T10n0302_度諸佛境界智光嚴經
大正藏第 10 冊 No. 0302 度諸佛境界智光嚴經
No. 302 [Nos. 303, 304]
度諸佛境界智光嚴經
失譯人名附秦錄
如是我聞：
一時佛住摩伽陀國法林菩提光明宮殿，大功德所造，能令見者生大歡喜，無量功德蓮華之像師子高座，佛在其上——正遍知意清凈，無等正行，到諸佛等法心無障礙，到不退法，不捨無邊佛事，安住不可思議，向無相法，三世平等，身滿世界，知法無疑，一切智身智慧無量，諸大菩薩之所受持，已到諸佛無等禪那，究竟滿足，得解脫智，大慈大悲轉於法輪，究竟無邊有色身。
及余比丘眾六萬二千，其名曰：舍利弗、摩訶目揵連、摩訶迦葉、阿㝹樓馱、須菩提、迦旃延、摩訶劫賓那、離波多、難陀、那提迦葉、伽耶迦葉、分那彌多羅尼子、伽梵缽底、周利般特、蹋臘驃末利至、迦提羅尼伽、準陀、摩訶俱絺羅、羅睺羅、阿難陀，如是等六萬二千眾——一切定一切行，等入諸法性，無住無依，度諸煩惱，入佛法界，隨從一法，向一切智，不捨一切智道，樂一切智不退，已到毗婆舍那第一波羅蜜，已生諸方便境界行處。
及與萬比丘尼：摩訶波阇波提比丘尼、耶輸陀羅比丘尼——等入一切善神清白之
【現代漢語翻譯】 現代漢語譯本： 《度諸佛境界智光嚴經》 失譯人名，附於秦錄。 如是我聞： 一時，佛陀住在摩伽陀國（Magadha）的法林菩提光明宮殿，此宮殿由大功德所造，能令見者生起大歡喜。宮殿中設有無量功德蓮花之像的獅子高座，佛陀端坐其上——其正遍知意清凈，具有無與倫比的正行，到達諸佛平等的法心，毫無障礙，到達不退轉的境界，不捨棄無邊的佛事，安住于不可思議的境界，趨向無相之法，三世平等，身滿世界，知法無疑，一切智身智慧無量，為諸大菩薩所受持。佛陀已到達諸佛無與倫比的禪定，究竟圓滿，獲得解脫智慧，以大慈大悲之心轉動法輪，擁有究竟無邊的色身。 還有六萬二千位比丘眾，他們的名字是：舍利弗（Sariputra）、摩訶目犍連（Mahamaudgalyayana）、摩訶迦葉（Mahakasyapa）、阿那律陀（Aniruddha）、須菩提（Subhuti）、迦旃延（Katyayana）、摩訶劫賓那（Mahakappina）、離婆多（Revata）、難陀（Nanda）、那提迦葉（Nadi Kasyapa）、伽耶迦葉（Gaya Kasyapa）、分那彌多羅尼子（Purna Maitrayaniputra）、伽梵缽底（Gavampati）、周利槃陀伽（Cullapanthaka）、蹋臘驃末利至（Tarbhamalliputra）、迦提羅尼伽（Katiraniya）、準陀（Cunda）、摩訶俱絺羅（Mahakausthila）、羅睺羅（Rahula）、阿難陀（Ananda），如是等六萬二千眾——他們都安住於一切禪定和一切修行，平等地進入諸法的自性，無所住，無所依，度脫一切煩惱，進入佛法的境界，隨順於一法，趨向一切智慧，不捨棄一切智慧之道，樂於一切智慧而不退轉，已到達毗婆舍那（Vipasyana）第一波羅蜜，已生起諸方便的境界行處。 以及一萬位比丘尼：摩訶波阇波提比丘尼（Mahaprajapati Gautami）、耶輸陀羅比丘尼（Yasodhara）——她們都進入一切善神清凈的境界。
【English Translation】 English version: The Sutra of the Adornment of the Wisdom Light of the Realm of All Buddhas Name of the translator lost, appended to the Qin record. Thus have I heard: At one time, the Buddha was dwelling in the Bodhi Light Palace in the Dharma Forest of the Magadha country. This palace was created by great merit and could cause great joy in those who saw it. Within the palace was a high lion throne with the image of countless meritorious lotuses, upon which the Buddha sat—his perfect and complete knowledge was pure, his conduct was unparalleled, his mind had reached the equal Dharma of all Buddhas without obstruction, he had reached the state of non-retrogression, he did not abandon the boundless work of the Buddhas, he dwelt in the inconceivable, he was directed towards the formless Dharma, the three times were equal, his body filled the world, he knew the Dharma without doubt, his body of all-knowing wisdom was immeasurable, and he was upheld by all the great Bodhisattvas. The Buddha had reached the unparalleled meditation of all Buddhas, was ultimately fulfilled, had attained the wisdom of liberation, turned the Dharma wheel with great compassion, and possessed an ultimately boundless physical form. And there were also sixty-two thousand monks, whose names were: Sariputra, Mahamaudgalyayana, Mahakasyapa, Aniruddha, Subhuti, Katyayana, Mahakappina, Revata, Nanda, Nadi Kasyapa, Gaya Kasyapa, Purna Maitrayaniputra, Gavampati, Cullapanthaka, Tarbhamalliputra, Katiraniya, Cunda, Mahakausthila, Rahula, Ananda, and so on, sixty-two thousand in all—they all dwelt in all meditations and all practices, equally entered the nature of all dharmas, without dwelling, without reliance, having crossed over all afflictions, entered the realm of the Buddha Dharma, followed one Dharma, directed towards all wisdom, did not abandon the path of all wisdom, delighted in all wisdom without retrogression, had reached the first Paramita of Vipasyana, and had generated the realm of practice of all expedient means. And there were also ten thousand nuns: Mahaprajapati Gautami, Yasodhara—they all entered the pure realm of all good deities.
法，近一切智入一切智明，善達諸法無性，入諸法無性，入諸法無相，得諸法實際，知諸法不生，一切安立不思議解脫之定，教化眾生，不作意不思惟，而能現身四種威儀。
復有十佛世界不可說億萬那由他微塵數等菩薩摩訶薩，其名曰：普賢菩薩摩訶薩、普眼菩薩、普化菩薩、普慧菩薩、普焰菩薩、普光菩薩、普明菩薩、普光明菩薩、普幢菩薩、普意菩薩、大勇猛菩薩、大持勇猛菩薩、大神通菩薩、大神通王菩薩、大勇猛菩薩、大勇猛力菩薩、大顰申菩薩、大顰申力菩薩、大香象菩薩、大月菩薩、善月菩薩、普光明月菩薩、法無垢月菩薩、光炎月菩薩、明月菩薩、放光月菩薩、滿月菩薩、梵大自在菩薩、梵帝釋震聲菩薩、地鳴聲菩薩、法界響聲菩薩、除一切魔界聲菩薩、法鼓響聲菩薩、普語言聲菩薩、無思惟聲菩薩、地上響聲菩薩、一切聲性宮殿聲菩薩、普上菩薩、普無垢上菩薩、功德藏菩薩、光曜菩薩、地藏菩薩、寶藏菩薩、月藏菩薩、日藏菩薩、熱光藏菩薩、蓮華吉藏菩薩、意菩薩、大意菩薩、勝意菩薩、震意菩薩、廣意菩薩、上意菩薩、增長意菩薩、無邊菩薩、嚴意菩薩、覺意菩薩、無盡意菩薩、海意菩薩、彌樓燈菩薩、大燈菩薩、法炬燈菩薩、一切光耀燈菩薩、普燈菩薩、除一切闇燈菩薩、照一切趣
【現代漢語翻譯】 現代漢語譯本：佛法，接近一切智慧，進入一切智慧的明晰境界，善於通達諸法無自性，進入諸法無自性，進入諸法無相，獲得諸法實相，了知諸法不生，安住於一切安立不可思議解脫之禪定，教化眾生，不作意不思惟，而能顯現四種威儀的身相。 又有十佛世界不可說億萬那由他（極大的數量單位）微塵數等菩薩摩訶薩（偉大的菩薩），他們的名字是：普賢菩薩摩訶薩（普遍賢善的菩薩）、普眼菩薩（具有普遍眼界的菩薩）、普化菩薩（普遍教化的菩薩）、普慧菩薩（具有普遍智慧的菩薩）、普焰菩薩（具有普遍火焰光明的菩薩）、普光菩薩（具有普遍光明的菩薩）、普明菩薩（具有普遍明晰的菩薩）、普光明菩薩（具有普遍光明照耀的菩薩）、普幢菩薩（具有普遍旗幟的菩薩）、普意菩薩（具有普遍意念的菩薩）、大勇猛菩薩（具有大勇猛的菩薩）、大持勇猛菩薩（具有大持勇猛的菩薩）、大神通菩薩（具有大神通的菩薩）、大神通王菩薩（具有大神通之王的菩薩）、大勇猛菩薩（具有大勇猛的菩薩）、大勇猛力菩薩（具有大勇猛力量的菩薩）、大顰申菩薩（具有大顰申的菩薩）、大顰申力菩薩（具有大顰申力量的菩薩）、大香象菩薩（具有大香象的菩薩）、大月菩薩（具有大月的菩薩）、善月菩薩（具有善月的菩薩）、普光明月菩薩（具有普遍光明月的菩薩）、法無垢月菩薩（具有法無垢月的菩薩）、光炎月菩薩（具有光炎月的菩薩）、明月菩薩（具有明月的菩薩）、放光月菩薩（具有放射光明的月的菩薩）、滿月菩薩（具有滿月的菩薩）、梵大自在菩薩（具有梵天大自在的菩薩）、梵帝釋震聲菩薩（具有梵天帝釋震動聲音的菩薩）、地鳴聲菩薩（具有地鳴聲音的菩薩）、法界響聲菩薩（具有法界響聲音的菩薩）、除一切魔界聲菩薩（具有去除一切魔界聲音的菩薩）、法鼓響聲菩薩（具有法鼓響聲音的菩薩）、普語言聲菩薩（具有普遍語言聲音的菩薩）、無思惟聲菩薩（具有無思惟聲音的菩薩）、地上響聲菩薩（具有地上響聲音的菩薩）、一切聲性宮殿聲菩薩（具有一切聲音性質宮殿聲音的菩薩）、普上菩薩（具有普遍上的菩薩）、普無垢上菩薩（具有普遍無垢上的菩薩）、功德藏菩薩（具有功德寶藏的菩薩）、光曜菩薩（具有光芒照耀的菩薩）、地藏菩薩（具有地藏的菩薩）、寶藏菩薩（具有寶藏的菩薩）、月藏菩薩（具有月藏的菩薩）、日藏菩薩（具有日藏的菩薩）、熱光藏菩薩（具有熱光寶藏的菩薩）、蓮華吉藏菩薩（具有蓮花吉祥寶藏的菩薩）、意菩薩（具有意念的菩薩）、大意菩薩（具有大意念的菩薩）、勝意菩薩（具有殊勝意念的菩薩）、震意菩薩（具有震動意念的菩薩）、廣意菩薩（具有廣大意念的菩薩）、上意菩薩（具有上等意念的菩薩）、增長意菩薩（具有增長意念的菩薩）、無邊菩薩（具有無邊際的菩薩）、嚴意菩薩（具有莊嚴意念的菩薩）、覺意菩薩（具有覺悟意念的菩薩）、無盡意菩薩（具有無盡意念的菩薩）、海意菩薩（具有海洋般意念的菩薩）、彌樓燈菩薩（具有彌樓燈的菩薩）、大燈菩薩（具有大燈的菩薩）、法炬燈菩薩（具有法炬燈的菩薩）、一切光耀燈菩薩（具有一切光耀燈的菩薩）、普燈菩薩（具有普遍燈的菩薩）、除一切闇燈菩薩（具有去除一切黑暗燈的菩薩）、照一切趣（照耀一切眾生所趣之處）
【English Translation】 English version: The Dharma, approaching all wisdom, entering the clarity of all wisdom, skillfully understanding that all dharmas are without self-nature, entering the non-self-nature of all dharmas, entering the non-form of all dharmas, attaining the reality of all dharmas, knowing that all dharmas are unarisen, abiding in the samadhi of all established inconceivable liberation, teaching sentient beings, without intention or thought, yet able to manifest the four kinds of dignified conduct. Furthermore, there are bodhisattvas mahasattvas (great bodhisattvas) as numerous as the incalculable billions of nayutas (a large unit of number) of dust particles in ten Buddha worlds, whose names are: Samantabhadra Bodhisattva Mahasattva (Universal Worthy Bodhisattva), Samantacakṣu Bodhisattva (Universal Eye Bodhisattva), Samantakara Bodhisattva (Universal Transformation Bodhisattva), Samantamati Bodhisattva (Universal Wisdom Bodhisattva), Samantajvāla Bodhisattva (Universal Flame Bodhisattva), Samantaprabha Bodhisattva (Universal Light Bodhisattva), Samantadyuti Bodhisattva (Universal Brightness Bodhisattva), Samantaprabhāsa Bodhisattva (Universal Shining Light Bodhisattva), Samantaketu Bodhisattva (Universal Banner Bodhisattva), Samantacitta Bodhisattva (Universal Mind Bodhisattva), Mahāvīrya Bodhisattva (Great Courage Bodhisattva), Mahādhṛtivīrya Bodhisattva (Great Holding Courage Bodhisattva), Mahābhijña Bodhisattva (Great Superknowledge Bodhisattva), Mahābhijñārāja Bodhisattva (Great Superknowledge King Bodhisattva), Mahāvīrya Bodhisattva (Great Courage Bodhisattva), Mahāvīryabala Bodhisattva (Great Courage Power Bodhisattva), Mahāprīṇana Bodhisattva (Great Pleasing Bodhisattva), Mahāprīṇanabala Bodhisattva (Great Pleasing Power Bodhisattva), Mahāgaja Bodhisattva (Great Elephant Bodhisattva), Mahācandra Bodhisattva (Great Moon Bodhisattva), Subhacandra Bodhisattva (Good Moon Bodhisattva), Samantaprabhācandra Bodhisattva (Universal Shining Moon Bodhisattva), Dharmavimalacandra Bodhisattva (Dharma Immaculate Moon Bodhisattva), Jvālānacandra Bodhisattva (Flame Moon Bodhisattva), Candradīpa Bodhisattva (Moon Light Bodhisattva), Prabhācandra Bodhisattva (Shining Moon Bodhisattva), Pūrṇacandra Bodhisattva (Full Moon Bodhisattva), Brahmamahāsvatantra Bodhisattva (Brahma Great Self-Mastery Bodhisattva), Brahmendradevaśabda Bodhisattva (Brahma Indra God Sound Bodhisattva), Bhūmighoṣa Bodhisattva (Earth Sound Bodhisattva), Dharmadhātunāda Bodhisattva (Dharma Realm Sound Bodhisattva), Sarvamārabhañjanaśabda Bodhisattva (All Mara Breaking Sound Bodhisattva), Dharmadundubhiśabda Bodhisattva (Dharma Drum Sound Bodhisattva), Sarvabhāṣāśabda Bodhisattva (Universal Language Sound Bodhisattva), Acintyaśabda Bodhisattva (Inconceivable Sound Bodhisattva), Bhūmighoṣa Bodhisattva (Earth Sound Bodhisattva), Sarvaśabdasvabhāvaprasādaśabda Bodhisattva (All Sound Nature Palace Sound Bodhisattva), Samantottama Bodhisattva (Universal Supreme Bodhisattva), Samantavimalottama Bodhisattva (Universal Immaculate Supreme Bodhisattva), Guṇaratna Bodhisattva (Merit Treasure Bodhisattva), Prabhāsa Bodhisattva (Shining Bodhisattva), Dharanidhara Bodhisattva (Earth Holder Bodhisattva), Ratnaratna Bodhisattva (Jewel Treasure Bodhisattva), Candraratna Bodhisattva (Moon Treasure Bodhisattva), Sūryaratna Bodhisattva (Sun Treasure Bodhisattva), Tejoratna Bodhisattva (Heat Light Treasure Bodhisattva), Padmāśubharatna Bodhisattva (Lotus Auspicious Treasure Bodhisattva), Citta Bodhisattva (Mind Bodhisattva), Mahācitta Bodhisattva (Great Mind Bodhisattva), Śreṣṭhacitta Bodhisattva (Superior Mind Bodhisattva), Kampacitta Bodhisattva (Trembling Mind Bodhisattva), Vipulacitta Bodhisattva (Vast Mind Bodhisattva), Uttamacitta Bodhisattva (Supreme Mind Bodhisattva), Vardhanacitta Bodhisattva (Increasing Mind Bodhisattva), Ananta Bodhisattva (Boundless Bodhisattva), Śrīcitta Bodhisattva (Glorious Mind Bodhisattva), Bodhicitta Bodhisattva (Awakening Mind Bodhisattva), Akṣayacitta Bodhisattva (Inexhaustible Mind Bodhisattva), Sāgaracitta Bodhisattva (Ocean Mind Bodhisattva), Sumerudīpa Bodhisattva (Mount Meru Lamp Bodhisattva), Mahādīpa Bodhisattva (Great Lamp Bodhisattva), Dharmālokadīpa Bodhisattva (Dharma Torch Lamp Bodhisattva), Sarvaprakāśadīpa Bodhisattva (All Shining Lamp Bodhisattva), Samantadīpa Bodhisattva (Universal Lamp Bodhisattva), Sarvatamasāpahadīpa Bodhisattva (All Darkness Removing Lamp Bodhisattva), Illuminating all realms.
