜的，遠離自性，明瞭通達，內心堅定， 安住於此，一切疑惑都會消除，佛的弟子應當這樣宣說。 爲了瞭解一切眾生的境界，以及闡明一切諸法的境界， 像這樣，完全瞭解所有世界，因此稱為『相應行』。 地界（構成物質世界的元素）、水界（構成液體的元素）以及火界（構成熱能的元素）， 像這樣，風界（構成氣體的元素）、虛空界（構成空間的元素），欲界（眾生慾望存在的空間）無， 這些世界都完全瞭解，乃至各種不同的世界，都能看到法界的自性本體， 像這樣，擁有廣大智慧的尊者，勇猛精進地尋求佛的智慧。 這時，菩薩進入高貴的住處，在諸如來中出生， 對於有自性或無自性，內心堅定，所出生的地方常常具有正見。 此地的菩薩不會退轉，爲了尋求佛道，內心沒有厭倦， 對於一切佛法恒常修習，觀察一切眾生如同自己的自性。 世間的罪惡如同塵土般眾多，遠離輪迴的各種果報， 佛的弟子善於分辨眾生的出生，菩薩使他們遠離衰老。 過去、現在和未來，一切法的智慧都明瞭， 過去所結下的善友都一同出生，如同佛陀出世一樣。 一切如來殊勝微妙的美好，進入他們三世平等的意境， 能夠做出這樣殊勝的出生，超越三世的種種行為。 這稱為第四菩薩住，他們能夠稱讚這種微妙的色彩， 這些佛法都能夠理解和了解，覺悟到菩薩是這樣出生的。 此後，菩薩稱為第五住，名為...
【English Translation】 English version: A true disciple of the Buddha should proclaim thus: In the stage of practice where one dwells, one attains such achievements, skillfully observing all Bodhisattvas, Expounding the wonderful Dharma, offering to all Buddhas, therefore, a disciple of the Buddha should learn. Furthermore, a Bodhisattva in the third dwelling, seeks the practice of the Buddha in the teachings of the Dharma King, Thoroughly understanding the truth of suffering, emptiness, and impermanence, realizing that the nature of all things has no coming or going, The essence of all dharmas is stillness, devoid of self-nature, clearly understanding with a firm mind, Dwelling in this, all doubts will be eliminated, a disciple of the Buddha should proclaim thus. In order to understand the realm of all sentient beings, and to elucidate the realm of all dharmas, Like this, completely understanding all worlds, therefore it is called 'corresponding practice'. The earth element (the element that constitutes the material world), the water element (the element that constitutes liquids), and the fire element (the element that constitutes heat energy), Like this, the wind element (the element that constitutes gases), the space element (the element that constitutes space), the desire realm (the space where the desires of sentient beings exist) is without, These worlds are all completely understood, even the various different worlds, one can see the self-nature of the Dharma realm, Like this, the venerable one with vast wisdom, vigorously seeks the wisdom of the Buddha. At this time, the Bodhisattva enters a noble dwelling, born among all Tathagatas, Regarding whether there is self-nature or no self-nature, the mind is firm, and the place of birth always has right view. The Bodhisattva in this stage will not regress, in order to seek the path of the Buddha, the mind has no weariness, For all dharmas, one constantly practices, observing all sentient beings as one's own self-nature. The sins of the world are as numerous as dust particles, far from the various karmic retributions of reincarnation, The disciple of the Buddha is skilled in distinguishing the births of sentient beings, the Bodhisattva causes them to be far from old age. Past, present, and future, the wisdom of all dharmas is clear, The good friends from past lives are all born together, just like the Buddha's appearance in the world. All Tathagatas have wonderful and subtle beauty, entering their state of equality in the three times, Able to make such a sublime birth, transcending the various actions of the three times. This is called the fourth Bodhisattva dwelling, they are able to praise this subtle color, These dharmas are all able to be understood and known, realizing that the Bodhisattva is born in this way. After this, the Bodhisattva is called the fifth dwelling, named...
方便具足住， 種種方便化群生， 樂求福業遍往詣， 所作如是廣大福， 令諸眾生皆解脫， 盡心迴向悉獲安， 憐愍有情令離系。 世間患難皆救濟， 攝伏令彼生歡喜， 各各引導諸眾生， 得大涅槃心寂靜。 無邊一切諸世間， 如是無量無有數， 過諸稱量無等倫， 非性非相非究竟。 此為菩薩第五住， 具足方便化群生， 彼佛如是妙圓明， 示現一切諸功德。 無邊一切諸眾生， 觀法自性無迷惑， 疑網有無智了知， 天上人間能堅固。 于佛於法菩薩中， 常行妙行離諸色， 於是廣大諸眾生， 聽聞演說方便法。 煩惱眾生使清凈， 易化難化悉調伏， 法界或廣略敷揚， 非來非去絕諸相， 法界體性非有無， 菩薩三世樂聽受， 觀察一切心無動， 如是專注于佛法。 泯絕性相孰有無， 本性離染我亦爾， 曉了劫性如幻夢， 為聞如是上妙法。 不退菩薩應如是， 于佛於法菩薩中， 並觀行相為有無， 不退非有亦非無。 如來非去非有住， 亦無來與非不來， 生與不生盡不盡， 有相無相非一異， 種種眾多彼如一， 勝義諦理離有無， 各各差別眾寶嚴， 菩薩
【現代漢語翻譯】 現代漢語譯本 安住于方便具足的境界， 以種種方便教化眾生，樂於尋求福業而普遍前往， 所作的如此廣大的福德，令一切眾生都得到解脫， 盡心迴向使他們都獲得安樂，憐憫有情眾生使他們脫離束縛。 救濟世間的一切患難，攝受調伏他們使他們生起歡喜， 各自引導一切眾生，得到大涅槃，內心寂靜。 無邊無際的一切世間，像這樣無量無數， 超越一切稱量，無與倫比，非自性，非表相，非究竟。 這是菩薩的第五住位，具足方便教化眾生， 那佛陀如此的微妙圓滿光明，示現一切的功德。 無邊無際的一切眾生，觀察法的自性而沒有迷惑， 對於疑惑、有無都能以智慧了知，在天上人間都能堅定不移。 對於佛、法、菩薩，常常修行微妙的行持，遠離一切色相， 於是，為廣大的眾生，宣說方便法。 使煩惱的眾生得到清凈，容易教化的和難以教化的都能調伏， 在法界中或廣或略地宣揚，非來非去，斷絕一切表相， 法界的體性非有非無，菩薩在過去、現在、未來都樂於聽受， 觀察一切，內心不動搖，像這樣專注于佛法。 泯滅自性和表相，哪裡還有有無的分別？本性遠離污染，我也是如此， 明瞭劫的本性如同幻夢，爲了聽聞如此殊勝微妙的法。 不退轉的菩薩應當像這樣，對於佛、法、菩薩， 並觀察行相是有還是無，不退轉既非有也非無。 如來非去非有住，也沒有來與非不來， 生與不生，盡與不盡，有相與無相，非一非異， 種種眾多，在如來那裡都如一，勝義諦的道理是遠離有無的， 各自差別，以眾寶莊嚴，菩薩。
【English Translation】 English version Abiding in the state of complete skillful means, Transforming sentient beings with various skillful means, joyfully seeking meritorious deeds and going everywhere, The vast merits performed, enabling all sentient beings to attain liberation, Wholeheartedly dedicating merits so that they all attain peace, compassionately freeing sentient beings from bondage. Rescuing all the sufferings of the world, subduing and transforming them, causing them to generate joy, Each guiding all sentient beings, attaining great Nirvana, with a peaceful mind. The boundless and limitless worlds, like this, are immeasurable and countless, Transcending all measurements, incomparable, non-self-nature, non-appearance, non-ultimate. This is the fifth dwelling place of a Bodhisattva, possessing skillful means to transform sentient beings, That Buddha is so wonderfully perfect and bright, manifesting all merits. The boundless and limitless sentient beings, observing the self-nature of Dharma without confusion, With wisdom, they understand doubts, existence, and non-existence, and are steadfast in heaven and on earth. Regarding the Buddha, Dharma, and Bodhisattvas, they constantly practice subtle conduct, detached from all forms, Therefore, for the vast sentient beings, they expound the Dharma of skillful means. Purifying sentient beings with afflictions, subduing both the easy and the difficult to transform, In the Dharma realm, they expound either broadly or concisely, neither coming nor going, cutting off all appearances, The essence of the Dharma realm is neither existence nor non-existence, Bodhisattvas in the past, present, and future are joyful to listen, Observing everything, the mind does not waver, thus focusing on the Buddha's teachings. When self-nature and appearance are extinguished, where is the distinction between existence and non-existence? The original nature is free from defilement, and so am I, Understanding the nature of kalpas as illusions, in order to hear such supreme and wonderful Dharma. A non-retreating Bodhisattva should be like this, regarding the Buddha, Dharma, and Bodhisattvas, And observing whether the conduct has existence or non-existence, non-retreating is neither existence nor non-existence. The Tathagata neither goes nor has a dwelling, nor is there coming or non-coming, Birth and non-birth, exhaustion and non-exhaustion, form and formlessness, neither one nor different, Various and numerous, in the Tathagata they are all as one, the principle of the ultimate truth is detached from existence and non-existence, Each different, adorned with various treasures, Bodhisattva.
于彼心不退。 真如妙相非有無， 以無相智慧解了， 如是差別往集會， 一一天上悉聽聞。 複次菩薩童真住， 身口意業悉清凈， 施作佛事無有著， 是故隨意所生得， 皆從眾生行法生， 遊行見彼諸剎土， 智慧速疾隨意得， 十方慇勤恭敬禮。 菩薩於此無異心， 聞佛演暢微妙法， 能知剎土悉動搖， 如是盡知無有餘， 演說遊行于佛剎， 剎那遍詣阿僧祇， 隨問演說無數義， 自性差別性亦然， 方便音聲能照察， 無數佛剎一念中。 復說菩薩王子住， 密行眾生非測量， 煩惱障閉妄想除， 事理相應方便說， 種種妙行悉能行， 分別世間過未來， 真俗二諦能了知， 諦求如是微妙法。 善能方便入王城， 如是遍游悉周匝， 于彼往還能自在， 所有王城能照察， 由如灌頂王妙法， 如是威德力亦然， 入彼王城善演說， 是故此為王子住。 此能隨順諸眾生， 如佛所化亦如是， 調御出興悉同然， 得佛安隱住王子。 佛子菩薩灌頂住， 處長最上能利他， 一毛滴水為校量， 思惟校計莫能測。 如是行於諸佛法， 由若一切微塵剎， 眾生莫測塵可知， 是故
【現代漢語翻譯】 現代漢語譯本 對於那個（真如妙相）心不退轉。 真如妙相既非有也非無，以無相的智慧去理解它， 像這樣（菩薩）以不同的方式前往（各個世界），每一個天界都能聽到（佛法）。 再次，菩薩安住于童真之位，身、口、意三業都清凈無染， 行作佛事沒有執著，因此能隨意自在地獲得（各種能力）， 這一切都從利益眾生的行為中產生，（菩薩）能看見那些佛土， 智慧迅速敏捷，能隨意獲得（所需），十方世界都以慇勤恭敬的心禮拜（菩薩）。 菩薩對此沒有異心，聽聞佛陀宣說微妙的佛法， 能知道所有佛土都在震動，像這樣完全知曉沒有遺漏， 在佛土中演說（佛法），剎那間就能遍及無數（阿僧祇）世界， 隨著所問而演說無數的義理，自性的差別性也是如此， 以方便的音聲能夠照見，無數的佛土在一念之間。 再說菩薩安住于王子之位，秘密的修行不是眾生所能測量的， 煩惱的障礙和虛妄的念頭都被去除，事和理相應，方便地宣說（佛法）， 種種微妙的修行都能實行，能分別世間的過去和未來， 能瞭解真諦和俗諦這二諦，以真誠的心尋求這樣微妙的佛法。 善於方便地進入王城，像這樣周遍遊歷， 對於前往和返回都能自在，能夠照見所有的王城， 猶如國王灌頂的微妙法，像這樣威德的力量也是如此， 進入王城善於演說（佛法），因此這稱為王子之位。 這能隨順一切眾生，如同佛陀所化現的一樣， 調御眾生出興於世都相同，得到佛陀的安穩，安住于王子之位。 佛子菩薩安住于灌頂之位，處於最上之位，能夠利益他人， 用一毛滴的水來衡量，思考計算也無法測度（其功德）。 像這樣修行于諸佛的法，猶如一切微塵佛土， 眾生無法測度，而微塵尚且可以知曉，因此（菩薩的功德不可思議）。
【English Translation】 English version Their minds do not retreat from that (True Suchness's wondrous form). The wondrous form of True Suchness is neither existent nor non-existent; it is understood with wisdom free from characteristics, In this way, (Bodhisattvas) travel to different (worlds), and in every heaven, they can hear (the Dharma). Furthermore, Bodhisattvas dwell in the stage of pure youth, their actions of body, speech, and mind are all pure and undefiled, They perform Buddha-works without attachment, and therefore, they can freely obtain (various abilities), All of this arises from the practice of benefiting sentient beings, (Bodhisattvas) can see those Buddha-lands, Their wisdom is swift and agile, they can obtain (what is needed) at will, and the ten directions respectfully bow to (Bodhisattvas) with diligence. Bodhisattvas have no different thoughts about this, and upon hearing the Buddha expound the subtle Dharma, They can know that all Buddha-lands are shaking, and they know everything completely without omission, They expound (the Dharma) in the Buddha-lands, and in an instant, they can reach countless (Asamkhya) worlds, They expound countless meanings according to what is asked, and the differences in nature are also like this, With skillful sounds, they can perceive countless Buddha-lands in a single thought. Furthermore, Bodhisattvas dwell in the stage of a prince, their secret practices are beyond the measure of sentient beings, The obstacles of afflictions and delusive thoughts are removed, the principles and phenomena are in accordance, and they skillfully expound (the Dharma), They can practice all kinds of subtle practices, they can distinguish the past and future of the world, They can understand the two truths of the ultimate and the conventional, and they seek such subtle Dharma with sincerity. They are skilled in entering the royal city with skillful means, and they travel around everywhere like this, They are free to go and return, and they can perceive all the royal cities, Just like the subtle Dharma of the king's consecration, the power of their majestic virtue is also like this, They enter the royal city and skillfully expound (the Dharma), therefore, this is called the stage of a prince. This can accord with all sentient beings, just like the transformations of the Buddha, Their taming and arising in the world are the same, they obtain the Buddha's peace and dwell in the stage of a prince. The Buddha's children, the Bodhisattvas, dwell in the stage of consecration, they are in the highest position and can benefit others, If one were to measure it with a drop of water from a hair, even thinking and calculating cannot measure (their merits). Like this, they practice the Dharma of all Buddhas, like all the Buddha-lands of dust particles, Sentient beings cannot measure it, but the dust particles can still be known, therefore (the merits of Bodhisattvas are inconceivable).
無數應是說。 一切如來及菩薩， 並與過去未來佛， 若以現在十方中， 乃至聲聞辟支佛， 從種發生菩提心， 如是此數莫能測。 功德數量莫能知， 最初一念菩提心， 如是世界化群生， 無能超越過於彼。」
是時普賢菩薩摩訶薩，告法慧菩薩言：「善男子！善哉，善哉！汝今善說此寶光總持法門。複次善男子！彼諸眾生，當得愛樂不可思議諸佛功德一切智慧。善男子！若有眾生，但聞此寶光總持正法名號，不須受持讀誦，一心恭敬，究竟決定得證佛果。」
時法慧菩薩言：「佛子！如是，如是！如汝所說。」
普賢菩薩言：「佛子！彼等已得如來灌頂甚深智慧，若有善男子、善女人，至此會中，得聞如是法者，或有眾生手持是經者，是諸眾生於佛法中皆得授記。」
是時長老舍利弗，從座而起，頂禮佛足，而白佛言：「世尊！我等今者，如生盲人，從昔已來，未曾見聞如是正法。世尊！非但我故，若諸眾生不聞此法，彼如是等一切眾生，亦如生盲。」
佛言：「長老！如是，如是！如汝所說。」
舍利弗即白佛言：「唯愿說此不可思議甚深法故。」
佛言：「舍利弗！汝當往詣命彼梵王、帝釋、護世諸天同來此會。」如來敕語舍利弗
【現代漢語翻譯】 現代漢語譯本 （其數量）應是無法說盡的。 一切如來（Tathagata，佛的稱號）及菩薩（Bodhisattva，發願成佛的修行者），以及過去、未來的佛，如果算上現在十方世界中，乃至聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自覺悟的修行者），從他們生起菩提心（Bodhi-citta，覺悟之心）開始，這樣的數量是無法測量的。 功德的數量也無法知曉，最初一念生起的菩提心，如此這般的世界教化眾生，沒有能超越過它的。 這時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva，大菩薩）告訴法慧菩薩（Dharma-mati Bodhisattva）說：『善男子！太好了，太好了！你現在善說了這個寶光總持法門（Ratna-prabha-dharani）。再次，善男子！那些眾生，將能愛樂不可思議的諸佛功德和一切智慧。善男子！如果有眾生，僅僅聽聞這個寶光總持正法的名號，不需要受持讀誦，只要一心恭敬，最終必定能證得佛果（Buddha-phala）。』 這時，法慧菩薩說：『佛子（Buddha-putra，佛的弟子）！是的，是的！正如您所說。』 普賢菩薩說：『佛子！他們已經得到了如來的灌頂甚深智慧，如果有善男子、善女人，來到這個法會中，聽聞到這樣的法，或者有眾生手持這部經書，這些眾生在佛法中都將得到授記（Vyakarana，預言未來成佛）。』 這時，長老舍利弗（Sariputra，佛陀的十大弟子之一），從座位上站起來，頂禮佛足，對佛說：『世尊！我們現在，就像是天生的盲人，從過去到現在，從未見過聽聞過這樣的正法。世尊！不僅僅是爲了我，如果其他眾生沒有聽聞此法，他們也如同天生的盲人。』 佛說：『長老！是的，是的！正如你所說。』 舍利弗立即對佛說：『唯愿您宣說這不可思議的甚深法。』 佛說：『舍利弗！你應當前往邀請梵王（Brahma，印度教的創造神）、帝釋（Indra，天神之王）、護世諸天（Lokapala，守護世界的諸神）一同來到這個法會。』如來命令舍利弗。
【English Translation】 English version They should be said to be countless. All Tathagatas (Buddhas), Bodhisattvas (enlightenment-seekers), and Buddhas of the past and future, if we include those in the present ten directions, even Sravakas (disciples who hear the teachings) and Pratyekabuddhas (solitary Buddhas), from the arising of their Bodhi-citta (mind of enlightenment), such a number cannot be measured. The amount of merit cannot be known; the very first thought of Bodhi-citta, in such a way, the world transforms sentient beings, and nothing can surpass it. At that time, Samantabhadra Bodhisattva Mahasattva (great Bodhisattva) said to Dharma-mati Bodhisattva: 'Good man! Excellent, excellent! You have now well spoken this Ratna-prabha-dharani (treasure light total-retention) Dharma-gate. Furthermore, good man! Those sentient beings will come to love the inconceivable merits and all the wisdom of the Buddhas. Good man! If there are sentient beings who merely hear the name of this Ratna-prabha-dharani Dharma, without needing to uphold, recite, or study it, if they are single-mindedly respectful, they will ultimately attain Buddhahood (Buddha-phala).' At that time, Dharma-mati Bodhisattva said: 'Buddha-putra (son of the Buddha)! Yes, yes! Just as you have said.' Samantabhadra Bodhisattva said: 'Buddha-putra! They have already received the profound wisdom of the Tathagata's empowerment. If there are good men or good women who come to this assembly and hear such a Dharma, or if there are sentient beings who hold this sutra in their hands, all these sentient beings will receive a Vyakarana (prediction of future Buddhahood) in the Buddha Dharma.' At that time, the elder Sariputra (one of the Buddha's ten great disciples) rose from his seat, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! We are now like those born blind, from the past until now, we have never seen or heard such a Dharma. World Honored One! It is not only for my sake, but if other sentient beings do not hear this Dharma, they are also like those born blind.' The Buddha said: 'Elder! Yes, yes! Just as you have said.' Sariputra immediately said to the Buddha: 'May you please expound this inconceivable profound Dharma.' The Buddha said: 'Sariputra! You should go and invite Brahma (the creator god in Hinduism), Indra (king of the gods), and the Lokapalas (guardian deities of the world) to come to this assembly.' The Tathagata commanded Sariputra.
：「此最勝法印寶光總持之法，于彼道場眾會而說。」
是時尊者舍利弗受佛教敕，為問此寶光總持法門，承佛聖旨，往彼梵王、帝釋、護世諸天，到已作如是言：「寶光道場，佛待汝來，同時聽受，此如是法，今正是時，如來將說此寶光總持不可思議法故，汝等速集，勿過此時，甚難得值，后必追悔。如是最勝法寶，世間難得，甚為希有。」
時彼諸天，聞是說已，即運神通，于剎那頃，梵王、帝釋、護世諸天皆來集會，到世尊所，右繞三匝，合掌恭敬，住立佛前，勸請世尊：「唯愿如來，哀愍我等，及末法眾生，說此寶光總持法門。」
於時世尊，默然不答。時諸天眾、梵王、帝釋、護世諸天，如是三白，慇勤勸請，世尊默然。
是時尊者舍利弗，白世尊言：「唯愿如來說此寶光明總持法故。」復言：「善逝！唯愿說之。」
是時世尊，即于舌根，從口而出種種音聲，遍於三千大千世界，同時得聞。「若有善男子為此寶光總持法故，請于如來，是諸眾生，皆得不退轉于阿耨多羅三藐三菩提。」
是時世尊，復語尊者舍利弗言：「尊者舍利弗！汝當往詣請妙吉祥童子。」
說如是法時，妙吉祥童子在於異處缽攞(二合)叉娑羅樹下，端身正念，結跏趺坐，過於百千萬俱
【現代漢語翻譯】 現代漢語譯本：『這最殊勝的法印寶光總持之法，是在那個道場的大眾集會上宣說的。』 當時，尊者舍利弗接受佛的教誨，爲了請問這寶光總持法門，秉承佛的聖旨，前往梵王（Brahma，創造之神）、帝釋（Indra，眾神之王）、護世諸天（Lokapala，守護世界的諸神）那裡，到達后這樣說道：『寶光道場，佛在等待你們前來，一同聽受這如是的法，現在正是時候，如來將要宣說這寶光總持不可思議之法，你們應當迅速聚集，不要錯過這個時機，非常難得遇到，以後必定會追悔。像這樣最殊勝的法寶，世間難得，極為稀有。』 當時，那些諸天聽到這話后，立即運用神通，在剎那之間，梵王、帝釋、護世諸天都來了，到達世尊所在之處，右繞三圈，合掌恭敬，站立在佛前，勸請世尊：『唯愿如來，憐憫我們以及末法時代的眾生，宣說這寶光總持法門。』 這時，世尊沉默不語，沒有回答。諸天大眾、梵王、帝釋、護世諸天，像這樣三次稟告，慇勤勸請，世尊仍然沉默不語。 這時，尊者舍利弗，對世尊說：『唯愿如來宣說這寶光明總持之法。』又說：『善逝（Sugata，佛的稱號）！唯愿宣說它。』 這時，世尊，立即從舌根，口中發出種種音聲，遍佈三千大千世界，同時都能聽到。『如果有善男子爲了這寶光總持之法，請問如來，這些眾生，都將不會退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 這時，世尊，又對尊者舍利弗說：『尊者舍利弗！你應當前往請妙吉祥童子（Manjushri Kumara）。』 在宣說這樣的法時，妙吉祥童子在另一個地方的缽攞(二合)叉娑羅樹（Palasha tree）下，端正身心，正念專注，結跏趺坐，已經超過百千萬俱胝（koti，印度計數單位，千萬）劫。
【English Translation】 English version: 'This most supreme Dharma seal, the treasure light Dharani, is spoken in that assembly at the Bodhimanda.' At that time, the Venerable Shariputra, receiving the Buddha's instruction, in order to inquire about this treasure light Dharani Dharma, following the Buddha's holy will, went to Brahma, Indra, and the Lokapalas, and upon arriving, spoke thus: 'At the treasure light Bodhimanda, the Buddha is waiting for you to come, to listen to this Dharma together. Now is the right time, as the Tathagata is about to speak this inconceivable treasure light Dharani Dharma. You should gather quickly, do not miss this opportunity, it is very rare to encounter, and you will surely regret it later. Such a supreme Dharma treasure is rare in the world, and extremely uncommon.' At that time, those devas, upon hearing these words, immediately used their supernatural powers, and in an instant, Brahma, Indra, and the Lokapalas all came, arriving at the place where the World Honored One was. They circumambulated three times to the right, joined their palms in reverence, and stood before the Buddha, urging the World Honored One: 'May the Tathagata, out of compassion for us and the sentient beings of the Dharma-ending age, speak this treasure light Dharani Dharma.' At this time, the World Honored One remained silent and did not answer. The assembly of devas, Brahma, Indra, and the Lokapalas, made such requests three times, earnestly urging, but the World Honored One remained silent. At this time, the Venerable Shariputra, said to the World Honored One: 'May the Tathagata speak this treasure light Dharani Dharma.' And further said: 'Sugata! May you speak it.' At this time, the World Honored One, immediately from the root of his tongue, emitted various sounds, pervading the three thousand great thousand worlds, and all could hear simultaneously. 'If there are good men who, for the sake of this treasure light Dharani Dharma, inquire of the Tathagata, these sentient beings will not regress from Anuttara-samyak-sambodhi.' At this time, the World Honored One, again spoke to the Venerable Shariputra: 'Venerable Shariputra! You should go and invite Manjushri Kumara.' While speaking this Dharma, Manjushri Kumara was in another place under a Palasha tree, with his body upright, his mind focused, sitting in the lotus position, having passed over hundreds of millions of kotis of kalpas.
胝那庾多日月光明，住大寶莊嚴樓閣中，梵王、帝釋、護世諸天，圍繞恭敬，身皆金色，吉祥莊嚴，光明照耀。是時尊者舍利弗，奉佛教命，往詣妙吉祥童子所，到已即白妙吉祥言：「善男子！如來請汝為於我等，說此寶光總持法故。」
於時妙吉祥童子，語尊者舍利弗言：「此如來者，為何等義？」
舍利弗言：「善男子！汝智慧深遠，我非汝曹，是故不任與汝論議。」
妙吉祥言：「止！舍利弗！汝甚愚癡，汝若樂聞，我當爲說。」
舍利弗言：「善男子！我今樂聞，惟愿仁者，廣為我說。」
是時妙吉祥童子，說是語時，即時三千大千世界，乃至清凈天宮，及諸天眾，上至阿迦膩吒天眾，下至四大天王並諸眷屬無數俱胝大藥叉，將諸梵天王及天帝釋護世諸天並諸天女，各各樂聞如是大法，皆來集會，及諸比丘、比丘尼、優婆塞、優婆夷，並餘三十三天、夜摩天、睹史陀天、化樂天、他化自在天、大梵天王、阿迦膩吒天，如是諸天眾等，皆來集會。復有諸大聲聞眾，其名曰尊者須菩提、尊者摩訶迦葉、尊者大目乾連、尊者舍利弗、尊者摩訶迦旃延、尊者阿𩕳嚕馱、尊者誐耶迦葉、尊者摩賀俱絺羅、尊者祖拏判姹迦、尊者梨嚩多、尊者曩禰迦葉、尊者烏嚕尾螺迦葉、尊者布啰拏梅怛
【現代漢語翻譯】 現代漢語譯本：無數的日月光輝，居住在以大寶裝飾的樓閣中，梵天王、帝釋天、護世諸天，圍繞著恭敬，身體都是金色的，吉祥莊嚴，光明照耀。這時，尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），奉佛陀的教命，前往妙吉祥童子（Mañjuśrīkumāra，文殊菩薩的童子形象）所在之處，到達后就對妙吉祥說：『善男子！如來（Tathāgata，佛陀的稱號）請你為我們宣說這寶光總持法。』 當時，妙吉祥童子對尊者舍利弗說：『這位如來，是什麼意思呢？』 舍利弗說：『善男子！你的智慧深遠，我不是你這一類人，所以不能和你辯論。』 妙吉祥說：『停止吧！舍利弗！你太愚癡了，你如果想聽，我就為你解說。』 舍利弗說：『善男子！我現在很想聽，希望您能為我詳細解說。』 這時，妙吉祥童子在說這些話的時候，立刻三千大千世界，乃至清凈天宮，以及諸天眾，上至阿迦膩吒天（Akaniṣṭha，色界最高天），下至四大天王（Caturmahārājakāyikas，佛教的護法神）和他們的眷屬，無數俱胝（koṭi，印度的計數單位，表示千萬）大藥叉（Yakṣa，守護神），帶領著梵天王（Brahmā，色界初禪天之主）和天帝釋（Indra，欲界忉利天之主）、護世諸天以及諸天女，都各自樂於聽聞這樣的大法，都來到這裡。還有諸比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），以及其餘三十三天（Trāyastriṃśa，欲界第二層天）、夜摩天（Yāma，欲界第三層天）、睹史陀天（Tuṣita，欲界第四層天）、化樂天（Nirmāṇarati，欲界第五層天）、他化自在天（Paranirmitavaśavartin，欲界第六層天）、大梵天王、阿迦膩吒天，這些天眾等，都來到這裡。還有諸大聲聞眾，他們的名字是尊者須菩提（Subhūti，佛陀十大弟子之一，解空第一）、尊者摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，頭陀第一）、尊者大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，神通第一）、尊者舍利弗、尊者摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一，論議第一）、尊者阿那律陀（Aniruddha，佛陀十大弟子之一，天眼第一）、尊者誐耶迦葉（Gayākāśyapa，佛陀弟子）、尊者摩賀俱絺羅（Mahākoṣṭhila，佛陀弟子）、尊者周利槃陀伽（Cūḍapanthaka，佛陀弟子）、尊者離婆多（Revata，佛陀弟子）、尊者難提迦葉（Nandikaśyapa，佛陀弟子）、尊者優樓頻螺迦葉（Uruvilvakāśyapa，佛陀弟子）、尊者富樓那彌多羅尼子（Pūrṇamaitrāyaṇīputra，佛陀十大弟子之一，說法第一）。
【English Translation】 English version: Countless sun and moon lights, dwelling in a pavilion adorned with great treasures, with Brahma kings, Indra, and the guardian deities of the world surrounding them with reverence, their bodies all golden, auspiciously adorned, and radiating light. At that time, the Venerable Śāriputra, following the Buddha's command, went to where Mañjuśrīkumāra was, and upon arriving, said to Mañjuśrī: 'Good man! The Tathāgata requests you to explain this 'Treasure Light Dhāraṇī' for us.' Then, Mañjuśrīkumāra said to the Venerable Śāriputra: 'What is the meaning of this 'Tathāgata'?' Śāriputra said: 'Good man! Your wisdom is profound, I am not of your kind, therefore I am not capable of debating with you.' Mañjuśrī said: 'Stop! Śāriputra! You are very foolish, if you wish to hear, I will explain it for you.' Śāriputra said: 'Good man! I now wish to hear, I hope you will explain it to me in detail.' At that time, when Mañjuśrīkumāra spoke these words, immediately the three thousand great thousand worlds, up to the pure heavenly palaces, and the heavenly beings, up to the Akaniṣṭha heavens, and down to the Four Great Kings and their retinues, countless koṭis of great Yakṣas, leading the Brahma kings, Indra, the guardian deities of the world, and the heavenly maidens, all gladly came to hear this great Dharma. Also, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and the other Trāyastriṃśa heavens, Yāma heavens, Tuṣita heavens, Nirmāṇarati heavens, Paranirmitavaśavartin heavens, the Great Brahma kings, and the Akaniṣṭha heavens, all these heavenly beings came. Furthermore, there were great Śrāvakas, whose names were the Venerable Subhūti, the Venerable Mahākāśyapa, the Venerable Mahāmaudgalyāyana, the Venerable Śāriputra, the Venerable Mahākātyāyana, the Venerable Aniruddha, the Venerable Gayākāśyapa, the Venerable Mahākoṣṭhila, the Venerable Cūḍapanthaka, the Venerable Revata, the Venerable Nandikaśyapa, the Venerable Uruvilvakāśyapa, and the Venerable Pūrṇamaitrāyaṇīputra.
啰(二合)尼子、尊者羅護羅、尊者鈸捺啰(二合)波羅、尊者么澀波(二合)、尊者阿難陀，如是等諸大聲聞眾，及耶輸陀羅五百比丘尼等，皆悉來集。復有轉輪王及諸小王，剎帝利婆羅門，長者居士，皆來集會。
是時尊者舍利弗，繞佛三匝，而作是言：「世尊！何因何緣，即於今日，如是大眾皆悉雲集？云何當知？」
佛言：「尊者舍利弗！是寶光總持法威德力故。」
舍利弗言：「世尊！此寶光總持法門，我今樂聞。」
佛言：「尊者舍利弗！汝當往詣請彼妙吉祥童子、普賢菩薩，此二大士必為汝說。」
是時尊者舍利弗，白妙吉祥童子言：「善男子！汝今當說此寶光三摩地微妙法寶。」
妙吉祥言：「尊者舍利弗！汝等今者為欲聞此寶光總持法故。」
舍利弗言：「今此四眾，梵王、帝釋、護世諸天，為聽是法，故來至此。」
於時妙吉祥即告長老舍利弗，作如是言：「舍利弗！此法秘要不可視聽，如幻、如化，云何當說？說聽是誰？」
舍利弗言：「善男子！汝今當說，我欲樂聞。」
妙吉祥問尊者舍利弗：「此說當云何言？」
答言：「妙吉祥！空作是說。」
妙吉祥又問舍利弗：「空云何說？」
答言：「妙吉祥
【現代漢語翻譯】 現代漢語譯本：啰尼子（Roni Zi）、尊者羅護羅（Rahula）、尊者鈸捺啰波羅（Bhadrapara）、尊者么澀波（Masarpa）、尊者阿難陀（Ananda），這些大聲聞弟子，以及耶輸陀羅（Yasodhara）和五百位比丘尼等，都聚集到這裡。還有轉輪王和各位小王，剎帝利（Kshatriya）、婆羅門（Brahmana），長者和居士，也都來了。 這時，尊者舍利弗（Sariputra）繞佛三圈，說道：『世尊！是什麼原因，什麼緣故，今天有如此眾多的大眾聚集在這裡？我們該如何理解？』 佛說：『尊者舍利弗！這是因為寶光總持法的威德力量。』 舍利弗說：『世尊！我非常想聽聞這個寶光總持法門。』 佛說：『尊者舍利弗！你應該去請教妙吉祥童子（Manjusri Kumarabhuta）和普賢菩薩（Samantabhadra Bodhisattva），這兩位大士一定會為你講解。』 這時，尊者舍利弗對妙吉祥童子說：『善男子！請你現在講解這個寶光三摩地的微妙法寶。』 妙吉祥說：『尊者舍利弗！你們現在是爲了聽聞這個寶光總持法而來的。』 舍利弗說：『現在這裡的四眾弟子，梵王（Brahma）、帝釋（Indra）、護世諸天，都是爲了聽聞這個法，所以來到這裡。』 這時，妙吉祥對長老舍利弗說：『舍利弗！這個法非常秘密，不可視聽，如幻如化，怎麼能說呢？誰在說？誰在聽？』 舍利弗說：『善男子！請你現在講解，我非常想聽。』 妙吉祥問尊者舍利弗：『這個「說」應該如何表達呢？』 舍利弗回答說：『妙吉祥！就以空性來表達。』 妙吉祥又問舍利弗：『空性又該如何表達呢？』 舍利弗回答說：『妙吉祥！'
【English Translation】 English version: Roni Zi, Venerable Rahula, Venerable Bhadrapara, Venerable Masarpa, Venerable Ananda, these great Sravaka disciples, as well as Yasodhara and five hundred Bhikshunis, all gathered here. Also, the Chakravartin King and various minor kings, Kshatriyas, Brahmanas, elders, and lay practitioners, all came. At this time, Venerable Sariputra circumambulated the Buddha three times and said, 'World Honored One! What is the cause, what is the reason, that such a large assembly has gathered here today? How should we understand this?' The Buddha said, 'Venerable Sariputra! It is because of the majestic power of the Jewel Light Dharani.' Sariputra said, 'World Honored One! I am very eager to hear this Jewel Light Dharani Dharma Gate.' The Buddha said, 'Venerable Sariputra! You should go and ask Manjusri Kumarabhuta and Samantabhadra Bodhisattva, these two great beings will surely explain it to you.' At this time, Venerable Sariputra said to Manjusri Kumarabhuta, 'Good man! Please now explain this subtle Dharma treasure of the Jewel Light Samadhi.' Manjusri said, 'Venerable Sariputra! You have come here now to hear this Jewel Light Dharani Dharma.' Sariputra said, 'Now the four assemblies here, Brahma, Indra, and the guardian deities of the world, have all come here to listen to this Dharma.' At this time, Manjusri said to the elder Sariputra, 'Sariputra! This Dharma is very secret, it cannot be seen or heard, it is like an illusion, how can it be spoken? Who is speaking? Who is listening?' Sariputra said, 'Good man! Please explain it now, I am very eager to hear it.' Manjusri asked Venerable Sariputra, 'How should this 「speaking」 be expressed?' Sariputra replied, 'Manjusri! Express it through emptiness.' Manjusri again asked Sariputra, 'How should emptiness be expressed?' Sariputra replied, 'Manjusri!'