燈菩薩、專一光明燈菩薩、月燈菩薩、日燈菩薩、文殊師利童子菩薩、觀世音菩薩、得大精進菩薩、金剛藏菩薩、密室菩薩、舍惡趣菩薩、藥王菩薩。藥上菩薩、慈不聲菩薩、蓮華手菩薩、日光菩薩、無微塵勇猛菩薩、金剛意菩薩、伏一切界菩薩、魔不勝菩薩、寶頂菩薩。百光所照明菩薩、大魔不勝菩薩、不可生菩薩、不可勝菩薩、不可入菩薩、不可近意菩薩、掃惡趣菩薩、彌勒菩薩。
如是等諸菩薩，十佛世界不可說萬億那由他微塵等菩薩摩訶薩，一生相續余世界集，曉了眾生，成熟眾生，安住菩薩智慧方便，入世間法，了泥洹處，觀了一切挍計習已，斷行取于曉了不斷攝受眾生，善入一切無邊無中，曉了一切眾生業果而不失，于無所得智，觀眾生結使，具方便智慧，了去來今諸佛義句，善能受持，智慧分別，入世出世，無邊無中，能觀有為及無為法，向去來今，諸如來智，了心剎那剎那生滅，初生、出家、方便苦行、坐菩提樹、降魔得佛、轉於法輪及般涅槃，不離眾生起菩提業。
此諸菩薩，以一眾生心緣，入一切眾生心緣，方便生智慧地，不退菩薩身，得一切智地，行不退轉，不斷菩薩所行，入無功用智慧。為一眾生事，行無邊事無行，轉法輪教化世間，曉了能持諸佛法本，紹如來種，使不斷絕。
【現代漢語翻譯】 現代漢語譯本：燈菩薩（指以智慧之光照亮眾生的菩薩）、專一光明燈菩薩（指專注于以光明照亮眾生的菩薩）、月燈菩薩（指以月光般清涼的智慧照亮眾生的菩薩）、日燈菩薩（指以日光般溫暖的智慧照亮眾生的菩薩）、文殊師利童子菩薩（指智慧第一的菩薩）、觀世音菩薩（指以慈悲救度眾生的菩薩）、得大精進菩薩（指修行精進的菩薩）、金剛藏菩薩（指擁有金剛般堅固的智慧的菩薩）、密室菩薩（指修行深密的菩薩）、舍惡趣菩薩（指能使眾生脫離惡道的菩薩）、藥王菩薩（指能以佛法治癒眾生身心疾病的菩薩）、藥上菩薩（指能以佛法治癒眾生身心疾病的菩薩）、慈不聲菩薩（指默默行慈的菩薩）、蓮華手菩薩（指手持蓮花的菩薩）、日光菩薩（指以日光般溫暖的智慧照亮眾生的菩薩）、無微塵勇猛菩薩（指勇猛精進的菩薩）、金剛意菩薩（指擁有金剛般堅固意志的菩薩）、伏一切界菩薩（指能降伏一切境界的菩薩）、魔不勝菩薩（指能戰勝魔障的菩薩）、寶頂菩薩（指擁有珍寶般智慧的菩薩）、百光所照明菩薩（指以百種光明照亮眾生的菩薩）、大魔不勝菩薩（指能戰勝強大魔障的菩薩）、不可生菩薩（指不生不滅的菩薩）、不可勝菩薩（指不可戰勝的菩薩）、不可入菩薩（指不可被世俗污染的菩薩）、不可近意菩薩（指不可被凡夫心意接近的菩薩）、掃惡趣菩薩（指能掃除惡道的菩薩）、彌勒菩薩（指未來佛）。 這些菩薩，以及十個佛世界中不可說萬億那由他微塵數那樣多的菩薩摩訶薩，他們從其他世界陸續來到這裡，瞭解眾生，成熟眾生，安住于菩薩的智慧和方便，進入世間法，瞭解涅槃的境界，觀察一切計較和習氣，斷除這些習氣，從而瞭解並不斷攝受眾生，善於進入一切無邊無中的境界，瞭解一切眾生的業報而不迷失，在無所得的智慧中，觀察眾生的煩惱，具備方便和智慧，瞭解過去、現在、未來諸佛的教義，善於受持，以智慧分別，進入世間和出世間，無邊無中，能觀察有為法和無為法，向過去、現在、未來諸如來的智慧學習，瞭解心念剎那剎那的生滅，包括初生、出家、方便苦行、坐菩提樹、降伏魔障、成佛、轉法輪以及般涅槃，不離開眾生而發起菩提事業。 這些菩薩，以一個眾生的心念為緣，進入一切眾生的心念，方便地生起智慧之地，不退轉菩薩的身份，得到一切智的境界，修行不退轉，不斷菩薩所行的事業，進入無功用的智慧。爲了一個眾生的事情，修行無邊的事情而無所執著，轉法輪教化世間，瞭解並能持守諸佛的根本教法，繼承如來的種子，使之不斷絕。
【English Translation】 English version: Lamp Bodhisattva (referring to a Bodhisattva who illuminates beings with the light of wisdom), Single Light Lamp Bodhisattva (referring to a Bodhisattva who focuses on illuminating beings with light), Moon Lamp Bodhisattva (referring to a Bodhisattva who illuminates beings with the cool wisdom of moonlight), Sun Lamp Bodhisattva (referring to a Bodhisattva who illuminates beings with the warm wisdom of sunlight), Manjushri Kumara Bodhisattva (referring to the Bodhisattva who is foremost in wisdom), Avalokiteshvara Bodhisattva (referring to the Bodhisattva who saves beings with compassion), Great Diligence Bodhisattva (referring to a Bodhisattva who practices diligently), Vajra Treasury Bodhisattva (referring to a Bodhisattva who possesses wisdom as firm as a diamond), Secret Chamber Bodhisattva (referring to a Bodhisattva who practices in secrecy), Abandon Evil Paths Bodhisattva (referring to a Bodhisattva who can lead beings away from evil paths), Medicine King Bodhisattva (referring to a Bodhisattva who can heal beings' physical and mental illnesses with the Dharma), Medicine Superior Bodhisattva (referring to a Bodhisattva who can heal beings' physical and mental illnesses with the Dharma), Silent Compassion Bodhisattva (referring to a Bodhisattva who practices compassion silently), Lotus Hand Bodhisattva (referring to a Bodhisattva who holds a lotus flower in their hand), Sunlight Bodhisattva (referring to a Bodhisattva who illuminates beings with the warm wisdom of sunlight), No Dust Courageous Bodhisattva (referring to a Bodhisattva who is courageous and diligent), Vajra Intention Bodhisattva (referring to a Bodhisattva who possesses an intention as firm as a diamond), Subdue All Realms Bodhisattva (referring to a Bodhisattva who can subdue all realms), Unconquerable by Mara Bodhisattva (referring to a Bodhisattva who can overcome demonic obstacles), Jewel Peak Bodhisattva (referring to a Bodhisattva who possesses wisdom like a precious jewel), Illuminated by Hundred Lights Bodhisattva (referring to a Bodhisattva who illuminates beings with a hundred kinds of light), Great Unconquerable by Mara Bodhisattva (referring to a Bodhisattva who can overcome great demonic obstacles), Unborn Bodhisattva (referring to a Bodhisattva who is neither born nor dies), Unconquerable Bodhisattva (referring to an invincible Bodhisattva), Unenterable Bodhisattva (referring to a Bodhisattva who cannot be defiled by the mundane), Unapproachable Intention Bodhisattva (referring to a Bodhisattva whose intention cannot be approached by ordinary minds), Sweep Away Evil Paths Bodhisattva (referring to a Bodhisattva who can sweep away evil paths), Maitreya Bodhisattva (referring to the future Buddha). These Bodhisattvas, and countless other Bodhisattva Mahasattvas, as many as the incalculable dust particles of ten Buddha worlds, have gathered from other worlds. They understand sentient beings, mature sentient beings, abide in the wisdom and skillful means of Bodhisattvas, enter into worldly dharmas, understand the state of Nirvana, observe all calculations and habits, cut off these habits, thereby understanding and continuously embracing sentient beings. They are skilled in entering all boundless and centerless realms, understanding the karmic consequences of all sentient beings without getting lost. In the wisdom of non-attainment, they observe the afflictions of sentient beings, possess skillful means and wisdom, understand the teachings of the Buddhas of the past, present, and future, are skilled in upholding them, and use wisdom to discern, entering the worldly and transcendental realms, boundless and centerless. They can observe conditioned and unconditioned dharmas, learn from the wisdom of the Tathagatas of the past, present, and future, understand the arising and ceasing of thoughts in every moment, including the initial birth, renunciation, skillful practice of asceticism, sitting under the Bodhi tree, subduing Mara, attaining Buddhahood, turning the Dharma wheel, and entering Parinirvana, without leaving sentient beings, they initiate Bodhi activities. These Bodhisattvas, using the mind of one sentient being as a condition, enter into the minds of all sentient beings, skillfully giving rise to the ground of wisdom, not retreating from the Bodhisattva status, attaining the state of all-knowing wisdom, practicing without regression, not ceasing the practices of Bodhisattvas, and entering into effortless wisdom. For the sake of one sentient being, they practice boundless deeds without attachment, turn the Dharma wheel to teach the world, understand and can uphold the fundamental teachings of all Buddhas, inherit the lineage of the Tathagata, and ensure it does not cease.
于無佛世能現作佛，穢惡世界能令清凈，能除一切菩薩業障，令得入于無障礙法相應，虛空等一切世界相應，無障礙等實際相應，與法界等知一切業所造果報，如彼因緣所造果報相應，印彼印造諸法。等智相應，像現一切，等智相應，于響聲知諸假名等。
此諸菩薩，安住不可思議解脫定，遊戲首楞嚴三昧，安住無邊佛身，具眾陀羅尼，於一毛孔現諸世界，成就去來現在諸佛清凈住處，受持殊勝行愿，成就普賢行愿，了知諸佛初生滅度，勸請說法利安眾生。一毛孔中，現於十方初生、出家、方便苦行、坐菩提樹、降魔成佛、轉於法輪及般涅槃。
此諸菩薩，以智慧相應，於一坐處，能動十方一切世界；於一佛土，遍能莊嚴諸佛世界；曉了莊嚴一佛世界，能現一切諸佛世界；於十方世界諸如來眾，能現一如來眾；於一如來眾，能現十方諸如來眾；曉了說法無中無邊；能于自身，現一切眾生；於一佛身能現多佛，于多佛身能現一佛；能令自身現十方世界，曉了三世能現一眾生身；於過去世現未來世，于未來世現過去世，於過去世現現在世，于現在世現過去世，于未來世現現在世，于現在世現未來世；能以一身出入無量無數禪定三摩缽提，以無量無數身，出入一定三摩缽提；能現菩提於一切身，能於一眾生身，
【現代漢語翻譯】 現代漢語譯本：在沒有佛陀的時代能夠示現成佛，在污穢的世間能夠使其清凈，能夠消除一切菩薩的業障，使他們進入無障礙的法相應狀態，與虛空等一切世界相應，與無障礙等實際相應，與法界等同地知曉一切業所造成的果報，如同那些因緣所造成的果報相應，印證那些印證所造的諸法。與等同的智慧相應，像顯現一切，與等同的智慧相應，從響聲中知曉諸假名等。 這些菩薩，安住在不可思議的解脫禪定中，自在地運用首楞嚴三昧（一種強大的禪定），安住在無邊佛身中，具備各種陀羅尼（總持法門），在一個毛孔中顯現各種世界，成就過去、現在、未來諸佛清凈的住處，受持殊勝的行愿，成就普賢菩薩的行愿，了知諸佛的初生和滅度，勸請佛陀說法以利益安樂眾生。在一個毛孔中，顯現十方諸佛的初生、出家、方便苦行、坐菩提樹、降伏魔軍、成就佛道、轉法輪以及般涅槃。 這些菩薩，以智慧相應，在一個坐處，能夠震動十方一切世界；在一個佛土，能夠普遍莊嚴諸佛世界；明瞭莊嚴一個佛世界，能夠顯現一切諸佛世界；在十方世界諸如來（佛陀的稱號）的集會中，能夠顯現一個如來的集會；在一個如來的集會中，能夠顯現十方諸如來的集會；明瞭說法無中無邊；能夠在自身中，顯現一切眾生；在一個佛身中能夠顯現多個佛，在多個佛身中能夠顯現一個佛；能夠使自身顯現十方世界，明瞭三世能夠顯現一個眾生的身體；在過去世顯現未來世，在未來世顯現過去世，在過去世顯現現在世，在現在世顯現過去世，在未來世顯現現在世，在現在世顯現未來世；能夠以一身出入無量無數的禪定三摩缽提（禪定狀態），以無量無數的身，出入一個禪定三摩缽提；能夠在一切身中顯現菩提（覺悟），能夠在一個眾生的身體中，
【English Translation】 English version: In the absence of a Buddha, they can manifest as a Buddha; in a defiled world, they can make it pure; they can remove all karmic obstacles of Bodhisattvas, enabling them to enter into a state of unobstructed Dharma correspondence, corresponding with all worlds like space, corresponding with the reality of non-obstruction, knowing the karmic consequences of all actions as equal to the Dharma realm, corresponding to the karmic consequences created by those conditions, and sealing the Dharma created by those seals. They correspond with equal wisdom, manifesting all things, corresponding with equal wisdom, and knowing all provisional names from sounds. These Bodhisattvas dwell in inconceivable liberation samadhi (a state of meditative absorption), freely engage in the Shurangama Samadhi (a powerful meditative state), dwell in boundless Buddha bodies, possess various Dharanis (mantras that encapsulate teachings), manifest various worlds in a single pore, accomplish the pure abodes of Buddhas of the past, present, and future, uphold supreme vows and practices, accomplish the vows and practices of Samantabhadra Bodhisattva, understand the initial birth and passing away of Buddhas, and encourage the Buddhas to preach the Dharma for the benefit and happiness of sentient beings. In a single pore, they manifest the initial birth, renunciation, expedient ascetic practices, sitting under the Bodhi tree, subduing Mara, attaining Buddhahood, turning the Dharma wheel, and Parinirvana of Buddhas in the ten directions. These Bodhisattvas, through correspondence with wisdom, can shake all worlds in the ten directions from one sitting place; in one Buddha land, they can universally adorn all Buddha worlds; understanding the adornment of one Buddha world, they can manifest all Buddha worlds; in the assemblies of Tathagatas (a title for the Buddha) in the ten directions, they can manifest one Tathagata assembly; in one Tathagata assembly, they can manifest Tathagata assemblies in the ten directions; understanding that the Dharma teaching is without middle or end; they can manifest all sentient beings in their own bodies; in one Buddha body, they can manifest multiple Buddhas, and in multiple Buddha bodies, they can manifest one Buddha; they can make their own bodies manifest the ten directions, understanding that the three times can manifest one sentient being's body; in the past, they manifest the future; in the future, they manifest the past; in the past, they manifest the present; in the present, they manifest the past; in the future, they manifest the present; in the present, they manifest the future; they can enter and exit countless samadhis (meditative states) with one body, and with countless bodies, they can enter and exit one samadhi; they can manifest Bodhi (enlightenment) in all bodies, and in one sentient being's body,
現一切眾生，於一切眾生身，現一眾生；能於一佛身，現一切眾生，於一切眾生身，能現於一佛；能現一切身法身眾生身，於一切世界，能現一世界，分佈一世界能現多世界，能令十方世界入一毛孔，能現諸眾生一切諸佛得菩提願力處，能現十方世界成熟眾生得阿耨多羅三藐三菩提，能現無數劫一世界中修菩薩行，能現一心生於十方一切世界，於一切世界一切眾生，胎生、卵生、濕生、化生，有色無色、有想無想，二足、四足、無足、多足，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵四天王、人及非人，如所成熟，教化眾生心無功用，不以思惟起威儀事。於一微塵，能現無量無數不可說世界一切眾生，亦無迫迮，無量無數不可說劫威儀果報事，能於一念中，現於一念威儀果報事，于無量無數不可說劫中，現如是所作，心無功用，不作思惟，現身威儀及諸轉變。
復有餘菩薩，具足不可稱量功德億萬那由他。復有不可說諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵四天王、人非人等，從諸佛世界來集於此。從此世界百千萬億四天王，一四天王有一大天及諸眷屬，來至佛所，禮拜供養聽受正法。復有無量百千萬億天帝釋，復有無量百千萬億夜摩天王，復有無量百千萬
【現代漢語翻譯】 現代漢語譯本：現在，一切眾生，在一切眾生的身上，顯現一個眾生；能夠在一個佛的身上，顯現一切眾生，在一切眾生的身上，能夠顯現一個佛；能夠顯現一切身、法身、眾生身，在一切世界，能夠顯現一個世界，分佈一個世界能夠顯現多個世界，能夠令十方世界進入一個毛孔，能夠顯現諸眾生、一切諸佛得到菩提願力之處，能夠顯現十方世界成熟眾生得到阿耨多羅三藐三菩提（無上正等正覺），能夠顯現無數劫在一個世界中修行菩薩行，能夠顯現一心生於十方一切世界，在一切世界一切眾生，胎生、卵生、濕生、化生，有色無色、有想無想，二足、四足、無足、多足，天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、釋梵四天王（Śakra, Brahmā, Four Heavenly Kings）、人及非人，如所成熟，教化眾生心無功用，不以思惟起威儀事。在一個微塵中，能夠顯現無量無數不可說的世界一切眾生，也沒有迫窄，無量無數不可說劫的威儀果報事，能夠在一念中，顯現一念的威儀果報事，在無量無數不可說劫中，顯現如此所作，心無功用，不作思惟，顯現身威儀及各種轉變。 又有其餘菩薩，具足不可稱量的功德億萬那由他（nayuta，數量單位）。又有不可說的諸天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、釋梵四天王（Śakra, Brahmā, Four Heavenly Kings）、人非人等，從諸佛世界來集於此。從此世界百千萬億四天王，一個四天王有一個大天及諸眷屬，來到佛所，禮拜供養聽受正法。又有無量百千萬億天帝釋（Indra），又有無量百千萬億夜摩天王（Yama），又有無量百千萬
【English Translation】 English version: Now, all sentient beings, in the bodies of all sentient beings, manifest one sentient being; able to manifest all sentient beings in the body of one Buddha, and in the bodies of all sentient beings, able to manifest one Buddha; able to manifest all bodies, Dharma bodies, and sentient being bodies, in all worlds, able to manifest one world, distributing one world able to manifest multiple worlds, able to cause the ten directions of worlds to enter one pore, able to manifest the places where all sentient beings and all Buddhas attain the power of Bodhi vows, able to manifest the ten directions of worlds maturing sentient beings to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), able to manifest countless kalpas practicing Bodhisattva conduct in one world, able to manifest one mind arising in all worlds of the ten directions, in all worlds all sentient beings, born from wombs, born from eggs, born from moisture, born by transformation, with form and without form, with thought and without thought, two-footed, four-footed, footless, many-footed, devas (gods), nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (mythical beings), mahoragas (great serpents), Śakra, Brahmā, the Four Heavenly Kings, humans and non-humans, as they are matured, teaching sentient beings with no effort of mind, not using thought to initiate dignified actions. In one mote of dust, able to manifest immeasurable, countless, and inexpressible worlds of all sentient beings, without being crowded, immeasurable, countless, and inexpressible kalpas of dignified karmic results, able to manifest in one thought, the dignified karmic results of one thought, in immeasurable, countless, and inexpressible kalpas, manifesting such actions, with no effort of mind, not using thought, manifesting bodily dignity and all transformations. Furthermore, there are other Bodhisattvas, possessing immeasurable merits by billions of nayutas (a unit of large number). There are also inexpressible devas (gods), nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (mythical beings), mahoragas (great serpents), Śakra, Brahmā, the Four Heavenly Kings, humans and non-humans, etc., who have come from the worlds of all Buddhas to gather here. From this world, hundreds of millions of billions of Four Heavenly Kings, one Four Heavenly King has a great deva and all his retinue, who have come to the Buddha's place, to pay homage, make offerings, and listen to the true Dharma. There are also immeasurable hundreds of millions of billions of Indra (Śakra), there are also immeasurable hundreds of millions of billions of Yama (King of the Underworld), there are also immeasurable hundreds of millions of billions of
億兜率陀天王，復有無量百千萬億化樂天王，復有無量百千萬億他化自在天王，來至佛所，禮拜供養聽受正法。
復有諸天魔眷屬亦來佛所，禮拜供養聽受正法。
復有無量百千萬億梵天王，復有無量百千萬億大梵天王，復有無量百千萬億少光天，復有無量百千萬億無量光天，復有無量百千萬億光耀天，復有無量百千萬億少凈天，復有無量百千萬億無量凈天，復有無量百千萬億遍凈天，乃至阿迦尼吒諸天，一一天眾共來佛所，禮拜供養聽受正法。復有無量百千萬億凈居諸天，及大自在天子，來至佛所，禮拜供養聽受正法。
復有無量百千萬億龍王，復有無量百千萬億夜叉王，復有無量百千萬億乾闥婆王，復有無量百千萬億緊那羅王，復有無量百千萬億摩睺羅伽王等，來至佛所，禮拜供養聽受正法。復有無量阿僧祇人非人等，來至佛所，禮拜供養聽受正法。
復有無量百千萬億優婆塞、優婆夷，來至佛所，禮拜供養聽受正法。復有山神、樹神、草木等神，及彌樓、摩訶彌樓、目真鄰陀、摩訶目真鄰陀、雪山、鐵圍等諸山神，來至佛所，禮拜供養，聽受正法。復有小海大海小江大江湖池等神，來至佛所，禮拜供養，聽受正法。復有村邑國城諸神，來至佛所，禮拜供養，聽受正法。復有龍、神、夜
【現代漢語翻譯】 現代漢語譯本：又有億萬兜率陀天王（欲界六天之一，知足天），還有無量百千萬億化樂天王（欲界六天之一，樂變化天），還有無量百千萬億他化自在天王（欲界六天之一，他化自在天），來到佛陀所在之處，禮拜供養，聽受正法。 又有諸天魔的眷屬也來到佛陀所在之處，禮拜供養，聽受正法。 又有無量百千萬億梵天王（色界初禪天之主），還有無量百千萬億大梵天王（色界初禪天之主），還有無量百千萬億少光天（色界二禪天），還有無量百千萬億無量光天（色界二禪天），還有無量百千萬億光耀天（色界二禪天），還有無量百千萬億少凈天（色界三禪天），還有無量百千萬億無量凈天（色界三禪天），還有無量百千萬億遍凈天（色界三禪天），乃至阿迦尼吒天（色界四禪天之頂）的諸天，每一天的天眾都一同來到佛陀所在之處，禮拜供養，聽受正法。又有無量百千萬億凈居諸天（色界四禪天中之五凈居天），以及大自在天子（色界頂天之主），來到佛陀所在之處，禮拜供養，聽受正法。 又有無量百千萬億龍王，還有無量百千萬億夜叉王（守護神），還有無量百千萬億乾闥婆王（天界樂神），還有無量百千萬億緊那羅王（天界歌神），還有無量百千萬億摩睺羅伽王（大蟒神）等，來到佛陀所在之處，禮拜供養，聽受正法。又有無量阿僧祇（無數）的人和非人等，來到佛陀所在之處，禮拜供養，聽受正法。 又有無量百千萬億優婆塞（在家男居士）、優婆夷（在家女居士），來到佛陀所在之處，禮拜供養，聽受正法。又有山神、樹神、草木等神，以及彌樓山（須彌山）、摩訶彌樓山（大須彌山）、目真鄰陀山（持軸山）、摩訶目真鄰陀山（大持軸山）、雪山、鐵圍山等諸山神，來到佛陀所在之處，禮拜供養，聽受正法。又有小海、大海、小江、大江、湖泊、池塘等神，來到佛陀所在之處，禮拜供養，聽受正法。又有村莊、城鎮、國家、城市諸神，來到佛陀所在之處，禮拜供養，聽受正法。又有龍、神、夜叉
【English Translation】 English version: Again, countless hundreds of millions of Tusita Heaven Kings (one of the six heavens of the desire realm, the Contented Heaven), and countless hundreds of millions of Naraka Heaven Kings (one of the six heavens of the desire realm, the Heaven of Enjoying Transformations), and countless hundreds of millions of Paranirmitavasavartin Heaven Kings (one of the six heavens of the desire realm, the Heaven of Free Transformations), came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, the retinues of the various heavenly demons also came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, countless hundreds of millions of Brahma Heaven Kings (lord of the first dhyana heaven of the form realm), and countless hundreds of millions of Great Brahma Heaven Kings (lord of the first dhyana heaven of the form realm), and countless hundreds of millions of Minor Light Heavens (second dhyana heaven of the form realm), and countless hundreds of millions of Immeasurable Light Heavens (second dhyana heaven of the form realm), and countless hundreds of millions of Radiant Heavens (second dhyana heaven of the form realm), and countless hundreds of millions of Minor Purity Heavens (third dhyana heaven of the form realm), and countless hundreds of millions of Immeasurable Purity Heavens (third dhyana heaven of the form realm), and countless hundreds of millions of Universal Purity Heavens (third dhyana heaven of the form realm), and even the gods of the Akanistha Heaven (the peak of the fourth dhyana heaven of the form realm), the heavenly beings of each heaven all came together to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, countless hundreds of millions of Pure Abode Heavens (the five Pure Abode Heavens in the fourth dhyana heaven of the form realm), and the Great Free Heaven Son (lord of the peak heaven of the form realm), came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, countless hundreds of millions of Dragon Kings, and countless hundreds of millions of Yaksha Kings (guardian deities), and countless hundreds of millions of Gandharva Kings (celestial musicians), and countless hundreds of millions of Kinnara Kings (celestial singers), and countless hundreds of millions of Mahoraga Kings (great serpent deities), etc., came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, countless asamkhyas (innumerable) of humans and non-humans, etc., came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, countless hundreds of millions of Upasakas (male lay disciples) and Upasikas (female lay disciples) came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, mountain gods, tree gods, grass and wood gods, and the mountain gods of Mount Meru (Mount Sumeru), Mount Maha Meru (Great Mount Sumeru), Mount Mucilinda (Axis-holding Mountain), Mount Maha Mucilinda (Great Axis-holding Mountain), the Snowy Mountains, the Iron Encircling Mountains, etc., came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, the gods of small seas, great seas, small rivers, great rivers, lakes, ponds, etc., came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, the gods of villages, towns, countries, and cities came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Again, dragons, gods, yakshas