！空離言說。」
妙吉祥言：「尊者舍利弗！此空若離言說，我云何說？尊者舍利弗！既一切諸法皆離言說，若作是說，誰能聽受？」
長老舍利弗言：「善男子！彼一切法皆離文字語言故，作如是說，是故說空、無相、無愿、非取、非舍、非異、非不異、非離戲論、非不離戲論。」
是時妙吉祥童子、尊者舍利弗說是法時，彼諸菩薩及於梵王、帝釋、護世諸天，心大歡喜，同聲贊言：「善哉！善男子！善說此寶光總持法故。」
是時尊者須菩提，白妙吉祥童子言：「善男子！菩薩摩訶薩云何受持讀誦、為他解說此寶光總持法故？」
妙吉祥言：「須菩提！此總持法無生清凈，如理受持，離性、離相、非離言說、非取、非舍。此法應如是受持，為他解說。」
妙吉祥童子說是法時，有九十二菩薩皆得勇猛三摩地，復有人天六十二眾生得無生法忍。
爾時普賢菩薩摩訶薩，從座而起，偏袒右肩，合掌恭敬，白佛言：「世尊！云何為菩薩摩訶薩大悲？」
佛言：「善男子！此菩薩摩訶薩大悲者，若菩薩摩訶薩不捨三界，名為大悲；若令一切眾生得見諸佛凈妙剎土，名為大悲；若諸破戒眾生悉能憐愍護持，名為大悲；若能令一切眾生志求般若波羅蜜多，親近修習，名為大
【現代漢語翻譯】 現代漢語譯本 『空性是超越言語描述的。』 妙吉祥（Manjushri，文殊菩薩）說：『尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！如果空性是超越言語描述的，我如何能說它呢？尊者舍利弗！既然一切諸法都超越言語描述，如果這樣說，誰又能聽懂並接受呢？』 長老舍利弗說：『善男子！正因為一切諸法都超越文字語言，所以才這樣說。因此，我們說空性、無相、無愿、非取、非舍、非異、非不異、非離戲論、非不離戲論。』 這時，妙吉祥童子和尊者舍利弗在宣說此法時，那些菩薩以及梵王（Brahma，印度教的創造神）、帝釋（Indra，佛教的護法神）、護世諸天都心生歡喜，同聲讚歎說：『善哉！善男子！您善於宣說這寶光總持法。』 這時，尊者須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）對妙吉祥童子說：『善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，發大心的菩薩）應如何受持、讀誦、併爲他人解說這寶光總持法呢？』 妙吉祥說：『須菩提！此總持法是無生清凈的，應如理受持，它超越了自性、超越了相狀、非超越言語描述、非取、非舍。此法應如此受持，併爲他人解說。』 妙吉祥童子在宣說此法時，有九十二位菩薩都獲得了勇猛三摩地（Samadhi，禪定），又有六十二位人天眾生獲得了無生法忍（Anutpattika-dharma-ksanti，對無生之法的領悟和接受）。 這時，普賢菩薩摩訶薩（Samantabhadra，象徵理德、行德的菩薩）從座位上站起來，袒露右肩，合掌恭敬，對佛說：『世尊！什麼是菩薩摩訶薩的大悲心？』 佛說：『善男子！菩薩摩訶薩的大悲心是指，菩薩摩訶薩不捨棄三界（欲界、色界、無色界），這稱為大悲；如果能讓一切眾生得見諸佛清凈莊嚴的剎土，這稱為大悲；如果能憐憫和護持所有破戒的眾生，這稱為大悲；如果能讓一切眾生立志追求般若波羅蜜多（Prajnaparamita，智慧的完美），親近並修習，這稱為大悲。』
【English Translation】 English version 'Emptiness is beyond verbal expression.' Manjushri said, 'Venerable Sariputra! If emptiness is beyond verbal expression, how can I speak of it? Venerable Sariputra! Since all dharmas are beyond verbal expression, if it is said so, who can hear and accept it?' The elder Sariputra said, 'Good man! It is because all dharmas are beyond words and language that it is said so. Therefore, we speak of emptiness, no-sign, no-wish, non-grasping, non-rejection, non-different, non-non-different, non-separation from conceptual proliferation, and non-non-separation from conceptual proliferation.' At that time, when Manjushri and the venerable Sariputra were expounding this Dharma, those Bodhisattvas, as well as Brahma, Indra, and the guardian deities of the world, were greatly delighted and praised in unison, saying, 'Excellent! Good man! You have well expounded this Dharani of the Jewel Light.' At that time, the venerable Subhuti said to Manjushri, 'Good man! How should a Bodhisattva-Mahasattva uphold, recite, and explain this Dharani of the Jewel Light to others?' Manjushri said, 'Subhuti! This Dharani is unborn and pure. It should be upheld according to the Dharma, transcending self-nature, transcending signs, not transcending verbal expression, non-grasping, and non-rejection. This Dharma should be upheld in this way and explained to others.' When Manjushri was expounding this Dharma, ninety-two Bodhisattvas all attained the Samadhi of Courage, and sixty-two beings from the human and heavenly realms attained the forbearance of the unproduced Dharma. At that time, the Bodhisattva-Mahasattva Samantabhadra rose from his seat, bared his right shoulder, joined his palms in reverence, and said to the Buddha, 'World Honored One! What is the great compassion of a Bodhisattva-Mahasattva?' The Buddha said, 'Good man! The great compassion of a Bodhisattva-Mahasattva is that the Bodhisattva-Mahasattva does not abandon the three realms (desire realm, form realm, formless realm), this is called great compassion; if they can enable all beings to see the pure and adorned Buddha lands, this is called great compassion; if they can have compassion and protect all beings who have broken precepts, this is called great compassion; if they can enable all beings to aspire to Prajnaparamita, to draw near and practice it, this is called great compassion.'
悲；若為一切眾生不惜身命，名為大悲；乃至頭、目、髓、腦，難捨能捨，難行能行，為諸眾生，名為大悲。復告，善男子！菩薩摩訶薩為諸眾生，無有異心，等以安樂，離諸邪見，悉令解脫。善男子！是為菩薩摩訶薩大悲，應如是解。」
爾時，普賢菩薩摩訶薩白佛言：「世尊！唯愿如來大慈無量，為諸眾生安樂世間，說此寶光總持法故，並此大會諸天及人，皆得安樂利益。」
即時世尊愍諸眾生，以梵音聲普告諸菩薩摩訶薩言：「汝等今者于未來世后五百歲，法欲滅時，誰能受持、廣宣流佈此寶光總持法故？」是時普賢菩薩、離一切憂暗菩薩、藥王菩薩、辯積菩薩、出生一切法王菩薩、無盡意菩薩、海慧菩薩、寶師子菩薩、寶賢菩薩、寶光菩薩、寶髻菩薩、觀自在菩薩、等觀菩薩、常觀菩薩、寶手菩薩、寶積菩薩、寶莊嚴菩薩、吉祥幢菩薩、法吉祥菩薩、財吉祥菩薩、福德吉祥菩薩、栴檀吉祥菩薩、法慧菩薩、甘露慧菩薩、不思議菩薩、福德莊嚴菩薩、功德莊嚴菩薩、相嚴菩薩、常歡喜根菩薩、眾智山峰王菩薩、辯說菩薩、常舉手菩薩、持地菩薩、辯意菩薩、虛空藏菩薩、月藏菩薩、清凈月藏菩薩、日藏菩薩、出生王菩薩、摩訶彌盧菩薩、堅牢慧菩薩、彌勒菩薩摩訶薩，如是等六十二百千俱胝那庾多
【現代漢語翻譯】 現代漢語譯本 悲：如果爲了所有眾生而不惜自己的生命，這稱為大悲；甚至對於頭、眼睛、骨髓、腦等難以捨棄的東西，都能捨棄，對於難以做到的事情，都能做到，爲了所有眾生，這稱為大悲。佛陀又告訴（善男子）：菩薩摩訶薩爲了所有眾生，沒有分別心，平等地給予安樂，遠離各種邪見，使他們都得到解脫。（善男子），這就是菩薩摩訶薩的大悲，應當這樣理解。 這時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahāsattva）對佛說：『世尊！愿如來您的大慈悲無量，爲了讓所有眾生在世間得到安樂，宣說這寶光總持法，並使這次法會中的諸天和人們，都能得到安樂和利益。』 當時，世尊憐憫所有眾生，用梵音普遍地告訴諸位菩薩摩訶薩：『你們現在在未來世的后五百歲，佛法將要滅亡的時候，誰能夠受持、廣泛宣揚這寶光總持法呢？』這時，普賢菩薩（Samantabhadra Bodhisattva）、離一切憂暗菩薩（Sarva-soka-tamonirghatana Bodhisattva）、藥王菩薩（Bhaisajyaraja Bodhisattva）、辯積菩薩（Pratibhanakuta Bodhisattva）、出生一切法王菩薩（Sarvadharma-raja-jata Bodhisattva）、無盡意菩薩（Aksayamati Bodhisattva）、海慧菩薩（Sagaramati Bodhisattva）、寶師子菩薩（Ratnasimha Bodhisattva）、寶賢菩薩（Ratnabhadra Bodhisattva）、寶光菩薩（Ratnaprabha Bodhisattva）、寶髻菩薩（Ratnaketu Bodhisattva）、觀自在菩薩（Avalokiteśvara Bodhisattva）、等觀菩薩（Samatavalokana Bodhisattva）、常觀菩薩（Nityavalokana Bodhisattva）、寶手菩薩（Ratnapani Bodhisattva）、寶積菩薩（Ratnakuta Bodhisattva）、寶莊嚴菩薩（Ratnavyuha Bodhisattva）、吉祥幢菩薩（Mangalyadhvaja Bodhisattva）、法吉祥菩薩（Dharma-mangala Bodhisattva）、財吉祥菩薩（Dhana-mangala Bodhisattva）、福德吉祥菩薩（Punya-mangala Bodhisattva）、栴檀吉祥菩薩（Candana-mangala Bodhisattva）、法慧菩薩（Dharmamati Bodhisattva）、甘露慧菩薩（Amrtamati Bodhisattva）、不思議菩薩（Acintya Bodhisattva）、福德莊嚴菩薩（Punyavyuha Bodhisattva）、功德莊嚴菩薩（Gunavyuha Bodhisattva）、相嚴菩薩（Laksanavyuha Bodhisattva）、常歡喜根菩薩（Nityamudita-mula Bodhisattva）、眾智山峰王菩薩（Sarvajnanakuta-raja Bodhisattva）、辯說菩薩（Pratibhana Bodhisattva）、常舉手菩薩（Nityotthita-hasta Bodhisattva）、持地菩薩（Dharanimdhara Bodhisattva）、辯意菩薩（Pratibhanamati Bodhisattva）、虛空藏菩薩（Akasagarbha Bodhisattva）、月藏菩薩（Candragarbha Bodhisattva）、清凈月藏菩薩（Visuddha-candragarbha Bodhisattva）、日藏菩薩（Suryagarbha Bodhisattva）、出生王菩薩（Rajajata Bodhisattva）、摩訶彌盧菩薩（Mahameru Bodhisattva）、堅牢慧菩薩（Drdhamati Bodhisattva）、彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva），像這樣等六十二百千俱胝那庾多（俱胝：koti，意為千萬；那庾多：nayuta，意為億）的菩薩摩訶薩。
【English Translation】 English version Compassion: If one does not spare one's life for all sentient beings, this is called great compassion; even for things that are difficult to give up, such as the head, eyes, marrow, and brain, one can give them up; for things that are difficult to do, one can do them, for the sake of all sentient beings, this is called great compassion. Furthermore, the Buddha told (Good Man): Bodhisattva Mahāsattvas, for the sake of all sentient beings, have no discrimination, equally giving them peace and happiness, staying away from all wrong views, and enabling them all to be liberated. (Good Man), this is the great compassion of Bodhisattva Mahāsattvas, and it should be understood in this way. At that time, Samantabhadra Bodhisattva Mahāsattva said to the Buddha: 'World Honored One! May the Tathagata's great compassion be immeasurable, for the sake of all sentient beings to attain peace and happiness in the world, expound this Jewel Light Dharani, and enable all the devas and humans in this assembly to attain peace, happiness, and benefit.' At that time, the World Honored One, out of compassion for all sentient beings, used a Brahma voice to universally tell all the Bodhisattva Mahāsattvas: 'Now, in the future, in the last five hundred years, when the Dharma is about to perish, who will be able to uphold, widely proclaim, and spread this Jewel Light Dharani?' At that time, Samantabhadra Bodhisattva, Sarva-soka-tamonirghatana Bodhisattva, Bhaisajyaraja Bodhisattva, Pratibhanakuta Bodhisattva, Sarvadharma-raja-jata Bodhisattva, Aksayamati Bodhisattva, Sagaramati Bodhisattva, Ratnasimha Bodhisattva, Ratnabhadra Bodhisattva, Ratnaprabha Bodhisattva, Ratnaketu Bodhisattva, Avalokiteśvara Bodhisattva, Samatavalokana Bodhisattva, Nityavalokana Bodhisattva, Ratnapani Bodhisattva, Ratnakuta Bodhisattva, Ratnavyuha Bodhisattva, Mangalyadhvaja Bodhisattva, Dharma-mangala Bodhisattva, Dhana-mangala Bodhisattva, Punya-mangala Bodhisattva, Candana-mangala Bodhisattva, Dharmamati Bodhisattva, Amrtamati Bodhisattva, Acintya Bodhisattva, Punyavyuha Bodhisattva, Gunavyuha Bodhisattva, Laksanavyuha Bodhisattva, Nityamudita-mula Bodhisattva, Sarvajnanakuta-raja Bodhisattva, Pratibhana Bodhisattva, Nityotthita-hasta Bodhisattva, Dharanimdhara Bodhisattva, Pratibhanamati Bodhisattva, Akasagarbha Bodhisattva, Candragarbha Bodhisattva, Visuddha-candragarbha Bodhisattva, Suryagarbha Bodhisattva, Rajajata Bodhisattva, Mahameru Bodhisattva, Drdhamati Bodhisattva, Maitreya Bodhisattva Mahāsattva, and so on, sixty-two hundred thousand kotis nayutas (koti: ten million; nayuta: one hundred million) of Bodhisattva Mahāsattvas.
菩薩摩訶薩，以一音聲同時告言：「世尊！我等今者，能于未來世后五百歲，法欲滅時，常當受持、廣宣流佈，為諸眾生說此寶光總持法門。」
佛言：「善哉，善哉！善男子！希有，希有！善男子！汝等為諸眾生，能發如是清凈大愿。」
爾時，世尊告普賢菩薩摩訶薩言：「諦聽！諦聽！善男子，此寶光總持微妙正法，為欲利益安樂一切眾生。」
爾時，世尊說是語已，即升大寶莊嚴師子之座，結跏趺坐，即說寶光明總持陀羅尼曰：
「 na maḥ sa maṃ ta va dra ya vo 曩 莫(入) 三 滿 多 跋 捺啰(二合、引) 野 冒(引) dhi sa tvā ya ma hā sa tvā 地 薩 怛嚩(二合、引) 野 么 賀(引) 薩 怛嚩(二合、引) ya sa hā kā ru ṇi kā ya ta 野 么 賀(引) 迦(引) 嚕 抳 迦(引) 野 怛 dya thā oṃ va ra ṭi va ra 你也(二合) 他(引) 唵(引) 婆(引) 啰 胝(引) 婆 啰 ṭi va ra va ra ti
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩們，用同一個聲音同時說道：『世尊！我們現在，能夠在未來末法時期后五百歲，佛法將要衰滅的時候，常常受持、廣泛宣揚，為一切眾生宣說這個寶光總持法門。』 佛說：『好啊，好啊！善男子！稀有，稀有！善男子！你們爲了眾生，能夠發起這樣清凈的大愿。』 這時，世尊告訴普賢菩薩摩訶薩（意為大菩薩）說：『仔細聽！仔細聽！善男子，這個寶光總持微妙正法，是爲了利益安樂一切眾生。』 這時，世尊說完這話后，就升上大寶莊嚴的獅子座，結跏趺坐，隨即宣說了寶光明總持陀羅尼（意為總持咒語），內容是： 『曩 莫(入) 三 滿 多 跋 捺啰(二合、引) 野 冒(引) 地 薩 怛嚩(二合、引) 野 么 賀(引) 薩 怛嚩(二合、引) 野 么 賀(引) 迦(引) 嚕 抳 迦(引) 野 怛 你也(二合) 他(引) 唵(引) 婆(引) 啰 胝(引) 婆 啰 胝(引) 婆 啰 婆 啰 底』
【English Translation】 English version The Bodhisattva Mahasattvas (great Bodhisattvas), with one voice, simultaneously said: 'World Honored One! We now, in the future, during the last five hundred years of the Dharma-ending age, when the Dharma is about to decline, will constantly uphold, widely propagate, and explain this Jewel Light Dharani (a type of mantra) teaching for all sentient beings.' The Buddha said: 'Excellent, excellent! Good men! Rare, rare! Good men! You, for the sake of all sentient beings, are able to make such pure great vows.' At that time, the World Honored One told the Bodhisattva Mahasattva Samantabhadra (Universal Worthy) : 'Listen carefully! Listen carefully! Good men, this Jewel Light Dharani subtle and true Dharma is for the benefit and happiness of all sentient beings.' At that time, after the World Honored One spoke these words, he ascended the great jeweled adorned lion seat, sat in the lotus position, and then spoke the Jewel Light Dharani, which is: 'na mah samam ta va dra ya vo dhi sa tva ya ma ha sa tva ya sa ha ka ru ni ka ya ta dya tha om va ra ti va ra ti va ra va ra ti'
sā hā 胝(引) 婆 啰 婆 冷 帝 薩嚩(二合、引) 賀(引)」是時世尊，如是三說此寶光總持秘密微妙最上甚深廣大法寶。
是時，普賢菩薩摩訶薩白佛言：「世尊！法與法者，是義云何？」
佛言：「善男子！無法即法，即一切義，即無性義，一切法義即等虛空義，一切法即無數義，無數義即一切義，無數義即一切法義。」
普賢菩薩白佛言：「世尊！云何說此一切法？」
佛言：「善男子！吾說此一切法者，謂眼、耳、鼻、舌、身、意，如是此六識及十二緣行。善男子！是故我今作此說故，一切諸法亦復如是。複次，善男子！一切諸法，本無生滅。」
是時，妙吉祥童子白普賢菩薩摩訶薩，作如是言：「佛子！此寶光總持法門，菩薩云何受持？」
普賢菩薩摩訶薩，告妙吉祥如是說言：「善男子！此寶光總持如法而說，如理受持。何故？本性不生、不滅故，非相、非空故，無性即自性故，自性即無性故。善男子！此寶光總持如是不應執著，受持觀察故，智慧決了，應如是住，分別解說。善男子！此寶光總持觀法自性義故。」
大方廣總持寶光明經卷第二 大正藏第 10 冊 No. 0299 大方廣總持寶光明經
大方廣總持寶光
【現代漢語翻譯】 現代漢語譯本：'娑訶，胝婆啰婆冷帝，薩嚩訶。'這時，世尊三次宣說了這個寶光總持秘密微妙最上甚深廣大的法寶。 這時，普賢菩薩摩訶薩（Mahāsattva，偉大的菩薩）問佛說：'世尊！法與法之間的意義是什麼？' 佛說：'善男子！無法即是法，即是一切意義，即是無自性的意義，一切法的意義等同於虛空的意義，一切法即是無數的意義，無數的意義即是一切意義，無數的意義即是一切法的意義。' 普賢菩薩問佛說：'世尊！如何解釋這「一切法」呢？' 佛說：'善男子！我所說的一切法，指的是眼、耳、鼻、舌、身、意這六根，以及由此產生的六識和十二因緣。善男子！因此，我今天這樣說，一切諸法也是如此。此外，善男子！一切諸法，本來就沒有生滅。' 這時，妙吉祥童子（Mañjuśrī Kumāra，文殊菩薩的童子相）問普賢菩薩摩訶薩說：'佛子！這個寶光總持法門，菩薩應該如何受持呢？' 普賢菩薩摩訶薩告訴妙吉祥說：'善男子！這個寶光總持應該如法宣說，如理受持。為什麼呢？因為它的本性不生不滅，非有相也非空，無自性即是自性，自性即是無自性。善男子！這個寶光總持不應該執著，應該受持觀察，用智慧決斷，應該這樣安住，分別解說。善男子！這個寶光總持是用來觀察法的自性意義的。'
【English Translation】 English version: 'sā hā, ṭi bha ra bha laṃ te, sarva hā.' At that time, the World Honored One spoke this secret, subtle, supreme, profound, and vast Dharma treasure of the Jewel Light Dharani three times. At that time, the Bodhisattva Mahāsattva Samantabhadra (Universal Worthy Bodhisattva) asked the Buddha, 'World Honored One! What is the meaning of Dharma and Dharma?' The Buddha said, 'Good man! No-Dharma is Dharma, which is all meanings, which is the meaning of no-self-nature. The meaning of all Dharmas is equal to the meaning of emptiness. All Dharmas are countless meanings, countless meanings are all meanings, and countless meanings are the meaning of all Dharmas.' Bodhisattva Samantabhadra asked the Buddha, 'World Honored One! How do you explain this 「all Dharmas」?' The Buddha said, 'Good man! What I mean by all Dharmas refers to the six sense organs: eye, ear, nose, tongue, body, and mind, as well as the six consciousnesses and the twelve links of dependent origination that arise from them. Good man! Therefore, I say this today, and all Dharmas are also like this. Furthermore, good man! All Dharmas originally have no arising or ceasing.' At that time, the youth Mañjuśrī Kumāra (Manjushri Bodhisattva in his youth form) asked Bodhisattva Mahāsattva Samantabhadra, saying, 'Son of the Buddha! How should a Bodhisattva receive and uphold this Jewel Light Dharani Dharma gate?' Bodhisattva Mahāsattva Samantabhadra told Mañjuśrī, 'Good man! This Jewel Light Dharani should be spoken according to the Dharma and received and upheld according to reason. Why? Because its inherent nature is neither arising nor ceasing, neither form nor emptiness, no-self-nature is self-nature, and self-nature is no-self-nature. Good man! This Jewel Light Dharani should not be clung to, but should be received, upheld, and observed. With wisdom, one should make a decision, abide in this way, and explain it separately. Good man! This Jewel Light Dharani is for observing the meaning of the self-nature of Dharmas.'
明經卷第三
西天中印度摩伽陀國那爛陀寺傳教大師三藏賜紫沙門臣法天奉 詔譯
是時，尊者舍利弗白妙吉祥童子言：「善男子！如此妙法住世幾何？」
妙吉祥言：「舍利弗！如此三毒貪、瞋、癡故。」
舍利弗言：「善男子！此貪、瞋、癡住當幾何？」
妙吉祥言：「舍利弗！此三毒住，由如地界故。」
舍利弗言：「善男子！此地界覆住幾何？」
妙吉祥言：「舍利弗！此三毒、地界，如無明界故。」
舍利弗言：「善男子！此無明、三毒，住當幾何？」
妙吉祥言：「舍利弗！如虛空界故。」
舍利弗言：「善男子！此三毒、虛空界住當幾何？」
妙吉祥言：「舍利弗！如無性自性法故。」
是時，尊者舍利弗白妙吉祥，作如是言：「善男子！汝等智辯若此，云何我有如是智力，與汝酬對？複次，善男子！譬如一切貓貍踐須彌山，終不能盡。如是，如是！善男子！我等亦復如是，如彼貓貍。何以故？如一切聲聞與一菩薩共同論議，畢竟不能屈彼菩薩，況復此妙吉祥童子故。」
是時，普賢菩薩摩訶薩告妙吉祥童子言：「善男子！汝於今者，請問如來，白言世尊，于當來世后五百歲，彼寶光總持法王云何護持？持經法師云
【現代漢語翻譯】 現代漢語譯本 明經卷第三
西天中印度摩伽陀國那爛陀寺傳教大師三藏賜紫沙門臣法天奉詔譯
這時，尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對妙吉祥童子（Mañjuśrīkumāra，文殊菩薩的童子形象）說：『善男子！如此微妙的佛法能住世多久呢？』
妙吉祥童子說：『舍利弗！這取決於三毒——貪（rāga）、瞋（dveṣa）、癡（moha）。』
舍利弗問：『善男子！這貪、瞋、癡會持續多久呢？』
妙吉祥童子說：『舍利弗！這三毒的持續，就像地界（pṛthivī-dhātu，四大元素之一，指堅固性）一樣。』
舍利弗問：『善男子！這地界又會持續多久呢？』
妙吉祥童子說：『舍利弗！這三毒和地界的持續，就像無明界（avidyā-dhātu，指對真理的無知）一樣。』
舍利弗問：『善男子！這無明和三毒，又會持續多久呢？』
妙吉祥童子說：『舍利弗！就像虛空界（ākāśa-dhātu，指空無邊際）一樣。』
舍利弗問：『善男子！這三毒和虛空界又會持續多久呢？』
妙吉祥童子說：『舍利弗！就像無自性（niḥsvabhāva）的法（dharma，指宇宙的真理和規律）一樣。』
這時，尊者舍利弗對妙吉祥童子說：『善男子！你們的智慧和辯才如此高超，我怎麼可能有這樣的智慧和能力與你對答呢？再說，善男子！譬如所有的貓和貍踐踏須彌山（Sumeru，佛教宇宙觀中的中心山），最終也不能將其踏盡。是這樣的，是這樣的！善男子！我們就像那些貓和貍一樣。為什麼呢？因為所有聲聞（śrāvaka，佛陀的弟子）與一位菩薩（bodhisattva，發願成佛的修行者）共同辯論，最終也不能駁倒那位菩薩，更何況是這位妙吉祥童子呢。』
這時，普賢菩薩摩訶薩（Samantabhadra，象徵大行愿的菩薩）對妙吉祥童子說：『善男子！你現在應該請問如來（Tathāgata，佛陀的稱號），稟告世尊（Bhagavat，佛陀的尊稱），在未來世的后五百歲，那寶光總持法王（Ratna-prabhā-dhāraṇī-dharma-rāja，指持有寶光總持的法王）將如何護持佛法？持經法師（dharma-bhāṇaka，指宣講佛法的法師）又將如何護持佛法？』
【English Translation】 English version Chapter Three of the Sutra of Illumination
Translated by the Tripitaka Master, Shramana Fa Tian, a recipient of the Purple Robe, from Nalanda Monastery in Magadha, Central India, under Imperial Decree.
At that time, the Venerable Śāriputra said to the youth Mañjuśrīkumāra: 'Good man! How long will this wonderful Dharma remain in the world?'
Mañjuśrīkumāra said: 'Śāriputra! It is due to the three poisons: greed (rāga), hatred (dveṣa), and delusion (moha).'
Śāriputra asked: 'Good man! How long will these greed, hatred, and delusion last?'
Mañjuśrīkumāra said: 'Śāriputra! The duration of these three poisons is like the earth element (pṛthivī-dhātu).'
Śāriputra asked: 'Good man! How long will this earth element last?'
Mañjuśrīkumāra said: 'Śāriputra! The duration of these three poisons and the earth element is like the realm of ignorance (avidyā-dhātu).'
Śāriputra asked: 'Good man! How long will this ignorance and the three poisons last?'
Mañjuśrīkumāra said: 'Śāriputra! Like the realm of space (ākāśa-dhātu).'
Śāriputra asked: 'Good man! How long will these three poisons and the realm of space last?'
Mañjuśrīkumāra said: 'Śāriputra! Like the Dharma (dharma) of no self-nature (niḥsvabhāva).'
At that time, the Venerable Śāriputra said to Mañjuśrīkumāra: 'Good man! Your wisdom and eloquence are so profound, how can I have such wisdom and ability to respond to you? Furthermore, good man! It is like all cats and civets treading on Mount Sumeru (Sumeru), they will never be able to exhaust it. It is like that, it is like that! Good man! We are also like those cats and civets. Why is that? Because all Śrāvakas (śrāvaka) together with one Bodhisattva (bodhisattva) cannot ultimately refute that Bodhisattva, let alone this Mañjuśrīkumāra.'
At that time, the Bodhisattva Mahāsattva Samantabhadra (Samantabhadra) said to the youth Mañjuśrīkumāra: 'Good man! You should now ask the Tathāgata (Tathāgata), and report to the Bhagavat (Bhagavat), how will the Dharma King of the Jewel Light Dharani (Ratna-prabhā-dhāraṇī-dharma-rāja) protect the Dharma in the last five hundred years of the future age? And how will the Dharma teachers (dharma-bhāṇaka) protect the Dharma?'