叉、乾闥婆、緊那羅摩、睺羅伽住處諸神，來至佛所，禮拜供養聽受正法，以佛神力悉無迫迮。
復有百千萬億月天子，復有百千萬億日天子、一一天子，各將大眷屬，來至佛所，禮拜供養，聽受正法。復有阿㝹達多大龍王，來至佛所，禮拜供養聽受正法。
爾時世尊，光明照耀過諸大眾，如月十五日，圓滿明凈無諸雲翳，光明照耀過於眾星。如是世尊光明照耀，過於一切釋梵諸天，佛身不動如須彌山王。
爾時文殊師利童子菩薩，謂伏一切諸蓋菩薩摩訶薩言：「佛子！此如來身安住不動。」如是語已，伏一切諸蓋菩薩摩訶薩，復語文殊師利言：「於此眾中，有人見佛欲出家逾城，或有見佛已出家，或有見佛已修苦行，或有見佛向菩提樹，或有見佛已坐道樹，或有見佛為無量無數魔所圍繞，或有見佛已破魔軍，或有見無量無數諸天、龍王、夜叉、乾闥婆、緊那羅、摩睺羅伽、人非人、釋梵諸天，說如是言：『愿如來勝。』或有見佛為帝釋所請，或有見佛為梵王所請，或有見佛為四天王所請。
「或復有人，於此眾中，見佛為我說佈施法，有見為我說持戒法，有見為我說忍辱法，有見為我說精進法，有見為我說禪定法，有見為我說智慧法，有見為我說方便法，有見為我說于愿法，有見為我說聲
【現代漢語翻譯】 現代漢語譯本：夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、緊那羅（Kinnara，半人半鳥的樂神）、摩睺羅伽（Mahoraga，大蟒神）等諸神，來到佛陀所在之處，禮拜供養，聽受正法，因佛陀的神力，他們都感到無比自在，沒有絲毫擁擠。 又有成百上千萬億的月天子，又有成百上千萬億的日天子，每一位天子都帶領著龐大的眷屬，來到佛陀所在之處，禮拜供養，聽受正法。又有阿耨達多（Anavatapta，傳說中的龍王）大龍王，來到佛陀所在之處，禮拜供養，聽受正法。 這時，世尊的光明照耀超過了所有大眾，如同十五的滿月，圓滿明亮，沒有一絲雲彩遮蔽，光明照耀勝過所有的星辰。世尊的光明照耀，勝過一切釋梵諸天，佛陀的身體安穩不動，如同須彌山王。 這時，文殊師利（Manjusri）童子菩薩，對伏一切諸蓋菩薩摩訶薩說：『佛子！如來的身體安住不動。』說完這話，伏一切諸蓋菩薩摩訶薩，又對文殊師利說：『在這大眾之中，有人看見佛陀想要出家，逾越城墻；有人看見佛陀已經出家；有人看見佛陀已經修苦行；有人看見佛陀走向菩提樹；有人看見佛陀已經坐在菩提樹下；有人看見佛陀被無量無數的魔所圍繞；有人看見佛陀已經破除了魔軍；有人看見無量無數的諸天、龍王、夜叉、乾闥婆、緊那羅、摩睺羅伽、人非人、釋梵諸天，都說這樣的話：『愿如來勝利。』有人看見佛陀被帝釋（Indra）所請；有人看見佛陀被梵王（Brahma）所請；有人看見佛陀被四天王所請。 『又有人，在這大眾之中，看見佛陀為我說佈施之法；有人看見佛陀為我說持戒之法；有人看見佛陀為我說忍辱之法；有人看見佛陀為我說精進之法；有人看見佛陀為我說禪定之法；有人看見佛陀為我說智慧之法；有人看見佛陀為我說方便之法；有人看見佛陀為我說願力之法；有人看見佛陀為我說聲聞之法；'
【English Translation】 English version: The gods of the abodes of Yakshas (Yaksha, a type of guardian deity), Gandharvas (Gandharva, celestial musicians), Kinnaras (Kinnara, half-human, half-bird musicians), and Mahoragas (Mahoraga, great serpent gods) came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. By the Buddha's divine power, they all felt at ease, without any crowding. Furthermore, there were hundreds of millions of moon gods, and hundreds of millions of sun gods. Each god led a large retinue, and they came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. Also, the great dragon king Anavatapta (Anavatapta, a legendary dragon king) came to where the Buddha was, bowed in reverence, made offerings, and listened to the true Dharma. At that time, the World Honored One's light shone brighter than all the assembly, like the full moon on the fifteenth day, perfectly bright and clear, without any clouds obscuring it. The light shone brighter than all the stars. The World Honored One's light shone brighter than all the Shakra and Brahma gods. The Buddha's body remained still, like Mount Sumeru. At that time, the Bodhisattva Manjusri (Manjusri) Kumara said to the Bodhisattva Mahasattva Who Subdues All Coverings, 'Son of the Buddha! The Tathagata's body remains still.' After saying this, the Bodhisattva Mahasattva Who Subdues All Coverings, said to Manjusri, 'Among this assembly, some see the Buddha wanting to leave home, crossing the city walls; some see the Buddha already having left home; some see the Buddha already practicing asceticism; some see the Buddha going towards the Bodhi tree; some see the Buddha already sitting under the Bodhi tree; some see the Buddha surrounded by countless demons; some see the Buddha already having defeated the demon army; some see countless gods, dragon kings, Yakshas, Gandharvas, Kinnaras, Mahoragas, humans, non-humans, Shakra and Brahma gods, all saying, 'May the Tathagata be victorious.' Some see the Buddha being invited by Indra (Indra); some see the Buddha being invited by Brahma (Brahma); some see the Buddha being invited by the Four Heavenly Kings. 'Furthermore, among this assembly, some see the Buddha teaching me the Dharma of giving; some see the Buddha teaching me the Dharma of upholding precepts; some see the Buddha teaching me the Dharma of patience; some see the Buddha teaching me the Dharma of diligence; some see the Buddha teaching me the Dharma of meditation; some see the Buddha teaching me the Dharma of wisdom; some see the Buddha teaching me the Dharma of skillful means; some see the Buddha teaching me the Dharma of vows; some see the Buddha teaching me the Dharma of the Sravakas;'
聞法，有見為我說緣覺法，有見為我說菩薩法，有見為我說地獄生法，有見為我說餓鬼生法，有見為我說畜生生法，有見為我說人生法，有見為我說四天王生法，有見為我說三十三天生法，有見為我說焰摩天生法，有見為我說兜率陀天生法，有見為我說化樂天生法，有見為我說他化自在天生法，有見為我說梵天生法，有見為我說轉輪王生法。
「或復有人，於此眾中，見於如來身長二尋，或見佛身長一句盧舍，或見佛身長二句盧舍，或見佛身長一由旬，或見佛身長十由旬，或見佛身長千由旬，或見佛身長十、二十三十、四十五十千由旬，或見佛身長百千由旬，或見佛身長十、二十三十、四十五十百千由旬，或見佛身長八萬四千由旬，或見佛身過於數量百千由旬。
「或見佛身紫金之色，或見佛身寶琉璃色，或見佛身因陀羅青摩尼寶珠色，或見佛身大青摩尼珠色，或見佛身火光摩尼寶珠色，或見佛身摩尼寶蓮華色，或見佛身過帝釋摩尼寶珠色，或見佛身金剛光明寶摩尼色，或見佛身一切天寶光摩尼色，或見佛身日月光明摩尼寶色，或見佛身水精摩尼寶色，或見佛身自在天王寶摩尼色，或見佛身一切光明聚寶摩尼色，或見佛身師子鬣毛寶摩尼色，或見佛身師子幢寶摩尼色，或見佛身海住清凈莊嚴遍光明寶摩尼
【現代漢語翻譯】 現代漢語譯本：聽聞佛法時，有人認為佛為我宣說緣覺（Pratyekabuddha，獨自覺悟者）的修行方法，有人認為佛為我宣說菩薩（Bodhisattva，追求覺悟的修行者）的修行方法，有人認為佛為我宣說地獄眾生的生存狀態，有人認為佛為我宣說餓鬼眾生的生存狀態，有人認為佛為我宣說畜生眾生的生存狀態，有人認為佛為我宣說人類的生存狀態，有人認為佛為我宣說四大天王（Cāturmahārājika，佛教的護法神）的生存狀態，有人認為佛為我宣說三十三天（Trāyastriṃśa，欲界第二天）的生存狀態，有人認為佛為我宣說焰摩天（Yāma，欲界第三天）的生存狀態，有人認為佛為我宣說兜率陀天（Tuṣita，欲界第四天）的生存狀態，有人認為佛為我宣說化樂天（Nirmāṇarati，欲界第五天）的生存狀態，有人認為佛為我宣說他化自在天（Paranirmitavaśavartin，欲界第六天）的生存狀態，有人認為佛為我宣說梵天（Brahmā，色界天）的生存狀態，有人認為佛為我宣說轉輪王（Cakravartin，統治世界的理想君主）的生存狀態。 或者，在此大眾之中，有人看見如來的身長為二尋（古代長度單位，約合八尺），有人看見佛的身長為一句盧舍（krośa，古代長度單位，約合一里半），有人看見佛的身長為二句盧舍，有人看見佛的身長為一由旬（yojana，古代長度單位，約合四十里），有人看見佛的身長為十由旬，有人看見佛的身長為千由旬，有人看見佛的身長為十、二十、三十、四十、五十、千由旬，有人看見佛的身長為百千由旬，有人看見佛的身長為十、二十、三十、四十、五十、百千由旬，有人看見佛的身長為八萬四千由旬，有人看見佛的身長超過數量百千由旬。 或者，有人看見佛的身色為紫金色，有人看見佛的身色為寶琉璃色，有人看見佛的身色為因陀羅青摩尼寶珠色（Indranila-mani，一種青色的寶石），有人看見佛的身色為大青摩尼珠色，有人看見佛的身色為火光摩尼寶珠色，有人看見佛的身色為摩尼寶蓮花色，有人看見佛的身色超過帝釋摩尼寶珠色（Indra，天神之王），有人看見佛的身色為金剛光明寶摩尼色，有人看見佛的身色為一切天寶光摩尼色，有人看見佛的身色為日月光明摩尼寶色，有人看見佛的身色為水精摩尼寶色，有人看見佛的身色為自在天王寶摩尼色，有人看見佛的身色為一切光明聚集的寶摩尼色，有人看見佛的身色為獅子鬣毛寶摩尼色，有人看見佛的身色為獅子幢寶摩尼色，有人看見佛的身色為海中清凈莊嚴遍光明寶摩尼色。
【English Translation】 English version: When hearing the Dharma, some perceive the Buddha to be expounding the path of the Pratyekabuddha (one who achieves enlightenment on their own), some perceive the Buddha to be expounding the path of the Bodhisattva (one who seeks enlightenment for all beings), some perceive the Buddha to be expounding the state of beings in hell, some perceive the Buddha to be expounding the state of hungry ghosts, some perceive the Buddha to be expounding the state of animals, some perceive the Buddha to be expounding the state of human beings, some perceive the Buddha to be expounding the state of the Four Heavenly Kings (Cāturmahārājika, guardian deities in Buddhism), some perceive the Buddha to be expounding the state of the Thirty-three Gods (Trāyastriṃśa, the second heaven of the desire realm), some perceive the Buddha to be expounding the state of the Yama Heaven (Yāma, the third heaven of the desire realm), some perceive the Buddha to be expounding the state of the Tuṣita Heaven (Tuṣita, the fourth heaven of the desire realm), some perceive the Buddha to be expounding the state of the Nirmāṇarati Heaven (the fifth heaven of the desire realm), some perceive the Buddha to be expounding the state of the Paranirmitavaśavartin Heaven (the sixth heaven of the desire realm), some perceive the Buddha to be expounding the state of the Brahma Heaven (Brahmā, the heavens of the form realm), some perceive the Buddha to be expounding the state of a Universal Monarch (Cakravartin, an ideal ruler of the world). Or, among this assembly, some see the Tathagata's (Buddha's) body to be two vyāma (an ancient unit of length, about eight feet) in length, some see the Buddha's body to be one krośa (an ancient unit of length, about one and a half miles) in length, some see the Buddha's body to be two krośa in length, some see the Buddha's body to be one yojana (an ancient unit of length, about forty miles) in length, some see the Buddha's body to be ten yojana in length, some see the Buddha's body to be a thousand yojana in length, some see the Buddha's body to be ten, twenty, thirty, forty, fifty, or a thousand yojana in length, some see the Buddha's body to be a hundred thousand yojana in length, some see the Buddha's body to be ten, twenty, thirty, forty, fifty, or a hundred thousand yojana in length, some see the Buddha's body to be eighty-four thousand yojana in length, some see the Buddha's body to be beyond measure, hundreds of thousands of yojana in length. Or, some see the Buddha's body to be the color of purple gold, some see the Buddha's body to be the color of precious lapis lazuli, some see the Buddha's body to be the color of Indranila-mani (a blue gemstone), some see the Buddha's body to be the color of a great blue mani jewel, some see the Buddha's body to be the color of a fire-light mani jewel, some see the Buddha's body to be the color of a mani jewel lotus flower, some see the Buddha's body to be more radiant than the mani jewel of Indra (king of the gods), some see the Buddha's body to be the color of a diamond-light mani jewel, some see the Buddha's body to be the color of all heavenly treasure-light mani jewels, some see the Buddha's body to be the color of sun and moon light mani jewels, some see the Buddha's body to be the color of crystal mani jewels, some see the Buddha's body to be the color of the mani jewel of the sovereign king, some see the Buddha's body to be the color of all light-gathering mani jewels, some see the Buddha's body to be the color of a lion's mane mani jewel, some see the Buddha's body to be the color of a lion banner mani jewel, some see the Buddha's body to be the color of a pure and adorned, all-pervading light mani jewel residing in the ocean.
色，或見佛身如意寶摩尼色。
「文殊師利！是諸眾生，見如來身，聞所說法，入如來行，至佛境界，彼諸眾生，各見如來，同其所行。
「文殊師利！于東方不可數量不可思議不可稱說世界，佈滿諸天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽、釋梵四天王、人非人等；如東方，南西北方四維上下亦如是，不可數量不可思議不可稱說，佈滿諸天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽、釋梵四天王、人非人等，大眾充滿，如竹林園，如甘蔗園，如稻麻園。
「文殊師利！若諸眾生得見如來，則可教化彼諸眾生，在如來前去一尋住，瞻仰如來。是時眾生隨見如來，現四威儀，各住其前，文殊師利！若以說法成熟眾生，彼諸眾生皆聞說法。文殊師利！若以行成熟眾生，彼諸眾生唯見佛行。文殊師利！如來所現，無異功用，無異思惟，隨眾生性，自見不同。文殊師利！如十五日夜，閻浮提人各見月現在其上，月不作意我現其上，亦不作意令其得見。何以故？不共法故。文殊師利！如來、應、正遍知，于大眾中，眾生皆見各在其前，佛不作意我現其前，亦不作意令彼見我，應受化者隨其自見。何以故？不共法故。
「文殊師利！如最勝水精摩尼寶珠，隨種種衣成種種色，若珠置在黃
【現代漢語翻譯】 現代漢語譯本 色，或者見到佛身如同如意寶摩尼（如意寶珠，能滿足願望的寶珠）的顏色。
『文殊師利（菩薩名，代表智慧）！這些眾生，見到如來（佛的稱號）的身相，聽到所說的法，進入如來的修行，到達佛的境界，那些眾生，各自見到如來，與他們所修行的相同。
『文殊師利！在東方不可計數、不可思議、不可言說的世界，佈滿了諸天（天神）、龍（神獸）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰的神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、釋梵四天王（佛教的護法神）、人非人等；如同東方一樣，南方、西方、北方、四維、上下也是如此，不可計數、不可思議、不可言說，佈滿了諸天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽、釋梵四天王、人非人等，大眾充滿，如同竹林園，如同甘蔗園，如同稻麻園。
『文殊師利！如果眾生能夠見到如來，就可以教化那些眾生，讓他們在如來面前去一尋（古代長度單位）的地方住下，瞻仰如來。這時眾生隨著所見到的如來，顯現四種威儀（行、住、坐、臥），各自住在如來面前。文殊師利！如果用說法來成熟眾生，那些眾生都能聽到說法。文殊師利！如果用修行來成熟眾生，那些眾生只能見到佛的修行。文殊師利！如來所顯現的，沒有不同的功用，沒有不同的思惟，隨著眾生的根性，自己所見到的不同。文殊師利！如同十五的夜晚，閻浮提（我們所居住的世界）的人們各自見到月亮在自己上方，月亮不會想『我顯現在他們上方』，也不會想『讓他們看見我』。為什麼呢？因為這是不共法（佛獨有的特性）。文殊師利！如來、應、正遍知（佛的十號之一），在大眾之中，眾生都見到各自在如來面前，佛不會想『我顯現在他們面前』，也不會想『讓他們看見我』，應該被教化的眾生隨著他們自己所見到的。為什麼呢？因為這是不共法。
『文殊師利！如同最上等的水晶摩尼寶珠，隨著不同的衣服呈現不同的顏色，如果寶珠放在黃色的衣服上，
【English Translation】 English version Color, or seeing the Buddha's body like the color of a wish-fulfilling Mani jewel (a wish-fulfilling gem that grants desires).
'Manjushri (Bodhisattva representing wisdom)! These sentient beings, seeing the Tathagata's (title of the Buddha) form, hearing the Dharma (teachings) that is spoken, entering the Tathagata's practice, reaching the Buddha's realm, those sentient beings, each see the Tathagata, according to their own practice.
'Manjushri! In the east, in immeasurable, inconceivable, and inexpressible worlds, filled with Devas (gods), Nagas (serpent deities), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (warrior gods), Kinnaras (celestial musicians), Mahoragas (great serpent deities), the Four Heavenly Kings of Shakra and Brahma (Buddhist guardian deities), humans and non-humans; just like the east, the south, west, north, four intermediate directions, above and below are also like this, immeasurable, inconceivable, and inexpressible, filled with Devas, Nagas, Yakshas, Gandharvas, Asuras, Kinnaras, Mahoragas, the Four Heavenly Kings of Shakra and Brahma, humans and non-humans, the great assembly is full, like a bamboo grove, like a sugarcane field, like a rice and hemp field.
'Manjushri! If sentient beings can see the Tathagata, then those sentient beings can be taught, and they can stay one yojana (ancient unit of length) away from the Tathagata, gazing at the Tathagata. At this time, sentient beings, according to what they see of the Tathagata, manifest the four dignities (walking, standing, sitting, lying down), each staying in front of the Tathagata. Manjushri! If sentient beings are matured by the Dharma, those sentient beings will all hear the Dharma. Manjushri! If sentient beings are matured by practice, those sentient beings will only see the Buddha's practice. Manjushri! What the Tathagata manifests has no different function, no different thought, according to the nature of sentient beings, what they see is different. Manjushri! Like on the night of the fifteenth day, the people of Jambudvipa (the world we live in) each see the moon above them, the moon does not think 'I appear above them,' nor does it think 'let them see me.' Why? Because this is a unique Dharma (a unique characteristic of the Buddha). Manjushri! The Tathagata, Arhat, Samyaksambuddha (one of the ten titles of the Buddha), in the great assembly, all sentient beings see themselves in front of the Tathagata, the Buddha does not think 'I appear in front of them,' nor does it think 'let them see me,' those who should be taught see according to their own perception. Why? Because this is a unique Dharma.
'Manjushri! Like the most excellent crystal Mani jewel, it takes on different colors according to different clothes, if the jewel is placed on yellow clothes,
衣之上，珠成黃色；置赤衣上，珠成赤色；置青衣上，珠成青色。此摩尼珠，亦不作意亦不思惟令成異色。如來、應、正遍知亦復如是，由眾生故現種種色。若諸眾生應見金色而受化者，即見如來身黃金色；若應見水精摩尼珠色而受化者，即見如來水精摩尼珠色；應見真珠色而受化者，即見如來真珠之色；應見因陀羅摩尼珠色而受化者，即見如來因陀羅摩尼珠色；應見大青摩尼珠色而受化者，即見如來大青摩尼珠色；應見一切光明聚摩尼珠色而受化者，即見如來一切光明聚摩尼珠色；應見師子鬣摩尼珠色而受化者，即見如來師子鬣摩尼珠色；應見師子幢上摩尼珠色而受化者，即見如來師子幢上摩尼珠色；應見海住清凈莊嚴普光明摩尼珠色而受化者，即見如來海住清凈莊嚴普光明摩尼珠色；應見以電燈摩尼珠色而受化者，即見如來電燈摩尼珠色；應見水清凈摩尼珠色而受化者，即見如來水清凈摩尼色。文殊師利！若有眾生，應見如來，以帝釋、梵天、四天王色而受化者，即見如來，帝釋、梵天、四天王色。如是地獄、畜生、餓鬼、閻羅王，至無色界，胎卵濕化、有色無色、有想無想，隨以身相而受化者，彼諸眾生皆見如來有種種相。如來亦不作意分別，此眾生愿見我金色者，莫令見我水精摩尼珠色；此眾生愿見我水精摩
【現代漢語翻譯】 現代漢語譯本 如果把一顆寶珠放在黃色的衣服上，它會呈現黃色；放在紅色的衣服上，它會呈現紅色；放在青色的衣服上，它會呈現青色。這顆摩尼珠（如意寶珠），並不會自己去想或刻意改變顏色，使其呈現不同的顏色。如來（佛的稱號）、應（應供，值得受人供養）、正遍知（對一切法都能正確普遍地了知）也是如此，因為眾生的不同而顯現出種種不同的顏色。如果眾生應該看到金色而得到教化，就會看到如來呈現金黃色；如果應該看到水精摩尼珠（水晶如意寶珠）的顏色而得到教化，就會看到如來呈現水精摩尼珠的顏色；如果應該看到真珠的顏色而得到教化，就會看到如來呈現真珠的顏色；如果應該看到因陀羅摩尼珠（帝釋天的寶珠）的顏色而得到教化，就會看到如來呈現因陀羅摩尼珠的顏色；如果應該看到大青摩尼珠（深藍色如意寶珠）的顏色而得到教化，就會看到如來呈現大青摩尼珠的顏色；如果應該看到一切光明聚集的摩尼珠的顏色而得到教化，就會看到如來呈現一切光明聚集的摩尼珠的顏色；如果應該看到獅子鬃毛摩尼珠的顏色而得到教化，就會看到如來呈現獅子鬃毛摩尼珠的顏色；如果應該看到獅子旗幟上的摩尼珠的顏色而得到教化，就會看到如來呈現獅子旗幟上的摩尼珠的顏色；如果應該看到安住在海中的清凈莊嚴普光明摩尼珠的顏色而得到教化，就會看到如來呈現安住在海中的清凈莊嚴普光明摩尼珠的顏色；如果應該看到電燈摩尼珠的顏色而得到教化，就會看到如來呈現電燈摩尼珠的顏色；如果應該看到清凈水的摩尼珠的顏色而得到教化，就會看到如來呈現清凈水的摩尼珠的顏色。文殊師利（菩薩名）！如果有眾生，應該看到如來呈現帝釋（天神）、梵天（天神）、四天王（護法天神）的顏色而得到教化，就會看到如來呈現帝釋、梵天、四天王的顏色。像這樣，地獄、畜生、餓鬼、閻羅王（地獄之主），乃至無色界（沒有物質的境界），胎生、卵生、濕生、化生（四種生命形式），有色界（有物質的境界）、無色界（沒有物質的境界），有想（有思想的境界）、無想（沒有思想的境界），隨著他們應該看到什麼樣的身相而得到教化，那些眾生都會看到如來有種種不同的相。如來也不會刻意分別，想說：『這個眾生希望看到我呈現金色，就不要讓他看到我呈現水精摩尼珠的顏色；這個眾生希望看到我呈現水精摩尼珠的顏色，就不要讓他看到我呈現真珠的顏色。』
【English Translation】 English version If a jewel is placed on yellow cloth, it appears yellow; placed on red cloth, it appears red; placed on blue cloth, it appears blue. This Mani jewel (wish-fulfilling jewel) does not intentionally think or make an effort to change its color to appear different. The Tathagata (Buddha's title), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one) is also like this, manifesting various colors due to the different beings. If beings should be taught by seeing a golden color, they will see the Tathagata in a golden color; if they should be taught by seeing the color of a crystal Mani jewel, they will see the Tathagata in the color of a crystal Mani jewel; if they should be taught by seeing the color of a pearl, they will see the Tathagata in the color of a pearl; if they should be taught by seeing the color of an Indra Mani jewel (Indra's jewel), they will see the Tathagata in the color of an Indra Mani jewel; if they should be taught by seeing the color of a great blue Mani jewel, they will see the Tathagata in the color of a great blue Mani jewel; if they should be taught by seeing the color of a Mani jewel of all gathered light, they will see the Tathagata in the color of a Mani jewel of all gathered light; if they should be taught by seeing the color of a lion's mane Mani jewel, they will see the Tathagata in the color of a lion's mane Mani jewel; if they should be taught by seeing the color of a Mani jewel on a lion's banner, they will see the Tathagata in the color of a Mani jewel on a lion's banner; if they should be taught by seeing the color of a pure, adorned, universally luminous Mani jewel residing in the ocean, they will see the Tathagata in the color of a pure, adorned, universally luminous Mani jewel residing in the ocean; if they should be taught by seeing the color of an electric lamp Mani jewel, they will see the Tathagata in the color of an electric lamp Mani jewel; if they should be taught by seeing the color of a pure water Mani jewel, they will see the Tathagata in the color of a pure water Mani jewel. Manjushri (Bodhisattva's name)! If there are beings who should be taught by seeing the Tathagata in the colors of Indra (god), Brahma (god), or the Four Heavenly Kings (guardian gods), they will see the Tathagata in the colors of Indra, Brahma, or the Four Heavenly Kings. Likewise, beings in hell, as animals, as hungry ghosts, as Yama (lord of hell), even in the formless realms (realms without material form), born from wombs, from eggs, from moisture, or by transformation (four forms of birth), in the realms of form (material realms), in the formless realms (non-material realms), in the realms of thought (realms with thought), in the realms without thought (realms without thought), according to the form they should see to be taught, all those beings will see the Tathagata in various forms. The Tathagata does not intentionally discriminate, thinking, 'This being wishes to see me in a golden color, so I will not let them see me in the color of a crystal Mani jewel; this being wishes to see me in the color of a crystal Mani jewel, so I will not let them see me in the color of a pearl.'
尼珠色者，莫令見我金色；此眾生愿見我水精摩尼珠色者，莫令見我真珠色；此眾生愿見我真珠色者，莫令見我水精摩尼珠色；此眾生愿見我因陀羅摩尼珠色，莫令見我大青摩尼珠色；此眾生愿見我大青摩尼珠色者，莫令見我因陀羅摩尼珠色；此眾生愿見我一切光明聚摩尼珠色者，莫令見我師子鬣摩尼珠色；此眾生愿見我師子鬣摩尼珠色者，莫令見我一切光明聚摩尼珠色；此眾生愿見我師子幢上摩尼珠色者，莫令見我海住清凈莊嚴普光明摩尼珠色；此眾生愿見我海住清凈莊嚴普光明摩尼珠色者，莫令見我師子幢上摩尼珠色；此眾生愿見我電燈摩尼珠色者，莫令見我水清凈摩尼珠色；此眾生愿見我水清凈摩尼珠色者，莫令見我電焰摩尼珠色；此眾生愿見我帝釋、梵天、四天王色者，莫令見我地獄、畜生、餓鬼、閻羅等色；此眾生愿見我地獄、畜生、餓鬼、閻羅等色者，莫令見我帝釋、梵天、四天王色。如來不作意思惟，以無功用亦不分別，以成其事。
「文殊師利！如自在王摩尼寶生處，是處不生鐵，及諸眾具亦不得生。自在王摩尼寶亦不作意，是處我生鐵及眾具不應得生。文殊師利！是處自在王摩尼寶自生，是處終不生鐵，及諸眾具亦不得生。文殊師利！如是佛境界處，如來生處，尼干外道亦不得生，諸邪見等
【現代漢語翻譯】 現代漢語譯本：如果眾生希望看到我的尼珠色（一種寶石的顏色），就不要讓他們看到我的金色；如果眾生希望看到我的水精摩尼珠色（水晶製成的摩尼寶珠的顏色），就不要讓他們看到我的真珠色（珍珠的顏色）；如果眾生希望看到我的真珠色，就不要讓他們看到我的水精摩尼珠色；如果眾生希望看到我的因陀羅摩尼珠色（帝釋天所持的摩尼寶珠的顏色），就不要讓他們看到我的大青摩尼珠色（深藍色的摩尼寶珠的顏色）；如果眾生希望看到我的大青摩尼珠色，就不要讓他們看到我的因陀羅摩尼珠色；如果眾生希望看到我的一切光明聚摩尼珠色（聚集一切光明的摩尼寶珠的顏色），就不要讓他們看到我的師子鬣摩尼珠色（獅子鬃毛顏色的摩尼寶珠的顏色）；如果眾生希望看到我的師子鬣摩尼珠色，就不要讓他們看到我的一切光明聚摩尼珠色；如果眾生希望看到我的師子幢上摩尼珠色（獅子旗幟上的摩尼寶珠的顏色），就不要讓他們看到我的海住清凈莊嚴普光明摩尼珠色（海中居住的清凈莊嚴普放光明的摩尼寶珠的顏色）；如果眾生希望看到我的海住清凈莊嚴普光明摩尼珠色，就不要讓他們看到我的師子幢上摩尼珠色；如果眾生希望看到我的電燈摩尼珠色（像電燈一樣發光的摩尼寶珠的顏色），就不要讓他們看到我的水清凈摩尼珠色（像清水一樣清澈的摩尼寶珠的顏色）；如果眾生希望看到我的水清凈摩尼珠色，就不要讓他們看到我的電焰摩尼珠色（像火焰一樣發光的摩尼寶珠的顏色）；如果眾生希望看到我的帝釋（天神之王）、梵天（宇宙的創造者）、四天王（佛教的護法神）的形象，就不要讓他們看到我的地獄、畜生、餓鬼、閻羅（地獄之王）等形象；如果眾生希望看到我的地獄、畜生、餓鬼、閻羅等形象，就不要讓他們看到我的帝釋、梵天、四天王的形象。如來不作任何思惟，因為無須功用也不需要分別，就能成就這些事情。 文殊師利！就像自在王摩尼寶（一種能實現願望的寶珠）生長的地方，那裡不會生長鐵，以及其他器具也不會在那裡生長。自在王摩尼寶也不會有這樣的想法：『我生長的地方，不應該生長鐵和其他器具。』文殊師利！自在王摩尼寶自然生長的地方，那裡終究不會生長鐵，以及其他器具也不會在那裡生長。文殊師利！就像佛的境界，如來出生的地方，尼干外道（古印度的一種苦行外道）也不會在那裡出生，以及各種邪見等也不會在那裡出生。
【English Translation】 English version: If sentient beings wish to see my nizu color (the color of a certain gem), do not let them see my golden color; if sentient beings wish to see my water crystal mani pearl color (the color of a mani pearl made of crystal), do not let them see my pearl color; if sentient beings wish to see my pearl color, do not let them see my water crystal mani pearl color; if sentient beings wish to see my indra mani pearl color (the color of the mani pearl held by Indra), do not let them see my great blue mani pearl color (the color of a deep blue mani pearl); if sentient beings wish to see my great blue mani pearl color, do not let them see my indra mani pearl color; if sentient beings wish to see my all-light-gathering mani pearl color (the color of a mani pearl that gathers all light), do not let them see my lion's mane mani pearl color (the color of a mani pearl that resembles a lion's mane); if sentient beings wish to see my lion's mane mani pearl color, do not let them see my all-light-gathering mani pearl color; if sentient beings wish to see my lion banner mani pearl color (the color of a mani pearl on a lion banner), do not let them see my ocean-dwelling pure and adorned universally luminous mani pearl color (the color of a pure and adorned universally luminous mani pearl that dwells in the ocean); if sentient beings wish to see my ocean-dwelling pure and adorned universally luminous mani pearl color, do not let them see my lion banner mani pearl color; if sentient beings wish to see my electric lamp mani pearl color (the color of a mani pearl that shines like an electric lamp), do not let them see my water-clear mani pearl color (the color of a mani pearl that is as clear as water); if sentient beings wish to see my water-clear mani pearl color, do not let them see my electric flame mani pearl color (the color of a mani pearl that shines like a flame); if sentient beings wish to see the forms of my Indra (king of the gods), Brahma (creator of the universe), and the Four Heavenly Kings (Buddhist guardian deities), do not let them see the forms of my hells, animals, hungry ghosts, Yama (king of hell), etc.; if sentient beings wish to see the forms of my hells, animals, hungry ghosts, Yama, etc., do not let them see the forms of my Indra, Brahma, and the Four Heavenly Kings. The Tathagata does not make any such thoughts, because without effort or discrimination, these things are accomplished. Manjushri! Just like where the wish-fulfilling king mani jewel (a jewel that can fulfill wishes) grows, iron does not grow there, and other implements also do not grow there. The wish-fulfilling king mani jewel also does not think, 'Where I grow, iron and other implements should not grow.' Manjushri! Where the wish-fulfilling king mani jewel naturally grows, iron will ultimately not grow there, and other implements also will not grow there. Manjushri! Just like the realm of the Buddha, where the Tathagata is born, the Nirgrantha heretics (an ancient Indian ascetic sect) will not be born there, and various wrong views will also not be born there.