何憐愍，令得堅固？」
於時，妙吉祥童子從自法座安詳而起，即白佛言：「世尊！若有法師受持讀誦為他解說此正法者，得何功德？」
佛言：「妙吉祥！若有比丘，持此法王者，當得生於清凈法身故，當得究竟佛菩提故，如是中間，常得住于諸佛法中，心不退轉，一切天魔及諸眷屬，不能嬈惱。若有善男子于彼法師，暫起慈心一彈指頃，是人即得遠離輪迴，究竟亦得佛菩提故。複次妙吉祥！持此寶光法王者，若起輕慢誣謗之心，是人世世得牙齒疏缺，平鼻無舌，手腳攣躄，身常重病，癡騃盲聾，生於下賤，懈怠懶惰。」
佛告妙吉祥：「如是愚迷眾生，我今略說。善男子！彼諸眾生命終之後，受無數地獄，如一一孔毛，種種苦惱。從地獄出，若生人中，常得生盲瘖啞。複次妙吉祥！若有見此正法眾經之王，輕毀之者，是人當得身穿為竅，丑唇褰縮，身皆破裂，裸形黑瘦，面板粗澀，由如餓鬼。」
妙吉祥重白佛言：「我知如來智慧無量，不可思議。世尊！彼如是等愚迷眾生，得生何處？」妙吉祥言：「唯愿說之！唯愿說之！」
佛言：「妙吉祥！止，汝不應問。我若說彼愚迷眾生謗法之者所生之處，天上人間若聞是說，皆悉恐怖，皆悉悶絕，宛轉躄地。」
妙吉祥言：「唯
{ "translations": [ "現代漢語譯本：如何憐憫，才能使他們得到堅固的信念呢？", "這時，妙吉祥童子從自己的法座上安詳地站起來，對佛說：『世尊！如果有法師受持、讀誦併爲他人解說這部正法，會得到什麼功德呢？』", "佛說：『妙吉祥！如果有比丘，受持這部法王，他將因此獲得清凈的法身，最終證得佛的菩提。在此期間，他將常住在諸佛的法中，心不退轉，一切天魔及其眷屬都不能擾亂他。如果有善男子對那位法師，哪怕只生起一彈指間的慈心，這個人就能遠離輪迴，最終也能證得佛的菩提。』", "『此外，妙吉祥！受持這部寶光法王的人，如果生起輕慢、誣謗之心，這個人世世代代都會牙齒稀疏，鼻子扁平，沒有舌頭，手腳攣縮，身體經常重病，愚癡、盲聾，生於邊地（指偏遠、文化落後的地區），懈怠懶惰。』", "佛告訴妙吉祥：『像這樣愚昧迷惑的眾生，我今天簡單地說一下。善男子！這些眾生在死後，會遭受無數地獄的折磨，就像每一根毛孔都充滿各種痛苦。從地獄出來，如果轉生為人，也會常常是盲人或啞巴。』", "『此外，妙吉祥！如果有人見到這部正法眾經之王，卻輕視、譭謗它，這個人將會身體穿孔，嘴唇醜陋地捲縮，身體破裂，赤身裸體，又黑又瘦，面板粗糙，像餓鬼一樣。』", "妙吉祥再次對佛說：『我知道如來的智慧無量，不可思議。世尊！像這樣愚昧迷惑的眾生，會轉生到哪裡呢？』妙吉祥說：『請您說一說！請您說一說！』", "佛說：『妙吉祥！停止吧，你不應該問。如果我說出那些愚昧迷惑的眾生，誹謗佛法的人所轉生的地方，天上人間如果聽到這些，都會感到恐懼，都會昏厥過去，倒在地上。』", "妙吉祥說：『請您慈悲，為我們說一說吧！』」 ], "english_translations": [ "English version: How can compassion be shown to enable them to attain firm faith?", "At that time, the Bodhisattva Mañjuśrī rose calmly from his seat and said to the Buddha, 『World Honored One! If there are Dharma masters who uphold, recite, and explain this true Dharma to others, what merits will they obtain?』", "The Buddha said, 『Mañjuśrī! If there are monks who uphold this King of Dharma, they will attain a pure Dharma body and ultimately achieve Buddhahood. In the meantime, they will always abide in the Dharma of all Buddhas, their minds will not regress, and all heavenly demons and their retinues will not be able to disturb them. If a good man has a moment of compassion for that Dharma master, even for the time it takes to snap one』s fingers, that person will be able to escape the cycle of rebirth and ultimately achieve Buddhahood.』", "『Furthermore, Mañjuśrī! If those who uphold this King of the Jewel Light Dharma have thoughts of contempt or slander, they will be born in lifetimes with sparse teeth, flat noses, no tongues, contracted hands and feet, constant serious illnesses, foolishness, blindness, and deafness, born in border regions (referring to remote and culturally backward areas), and be lazy and indolent.』", "The Buddha told Mañjuśrī, 『I will briefly speak about these deluded beings. Good man! After these beings die, they will suffer in countless hells, with various torments filling every pore of their skin. If they emerge from hell and are reborn as humans, they will often be blind or mute.』", "『Furthermore, Mañjuśrī! If someone sees this King of the Sutras of the True Dharma and despises or slanders it, that person will have holes in their body, ugly, shrunken lips, a broken body, be naked, black, and thin, with rough skin, like a hungry ghost.』", "Mañjuśrī said to the Buddha again, 『I know that the Tathagata』s wisdom is immeasurable and inconceivable. World Honored One! Where will these deluded beings be reborn?』 Mañjuśrī said, 『Please tell us! Please tell us!』", "The Buddha said, 『Mañjuśrī! Stop, you should not ask. If I were to speak of the places where those deluded beings who slander the Dharma are reborn, all beings in heaven and on earth would be terrified, faint, and fall to the ground.』", "Mañjuśrī said, 『Please, out of compassion, tell us!』" ] }
愿世尊，大慈大悲，廣演分別。彼諸眾生，若聞是說，於此不生、不滅微妙正法，不起慢心。」
佛告妙吉祥：「於此地下，有諸地獄名號不同，所謂炎熱地獄、極炎熱地獄、黑繩地獄、熾然地獄、極熾然地獄、極惡地獄、鉗口地獄、鐵丸地獄、鐵棒地獄、崩埋地獄、懸頭地獄、倒懸地獄、猴面地獄、焰恒熾地獄、膿血地獄、常臭地獄、拖撲地獄、常殺地獄、生極大疼痛地獄。」
佛告妙吉祥：「彼如是等地獄，即彼謗法眾生所生之處。」
是時，普賢菩薩摩訶薩白佛言：「世尊！彼持經法師命終之後，生何國土？」
「複次普賢菩薩！若有善男子、善女人及諸法師，持此經者，於此命終，即得往生寶莊嚴世界。」
「世尊！彼世界中有佛剎不可思議樂大辯說如來，復有無數諸菩薩眾，身色巍巍，殊特妙好。」
「善男子！是諸眾生臨命終時，彼世界中有六十二俱胝佛，同時現前。善男子！我今略說，若廣說者，功德無量無數，經百千劫不能窮盡。」
普賢菩薩重白佛言：「世尊！云何于未來世時，若諸眾生聞此正法，不生誹謗？」
佛告普賢菩薩：「若四輩弟子得聞是經，言非正法，作如是說：『是邪說，非如來說，應自說故，非真經典。』或言：『我先已聞，
【現代漢語翻譯】 現代漢語譯本：愿世尊，以您的大慈大悲，廣泛地闡述和分別說明。那些眾生如果聽聞這些教誨，對於這不生不滅的微妙正法，就不會生起傲慢之心。 佛陀告訴妙吉祥（Manjushri，文殊菩薩）說：『在這地下，有各種不同的地獄，名稱各異，例如炎熱地獄、極炎熱地獄、黑繩地獄、熾燃地獄、極熾燃地獄、極惡地獄、鉗口地獄、鐵丸地獄、鐵棒地獄、崩埋地獄、懸頭地獄、倒懸地獄、猴面地獄、火焰恒熾地獄、膿血地獄、常臭地獄、拖撲地獄、常殺地獄、以及感受極大痛苦的地獄。』 佛陀告訴妙吉祥說：『這些地獄，就是那些誹謗佛法的眾生所去的地方。』 這時，普賢菩薩（Samantabhadra，象徵菩薩的行愿）摩訶薩（Mahasattva，大菩薩）向佛陀請示說：『世尊！那些持誦此經的法師，在他們生命結束后，會往生到哪個國土呢？』 佛陀回答說：『普賢菩薩！如果善男子、善女人以及各位法師，持誦此經，他們在此世生命結束后，就會往生到寶莊嚴世界。』 普賢菩薩又問：『世尊！那個世界裡有佛剎不可思議樂大辯說如來（Buddha Akshobhya，不動佛），還有無數的菩薩眾，他們的身色莊嚴，殊勝美妙。』 佛陀說：『善男子！這些眾生在臨終時，那個世界會有六十二俱胝（koti，千萬）佛同時顯現。善男子！我現在只是簡略地說，如果詳細地講述，其功德無量無邊，即使經過百千劫也無法窮盡。』 普賢菩薩再次向佛陀請示說：『世尊！在未來的時代，如果眾生聽聞此正法，如何才能不生誹謗呢？』 佛陀告訴普賢菩薩說：『如果四眾弟子（比丘、比丘尼、優婆塞、優婆夷）聽聞此經，卻說這不是正法，並說：『這是邪說，不是佛陀所說，應該是自己編造的，不是真正的經典。』或者說：『我之前已經聽過，'
【English Translation】 English version: May the World Honored One, with great compassion, widely expound and differentiate. If those beings hear these teachings, they will not develop arrogance towards this subtle and correct Dharma that is neither born nor destroyed. The Buddha said to Manjushri (妙吉祥): 'In this underworld, there are various hells with different names, such as the Hot Hell, the Extremely Hot Hell, the Black Rope Hell, the Burning Hell, the Extremely Burning Hell, the Extremely Evil Hell, the Pincers Mouth Hell, the Iron Ball Hell, the Iron Rod Hell, the Collapsing Burial Hell, the Hanging Head Hell, the Upside-Down Hanging Hell, the Monkey Face Hell, the Ever-Burning Flame Hell, the Pus and Blood Hell, the Always Stinking Hell, the Dragging and Throwing Hell, the Constant Killing Hell, and the hells where one experiences great pain.' The Buddha told Manjushri: 'These hells are the places where those beings who slander the Dharma go.' At that time, the Bodhisattva Mahasattva Samantabhadra (普賢菩薩) asked the Buddha: 'World Honored One! After those Dharma masters who uphold this sutra pass away, to which land will they be reborn?' The Buddha replied: 'Samantabhadra! If good men, good women, and all Dharma masters uphold this sutra, they will be reborn in the World of Treasure Adornment after their lives in this world end.' Samantabhadra further asked: 'World Honored One! In that world, there is the Buddha Akshobhya (不可思議樂大辯說如來), and countless Bodhisattvas, whose bodies are majestic, extraordinary, and wonderful.' The Buddha said: 'Good man! When these beings are about to die, sixty-two kotis (俱胝) of Buddhas will appear simultaneously in that world. Good man! I am speaking briefly now, but if I were to explain in detail, the merits would be immeasurable and boundless, and could not be exhausted even after hundreds of thousands of kalpas (劫).' Bodhisattva Samantabhadra again asked the Buddha: 'World Honored One! In the future, how can beings who hear this correct Dharma not slander it?' The Buddha told Samantabhadra: 'If the fourfold disciples (monks, nuns, laymen, and laywomen) hear this sutra and say that it is not the correct Dharma, and say: 『This is a heretical teaching, not spoken by the Buddha, it must be self-made, not a true scripture.』 or say: 『I have heard it before,』
此非正法。』作是輕慢誹謗之者，永不聞法，遠離三寶名字。彼如是等愚癡眾生，命終之後，當墮黑暗地獄，其獄之中，有大鐵輪，刃如鋒铓，常拂其頭，拂已還生，如是經無量百千劫。從此獄出，設得人身，復經無量百千萬劫，常無兩目。是時復經過百千劫，不復人身。縱生人中，於一切處，亦復生盲，又無舌根，頭面顛倒，腰脊傴僂，腳𤼣狗聲，常困飢渴，羸瘦憔悴，面色乾枯，口氣常臭，人皆惡賤，一切眾生見者生瞋，人皆棄捨。」
是時彼一切眾會，異口同音，作是唱言：「如來今者，為我等故，已說是法，如是正法，我等已聞。快說世尊！快說善逝！我等於未來世，見有受持是經典者，不生誹謗輕慢之心，我等愚迷，由如稚子，不覺不知，無有智慧。」
世尊佛說是時，彼大聲聞及天帝釋、大梵天王、護世諸天、比丘、比丘尼、優婆塞、優婆夷，各作是言：「世尊！我等聞說謗此法者，有如是罪，身皆悚慄，恐怖無量。」
佛言：「如是，如是！如汝所說，非但汝等，吾今已得一切聖智上由恐怖，況復汝等我諸弟子。時諸善男子于彼法師深生敬仰，不能自勝。若諸天、龍、藥叉、干達嚩等，人及非人，無能破壞。善男子！若沙門、婆羅門見此法王，如佛塔廟，此經亦爾，天上人間，如敬
【現代漢語翻譯】 現代漢語譯本 『這不是正法。』 那些如此輕慢誹謗的人，將永遠聽不到佛法，遠離佛、法、僧三寶（Buddha, Dharma, Sangha）的名號。他們這些愚癡的眾生，死後會墮入黑暗地獄，那地獄中，有巨大的鐵輪，刀刃鋒利，不停地切割他們的頭，切割后又復生，如此經歷無數百千劫。從地獄出來，即使得到人身，也要再經歷無數百千萬劫，常常沒有雙眼。那時再經過百千劫，不再能得到人身。即使生在人間，在任何地方，也都是天生盲人，又沒有舌根，頭和臉顛倒，腰背彎曲，腳跛，發出狗叫的聲音，常常忍受飢渴，身體瘦弱憔悴，臉色乾枯，口中常有臭氣，人人厭惡輕賤，一切眾生見到他們都會生起嗔恨，人們都拋棄他們。 那時，所有在場的大眾，異口同聲地說道：『如來（Tathagata）今天爲了我們，已經說了這個法，如此正法，我們已經聽聞。請世尊（Bhagavan）快說！請善逝（Sugata）快說！我們將來，見到有受持這部經典的人，不會生起誹謗輕慢之心，我們愚昧迷惑，如同幼小的孩子，不覺不知，沒有智慧。』 世尊佛說這些話的時候，那些大聲聞（Sravaka）以及天帝釋（Sakra devanam Indra）、大梵天王（Mahabrahma）、護世諸天（Lokapala）、比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），各自說道：『世尊！我們聽聞誹謗此法的人，有如此罪過，身體都感到恐懼戰慄，無比害怕。』 佛說：『是的，是的！正如你們所說，不只是你們，我如今已得到一切聖智，尚且因為恐懼而感到不安，更何況你們這些我的弟子。』那時，各位善男子對那位法師深深敬仰，無法自持。如果諸天、龍（Naga）、藥叉（Yaksa）、干達婆（Gandharva）等，人以及非人，都無法破壞。善男子！如果沙門（Sramana）、婆羅門（Brahmana）見到這位法王，如同佛塔廟，這部經典也是如此，在天上人間，都應像敬
【English Translation】 English version 'This is not the true Dharma.' Those who thus belittle and slander will never hear the Dharma, and will be far from the names of the Three Jewels (Buddha, Dharma, Sangha). These foolish beings, after death, will fall into the dark hell, where there is a great iron wheel with sharp blades that constantly cut their heads. After being cut, they are reborn, and this continues for countless hundreds of thousands of kalpas. Emerging from that hell, even if they obtain a human body, they will still go through countless millions of kalpas, often without eyes. After another hundred thousand kalpas, they will no longer be able to obtain a human body. Even if they are born among humans, in any place, they will be born blind, without a tongue, with their heads and faces inverted, their backs hunched, their legs lame, making sounds like dogs, constantly suffering from hunger and thirst, emaciated and withered, with dry faces, and foul breath. Everyone will despise and scorn them, and all beings who see them will feel anger, and people will abandon them. At that time, all the assembly present, with one voice, said: 'The Tathagata (如來) today, for our sake, has spoken this Dharma. We have heard this true Dharma. Please, Bhagavan (世尊), speak quickly! Please, Sugata (善逝), speak quickly! In the future, when we see those who uphold this scripture, we will not give rise to thoughts of slander or belittlement. We are foolish and deluded, like young children, unaware and without wisdom.' When the World Honored One Buddha spoke these words, those great Sravakas (聲聞), as well as Sakra devanam Indra (天帝釋), Mahabrahma (大梵天王), the Lokapalas (護世諸天), bhiksus (比丘), bhiksunis (比丘尼), upasakas (優婆塞), and upasikas (優婆夷), each said: 'World Honored One! We have heard that those who slander this Dharma have such sins, and our bodies tremble with fear, immeasurable fear.' The Buddha said: 'So it is, so it is! As you have said, it is not just you, but even I, who have attained all sacred wisdom, am disturbed by fear, how much more so you, my disciples.' At that time, the good men deeply revered that Dharma teacher, unable to restrain themselves. If the devas (諸天), nagas (龍), yakshas (藥叉), gandharvas (干達婆), and other humans and non-humans, cannot destroy it. Good men! If sramanas (沙門) and brahmanas (婆羅門) see this Dharma King, it is like a Buddha stupa or temple, and this scripture is the same. In heaven and among humans, it should be revered like
寶篋。」
是時妙吉祥童子，重白佛言：「世尊！若諸四輩弟子，於此經王深信受持者，得幾所福？」
佛告妙吉祥：「若人於此妙法及彼法師受持之者，乃至名字，或於一日、一彈指頃發起慈心，我悉知之。或時發心，飲食供給；或施園林，凈地用作，僧房種種供養。」
是時尊者舍利弗，白世尊言：「如是等人，於五無間罪，為滅、為不滅？」
佛告長老舍利弗：「止！勿作是說。所以者何？若諸眾生受持正法者，即得消除五無間業。」
佛言：「舍利弗！五無間者為聞此經威德力故，此五無間業速疾消除，還復人身，數數得生佛法之中，永不復墮於三惡趣故。」
是時尊者舍利弗，悲泣雨淚，白佛言：「世尊！如向所說謗此經者，乃有如是廣大業報，昔所未見，如是罪報乃至夢中亦未曾見。」
是時世尊告長老舍利弗言：「止！舍利弗勿作是念。複次舍利弗！我說此無礙妙法，數告汝等。舍利弗！彼諸眾生，以自業力作種種罪，自作自受，非彼他人；各各眾生自業力故，受是痛苦，非如來過。舍利弗！我常說言，是諸眾生汝等，訪諸善友，樂求安樂，離諸怖畏，樂求涅槃，樂甘露味。我常開示菩提正路，是時復說彼諸眾生，恣縱貪瞋，自作身業、口業、意業，心生
【現代漢語翻譯】 現代漢語譯本： 『寶篋』（珍貴的箱子）。
這時，妙吉祥童子（Manjushri，文殊菩薩的童子形象）再次對佛說：『世尊！如果四眾弟子（比丘、比丘尼、優婆塞、優婆夷）對這部經王（指《寶篋經》）深信受持，能得到多少福德呢？』
佛告訴妙吉祥：『如果有人對這部妙法（指《寶篋經》）以及受持此法的法師，乃至只是聽到他們的名字，或者在一天、甚至一彈指的時間裡生起慈悲心，我都知道。或者有時發心，供養飲食；或者佈施園林、凈地，用來建造僧房，進行種種供養。』
這時，尊者舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對世尊說：『像這樣的人，所犯的五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），是會消滅，還是不會消滅呢？』
佛告訴長老舍利弗：『停止！不要這樣說。為什麼呢？如果眾生受持正法，就能消除五無間業。』
佛說：『舍利弗！犯五無間罪的人，因為聽聞這部經的威德力，這五無間業會迅速消除，恢復人身，多次得生於佛法之中，永遠不會再墮入三惡道（地獄、餓鬼、畜生）。』
這時，尊者舍利弗悲傷地流著眼淚，對佛說：『世尊！像您剛才所說，誹謗這部經的人，會有如此廣大的業報，這是我以前從未見過的，這樣的罪報甚至在夢中也未曾見過。』
這時，世尊告訴長老舍利弗：『停止！舍利弗，不要這樣想。再說，舍利弗！我宣說這部無礙的妙法，多次告訴你們。舍利弗！那些眾生，因為自己的業力造作種種罪業，自作自受，不是他人所為；各個眾生因為自己的業力，承受這些痛苦，不是如來的過錯。舍利弗！我常說，這些眾生你們，要親近善友，樂於追求安樂，遠離一切怖畏，樂於追求涅槃，樂於甘露的滋味。我常開示菩提正路，這時又說那些眾生，放縱貪婪、嗔恨，自己造作身業、口業、意業，心中生起
【English Translation】 English version: 'Treasure casket.'
At that time, the youth Manjushri (a bodhisattva known for wisdom) again said to the Buddha, 'World Honored One! If the fourfold disciples (monks, nuns, laymen, and laywomen) deeply believe in and uphold this King of Sutras (referring to the 'Treasure Casket Sutra'), how much merit will they obtain?'
The Buddha told Manjushri, 'If a person upholds this wonderful Dharma (referring to the 'Treasure Casket Sutra') and the Dharma teachers who uphold it, even just hearing their names, or for a day, or even a snap of the fingers, generates a compassionate heart, I know all of it. Or sometimes they generate the intention to offer food and drink; or donate gardens and clean land to build monasteries and make various offerings.'
At that time, the venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the World Honored One, 'For such people, will the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) be eradicated or not?'
The Buddha told the elder Sariputra, 'Stop! Do not say such things. Why? If sentient beings uphold the true Dharma, they will eliminate the five heinous karmas.'
The Buddha said, 'Sariputra! Those who commit the five heinous offenses, because of hearing the majestic power of this sutra, these five heinous karmas will be quickly eliminated, they will regain human form, and be born many times in the Buddha Dharma, and will never again fall into the three evil realms (hell, hungry ghosts, and animals).'
At that time, the venerable Sariputra, weeping with tears, said to the Buddha, 'World Honored One! As you just said, those who slander this sutra will have such vast karmic retribution, which I have never seen before, such karmic retribution I have never even seen in my dreams.'
At that time, the World Honored One told the elder Sariputra, 'Stop! Sariputra, do not think like that. Furthermore, Sariputra! I have spoken of this unobstructed wonderful Dharma, and have told you many times. Sariputra! Those sentient beings, because of their own karmic power, create various sins, they do it themselves and receive the consequences themselves, it is not done by others; each sentient being, because of their own karmic power, endures these sufferings, it is not the fault of the Tathagata. Sariputra! I often say that you sentient beings should seek out good friends, be happy to seek peace and happiness, be free from all fears, be happy to seek Nirvana, and be happy to taste the nectar. I often reveal the right path to Bodhi, and at this time I also say that those sentient beings, indulging in greed and hatred, create their own physical, verbal, and mental karmas, and in their hearts generate
邪見，不自正知，造作眾罪，各各邪視，于身份別造眾惡業，因墮地獄受種種苦。眾生自過，非如來咎。複次舍利弗！我常如是興于大悲，為諸眾生乃至一一眾生，盡於一劫，我皆代受地獄之苦，終不棄捨一眾生故。舍利弗！如來大悲恒常如是。譬如天上人間父母，唯生一子，端嚴殊特，色妙無比，福相圓滿，彼於一日忽然命終。時彼父母為此子故，心生懊惱，情地慞惶，悲號痛切苦惱。如是舍利弗！如來、應、正等覺亦復如是，悲愍眾生如見一子，如來煩惱終不能著，悉已遠離。何以故？舍利弗！譬如大海，不宿死屍。舍利弗！如來亦爾，煩惱不著。又謂舍利弗！身如幻夢，亦如影向，四大合成，假名為人，中無有實，見諸行相，非行、非住、非處、非無處、無滯、無礙、自他不著。舍利弗！如來亦復如是，觀諸行相，化導群生，不貪說行，雖作一切種種行相，不可指、不可示，等虛空界，離諸疑惑，無有戲論。如來亦爾，無有疑惑，離於戲論。是時眾生一向迷惑，無有迴轉，如來大悲而能隨順，如有眾生欲來，佛亦隨來，去亦隨去。何以故？是諸如來本願力故。
「複次舍利弗！如來、應、正等覺無有錯謬，如來無有無明，如來智慧亦無迷惑。舍利弗！吾今于天上人間，最尊、最貴、最上第一，不可稱量，
【現代漢語翻譯】 現代漢語譯本：懷有邪見的人，不能自己正確地認知，從而造作各種罪惡，各自以錯誤的觀點看待事物，在身體上分別造作各種惡業，因此墮入地獄遭受各種痛苦。這是眾生自己的過錯，不是如來的過失。再者，舍利弗！我常常這樣生起大悲心，爲了所有眾生，乃至每一個眾生，即使要經歷一個劫的時間，我都願意代替他們承受地獄的痛苦，最終也不會捨棄任何一個眾生。舍利弗！如來的大悲心恒常如此。譬如天上人間的父母，只有一個兒子，長得端正莊嚴，非常特別，容貌美妙無比，福德相貌圓滿，他在一天之內忽然去世。這時，他的父母因為這個兒子，心中感到懊惱，情緒慌亂，悲傷哭號，痛苦不堪。舍利弗！如來、應、正等覺（如來的三種稱號）也是這樣，悲憫眾生如同看待自己的獨生子，如來的煩惱最終不能沾染，都已經遠離。為什麼呢？舍利弗！譬如大海，不會容納死屍。舍利弗！如來也是這樣，不會被煩惱沾染。又說，舍利弗！身體如同幻夢，也像影子一樣，由地、水、火、風四大元素合成，只是假名為人，其中沒有真實的存在，看到各種行為現象，既不是行，也不是住，也不是處，也不是無處，沒有停滯，沒有障礙，自己和他人都不執著。舍利弗！如來也是這樣，觀察各種行為現象，教化引導眾生，不貪著于說教行為，雖然做一切種種行為，卻不可指明，不可顯示，如同虛空界一樣，遠離各種疑惑，沒有戲論。如來也是這樣，沒有疑惑，遠離戲論。這時眾生一味迷惑，沒有迴轉，如來以大悲心而能隨順，如果有眾生想要來，佛也隨之而來，想要去，也隨之而去。為什麼呢？這是因為諸如來本來的願力。 再者，舍利弗！如來、應、正等覺（如來的三種稱號）沒有錯誤謬誤，如來沒有無明（對事物真相的無知），如來的智慧也沒有迷惑。舍利弗！我如今在天上人間，最尊貴、最受尊敬、最至高無上，無法稱量。
【English Translation】 English version: Those with wrong views, not knowing rightly themselves, create various sins, each viewing things wrongly, separately creating various evil deeds in their bodies, and thus fall into hell to suffer various torments. This is the fault of sentient beings themselves, not the fault of the Tathagata. Furthermore, Shariputra! I constantly arise with great compassion, for all sentient beings, even for each and every sentient being, even if it takes a kalpa, I am willing to bear the suffering of hell on their behalf, and will never abandon a single sentient being. Shariputra! The great compassion of the Tathagata is always like this. For example, parents in heaven and on earth have only one son, who is upright and dignified, very special, with a beautiful appearance, and perfect blessings. If he suddenly dies within a day, then his parents, because of this son, feel distressed in their hearts, their emotions are flustered, they cry in sorrow, and are in great pain. Shariputra! The Tathagata, Arhat, Samyak-sambuddha (three titles of the Tathagata) is also like this, having compassion for sentient beings as if seeing their only child. The Tathagata's afflictions ultimately cannot attach, and have already been removed. Why is that? Shariputra! For example, the ocean does not harbor corpses. Shariputra! The Tathagata is also like this, not attached to afflictions. Furthermore, it is said, Shariputra! The body is like a dream, also like a shadow, composed of the four great elements of earth, water, fire, and wind, and is only given the false name of a person. There is no real existence within it. Seeing various behavioral phenomena, it is neither moving, nor staying, nor a place, nor no place, without stagnation, without obstruction, and neither self nor others are attached. Shariputra! The Tathagata is also like this, observing various behavioral phenomena, teaching and guiding sentient beings, not greedy for the act of teaching, although doing all kinds of actions, it cannot be pointed out, cannot be shown, like the realm of empty space, away from all doubts, without idle talk. The Tathagata is also like this, without doubts, away from idle talk. At this time, sentient beings are completely confused, without turning back, the Tathagata, with great compassion, is able to follow along. If there are sentient beings who want to come, the Buddha also comes along, and if they want to leave, he also goes along. Why is that? This is because of the original vows of all the Tathagatas. Furthermore, Shariputra! The Tathagata, Arhat, Samyak-sambuddha (three titles of the Tathagata) has no errors or mistakes, the Tathagata has no ignorance (lack of knowledge of the true nature of things), and the Tathagata's wisdom has no confusion. Shariputra! I am now in heaven and on earth, the most honored, the most respected, the most supreme, and immeasurable.
無有等等，舍利弗！是不誑語者，不異語者。」
佛言：「若有眾生在家、出家，於此正法而生誹謗者，如前所說一切惡相，種種地獄眾苦所受。」
是時尊者須菩提，合掌恭敬白佛言：「世尊！此法微妙，甚難得聞。世尊！彼諸眾生於此正法而生誹謗者，當得何報？」
佛告須菩提：「謗斯法者得生大舌，縱廣百千由旬，上有五百俱胝鐵犁，長時耕舌。復從口出極熱猛火，聳焰上騰，炎熾輝爀，合成一聚，經百千劫，受大極苦。云何而得，須菩提！如是業報？彼愚癡眾生，皆因口業所作。須菩提！彼愚癡眾生，謗此法者，受如是報。」
是時一切眾會，以佛威力，同作是言：「如來說此極大惡報，甚為希有。」
是時帝釋天主白佛言：「世尊！我當於彼比丘持經法師，于未來世，常生尊重，以諸華香、飲食、衣藥、涂香、末香種種供養，晝夜三時，恭敬禮拜，尊重讚歎，志心護持。世尊！是善男子已生如來法身中，與諸如來同一名號。何以故？如灌頂剎帝利王所生之子，端嚴巍巍，具足王相，見者歡喜，彼諸人民皆悉尊重，拜跪問訊。見彼法師，亦應如是禮拜尊重。」
爾時世尊告普賢菩薩摩訶薩言：「善男子！此帝釋天主善能說之，為彼比丘持經法師，憐愍饒益，潛加護持
【現代漢語翻譯】 現代漢語譯本 『沒有等等』，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這是不虛妄的言語，是不變異的言語。
佛陀說：『如果有眾生，不論是在家還是出家，對這正法產生誹謗，就會像前面所說的那樣，遭受各種惡報，在地獄中承受種種痛苦。』
這時，尊者須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）合掌恭敬地對佛陀說：『世尊！此法微妙，非常難得聽聞。世尊！那些對這正法產生誹謗的眾生，會得到什麼樣的果報呢？』
佛陀告訴須菩提：『誹謗此法的人會生出巨大的舌頭，縱橫延伸百千由旬（yojana，古印度長度單位，約合7-9公里），上面有五百俱胝（koṭi，印度數字單位，千萬）鐵犁，長時間地耕犁他的舌頭。而且，他的口中還會噴出極熱的猛火，火焰向上騰起，熾熱輝煌，聚成一團，經歷百千劫（kalpa，佛教時間單位，指極長的時間），承受巨大的痛苦。須菩提！他們為什麼會得到這樣的業報呢？那些愚癡的眾生，都是因為口業所造。須菩提！那些愚癡的眾生，誹謗此法，就會遭受這樣的果報。』
這時，所有在場的聽眾，都因佛陀的威神力，一同說道：『如來說的這種極大的惡報，真是非常罕見。』
這時，帝釋天主（Śakra，佛教護法神，忉利天之主）對佛陀說：『世尊！我將來對於那些持誦經典的比丘法師，會常常生起尊重之心，用各種鮮花、香料、飲食、衣服、藥物、涂香、末香等來供養他們，日夜三時，恭敬禮拜，尊重讚歎，真心護持。世尊！這些善男子已經生於如來的法身之中，與諸如來擁有相同的名號。為什麼呢？就像灌頂的剎帝利（kṣatriya，古印度四大種姓之一，指武士、統治者）王所生的兒子，端莊威嚴，具備王者的相貌，見到的人都會歡喜，那些人民都會尊重他，跪拜問候。見到那些法師，也應該這樣禮拜尊重。』
這時，世尊告訴普賢菩薩摩訶薩（Samantabhadra，佛教四大菩薩之一，象徵理德）說：『善男子！這位帝釋天主善於表達，爲了那些持誦經典的比丘法師，憐憫他們，饒益他們，暗中加以護持。』
【English Translation】 English version 'There is no such thing as 'etcetera,' Śāriputra! These are not deceptive words, nor are they words that change.'
The Buddha said, 'If there are beings, whether lay or ordained, who slander this Dharma, they will, as previously described, suffer all kinds of evil consequences and endure various torments in hell.'
At that time, the Venerable Subhūti, with palms joined respectfully, said to the Buddha, 'World Honored One! This Dharma is profound and very difficult to hear. World Honored One! What retribution will those beings who slander this Dharma receive?'
The Buddha told Subhūti, 'Those who slander this Dharma will be born with a huge tongue, extending hundreds of thousands of yojanas in length and breadth, with five hundred koṭis of iron plows constantly tilling their tongue. Moreover, extremely hot flames will erupt from their mouths, soaring upwards, blazing and radiant, forming a mass, and they will endure immense suffering for hundreds of thousands of kalpas. Subhūti! Why do they receive such karmic retribution? Those foolish beings do so because of the karma they created with their mouths. Subhūti! Those foolish beings who slander this Dharma will suffer such retribution.'
At that time, all those present, through the Buddha's power, spoke in unison, 'The great evil retribution described by the Tathāgata is truly rare.'
At that time, Śakra, the lord of the gods, said to the Buddha, 'World Honored One! In the future, I will always respect those monks who uphold the scriptures, and I will offer them various flowers, incense, food, clothing, medicine, fragrant ointments, and powdered incense. I will respectfully bow to them three times a day, day and night, honoring and praising them, and wholeheartedly protecting them. World Honored One! These virtuous men have already been born into the Dharma body of the Tathāgata and share the same name as all the Tathāgatas. Why is this so? Just as the son of an anointed kṣatriya king, who is dignified and majestic, possessing the marks of a king, is seen with joy by all, and the people respect him, bowing and greeting him, so too should those Dharma masters be respected and honored.'
At that time, the World Honored One said to the Bodhisattva Mahāsattva Samantabhadra, 'Virtuous man! This Śakra, the lord of the gods, has spoken well, showing compassion and benefit for those monks who uphold the scriptures, and secretly protecting them.'
。」
普賢菩薩言：「世尊！我亦如是，于未來世彼善男子、善女人，亦復護持，憐愍饒益，息諸災患，令得安樂，周遍百由旬外，不令嬈惱。」
爾時世尊贊普賢菩薩摩訶薩言：「善哉，善哉！善男子！汝今善說。」
爾時世尊以梵音聲，重說偈言：
「令他安樂心悲愍， 悉能隨順諸眾生， 三業清凈善稱揚， 無等功德真實寶。」
是時普賢菩薩摩訶薩，白佛言：「世尊！菩薩摩訶薩云何當得此寶光總持法故？」
佛言：「善男子！菩薩摩訶薩于寶光總持，當行一法。云何為一法？謂於一切眾生不起殺意，令得安樂。普賢菩薩！復有二法。云何為二？謂離於瞋恚，善言誘喻。普賢菩薩！此為二法，若能如是，即得寶光總持法故。複次普賢菩薩摩訶薩！為一切眾生意根不亂，無時暫舍。是時復告善男子：『菩薩摩訶薩為諸眾生，皆離一切憎愛故。』是時菩薩說此寶光總持功德時，復以稱揚讚歎此最勝功德，於時天上人間有無量無數眾生，皆得此法，復出寶光總持最勝功德，稱讚法師。」
爾時尊者阿難從座而起，偏袒右肩，右膝著地，合掌恭敬住立佛前，白佛言：「世尊！此寶光總持微妙正法，如是深邃。」
佛告阿難：「如是，如是！此色相甚深，受、想
【現代漢語翻譯】 現代漢語譯本 普賢菩薩說：『世尊！我也是這樣，在未來世，那些善男子、善女人，我也同樣會護持他們，憐憫他們，使他們得到利益，平息各種災禍，讓他們得到安樂，這種安樂會遍及百由旬（yóu xún，古印度長度單位）之外，不會讓他們受到任何煩惱。』 這時，世尊讚歎普賢菩薩摩訶薩說：『好啊，好啊！善男子！你今天說得很好。』 這時，世尊用梵音，再次說了偈語： 『使他人安樂，心懷悲憫， 都能順應一切眾生， 身口意三業清凈，善加稱揚， 這是無與倫比的功德，真實的珍寶。』 這時，普賢菩薩摩訶薩對佛說：『世尊！菩薩摩訶薩要怎樣才能得到這寶光總持法呢？』 佛說：『善男子！菩薩摩訶薩要得到寶光總持，應當修行一種法。這一種法是什麼呢？就是對一切眾生不起殺害之心，讓他們得到安樂。普賢菩薩！還有兩種法。這兩種法是什麼呢？就是遠離嗔恚，善用言語開導勸喻。普賢菩薩！這就是兩種法，如果能夠這樣做，就能得到寶光總持法。再者，普賢菩薩摩訶薩！要爲了使一切眾生的意根不亂，沒有一時一刻捨棄他們。這時，又告訴善男子：『菩薩摩訶薩爲了所有眾生，都要遠離一切憎恨和愛戀。』這時，菩薩在宣說這寶光總持功德時，又稱揚讚歎這最殊勝的功德，這時，天上人間有無量無數的眾生，都得到了這個法，又出現了寶光總持最殊勝的功德，稱讚法師。』 這時，尊者阿難從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地站在佛前，對佛說：『世尊！這寶光總持微妙正法，是如此的深奧。』 佛告訴阿難：『是的，是的！這色相甚深，受、想（xiǎng，佛教術語，指感受、思想）
【English Translation】 English version Then, Samantabhadra Bodhisattva said: 'World Honored One! I am also like that. In the future, those good men and good women, I will also protect them, have compassion for them, benefit them, quell all disasters, and bring them peace and happiness. This peace and happiness will extend beyond a hundred yojanas (yojana, an ancient Indian unit of distance), and I will not let them be disturbed.' At that time, the World Honored One praised Samantabhadra Bodhisattva Mahasattva, saying: 'Excellent, excellent! Good man! What you have said today is very good.' Then, the World Honored One, in a Brahma voice, spoke the following verse again: 'To bring others happiness, with a compassionate heart, Able to accord with all sentient beings, With pure actions of body, speech, and mind, praising well, This is unparalleled merit, a true treasure.' At that time, Samantabhadra Bodhisattva Mahasattva said to the Buddha: 'World Honored One! How should a Bodhisattva Mahasattva obtain this Jewel Light Dharani Dharma?' The Buddha said: 'Good man! A Bodhisattva Mahasattva, to obtain the Jewel Light Dharani, should practice one dharma. What is this one dharma? It is to not have the intention to kill any sentient being, and to bring them peace and happiness. Samantabhadra Bodhisattva! There are also two dharmas. What are these two? They are to be free from anger and to use kind words to guide and persuade. Samantabhadra Bodhisattva! These are the two dharmas. If one can do this, one can obtain the Jewel Light Dharani Dharma. Furthermore, Samantabhadra Bodhisattva Mahasattva! For the sake of keeping the sense faculties of all sentient beings undisturbed, do not abandon them even for a moment. At this time, he also told the good man: 「A Bodhisattva Mahasattva, for the sake of all sentient beings, must be free from all hatred and love.」 At this time, when the Bodhisattva was expounding the merits of the Jewel Light Dharani, he also praised and extolled this most supreme merit. At this time, countless sentient beings in heaven and on earth all obtained this dharma, and the most supreme merit of the Jewel Light Dharani appeared again, praising the Dharma teacher.' At that time, the Venerable Ananda rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, stood before the Buddha and said to the Buddha: 'World Honored One! This Jewel Light Dharani, this subtle and true Dharma, is so profound.' The Buddha told Ananda: 'Yes, yes! This form is very profound, as are feeling, perception (saṃjñā, a Buddhist term referring to perception, cognition)
、行、識甚深，如空甚深，如虛空甚深。」
阿難白言：「我于如來前，得聞八萬四千法藏，未曾得聞如是妙法。」
佛告阿難：「此寶光正法難遇、難聞。」
阿難言：「佛說如是微妙正法，于未來世后五百歲中法欲滅時，有諸眾生欲作佛事，當依何法？」
佛告阿難：「依我釋迦牟尼如來說此正法，及彼法師，若有書寫、受持、供養恭敬此正法者，眼常無病，鼻亦無病，舌亦無病，齒亦無病，手亦無病，腳亦無病，頭亦無病，耳亦無病，諸根具足，身不臭穢，亦無中夭，壽命延長，彼一切諸天人及非人，常時衛護。時彼法師，於此命終，復得生於善逝世界，天中而生，離諸喧雜一切戲論。」
阿難白言：「世尊！是何因緣說此正法，魔王毒害不能障蔽？」
佛告阿難：「一切魔王於此正法，終不能作障難之者。」
爾時世尊作是語已，時彼魔王生毒害心，作是念言：「若有說此寶光總持法時，我當往彼作其障難。」
是時魔王以自業力，自見猛火，來燒其身，恐怖無量，退散而走。
「阿難！此法如是深妙難測，不可思議，若此正法隨所住處，如佛塔廟。」
阿難白言：「若如來在彼正法住處，我於是處，得見如來，往到佛所，先禮如來，后禮此
【現代漢語翻譯】 現代漢語譯本 『行』、『識』（指五蘊中的行蘊和識蘊）是極其深奧的，如同虛空一般深奧，如同空無一般深奧。」 阿難（佛陀的十大弟子之一）說道：『我在如來（佛陀的稱號）面前，聽聞了八萬四千法藏（佛法的總稱），從未聽聞過如此精妙的佛法。』 佛陀告訴阿難：『這寶光正法（指此段經文所說的佛法）是難以遇到、難以聽聞的。』 阿難問道：『佛陀所說的如此微妙的正法，在未來末法時期（指佛法衰落的時期）的后五百年，當佛法將要滅絕時，如果有眾生想要修行佛法，應當依據什麼法呢？』 佛陀告訴阿難：『應當依據我釋迦牟尼如來所說的這個正法，以及那些弘揚此法的法師。如果有人書寫、受持、供養、恭敬這個正法，那麼他的眼睛不會生病，鼻子也不會生病，舌頭也不會生病，牙齒也不會生病，手也不會生病，腳也不會生病，頭也不會生病，耳朵也不會生病，諸根（指眼、耳、鼻、舌、身、意六根）都完好無缺，身體不會有臭味，也不會中途夭折，壽命會延長，所有天人以及非人（指天龍八部等）都會常常守護他。當這位法師在此世壽命終結時，會再次投生到善逝世界（指佛國凈土），在天界中出生，遠離一切喧鬧和戲論（指無意義的言論）。』 阿難說道：『世尊！是什麼因緣使得這個正法如此殊勝，以至於魔王（指障礙修行的惡勢力）的毒害都不能遮蔽它呢？』 佛陀告訴阿難：『一切魔王都不能對這個正法制造障礙。』 這時，世尊說完這些話后，魔王生起了毒害之心，心想：『如果有人宣說這個寶光總持法（指此段經文所說的佛法）時，我應當前去阻礙他。』 這時，魔王因為自己的業力，看到猛火焚燒自身，感到無比恐懼，便退散逃走了。 『阿難！這個佛法是如此深奧微妙，難以測度，不可思議。如果這個正法所在之處，就如同佛塔廟宇一般。』 阿難說道：『如果如來在那個正法所在之處，我可以在那裡見到如來，前往佛陀所在之處，先禮拜如來，然後再禮拜這個正法。』
【English Translation】 English version 'Formations' (Samskara) and 'Consciousness' (Vijnana) are extremely profound, as profound as the void, as profound as emptiness.' Ananda (one of the Buddha's ten principal disciples) said, 'Before the Tathagata (an epithet of the Buddha), I have heard the eighty-four thousand Dharma teachings (a general term for Buddhist teachings), but I have never heard such wonderful Dharma.' The Buddha told Ananda, 'This Jewel Light Right Dharma (referring to the Dharma discussed in this passage) is difficult to encounter and difficult to hear.' Ananda asked, 'The Buddha has spoken of such a subtle and wonderful Right Dharma. In the future, during the last five hundred years of the Dharma-ending age (referring to the period when the Dharma declines), when the Dharma is about to perish, if there are sentient beings who wish to practice the Buddha's teachings, what Dharma should they rely on?' The Buddha told Ananda, 'They should rely on this Right Dharma spoken by me, Shakyamuni Tathagata, and those Dharma masters who propagate this Dharma. If anyone writes, upholds, makes offerings to, and reveres this Right Dharma, their eyes will not be sick, their nose will not be sick, their tongue will not be sick, their teeth will not be sick, their hands will not be sick, their feet will not be sick, their head will not be sick, their ears will not be sick, all their senses (referring to the six senses: eyes, ears, nose, tongue, body, and mind) will be complete, their body will not be foul-smelling, they will not die prematurely, their lifespan will be extended, and all devas (gods) and non-humans (referring to beings such as the eight classes of gods and dragons) will constantly protect them. When this Dharma master's life ends in this world, they will be reborn in the world of the Sugata (referring to the Pure Land of the Buddha), born in the heavens, far from all noise and idle talk (referring to meaningless discussions).' Ananda said, 'World Honored One! What is the cause and condition that makes this Right Dharma so supreme that even the poison of the Mara (referring to evil forces that obstruct practice) cannot obscure it?' The Buddha told Ananda, 'All Maras cannot create obstacles to this Right Dharma.' At that time, after the World Honored One had spoken these words, the Mara generated a poisonous mind, thinking, 'If anyone proclaims this Jewel Light Dharani (referring to the Dharma discussed in this passage), I should go and obstruct them.' At that time, due to his own karma, the Mara saw fierce flames burning his own body, felt immeasurable fear, and retreated and fled. 'Ananda! This Dharma is so profound and subtle, immeasurable and inconceivable. Wherever this Right Dharma resides, it is like a Buddha pagoda or temple.' Ananda said, 'If the Tathagata is in the place where that Right Dharma resides, I can see the Tathagata there, go to where the Buddha is, first bow to the Tathagata, and then bow to this Right Dharma.'