亦不得生，一切諸亂亦不生，五逆亦不生，十不善道亦不生，製法亦不生，日月光明亦不生，帝釋、梵天、四天王等諸天光明亦不生，諸寶摩尼光明亦不生，火光明亦不生，電光明亦不生，一念半念，一月半月，一年半年數亦不生。
「文殊師利！如來雖覆成就眾生，不作思惟，心無功用，一切成就。文殊師利！如人為大青摩尼寶珠光明所觸，彼人即成大青摩尼寶珠色，大青摩尼寶珠不作意思惟。若人為如來智慧光明所觸，彼人即成一切智色，如來亦不作意思惟，心無功用。
「文殊師利，如水精摩尼珠，善磨瑩之，隨所安處，以為莊嚴，或莊嚴足，或莊嚴手，或莊嚴頭，或莊嚴頸，隨莊嚴處皆大光明，諸莊嚴具悉隨光明。文殊師利！如來、應、正遍知，行四威儀隨所住處，如來光明彼亦光明，如來不作思惟，心無功用。
「文殊師利！如地安住一切諸種種草木藥樹，悉得增長，地不作意思惟分別。文殊師利！如來安住一切眾生，善根增長，如來亦不作意思惟，心無功用。
「文殊師利！猶如大云普覆大地，於一切種降一味雨，令諸草木成種種味，成種種色，云不作意思惟分別。文殊師利！如來、應、正遍知，於十方世界，以佛身云普覆眾生種種善根，種種諸愿，種種心解脫，種種住解脫，
【現代漢語翻譯】 現代漢語譯本：也不會產生，一切的混亂也不會產生，五逆（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）也不會產生，十不善道（指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）也不會產生，制定的戒律也不會產生，日月的光明也不會產生，帝釋（佛教的護法神）、梵天（色界天的最高天）、四天王（佛教的護法神）等諸天的光明也不會產生，各種寶摩尼（如意寶珠）的光明也不會產生，火的光明也不會產生，電的光明也不會產生，一念、半念，一月、半月，一年、半年的時間概念也不會產生。 『文殊師利！如來雖然成就眾生，但不作任何思惟，心中沒有任何功用，一切自然成就。文殊師利！就像一個人被大青摩尼寶珠的光明所觸及，那個人立刻就會呈現出大青摩尼寶珠的顏色，而大青摩尼寶珠本身並沒有任何思惟。如果一個人被如來的智慧光明所觸及，那個人立刻就會呈現出一切智的顏色，如來也沒有任何思惟，心中沒有任何功用。 『文殊師利，就像水精摩尼珠，經過仔細的打磨和拋光，無論被安放在哪裡，都可以作為裝飾品，或者裝飾腳，或者裝飾手，或者裝飾頭，或者裝飾脖子，無論裝飾在哪裡，都會發出巨大的光明，所有的裝飾品都會隨著光明而閃耀。文殊師利！如來、應、正遍知（佛的十號之一），在行、住、坐、臥四種威儀中，無論住在哪裡，如來的光明也會照耀那裡，如來不作任何思惟，心中沒有任何功用。 『文殊師利！就像大地安住著一切各種各樣的草木藥樹，它們都能夠生長，而大地本身並沒有任何思惟和分別。文殊師利！如來安住於一切眾生，使他們的善根增長，如來也沒有任何思惟，心中沒有任何功用。 『文殊師利！就像巨大的雲朵覆蓋大地，向一切種子降下同一種雨水，使各種草木長出各種味道，呈現各種顏色，而云朵本身並沒有任何思惟和分別。文殊師利！如來、應、正遍知，在十方世界，以佛身云普遍覆蓋眾生，使他們生出各種善根，滿足各種願望，獲得各種心的解脫，各種住的解脫，
【English Translation】 English version: Nor will they arise, nor will any confusions arise, nor will the five rebellious acts (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) arise, nor will the ten unwholesome paths (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong view) arise, nor will the established laws arise, nor will the light of the sun and moon arise, nor will the light of the gods such as Indra (Buddhist protector deity), Brahma (highest god in the realm of form), and the Four Heavenly Kings (Buddhist protector deities) arise, nor will the light of various precious Mani (wish-fulfilling) jewels arise, nor will the light of fire arise, nor will the light of lightning arise, nor will the concept of a moment, half a moment, a month, half a month, a year, or half a year arise. 『Manjushri! Although the Tathagata accomplishes sentient beings, he does not engage in any thought, his mind has no function, and everything is accomplished naturally. Manjushri! Just as a person touched by the light of a great blue Mani jewel immediately takes on the color of the great blue Mani jewel, and the great blue Mani jewel itself does not engage in any thought. If a person is touched by the light of the Tathagata's wisdom, that person immediately takes on the color of omniscient wisdom, and the Tathagata also does not engage in any thought, his mind has no function.』 『Manjushri, like a crystal Mani jewel, well polished and refined, wherever it is placed, it serves as an ornament, whether adorning the feet, the hands, the head, or the neck, wherever it is placed, it emits great light, and all the ornaments follow the light. Manjushri! The Tathagata, the Arhat, the Perfectly Enlightened One, in the four postures of walking, standing, sitting, and lying down, wherever he dwells, the light of the Tathagata also shines there, and the Tathagata does not engage in any thought, his mind has no function.』 『Manjushri! Just as the earth supports all kinds of grasses, trees, and medicinal plants, and they all grow, while the earth itself does not engage in any thought or discrimination. Manjushri! The Tathagata dwells among all sentient beings, causing their roots of goodness to grow, and the Tathagata also does not engage in any thought, his mind has no function.』 『Manjushri! Just as a great cloud covers the earth, sending down the same rain to all seeds, causing various grasses and trees to grow with various flavors and colors, while the cloud itself does not engage in any thought or discrimination. Manjushri! The Tathagata, the Arhat, the Perfectly Enlightened One, in the ten directions of the world, with the cloud of the Buddha's body, universally covers sentient beings, causing them to generate various roots of goodness, fulfill various wishes, attain various liberations of mind, and various liberations of dwelling,』
降大法雨，令種種善根，種種諸愿，種種心解脫，悉得增長。如來亦不作意思惟，我令增長此眾生聲聞善根，我令增長此眾生緣覺善根，我令增長此眾生佛智慧善根，我令增長此眾生四天王生善根，我令增長此眾生三十三天生善根，我令增長此眾生焰摩天生善根，我令增長此眾生兜率陀天生善根，我令增長此眾生化樂天生善根，我令增長此眾生他化自在天生善根，我令增長此眾生乃至五凈居天生善根。文殊師利！如來不作意分別，我令增長此眾生種種王生善根，我令增長此眾生人生善根，我令增長此眾生富貴生善根。文殊師利！如來雖不作意分別，利益事成，如其愿，如其意，如其樂，善根成就，於一切處恒行舍心，無有思惟無有分別。
「文殊師利！如日初出，放無量百千萬億那由他光，除閻浮提一切諸闇；光不作意我令闇滅，雖無思惟日用得成。文殊師利！佛日初出，放無量百千萬億那由他智慧光明，滅邪見闇除，如來應現為成熟眾生。文殊師利！如來亦不作意分別，我滅眾生邪見煩惱，不以功用如來事成。
「文殊師利！又如幻師現種種事，不以功用不以思惟，所作幻事自然而成，所為幻事不可言說不生不滅，無字無聲無性無相，不可思議，不去不來無等無對。文殊師利！如來、應、正遍知為諸眾
【現代漢語翻譯】 現代漢語譯本：降下廣大的佛法甘露，使各種善根、各種願望、各種心解脫都得以增長。如來也不會刻意去想：『我讓這個眾生增長聲聞（shravaka，聽聞佛法教誨而修行的人）的善根，我讓這個眾生增長緣覺（pratyekabuddha，不依師教，自己悟道的人）的善根，我讓這個眾生增長佛智慧的善根，我讓這個眾生增長四天王天（catuhmaharajika，佛教欲界第一層天）的善根，我讓這個眾生增長三十三天（trayastrimsha，佛教欲界第二層天）的善根，我讓這個眾生增長焰摩天（yama，佛教欲界第三層天）的善根，我讓這個眾生增長兜率陀天（tushita，佛教欲界第四層天）的善根，我讓這個眾生增長化樂天（nirmanarati，佛教欲界第五層天）的善根，我讓這個眾生增長他化自在天（paranirmitavashavartin，佛教欲界第六層天）的善根，我讓這個眾生增長乃至五凈居天（shuddhavasa，佛教色界天）的善根。』文殊師利！如來不會刻意分別：『我讓這個眾生增長各種王族的善根，我讓這個眾生增長人道的善根，我讓這個眾生增長富貴人家的善根。』文殊師利！如來雖然不刻意分別，但利益眾生的事情自然成就，如眾生所愿、如眾生所想、如眾生所樂，善根自然成就。如來在一切處恒常保持舍心，沒有思慮，沒有分別。 文殊師利！就像太陽初升，放出無量百千萬億那由他（nayuta，數量單位，表示極大的數目）的光芒，消除閻浮提（jambudvipa，我們所居住的世界）的一切黑暗；太陽的光芒不會刻意想：『我讓黑暗消滅』，雖然沒有這樣的想法，但太陽的作用自然成就。文殊師利！佛陀的智慧之日初升，放出無量百千萬億那由他的智慧光明，滅除邪見之黑暗，如來應化顯現是爲了成熟眾生。文殊師利！如來也不會刻意分別：『我滅除眾生的邪見煩惱』，不需任何功用，如來的事業自然成就。 文殊師利！又像魔術師變現各種事物，不需要任何功用，不需要任何思慮，所變現的幻象自然而然地出現，所變現的幻象不可言說，不生不滅，無字無聲，無自性，無形相，不可思議，不去不來，無等無對。文殊師利！如來、應供、正遍知（tathagata，arhat，samyaksambuddha，佛的三種稱號）爲了眾生
【English Translation】 English version: The great Dharma rain descends, causing all kinds of good roots, all kinds of wishes, and all kinds of mental liberations to grow. The Tathagata also does not intentionally think, 'I will cause this sentient being to grow the good roots of a Shravaka (one who hears and practices the teachings), I will cause this sentient being to grow the good roots of a Pratyekabuddha (one who attains enlightenment on their own), I will cause this sentient being to grow the good roots of Buddha wisdom, I will cause this sentient being to grow the good roots of being born in the Four Heavenly Kings realm (catuhmaharajika), I will cause this sentient being to grow the good roots of being born in the Thirty-three Heavens realm (trayastrimsha), I will cause this sentient being to grow the good roots of being born in the Yama Heaven realm, I will cause this sentient being to grow the good roots of being born in the Tushita Heaven realm, I will cause this sentient being to grow the good roots of being born in the Nirmanarati Heaven realm, I will cause this sentient being to grow the good roots of being born in the Paranirmitavashavartin Heaven realm, I will cause this sentient being to grow the good roots of being born in the Five Pure Abodes (shuddhavasa).' Manjushri! The Tathagata does not intentionally discriminate, 'I will cause this sentient being to grow the good roots of various royal births, I will cause this sentient being to grow the good roots of human birth, I will cause this sentient being to grow the good roots of wealthy birth.' Manjushri! Although the Tathagata does not intentionally discriminate, the work of benefiting beings is accomplished, according to their wishes, according to their thoughts, according to their joy, good roots are accomplished. In all places, the Tathagata constantly practices equanimity, without thought, without discrimination. Manjushri! Just like the sun rising, emitting countless hundreds of thousands of millions of nayutas (a large number) of light, eliminating all darkness in Jambudvipa (the world we live in); the light of the sun does not intentionally think, 'I will cause the darkness to be eliminated,' although there is no such thought, the function of the sun is naturally accomplished. Manjushri! The sun of Buddha's wisdom rises, emitting countless hundreds of thousands of millions of nayutas of wisdom light, eliminating the darkness of wrong views. The Tathagata appears in response to mature sentient beings. Manjushri! The Tathagata also does not intentionally discriminate, 'I will eliminate the wrong views and afflictions of sentient beings,' without any effort, the work of the Tathagata is naturally accomplished. Manjushri! Furthermore, like a magician manifesting various things, without any effort, without any thought, the manifested illusions naturally appear. The manifested illusions are inexpressible, neither arising nor ceasing, without words, without sound, without self-nature, without form, inconceivable, neither going nor coming, without equal or opposite. Manjushri! The Tathagata, the Arhat, the Samyaksambuddha (three titles of the Buddha) for the sake of sentient beings
生，行四威儀一切處現，而此如來不可言說，不生不滅無字無聲，無性無相不可思議，不去不來無等無對，與法界等。
「文殊師利！如日于須彌四洲，眾生各各異見，有見日出，有見日入，有見正中，有見中夜，日不作意思惟分別，因須彌故，四洲世界現種種事為見不同。文殊師利！如來、應、正遍知於一眾處，令諸眾生各各異見，有見如來當得作佛，有見如來當入涅槃，有見如來已得成佛，有見如來已般涅槃，有見如來正法興隆，有見如來正法衰滅，有見如來或十二十至四十年說法，有見如來或十二十三十四十億百千不可說劫已入涅槃。文殊師利！如來亦不作意分別，由眾生故自見不同。
「文殊師利！如閻浮提大風吹動，東方草木一時皆伏，西方草木一時皆起，如是隨方起伏種種不同，而此草木亦不作意思惟，由風吹故令現種種。文殊師利！如來、應、正遍知，由諸眾生於無數劫現四威儀，若諸眾生緣于如來生諸行者，斷無數劫地獄、餓鬼、畜生、閻摩王生。若有眾生一念作意緣如來者，所得功德無有限極，不可稱量百千萬億那由他諸大菩薩，悉得不可思議解脫定，不能計挍得其邊際。
「文殊師利！如日從大海出，放無數無量百千萬億那由他光，現城邑聚落，滅諸闇、乾溼泥，生草木、成
【現代漢語翻譯】 現代漢語譯本：
生命，在一切處所顯現行住坐臥四種威儀，而這樣的如來是不可言說的，不生不滅，沒有文字，沒有聲音，沒有自性，沒有形相，不可思議，不去不來，無與倫比，與法界等同。
『文殊師利！就像太陽照耀須彌山和四大洲，眾生各自有不同的見解，有的看見日出，有的看見日落，有的看見正午，有的看見午夜。太陽不會有任何思惟分別，因為須彌山的原因，四大洲的世界顯現出種種不同的景象。文殊師利！如來、應供、正遍知在同一個地方，讓眾生各自有不同的見解，有的看見如來將要成佛，有的看見如來將要入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），有的看見如來已經成佛，有的看見如來已經般涅槃（Parinirvana，佛教術語，指佛陀的最終涅槃），有的看見如來正法興盛，有的看見如來正法衰落，有的看見如來說法十年、二十年乃至四十年，有的看見如來在十億、百億、千億、不可說劫之後已經入涅槃。文殊師利！如來也不會有任何思惟分別，因為眾生的緣故，他們自己所見不同。
『文殊師利！就像閻浮提（Jambudvipa，佛教術語，指我們所居住的這個世界）的大風吹動，東方的草木一時都伏倒，西方的草木一時都豎立起來，這樣隨著方向起伏種種不同，而這些草木也不會有任何思惟分別，因為風吹的緣故，才顯現出種種不同的樣子。文殊師利！如來、應供、正遍知，因為眾生在無數劫中顯現四種威儀，如果眾生因如來而生起各種行為，就會斷除無數劫的地獄、餓鬼、畜生、閻摩王（Yama，佛教術語，指地獄之王）的輪迴。如果有眾生一念之間作意緣于如來，所得到的功德是無限無量的，不可稱量，即使百千萬億那由他（Nayuta，佛教術語，指極大的數字）的大菩薩，都得到不可思議的解脫禪定，也不能計算出它的邊際。
『文殊師利！就像太陽從大海升起，放出無數無量百千萬億那由他的光芒，照耀城邑聚落，消除黑暗、乾燥和泥濘，生長草木，成就……』 English version:
Life manifests in all places, displaying the four dignities of walking, standing, sitting, and lying down. Yet, such a Tathagata (如來, Thus Come One, an epithet of the Buddha) is inexpressible, neither arising nor ceasing, without words or sounds, without inherent nature or form, inconceivable, neither going nor coming, incomparable, and equal to the Dharma realm.