法，為有何過？」
佛告阿難：「汝有過失，何以故？汝既如是輕慢正法，云何我得天上人間最尊、最貴、最上第一？複次阿難！我於過去先聞此法，后證菩提。」
阿難白言：「世尊！於何如來恭敬供養？復於何處聞彼如來說此寶光三摩地法？」
佛告阿難：「我非於天上、人間、干達嚩處，恭敬供養求此法故。我于往昔為菩薩時，有佛世尊號不空積聚開妙眾寶光明藏如來前，得聞此法。」
佛告阿難：「彼如來即不與我授記，我從是來，過百千俱胝那庾多劫，難行苦行，為聞此法。阿難！是故汝應先禮此法，后禮如來。」
是時一切梵王、帝釋、護世諸天，以一音聲，同作是言：「嘆此法故，是無上法，是最勝法，是無等等法，神變如是，若有聞此微妙正法乃至名字，應隨向禮。何以故？若有受持讀誦為他解說者，如見如來，等無有異。」
爾時世尊贊彼梵王、帝釋、護世諸天言：「善哉，善哉！聖眾善說。」
爾時世尊從口而出廣長舌相，遍照三千大千世界已，告普賢菩薩摩訶薩言：「善男子！汝今諦聽，我今請汝為諸眾生說此法故。云何眾生於此寶聚，不自守護，展轉息利，如生盲人，不見日光；又如商賈無有方便，不自貨易；亦如貧人，不自精勤，常奉他顏。
【現代漢語翻譯】 現代漢語譯本 『法』，有什麼過失呢？」 佛陀告訴阿難：『你有過失。為什麼呢？你既然如此輕慢正法，我怎麼能成為天上人間最尊貴、最崇高、最殊勝的第一呢？再者，阿難！我過去是先聽聞此法，然後才證得菩提的。』 阿難稟告佛陀：『世尊！您是向哪位如來恭敬供養？又是在哪裡聽聞那位如來說此寶光三摩地法的呢？』 佛陀告訴阿難：『我不是在天上、人間、干達婆（Gandharva，天上的樂神）之處，爲了求此法而恭敬供養。我過去做菩薩時，在一位佛世尊，號為不空積聚開妙眾寶光明藏如來（Akshaya-samgraha-vyuha-ratna-prabha-garbha Tathagata）前，聽聞此法。』 佛陀告訴阿難：『那位如來沒有給我授記，我從那時以來，經過百千俱胝那由他劫（kotinayuta kalpas，極長的時間單位），難行苦行，爲了聽聞此法。阿難！所以你應該先禮敬此法，然後才禮敬如來。』 這時，一切梵王（Brahma，創造之神）、帝釋（Indra，眾神之王）、護世諸天，以同一個聲音，一同說道：『讚歎此法，是無上法，是最殊勝的法，是無與倫比的法，神變如此。若有人聽聞此微妙正法，乃至只是名字，都應當隨順禮敬。為什麼呢？若有人受持、讀誦、為他人解說此法，就如同見到如來，沒有差別。』 這時，世尊讚歎那些梵王、帝釋、護世諸天說：『好啊，好啊！聖眾說得好。』 這時，世尊從口中伸出廣長舌相，遍照三千大千世界之後，告訴普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva）說：『善男子！你現在仔細聽，我現在請你為眾生宣說此法。為什麼眾生對於此寶聚，不自己守護，輾轉息滅利益，如同天生的盲人，看不見日光；又如同商人沒有方便，不自己買賣貨物；也如同貧窮的人，不自己精勤，常常看別人的臉色。』
【English Translation】 English version 'What fault is there in the Dharma?' The Buddha told Ananda, 'You have a fault. Why? Since you so slight the true Dharma, how can I be the most honored, most noble, and most supreme first in heaven and among humans? Furthermore, Ananda! In the past, I first heard this Dharma, and then attained Bodhi.' Ananda said to the Buddha, 'World Honored One! To which Tathagata did you pay homage and make offerings? And where did you hear that Tathagata speak this Samadhi of the Jewel Light Dharma?' The Buddha told Ananda, 'It was not in heaven, among humans, or in the realm of the Gandharvas (celestial musicians) that I paid homage and made offerings to seek this Dharma. In the past, when I was a Bodhisattva, I heard this Dharma before a Buddha World Honored One named Akshaya-samgraha-vyuha-ratna-prabha-garbha Tathagata (The Tathagata of the Inexhaustible Accumulation of the Treasury of Wonderful Jewels and Light).' The Buddha told Ananda, 'That Tathagata did not give me a prophecy. Since then, I have passed through hundreds of thousands of kotinayuta kalpas (extremely long periods of time), practicing difficult austerities, in order to hear this Dharma. Ananda! Therefore, you should first pay homage to this Dharma, and then pay homage to the Tathagata.' At that time, all the Brahma Kings (creator gods), Indra (king of the gods), and the guardian deities of the world, with one voice, said together, 'Praising this Dharma, it is the unsurpassed Dharma, it is the most excellent Dharma, it is the incomparable Dharma, its spiritual transformations are such. If anyone hears this subtle and true Dharma, even just its name, they should follow and pay homage. Why? If anyone upholds, recites, and explains this Dharma to others, it is like seeing the Tathagata, there is no difference.' At that time, the World Honored One praised those Brahma Kings, Indra, and the guardian deities of the world, saying, 'Excellent, excellent! The holy assembly has spoken well.' At that time, the World Honored One extended his broad and long tongue from his mouth, illuminating the three thousand great thousand worlds, and then told Samantabhadra Bodhisattva Mahasattva, 'Good man! Now listen carefully, I now ask you to explain this Dharma for the sake of all sentient beings. Why do sentient beings not protect this treasure themselves, but instead extinguish its benefits, like a person born blind who cannot see the sunlight; also like a merchant who has no means, and does not trade goods himself; also like a poor person who does not exert himself, and always looks to the faces of others.'
見諸眾生，不聞此法，亦復如是，為諸眾生，譬喻言說。」
於是普賢菩薩摩訶薩從座而起，偏袒右肩，右膝著地，合掌恭敬，住立佛前。即時普賢菩薩摩訶薩，從自法座安詳起已，即時三千大千世界諸天宮殿，六種震動，所謂動、遍動、等遍動，震、遍震、等遍震，擊、遍擊、等遍擊，吼、遍吼、等遍吼，涌、遍涌、等遍涌，起、遍起、等遍起，大光晃耀一切世間。於是普賢菩薩摩訶薩，白言世尊：「云何問我？世尊！云何問我？善逝！世尊是具足一切智者，何不為諸眾生大悲憐愍。我名如來之子，云何我有如來智？云何我有如來力？我於是時常依佛言，依如來言，我常依止，由如甘露，不敢違背，恒時隨順。」
於時世尊贊普賢菩薩摩訶薩言：「善哉，善哉！佛子！汝即如來長子，最勝最上，我為眾生說此正法。善男子！汝當依我，如法護持，恒常尊敬，由如寶篋，盛以珍玩，勿生舍離。未來世時，有破戒比丘，不生敬信，善男子！彼不依此。」
普賢菩薩言：「世尊于意云何？彼出家者有何行故？」
佛言：「善男子！止！勿應問此。」
普賢菩薩言：「世尊！唯愿說之！唯愿說之！若不說者，云何而能為諸眾生？」
佛言：「普賢菩薩！汝今諦聽，我說此法由如眾海，
【現代漢語翻譯】 現代漢語譯本：『看到那些眾生，沒有聽聞這個法，也是這樣，爲了這些眾生，用譬喻來解說。』 於是普賢菩薩摩訶薩從座位上站起來，袒露右肩，右膝跪地，合掌恭敬，站立在佛前。當時普賢菩薩摩訶薩，從自己的法座安詳地起身之後，立刻三千大千世界的所有天宮殿，發生了六種震動，也就是動、遍動、等遍動，震、遍震、等遍震，擊、遍擊、等遍擊，吼、遍吼、等遍吼，涌、遍涌、等遍涌，起、遍起、等遍起，大光明照耀整個世間。於是普賢菩薩摩訶薩，對世尊說：『世尊，您為什麼問我？世尊！您為什麼問我？善逝（如來的稱號）！世尊是具足一切智慧的人，為什麼不爲了眾生大發慈悲憐憫。我名為如來的兒子，我怎麼會有如來的智慧？我怎麼會有如來的力量？我常常依佛的教誨，依如來的教誨，我常常依止，如同甘露一般，不敢違背，總是隨順。』 這時世尊讚歎普賢菩薩摩訶薩說：『好啊，好啊！佛子！你就是如來的長子，最殊勝最至上，我為眾生宣說這個正法。善男子！你應當依我，如法護持，恒常尊敬，如同寶篋，盛放珍寶玩物，不要捨棄離開。未來世時，有破戒的比丘，不生恭敬和信心，善男子！他們不依此法。』 普賢菩薩說：『世尊，您認為如何？那些出家的人有什麼樣的行為呢？』 佛說：『善男子！停止！不要問這個問題。』 普賢菩薩說：『世尊！唯愿您說出來！唯愿您說出來！如果不說，又怎麼能爲了眾生呢？』 佛說：『普賢菩薩！你現在仔細聽，我說這個法如同眾海，』
【English Translation】 English version: 'Seeing those sentient beings, not hearing this Dharma, it is also like this, for the sake of these sentient beings, using metaphors to explain.' Then Samantabhadra Bodhisattva Mahasattva rose from his seat, baring his right shoulder, kneeling on his right knee, with palms joined in reverence, standing before the Buddha. At that time, Samantabhadra Bodhisattva Mahasattva, having risen peacefully from his own Dharma seat, immediately the palaces of all the heavens in the three thousand great thousand worlds, experienced six kinds of quaking, namely, moving, moving everywhere, moving equally everywhere, shaking, shaking everywhere, shaking equally everywhere, striking, striking everywhere, striking equally everywhere, roaring, roaring everywhere, roaring equally everywhere, surging, surging everywhere, surging equally everywhere, rising, rising everywhere, rising equally everywhere, with great light illuminating the entire world. Then Samantabhadra Bodhisattva Mahasattva, said to the World Honored One: 'World Honored One, why do you ask me? World Honored One! Why do you ask me? Sugata (a title of the Tathagata)! World Honored One is one who possesses all wisdom, why not have great compassion and pity for sentient beings. I am called the son of the Tathagata, how could I have the wisdom of the Tathagata? How could I have the power of the Tathagata? I always rely on the Buddha's teachings, rely on the Tathagata's teachings, I always rely on them, like sweet dew, I dare not disobey, always following them.' At this time, the World Honored One praised Samantabhadra Bodhisattva Mahasattva, saying: 'Good, good! Son of the Buddha! You are the eldest son of the Tathagata, the most supreme and most excellent, I am expounding this true Dharma for sentient beings. Good man! You should rely on me, protect and uphold it according to the Dharma, always respect it, like a treasure chest, filled with precious jewels and playthings, do not abandon or leave it. In the future, there will be monks who break the precepts, who do not generate respect and faith, good man! They do not rely on this Dharma.' Samantabhadra Bodhisattva said: 'World Honored One, what do you think? What kind of conduct do those who have left home have?' The Buddha said: 'Good man! Stop! Do not ask this question.' Samantabhadra Bodhisattva said: 'World Honored One! I beseech you to speak it! I beseech you to speak it! If you do not speak, how can it be for the sake of sentient beings?' The Buddha said: 'Samantabhadra Bodhisattva! Now listen carefully, I will speak this Dharma like the multitude of seas,'
文殊師利、觀世音，無量無數無有邊際菩薩摩訶薩等，一心諦聽，于未來世，彼出家者，修何行業？」
爾時世尊告普賢菩薩摩訶薩言：「佛子！彼出家者於此正法，多生輕慢，樂求舍宅，貪著利養，畜積財寶、精舍、房堂、衣服、臥具、飲食、醫藥，造惡業因，自破自壞，為是愚迷眾生。我說是經，廣令流佈，久住不滅，度脫眾生。」
是時十方一切天、龍、藥叉、干達嚩等，來白佛言：「世尊！我等天人八部並諸眷屬，盡生恒時守護是經，並彼法師一切比丘及諸法藏，不令嬈惱。我常隨侍，尊重恭敬，香華、衣服、種種珍寶一切所須，我皆供給，令法久住。」
爾時世尊為普賢等九十二俱胝菩薩，而說偈言：
「諦聽一切妙語言， 最聖功德超彼岸， 欺誑兇險皆棄捨， 一心專意樂諦聽。 聞佛摩竭提國中， 菩提大樹仁師子， 住大解脫三摩地， 當處如是大樹王。 盡彼十方微塵剎， 佛子周遊無所畏， 此名如來三昧族， 是諸三昧彼當得。 恒時知彼仁王行， 得見文殊真境界， 盡彼十方微塵剎， 汝觀如來真色相。 十方無數此佛剎， 佛子悉皆名吉祥， 一切十方微塵剎， 佛子善能遍遊歷。 為彼世間得值遇， 文殊師利無
【現代漢語翻譯】 現代漢語譯本：文殊師利（Manjusri，代表智慧的菩薩）、觀世音（Avalokitesvara，代表慈悲的菩薩），以及無量無數無邊際的菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）等，請你們一心專注地聽。在未來的世代，那些出家修行的人，應該修習什麼樣的行為呢？ 那時，世尊（釋迦牟尼佛）告訴普賢菩薩摩訶薩（Samantabhadra Bodhisattva-Mahasattva）說：『佛子！那些出家修行的人，對於這正法（佛法）多生輕慢之心，喜歡追求房舍，貪圖供養，積蓄財寶、精舍、房堂、衣服、臥具、飲食、醫藥，造作惡業的因，自己破壞自己，成為愚癡迷惑的眾生。我宣說這部經，廣泛地使它流傳，長久住世而不滅，以此來度脫眾生。』 這時，十方一切天、龍、藥叉（Yaksa，一種守護神）、干達婆（Gandharva，天上的樂神）等，來到佛前稟告說：『世尊！我們天人八部以及所有的眷屬，都將恒常守護這部經，以及那些弘揚佛法的法師、一切比丘（Bhikkhu，出家男眾）和所有的法藏（佛法經典），不讓他們受到任何的惱害。我們常常隨侍在側，尊重恭敬，以香花、衣服、種種珍寶以及一切所需的物品，都將供養，使佛法長久住世。』 那時，世尊為普賢等九十二俱胝（koti，千萬）菩薩，說了以下的偈頌： 『仔細聽我說的這些微妙的語言， 最神聖的功德超越了彼岸（涅槃）， 欺騙、虛偽、兇險都要拋棄， 一心專意地歡喜諦聽。 聽聞佛陀在摩竭提國（Magadha，古印度的一個王國）中， 菩提樹下如仁慈的獅子， 安住于大解脫的三摩地（Samadhi，禪定）， 如同那棵偉大的樹王。 遍及十方微塵數的世界， 佛子們周遊無所畏懼， 這被稱為如來的三昧族， 這些三昧他們都將獲得。 恒常知道仁王的修行， 得見文殊菩薩的真實境界， 遍及十方微塵數的世界， 你們觀看如來的真實色相。 十方無數的這些佛剎（Buddha-ksetra，佛的國土）， 佛子們都名為吉祥， 一切十方微塵數的世界， 佛子們善於普遍地遊歷。 爲了讓世間眾生能夠值遇， 文殊師利菩薩無』
【English Translation】 English version: Manjusri (Bodhisattva of wisdom), Avalokitesvara (Bodhisattva of compassion), and countless, immeasurable, and boundless Bodhisattva-Mahasattvas (great Bodhisattvas), listen attentively with one mind. In the future, what practices should those who have left home to practice cultivate? At that time, the World Honored One (Shakyamuni Buddha) said to Samantabhadra Bodhisattva-Mahasattva: 'Disciples of the Buddha! Those who have left home to practice often develop arrogance towards this Dharma (Buddha's teachings), they enjoy seeking dwellings, are greedy for offerings, accumulate wealth, monasteries, halls, clothing, bedding, food, and medicine, creating causes for evil deeds, destroying themselves, and becoming foolish and deluded beings. I am speaking this sutra so that it may be widely spread, endure for a long time without perishing, and liberate sentient beings.' At that time, all the gods, dragons, Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), and others from the ten directions came before the Buddha and said: 'World Honored One! We, the eight classes of gods and all our retinues, will constantly protect this sutra, as well as the Dharma masters who propagate the Dharma, all the Bhikkhus (monks), and all the Dharma treasures (Buddhist scriptures), preventing them from any harm. We will always attend to them, respect and honor them, and provide them with incense, flowers, clothing, various treasures, and all necessities, so that the Dharma may endure for a long time.' At that time, the World Honored One spoke the following verses for Samantabhadra and the ninety-two kotis (ten million) of Bodhisattvas: 'Listen carefully to these wonderful words, The most sacred merit transcends the other shore (Nirvana), Deceit, falsehood, and danger must be abandoned, With one mind, joyfully listen attentively. Hear the Buddha in the Magadha (ancient kingdom in India) country, Under the Bodhi tree, like a benevolent lion, Dwelling in the Samadhi (meditative state) of great liberation, Like that great king of trees. Throughout the worlds as numerous as dust particles in the ten directions, The Buddha's disciples travel without fear, This is called the Tathagata's Samadhi family, These Samadhis they will attain. Constantly know the practice of the benevolent king, See the true realm of Manjusri, Throughout the worlds as numerous as dust particles in the ten directions, You see the true form of the Tathagata. In these countless Buddha-ksetras (Buddha-fields) of the ten directions, The Buddha's disciples are all named auspicious, In all the worlds as numerous as dust particles in the ten directions, The Buddha's disciples are skilled in traveling everywhere. So that beings in the world may encounter, Manjusri Bodhisattva is without'
邊智， 問大眾生賢吉祥， 佛子功德云何得？ 是時實際廣功德， 無邊眾生能解了， 問大眾生賢吉祥， 文殊功德妙菩提， 佛子若說此法已， 得解清凈佛功德。 複次佛子應云何， 當得如是功德行？ 佛子諦聽賢吉祥， 無邊最勝彼功德， 我今略說于少分， 如添大海一滴水。 乃至得證佛菩提， 若有眾生初發心， 無邊功德莫能測， 一一功德盡讚揚， 波羅蜜多功德地， 如有經行於多劫， 不能說盡彼功德。 如是十方一切佛， 彼於是時說少分， 出生無邊勝功德。 如鳥飛空不可量， 大地一塵無能比， 非無因故從何生， 菩提功德隨心意。 發信一念生佛法， 如是和合生心已， 彼非愛樂王福樂， 非自求安非名利， 除滅世間諸苦惱， 為眾心故生世間。 彼意恒為諸眾生， 清凈佛剎興供養， 修習此法證菩提， 從心發生清凈智。 彼常恭敬求解脫， 尊重一切生佛想， 一切諸法功德同， 生心如是恒恭敬。 發心歸向于佛法， 佛子興心行此行， 無邊菩提發是時， 生大丈夫猛利意。 發心力如人中主， 廣興供養不思議， 眾法無壞莫能量， 生心供養應
【現代漢語翻譯】 現代漢語譯本 邊智問道：『大眾生（指菩薩）的賢善吉祥，佛子（指菩薩）的功德是如何獲得的呢？』 這時，實際的廣大功德，無邊的眾生能夠理解。 邊智又問：『大眾生（指菩薩）的賢善吉祥，文殊（菩薩）的功德和微妙的菩提（覺悟）是如何獲得的呢？』 佛子如果說了這個法，就能理解清凈的佛的功德。 再次請問佛子，應該如何才能獲得這樣的功德修行呢？ 佛子，仔細聽著，賢吉祥，那無邊最殊勝的功德， 我現在略微說一點點，就像在大海里新增一滴水。 乃至證得佛的菩提（覺悟），如果有眾生初發菩提心， 那無邊的功德是無法測量的，一一功德都值得讚揚， 波羅蜜多（指六度）的功德之地，如果有人經歷多劫修行， 也不能說盡那功德。就像十方一切諸佛， 他們在這個時候說出少許，就能產生無邊殊勝的功德。 就像鳥飛在空中無法衡量，大地的一粒塵土也無法相比， 不是沒有原因的，是從哪裡產生的呢？菩提的功德是隨心意而生的。 發信一念就能產生佛法，這樣和合產生心意之後， 他們不是貪愛國王的福樂，不是爲了自己求安樂，也不是爲了名利， 而是爲了消除世間的各種苦惱，爲了眾生的心意而來到世間。 他們的心意總是爲了眾生，爲了清凈的佛剎而興起供養， 修習這個法就能證得菩提（覺悟），從心中產生清凈的智慧。 他們常常恭敬地求解脫，尊重一切眾生，把他們看作佛一樣， 一切諸法的功德都是相同的，生起這樣的心意，恒常恭敬。 發心歸向于佛法，佛子興起這樣的心意，修行這樣的行為， 無邊的菩提（覺悟）在這個時候產生，生起大丈夫的勇猛心意。 發心的力量就像人中的君主，廣泛興起不可思議的供養， 眾法沒有壞滅，無法衡量，生起心意應該供養。
【English Translation】 English version Bian Zhi asked: 'How do the virtuous and auspicious qualities of the great beings (Bodhisattvas) and the merits of the Buddha's disciples (Bodhisattvas) come about?' At this time, the actual vast merits, boundless sentient beings can understand. Bian Zhi further asked: 'How do the virtuous and auspicious qualities of the great beings (Bodhisattvas), and the merits and subtle Bodhi (enlightenment) of Manjushri (Bodhisattva) come about?' If a Buddha's disciple speaks this Dharma, they will understand the pure merits of the Buddha. Again, how should a Buddha's disciple obtain such meritorious practice? Buddha's disciple, listen carefully, virtuous and auspicious one, those boundless and most supreme merits, I will now briefly speak of a small portion, like adding a drop of water to the ocean. Until one attains the Bodhi (enlightenment) of the Buddha, if there is a sentient being who initially generates the Bodhi mind, Those boundless merits cannot be measured, each merit is worthy of praise, The ground of Paramita (perfections) merits, if someone practices for many kalpas, They cannot fully describe those merits. Like all the Buddhas in the ten directions, When they speak a small portion at this time, they generate boundless supreme merits. Like a bird flying in the sky cannot be measured, a single dust particle on the earth cannot compare, It is not without cause, from where does it arise? The merits of Bodhi arise according to one's intention. A single thought of faith can generate the Buddha Dharma, after such a harmonious mind is generated, They do not crave the happiness of a king, they do not seek their own peace, nor do they seek fame or profit, But to eliminate the various sufferings of the world, they come into the world for the sake of sentient beings' minds. Their intention is always for the sake of sentient beings, to make offerings for the pure Buddha lands, Practicing this Dharma will attain Bodhi (enlightenment), and pure wisdom will arise from the mind. They always respectfully seek liberation, respect all sentient beings, and regard them as Buddhas, The merits of all Dharmas are the same, generating such a mind, they are always respectful. Generating the mind to turn towards the Buddha Dharma, the Buddha's disciple generates such a mind, practicing such actions, Boundless Bodhi (enlightenment) arises at this time, generating the courageous mind of a great being. The power of the generated mind is like the ruler among people, widely making inconceivable offerings, The Dharmas are not destroyed, cannot be measured, generating the mind one should make offerings.
如是。 發心能免胞胎苦， 養育劬勞一切行， 隨樂快樂悉從心， 是故見於安樂處。 發起無邊恭敬心， 我人憍慢皆棄捨， 發心即妙珍伏藏， 如手攝持獲安樂。 發心能為歡喜舍， 發心踴躍作佛事， 發心求勝功德林， 得佛所說皆往詣。 勇猛利根光明照， 發心堅固無能壞， 種種煩惱頓皆除， 發心能說佛功德。 發心和合不和合， 一剎那中悉皆離， 發心能越魔王界， 見彼最勝妙解脫。 功德種子不朽因， 發心種大菩提樹， 最上勝智皆增長， 發心見諸一切佛。 彼說過去行大行， 解脫妙行發心求， 此法世間甚難遇， 由如大海眾寶王。 若常發心恭敬佛， 無戒無行彼皆離， 離諸過患眾𠍴尤， 復能稱讚彼功德。 持戒見獲菩提心， 方便修學功德地， 能依戒法善修習， 彼常依佛所教敕。 若常發心恭敬佛， 彼佛廣大興供養， 于佛廣大供養已， 復能殷重不思議。 若常發心供養法， 聞彼佛法心無厭， 若於佛法心無厭， 不思議法妙解脫。 若常發心恭敬僧， 彼于僧中心不退， 如是發心僧不退， 當得發心不退力。 若得發心不退力， 彼以根利現
【現代漢語翻譯】 現代漢語譯本： 如是（這樣）。 發菩提心能免除在母胎中的痛苦，養育的辛勞種種行為都可免除， 隨心所欲的快樂都由心而生，因此能見到安樂的境界。 發起無邊的恭敬心，我慢和驕傲都要捨棄， 發菩提心就像是珍貴的寶藏，如手持寶藏般獲得安樂。 發菩提心能帶來歡喜佈施，發菩提心能歡快地做佛事， 發菩提心能求得殊勝的功德林，能到達佛所說的一切境界。 勇猛銳利的根效能被光明照耀，發菩提心堅固不可摧毀， 種種煩惱都能立刻消除，發菩提心能宣說佛的功德。 發菩提心能使和合的變為不和合，在一剎那間都能分離， 發菩提心能超越魔王的境界，見到最殊勝的解脫。 功德的種子是不朽的原因，發菩提心能種下菩提大樹， 最上殊勝的智慧都能增長，發菩提心能見到一切諸佛。 他們說過去修行大行，爲了解脫的妙行而發菩提心， 這種法在世間非常難遇到，猶如大海中的眾寶之王。 如果常常發菩提心恭敬佛，沒有戒律和修行的人也能遠離過失， 遠離各種過患和責難，又能稱讚佛的功德。 持戒能見到菩提心，方便修學功德之地， 能依靠戒法好好修習，他們常常依從佛的教誨。 如果常常發菩提心恭敬佛，他們能對佛廣興供養， 在對佛廣興供養之後，又能慇勤地思量不可思議的境界。 如果常常發菩提心供養法，聽聞佛法時心中沒有厭倦， 如果對於佛法心中沒有厭倦，就能得到不可思議的解脫。 如果常常發菩提心恭敬僧，他們對於僧眾的心不會退轉， 這樣發菩提心，對於僧眾不會退轉，就能得到發菩提心不退轉的力量。 如果得到發菩提心不退轉的力量，他們就能以銳利的根性顯現。
【English Translation】 English version: Thus it is. The aspiration to Bodhi (enlightenment) can avoid the suffering of being in the womb, and all the hardships of nurturing can be avoided, All the pleasures that one desires arise from the mind, therefore one can see the realm of peace and happiness. Arousing boundless reverence, arrogance and pride should be abandoned, The aspiration to Bodhi is like a precious treasure, like holding a treasure in hand, one obtains peace and happiness. The aspiration to Bodhi can bring joyful giving, the aspiration to Bodhi can joyfully perform the deeds of a Buddha, The aspiration to Bodhi can seek the supreme forest of merit, and can reach all the realms spoken of by the Buddha. The sharp roots of courage can be illuminated by light, the aspiration to Bodhi is firm and indestructible, All kinds of afflictions can be immediately eliminated, the aspiration to Bodhi can proclaim the merits of the Buddha. The aspiration to Bodhi can make the harmonious become discordant, and in an instant, they can be separated, The aspiration to Bodhi can transcend the realm of the demon king, and see the most supreme liberation. The seed of merit is the cause of immortality, the aspiration to Bodhi can plant the great Bodhi tree, The most supreme wisdom can grow, the aspiration to Bodhi can see all the Buddhas. They say that in the past, they practiced great deeds, and aspired to Bodhi for the sake of the wonderful deeds of liberation, This Dharma (teaching) is very difficult to encounter in the world, like the king of all treasures in the ocean. If one constantly aspires to Bodhi and reveres the Buddha, even those without precepts or practice can be free from faults, Free from all kinds of faults and blame, and can also praise the merits of the Buddha. Holding precepts can see the Bodhi mind, and conveniently study the ground of merit, Able to rely on the precepts and practice well, they always follow the Buddha's teachings. If one constantly aspires to Bodhi and reveres the Buddha, they can extensively make offerings to the Buddha, After extensively making offerings to the Buddha, they can also diligently contemplate the inconceivable realms. If one constantly aspires to Bodhi and makes offerings to the Dharma, when hearing the Buddha's teachings, their hearts will not be weary, If one's heart is not weary of the Dharma, one can obtain inconceivable liberation. If one constantly aspires to Bodhi and reveres the Sangha (monastic community), their hearts will not retreat from the Sangha, Aspiring to Bodhi in this way, one will not retreat from the Sangha, and will obtain the power of non-retrogression in the aspiration to Bodhi. If one obtains the power of non-retrogression in the aspiration to Bodhi, they can manifest with sharp roots.
光明， 若得根利現光明， 彼常遠離惡知識。 若已遠離惡知識， 應當求法訪善友， 若法善友尋求已， 彼獲廣大妙安樂。 若獲廣大妙安樂， 因力自大皆棄捨， 若已棄捨我慢因， 即得廣大勝解脫。 如是廣大解脫已， 即得諸佛常照察， 若以諸佛常照察， 彼即生大菩提心。 若得生大菩提心， 即獲解脫大功德， 若得解脫大功德， 即得生於如來家。 既得生於如來家， 即得解脫妙相應， 若常解脫妙相應， 彼發心意皆清凈。
大方廣總持寶光明經卷第三 大正藏第 10 冊 No. 0299 大方廣總持寶光明經
大方廣總持寶光明經卷第四
西天中印度摩伽陀國那爛陀寺傳教大師三藏賜紫沙門臣法天奉 詔譯
「若得發心凈覺意， 彼說最上最殊勝， 若得最上殊勝已， 常行波羅蜜多行。 若行波羅蜜多行， 則能隨順此大乘， 若能隨順此大乘， 則能隨順供養佛。 若得隨順供養佛， 則得智慧志堅固， 若能智慧志堅固， 常見彼佛不思議。 若常見佛不思議， 見佛無去無有住， 若得見佛無去住， 此法住世恒不滅。 若見此法恒不滅， 遠離積集諸煩惱，
【現代漢語翻譯】 現代漢語譯本 光明， 如果根器銳利而顯現光明，這個人就會常常遠離惡知識。 如果已經遠離了惡知識，就應當尋求佛法，拜訪善友。 如果佛法和善友都找到了，他就會獲得廣大微妙的安樂。 如果獲得了廣大微妙的安樂，就會因為力量強大而捨棄一切自大。 如果已經捨棄了我慢的根源，就會獲得廣大殊勝的解脫。 像這樣獲得廣大解脫之後，就會得到諸佛的常常照察。 如果得到諸佛的常常照察，他就會生起廣大的菩提心（bodhicitta，覺悟之心）。 如果能夠生起廣大的菩提心，就會獲得解脫的巨大功德。 如果獲得了解脫的巨大功德，就會出生在如來（Tathagata，佛的稱號）的家中。 既然已經出生在如來的家中，就會獲得解脫的微妙相應。 如果常常處於解脫的微妙相應中，他所發的心意都會清凈。
《大方廣總持寶光明經》卷第三 大正藏第 10 冊 No. 0299 《大方廣總持寶光明經》
《大方廣總持寶光明經》卷第四
西天中印度摩伽陀國（Magadha，古印度國名）那爛陀寺（Nalanda，古印度佛教寺院）傳教大師三藏賜紫沙門臣法天奉詔譯
如果能夠發起清凈覺悟的心意，這可以說是最上最殊勝的。 如果獲得了最上殊勝的境界，就會常常修行波羅蜜多（paramita，到達彼岸）的行持。 如果修行波羅蜜多的行持，就能隨順這大乘（Mahayana，佛教宗派）的教義。 如果能夠隨順這大乘的教義，就能隨順供養佛陀。 如果能夠隨順供養佛陀，就會獲得智慧，意志堅定。 如果能夠智慧堅定，就會常見到佛陀不可思議的境界。 如果常見到佛陀不可思議的境界，就會見到佛陀無來無去，無有住處。 如果能夠見到佛陀無來無去，無有住處，這種佛法就會住世恒久不滅。 如果見到這種佛法恒久不滅，就會遠離積聚的各種煩惱。
【English Translation】 English version Light, If one's roots are sharp and manifest light, that person will always stay away from bad companions. If one has already stayed away from bad companions, one should seek the Dharma and visit good friends. If the Dharma and good friends are found, one will obtain vast and wonderful peace and joy. If one obtains vast and wonderful peace and joy, one will abandon all arrogance due to great strength. If one has abandoned the root of arrogance, one will obtain vast and supreme liberation. Having obtained vast liberation in this way, one will receive the constant observation of all Buddhas. If one receives the constant observation of all Buddhas, one will generate the great Bodhicitta (the mind of enlightenment). If one can generate the great Bodhicitta, one will obtain the great merit of liberation. If one obtains the great merit of liberation, one will be born into the family of the Tathagata (a title of the Buddha). Since one has been born into the family of the Tathagata, one will obtain the wonderful correspondence of liberation. If one is constantly in the wonderful correspondence of liberation, all the intentions one generates will be pure.
The Third Scroll of the 'Great Vaipulya Dharani Treasure Light Sutra' Taisho Tripitaka Volume 10, No. 0299, 'Great Vaipulya Dharani Treasure Light Sutra'
The Fourth Scroll of the 'Great Vaipulya Dharani Treasure Light Sutra'
Translated by the Tripitaka Master, the Shramana (monk) Fa Tian, who was bestowed the purple robe, from Nalanda Temple in Magadha, Central India, by Imperial Decree
If one can generate a pure and awakened mind, this can be said to be the most supreme and excellent. If one has obtained the most supreme and excellent state, one will constantly practice the Paramita (perfection) practices. If one practices the Paramita practices, one will be able to follow the teachings of this Mahayana (Great Vehicle). If one can follow the teachings of this Mahayana, one will be able to follow the offering to the Buddha. If one can follow the offering to the Buddha, one will obtain wisdom and a firm will. If one can have firm wisdom, one will often see the inconceivable realm of the Buddha. If one often sees the inconceivable realm of the Buddha, one will see that the Buddha has no coming and no going, and no dwelling place. If one can see that the Buddha has no coming and no going, and no dwelling place, this Dharma will abide in the world forever without extinction. If one sees that this Dharma is forever without extinction, one will be far from accumulating all kinds of afflictions.
若得遠離煩惱因， 則能說法無邊際。 若得說法無邊際， 彼為興慈住世間， 若為慈心住世間， 則是大悲堅牢本。 若得大悲堅牢本， 即是為他法喜樂， 若得喜樂法根本， 彼舍造作種種罪。 若舍造作眾罪已， 無我無人離眾非， 若得無我離眾非， 彼常自利及利他。 若常自利及利他， 永免輪迴諸苦惱， 若離輪迴諸苦惱， 彼得大力最為勝。 若得大力最殊勝， 則得出生清凈智， 若生清凈智慧已， 彼入世間修行網。 若能入此修行網， 成熟世間甚希有， 若得成熟於世間， 積集世間妙智慧。 若得世間妙智慧， 則能隨順於四攝， 若能隨順於四攝， 則於世間廣施設。 若於世間廣施設， 則住方便智慧力， 若得方便智慧力， 則住勇猛無上道。 若住勇猛無上道， 永不見彼魔軍眾， 若得不見魔軍眾， 則能遠離四魔道。 若得遠離四魔道， 則能到于不退地， 若得到于不退地， 即得名為無生忍。 若得如是無生忍， 得佛授記號世燈， 若得授記號世燈， 則住一切如來前。 若得住于如來前， 得佛秘密變化智， 若得如來變化智， 一切如來皆授記。
【現代漢語翻譯】 現代漢語譯本 如果能夠遠離煩惱的根源，就能宣說無邊的佛法。 如果能夠宣說無邊的佛法，這個人就是爲了興起慈悲而住於世間。 如果爲了慈悲心而住於世間，這就是大悲心堅固的根本。 如果得到大悲心堅固的根本，就是爲了他人而得到法喜快樂。 如果得到法喜快樂的根本，這個人就會捨棄造作的種種罪業。 如果捨棄了造作的種種罪業，就會達到無我無人的境界，遠離一切是非。 如果達到無我無人的境界，遠離一切是非，這個人就會常常自利利他。 如果常常自利利他，就能夠永遠免除輪迴的各種苦惱。 如果脫離輪迴的各種苦惱，這個人就會得到最殊勝的大力量。 如果得到最殊勝的大力量，就能出生清凈的智慧。 如果出生清凈的智慧，這個人就能進入世間的修行網路。 如果能夠進入這個修行網路，在世間成熟是非常稀有的。 如果在世間得到成熟，就能積聚世間微妙的智慧。 如果得到世間微妙的智慧，就能隨順四攝法（佈施、愛語、利行、同事）。 如果能夠隨順四攝法，就能在世間廣為施設。 如果在世間廣為施設，就能安住于方便智慧的力量。 如果得到方便智慧的力量，就能安住于勇猛無上的菩提道。 如果安住于勇猛無上的菩提道，就永遠不會見到魔軍的隊伍。 如果能夠不見魔軍的隊伍，就能遠離四魔（煩惱魔、五陰魔、死魔、天魔）的道路。 如果能夠遠離四魔的道路，就能到達不退轉的地位。 如果到達不退轉的地位，就稱為無生法忍（對諸法不生不滅的真理的證悟）。 如果得到這樣的無生法忍，就會得到佛的授記，號為世間的明燈。 如果得到授記，號為世間的明燈，就能安住於一切如來面前。 如果能夠安住于如來面前，就能得到佛的秘密變化智慧。 如果得到如來的變化智慧，一切如來都會為他授記。
【English Translation】 English version If one can be free from the causes of afflictions, then one can expound the Dharma without limit. If one can expound the Dharma without limit, that person dwells in the world to arouse compassion. If one dwells in the world with a compassionate heart, then that is the firm foundation of great compassion. If one obtains the firm foundation of great compassion, it is for the sake of others that one obtains the joy of Dharma. If one obtains the root of the joy of Dharma, that person abandons the creation of all kinds of sins. If one has abandoned the creation of all sins, one is without self and without others, and is free from all wrongdoings. If one obtains the state of no-self and is free from all wrongdoings, that person always benefits oneself and others. If one always benefits oneself and others, one will be forever free from the sufferings of samsara (cycle of rebirth). If one is free from the sufferings of samsara, that person obtains the greatest and most supreme power. If one obtains the greatest and most supreme power, then one gives rise to pure wisdom. If pure wisdom has arisen, that person enters the network of practice in the world. If one can enter this network of practice, it is extremely rare to mature in the world. If one obtains maturity in the world, one accumulates the wonderful wisdom of the world. If one obtains the wonderful wisdom of the world, then one can accord with the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation). If one can accord with the Four Means of Attraction, then one widely establishes in the world. If one widely establishes in the world, then one dwells in the power of skillful means and wisdom. If one obtains the power of skillful means and wisdom, then one dwells in the courageous and unsurpassed path. If one dwells in the courageous and unsurpassed path, one will never see the host of the demon army. If one can not see the host of the demon army, then one can be free from the paths of the four demons (the demon of afflictions, the demon of the aggregates, the demon of death, and the demon of the heavenly beings). If one can be free from the paths of the four demons, then one can reach the stage of non-retrogression. If one reaches the stage of non-retrogression, one is then called the 'patience of non-arising' (the realization of the truth that all phenomena are neither born nor die). If one obtains such patience of non-arising, one receives the prediction of Buddhahood and is called the 'lamp of the world'. If one receives the prediction and is called the 'lamp of the world', then one dwells before all the Tathagatas (Buddhas). If one can dwell before the Tathagatas, one obtains the secret transformative wisdom of the Buddha. If one obtains the transformative wisdom of the Tathagatas, all the Tathagatas will give one a prediction.