'Manjushri (文殊師利, Bodhisattva of Wisdom)! Just as the sun shines upon Mount Sumeru (須彌, a sacred mountain in Buddhist cosmology) and the four continents, beings each have different views. Some see the sunrise, some see the sunset, some see midday, and some see midnight. The sun does not think or discriminate; because of Mount Sumeru, the worlds of the four continents manifest various different appearances. Manjushri! The Tathagata, Arhat (應供, Worthy One), Samyaksambuddha (正遍知, Fully Enlightened One), in one place, causes all beings to have different views. Some see the Tathagata about to become a Buddha, some see the Tathagata about to enter Nirvana (涅槃, the state of liberation from the cycle of rebirth), some see the Tathagata already having become a Buddha, some see the Tathagata already having entered Parinirvana (般涅槃, the final Nirvana of a Buddha), some see the Tathagata's Dharma flourishing, some see the Tathagata's Dharma declining, some see the Tathagata teaching for ten, twenty, or even forty years, and some see the Tathagata having entered Nirvana after ten, twenty, thirty, forty billion, hundred billion, thousand billion, or inexpressible kalpas (劫, eons). Manjushri! The Tathagata also does not think or discriminate; it is because of beings that they see differently.
'Manjushri! Just as the great wind of Jambudvipa (閻浮提, the world we inhabit) blows, the plants and trees of the east all bow down at once, and the plants and trees of the west all stand up at once. Thus, they rise and fall differently according to the direction, and these plants and trees do not think or discriminate; it is because of the wind that they manifest various different appearances. Manjushri! The Tathagata, Arhat, Samyaksambuddha, because of beings, manifests the four dignities in countless kalpas. If beings, through their connection with the Tathagata, generate various actions, they will cut off the cycle of rebirth in hell, as hungry ghosts, as animals, and as subjects of Yama (閻摩王, the lord of death) for countless kalpas. If there are beings who, in a single thought, focus on the Tathagata, the merit they obtain is limitless and immeasurable. Even hundreds of millions of nayutas (那由他, a large number) of great Bodhisattvas, who have attained inconceivable samadhi (禪定, meditative absorption) of liberation, cannot calculate its extent.
'Manjushri! Just as the sun rises from the great ocean, emitting countless, immeasurable billions of nayutas of light, illuminating cities and villages, dispelling darkness, dryness, and mud, causing plants and trees to grow, and accomplishing...'
【English Translation】 Life manifests in all places, displaying the four dignities of walking, standing, sitting, and lying down. Yet, such a Tathagata is inexpressible, neither arising nor ceasing, without words or sounds, without inherent nature or form, inconceivable, neither going nor coming, incomparable, and equal to the Dharma realm. 'Manjushri! Just as the sun shines upon Mount Sumeru and the four continents, beings each have different views. Some see the sunrise, some see the sunset, some see midday, and some see midnight. The sun does not think or discriminate; because of Mount Sumeru, the worlds of the four continents manifest various different appearances. Manjushri! The Tathagata, Arhat, Samyaksambuddha, in one place, causes all beings to have different views. Some see the Tathagata about to become a Buddha, some see the Tathagata about to enter Nirvana, some see the Tathagata already having become a Buddha, some see the Tathagata already having entered Parinirvana, some see the Tathagata's Dharma flourishing, some see the Tathagata's Dharma declining, some see the Tathagata teaching for ten, twenty, or even forty years, and some see the Tathagata having entered Nirvana after ten, twenty, thirty, forty billion, hundred billion, thousand billion, or inexpressible kalpas. Manjushri! The Tathagata also does not think or discriminate; it is because of beings that they see differently. 'Manjushri! Just as the great wind of Jambudvipa blows, the plants and trees of the east all bow down at once, and the plants and trees of the west all stand up at once. Thus, they rise and fall differently according to the direction, and these plants and trees do not think or discriminate; it is because of the wind that they manifest various different appearances. Manjushri! The Tathagata, Arhat, Samyaksambuddha, because of beings, manifests the four dignities in countless kalpas. If beings, through their connection with the Tathagata, generate various actions, they will cut off the cycle of rebirth in hell, as hungry ghosts, as animals, and as subjects of Yama for countless kalpas. If there are beings who, in a single thought, focus on the Tathagata, the merit they obtain is limitless and immeasurable. Even hundreds of millions of nayutas of great Bodhisattvas, who have attained inconceivable samadhi of liberation, cannot calculate its extent. 'Manjushri! Just as the sun rises from the great ocean, emitting countless, immeasurable billions of nayutas of light, illuminating cities and villages, dispelling darkness, dryness, and mud, causing plants and trees to grow, and accomplishing...'
眾事，然後行動，日不作意思惟分別。文殊師利！如來、應、正遍知，從生死海出，住于數量，放無數量百千萬億那由他智慧光明，現於十方一切世界，除無明闇，干煩惱泥，令生善根，成就一切，于本處不動，如來亦不思惟分別，而一切皆成。
「文殊師利！若有善男子善女人，於十方世界微塵等諸佛及聲聞眾，施百味飲食及微妙天衣，日日不廢，滿恒河沙劫；彼諸如來悉入涅槃，為一一佛，於十方世界一一世界，起塵數塔，閻浮檀金為塔，電光摩尼寶珠以布其地，一切光明聚摩尼寶珠為基，真摩尼寶珠為幡，自在摩尼寶珠為網，覆其上。造如是塔，寶傘遍覆大千世界，一一幢衣，一一幡華，一一諸香王自在，一一摩尼寶珠，一一如意摩尼寶珠，其數如雲，散以供養，一日三時日日不廢滿恒沙劫，復教無數無量眾生，設諸供養，如上所說。
「文殊師利！若有一善男子一善女人，信此如來功德智慧不可思議境界，度脫眾語言法，所得功德勝彼無量。文殊師利！若有菩薩信此言說，能令滿足不可稱量百千億那由他波羅蜜，能知無數百千萬億那由他佛遊戲處，能破無數憍慢之山，能倒無數嫉妒之幢，能幹無數渴愛之河，能度無數生死之海，能斷無數魔王之繩，能勝諸日月帝釋梵天王等光明，能從佛境界至諸
【現代漢語翻譯】 現代漢語譯本：處理完所有的事情之後才行動，每天不作任何思慮分別。文殊師利（Manjusri，菩薩名）！如來（Tathagata，佛的稱號）、應（Arhat，值得受供養的人）、正遍知（Samyaksambuddha，完全覺悟的人），從生死輪迴的苦海中解脫出來，安住于無量的境界，放出無量百千萬億那由他（nayuta，數量單位）的智慧光明，顯現在十方一切世界，消除無明的黑暗，使煩惱的污泥乾涸，令眾生生出善根，成就一切功德，自身卻安住于本來的地方不動。如來也不作任何思慮分別，而一切事情都能成就。 文殊師利！如果有善男子善女人，在十方世界如微塵般眾多的諸佛以及聲聞（Sravaka，佛陀的弟子）眾，每天不間斷地施捨百味飲食和精美的天衣，持續的時間如同恒河沙劫（kalpa，極長的時間單位）那樣長久；這些如來都已進入涅槃（Nirvana，寂滅的境界），爲了每一位佛，在十方世界的每一個世界，建造如微塵般數量的佛塔，用閻浮檀金（Jambudvipa gold，一種珍貴的黃金）建造塔身，用電光摩尼寶珠（Vidyut-mani，一種發光的寶珠）鋪設地面，用一切光明聚集的摩尼寶珠作為基座，用真正的摩尼寶珠作為幡旗，用自在摩尼寶珠作為網，覆蓋在塔的上方。建造這樣的佛塔，寶傘遍佈整個大千世界，每一件幢衣，每一面幡旗，每一件香王自在，每一顆摩尼寶珠，每一顆如意摩尼寶珠，其數量如同雲彩一般，散佈用來供養，每天三次，日日不間斷，持續的時間如同恒河沙劫那樣長久，並且還教導無數無量的眾生，設定各種供養，如同上面所說的那樣。 文殊師利！如果有一位善男子或善女人，相信如來功德智慧不可思議的境界，超越了所有語言文字的表達，他所獲得的功德勝過前面所說的無量功德。文殊師利！如果有菩薩相信這些言說，能夠圓滿不可稱量的百千億那由他波羅蜜（paramita，到達彼岸的方法），能夠知曉無數百千萬億那由他佛的遊樂之處，能夠摧毀無數的憍慢之山，能夠推倒無數的嫉妒之幢，能夠使無數的渴愛之河干涸，能夠度過無數生死的苦海，能夠斬斷無數魔王的繩索，能夠勝過日月帝釋梵天王等的光明，能夠從佛的境界到達諸佛的境界。
【English Translation】 English version: After all matters are settled, then act, and do not engage in thinking and discrimination daily. Manjusri! The Tathagata, Arhat, Samyaksambuddha, having emerged from the sea of birth and death, dwells in immeasurable realms, emits immeasurable hundreds of thousands of millions of nayutas of wisdom light, appearing in all worlds of the ten directions, removing the darkness of ignorance, drying up the mud of afflictions, causing the growth of good roots, accomplishing all things, while remaining unmoved in his original place. The Tathagata also does not engage in thinking and discrimination, yet all things are accomplished. Manjusri! If there is a good man or good woman who, in the ten directions, offers hundreds of flavors of food and exquisite heavenly garments to as many Buddhas and Sravakas as there are dust particles, daily without fail, for as many kalpas as there are sands in the Ganges River; and after all those Tathagatas have entered Nirvana, for each Buddha, in each world of the ten directions, builds as many stupas as there are dust particles, with the stupas made of Jambudvipa gold, the ground paved with Vidyut-mani jewels, the base made of all light-gathering mani jewels, the banners made of true mani jewels, and the nets made of free-willed mani jewels, covering the top. Building such stupas, with jeweled umbrellas covering the great chiliocosm, each banner, each flag, each king of incense, each mani jewel, each wish-fulfilling mani jewel, their numbers like clouds, scattered for offerings, three times a day, daily without fail, for as many kalpas as there are sands in the Ganges River, and also teaches countless beings to make various offerings, as described above. Manjusri! If there is a good man or good woman who believes in the inconceivable realm of the Tathagata's merit and wisdom, which transcends all verbal expressions, the merit they obtain surpasses the immeasurable merit mentioned before. Manjusri! If a Bodhisattva believes in these words, they can fulfill immeasurable hundreds of thousands of millions of nayutas of paramitas, can know the play places of countless hundreds of thousands of millions of nayutas of Buddhas, can destroy countless mountains of arrogance, can topple countless banners of jealousy, can dry up countless rivers of craving, can cross countless seas of birth and death, can cut countless ropes of Mara, can surpass the light of the sun, moon, Indra, Brahma, and other kings, and can go from the realm of the Buddha to the realms of all Buddhas.
佛境界，能度地獄畜生餓鬼閻羅王生，令得值佛，與菩薩俱。
「亦能得海印三昧，現一切界無過三昧，一切諸法自在三昧，一切法入三昧，無行莊嚴三昧，寶生三昧，作遊戲三昧，蓮華莊嚴三昧，破虛空三昧，隨行一切世間三昧，法華三昧，境界自在三昧，大顰申三昧，心行自在三昧，師子顰申三昧，日等三昧，無邊轉三昧，隨流行三昧，金剛緣三昧，金剛幢三昧，金剛喻三昧，金剛三昧，持地三昧，山等三昧，彌樓幢三昧，寶藏三昧，心自在三昧，一切眾生心自在三昧，一切諸行境界行三昧，深密方便三昧，種種樂說三昧，無觀三昧，觀一切諸法三昧，遊戲三昧，一切通行三昧，勝魔境界三昧，現一切色三昧，修身三昧，隨一切法則三昧，智慧燈三昧，作證菩提光明三昧，說四無礙三昧，入一切行功德三昧，一切分別說三昧，寂靜分別神通三昧，首楞嚴三昧，大深不量海水岸三昧，得如是等無數百千億那由他三昧。
「復得無邊佛身色眾具陀羅尼，智慧陀羅尼，清凈音聲陀羅尼，無盡藏陀羅尼，無邊轉陀羅尼，海印陀羅尼，蓮華莊嚴陀羅尼，不著入門陀羅尼，度分別辯陀羅尼，佛莊嚴受持陀羅尼，得如是等阿僧祇百千萬億那由他陀羅尼，到一切勝行，到一切諸法不由他知，到一切諸法無疑，復得阿僧
【現代漢語翻譯】 現代漢語譯本 佛的境界，能夠度脫地獄、畜生、餓鬼、閻羅王（Yama，地獄之主）的眾生，使他們能夠值遇佛陀，並與菩薩們在一起。
『也能獲得海印三昧（Samadhi of the Ocean Seal，一種能映照一切的禪定），顯現一切世界無過三昧（Samadhi of No Transgression in Manifesting All Worlds，一種超越所有界限的禪定），一切諸法自在三昧（Samadhi of Freedom in All Dharmas，一種在一切法中自在的禪定），一切法入三昧（Samadhi of Entering All Dharmas，一種能融入一切法的禪定），無行莊嚴三昧（Samadhi of Adornment Without Action，一種無需作為的莊嚴禪定），寶生三昧（Samadhi of Jewel Production，一種能產生珍寶的禪定），作遊戲三昧（Samadhi of Playful Manifestation，一種能自在遊戲的禪定），蓮華莊嚴三昧（Samadhi of Lotus Adornment，一種以蓮花莊嚴的禪定），破虛空三昧（Samadhi of Breaking Through Emptiness，一種能突破虛空的禪定），隨行一切世間三昧（Samadhi of Following All Worlds，一種隨順世間的禪定），法華三昧（Samadhi of the Lotus Sutra，一種與法華經相應的禪定），境界自在三昧（Samadhi of Freedom in Realms，一種在境界中自在的禪定），大顰申三昧（Maha-pranidhi Samadhi，一種大愿的禪定），心行自在三昧（Samadhi of Freedom in Mental Activity，一種在心念活動中自在的禪定），師子顰申三昧（Simha-pranidhi Samadhi，一種如獅子般勇猛的禪定），日等三昧（Samadhi Like the Sun，一種如太陽般光明的禪定），無邊轉三昧（Samadhi of Boundless Transformation，一種能無邊轉化的禪定），隨流行三昧（Samadhi of Following the Flow，一種隨順流動的禪定），金剛緣三昧（Vajra-hetu Samadhi，一種如金剛般堅固的禪定），金剛幢三昧（Vajra-dhvaja Samadhi，一種如金剛幢般堅固的禪定），金剛喻三昧（Vajropama Samadhi，一種如金剛般比喻的禪定），金剛三昧（Vajra Samadhi，一種如金剛般堅固的禪定），持地三昧（Dharani-bhumi Samadhi，一種能持地的禪定），山等三昧（Samadhi Like a Mountain，一種如山般穩固的禪定），彌樓幢三昧（Meru-dhvaja Samadhi，一種如須彌山幢般高聳的禪定），寶藏三昧（Ratna-garbha Samadhi，一種如寶藏般的禪定），心自在三昧（Samadhi of Freedom of Mind，一種心自在的禪定），一切眾生心自在三昧（Samadhi of Freedom of Mind of All Beings，一種令一切眾生心自在的禪定），一切諸行境界行三昧（Samadhi of the Realm of All Practices，一種在一切修行境界中自在的禪定），深密方便三昧（Gambhirya-upaya Samadhi，一種深奧方便的禪定），種種樂說三昧（Samadhi of Various Eloquent Teachings，一種能樂說各種教法的禪定），無觀三昧（Anupalambha Samadhi，一種無所觀的禪定），觀一切諸法三昧（Samadhi of Observing All Dharmas，一種能觀察一切法的禪定），遊戲三昧（Samadhi of Playful Manifestation，一種能自在遊戲的禪定），一切通行三昧（Samadhi of All Practices，一種能通達一切修行的禪定），勝魔境界三昧（Samadhi of Overcoming Mara's Realm，一種能勝過魔境的禪定），現一切色三昧（Samadhi of Manifesting All Forms，一種能顯現一切色的禪定），修身三昧（Samadhi of Cultivating the Body，一種修身的禪定），隨一切法則三昧（Samadhi of Following All Principles，一種隨順一切法則的禪定），智慧燈三昧（Jnana-pradipa Samadhi，一種如智慧燈般的禪定），作證菩提光明三昧（Samadhi of Manifesting the Light of Enlightenment，一種能顯現菩提光明的禪定），說四無礙三昧（Samadhi of the Four Unimpeded Eloquences，一種能說四無礙辯才的禪定），入一切行功德三昧（Samadhi of Entering the Merits of All Practices，一種能進入一切修行功德的禪定），一切分別說三昧（Samadhi of All Discriminating Teachings，一種能分別說一切法的禪定），寂靜分別神通三昧（Samadhi of Tranquil Discriminating Superpowers，一種寂靜分別神通的禪定），首楞嚴三昧（Shurangama Samadhi，一種堅固的禪定），大深不量海水岸三昧（Samadhi of the Great, Deep, Immeasurable Ocean Shore，一種如大海般深廣的禪定），獲得如此等無數百千億那由他（nayuta，數量單位）三昧。
『又獲得無邊佛身色眾具陀羅尼（Dharani of the Boundless Buddha Body and its Attributes，一種能憶持佛身相好的陀羅尼），智慧陀羅尼（Jnana Dharani，一種智慧的陀羅尼），清凈音聲陀羅尼（Dharani of Pure Voice，一種清凈音聲的陀羅尼），無盡藏陀羅尼（Akshaya-nidhi Dharani，一種無盡藏的陀羅尼），無邊轉陀羅尼（Ananta-parivarta Dharani，一種無邊轉化的陀羅尼），海印陀羅尼（Samudra-mudra Dharani，一種如海印般的陀羅尼），蓮華莊嚴陀羅尼（Padma-vyuha Dharani，一種蓮花莊嚴的陀羅尼），不著入門陀羅尼（Anasakti-pravesha Dharani，一種不執著入門的陀羅尼），度分別辯陀羅尼（Tarana-pratibhana Dharani，一種能度脫分別辯才的陀羅尼），佛莊嚴受持陀羅尼（Buddha-vyuha-dharana Dharani，一種受持佛莊嚴的陀羅尼），獲得如此等阿僧祇（asamkhya，數量單位）百千萬億那由他陀羅尼，到達一切殊勝的修行，到達一切諸法不由他知，到達一切諸法無疑，又獲得阿僧
【English Translation】 English version The realm of the Buddha is capable of liberating beings in hell, as animals, as hungry ghosts, and as Yama (the lord of hell), enabling them to encounter the Buddha and be with the Bodhisattvas.