若得諸佛授記已， 一切功德眾莊嚴， 若得功德眾莊嚴， 得妙福德清凈身。 若得如是清凈身， 由若金山光照耀， 若得如是金山光， 即得具相三十二。 若得具相三十二， 即得相好莊嚴身， 若得相好莊嚴已， 身放光明普皆照。 若得光明普照已， 不思議光眾嚴飾， 若得如是眾嚴飾， 光明足步蓮花生。 若得光明蓮花行， 得佛境界蓮花座， 若得如來花座已， 則能照見十方界。 若得照見十方界， 教化眾生不空行， 若得教化不空行， 即得智辯無邊際。 若得智辯無邊際， 說此不可思議法， 若得說法不思議， 令彼無量眾忻慶。 若得無量眾忻慶， 積行不可思議剎， 若得如是廣大行， 各各智力盡能知。 若得如是智慧力， 世間隨類化群生， 若得隨化群生已， 宿命住智彼皆得。 若得如是宿命智， 三業清凈恒無間， 若得三業恒無間， 以自願力隨念至。 若得願力隨念至， 隨諸眾生現眾類， 若得隨現眾生類， 得不思議妙音聲。 若得如是妙音聲， 能出種種眾語言， 所出如是妙言辭， 則能周遍諸世界。 如是周遍諸世界， 一剎那中盡能知，
【現代漢語翻譯】 現代漢語譯本 如果得到諸佛的授記，就會具備一切功德和莊嚴。 如果得到功德的莊嚴，就會得到美妙福德的清凈之身。 如果得到如此清凈之身，就會像金山一樣光芒照耀。 如果得到像金山一樣的光芒，就會具備三十二種殊勝的相。 如果具備三十二種殊勝的相，就會得到相好莊嚴的身體。 如果得到相好莊嚴的身體，身體就會放出光明普照一切。 如果得到光明普照一切，就會有不可思議的光明來裝飾。 如果得到如此眾多的裝飾，光明就會在足下生出蓮花。 如果得到光明蓮花行走，就會得到佛的境界蓮花座。 如果得到如來的蓮花座，就能照見十方世界。 如果能夠照見十方世界，教化眾生就不會徒勞無功。 如果教化眾生不徒勞無功，就會得到無邊無際的智慧和辯才。 如果得到無邊無際的智慧和辯才，就能宣說這種不可思議的佛法。 如果宣說不可思議的佛法，就能讓無量的眾生歡喜慶賀。 如果得到無量眾生的歡喜慶賀，就能積累不可思議的修行。 如果得到如此廣大的修行，每個人的智慧力量都能完全瞭解。 如果得到如此的智慧力量，就能在世間隨順各種類別教化眾生。 如果能夠隨順教化眾生，就能得到宿命通的智慧。 如果得到如此的宿命智，身口意三業就會清凈，恒常不間斷。 如果得到三業恒常不間斷，就能以自己的願力隨心所欲地到達。 如果得到願力隨心所欲地到達，就能隨順眾生顯現各種形態。 如果能夠隨順顯現眾生形態，就能得到不可思議的美妙音聲。 如果得到如此美妙的音聲，就能發出種種不同的語言。 所發出的如此美妙的言辭，就能周遍所有的世界。 如此周遍所有的世界，在一剎那間都能完全瞭解。
【English Translation】 English version If one receives the prediction of all Buddhas, one will possess all merits and adornments. If one obtains the adornment of merits, one will attain a pure body of wonderful blessings. If one attains such a pure body, it will shine like a golden mountain. If one obtains light like that of a golden mountain, one will possess the thirty-two excellent marks. If one possesses the thirty-two excellent marks, one will attain a body adorned with auspicious signs. If one attains a body adorned with auspicious signs, the body will emit light that illuminates all. If one obtains light that illuminates all, one will be adorned with inconceivable light. If one obtains such numerous adornments, light will produce lotuses beneath one's feet. If one obtains the walking on lotuses of light, one will attain the lotus seat of the Buddha's realm. If one obtains the lotus seat of the Tathagata (如來), one will be able to see the ten directions. If one is able to see the ten directions, one's teaching of sentient beings will not be in vain. If one's teaching of sentient beings is not in vain, one will obtain boundless wisdom and eloquence. If one obtains boundless wisdom and eloquence, one will be able to expound this inconceivable Dharma (佛法). If one expounds the inconceivable Dharma, one will cause countless beings to rejoice and celebrate. If one obtains the rejoicing and celebration of countless beings, one will accumulate inconceivable practices. If one obtains such vast practices, each person's power of wisdom will be able to fully understand. If one obtains such power of wisdom, one will be able to transform sentient beings in the world according to their kinds. If one is able to transform sentient beings accordingly, one will obtain the wisdom of knowing past lives. If one obtains such wisdom of knowing past lives, one's three karmas (身口意) will be pure, constant, and uninterrupted. If one obtains the constant and uninterrupted three karmas, one will be able to reach anywhere at will through one's own vows. If one obtains the ability to reach anywhere at will through one's vows, one will be able to manifest in various forms according to sentient beings. If one is able to manifest in various forms according to sentient beings, one will obtain an inconceivable and wonderful voice. If one obtains such a wonderful voice, one will be able to utter all kinds of languages. The wonderful words that are uttered will be able to pervade all worlds. Pervading all worlds in this way, one will be able to fully understand everything in an instant.
若得如是了眾心， 不生不滅無退轉。 若離生滅無退轉， 一切障惱不復生， 若得障惱不復生， 法身功德智慧圓。 若得法身智慧圓， 法行光明照世間， 若得法光照世間， 則得十地十種身。 若得十地十種身， 則得般若解脫道， 若得般若解脫道， 灌頂莊嚴為最上。 若得如是灌頂已， 三摩地道悉皆成， 如是三摩地得已， 各見十方一切佛。 若見如是諸佛已， 如是諸佛念灌頂， 作是思惟是事已， 十方諸佛同灌頂。 諸佛同時灌頂已， 各伸右手摩其頂， 既得諸佛摩頂已， 則能變現等虛空。 如是變現等虛空， 隨所住處能堅固， 若得隨所能堅固， 天上人間莫能測。 既以人天無能測， 如是所作離稱量， 過諸稱量離語言， 是為一切不空力。 以是一切不空力， 聞名見身獲大辯， 既以大辯力如是， 能作世間大施主。 複名不空大丈夫， 以住本性丈夫故， 不捨大慈演妙法， 于諸惡道化群生。 演說寶光最上乘， 由如金剛寶云聚， 彼之自性如海寶， 不增不減無有損。 無邊功德亦復然， 有剎無佛不聞法， 于彼現作佛菩提， 見彼由如大法藏。
【現代漢語翻譯】 現代漢語譯本 如果能夠這樣瞭解眾生的心，就不會有生滅，也不會退轉。 如果脫離了生滅和退轉，一切障礙和煩惱就不會再生起。 如果能夠使障礙和煩惱不再生起，法身（Dharmakaya，佛的真身）的功德和智慧就會圓滿。 如果能夠使法身的智慧圓滿，佛法的光明就會照耀世間。 如果能夠使佛法之光照耀世間，就能獲得十地（Dasabhumi，菩薩修行的十個階段）和十種身（Dasakaya，佛的十種化身）。 如果能夠獲得十地和十種身，就能獲得般若（Prajna，智慧）和解脫之道。 如果能夠獲得般若和解脫之道，灌頂（Abhiseka，一種宗教儀式）的莊嚴就是最殊勝的。 如果能夠獲得這樣的灌頂，三摩地（Samadhi，禪定）的修行道路就全部成就。 如果能夠獲得這樣的三摩地，就能各自見到十方一切諸佛。 如果能夠見到這樣的諸佛，諸佛就會以念力進行灌頂。 當這樣思惟之後，十方諸佛就會同時進行灌頂。 諸佛同時灌頂之後，會各自伸出右手摩頂。 既然得到諸佛摩頂，就能變現出如同虛空般廣大。 這樣變現如同虛空般廣大，無論住在哪裡都能堅固不壞。 如果能夠做到隨處堅固不壞，天上人間都無法測度。 既然人天都無法測度，這樣的作為就超越了稱量。 超越了稱量，也超越了語言，這就是一切不空的力量。 憑藉著一切不空的力量，聽到名字或見到身形就能獲得大辯才。 既然擁有如此強大的辯才，就能成為世間的大施主。 又被稱為不空大丈夫，因為安住于本性的丈夫之位。 不捨棄大慈悲，演說微妙的佛法，在各種惡道中教化眾生。 演說寶光最上乘的佛法，猶如金剛寶云聚集。 它的自性如同海中的珍寶，不增不減，沒有損耗。 無邊的功德也是如此，沒有哪個世界沒有佛，沒有佛法。 在那些世界顯現佛的菩提，看到他們如同大法藏。
【English Translation】 English version If one can understand the minds of all beings in this way, there will be no birth and death, nor regression. If one is free from birth, death, and regression, all obstacles and afflictions will no longer arise. If one can prevent obstacles and afflictions from arising, the merits and wisdom of the Dharmakaya (the Buddha's true body) will be perfected. If one can perfect the wisdom of the Dharmakaya, the light of the Dharma will illuminate the world. If one can make the light of the Dharma illuminate the world, one will attain the Ten Bhumis (Dasabhumi, the ten stages of a Bodhisattva's practice) and the Ten Bodies (Dasakaya, the ten manifestations of a Buddha). If one can attain the Ten Bhumis and the Ten Bodies, one will attain Prajna (wisdom) and the path of liberation. If one can attain Prajna and the path of liberation, the solemnity of Abhiseka (an initiation ritual) is the most supreme. If one can receive such Abhiseka, the path of Samadhi (meditative absorption) will be completely accomplished. If one can attain such Samadhi, one will each see all the Buddhas in the ten directions. If one can see such Buddhas, the Buddhas will perform Abhiseka through the power of their mindfulness. After contemplating this, the Buddhas of the ten directions will simultaneously perform Abhiseka. After the Buddhas simultaneously perform Abhiseka, they will each extend their right hand and touch the crown of the head. Having received the touch of the Buddhas, one can manifest as vast as space. Manifesting as vast as space, one can remain firm and unshakeable wherever one dwells. If one can remain firm and unshakeable wherever one dwells, neither gods nor humans can fathom it. Since neither gods nor humans can fathom it, such actions transcend measurement. Transcending measurement and language, this is the power of all that is not empty. Through the power of all that is not empty, one can gain great eloquence by hearing the name or seeing the form. Having such great eloquence, one can become a great benefactor in the world. One is also called the Unempty Great Hero, because one dwells in the position of a hero in one's true nature. Without abandoning great compassion, one expounds the wonderful Dharma, and transforms beings in all the evil realms. One expounds the supreme vehicle of the Jewel Light Dharma, like a gathering of Vajra jewel clouds. Its nature is like a jewel in the sea, neither increasing nor decreasing, without loss. The boundless merits are also like this, there is no world without a Buddha, without the Dharma. In those worlds, one manifests the Bodhi of the Buddha, seeing them as a great Dharma treasury.
彼常說法離眾惑， 十方世界無掛礙， 亦如月光普照耀， 教化眾生千方便。 剎那剎那佛菩提， 即見十方諸世界， 常轉法輪安世間， 勇猛遍轉十方界。 彼諸聲聞辟支地， 無邊變化佛莊嚴， 復經不可思議劫， 化諸眾生親往詣。 若男若女童男女， 天人修羅龍王類， 藥叉乃至摩護羅， 以解脫智皆悉見。 若諸世間眾形類， 隨眾語言悉皆同， 一切勇猛皆盡見， 如是勇猛盡觀察。 海印三昧從口生， 得是海印眾三昧， 能嚴不可思議剎。 嚴飾不思議剎已， 供養十方諸如來， 如是種種供養已， 復得光明眾嚴飾。 若得光嚴不思議， 則得無邊解脫智， 若得無邊解脫智， 得不思議身變化。 若得如是身變化， 口辯智辯亦如是， 若得口智無礙辯， 佈施變化不思議。 若得佈施不思議， 持戒忍進亦復然， 若得持戒忍進通， 禪定神變莫能測。 若得禪定神通變， 出生方便神變智， 得是方便神變智， 出生無邊諸功德。 從佛口生三摩地， 三摩地入一微塵， 一切微塵皆盡入， 一微塵中難思剎， 一一微塵皆悉見。 如是佛剎微塵數， 其中佛剎盡皆睹，
【現代漢語翻譯】 現代漢語譯本 他常宣說遠離眾生迷惑的法，在十方世界中沒有任何障礙。 就像月光普遍照耀一樣，用千萬種方便法門教化眾生。 在每一個剎那都能證得佛的菩提智慧，即刻就能見到十方諸世界。 他常轉動法輪，使世間安穩，以勇猛精進的力量遍及十方世界。 那些聲聞（sravaka，聽聞佛法而修行的弟子）和辟支佛（pratyekabuddha，不依師教而獨自悟道的修行者）的境界，展現出無邊變化的佛的莊嚴。 他們還要經歷不可思議的漫長劫數，化度眾生，親自前往教化。 無論是男子、女子、童男、童女，還是天人、阿修羅（asura，一種好戰的神）、龍王等， 乃至藥叉（yaksa，一種守護神）和摩睺羅伽（mahoraga，一種大蟒神），都能以解脫的智慧全部見到。 世間各種形態的眾生，都能理解他們各自的語言， 一切勇猛精進的修行者都能被他看見，他也能如實觀察到他們的勇猛精進。 海印三昧（samadhi，一種禪定狀態）從他的口中生出，得到這種海印三昧， 能夠莊嚴不可思議的佛剎（buddhaksetra，佛所教化的世界）。莊嚴裝飾不可思議的佛剎之後， 供養十方諸如來（tathagata，佛的稱號），這樣種種供養之後， 又能得到光明眾多的莊嚴。如果得到光明莊嚴的不可思議境界， 就能得到無邊的解脫智慧。如果得到無邊的解脫智慧， 就能得到不可思議的身變化。如果得到這樣的身變化， 口才和智慧的辯才也是如此。如果得到口才和智慧的無礙辯才， 就能施予不可思議的變化。如果得到佈施的不可思議境界， 持戒、忍辱、精進也是如此。如果得到持戒、忍辱、精進的通達， 禪定和神通變化就無法測度。如果得到禪定和神通變化， 就能出生方便的神通智慧。得到這種方便的神通智慧， 就能出生無邊的功德。從佛口中生出三摩地（samadhi，禪定）， 三摩地進入一粒微塵，一切微塵都全部進入， 在一粒微塵中能見到難以思議的佛剎，每一粒微塵都能全部見到。 像這樣佛剎的微塵數量，其中的佛剎都能全部看見。
【English Translation】 English version He constantly speaks the Dharma that is free from the delusions of beings, without any hindrance in the ten directions of the world. Just like the moonlight shines universally, he teaches sentient beings with thousands of skillful means. In every instant, he attains the Bodhi wisdom of the Buddha, and immediately sees all the worlds in the ten directions. He constantly turns the Dharma wheel, bringing peace to the world, and his courageous efforts pervade the ten directions. The realms of those Sravakas (disciples who learn by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) display the boundless and transformative adornments of the Buddha. They also go through immeasurable kalpas (eons) to transform sentient beings, personally going to teach them. Whether they are men, women, boys, or girls, or beings such as Devas (gods), Asuras (demigods), or Dragon Kings, even Yakshas (nature spirits) and Mahoragas (serpent deities), they can all see with the wisdom of liberation. All kinds of beings in the world, can understand each other's languages, all courageous and diligent practitioners can be seen by him, and he can observe their diligence as it truly is. The Samadhi (state of meditative absorption) of the Ocean Seal arises from his mouth, and by attaining this Ocean Seal Samadhi, he can adorn the inconceivable Buddha-fields (Buddha's pure lands). Having adorned the inconceivable Buddha-fields, he makes offerings to all the Tathagatas (Buddhas) in the ten directions, and after making these various offerings, he again obtains the adornments of numerous lights. If one obtains the inconceivable realm of light adornment, one will obtain boundless wisdom of liberation. If one obtains boundless wisdom of liberation, one will obtain inconceivable transformations of the body. If one obtains such transformations of the body, the eloquence of speech and wisdom will be the same. If one obtains unobstructed eloquence of speech and wisdom, one can bestow inconceivable transformations. If one obtains the inconceivable realm of giving, the same is true for upholding precepts, patience, and diligence. If one attains mastery of precepts, patience, and diligence, the meditative concentration and supernatural powers become immeasurable. If one obtains meditative concentration and supernatural powers, one can generate the wisdom of skillful means and supernatural powers. By obtaining this wisdom of skillful means and supernatural powers, one can generate boundless merits. From the Buddha's mouth arises Samadhi, the Samadhi enters a single dust mote, and all dust motes are completely entered, within a single dust mote, one can see inconceivable Buddha-fields, and each dust mote can be seen completely. Like this, the number of Buddha-fields is like the number of dust motes, and all the Buddha-fields within them can be seen.
種種微細清凈眾， 無上貴重微妙剎， 如實遠離出興世， 其中秘密妙升騰， 有以除暗放光明， 帝網重重複無盡。 由如見一大光明， 如是一切微塵盡， 此大仙行三摩地， 即是無邊勝解脫。 三摩地力供養佛， 一切如來供養已， 復于手中變千萬， 作大丈夫興廣供。 乃至十方妙華鬘， 涂香發越珍奇寶， 一一手中親施與， 菩提大樹詣佛所。 價直千萬妙香衣， 種種幢幡及傘蓋， 閻浮檀金莊嚴具， 彼自手中親施與。 無邊一切所受用， 清凈供養于大仙， 手中奉上皆舍施， 住佛菩提大樹王。 乃至一切眾妓樂， 擊鼓出眾妙音聲， 種種雅樂琴箜篌， 一一手中親撫擊。 種種讚唄妙伽陀， 種種稱讚真實德， 無邊一切十方界， 一一皆自手中作。 或以光明興佛事， 皆從右旋而動作， 香水普灑諸佛剎， 供養一切世間燈。 光明嚴麗適意香， 蓮華瓔珞不思議， 蓮華妙色無央數， 一一自作供諸佛。 放大光明嚴飾華， 種種微妙華雲海， 如是妙華普周遍， 廣大供養作佛事。 放大光明嚴飾香， 種種微妙香雲海， 如是妙香普周遍， 廣大供養作佛事。
【現代漢語翻譯】 現代漢語譯本 種種細微清凈的眾生，無上珍貴微妙的佛土，真實地遠離世俗而出現於世，其中秘密的奧妙升騰，有能去除黑暗，放出光明，如同帝釋天的網重重疊疊，沒有窮盡。 猶如見到一大光明，像這樣一切微塵都消失，這是大仙所修的三摩地（一種禪定狀態），即是無邊殊勝的解脫。 以三摩地的力量供養佛，供養一切如來之後，又在手中變出千萬，作為大丈夫興盛廣大的供養。 乃至十方美妙的花鬘，涂香，散發光澤的珍奇寶物，一一在手中親自施與，到菩提大樹（佛陀成道之樹）前往佛陀所在之處。 價值千萬的奇妙香衣，種種幢幡和傘蓋，閻浮檀金（一種珍貴的金色）的莊嚴飾品，都從手中親自施與。 無邊的一切受用之物，清凈地供養于大仙，手中奉上都捨棄施與，安住在佛陀的菩提大樹王下。 乃至一切歌舞伎樂，擊鼓發出各種美妙的聲音，各種優雅的音樂，如琴和箜篌，一一在手中親自彈奏。 各種讚美佛的偈頌，各種稱讚真實功德的言辭，無邊的一切十方世界，一一都從手中展現。 或者以光明興起佛事，都從右旋而動作，香水普遍灑在諸佛的剎土，供養一切世間的明燈。 光明莊嚴美麗，令人感到舒適的香氣，蓮花瓔珞不可思議，蓮花美妙的顏色無數，一一都親自製作供養諸佛。 放出大光明裝飾花朵，各種微妙的花雲海，像這樣美妙的花朵普遍周遍，廣大地供養，作為佛事。 放出大光明裝飾香氣，各種微妙的香雲海，像這樣美妙的香氣普遍周遍，廣大地供養，作為佛事。
【English Translation】 English version All kinds of subtle and pure beings, the unsurpassed, precious, and wondrous Buddha lands, truly departing from the world and appearing in it, wherein the secret mysteries ascend, having the power to dispel darkness and emit light, like the net of Indra, layer upon layer, without end. Just as seeing a great light, in this way all motes of dust vanish, this is the Samadhi (a state of meditative consciousness) practiced by the great sage, which is boundless and supreme liberation. With the power of Samadhi, offering to the Buddhas, having offered to all the Tathagatas, again transforming into millions in the hands, making great offerings as a great being. Even the beautiful flower garlands of the ten directions, fragrant ointments, and radiant, precious treasures, are personally given from the hands, going to the Bodhi tree (the tree under which the Buddha attained enlightenment) to the place where the Buddha is. Fragrant robes worth millions, various banners and canopies, ornaments of Jambudana gold (a precious gold), are personally given from the hands. All boundless things to be enjoyed, are offered purely to the great sage, all given up from the hands, dwelling under the Bodhi tree king of the Buddha. Even all the music and dances, drums beating out various wonderful sounds, all kinds of elegant music, such as zithers and harps, are personally played from the hands. Various verses praising the Buddha, various words praising true virtues, all boundless ten directions of the world, are all manifested from the hands. Or using light to perform Buddha deeds, all moving in a clockwise direction, fragrant water is sprinkled throughout the Buddha lands, offering to all the lamps of the world. Light is adorned with beauty, a fragrance that brings comfort, lotus flower garlands are inconceivable, the wonderful colors of the lotus are countless, all personally made to offer to the Buddhas. Emitting great light to adorn flowers, various wondrous flower clouds, in this way, the wondrous flowers pervade everywhere, making great offerings, performing Buddha deeds. Emitting great light to adorn fragrance, various wondrous fragrance clouds, in this way, the wondrous fragrance pervades everywhere, making great offerings, performing Buddha deeds.
放大光明涂香獻， 種種涂香妙雲海， 如是涂香普周遍， 廣大供養作佛事。 放大光明鬘嚴飾， 種種微妙鬘雲海， 如是妙鬘普周遍， 廣大供養作佛事。 放大光明粖香嚴， 種種粖香妙雲海， 如是妙香普周遍， 廣大供養作佛事。 放大光明嚴飾衣， 種種微妙衣雲海， 如是妙衣普周遍， 廣大供養作佛事。 放大光明嚴飾蓋， 種種微妙蓋雲海， 如是妙蓋普周遍， 廣大供養作佛事。 放大光明寶嚴飾， 種種微妙寶雲海， 如是妙寶普周遍， 廣大供養作佛事。 放大光明蓮華嚴， 種種蓮花妙雲海， 如是妙花普周遍， 廣大供養作佛事。 放大光明瓔珞嚴， 種種瓔珞妙雲海， 如是瓔珞普周遍， 廣大供養作佛事。 放大光明幢莊嚴， 彼幢青黃具赤白， 無數妙寶眾莊嚴， 眾幢嚴飾彼佛剎。 種種嚴飾摩尼網， 懸繒幡蓋妙花鬘， 垂珠瓔珞演佛音， 持蓋常在如來上。 假使供養一如來， 手自供給不可數， 如是盡諸一切佛， 此仙變化三摩地。 攝諸世間神通智， 是為最上三摩地， 善行一切眾方便， 如是化導諸群生。 或有供養諸如來， 種種行施不思議，
【現代漢語翻譯】 現代漢語譯本 放出大光明，塗上香料來供獻，各種涂香如同美妙的雲海，這樣的涂香普遍周遍，以廣大的供養來作佛事。 放出大光明，用花鬘來莊嚴裝飾，各種美妙的花鬘如同雲海，這樣的美妙花鬘普遍周遍，以廣大的供養來作佛事。 放出大光明，用粖香（細末的香）來莊嚴，各種粖香如同美妙的雲海，這樣的美妙香普遍周遍，以廣大的供養來作佛事。 放出大光明，用衣服來莊嚴裝飾，各種美妙的衣服如同雲海，這樣的美妙衣服普遍周遍，以廣大的供養來作佛事。 放出大光明，用寶蓋來莊嚴裝飾，各種美妙的寶蓋如同雲海，這樣的美妙寶蓋普遍周遍，以廣大的供養來作佛事。 放出大光明，用寶物來莊嚴裝飾，各種美妙的寶物如同雲海，這樣的美妙寶物普遍周遍，以廣大的供養來作佛事。 放出大光明，用蓮花來莊嚴裝飾，各種蓮花如同美妙的雲海，這樣的美妙蓮花普遍周遍，以廣大的供養來作佛事。 放出大光明，用瓔珞（項鍊）來莊嚴裝飾，各種瓔珞如同美妙的雲海，這樣的瓔珞普遍周遍，以廣大的供養來作佛事。 放出大光明，用寶幢（旗幟）來莊嚴，那些寶幢有青、黃、赤、白等顏色，無數美妙的寶物來莊嚴，眾多的寶幢莊嚴著佛的剎土（佛所居住的國土）。 各種莊嚴的摩尼網（寶珠網），懸掛著絲帶、幡蓋、美妙的花鬘，垂掛著珠子瓔珞，演說佛的音聲，寶蓋常常在如來（佛）的上方。 假設供養一位如來，用手親自供奉無數的物品，像這樣供養所有一切的佛，這是仙人變化的三摩地（禪定）。 攝取所有世間的神通智慧，這是最上的三摩地，善巧地運用一切方便法門，像這樣來教化引導眾生。 或者有人供養諸位如來，以各種不可思議的方式來佈施，
【English Translation】 English version Emitting great light, offering fragrant unguents, various fragrant unguents like wondrous clouds, such fragrant unguents pervade everywhere, making offerings to perform the Buddha's work. Emitting great light, adorned with garlands, various wondrous garlands like clouds, such wondrous garlands pervade everywhere, making offerings to perform the Buddha's work. Emitting great light, adorned with powdered incense, various powdered incense like wondrous clouds, such wondrous incense pervades everywhere, making offerings to perform the Buddha's work. Emitting great light, adorned with clothing, various wondrous clothing like clouds, such wondrous clothing pervades everywhere, making offerings to perform the Buddha's work. Emitting great light, adorned with canopies, various wondrous canopies like clouds, such wondrous canopies pervade everywhere, making offerings to perform the Buddha's work. Emitting great light, adorned with treasures, various wondrous treasures like clouds, such wondrous treasures pervade everywhere, making offerings to perform the Buddha's work. Emitting great light, adorned with lotuses, various lotuses like wondrous clouds, such wondrous lotuses pervade everywhere, making offerings to perform the Buddha's work. Emitting great light, adorned with necklaces, various necklaces like wondrous clouds, such necklaces pervade everywhere, making offerings to perform the Buddha's work. Emitting great light, adorned with banners, those banners are blue, yellow, red, and white, adorned with countless wondrous treasures, numerous banners adorn the Buddha's land (Buddha-ksetra). Various adorned mani (jewel) nets, hanging ribbons, banners, wondrous flower garlands, dangling pearl necklaces, proclaiming the Buddha's voice, canopies always above the Tathagata (Buddha). Suppose one makes offerings to one Tathagata, personally offering countless items by hand, like this offering to all Buddhas, this is the Samadhi (meditative state) of the transformation of the immortal. Gathering all the worldly supernormal powers and wisdom, this is the supreme Samadhi, skillfully using all expedient means, like this to teach and guide all sentient beings. Or there are those who make offerings to all the Tathagatas, giving in various inconceivable ways,
尸羅清凈頭陀行， 無盡忍辱非動搖。 或有勇猛勤精進， 寂然禪定善修習， 智慧了達諸義趣， 能行一切善方便。 或行慈悲喜捨愿， 同事愛語利他力， 以智積集眾福業， 解脫四諦十二緣。 或有根力覺道行， 聲聞乘中得解脫， 觀緣清凈緣覺乘， 神通變化最上乘。 或見無常諸苦惱， 非命非身卒暴眾， 非橫煩惱障所纏， 三摩地力能蠲除。 于諸世間行精進， 演暢妙法化群生， 普愿一切皆解脫， 誘諸眾生隨世間。 彼諸形類莫能測， 神通密演三摩地， 嚴持欲樂妙變化， 隨意引導諸世間， 悉令歡喜獲安樂， 思念眾生無暫舍。 若逢饑饉眾難中， 種種安樂世所有， 一切愛樂悉從心， 為諸世間廣施設。 常以珍味之飲食， 種種麗服及庫藏， 王物我所愛樂舍， 一切世間隨意施。 殊特妙好相嚴身， 巍巍上行無傾動， 涂香花鬘悅眾心， 現是色相化群有。 見者愛樂生歡喜， 上妙智慧種種色， 見諸最上微妙色， 隨意化導於世間。 迦陵頻伽出妙音， 白鵠計羅俱拏聲， 緊那羅鼓出梵音， 恒演如來解脫法。 八萬四千如來藏， 一切勝義盡能行，
【現代漢語翻譯】 現代漢語譯本 持守戒律清凈，奉行頭陀苦行，以無盡的忍辱之心堅定不移。 或者有人勇猛精進，寂靜地修習禪定，善於修習。 以智慧通達諸法的意義和旨趣，能夠實行一切善巧方便。 或者修行慈悲喜捨四無量心，以同事、愛語、利他之力幫助眾生。 以智慧積累各種福德善業，從而解脫四聖諦和十二因緣。 或者有人修行五根、五力、七覺支、八正道，在聲聞乘中獲得解脫。 觀察因緣清凈，修習緣覺乘，以神通變化達到最上乘。 或者見到世事無常，諸般苦惱，非自然死亡和突然暴斃的眾生。 被意外的煩惱障礙所纏繞，以三摩地的力量能夠消除這些障礙。 在世間精進行道，宣揚微妙的佛法教化眾生。 普遍希望一切眾生都能解脫，引導眾生適應世間。 那些眾生的形態難以測度，以神通秘密地演化三摩地。 莊嚴地持有欲樂和奇妙的變化，隨意引導世間眾生。 使他們都歡喜獲得安樂，時時思念眾生，沒有片刻的捨棄。 如果遇到饑荒災難，種種世間安樂，一切愛樂都從心中生起，為世間廣施恩惠。 常常以珍貴的美味飲食，各種華麗的服飾和庫藏，國王的財物和我所愛樂的都捨棄，隨意施給世間一切眾生。 以殊勝美妙的相好莊嚴自身，巍然高聳，堅定不移。 涂香、花鬘使眾生心生喜悅，顯現這樣的色相來教化眾生。 見到的人都愛慕歡喜，以最上妙的智慧和種種色相，見到最上微妙的色相，隨意教化引導世間。 迦陵頻伽（妙音鳥）發出美妙的聲音，白鵠、計羅（孔雀）、俱拏（仙鶴）發出鳴叫的聲音。 緊那羅（天樂神）敲擊天鼓發出梵音，恒常演說如來的解脫之法。 八萬四千如來藏（佛陀所證悟的真理），一切殊勝的意義都能實行。
【English Translation】 English version Maintaining pure morality, practicing asceticism (dhuta), with endless patience, unwavering. Or some are courageous and diligent, quietly practicing meditation (dhyana), skillfully cultivating. With wisdom, understanding the meaning and purpose of all dharmas, able to practice all skillful means. Or practicing loving-kindness, compassion, joy, and equanimity (brahmaviharas), with the power of cooperation, loving speech, and benefiting others. Accumulating various meritorious deeds with wisdom, thereby liberating from the Four Noble Truths and the Twelve Links of Dependent Origination. Or some practice the five roots, five powers, seven factors of enlightenment, and the Noble Eightfold Path, attaining liberation in the Sravaka Vehicle. Observing the purity of conditions, practicing the Pratyekabuddha Vehicle, reaching the supreme vehicle with supernatural transformations. Or seeing the impermanence of the world, various sufferings, beings dying unnaturally and suddenly. Entangled by unexpected afflictions and obstacles, with the power of samadhi, able to eliminate these obstacles. Practicing diligently in the world, proclaiming the wonderful Dharma to teach sentient beings. Universally wishing all beings to be liberated, guiding beings to adapt to the world. The forms of those beings are immeasurable, secretly manifesting samadhi with supernatural powers. Solemnly holding desires and wonderful transformations, freely guiding sentient beings in the world. Making them all joyful and attain happiness, constantly thinking of sentient beings, without a moment's abandonment. If encountering famine and disasters, all worldly pleasures, all desires arise from the heart, widely bestowing favors upon the world. Often with precious and delicious food, various splendid clothes and treasures, the king's possessions and what I love are all given away, freely bestowing upon all beings in the world. Adorning oneself with extraordinary and beautiful marks, towering and unwavering. Applying fragrant perfumes and flower garlands to delight beings, manifesting such forms to teach sentient beings. Those who see it are all loving and joyful, with the most excellent wisdom and various forms, seeing the most excellent and subtle forms, freely teaching and guiding the world. The Kalavinka (a mythical bird with a beautiful voice) emits a wonderful sound, the white swan, peacock, and crane emit their calls. The Kinnara (a celestial musician) strikes the heavenly drum, emitting Brahma sounds, constantly expounding the Tathagata's Dharma of liberation. The eighty-four thousand Tathagata-garbhas (the truth realized by the Buddha), all supreme meanings can be practiced.
差別萬法妙能宣， 隨意化導諸眾生。 眾生苦惱悉同行， 非惡非善亦復爾， 造作一切諸行業， 隨意化導諸眾生。 若逢災難苦惱中， 見彼如是難堪忍， 代諸眾生受眾苦， 安樂一切諸世間。 若法或有或不至， 無智無福無解脫， 與王于彼同敷暢， 拔濟眾生超彼岸。 能離貪愛眾結縛， 名為世間解脫主， 一切欲樂盡能超， 出離解脫光明照。 彼放光明十種行， 能行調御眾方便， 一切仙行悉了知， 觀見世間隨所作。 眾生等同無量壽， 坦然安隱而快樂， 生老病苦不能侵， 決定自見無常趣。 如有眾生樂燈明， 世間癡闇然大炬， 老病死苦恒熾然， 世間引導諸眾生。 十力精進四無畏， 如來十八不共法， 我意思惟廣大功， 于諸世間作佛事。 譬如世間諸幻術， 能現種種眾色相， 見諸如來化亦然， 如是神變導諸有。 彼以種種方便行， 善言誘喻諸眾生， 譬如蓮華不著水， 隨意造作差別行。 華辭捷利眾語言， 妓舞戲玩相叉撲， 瓔珞莊嚴舞旋轉， 如幻現相各不同。 或作村營商主尊， 長者賈客市中主， 輔相大臣王給使， 醫方大辯眾論師。
【現代漢語翻譯】 現代漢語譯本 能巧妙地宣說萬法的差別，隨意教化引導各種眾生。 眾生的苦惱都一同經歷，既非惡也非善，也是如此。 造作一切的行業，隨意教化引導各種眾生。 如果遇到災難和苦惱，看到他們如此難以忍受， 就代替眾生承受各種痛苦，使一切世間都安樂。 如果佛法有時存在有時不出現，導致眾生沒有智慧、福報和解脫， 就與國王一同宣揚佛法，救拔眾生超越生死彼岸。 能夠脫離貪愛和各種束縛，被稱為世間的解脫之主， 能夠超越一切慾望和快樂，出離世俗，解脫光明照耀。 他放出光明，具有十種修行，能夠運用各種方便法門調御眾生， 完全瞭解一切仙人的修行，觀察世間眾生所做的一切。 眾生都如同擁有無量的壽命，坦然安穩而快樂， 生老病死的痛苦不能侵擾他們，他們能確定自己看到無常的歸宿。 如果有的眾生喜歡光明，就如同在世間的愚癡黑暗中點燃巨大的火炬， 老病死的痛苦持續燃燒，引導世間的眾生。 具有十力（如來所具有的十種力量）、精進和四無畏（佛菩薩所具有的四種無所畏懼的德性），如來的十八不共法（佛獨有的十八種功德）， 我思惟他廣大的功德，在世間做佛的事業。 譬如世間的各種幻術，能夠顯現各種不同的色相， 看到諸佛如來的教化也是如此，以這樣的神通變化引導眾生。 他以各種方便法門修行，用善巧的言語和比喻誘導眾生， 譬如蓮花不沾染水，隨意造作各種不同的修行。 言辭敏捷，各種語言，歌舞嬉戲，互相交錯， 用瓔珞裝飾，旋轉舞蹈，如同幻術顯現的各種不同景象。 有時化作村莊的管理者，商隊的首領， 長者、商人、市場的主管， 輔佐大臣、國王的侍從，醫生、辯論家、各種論師。
【English Translation】 English version Skillfully proclaiming the differences of all dharmas, guiding and transforming all sentient beings at will. Sharing in the sufferings of all beings, neither evil nor good, it is also like this. Creating all kinds of actions, guiding and transforming all sentient beings at will. If encountering disasters and sufferings, seeing them so unbearable, then taking on the various sufferings for all beings, bringing peace and happiness to all worlds. If the Dharma sometimes exists and sometimes does not, causing beings to lack wisdom, merit, and liberation, then proclaiming the Dharma together with the king, rescuing beings to cross beyond the shore of birth and death. Able to break free from greed, love, and all bonds, called the master of liberation in the world, able to transcend all desires and pleasures, departing from the world, with the light of liberation shining. He emits light, possesses ten kinds of practices, able to use various skillful means to tame beings, fully understanding all the practices of the immortals, observing all that sentient beings do in the world. Sentient beings are all like having immeasurable lifespans, peaceful, secure, and happy, the sufferings of birth, old age, sickness, and death cannot invade them, they are certain to see the impermanent destination. If some beings like light, it is like lighting a great torch in the darkness of ignorance in the world, the sufferings of old age, sickness, and death continuously burn, guiding the sentient beings of the world. Possessing the ten powers (the ten powers of the Tathagata), diligence, and the four fearlessnesses (the four fearlessnesses of Buddhas and Bodhisattvas), the eighteen unique qualities of the Tathagata (the eighteen unique merits of the Buddha), I contemplate his vast merits, doing the work of the Buddha in the world. For example, the various illusions in the world can manifest various different appearances, seeing the teachings of the Buddhas are also like this, using such miraculous transformations to guide beings. He practices with various skillful means, using skillful words and metaphors to induce beings, like a lotus flower not being stained by water, creating various different practices at will. Quick with words, various languages, singing and dancing, intermingling, adorned with necklaces, dancing and spinning, like various different scenes manifested by illusions. Sometimes transforming into the manager of a village, the leader of a caravan, an elder, a merchant, the manager of a market, a minister, a servant of the king, a doctor, a debater, various teachers of doctrines.
或於曠野作大樹， 珍寶妙藥無盡藏， 如意摩尼給所須， 失路迷人為導引。 盡知未來生世間， 眾生不知自作業， 經營農務眾方便， 世間工巧種種行。 或現怨親無憎愛， 安樂一切諸眾生， 洞明方論種種法， 彼仙開決光明道。 若行最上大仙行， 天上人間皆解脫， 若諸出家苦行輩， 開彼最上一切智。 若諸外道出家眾， 常持不語憍答摩， 裸形不動沙門相， 亦自依稟本師教。 或有常持捨身法， 或即執有執本無， 長髮𩭓髻童子相， 亦自依稟于本師。 或有事日五炙身， 狗戒牛戒鹿皮衣， 巡訪三時行供養， 亦自依稟于本師。 或有常樂天中智， 無善無惡撥無因， 尋求根果水為食， 執為上味難思法。 或有蹲坐紅色衣， 或有涂灰或臥草， 持捧題名搭肩行， 亦自依稟于本師。 乃至一一諸外道， 皆悉令彼離結縛， 彼行利智惡苦行， 如是外道皆接引。 世間同類皆教化， 邪見棲托本靈蹟， 于彼方便演妙法， 說此正法令他作。 或演大乘真言行， 正法秘要妙言辭， 或於正直演實言， 其中或演天妙句； 或以文字得解脫， 法集妙義金剛句；
【現代漢語翻譯】 現代漢語譯本 或者在曠野中化作大樹，擁有無盡的珍寶和靈藥的寶藏。 如同如意摩尼（如意寶珠，能滿足一切願望的寶珠）一般，給予人們所需，為迷失方向的人指引道路。 完全知曉未來世間將發生的事情，而眾生卻不瞭解自己所造的業。 他們經營農業，使用各種方便的方法，從事世間各種巧妙的技藝。 有時顯現出對怨恨和親近的人都沒有憎恨或愛戀，使一切眾生都感到安樂。 他們洞察各種方論和法門，那些仙人開啟通往光明的道路。 如果修行最上等的大仙之行，天上人間都能獲得解脫。 如果那些出家苦行的修行者，他們將開啟最上等的一切智慧。 如果那些外道出家的修行者，常常保持沉默，不語，如同憍答摩（Gautama，釋迦牟尼的姓氏）一樣。 他們裸露身體，保持不動，如同沙門（Sramana，古印度出家修行者）的形象，也都是依據他們本師的教導。 或者有人常常奉行捨身之法，或者執著于有，或者執著于無。 他們留著長髮，梳著髮髻，如同童子的形象，也都是依據他們本師的教導。 或者有人侍奉太陽，用五火炙烤身體，奉行狗戒、牛戒，穿著鹿皮衣。 他們一日三時巡訪，進行供養，也都是依據他們本師的教導。 或者有人常常喜歡天上的智慧，認為沒有善惡，否定因果。 他們尋找植物的根和果實，以水為食，認為這是最上等的美味和難以思議的法。 或者有人蹲坐著，穿著紅色的衣服，或者塗抹灰塵，或者睡在草地上。 他們手持題名的木牌，搭在肩上行走，也都是依據他們本師的教導。 乃至每一個外道，都讓他們脫離束縛。 他們修行利益智慧的苦行，像這樣，所有外道都被接引。 他們教化世間同類，邪見依附於本來的靈蹟。 他們用方便的方法演說微妙的佛法，宣說正法，使他人修行。 或者演說大乘的真言行，正法的秘密和微妙的言辭。 或者以正直的態度演說真實的話語，其中或者演說天上的微妙語句。 或者通過文字獲得解脫，法集微妙的意義，如同金剛一般堅固的語句。
【English Translation】 English version Or they may appear as a great tree in the wilderness, a treasure trove of precious jewels and miraculous medicines. Like the Cintamani (wish-fulfilling jewel), they provide what is needed, guiding those who have lost their way. They fully know what will happen in future worlds, while sentient beings are unaware of their own actions. They engage in agriculture, using various skillful means, and practice all sorts of worldly crafts. Sometimes they show no hatred or love towards enemies or loved ones, bringing peace and happiness to all beings. They have profound insight into various doctrines and teachings, and those sages open the path to enlightenment. If they practice the supreme path of the great sages, both heaven and earth can attain liberation. If those who have left home to practice asceticism, they will open the supreme wisdom of all. If those non-Buddhist ascetics who have left home, they often remain silent, like Gautama (the family name of Shakyamuni Buddha). They are naked, motionless, like the image of a Sramana (wandering ascetic in ancient India), and they also follow the teachings of their own masters. Or some may practice self-sacrifice, or cling to existence, or cling to non-existence. They keep long hair and wear topknots, like the image of a child, and they also follow the teachings of their own masters. Or some may worship the sun, scorching their bodies with five fires, practicing dog vows, cow vows, and wearing deerskin. They visit three times a day to make offerings, and they also follow the teachings of their own masters. Or some may always delight in heavenly wisdom, denying good and evil, and rejecting causality. They seek roots and fruits, and eat water, considering it the supreme flavor and an inconceivable teaching. Or some may squat, wearing red clothes, or smear themselves with ashes, or sleep on the grass. They carry nameplates on their shoulders, and they also follow the teachings of their own masters. Even each and every non-Buddhist, they all cause them to be free from bondage. They practice asceticism that benefits wisdom, and in this way, all non-Buddhists are guided. They teach those of the same kind in the world, and false views are attached to the original spiritual traces. They use skillful means to expound the wonderful Dharma, and proclaim the true Dharma, causing others to practice. Or they expound the Mantrayana practices of the Mahayana, the secrets of the true Dharma, and wonderful words. Or they speak truthfully with integrity, and among them, they may speak heavenly and wonderful phrases. Or they attain liberation through words, the collection of Dharma, wonderful meanings, and vajra-like (diamond-like) phrases.
智慧破壞外論句， 論說種種解脫言。 或於人中演神咒， 宣揚一切妙章句， 其中或有天語言， 龍王語言藥叉句； 或於羅剎步多言， 藥叉畢舍干達嚩， 緊那羅女誐嚕拏， 演斯妙法解脫義。 彼以智慧如法說， 若佛若法如是盡， 智道不可思議法， 說此三摩地變化。 解了世間三摩地， 行於一切諸世間， 或放光明難思議， 光明引接諸眾生。 或放光明名妙觀， 乃至眾生因光信， 彼得不空妙觀察， 無上智及無上因。 得見諸佛並聞法， 及見僧徒諸功德， 見塔贊佛甚希有， 及見清凈光明照。 或放光明名普照， 遍照一切諸世間， 一一微塵彼盡知， 為欲安樂世間說。 彼光普照諸眾生， 常持燈明供養佛， 持燈供養諸佛已， 世間所有眾燈明。 或以酥燈及油燈， 松脂草竹及葦燈， 眾香美味珍寶燈， 盡持光明施諸佛。 又放光明名遍照， 悉能觀察諸眾生， 貪愛輪迴生死海， 為欲拔濟諸群生。 光照輪迴貪愛海， 悉令利樂諸有情， 皆得遠離於四魔， 苦惱逼迫令安樂。 作諸橋樑無有數， 或於河路作船筏， 叱呵假偽贊息災， 彼放光明皆盡照。
【現代漢語翻譯】 現代漢語譯本 智慧能破除外道的各種論點，他們宣揚種種關於解脫的言論。 有些人會在人群中表演神咒，宣揚各種奇妙的章句。 其中可能包含天神的語言，龍王的語言，藥叉（Yaksha，一種守護神）的語言； 或者羅剎（Rakshasa，惡鬼）的語言，步多（Bhuta，鬼）的語言，藥叉（Yaksha）畢舍遮（Pisacha，食人鬼）干達婆（Gandharva，天樂神）的語言， 緊那羅（Kinnara，天歌神）女，誐嚕拏（Garuda，金翅鳥神）的語言，他們宣說這些奇妙的佛法，闡釋解脫的意義。 他們以智慧如實地宣說，佛陀和佛法都是如此圓滿， 智慧之道是不可思議的，他們宣說這種三摩地（Samadhi，禪定）的變化。 他們瞭解世間的三摩地，在一切世間中修行， 或者放出難以思議的光明，用光明引導接引眾生。 或者放出名為『妙觀』的光明，乃至眾生因這光明而生起信心， 他們獲得不虛妄的妙觀察，無上的智慧和無上的因。 他們得見諸佛並聽聞佛法，以及見到僧團的各種功德， 見到佛塔，讚歎佛陀的稀有，以及見到清凈的光明照耀。 或者放出名為『普照』的光明，普遍照耀一切世間， 他們完全知曉每一個微塵，爲了使世間安樂而宣說佛法。 他們的光明普遍照耀眾生，常常手持燈明供養佛陀， 手持燈明供養諸佛之後，世間所有的燈明， 或者用酥油燈，或者用植物油燈，松脂燈，草燈，竹燈，葦燈， 各種香料，美味，珍寶燈，都用光明來供養諸佛。 又放出名為『遍照』的光明，能夠觀察一切眾生， 他們貪愛輪迴生死的苦海，爲了救拔這些眾生。 光明照耀輪迴貪愛的苦海，使一切有情眾生都得到利益和快樂， 都能夠遠離四魔（煩惱魔，五蘊魔，死魔，天魔），使受苦惱逼迫的眾生得到安樂。 他們建造無數的橋樑，或者在河流道路上製作船筏， 呵斥虛偽，讚美止息災難，他們放出的光明都能夠照耀到。
【English Translation】 English version Wisdom destroys the arguments of externalists, who speak of various kinds of liberation. Some perform divine mantras among people, proclaiming all sorts of wonderful verses. Among them may be the language of gods, the language of dragon kings, the language of Yakshas (a type of guardian deity); Or the language of Rakshasas (demons), the language of Bhutas (ghosts), the language of Yakshas, Pisachas (flesh-eating demons), Gandharvas (celestial musicians), Kinnara (celestial musicians) women, and Garudas (mythical bird-like creatures), they expound these wonderful Dharmas, explaining the meaning of liberation. They speak with wisdom and truth, that the Buddha and the Dharma are complete in this way, The path of wisdom is inconceivable, they speak of the transformations of this Samadhi (meditative absorption). They understand the Samadhi of the world, practicing in all worlds, Or they emit inconceivable light, using the light to guide and receive sentient beings. Or they emit light called 'Wonderful Observation,' so that beings develop faith because of this light, They obtain the non-empty wonderful observation, supreme wisdom, and supreme cause. They see all the Buddhas and hear the Dharma, and see the various merits of the Sangha (monastic community), They see stupas, praise the Buddha's rarity, and see the pure light shining. Or they emit light called 'Universal Illumination,' shining universally on all worlds, They fully know every single mote of dust, speaking the Dharma to bring peace to the world. Their light shines universally on all beings, they constantly hold lamps to offer to the Buddha, After holding lamps to offer to all the Buddhas, all the lamps in the world, Whether they are ghee lamps, or oil lamps, resin lamps, grass lamps, bamboo lamps, reed lamps, Various incense, delicious food, and jewel lamps, all are used to offer light to the Buddhas. They also emit light called 'Universal Illumination,' able to observe all sentient beings, They are attached to the sea of samsara (cycle of rebirth) and suffering, wishing to rescue all these beings. The light shines on the sea of samsara and attachment, bringing benefit and joy to all sentient beings, All are able to be free from the four maras (demons: of defilements, aggregates, death, and celestial), bringing peace to those oppressed by suffering. They build countless bridges, or make boats and rafts on rivers and roads, They rebuke falsehood and praise the cessation of calamities, their emitted light illuminates all.
光明警悟渴乏者， 彼能覺悟諸眾生， 遠離貪慾獲善利， 得為說法之導師。 若離欲貪獲善利， 說法化導亦復爾， 得佛降霔甘露水， 濟拔世間飢渴者。 或作池河及井潭， 穿鑿造作為菩提， 呵毀愛慾稱讚定， 呵責貪愛彼悉除。 憐愍眾生放光明， 彼光遍警諸群有， 樂他變化住菩提， 唸唸生心我當得。 莊嚴相好蓮華座， 大悲憐愍諸眾生， 恒時演說佛功德， 放光令彼生忻慶。 又放光明名適意， 是光能覺諸有情， 于佛於法生愛敬， 及樂恒時事眾僧。 既得佛法生忻慶， 及以給侍于眾僧， 即禮如來聖功德， 是故得佛無上行。 遇諸如來並妙法， 得最無上忍辱行， 覺此眾多諸有情， 唸佛念法聖功德。 一一功德心覺悟， 彼放光明令趣求， 又放光明集福德， 此光能覺諸有情。 舍施無數種種行， 勸請無上大菩提， 所求如意皆滿足， 如是種種物能施。 一切隨意施設已， 積集福德放光明， 如是智者放光明， 彼光照察諸眾生。 一法口宣無有盡， 剎那宣暢能觀察， 法慧攝諸眾生義， 智智悉能盡了知。 妙法勝義已宣揚， 即智放彼大光明，
【現代漢語翻譯】 現代漢語譯本 光明能夠警醒那些渴求真理的人，他們能夠覺悟所有的眾生。 遠離貪慾就能獲得善利，從而成為為眾生說法的導師。 如果能夠遠離慾望和貪婪，獲得善利，那麼說法教化眾生也是如此。 能夠得到佛陀降下的甘露法水，救濟那些在世間飢渴的人。 或者開鑿池塘、河流和水井，這些都是爲了成就菩提（覺悟）而做的。 呵斥譭謗愛慾，稱讚禪定，呵責貪愛，這些都要全部去除。 以憐憫之心向眾生放出光明，這光明能夠普遍警醒所有的生命。 樂於看到他人變化，安住于菩提，唸唸生起『我應當成就』的心。 以莊嚴的相好和蓮花寶座，以大悲心憐憫所有的眾生。 恒常演說佛陀的功德，放出光明讓眾生感到歡喜慶幸。 又放出名為『適意』的光明，這光明能夠覺醒所有的有情眾生。 使他們對佛、法生起愛敬之心，並且樂於恒常侍奉僧眾。 既然得到了佛法，生起了歡喜慶幸之心，並且能夠供養侍奉僧眾。 就能夠禮敬如來的聖功德，因此能夠獲得佛陀無上的修行。 遇到諸佛如來和微妙的佛法，就能獲得最無上的忍辱修行。 覺悟到這些眾多的有情眾生，讓他們唸佛、念法和聖功德。 一一功德都能用心覺悟，他們放出光明引導眾生去追求。 又放出光明積聚福德，這光明能夠覺醒所有的有情眾生。 捨棄佈施無數的種種行為，勸請無上的大菩提（覺悟）。 所求的都能如意滿足，像這樣能夠佈施種種的物品。 一切都隨心所欲地佈施完畢后，積聚福德放出光明。 像這樣有智慧的人放出光明，這光明能夠照察所有的眾生。 用一種法門宣說，永無止境，剎那之間宣說暢達，能夠觀察。 以法慧攝受眾生的意義，以智慧能夠完全瞭解。 已經宣揚了微妙佛法的殊勝意義，就以智慧放出大光明。
【English Translation】 English version The light awakens those who thirst for truth, and they can enlighten all beings. By abandoning greed, one obtains good benefits and becomes a guide who teaches the Dharma. If one can abandon desire and greed and obtain good benefits, then teaching and guiding beings is also like that. One can receive the nectar of the Dharma from the Buddha, saving those who are hungry and thirsty in the world. Or by creating ponds, rivers, and wells, these are all done to achieve Bodhi (enlightenment). Reprimanding and denouncing desire, praising meditation, and rebuking greed, all of these must be removed. With compassion, one emits light to all beings, and this light can universally awaken all life. Rejoicing in the transformation of others, dwelling in Bodhi, and constantly generating the thought 'I shall achieve it'. With dignified features and a lotus throne, with great compassion, one pities all beings. Constantly expounding the merits of the Buddha, emitting light to make beings feel joyful and fortunate. Also emitting light named 'Pleasing', this light can awaken all sentient beings. Making them develop love and respect for the Buddha and the Dharma, and be happy to constantly serve the Sangha. Since they have obtained the Dharma and generated joy and happiness, and can offer service to the Sangha. They can then pay homage to the holy merits of the Tathagata, and thus obtain the supreme practice of the Buddha. Encountering all the Tathagatas and the wonderful Dharma, one can obtain the most supreme practice of patience. Awakening these many sentient beings, letting them contemplate the Buddha, the Dharma, and the holy merits. Each merit can be awakened with the mind, and they emit light to guide beings to seek it. Also emitting light to accumulate merits, this light can awaken all sentient beings. Giving up countless kinds of actions of giving, urging the supreme great Bodhi (enlightenment). Whatever is sought can be fulfilled as desired, like this, one can give all kinds of things. After giving everything as one wishes, accumulating merits and emitting light. Like this, the wise one emits light, and this light can illuminate all beings. Using one Dharma to preach, without end, in an instant, preaching fluently, able to observe. Using Dharma wisdom to gather the meaning of beings, with wisdom, one can fully understand. Having proclaimed the supreme meaning of the wonderful Dharma, one then emits great light with wisdom.
若以智燈放光明， 彼光照察諸眾生。 眾生不空無生滅， 諸法自性即無性， 如幻如霧水月等， 如夢亦如鏡中像。 法無主宰依于空， 善說出生智慧燈， 法力變化放光明， 彼光警悟諸眾生。 無盡總持誰易得， 持諸如來妙法藏， 總持妙法修習已， 大仙之法常護持。 宣暢是法為世間， 是為法化放光明， 或以好舍放光明， 彼光能覺諸眾生。 無常不久知快樂， 如是舍離彼皆得， 若諸眾生我難伏， 了知自性如浮雲， 知已好慧善安和， 是為好施放光明。 又放光明名懺悔， 照察毀禁諸眾生， 戒法清凈懺悔已， 心生遠望當得佛。 若諸眾生因持戒， 現業毀禁獲清凈， 彼同發此菩提心， 放此光明彼盡懺。 忍辱放光眾嚴飾， 彼光照察諸眾生， 瞋心極惡意難調， 先以忍辱彼即除。 自業難行忍辱行， 於心不動菩提道， 恒時稱讚忍辱行， 是為忍辱眾嚴飾。 又放光明光熠耀， 照察懈怠諸眾生， 三寶上妙諸方便， 相續長時而供養。 三寶種種諸方便， 相續方便供養已， 即能遠離於四魔， 疾得無上大菩提。 化諸眾生行精進， 如是供養三寶已，
【現代漢語翻譯】 現代漢語譯本 如果用智慧之燈放出光明，那光芒就能照耀觀察所有的眾生。 眾生的本性並非空無，也非生滅，一切法的自性就是無自性。 它們如幻象、如霧氣、如水中月亮等，如夢境也如鏡中影像。 法沒有主宰，依存於空性，善於宣說就能生出智慧之燈。 法的力量變化放出光明，那光芒能警醒覺悟所有的眾生。 誰能輕易獲得無盡的總持（dharani，陀羅尼，指能總攝憶持一切法義的禪定力）？ 唯有能持守諸如來（Tathagata，如來，佛的稱號之一）的微妙法藏（dharma-bhandara，法藏，佛法的寶藏）。 修習總持微妙之法后，就能常常護持大仙（Maharishi，大仙，指佛）的教法。 向世間宣揚闡述此法，這就是以法化放出光明。 或者以美好的佈施放出光明，那光芒能覺醒所有的眾生。 明白無常不久，快樂也是如此，像這樣捨棄就能得到解脫。 如果有些眾生難以被我調伏，就要了知他們的自性如浮雲般虛幻。 瞭解之後，以美好的智慧善加安撫，這就是以美好的佈施放出光明。 又有一種放出光明名為懺悔，照耀觀察那些毀犯戒律的眾生。 戒法清凈，懺悔之後，心中生起遠大的願望，將來必定成佛。 如果有些眾生因為持戒，現在所造的毀犯戒律的業障得以清凈。 他們也一同發起菩提心（bodhicitta，菩提心，指追求覺悟的心），放出這光明，就能使他們完全懺悔。 以忍辱（kshanti，忍辱，忍耐屈辱）放出光明，莊嚴自身，那光芒照耀觀察所有的眾生。 嗔恨心極強，惡意難以調伏，先用忍辱就能消除。 自己難以實行忍辱之行，內心不動搖，就能走上菩提道（bodhi-marga，菩提道，通往覺悟的道路）。 恒常稱讚忍辱之行，這就是以忍辱莊嚴自身。 又放出光明，光芒閃耀，照耀觀察那些懈怠的眾生。 以三寶（Triratna，三寶，佛、法、僧）最殊勝的種種方便，相續不斷地進行供養。 以三寶種種的方便，相續不斷地供養之後， 就能遠離四魔（catuh-mara，四魔，指煩惱魔、蘊魔、死魔、天魔），迅速獲得無上大菩提（anuttara-samyak-sambodhi，無上正等正覺，指最高的覺悟）。 教化眾生修行精進，像這樣供養三寶之後。
【English Translation】 English version If one uses the lamp of wisdom to emit light, that light will illuminate and observe all sentient beings. The nature of sentient beings is neither empty nor subject to birth and death; the self-nature of all dharmas is non-self-nature. They are like illusions, like mist, like the moon in water, like dreams, and like images in a mirror. Dharma has no master and relies on emptiness; skillful speech can give rise to the lamp of wisdom. The power of dharma transforms and emits light, and that light can awaken all sentient beings. Who can easily obtain the inexhaustible dharani (dharani, a meditative power that encompasses and remembers all dharma meanings)? Only those who can uphold the subtle dharma-bhandara (dharma-bhandara, the treasury of the Buddha's teachings) of all Tathagatas (Tathagata, one of the titles of the Buddha). Having practiced the subtle dharma of dharani, one can always protect the teachings of the Maharishi (Maharishi, the great sage, referring to the Buddha). To proclaim and expound this dharma to the world is to emit light through dharma transformation. Or to emit light through good giving, that light can awaken all sentient beings. Understanding that impermanence is not long-lasting, and that happiness is also like this, abandoning in this way leads to liberation. If there are sentient beings who are difficult for me to subdue, one should understand that their self-nature is as illusory as floating clouds. Having understood this, one should pacify them with good wisdom, and this is to emit light through good giving. Another kind of emitting light is called repentance, illuminating and observing those sentient beings who have broken precepts. With the precepts purified and after repentance, a great aspiration arises in the heart, and one will surely become a Buddha in the future. If there are sentient beings who, because of upholding precepts, have their present karmic obstacles of breaking precepts purified, they also together generate bodhicitta (bodhicitta, the mind seeking enlightenment), and emitting this light will enable them to fully repent. Emitting light through kshanti (kshanti, patience and forbearance), adorning oneself, that light illuminates and observes all sentient beings. If anger is extremely strong and malice is difficult to subdue, one should first use patience to eliminate it. If one finds it difficult to practice patience, one should not waver in one's heart and walk the bodhi-marga (bodhi-marga, the path to enlightenment). Constantly praising the practice of patience is to adorn oneself with patience. Also emitting light, the light shines brightly, illuminating and observing those sentient beings who are lazy. With the most excellent means of the Triratna (Triratna, the Three Jewels: Buddha, Dharma, and Sangha), one should continuously make offerings. Having continuously made offerings with the various means of the Triratna, one can then be free from the four maras (catuh-mara, the four demons: the demon of afflictions, the demon of aggregates, the demon of death, and the demon of the heavens), and quickly attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, the highest perfect enlightenment). Having transformed sentient beings to practice diligence, and having made offerings to the Triratna in this way.
恒持妙法無盡時， 熠耀光明彼即得。 又放光明作忍辱， 普周覺察諸眾生， 菩提遠離貪瞋癡， 得心恒時無間斷。 所有業行悉皆除， 遠離一切諸不善， 稱揚息災贊禪定， 忍辱清凈放光明。 智慧嚴飾放光明， 能覺癡暗諸眾生， 若說正法得解脫， 遍能證入諸智根。 若聞正法得解脫， 遍能往詣根源已， 即得日燈三摩地， 得佛智慧妙光明。 王之所有我能施， 為求妙法住菩提， 即得常時演是法， 智慧光明莊嚴得。 若佛放此大光明， 彼光照察諸眾生， 無數難思千如來， 現座妙好蓮花上。 大覺如來解脫我， 無邊變化演佛音， 作諸如來照察力， 即得放此佛光明。 又放光明施無畏， 部多恐怖諸眾生， 救諸患難羈鎖縛， 如是恐怖災難者， 令諸眾生得安隱， 悉能遠離於殺生， 救諸業道患難者， 得大無畏放光明。 又放光明名安樂， 安諸得病纏綿者， 一切疾疫盡療治， 安樂禪定三摩地。 種種醫藥花果實， 涂香末香珍寶味， 香水乳蜜及酥油， 飲食供養皆充足。 見諸如來放光明， 照察眾生命終時， 教令唸佛即見佛， 命終決定生佛剎。
【現代漢語翻譯】 現代漢語譯本 恒常堅持微妙的佛法，永無止境，就能獲得閃耀的光明。 又放出光明，象徵忍辱，普遍覺察一切眾生。 菩提（覺悟）遠離貪婪、嗔恨、愚癡，使心恒常保持，沒有間斷。 所有業力行為都消除，遠離一切不善的行為。 稱揚止息災難，讚美禪定，忍辱清凈，放出光明。 智慧莊嚴，放出光明，能夠覺醒愚癡黑暗的眾生。 如果宣說正法，就能得到解脫，普遍能夠證入各種智慧的根源。 如果聽聞正法，就能得到解脫，普遍能夠到達根源， 就能獲得日燈三摩地（一種禪定），獲得佛的智慧，微妙的光明。 我能佈施國王的所有，爲了尋求微妙的佛法，安住于菩提（覺悟）。 就能常常演說此法，獲得智慧光明的莊嚴。 如果佛放出這種大光明，這光明照耀覺察一切眾生， 無數難以思議的千如來（佛），顯現在美妙的蓮花座上。 大覺如來（佛）解脫了我，用無邊的變化演說佛的音聲， 作為諸如來照耀覺察的力量，就能放出這種佛的光明。 又放出光明，施予無畏，使部多（鬼神）感到恐怖的眾生， 救助那些遭受患難、被羈押鎖縛的人，像這樣遭受恐怖災難的人， 使一切眾生得到安穩，都能遠離殺生， 救助那些在業道中遭受患難的人，獲得大無畏，放出光明。 又放出光明，名為安樂，安撫那些被疾病纏繞的人， 一切疾病瘟疫都得到治療，安樂於禪定三摩地（一種禪定）。 各種醫藥、花果實，涂香、末香、珍寶美味， 香水、乳蜜以及酥油，飲食供養都充足。 看見諸如來放出光明，照耀覺察眾生臨終的時候， 教導他們唸佛，就能見到佛，命終后決定往生佛的剎土。
【English Translation】 English version Constantly upholding the wondrous Dharma without end, one will obtain radiant light. Also emitting light, symbolizing patience, universally perceiving all sentient beings. Bodhi (enlightenment) is far from greed, hatred, and ignorance, keeping the mind constant without interruption. All karmic actions are eliminated, staying away from all unwholesome deeds. Praising the cessation of calamities, extolling meditation, patience is purified, emitting light. Wisdom adorns, emitting light, able to awaken sentient beings in the darkness of ignorance. If the Right Dharma is proclaimed, liberation can be attained, universally able to enter the roots of all wisdom. If the Right Dharma is heard, liberation can be attained, universally able to reach the source, Then one will obtain the Sun Lamp Samadhi (a state of meditation), obtaining the Buddha's wisdom, wondrous light. I can give away all that belongs to the king, in order to seek the wondrous Dharma, dwelling in Bodhi (enlightenment). Then one can constantly expound this Dharma, obtaining the adornment of wisdom's light. If the Buddha emits this great light, this light illuminates and perceives all sentient beings, Countless, inconceivable thousands of Tathagatas (Buddhas) appear on beautiful lotus seats. The Greatly Awakened Tathagata (Buddha) has liberated me, using boundless transformations to proclaim the Buddha's voice, Acting as the power of the Tathagatas' illumination and perception, one can emit this Buddha's light. Also emitting light, bestowing fearlessness, causing fear in sentient beings who are Bhutas (ghosts and spirits), Rescuing those who suffer calamities, are imprisoned and bound, those who suffer such terrifying disasters, Enabling all sentient beings to attain peace and security, all able to refrain from killing, Rescuing those who suffer calamities in the paths of karma, obtaining great fearlessness, emitting light. Also emitting light, named peace and joy, comforting those who are entangled by illness, All diseases and plagues are healed, finding peace and joy in meditation Samadhi (a state of meditation). Various medicines, flowers, fruits, fragrant ointments, powdered incense, precious and delicious flavors, Fragrant water, milk, honey, and ghee, food and offerings are all abundant. Seeing the Tathagatas emitting light, illuminating and perceiving the time when sentient beings are dying, Teaching them to recite the Buddha's name, they will see the Buddha, and after death, they will surely be reborn in the Buddha's land.
臨命終時若唸佛， 見於佛像生愛敬， 佛為往彼而救度， 得見諸佛為說法。 又放光明名法光， 此光能覺諸眾生， 聞法書寫讀誦持， 常得愛樂於諸法。 開敷妙法甚難值， 勤求妙法圓滿意， 以諸方便獲斯法， 是故說法光明得。 又放光明名語言， 佛子覺悟彼眾生， 本願聲振三千界， 聞諸如來眾言音。 高聲稱讚于大仙， 大聲響亮鐘鈴施， 為諸世間佛語言， 是故得此語言光。 又放光明施甘露， 彼光能覺諸眾生， 了知眾生起心時， 一切功德相應行。 無數苦惱災難中， 恒說虛假無安隱， 若常止息災難除， 說施甘露悉皆得。 又放光明名最勝， 此光能覺諸眾生， 勝戒三摩地亦然， 聞佛最勝大智慧。 無等凈戒三摩地， 智慧第一大能仁， 稱揚讚歎施菩提， 彼當得此勝光明。 為施無盡妙珍寶， 此寶供養于大仙， 施寶供佛及佛塔， 眾生求寶而不獲， 施諸珍寶得為佛， 是故放光如寶嚴。 又放光明往照耀， 是光覺悟諸眾生， 適意涂香人不嗅， 彼行如來功德行。 天上人間所出香， 用為供養諸如來， 眾多佛塔我盡涂， 是故放此涂香光。
【現代漢語翻譯】 現代漢語譯本 臨終之時如果能憶念佛陀，見到佛像便會生起愛慕和恭敬之心。 佛陀會前往那裡救度他們，使他們得見諸佛並聽聞佛法。 佛陀又放出名為『法光』的光明，此光能覺醒一切眾生。 聽聞佛法、書寫、讀誦、受持佛法的人，常常會喜愛並樂於修習佛法。 開顯微妙的佛法非常難得，勤奮尋求微妙佛法才能圓滿心願。 通過各種方便法門獲得此佛法，因此能得到說法光明。 佛陀又放出名為『語言』的光明，佛弟子能以此覺悟那些眾生。 本願之聲震動三千世界，使眾生聽聞諸如來的言語音聲。 高聲稱讚偉大的聖賢（大仙，指佛陀），發出響亮的鐘鈴之聲。 為世間眾生宣說佛陀的語言，因此能得到這語言光明。 佛陀又放出施予甘露的光明，此光能覺醒一切眾生。 使他們了知眾生起心動念之時，一切功德都與之相應而行。 在無數的苦惱和災難之中，佛陀恒常宣說虛妄不實，沒有安穩之處。 如果能常常止息這些災難，災難便會消除，宣說施予甘露的教法，都能得到。 佛陀又放出名為『最勝』的光明，此光能覺醒一切眾生。 使他們瞭解殊勝的戒律和三摩地（samadhi，禪定），並聽聞佛陀最殊勝的大智慧。 無與倫比的清凈戒律和三摩地，以及智慧第一的大能仁（指佛陀）， 稱揚讚歎並施予菩提（bodhi，覺悟），他們應當能得到這最勝光明。 爲了施予無盡的珍寶，用這些珍寶供養偉大的聖賢（大仙，指佛陀）。 用珍寶供養佛陀和佛塔，眾生雖然求寶卻難以獲得。 施予各種珍寶的人能成就佛果，因此能放出如珍寶般莊嚴的光明。 佛陀又放出光明照耀一切，此光能覺醒一切眾生。 使他們明白，即使是適意的涂香，不修行的人也無法聞到。 他們應當修行如來的功德之行。 天上人間所出產的香，用來供養諸如來。 我用香涂遍眾多的佛塔，因此能放出這涂香光明。
【English Translation】 English version If, at the time of death, one remembers the Buddha, and upon seeing the Buddha's image, generates love and respect, The Buddha will go there to save them, enabling them to see all the Buddhas and hear the Dharma. The Buddha also emits a light called 'Dharma Light,' which can awaken all sentient beings. Those who hear the Dharma, write it down, recite it, and uphold it, will always love and delight in practicing the Dharma. Revealing the subtle Dharma is very rare; diligently seeking the subtle Dharma will fulfill one's wishes. By obtaining this Dharma through various skillful means, one can attain the light of teaching the Dharma. The Buddha also emits a light called 'Speech,' through which the Buddha's disciples can awaken those sentient beings. The sound of the original vow reverberates through the three thousand worlds, allowing beings to hear the voices of all the Tathagatas (Tathagata, one of the titles of Buddha). Loudly praising the great sage (Maharsi, referring to the Buddha), and making the sound of ringing bells. Speaking the Buddha's words for the beings of the world, therefore, one can attain this light of speech. The Buddha also emits a light that bestows nectar, which can awaken all sentient beings. Enabling them to understand that when sentient beings generate thoughts, all merits will correspond to their actions. Amidst countless sufferings and calamities, the Buddha constantly proclaims that all is impermanent and there is no peace. If one can constantly cease these calamities, they will be eliminated, and by proclaiming the teaching of bestowing nectar, all can be attained. The Buddha also emits a light called 'Supreme,' which can awaken all sentient beings. Enabling them to understand the supreme precepts and samadhi (meditative absorption), and to hear the Buddha's supreme great wisdom. The incomparable pure precepts and samadhi, and the great sage (Maharsi, referring to the Buddha) who is foremost in wisdom, By praising and bestowing bodhi (enlightenment), they should be able to attain this supreme light. In order to bestow endless treasures, use these treasures to make offerings to the great sage (Maharsi, referring to the Buddha). Using treasures to make offerings to the Buddha and stupas, although sentient beings seek treasures, they are difficult to obtain. Those who bestow various treasures can attain Buddhahood, therefore, they can emit light as adorned with treasures. The Buddha also emits light that illuminates everything, which can awaken all sentient beings. Enabling them to understand that even pleasant fragrant ointments cannot be smelled by those who do not practice. They should practice the meritorious deeds of the Tathagata. The fragrances produced in heaven and the human realm are used to make offerings to all the Tathagatas. I have used fragrance to anoint many stupas, therefore, I can emit this light of fragrant ointment.
大方廣總持寶光明經卷第四 大正藏第 10 冊 No. 0299 大方廣總持寶光明經
大方廣總持寶光明經卷第五
西天中印度摩伽陀國那爛陀寺傳教大師三藏賜紫沙門臣法天奉 詔譯
「又放光明種種嚴， 種種幢幡及傘蓋， 作諸妓樂及眾香， 嚴持上妙雜花香， 如是種種供養佛， 花香燒香及粖香， 幢幡妙蓋垂寶帳， 能出種種妙莊嚴。 又放光明發凈心， 手持眾寶而住立， 清凈大仙佛塔處， 得此清凈妙光明。 又放廣大光明雲， 復雨種種妙涂香， 涂香水灑塔界地， 是故得此光明雲。 又放光明種種嚴， 裸者得衣而莊飾， 種種瓔珞種種衣， 是故出生莊嚴施。 又放光明名眾味， 施諸上味飢渴者， 種種上味之飲食， 施已獲得大光明。 又放光明名勝義， 庫藏珍寶施貧窮， 及施三寶無有盡， 是故檀行勝義成。 又放光明眼清凈， 盲者得視眾色相， 以燈供佛及佛塔， 獲得放光清凈眼。 又放光明耳清凈， 聾者各得聞眾聲， 施佛音樂及佛塔， 獲得清凈光明耳。 又放光明清凈鼻， 鼻根不具聞妙香， 施妙涂香佛及塔， 獲得清凈光明鼻。 又
【現代漢語翻譯】 現代漢語譯本 『又放出種種光明的莊嚴，種種的幢幡和傘蓋，製作各種音樂和香，莊嚴地拿著上等的奇妙花香，像這樣用種種供品供養佛，花香、燒香和粖香，幢幡、奇妙的傘蓋垂掛著寶帳，能放出種種奇妙的莊嚴。』 『又放出光明，發起清凈的心，手中拿著各種寶物而站立，在清凈的大仙佛塔之處，得到這清凈奇妙的光明。』 『又放出廣大的光明雲，又降下種種奇妙的涂香，用涂香水灑在佛塔的界地，因此得到這光明雲。』 『又放出種種光明的莊嚴，裸體的人得到衣服而裝飾，種種瓔珞和種種衣服，因此出生莊嚴的佈施。』 『又放出名為眾味的光明，佈施各種上等美味給飢渴的人，種種上等美味的飲食，佈施后獲得大光明。』 『又放出名為勝義的光明，將庫藏的珍寶佈施給貧窮的人，以及佈施給三寶沒有窮盡，因此佈施的行為成就了勝義。』 『又放出眼睛清凈的光明，盲人能夠看到各種顏色和形象，用燈供養佛和佛塔，獲得放出清凈光明的眼睛。』 『又放出耳朵清凈的光明，聾子各自能夠聽到各種聲音，佈施佛音樂和佛塔，獲得清凈光明的耳朵。』 『又放出鼻子清凈的光明，鼻子有缺陷的人能夠聞到奇妙的香氣，用奇妙的涂香供養佛和佛塔，獲得清凈光明的鼻子。』
【English Translation】 English version 'Also emits light of various adornments, various banners and canopies, makes various music and incense, solemnly holding supreme wonderful flower incense, thus offering to the Buddha with various offerings, flower incense, burning incense and powdered incense, banners, wonderful canopies hanging with jeweled curtains, able to emit various wonderful adornments.' 'Also emits light, arousing a pure mind, holding various treasures in hand and standing, at the place of the pure great sage's stupa, obtaining this pure and wonderful light.' 'Also emits vast clouds of light, and rains down various wonderful scented pastes, sprinkling the boundary of the stupa with scented paste water, therefore obtaining this cloud of light.' 'Also emits light of various adornments, the naked obtain clothes and are adorned, various necklaces and various clothes, therefore giving rise to the adornment of giving.' 'Also emits light named 'various flavors', giving various supreme flavors to the hungry and thirsty, various supreme flavors of food and drink, having given, obtaining great light.' 'Also emits light named 'supreme meaning', giving the treasures of the treasury to the poor, and giving to the Three Jewels without end, therefore the act of giving achieves supreme meaning.' 'Also emits light of pure eyes, the blind are able to see various colors and forms, offering lamps to the Buddha and stupas, obtaining eyes that emit pure light.' 'Also emits light of pure ears, the deaf are each able to hear various sounds, offering music to the Buddha and stupas, obtaining pure and bright ears.' 'Also emits light of a pure nose, those with defective noses are able to smell wonderful fragrances, offering wonderful scented pastes to the Buddha and stupas, obtaining a pure and bright nose.'
放光明清凈舌， 得佛柔軟慈意語， 遠離粗獷雜穢言， 獲得光明舌相好。 又放光明身清凈， 身根不具復圓滿， 捨身量等佛及塔， 是故得此清凈身。 又放光明意清凈， 一切妙意彼皆得， 因心意作三摩地， 得此清凈意光明。 又放光明色清凈， 思見仁王眾色相， 種種妙色靡不周， 得獲莊嚴光明塔。 又放光明聲清凈， 非聲空聲悉盡知， 生信由如於谷向， 放此清凈聲光明。 又放清凈香光明， 一切臭氣為妙香， 妙香水灑佛塔廟， 放光住此菩提樹。 又放清凈味光明， 有毒無毒變上味， 供佛聲聞及父母， 施諸上味得光明。 又放光明觸清凈， 澀滑軟觸悉安樂， 劍戟箭槍如雲雨， 變為柔軟妙花鬘， 無數軟衣觸獲安， 渡生往詣于佛所， 妙花涂香清凈衣， 得施鬘蓋放光明。 又放清凈法光明， 一切毛端難思法， 為諸世間而出現， 得佛演說一切法。 信法自性本不生， 法身報身亦復爾， 法常寂住等虛空， 是故得獲清凈法。 光明現前應是作， 于大仙面一毛端， 出生殑伽沙等光， 一切各各隨業因。 亦如現前一毛塵， 出現殑伽微塵等， 如
【現代漢語翻譯】 現代漢語譯本 放出清凈光明的舌頭，獲得佛陀柔軟慈悲的語言， 遠離粗俗雜亂的言語，獲得具有光明的舌相。 又放出清凈光明的身體，使身體的根器不完整也變得圓滿， 捨棄與佛和佛塔等同的身體量度，因此獲得這清凈的身體。 又放出清凈光明的意念，一切微妙的意念他都獲得， 因為心意專注於三摩地（Samadhi，禪定），獲得這清凈的意念光明。 又放出清凈光明的色彩，思念並見到仁王（指佛）的各種色彩形象， 種種美妙的色彩無不周遍，獲得莊嚴的光明佛塔。 又放出清凈光明的聲音，知道非聲音和空的聲音， 生起信心如同山谷的迴響，放出這清凈的聲音光明。 又放出清凈的香光明，一切臭氣都變為美妙的香氣， 用美妙的香水灑在佛塔和寺廟，放出光明停留在菩提樹下。 又放出清凈的味光明，有毒無毒都變成上等的美味， 供養佛陀、聲聞（Sravaka，佛陀的弟子）以及父母，施予這些上等美味而獲得光明。 又放出清凈的觸光明，粗糙、光滑、柔軟的觸感都令人安樂， 劍戟、箭槍如同雲雨般落下，都變為柔軟美妙的花鬘， 無數柔軟的衣物觸碰后獲得安樂，引導眾生前往佛陀所在之處， 用美妙的花、涂香和清凈的衣物，施予花鬘和寶蓋而放出光明。 又放出清凈的法光明，一切毛端都難以思議的佛法， 為世間眾生而顯現，獲得佛陀演說一切佛法。 相信佛法的自性本不生，法身（Dharmakaya，佛的法性身）和報身（Sambhogakaya，佛的報應身）也是如此， 佛法常住寂靜如同虛空，因此獲得清凈的佛法。 光明顯現應當如此運作，在大仙（指佛）的面部一根毛端上， 出生恒河沙數般的光明，一切光明各自隨其業因。 也如同顯現的一粒微塵，出現恒河微塵數般的光明， 如同
【English Translation】 English version Releasing a pure and bright tongue, obtaining the Buddha's gentle and compassionate speech, Departing from coarse and impure words, obtaining the auspicious mark of a radiant tongue. Also releasing a pure and bright body, making the incomplete faculties of the body become complete, Relinquishing the bodily measure equal to the Buddha and stupas, therefore obtaining this pure body. Also releasing a pure and bright mind, all subtle thoughts are obtained, Because the mind focuses on Samadhi (meditative absorption), obtaining this pure light of the mind. Also releasing pure and bright colors, contemplating and seeing the various colors of the Benevolent King (referring to the Buddha), All kinds of wonderful colors pervade everywhere, obtaining the magnificent and radiant stupa. Also releasing pure and bright sounds, knowing both non-sound and empty sound, Generating faith like an echo in a valley, releasing this pure light of sound. Also releasing pure and fragrant light, all foul odors are transformed into wonderful fragrances, Sprinkling wonderful fragrant water on stupas and temples, releasing light and dwelling under the Bodhi tree. Also releasing pure and flavorful light, both poisonous and non-poisonous substances are transformed into superior flavors, Offering to the Buddha, Sravakas (Buddha's disciples), and parents, bestowing these superior flavors and obtaining light. Also releasing pure and tactile light, rough, smooth, and soft touches all bring comfort, Swords, spears, and arrows fall like rain, all transforming into soft and beautiful flower garlands, Countless soft garments bring comfort upon touch, guiding beings to the place where the Buddha is, Using beautiful flowers, fragrant ointments, and pure garments, bestowing garlands and canopies and releasing light. Also releasing pure light of the Dharma, all the inconceivable Dharma at the tip of a hair, Appearing for the sake of all beings in the world, obtaining the Buddha's exposition of all Dharma. Believing that the nature of Dharma is originally unborn, the Dharmakaya (Buddha's Dharma body) and Sambhogakaya (Buddha's reward body) are also like this, The Dharma always dwells in stillness like the void, therefore obtaining the pure Dharma. The manifestation of light should operate in this way, from a single hair on the face of the Great Sage (referring to the Buddha), Billions of lights like the sands of the Ganges are born, each light following its own karmic cause. Also, like a single mote of dust appearing, billions of dust particles like the sands of the Ganges appear, Like
是一切毛皆盡， 此三摩地大仙現。 若放光明如本行， 是光所作過去同， 彼若不現此光明， 云何神變等大仙。 彼得福德既同因， 隨喜勸請亦如是， 若有得見悉獲安， 是光自他俱解了。 若作福業善安和， 相續不斷供養佛， 如來功德應忻求， 睹此光明如是作。 由如盲人不睹日， 不分晝夜及世間， 云何眼等能了色， 各各法義而得解。 調御放光亦如是， 分明示彼不自見， 未離顛倒妄想言， 畢竟不得廓徹意。 乘寶宮殿眾嚴持， 種種資具妙香華， 大眾無有能知者， 彼之疾病甚難袪， 調御光明亦如是， 此光自障不能知， 虛誑妄語未能除， 畢竟不能心廣大， 睹此光明能了別， 常得樂說而安樂。 彼身無疑妄想除， 離我即大功德幢， 變化主伴而莊嚴， 依此無上三摩地。 無邊一切諸十方， 顯示佛子並主伴， 種種三千微塵剎， 光明嚴飾蓮花座。 一切身同跏趺坐， 變化示此三摩地， 自他十剎微塵等， 蓮花坐彼諸眷屬。 各各佛子眾圍繞， 安住遍入三摩地， 彼以大仙化導力， 眾生從佛功德出。 互相圍繞大蓮華， 同時合掌而恭敬， 此
【現代漢語翻譯】 現代漢語譯本 當一切煩惱都已斷盡，這位三摩地（Samadhi，禪定）大仙就會顯現。 如果他放出光明，如同他過去的行為一樣，這光所展現的與過去相同。 如果他不顯現這種光明，又怎能稱得上是具有神通變化的大仙呢？ 他們所獲得的福德既然是相同的因，隨喜和勸請也應如此。 如果有人能見到這光明，都能獲得安寧，這光明能使自己和他人都能明白。 如果能行善積福，保持身心安和，持續不斷地供養佛陀， 就應該欣求如來的功德，見到這光明時就應該這樣去做。 就像盲人看不見太陽，無法分辨白天黑夜和世間萬物一樣， 眼睛等感官又怎能瞭解顏色，各自的法義又怎能理解呢？ 調御（佛陀的稱號）放出光明也是如此，分明地示現給他們，但他們自己卻看不見。 如果還沒有脫離顛倒的妄想，就終究不能徹底明白其中的道理。 乘坐裝飾華麗的寶宮殿，帶著各種資具、美妙的香花， 大眾中沒有能明白的人，他們的疾病很難去除。 調御的光明也是如此，這光明被他們自己所遮蔽，無法認知。 如果虛妄的言語沒有去除，就終究不能心胸開闊。 如果能見到這光明並能分辨，就能常常快樂地宣說佛法，獲得安樂。 他們的身心不再有疑惑，妄想也得以消除，脫離了『我』的執著，就是巨大的功德之幢。 變化出主伴並加以莊嚴，依靠這無上的三摩地（Samadhi，禪定）。 在無邊無際的一切十方世界，顯示佛子和他們的主伴， 在種種三千微塵數的世界，用光明裝飾蓮花座。 一切身形都以跏趺坐的姿勢坐著，變化示現這三摩地（Samadhi，禪定）。 自己和十方微塵數世界一樣多的眷屬，都坐在蓮花座上。 每個佛子都被大眾圍繞，安住在遍入的三摩地（Samadhi，禪定）中。 他們憑藉大仙的化導之力，眾生從佛陀的功德中產生。 互相圍繞著巨大的蓮花，同時合掌表示恭敬， 這
【English Translation】 English version When all defilements are exhausted, this great sage of Samadhi (meditative absorption) appears. If he emits light, as was his practice in the past, this light's manifestation is the same as in the past. If he does not manifest this light, how can he be called a great sage with divine transformations? Since they have obtained the same cause of merit, their rejoicing and exhortation should also be the same. If anyone can see this light, they will all obtain peace; this light enables both oneself and others to understand. If one can do good deeds and accumulate merit, maintain peace of body and mind, and continuously make offerings to the Buddha, one should joyfully seek the merits of the Tathagata (Buddha), and when seeing this light, one should act accordingly. Just as a blind person cannot see the sun, and cannot distinguish between day and night and the world, how can the senses such as the eyes understand colors, and how can the meaning of each dharma be understood? The Tathagata (Buddha), the tamer, emitting light is also like this; he clearly shows it to them, but they cannot see it themselves. If one has not yet detached from inverted delusions, one will ultimately not be able to thoroughly understand the meaning. Riding in a magnificent jeweled palace, with various provisions and beautiful fragrant flowers, there is no one among the assembly who can understand, and their sickness is very difficult to remove. The light of the Tathagata (Buddha) is also like this; this light is obscured by themselves, and they cannot recognize it. If false speech has not been removed, one will ultimately not be able to broaden one's mind. If one can see this light and discern it, one can always joyfully proclaim the Dharma and obtain peace. Their minds are free from doubt, and delusions are eliminated; being detached from the 'self' is the great banner of merit. Transforming into the main figure and attendants, and adorning them, relying on this supreme Samadhi (meditative absorption). In all the boundless ten directions, the Buddha's disciples and their main figures are displayed, in various worlds as numerous as three thousand dust particles, the lotus seats are adorned with light. All figures are sitting in the lotus posture, transforming and showing this Samadhi (meditative absorption). On the lotus seats sit themselves and their retinues, as numerous as the dust particles of ten directions. Each Buddha's disciple is surrounded by the assembly, abiding in the all-pervading Samadhi (meditative absorption). Through the guiding power of the great sage, sentient beings arise from the merits of the Buddha. Surrounding each other with huge lotuses, they simultaneously join their palms in reverence, This
法是大調御師， 若入寂靜三摩地。 得諸弟子眾圍繞， 由如眾星中朗月， 如彼入於一方中， 顯示佛子並眷屬。 一切方中此皆盡， 變化示此三摩地， 彼方覆閉悉蠲除， 最上三摩地行入。 或有從於三昧起， 自身顯示於十方， 或有東方三昧中， 西方不起能搖動； 或有西方三昧中， 東方現起大人相， 悉能入此十方中， 異方復現諸三昧。 廣能現此功德智， 大仙神變三摩地， 若盡異方一切剎， 無數如來皆往詣。 一一足下而致敬， 現住安樂三摩地， 或以三昧視眾生， 西方盡剎而湛然。 一切如來悉現前， 現作無數諸供養， 如是西方盡見已， 復往阿僧祇佛剎， 于彼足下而致敬， 得住安樂三摩地。 彼以等持而正見， 盡于東方諸剎土， 一切如來悉現前， 又睹無數諸供養。 入此十方佛剎已， 一一方盡無動搖， 于中現起諸三昧， 種種供養世間燈。 彼于眼塵三昧中， 能現大色諸境界， 見此不可思議色， 天上人間悉愕然。 既睹色塵三昧已， 作是思惟眼塵境， 眼之自性非生滅， 是故開闡無相空。 或有耳塵三昧中， 能現大聲諸境界， 入
【現代漢語翻譯】 現代漢語譯本 佛法是偉大的調御導師，如果進入寂靜的三摩地（Samadhi，禪定）， 就能得到眾多弟子的圍繞，如同眾星拱月一般。 如同進入一方世界中，顯示佛陀的弟子和眷屬。 在一切世界中，都能展現這種三摩地（Samadhi，禪定）的變化。 那些被遮蔽的地方都會被清除，進入最上的三摩地（Samadhi，禪定）境界。 或者有人從三昧（Samadhi，禪定）中起身，自身顯現在十方世界。 或者在東方三昧（Samadhi，禪定）中，西方不動卻能搖動； 或者在西方三昧（Samadhi，禪定）中，東方顯現出偉大的聖人形象。 都能進入這十方世界，在不同的地方再次顯現各種三昧（Samadhi，禪定）。 廣泛地展現這種功德智慧，這是大仙的神變三摩地（Samadhi，禪定）。 如果遍歷所有不同的世界，無數的如來（Tathagata，佛）都會前往。 一一在他們的足下致敬，安住在安樂的三摩地（Samadhi，禪定）中。 或者用三昧（Samadhi，禪定）觀察眾生，西方所有世界都清澈明凈。 一切如來（Tathagata，佛）都顯現在眼前，展現無數的供養。 像這樣看遍西方世界后，又前往無數的佛剎（Buddha-ksetra，佛土）。 在他們的足下致敬，得以安住在安樂的三摩地（Samadhi，禪定）中。 他們以等持（Samahita，專注）而正確地觀察，遍及東方所有的佛剎（Buddha-ksetra，佛土）。 一切如來（Tathagata，佛）都顯現在眼前，又看到無數的供養。 進入這十方佛剎（Buddha-ksetra，佛土）后，每一個地方都保持不動搖。 在其中顯現各種三昧（Samadhi，禪定），用各種供養來照亮世間。 他們在眼塵三昧（Samadhi，禪定）中，能展現巨大的色相境界。 看到這不可思議的色相，天上人間都感到驚愕。 既然看到了色塵三昧（Samadhi，禪定），就思考眼塵的境界。 眼睛的自性並非生滅，因此開示無相的空性。 或者在耳塵三昧（Samadhi，禪定）中，能展現巨大的聲音境界，進入...
【English Translation】 English version The Dharma is the great tamer, if one enters the tranquil Samadhi (meditative absorption), One will be surrounded by many disciples, like the moon surrounded by stars. Like entering a world, displaying the Buddha's disciples and retinue. In all worlds, this transformation of Samadhi (meditative absorption) can be shown. Those places that are covered will be cleared away, entering the supreme state of Samadhi (meditative absorption). Or someone may rise from Samadhi (meditative absorption), displaying themselves in the ten directions. Or in the Samadhi (meditative absorption) of the East, the West remains still yet can be moved; Or in the Samadhi (meditative absorption) of the West, the image of a great sage appears in the East. They can all enter these ten directions, and in different places, various Samadhis (meditative absorptions) appear again. Extensively displaying this merit and wisdom, this is the great sage's miraculous Samadhi (meditative absorption). If one travels through all different worlds, countless Tathagatas (Buddhas) will be visited. One by one, they pay homage at their feet, dwelling in the peaceful Samadhi (meditative absorption). Or using Samadhi (meditative absorption) to observe sentient beings, all the worlds in the West are clear and serene. All Tathagatas (Buddhas) appear before them, displaying countless offerings. Having seen the Western worlds in this way, they then go to countless Buddha-ksetras (Buddha-fields). Paying homage at their feet, they are able to dwell in the peaceful Samadhi (meditative absorption). They observe correctly with Samahita (concentration), pervading all the Buddha-ksetras (Buddha-fields) in the East. All Tathagatas (Buddhas) appear before them, and they see countless offerings again. Having entered these Buddha-ksetras (Buddha-fields) in the ten directions, each place remains unmoving. Within them, various Samadhis (meditative absorptions) appear, using various offerings to illuminate the world. In the Samadhi (meditative absorption) of the eye-sense object, they can display great forms and realms. Seeing these inconceivable forms, both heaven and earth are astonished. Having seen the Samadhi (meditative absorption) of the form-sense object, they contemplate the realm of the eye-sense object. The nature of the eye is neither arising nor ceasing, therefore revealing the emptiness of no-form. Or in the Samadhi (meditative absorption) of the ear-sense object, they can display great sound realms, entering...
於一切語言音， 天上人間悉愕然。 既睹聲塵三昧已， 審諦思惟耳塵境， 耳之自性非生滅， 是故開闡無相空。 或有鼻塵三昧中， 能現大香諸境界， 如是妙香悉遍入， 天上人間悉愕然。 既睹香塵三昧已， 復諦思惟鼻塵境， 鼻之自性非生滅， 是故開闡無相空。 或有舌塵三昧中， 能現大舌塵境界， 如是上味普周遍， 天上人間悉愕然。 既得上味三昧已， 審諦思惟舌塵境， 舌之自性非生滅， 是故開闡無相空。 或有身塵三昧中， 能現大觸塵境界， 世間觸塵普遍入， 天上人間悉愕然。 既睹觸塵三昧已， 身塵遍起諦思惟， 身之自性非生滅， 是故開闡無相空。 或有心塵三昧中， 能現大法塵境界， 既睹法塵三昧已， 復諦思惟心塵境， 心之自性非生滅， 是故開闡無相空。 彼以三昧嬰孩身， 出現盛年壯色住， 彼現盛年三昧已， 覆住衰老朽痼身， 住此衰老身三昧， 復發心作優婆塞。 住此優婆塞三昧， 改質現作比丘身， 住此比丘身三昧， 即得多聞比丘身。 住此多聞身三昧， 即得有學無學身， 既住如是身三昧， 即得住于如來身。 住
【現代漢語翻譯】 現代漢語譯本 在一切語言聲音中，天上人間都感到驚愕。 既然已經見到聲塵三昧（專注聲音的禪定）的境界，就仔細思考耳塵（聽覺）的境界， 耳朵的自性並非生滅，因此開示闡明無相空（沒有固定形態的空性）。 或者在鼻塵三昧（專注氣味的禪定）中，能夠顯現各種巨大的香氣境界， 這些美妙的香氣普遍進入，天上人間都感到驚愕。 既然已經見到香塵三昧的境界，就再次仔細思考鼻塵（嗅覺）的境界， 鼻子的自性並非生滅，因此開示闡明無相空。 或者在舌塵三昧（專注味道的禪定）中，能夠顯現各種巨大的味塵境界， 這些上等的味道普遍周遍，天上人間都感到驚愕。 既然已經得到上味三昧的境界，就仔細思考舌塵（味覺）的境界， 舌頭的自性並非生滅，因此開示闡明無相空。 或者在身塵三昧（專注觸覺的禪定）中，能夠顯現各種巨大的觸塵境界， 世間的觸塵普遍進入，天上人間都感到驚愕。 既然已經見到觸塵三昧的境界，就對身體的觸覺進行仔細思考， 身體的自性並非生滅，因此開示闡明無相空。 或者在心塵三昧（專注思想的禪定）中，能夠顯現各種大法塵境界， 既然已經見到法塵三昧的境界，就再次仔細思考心塵（思想）的境界， 心的自性並非生滅，因此開示闡明無相空。 他以三昧（禪定）的力量，從嬰兒的身體，顯現出盛年壯年的樣子， 他顯現盛年三昧的境界后，又轉為衰老朽壞的身體， 安住于這種衰老身體的三昧中，又發心成為優婆塞（在家男居士）。 安住于這種優婆塞的三昧中，改變形體顯現為比丘（出家男僧）的身形， 安住于這種比丘身的三昧中，立即得到多聞比丘的身形。 安住于這種多聞身的三昧中，立即得到有學（還在學習的）和無學（已經完成學習的）的身形， 既然安住于這樣的身三昧中，就能夠安住于如來（佛）的身形。 安住于如來
【English Translation】 English version In all languages and sounds, beings in heaven and on earth were astonished. Having witnessed the samadhi (meditative absorption) of sound-dust, one carefully contemplates the realm of ear-dust (hearing). The nature of the ear is neither arising nor ceasing; therefore, the formless emptiness is revealed and expounded. Or, in the samadhi of nose-dust (meditation on smells), one can manifest great realms of fragrance. Such wondrous fragrances pervade everywhere, and beings in heaven and on earth are astonished. Having witnessed the samadhi of fragrance-dust, one again carefully contemplates the realm of nose-dust (smell). The nature of the nose is neither arising nor ceasing; therefore, the formless emptiness is revealed and expounded. Or, in the samadhi of tongue-dust (meditation on tastes), one can manifest great realms of taste-dust. Such supreme tastes pervade everywhere, and beings in heaven and on earth are astonished. Having attained the samadhi of supreme taste, one carefully contemplates the realm of tongue-dust (taste). The nature of the tongue is neither arising nor ceasing; therefore, the formless emptiness is revealed and expounded. Or, in the samadhi of body-dust (meditation on touch), one can manifest great realms of touch-dust. The touch-dust of the world pervades everywhere, and beings in heaven and on earth are astonished. Having witnessed the samadhi of touch-dust, one carefully contemplates the arising of body-dust. The nature of the body is neither arising nor ceasing; therefore, the formless emptiness is revealed and expounded. Or, in the samadhi of mind-dust (meditation on thoughts), one can manifest great realms of dharma-dust. Having witnessed the samadhi of dharma-dust, one again carefully contemplates the realm of mind-dust (thoughts). The nature of the mind is neither arising nor ceasing; therefore, the formless emptiness is revealed and expounded. Through the power of samadhi, from the body of an infant, he manifests the appearance of a vigorous youth. Having manifested the samadhi of youth, he then dwells in a body of decay and old age. Dwelling in this samadhi of an aged body, he then resolves to become an Upasaka (male lay practitioner). Dwelling in this samadhi of an Upasaka, he transforms his form and manifests as a Bhikshu (male monastic). Dwelling in this samadhi of a Bhikshu, he immediately attains the body of a learned Bhikshu. Dwelling in this samadhi of a learned body, he immediately attains the body of one who is still learning and one who has completed learning. Having dwelt in such a body samadhi, he is then able to dwell in the body of a Tathagata (Buddha). Dwelling in the Tathagata
是如來身三昧， 得佛最上妙色身， 住此最上身三昧， 化身現作天人形。 從此天形身三昧， 出生眾多大龍身， 從此大龍身三昧， 出生諸大藥叉身。 從此藥叉身三昧， 出生一切步多身， 從此步多身三昧， 現前出生一毛端。 從此一毛端三昧， 出生一切眾毛端， 從此一切毛端中， 出生一發毛端塵。 從此一發塵三昧， 出現一切發塵境， 一一發塵三昧中， 復能出現微塵數。 若見一塵三昧已， 出生一切微塵盡， 若見一一塵三昧， 出生大海金剛際。 從此金剛際三昧， 出生摩尼樹花果， 從此摩尼樹三昧， 出現如來大光明。 從此如來光三昧， 出現一切江海水， 從此江海三昧中， 復現大火塵境界。 從此火塵三昧中， 出生風塵之思念， 從此風塵之三昧， 出生大地塵境界。 從此地塵三昧中， 出生一切天宮殿， 於此宮殿三昧中， 思念等彼虛空界。 三昧解脫不思議， 悉得無邊諸功德， 復能照耀無邊劫， 一切如來盡難量。 一切如來同說此， 世間業果難思議， 龍化雲水佛入定， 定中變化不思議。 見彼出生說少分， 于中彼眾悉驚怪， 法
【現代漢語翻譯】 現代漢語譯本 這是如來身三昧（Tathagata-kaya-samadhi，如來之身所入的禪定），能獲得佛陀最殊勝的妙色身。 安住于這最殊勝的身三昧中，能化現出天人的形體。 從這天人身三昧中，能出生眾多的大龍身。 從這大龍身三昧中，能出生諸多的藥叉（Yaksa，一種守護神）身。 從這藥叉身三昧中，能出生一切步多（Bhuta，鬼神）身。 從這步多身三昧中，能顯現出生一毛端。 從這一毛端三昧中，能出生一切的毛端。 從一切毛端中，能出生一發毛端塵。 從這一發塵三昧中，能出現一切發塵的境界。 在每一個發塵三昧中，又能出現微塵的數量。 如果見到一塵的三昧，就能出生一切微塵的盡頭。 如果見到每一個塵的三昧，就能出生大海的金剛際（vajra-koti，堅固的邊界）。 從這金剛際三昧中，能出生摩尼樹（mani-tree，寶樹）的花果。 從這摩尼樹三昧中，能出現如來的大光明。 從這如來光三昧中，能出現一切江河海水。 從這江海三昧中，又能顯現大火塵的境界。 從這火塵三昧中，能出生風塵的思念。 從這風塵的三昧中，能出生大地塵的境界。 從這地塵三昧中，能出生一切天宮殿。 在這宮殿三昧中，思念等同於虛空界。 三昧解脫不可思議，能獲得無邊的功德。 又能照耀無邊的劫數，一切如來都難以衡量。 一切如來都共同宣說此理，世間的業果難以思議。 龍變化雲水，佛陀入定，定中的變化不可思議。 所見到的出生只說了少部分，其中的眾生都感到驚怪。 法
【English Translation】 English version This is the Tathagata-kaya-samadhi (the samadhi of the Tathagata's body), which enables one to attain the most excellent and wondrous form of the Buddha. Abiding in this most excellent body samadhi, one can manifest the form of a deva (god). From this deva-body samadhi, many great dragon bodies can be born. From this great dragon-body samadhi, many Yaksha (a type of guardian deity) bodies can be born. From this Yaksha-body samadhi, all Bhuta (ghost or spirit) bodies can be born. From this Bhuta-body samadhi, the tip of a single hair can be manifested. From this single hair-tip samadhi, all hair tips can be born. From all hair tips, a single hair-tip dust can be born. From this single hair-dust samadhi, the realm of all hair dust can appear. Within each hair-dust samadhi, a number of dust particles can appear. If one sees the samadhi of a single dust particle, the end of all dust particles can be born. If one sees the samadhi of each dust particle, the vajra-koti (adamantine boundary) of the great ocean can be born. From this vajra-koti samadhi, the flowers and fruits of the mani-tree (wish-fulfilling tree) can be born. From this mani-tree samadhi, the great light of the Tathagata can appear. From this Tathagata-light samadhi, all the waters of rivers and seas can appear. From this river-sea samadhi, the realm of great fire dust can again appear. From this fire-dust samadhi, the thoughts of wind dust can be born. From this wind-dust samadhi, the realm of earth dust can be born. From this earth-dust samadhi, all heavenly palaces can be born. In this palace samadhi, thoughts are equal to the realm of space. The samadhi liberation is inconceivable, and one can obtain boundless merits. It can also illuminate countless kalpas (eons), and all Tathagatas are immeasurable. All Tathagatas jointly proclaim this, the karmic consequences of the world are inconceivable. Dragons transform into clouds and water, the Buddha enters samadhi, and the transformations within samadhi are inconceivable. What is seen of these births is only a small part, and the beings within are all amazed. Dharma
師方便智令知， 所說敏速能解了， 即得住於八解脫。 聲聞得一即為多， 或是得多由如一， 觀彼虛空光熾焰。 炎赫熾盛俱洞然。 周匝俱為熾火城， 火城下徹於水輪， 于輪坐臥而安住， 剎那身變不思議。 彼眾無有大悲心， 菩提行遠棄世間， 身雖變化不思議， 不能利他為世間。 譬如日月游虛空， 悉能照見十方界， 陂湖池沼及淵泉， 方圓大小寶海河， 悉現不思議色相。 如日照見於十方， 如智解脫諸三昧， 若見如來佛亦然。 澄湛池邊四兵眾， 各各于中而現形， 利劍弓刀箭甲冑， 兜鍪覆膊絳鐵札， 亦如眾色而莊嚴。 見彼如來光明網， 不分憎愛離疑惑， 解脫功德三摩地。 天中海內說彼名， 乃至眾生出生海， 聞彼所說盡能知， 自身語言皆歡喜。 愛樂貪恚雜語言， 一切隨類能了知， 得妙總持法之力， 人間天上過有無。 名為睹嚕婆惹娑， 婆羅門女稱讚彼， 志願無有愛恚心。 為無嫉妒得超身， 雖有辯才愛恚存， 不能成就大檀行。 名稱遠聞於世間， 無人不喜智功德， 譬如明智作幻術， 能現種種無邊色， 或於晝夜月一念。 百
【現代漢語翻譯】 現代漢語譯本 導師以方便的智慧使人知曉，所說的內容敏捷迅速且能理解透徹，立即就能安住於八解脫（八種禪定境界）。聲聞（小乘修行者）得一解脫即視為多，或者得多種解脫猶如得一，他們觀察那虛空中的光芒熾熱如火焰，火焰熾盛且明亮洞徹。周圍都如同熾熱的火焰之城，火城向下延伸至水輪，在水輪上坐臥安住，剎那間身體變化不可思議。那些人沒有大悲心，菩提（覺悟）的修行遠離世間，身體雖然變化不可思議，卻不能利益世間。譬如日月在虛空中執行，能夠照見十方世界，陂湖、池沼以及深淵泉水，方形圓形大小的寶海河流，都顯現出不可思議的色相。如同太陽照見十方，如同智慧解脫諸三昧（禪定），如果見到如來佛也是如此。在澄澈的池邊，四種軍隊各自在其中顯現身形，利劍、弓、刀、箭、鎧甲、頭盔、護肩、鎖子甲，也如同各種色彩一樣莊嚴。見到如來光明之網，不分別憎恨和愛戀，遠離疑惑，解脫功德三摩地（禪定）。在天上和海中宣說他的名字，乃至眾生出生的海洋，聽到他所說的一切都能知曉，自身所說的語言都令人歡喜。愛戀、貪婪、嗔恚等雜亂的語言，一切都能隨其種類而瞭解，得到微妙總持（記憶和理解）的法力，在人間天上超越有和無。名為睹嚕婆惹娑（Dhurvarasa），婆羅門女稱讚他，志願沒有愛戀和嗔恚之心。爲了沒有嫉妒而獲得超脫之身，雖然有辯才但愛戀和嗔恚存在，不能成就大布施的行為。名稱遠揚於世間，沒有人不喜歡他的智慧功德，譬如明智的人施展幻術，能顯現種種無邊的色彩，或者在白天黑夜一念之間。
【English Translation】 English version The teacher, with expedient wisdom, enables understanding, what is said is swift and can be thoroughly comprehended, and one immediately dwells in the eight liberations (eight states of meditative absorption). A Shravaka (a Hinayana practitioner) who attains one liberation considers it as many, or attains many as if it were one, they observe the light in the void, blazing like flames, the flames are intense and brightly illuminating. All around is like a city of blazing fire, the fire city extends down to the water wheel, and they sit and lie down on the wheel, in an instant their bodies transform in an inconceivable way. Those beings do not have great compassion, the practice of Bodhi (enlightenment) is far from the world, although their bodies transform in an inconceivable way, they cannot benefit the world. For example, the sun and moon travel in the void, able to illuminate the ten directions, lakes, ponds, and deep springs, square, round, large and small treasure seas and rivers, all manifest inconceivable forms. Just as the sun illuminates the ten directions, just as wisdom liberates all Samadhis (meditative states), if one sees the Tathagata Buddha, it is the same. By the clear pond, four kinds of armies each manifest their forms, sharp swords, bows, knives, arrows, armor, helmets, shoulder guards, and chain mail, are also adorned like various colors. Seeing the net of light of the Tathagata, without distinguishing hatred and love, free from doubt, the merit of liberation, Samadhi (meditative state). In the heavens and the seas, his name is proclaimed, even to the ocean where beings are born, hearing all that he says, they can understand, and their own words bring joy. Love, greed, anger, and other mixed languages, all can be understood according to their kind, obtaining the power of the wonderful Dharani (memory and understanding), surpassing existence and non-existence in the human and heavenly realms. Named Dhurvarasa, the Brahmin woman praises him, her aspiration is without love and anger. To be free from jealousy and attain a transcendent body, although having eloquence, love and anger remain, one cannot accomplish the great act of giving. His name is widely known in the world, no one dislikes his wisdom and merit, like a wise person performing illusions, able to manifest various boundless colors, or in a single thought during day or night.
年由如於風燭， 云何幻化有愛恚， 世間變化如幻夢， 定知遠離於解脫。 如智善修人皆喜， 天與修羅共鬥戰， 天得修羅自退散， 以蓋覆上乘車輦， 兵甲自退而散走， 修羅于彼生愛恚， 自說身變不思議， 富貴勇猛無能敵。 現身變化能如是， 能持大龍及金剛， 帝釋眷屬乘大象， 此象頭現三十三， 一一復現於六牙， 一一牙上現七池， 池中現水皆盈滿， 一一池現七蓮花， 蓮花種種而莊嚴， 一一華中復現七， 天女一切悉能知， 能解歌舞眾妓樂。 帝釋天眾同娛樂， 知彼自身復龍形， 得同一切而變化， 種種造作等莊嚴。 或時現龍為最上， 彼現有愛有恚癡， 隨自福業現神變， 智力方便相應行。 非三摩地不能作， 由如羅睺身變現， 變為金剛縛足下， 現身海中水至臍， 頭與妙高而同等， 彼有愛恚貪瞋癡。 羅睺神變力如是， 魔王破壞世間燈， 若現神變無有邊， 帝釋化現不思議。 天與修羅共戰時， 制伏修羅不能變， 彼現自身于帝釋， 能知修羅勇猛力。 同時自往帝釋前， 各各執持于金剛， 修羅執持而戰慄， 變現千眼能怖畏。 光
【現代漢語翻譯】 現代漢語譯本 生命如風中殘燭般搖曳，為何還要執著于虛幻的愛恨？ 世間萬物的變化如同夢幻泡影，明白這一點才能真正遠離煩惱，獲得解脫。 如同智慧之人善於修行，眾人皆會歡喜；天界與修羅界常常發生戰鬥。 天界獲勝，修羅界自然退散，天界用寶蓋覆蓋著他們的戰車。 修羅的兵甲自然潰散逃走，修羅因此心生愛恨。 他們自詡身體變化不可思議，富貴勇猛無人能敵。 他們能展現如此變化，能駕馭巨龍和金剛。 帝釋（Indra，天界之主）的眷屬乘坐著大象，這頭象的頭上顯現出三十三個頭。 每個頭又顯現出六顆牙齒，每顆牙齒上又顯現出七個水池。 水池中充滿著水，每個水池中又顯現出七朵蓮花。 蓮花以各種色彩莊嚴，每朵蓮花中又顯現出七位天女。 這些天女無所不知，能歌善舞，精通各種音樂。 帝釋天眾一同享樂，他們知道自己也能化身為龍。 他們能像一切事物一樣變化，能創造出各種莊嚴的景象。 有時他們顯現為最尊貴的龍，他們也存在愛、恨和愚癡。 他們根據自己的福報顯現神通變化，智慧和方便與他們的行為相符。 這些變化並非通過三摩地（Samadhi，禪定）就能做到，就像羅睺（Rahu，阿修羅）能變化身體一樣。 他能變成金剛，束縛在腳下，身體顯現在海中，水淹沒到肚臍。 他的頭與須彌山（Mount Meru）一樣高，但他仍然有愛、恨、貪、嗔、癡。 羅睺的神通變化就是如此，魔王破壞世間的光明。 如果說神通變化沒有邊際，帝釋的變化也是不可思議的。 當諸天與修羅戰鬥時，修羅被制伏，無法變化。 他們向帝釋顯現自己的身形，能瞭解修羅的勇猛力量。 同時他們來到帝釋面前，各自執持著金剛。 修羅執持金剛而戰慄，變化出千眼來恐嚇對方。 光芒閃耀，
【English Translation】 English version Life is like a flickering candle in the wind, why cling to illusory love and hatred? The changes in the world are like dreams and bubbles; understanding this is the true way to be free from suffering and attain liberation. Just as wise people cultivate diligently, everyone rejoices; the heavens and Asuras (demigods) often engage in battles. The heavens are victorious, and the Asuras naturally retreat; the heavens cover their chariots with canopies. The Asuras' armor naturally collapses and scatters; the Asuras thus develop love and hatred. They boast that their bodily transformations are inconceivable, that they are wealthy, brave, and invincible. They can manifest such transformations, and they can control dragons and vajras (thunderbolts). Indra's (the lord of the heavens) retinue rides on elephants; this elephant has thirty-three heads. Each head manifests six tusks, and each tusk manifests seven ponds. The ponds are filled with water, and each pond manifests seven lotus flowers. The lotus flowers are adorned with various colors, and each lotus flower manifests seven celestial maidens. These celestial maidens are omniscient, skilled in singing, dancing, and all kinds of music. Indra's retinue enjoys themselves together; they know that they can also transform into dragons. They can transform like all things, and they can create all kinds of magnificent scenes. Sometimes they manifest as the most honored dragons; they also possess love, hatred, and ignorance. They manifest their supernatural transformations according to their own merits; wisdom and skillful means are in accordance with their actions. These transformations cannot be achieved through Samadhi (meditative absorption); just as Rahu (an Asura) can transform his body. He can transform into a vajra, binding his feet; his body appears in the sea, with the water reaching his navel. His head is as high as Mount Meru, but he still possesses love, hatred, greed, anger, and ignorance. Rahu's supernatural transformations are like this; the demon king destroys the light of the world. If it is said that supernatural transformations are limitless, Indra's transformations are also inconceivable. When the gods and Asuras fight, the Asuras are subdued and cannot transform. They show their forms to Indra, and they can understand the Asuras' brave power. At the same time, they come before Indra, each holding a vajra. The Asuras tremble while holding the vajra, and they transform into a thousand eyes to frighten their opponents. The light shines,
明熾盛執金剛， 身披甲冑有大力， 修羅既睹而退走， 彼以薄福力不任。 帝釋為天現神變， 一切世間盡能救， 說此神變福無盡， 空中天鼓勸諸天。 說于彼眾業果報， 知天耽著于欲樂， 天鼓出聲而救度， 觀身無常不久停。 此等自性不能了， 如幻如雲翳星月， 萬物自性如夢覺。 一切煩惱怨家因， 除得甘露離無常， 其中若有樂耽著， 無常迅速如摩竭。 一切眷屬悉遭苦， 聖者增長於一切， 樂著欲樂如盲人， 若有聞法免無常。 鼓為帝釋常誡勸， 及諸天眾說妙法， 恒時演暢妙語言， 無邊煩惱能廣說。 彼能現此無色相， 天鼓出于大音聲， 隨諸天意現眾色， 廣為無作諸眾生。 天與修羅相持時， 以天福力勝于彼， 天鼓空中勸天人， 出衆音聲悉同彼。 天鼓勸令生忻喜， 得生遠離兵怖畏， 修羅王眾自退散， 剎那恐懼盡消除。 鼓施甘露經劫數， 救度一切諸世間， 彼離煩惱魔王眾， 不受煩惱說安樂。 帝釋天女九十二， 化身令他悉歡喜， 一一幻身與彼同， 一切天女各同示， 諸女同時貪慾樂， 若住自性妙法中， 而為開示演妙法。 帝
【現代漢語翻譯】 現代漢語譯本 明亮的熾盛執金剛（Vajrapani，佛教護法神），身披甲冑，擁有強大的力量。 修羅（Asura，一種好戰的神）看到他便退走了，因為他們福德淺薄，力量不足以對抗。 帝釋（Indra，天神之王）爲了天界展現神通變化，能夠救度一切世間眾生。 他宣說這種神通變化，福德無盡，空中天鼓勸誡諸天。 他向大眾宣說業報的因果，知道天人沉溺於欲樂。 天鼓發出聲音來救度他們，讓他們觀察到身體的無常，不會長久停留。 這些天人不能瞭解事物的自性，它們如幻象，如雲翳遮蔽星月。 萬物的自性如同夢境的覺醒。一切煩惱都是怨恨的根源。 只有獲得甘露（amrita，不死之藥）才能脫離無常，如果有人樂於沉溺其中， 無常的到來迅速如摩竭魚（makara，一種海怪）。一切眷屬都會遭受痛苦。 聖者在一切方面都得到增長，而貪戀欲樂的人如同盲人。 如果有人聽聞佛法，就能免於無常的威脅。天鼓常常告誡帝釋， 以及諸天大眾，宣說微妙的佛法，恒常演說美妙的語言， 能夠廣泛地闡述無邊的煩惱。天鼓能夠顯現這種無色的形象， 天鼓發出巨大的聲音，隨著諸天的意願顯現各種色彩， 廣泛地為無所作為的眾生說法。當諸天與修羅交戰時， 諸天憑藉福德的力量戰勝了他們，天鼓在空中勸誡天人， 發出的各種聲音都與他們相同。天鼓勸誡他們生起歡喜心， 得以遠離戰爭的恐懼，修羅王眾自然退散， 剎那間的恐懼都消除了。天鼓施予甘露，經歷無數劫數， 救度一切世間眾生，使他們遠離煩惱和魔王的侵擾， 不受煩惱的困擾，宣說安樂的道理。帝釋有九十二位天女， 她們化身讓其他天人歡喜，每一個化身都與他們相同， 一切天女都同時展現出相同的形象，諸女同時享受貪慾之樂， 如果安住于自性的微妙佛法中，就能為他們開示演說微妙的佛法。 帝釋
【English Translation】 English version The bright and blazing Vajrapani (a Buddhist guardian deity), clad in armor, possesses great power. The Asuras (a race of warring deities) retreat upon seeing him, as their merit is shallow and their strength insufficient to oppose him. Indra (king of the gods) manifests divine transformations for the sake of the heavens, capable of saving all beings in the world. He proclaims these divine transformations, whose merit is inexhaustible, and the heavenly drum in the sky admonishes the gods. He explains to the assembly the karmic consequences of actions, knowing that the gods are addicted to sensual pleasures. The heavenly drum emits sounds to save them, urging them to observe the impermanence of the body, which will not last long. These gods cannot understand the true nature of things, which are like illusions, like clouds obscuring the stars and moon. The nature of all things is like awakening from a dream. All afflictions are the cause of enmity. Only by obtaining amrita (the nectar of immortality) can one escape impermanence. If one delights in indulging in it, impermanence arrives swiftly like a makara (a sea monster). All relatives will suffer. The saints grow in all aspects, while those attached to sensual pleasures are like the blind. If one hears the Dharma, one can escape the threat of impermanence. The heavenly drum constantly admonishes Indra, and the assembly of gods, proclaiming the subtle Dharma, constantly expounding beautiful words, able to extensively explain boundless afflictions. The heavenly drum can manifest this formless image, The heavenly drum emits a great sound, manifesting various colors according to the wishes of the gods, extensively teaching the Dharma to beings who are without action. When the gods and Asuras fight, the gods, through the power of their merit, overcome them. The heavenly drum in the sky admonishes the gods, emitting various sounds that are the same as theirs. The heavenly drum urges them to generate joy, enabling them to escape the fear of war. The Asura kings naturally retreat, and the fear of the moment is eliminated. The drum bestows amrita, for countless eons, saving all beings in the world, freeing them from afflictions and the invasion of Mara (the demon king), unaffected by afflictions, proclaiming the doctrine of peace and happiness. Indra has ninety-two heavenly maidens, who transform themselves to please other gods. Each transformation is the same as them, all the heavenly maidens simultaneously display the same image. The maidens simultaneously enjoy sensual pleasures, If they abide in the subtle Dharma of their true nature, they can reveal and expound the subtle Dharma to them. Indra
釋神變一剎那， 帝釋有愛有恚癡， 唯自娛樂諸眷屬， 無人於世恒方便。 世間變化離愛慾， 魔王斗諍住世間， 攝伏一切眾生類， 煩惱業力索普縛， 愚迷眾生不能脫， 彼等有愛有恚癡， 一切世間魔王攝， 住於十種業道中。 一切世間自破壞， 梵王宮殿三千主， 乃至梵王三千宮， 普現其身於中住。 梵天王出妙音聲， 梵王于彼世間中， 定知梵王能變化， 彼經劫數如剎那。 不能一念生悲智， 過於三災壞劫已， 不思議心諸世間， 眾生業報心生風。 風能成就器世間， 四海眾山天宮殿， 廣大種子光明寶， 風能生云而降雨。 雨止風捲云自收， 風能成熟世所有， 安樂眾多諸世間， 彼不學于波羅蜜， 亦復不學佛功德， 能現世間不思議。 雖能如是人莫睹， 乃至飛禽走獸聲， 女聲童男童女聲， 云雷震吼海潮聲， 眾生各各悉聞知， 各各聞于自性聲。 以廣大辯無礙知， 江河各出廣大聲， 世間娛樂妙音聲。 如來法海甚希有， 能攝一切諸眾海， 海得妙寶水無盡， 江河競澍復不增。 由如一切世間海， 定慧解脫福無盡， 智智出生諸功德， 得
【現代漢語翻譯】 現代漢語譯本 帝釋（Indra，天神之王）展現神通變化只在一剎那，他仍有愛慾、嗔恚和愚癡。 他只顧自己和眷屬享樂，不曾為世間眾生恒常方便。 世間的變化都離不開愛慾，魔王（Mara，佛教中的惡魔）在世間爭鬥。 他以煩惱和業力的束縛來控制一切眾生，愚昧迷惑的眾生無法從中解脫。 他們有愛慾、嗔恚和愚癡，整個世間都被魔王所控制，沉溺於十種惡業之中。 整個世間都在自我毀滅，梵王（Brahma，創造之神）的宮殿是三千世界的主宰。 乃至梵王的三千宮殿，他都能普遍顯現自身並安住其中。 梵天王發出美妙的聲音，梵王在那個世間中，確知梵王能夠變化，他所經歷的劫數如同剎那一般短暫。 他不能在一念之間生起悲智，即使經歷過三災壞劫之後，也無法理解。 不可思議的心念遍佈世間，眾生的業報之心生起風。 風能成就器世間，包括四海、眾山和天宮殿。 廣大的種子、光明和珍寶，風能生起云並降下雨水。 雨停后風會捲走云，風能使世間萬物成熟。 給眾多世間帶來安樂，但他們不學習波羅蜜（Paramita，到達彼岸的方法），也不學習佛的功德。 雖然能展現世間不可思議的景象，但人們卻看不到。 乃至飛禽走獸的聲音，女聲、童男童女的聲音，云雷震吼和海潮的聲音。 眾生各自都能聽到，各自聽到的是自己本性的聲音。 以廣大無礙的辯才和智慧，江河各自發出廣大的聲音，世間充滿娛樂的美妙聲音。 如來的法海非常稀有，能夠容納一切諸海，海中得到珍寶，水永遠不會枯竭。 江河競相注入也不會增加，如同世間所有的海洋一樣。 定慧解脫的福德無盡，智慧生出各種功德，最終獲得解脫。
【English Translation】 English version Indra (the king of gods) manifests his supernatural transformations in a single instant, yet he still possesses desire, hatred, and delusion. He only cares about his own enjoyment and that of his retinue, never providing constant convenience for the beings of the world. The changes in the world are inseparable from desire, and Mara (the demon king) dwells in the world, engaging in strife. He controls all beings with the bonds of afflictions and karmic forces, and the deluded beings cannot escape from them. They have desire, hatred, and delusion; the entire world is controlled by Mara, indulging in the ten evil deeds. The entire world is self-destructing, and Brahma's (the creator god) palace is the master of the three thousand worlds. Even in Brahma's three thousand palaces, he can universally manifest himself and reside within them. The Brahma king emits wonderful sounds, and in that world, it is known that Brahma can transform, and the kalpas he experiences are as brief as an instant. He cannot generate compassion and wisdom in a single thought, even after experiencing the three calamities of destruction, he cannot understand. Inconceivable thoughts pervade the world, and the karmic minds of beings give rise to wind. The wind can create the container world, including the four seas, mountains, and heavenly palaces. Vast seeds, light, and treasures, the wind can generate clouds and bring down rain. After the rain stops, the wind will roll away the clouds, and the wind can ripen all things in the world. Bringing peace and joy to many worlds, but they do not learn the Paramitas (perfections), nor do they learn the merits of the Buddha. Although they can manifest the inconceivable scenes of the world, people cannot see them. Even the sounds of birds and beasts, the voices of women, boys, and girls, the thunderous roar of clouds, and the sound of the ocean tides. Beings can each hear them, and each hears the sound of their own nature. With vast and unobstructed eloquence and wisdom, the rivers each emit great sounds, and the world is filled with the wonderful sounds of entertainment. The Dharma ocean of the Tathagata is very rare, capable of containing all the oceans, obtaining treasures in the sea, and the water will never dry up. Rivers compete to pour in without increasing it, just like all the oceans in the world. The blessings of Samadhi, wisdom, and liberation are endless, wisdom gives rise to all kinds of merits, and ultimately liberation is attained.
福功德亦不增。 娑誐羅龍能自在， 從下往詣化樂天， 廣佈慈雲四大洲， 無數種種而莊嚴。 化樂天中閻浮名， 現云普遍眾妙色， 或變紅珠光晃耀， 睹史多天金雪色， 焰摩天中吠琉璃， 忉利天中琉璃藏， 四大王天水精色， 金剛堅固海云色， 緊那羅宮香發越， 龍王宮中蓮花色， 堅守大力烏黑色， 阿修羅宮山石色， 上妙金光陽焰色， 異域他州種種嚴， 贍部洲中青碧色， 云色各各隨洲變。 化樂天中現金云， 由如閃電日光色， 妙色等同清凈月， 睹史多天紫金色， 焰摩天中金雪同， 忉利天中琉璃色， 四大王天水精色， 金剛堅固海云色， 緊那羅宮香充滿， 龍王宮中蓮花色， 堅守大力烏黑色， 阿修羅宮鐵山色， 上妙清凈摩尼照， 種種差別而莊嚴。 贍部洲中月摩尼， 電光所至亦如雲， 化樂天與梵王天， 同現鼓聲悉周遍。 睹史多天雅樂聲， 焰摩宮中天女聲， 四大王天干達嚩， 山相擊聲海潮聲， 緊那羅笛俱拏聲， 龍宮迦陵頻伽聲， 堅守宮中龍女聲， 修羅宮中琴瑟聲， 人聲海聲笙簧聲， 化樂天中天妙香， 雨花種種而莊嚴。 妙
【現代漢語翻譯】 現代漢語譯本 福德功績也不會因此增加。 娑誐羅龍（Sāgara，意為海）能夠自在地行動， 從下方前往化樂天（Nirmāṇarati，欲界六天之一）， 廣佈慈悲的雲彩覆蓋四大洲， 用無數種方式來莊嚴。 在化樂天中，雲彩呈現閻浮（Jambudvīpa，我們所居住的南贍部洲）的顏色， 顯現出普遍的各種美妙色彩， 有時變成紅色珍珠般的光芒閃耀， 在睹史多天（Tuṣita，欲界六天之一）呈現金色雪的顏色， 在焰摩天（Yāma，欲界六天之一）呈現琉璃的顏色， 在忉利天（Trāyastriṃśa，欲界六天之一）呈現琉璃寶藏的顏色， 在四大王天（Cāturmahārājika，欲界六天之一）呈現水晶的顏色， 金剛堅固的呈現海云的顏色， 緊那羅（Kiṃnara，天龍八部之一，歌神）的宮殿散發出香氣， 龍王的宮殿呈現蓮花的顏色， 堅守大力者呈現烏黑的顏色， 阿修羅（Asura，天龍八部之一，好戰的神）的宮殿呈現山石的顏色， 最上妙的金色光芒呈現太陽火焰的顏色， 在其他不同的區域呈現各種莊嚴的景象， 在贍部洲（Jambudvīpa）呈現青碧的顏色， 雲彩的顏色各自隨著所處的洲而變化。 在化樂天中，顯現金色的雲彩， 如同閃電般呈現日光般的顏色， 美妙的顏色如同清凈的月亮， 在睹史多天呈現紫金的顏色， 在焰摩天呈現金雪的顏色， 在忉利天呈現琉璃的顏色， 在四大王天呈現水晶的顏色， 金剛堅固的呈現海云的顏色， 緊那羅的宮殿充滿香氣， 龍王的宮殿呈現蓮花的顏色， 堅守大力者呈現烏黑的顏色， 阿修羅的宮殿呈現鐵山的顏色， 最上妙清凈的摩尼寶珠照耀著， 呈現出種種差別而莊嚴。 在贍部洲呈現月亮的摩尼寶珠， 閃電的光芒所到之處也如同雲彩， 化樂天與梵王天（Brahmā，色界諸天之首） 同時顯現鼓聲，響徹一切地方。 在睹史多天呈現優雅的音樂聲， 在焰摩宮中呈現天女的聲音， 在四大王天呈現干達婆（Gandharva，天龍八部之一，樂神）的音樂， 山相撞擊的聲音和海潮的聲音， 緊那羅的笛子和俱拏（Kuṇā，一種樂器）的聲音， 龍宮中迦陵頻伽（Kalaviṅka，一種鳥）的聲音， 堅守宮中龍女的聲音， 修羅宮中琴瑟的聲音， 人的聲音、海的聲音和笙簧的聲音， 在化樂天中散發著天上的美妙香氣， 降下各種各樣的花朵來莊嚴。
【English Translation】 English version Merit and virtue will not increase either. The Sāgara Dragon (Sāgara, meaning 'ocean') can act freely, Going from below to the Nirmāṇarati Heaven (one of the six heavens of the desire realm), Spreading clouds of compassion covering the four continents, Adorning with countless ways. In the Nirmāṇarati Heaven, the clouds display the color of Jambudvīpa (the southern continent where we live), Manifesting various wonderful colors universally, Sometimes transforming into the dazzling light of red pearls, In the Tuṣita Heaven (one of the six heavens of the desire realm), it appears in the color of golden snow, In the Yāma Heaven (one of the six heavens of the desire realm), it appears in the color of lapis lazuli, In the Trāyastriṃśa Heaven (one of the six heavens of the desire realm), it appears in the color of lapis lazuli treasure, In the Cāturmahārājika Heaven (one of the six heavens of the desire realm), it appears in the color of crystal, The Vajra-firm appears in the color of sea clouds, The palace of the Kiṃnara (one of the eight classes of non-human beings, a celestial musician) emits fragrance, The palace of the Dragon King appears in the color of lotus flowers, The one who firmly upholds great power appears in the color of black, The palace of the Asura (one of the eight classes of non-human beings, a warring god) appears in the color of mountain rocks, The most sublime golden light appears in the color of the sun's flames, In other different regions, various magnificent scenes appear, In Jambudvīpa, it appears in the color of blue-green, The color of the clouds varies according to the continent where they are located. In the Nirmāṇarati Heaven, golden clouds appear, Like lightning, they appear in the color of sunlight, The wonderful colors are like the pure moon, In the Tuṣita Heaven, it appears in the color of purple-gold, In the Yāma Heaven, it appears in the color of golden snow, In the Trāyastriṃśa Heaven, it appears in the color of lapis lazuli, In the Cāturmahārājika Heaven, it appears in the color of crystal, The Vajra-firm appears in the color of sea clouds, The palace of the Kiṃnara is filled with fragrance, The palace of the Dragon King appears in the color of lotus flowers, The one who firmly upholds great power appears in the color of black, The palace of the Asura appears in the color of iron mountains, The most sublime and pure Mani jewel shines, Manifesting various differences and adorning. In Jambudvīpa, the Mani jewel of the moon appears, Where the light of lightning reaches, it is also like clouds, The Nirmāṇarati Heaven and the Brahmā Heaven (the head of the heavens in the form realm), Simultaneously manifest the sound of drums, resounding everywhere. In the Tuṣita Heaven, elegant music sounds, In the Yāma Palace, the voices of celestial women are heard, In the Cāturmahārājika Heaven, the music of the Gandharva (one of the eight classes of non-human beings, a celestial musician) is heard, The sound of mountains colliding and the sound of ocean tides, The sound of the Kiṃnara's flute and the Kuṇā (a musical instrument), The sound of the Kalaviṅka (a bird) in the Dragon Palace, The voices of the Dragon Maidens in the palace of the one who firmly upholds, The sound of zithers in the Asura Palace, The sounds of humans, the sea, and the sheng and huang (Chinese wind instruments), In the Nirmāṇarati Heaven, heavenly wonderful fragrances are emitted, Raining down various kinds of flowers to adorn.
摩尼月妙月中， 曼陀花鬘及涂香， 睹史多天摩尼色， 種種妙寶眾嚴飾。 如月光明摩尼髻， 繽紛亂雨金色衣， 種種幢幡及寶蓋， 嚴持涂香妙華鬘， 金色真珠紅色衣， 焰摩天中恒時雨。 忉利天中如意珠， 涂香栴檀及沉水， 功姑摩蕊天妙鬘， 香水及雨眾妙花， 珍異飲食增長力， 得香美味貌熙怡。 殊特妙寶不思議， 雨四天王及龍宮， 雨于大海能堅牢， 如是無量無有盡。 庫藏無盡甚廣大， 恒雨無邊勝妙寶， 妙衣莊嚴彼充滿， 又雨粖香末利香， 或作雅妙琴瑟聲， 緊那羅女雨瓔珞， 龍宮恒雨紅色珠。 堅守光明摩尼寶， 破壞冤家弓敏捷， 修羅宮中雨劍戟， 無價瓔珞令彼安。 雨鬘末利瞻波迦， 雨于清凈俱闌拏， 更雨種種妙燈光， 閻浮提人皆歡喜。 復能忻樂妙法雨， 花樹果樹及香樹， 天妙眾物安世間， 如是難思云莊嚴， 霹靂雷聲雨莊嚴， 如是龍變難思議。 彼恒住于大海水， 龍現變化上難思， 若入法海功德中， 無邊變化非測量。 此義譬喻說少分， 如是說彼調御師， 此勇猛智離譬喻， 若此現住解脫門， 說此解脫為最上。 廣
【現代漢語翻譯】 現代漢語譯本 在摩尼月（mani-moon）的奇妙月中，散落著曼陀花（mandarava）的花環和涂香。 在睹史多天（Tushita Heaven），摩尼寶珠（mani）閃耀著光彩，各種珍寶裝飾著那裡。 如同月光般閃耀的摩尼寶髻，繽紛散落的金色衣裳， 各種幢幡和寶蓋，以及涂香和美麗的花環， 金色的珍珠和紅色的衣裳，在焰摩天（Yama Heaven）中持續降落。 在忉利天（Trayastrimsha Heaven）中，如意寶珠（cintamani）散發光芒，還有涂香、栴檀（chandana）和沉水香（agaru）。 功姑摩（kumkuma）花蕊製成的天妙花環，香水和各種美妙的花朵如雨般落下， 珍奇的飲食增長力量，帶來香甜美味和喜悅的容貌。 殊勝的珍寶不可思議，降落在四天王（Chaturmaharajika）和龍宮（Naga Palace）， 降落在大海中使其堅固，如此無量無盡。 寶藏無盡且極其廣大，持續降下無邊的殊勝珍寶， 美妙的衣裳裝飾著那裡，又降下粖香（turushka）和末利香（mallika）。 有時發出優雅美妙的琴瑟之聲，緊那羅（kinnara）女散落瓔珞， 龍宮中持續降下紅色的珍珠。 堅守光明的摩尼寶，破壞冤家的弓箭敏捷無比， 修羅宮（Asura Palace）中降下劍戟，無價的瓔珞使他們安寧。 降下花環、末利花和瞻波迦花（champaka）， 降落在清凈的俱闌拏（kuranda）上，更降下各種美妙的燈光， 閻浮提（Jambudvipa）的人們都感到歡喜。 還能降下令人喜悅的美妙法雨， 花樹、果樹和香樹，天上的各種美妙之物安頓在世間， 如此難以思議的雲彩莊嚴，霹靂雷聲的雨水莊嚴， 如此龍的變化難以思議。 它們恒常居住在大海水中，龍所展現的變化難以思議， 如果進入法海的功德中，無邊的變化無法衡量。 這個意義只是用譬喻說了少部分， 如此說那位調御師（佛陀），這種勇猛的智慧無法用譬喻來形容， 如果現在安住于解脫之門，那麼這種解脫就是最上的。 廣
【English Translation】 English version In the wondrous month of the mani-moon, there are scattered garlands of mandarava flowers and fragrant unguents. In Tushita Heaven, mani jewels shine with brilliance, adorned with various precious treasures. Like the moon's light, the mani-topknot shines, with colorful golden garments falling in disarray, Various banners and canopies, along with fragrant unguents and beautiful garlands, Golden pearls and red garments continuously fall in Yama Heaven. In Trayastrimsha Heaven, cintamani jewels emit light, along with fragrant unguents, chandana, and agaru. Heavenly garlands made of kumkuma flower stamens, fragrant water, and various wonderful flowers fall like rain, Exquisite food increases strength, bringing sweet flavors and joyful appearances. Extraordinary treasures beyond comprehension fall upon the Four Heavenly Kings and the Naga Palace, Falling into the great ocean, making it firm, thus immeasurable and endless. The treasury is inexhaustible and vast, continuously raining down boundless, supreme treasures, Beautiful garments adorn the place, and turushka and mallika fragrances also fall. Sometimes, elegant and wonderful sounds of lutes and zithers are heard, and kinnara women scatter necklaces, Red pearls continuously fall in the Naga Palace. Firmly holding the luminous mani jewel, the bow that destroys enemies is swift, In the Asura Palace, swords and halberds fall, and priceless necklaces bring them peace. Garlands, mallika flowers, and champaka flowers fall, Falling upon the pure kuranda, and even more, various wonderful lights fall, The people of Jambudvipa all feel joy. It can also rain down the wonderful Dharma rain that brings joy, Flower trees, fruit trees, and fragrant trees, all the wonderful things of heaven are settled in the world, Such inconceivable cloud adornments, the adornments of thunder and lightning rain, Such transformations of dragons are inconceivable. They constantly dwell in the waters of the great ocean, the transformations displayed by dragons are inconceivable, If one enters the merit of the Dharma ocean, the boundless transformations cannot be measured. This meaning is only a small portion described through metaphors, Thus speaks the tamer (Buddha), this courageous wisdom cannot be described by metaphors, If one now dwells in the gate of liberation, then this liberation is the most supreme. Extensive
大微妙無上意， 得未曾有真實意， 如是勝上甚深意， 是法難行希希有。 世間所有行行人， 若聞最上解脫已， 世間恭敬而稱讚， 眾生身道難得聞。 如是此法能尊重， 若能作福獲安樂， 自他因力而恭敬， 彼於人間離疑惑。 聲聞乘中不生疑， 辟支佛乘亦復然， 彼復不疑眾多乘， 住彼大乘未為難。 恭敬此經甚難得， 云何讀誦而受持？ 若住此法雲何行？ 假使三千山及海， 盡未來劫而頂戴， 如是勤苦未為難； 恭敬此經甚為難。 三千微塵等眾生， 一一於前經劫住， 如是勝福未為難； 信此經者甚為難。 假使十剎山及海， 如此而能掌中持， 如是勤苦未為難； 恭敬此經甚難得。 十剎微塵等眾生， 一一面前經劫住， 最勝福報未為難； 信此經者甚難得。 十剎微塵等如來， 一一經劫面前住， 若於此法讀誦持， 勝前功德阿庾多。 如來開此解脫門， 若於十方一切剎， 悉能降伏魔王宮， 導引無罪悉安隱。 若諸十方仁師子， 彼從口中現一切， 舒手安於頭頂上， 無邊功德普吉祥， 一切如來口中出， 如來以手摩其頂， 解脫法門應善說。 汝
【現代漢語翻譯】 現代漢語譯本 這極其微妙無上的真諦，是前所未有的真實意義。 如此殊勝深奧的道理，是難以實行且極其稀有的。 世間所有修行之人，如果聽聞這最上的解脫之法， 世人都會恭敬讚歎，眾生能得聞此法身之道實屬難得。 如此之法值得尊重，若能依此修行便能獲得安樂， 自己和他人因其力量而恭敬，這樣的人在世間便能遠離疑惑。 在聲聞乘（Shravakayana，小乘佛教）中不會產生疑惑，在辟支佛乘（Pratyekabuddhayana，緣覺乘）中也是如此。 他們也不會對眾多乘法（yana，佛教的修行方法）產生疑惑，安住于大乘（Mahayana，大乘佛教）之道並非難事。 恭敬此經是極其難得的，如何讀誦並受持呢？ 如果安住於此法又該如何修行呢？ 假使有人用盡未來劫的時間，用頭頂戴著三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）的山和海， 如此勤苦也不算難；恭敬此經才是極其難得的。 假使有如三千大千世界微塵數那麼多的眾生， 每一個都在你面前住留一個大劫（kalpa，佛教時間單位），如此殊勝的福報也不算難； 相信此經才是極其難得的。 假使有人能將十方佛剎（Buddha-kshetra，佛的國土）的山和海， 都托在掌中，如此勤苦也不算難； 恭敬此經才是極其難得的。 假使有如十方佛剎微塵數那麼多的眾生， 每一個都在你面前住留一個大劫，最殊勝的福報也不算難； 相信此經才是極其難得的。 假使有如十方佛剎微塵數那麼多的如來（Tathagata，佛的稱號）， 每一位都在你面前住留一個大劫，如果能讀誦受持此法， 其功德勝過之前所說的無數倍。 如來開啟這解脫之門，如果能在十方一切佛剎， 都能降伏魔王（Mara，佛教中的魔）的宮殿， 引導眾生無罪安穩。 如果十方諸位仁慈的獅子（指佛）， 他們從口中顯現一切，伸出手安放在你的頭頂上， 無邊的功德普降吉祥，一切如來口中說出， 如來用手摩你的頭頂，解脫法門應當善說。 你
【English Translation】 English version This supremely subtle and unsurpassed meaning is the true meaning that has never been before. Such a superior and profound principle is difficult to practice and extremely rare. If all the practitioners in the world hear of this supreme Dharma of liberation, they will be respected and praised by the world, and it is rare for sentient beings to hear of this path of the Dharma body. Such a Dharma is worthy of respect, and if one practices accordingly, one can obtain peace and happiness. Oneself and others will respect it because of its power, and such a person will be free from doubt in the world. There will be no doubt in the Shravakayana (the Vehicle of Hearers), and it is the same in the Pratyekabuddhayana (the Vehicle of Solitary Buddhas). They will also not doubt the many Yanas (vehicles, paths of Buddhist practice), and it is not difficult to abide in the Mahayana (the Great Vehicle). It is extremely difficult to respect this Sutra, how can one recite and uphold it? If one abides in this Dharma, how should one practice? Suppose someone were to carry the mountains and seas of the Trisahasra-Mahasahasra-lokadhatu (a great chiliocosm, a Buddhist cosmological system) on their head for an entire future kalpa (eon, a Buddhist unit of time), such diligence would not be difficult; it is extremely difficult to respect this Sutra. Suppose there were as many sentient beings as the dust particles of the Trisahasra-Mahasahasra-lokadhatu, and each one stayed before you for a kalpa, such superior merit would not be difficult; it is extremely difficult to believe in this Sutra. Suppose someone could hold the mountains and seas of the ten Buddha-kshetras (Buddha-fields, Buddha's pure lands) in their palm, such diligence would not be difficult; it is extremely difficult to respect this Sutra. Suppose there were as many sentient beings as the dust particles of the ten Buddha-kshetras, and each one stayed before you for a kalpa, such supreme merit would not be difficult; it is extremely difficult to believe in this Sutra. Suppose there were as many Tathagatas (Buddhas) as the dust particles of the ten Buddha-kshetras, and each one stayed before you for a kalpa, if one could recite and uphold this Dharma, their merit would surpass the previous countless times. The Tathagata opens this gate of liberation, and if one can subdue the palaces of Mara (the demon) in all the Buddha-kshetras of the ten directions, one can guide sentient beings to be free from sin and secure. If the benevolent lions (referring to Buddhas) of the ten directions, manifest everything from their mouths, and extend their hands to place them on your head, boundless merit and auspiciousness will descend, and all the Tathagatas will speak from their mouths, the Tathagatas will rub your head with their hands, and the Dharma of liberation should be well explained. You
等應當廣流佈， 勿令此法而斷絕， 世尊佛說此伽他， 說已默然而寂住。」
爾時三千大千世界，一切諸天及諸人民海會聖眾，同作是言：「此是如來第二會轉此法輪，贊言善哉！善說世尊，希有，希有！我等過去未曾聞，說如是正法。若有眾生，聞此正法，甚為希有！即得不生貧窮下賤之家，心得平等，由如供養恭敬眾多如來。是諸眾生展轉相教，如佛塔廟。彼諸眾生，天上人間，魔王眷屬彼不能害。若諸人天，在家出家，是諸國王及諸大臣長者宰官，亦不能害。」
是時，尊者須菩提白佛言：「世尊！希有如來云何得此，如是寶光明經正法行於世間？此眾經中寶，皆是如來威神力故，出現世間。複次是諸眾生得聞是法，亦是如來威神力故。」
爾時世尊復開金口，告尊者阿難言：「汝當受持，阿難！如是正法，勤心精進，受持讀誦。」
是時，尊者阿難繞佛三匝，而作是言：「世尊！我當受持如是正法，永不忘失。」
佛說此經已，一切聖眾菩薩，普賢菩薩、妙吉祥童子，尊者舍利弗等，諸大聲聞，天、人、阿修羅、干達嚩等，聞佛所說，皆大歡喜，頂禮而去。
大方廣總持寶光明經卷第五
【現代漢語翻譯】 現代漢語譯本 『應當廣泛流傳此法，不要讓此法斷絕。』 世尊佛說完這偈語后，便默然寂靜地住于禪定之中。
當時，三千大千世界中，一切諸天以及所有人民組成的盛大集會，都一同說道：『這是如來第二次轉法輪，真是太好了！世尊說得真好，稀有啊，稀有！我們過去從未聽聞過如此正法。如果有眾生聽聞此正法，那是極其稀有的！他們將不會出生在貧窮的家庭，內心會變得平等，如同供養恭敬眾多如來一樣。這些眾生會互相教導，如同佛塔廟一般。這些眾生，無論在天上還是人間，魔王的眷屬都不能傷害他們。無論是人還是天，在家還是出家，無論是國王還是大臣、長者、官員，也都不能傷害他們。』
這時，尊者須菩提（Subhuti）向佛陀說道：『世尊！如來是如何得到如此稀有的《寶光明經》正法，使其能在世間流傳的呢？此經是眾經中的珍寶，都是由於如來的威神力才得以在世間出現。而且，這些眾生能夠聽聞此法，也是由於如來的威神力。』
這時，世尊再次開口，告訴尊者阿難（Ananda）說：『阿難，你應當受持此正法，勤奮精進，受持讀誦。』
這時，尊者阿難繞佛三圈，說道：『世尊！我當受持此正法，永遠不會忘記。』
佛陀說完此經后，一切聖眾菩薩，包括普賢菩薩（Samantabhadra）、妙吉祥童子（Manjusri），尊者舍利弗（Sariputra）等，以及諸大聲聞，天人、阿修羅（Asura）、干達婆（Gandharva）等，聽聞佛陀所說，都非常歡喜，頂禮佛陀后離去。
《大方廣總持寶光明經》卷第五
【English Translation】 English version 'It should be widely disseminated, and this Dharma should not be allowed to be cut off.' After the World Honored One Buddha spoke this verse, he remained silent and peacefully in meditation.
At that time, in the great trichiliocosm, all the devas and the great assembly of people all said in unison: 'This is the Tathagata's second turning of the Dharma wheel, how wonderful! The World Honored One speaks so well, it is rare, it is rare! We have never heard such a righteous Dharma in the past. If there are sentient beings who hear this righteous Dharma, it is extremely rare! They will not be born into poor families, their minds will become equal, as if they were making offerings and showing respect to many Tathagatas. These sentient beings will teach each other, like stupas and temples. These sentient beings, whether in the heavens or in the human realm, the retinue of the Mara King cannot harm them. Whether they are humans or devas, whether they are lay or monastic, whether they are kings or ministers, elders or officials, they cannot harm them either.'
At this time, the Venerable Subhuti said to the Buddha: 'World Honored One! How did the Tathagata obtain this rare 'Precious Light Sutra' righteous Dharma, so that it can be circulated in the world? This sutra is a treasure among all sutras, and it is due to the Tathagata's majestic spiritual power that it appears in the world. Moreover, these sentient beings being able to hear this Dharma is also due to the Tathagata's majestic spiritual power.'
At this time, the World Honored One opened his golden mouth again and told the Venerable Ananda: 'Ananda, you should uphold this righteous Dharma, diligently and vigorously, uphold, recite, and study it.'
At this time, the Venerable Ananda circumambulated the Buddha three times and said: 'World Honored One! I will uphold this righteous Dharma and never forget it.'
After the Buddha finished speaking this sutra, all the holy bodhisattvas, including Samantabhadra Bodhisattva, Manjusri Bodhisattva, Venerable Sariputra, and other great Sravakas, devas, humans, Asuras, Gandharvas, etc., hearing what the Buddha had said, were all greatly delighted, bowed to the Buddha, and departed.
The Great Vaipulya Dharani Precious Light Sutra, Volume Five