『Also, one can attain the Samadhi of the Ocean Seal (a samadhi that reflects everything), the Samadhi of No Transgression in Manifesting All Worlds (a samadhi that transcends all boundaries), the Samadhi of Freedom in All Dharmas (a samadhi of freedom in all dharmas), the Samadhi of Entering All Dharmas (a samadhi that can enter all dharmas), the Samadhi of Adornment Without Action (a samadhi of adornment without needing to act), the Samadhi of Jewel Production (a samadhi that can produce jewels), the Samadhi of Playful Manifestation (a samadhi that can manifest playfully), the Samadhi of Lotus Adornment (a samadhi adorned with lotuses), the Samadhi of Breaking Through Emptiness (a samadhi that can break through emptiness), the Samadhi of Following All Worlds (a samadhi that follows the world), the Samadhi of the Lotus Sutra (a samadhi corresponding to the Lotus Sutra), the Samadhi of Freedom in Realms (a samadhi of freedom in realms), the Maha-pranidhi Samadhi (a samadhi of great vows), the Samadhi of Freedom in Mental Activity (a samadhi of freedom in mental activity), the Simha-pranidhi Samadhi (a samadhi as courageous as a lion), the Samadhi Like the Sun (a samadhi as bright as the sun), the Samadhi of Boundless Transformation (a samadhi that can transform boundlessly), the Samadhi of Following the Flow (a samadhi that follows the flow), the Vajra-hetu Samadhi (a samadhi as firm as a diamond), the Vajra-dhvaja Samadhi (a samadhi as firm as a diamond banner), the Vajropama Samadhi (a samadhi that is compared to a diamond), the Vajra Samadhi (a samadhi as firm as a diamond), the Dharani-bhumi Samadhi (a samadhi that can hold the earth), the Samadhi Like a Mountain (a samadhi as stable as a mountain), the Meru-dhvaja Samadhi (a samadhi as towering as Mount Meru), the Ratna-garbha Samadhi (a samadhi like a treasure trove), the Samadhi of Freedom of Mind (a samadhi of freedom of mind), the Samadhi of Freedom of Mind of All Beings (a samadhi that brings freedom of mind to all beings), the Samadhi of the Realm of All Practices (a samadhi of freedom in the realm of all practices), the Gambhirya-upaya Samadhi (a samadhi of profound skillful means), the Samadhi of Various Eloquent Teachings (a samadhi that can eloquently teach various dharmas), the Anupalambha Samadhi (a samadhi without observation), the Samadhi of Observing All Dharmas (a samadhi that can observe all dharmas), the Samadhi of Playful Manifestation (a samadhi that can manifest playfully), the Samadhi of All Practices (a samadhi that can penetrate all practices), the Samadhi of Overcoming Mara's Realm (a samadhi that can overcome Mara's realm), the Samadhi of Manifesting All Forms (a samadhi that can manifest all forms), the Samadhi of Cultivating the Body (a samadhi of cultivating the body), the Samadhi of Following All Principles (a samadhi that follows all principles), the Jnana-pradipa Samadhi (a samadhi like a lamp of wisdom), the Samadhi of Manifesting the Light of Enlightenment (a samadhi that can manifest the light of enlightenment), the Samadhi of the Four Unimpeded Eloquences (a samadhi that can speak with four unimpeded eloquences), the Samadhi of Entering the Merits of All Practices (a samadhi that can enter the merits of all practices), the Samadhi of All Discriminating Teachings (a samadhi that can discriminate and teach all dharmas), the Samadhi of Tranquil Discriminating Superpowers (a samadhi of tranquil discriminating superpowers), the Shurangama Samadhi (a firm samadhi), the Samadhi of the Great, Deep, Immeasurable Ocean Shore (a samadhi as deep and vast as the ocean), attaining such countless hundreds of thousands of millions of nayutas (a unit of number) of samadhis.』
『Furthermore, one attains the Dharani of the Boundless Buddha Body and its Attributes (a dharani that can remember the Buddha's physical characteristics), the Jnana Dharani (a dharani of wisdom), the Dharani of Pure Voice (a dharani of pure voice), the Akshaya-nidhi Dharani (a dharani of inexhaustible treasure), the Ananta-parivarta Dharani (a dharani of boundless transformation), the Samudra-mudra Dharani (a dharani like the ocean seal), the Padma-vyuha Dharani (a dharani of lotus adornment), the Anasakti-pravesha Dharani (a dharani of non-attachment to entry), the Tarana-pratibhana Dharani (a dharani that can liberate through eloquence), the Buddha-vyuha-dharana Dharani (a dharani that upholds the Buddha's adornments), attaining such asamkhyas (a unit of number) of hundreds of thousands of millions of nayutas of dharanis, reaching all supreme practices, reaching all dharmas without relying on others' knowledge, reaching all dharmas without doubt, and further attaining asamkhya
祇百千佛遊戲，復得諸勝行方便。
「文殊師利！如須彌山，於一切山光明殊特，如是若菩薩信此言者，於一切善根光明最為殊勝。」
是時文殊師利童子語伏一切諸蓋菩薩言：「佛子！更有餘勝法，是菩薩信樂處，若菩薩能信者，得無量勝功德不？」
伏一切諸蓋菩薩言：「有五法，是菩薩信樂處，得無量勝功德。云何五法？一者、信一切諸法無對不生不滅不可說；二者、信過閻浮提微塵諸行威儀事，如來不以功德不以思惟，唸唸自生；三者、信常成熟眾生，于恒沙劫久已成佛；四者、信從然燈佛來乃至得佛，中間所作是佛境界，無邊劫來久已得佛，現行此事；五者、信滅釋種示現此事，成熟眾生是佛境界。文殊師利！此謂五法，是菩薩所信，得無邊勝功德。
「文殊師利！若有善男子善女人，于日日中以百味食及微妙衣，施得六通及八解脫諸阿羅漢滿恒沙劫；復有善男子善女人，一日之中，施一緣覺，如上供養，勝於前人所得功德。文殊師利！若有善男子善女人，於十方世界，起于塔寺如微塵數，於一一世界，真閻浮檀金，電燈摩尼寶布地，一切光明聚摩尼寶為基，真珠摩尼寶為幡蓋，牛頭栴檀以涂其地，自在王摩尼寶為網覆上安置，海清凈普光明莊嚴摩尼寶為柱，師子鬣摩尼珠為板覆
【現代漢語翻譯】 現代漢語譯本 經歷百千佛的教化，又能獲得各種殊勝的修行方法。 文殊師利！就像須彌山（佛教中的聖山）在所有山中光明最為殊特一樣，如果菩薩能相信這些話，那麼他在一切善根中的光明也最為殊勝。 這時，文殊師利童子對伏一切諸蓋菩薩說：『佛子！還有更殊勝的法，是菩薩所應信樂的。如果菩薩能夠相信，就能獲得無量殊勝的功德，不是嗎？』 伏一切諸蓋菩薩說：『有五種法，是菩薩所應信樂的，能獲得無量殊勝的功德。哪五種法呢？第一，相信一切諸法無對、不生不滅、不可言說；第二，相信如來超越閻浮提（我們所居住的世界）微塵數的所有行為和威儀，不是通過功德或思惟，而是念念自然生起；第三，相信佛常成熟眾生，在恒河沙劫（極長的時間）之前就已經成佛；第四，相信從燃燈佛（過去佛）以來，乃至成佛，中間所做的一切都是佛的境界，在無邊劫之前就已經成佛，現在只是示現這些事蹟；第五，相信佛爲了滅釋迦族（佛的種族）而示現這些事蹟，成熟眾生，這是佛的境界。文殊師利！這五種法，是菩薩所應信的，能獲得無邊殊勝的功德。』 文殊師利！如果有善男子善女人，每天用百味美食和精美衣服，供養獲得六神通和八解脫的阿羅漢，持續恒河沙劫；又有善男子善女人，在一天之中，供養一位緣覺（獨自覺悟的人），像上面那樣供養，勝過前面那人所得的功德。文殊師利！如果在十方世界，建立像微塵數一樣多的塔寺，在每一個世界，用真閻浮檀金（一種珍貴的黃金）、電燈摩尼寶（一種發光的寶石）鋪地，用一切光明聚集的摩尼寶為基座，用珍珠摩尼寶為幡蓋，用牛頭栴檀（一種香木）塗地，用自在王摩尼寶為網覆蓋其上，用海清凈普光明莊嚴摩尼寶為柱子，用獅子鬣摩尼珠為板覆蓋
【English Translation】 English version Having played in the past with hundreds of thousands of Buddhas, one can again obtain various superior practices. Manjushri! Just as Mount Sumeru (a sacred mountain in Buddhism) is exceptionally radiant among all mountains, so too, if a Bodhisattva believes these words, their radiance among all good roots will be most superior. At that time, the youth Manjushri spoke to the Bodhisattva Who Subdues All Coverings, saying: 『Son of the Buddha! There are other superior dharmas that Bodhisattvas should believe in and delight in. If a Bodhisattva can believe in them, will they not obtain immeasurable superior merits?』 The Bodhisattva Who Subdues All Coverings said: 『There are five dharmas that Bodhisattvas should believe in and delight in, and by which they can obtain immeasurable superior merits. What are these five dharmas? First, believe that all dharmas are without opposition, are neither born nor extinguished, and are inexpressible; second, believe that the Tathagata』s actions and demeanor surpass the number of dust particles in Jambudvipa (the world we inhabit), and arise naturally in every moment, not through merit or contemplation; third, believe that the Buddha constantly matures sentient beings and has already attained Buddhahood countless kalpas (extremely long periods of time) ago; fourth, believe that from the time of Dipankara Buddha (a past Buddha) until attaining Buddhahood, everything done in between is the realm of the Buddha, having attained Buddhahood countless kalpas ago, and now merely manifesting these events; fifth, believe that the Buddha manifests these events to extinguish the Shakya clan (the Buddha』s clan), and to mature sentient beings, which is the realm of the Buddha. Manjushri! These five dharmas are what Bodhisattvas should believe in, and by which they can obtain immeasurable superior merits.』 Manjushri! If there are good men and good women who, every day, offer hundreds of flavors of food and exquisite clothing to Arhats who have attained the six supernormal powers and eight liberations, for as many kalpas as there are sands in the Ganges River; and if there are other good men and good women who, in one day, offer to a Pratyekabuddha (one who attains enlightenment on their own) the same offerings as above, their merits will surpass those of the former. Manjushri! If in the ten directions of the world, one were to build stupas and temples as numerous as dust particles, and in each world, pave the ground with true Jambudvipa gold (a precious type of gold) and electric light mani jewels (a type of luminous jewel), use mani jewels that gather all light as the base, use pearl mani jewels as banners and canopies, use ox-head sandalwood (a type of fragrant wood) to anoint the ground, use the Free King mani jewel as a net to cover the top, use the ocean-pure, universally luminous, adorned mani jewel as pillars, and use lion』s mane mani pearls as boards to cover
上，師子幢上摩尼寶為窗牖，懸諸幡蓋，無量百千緣覺所住，日日施與百味飲食及上妙衣，經恒沙劫。文殊師利！若有一善男子善女人，聞佛者，聞世尊者，聞如來者，聞一切智者，此善男子善女人，所得功德勝彼無量不可計數。文殊師利！若復有善男子善女人，為佛造像，或以彩畫，或用泥木，其人所得功德，復勝於彼無數不可計量，何況復以香華幡蓋種種供養，所得功德無量無邊不可稱計。若復有善男子善女人，歸依如來，一日守護如來禁戒，是人所得功德，復勝於彼無量無數不可稱計。
「文殊師利！若復有善男子善女人，以百味食百種妙衣，施於十方一切諸佛，及諸菩薩聲聞大眾，經恒沙劫，彼諸如來入于涅槃，為一一如來，於十方界微塵數等，起諸寶塔，一一寶塔縱廣如四天下，莊挍具足，以真閻浮檀金燈摩尼寶布地，一切光明聚摩尼寶為基，真珠摩尼寶為幡蓋，牛頭栴檀以涂其地，自在王摩尼寶為網覆上，又以寶蓋遍覆三千大千世界，復以諸幡華其數如雲，復以種種上妙妓樂，供養于塔。文殊師利！若復有善男子善女人，能信此經如來功德智慧不可思議，乃至以一揣食，施於畜生，是人所得功德，復勝於彼不可數量。
「文殊師利！若有菩薩，信于修多羅，如前所說而為供養，若有菩薩信此
【現代漢語翻譯】 現代漢語譯本：上面，師子幢（一種裝飾華麗的旗幟）上的摩尼寶（一種珍貴的寶石）被用作窗戶，懸掛著各種幡蓋（旗幟和傘蓋），那裡住著無數的緣覺（獨自覺悟的人），他們每天都接受百種美味的食物和上等的衣服，持續的時間長達恒河沙數劫。文殊師利（菩薩名）！如果有一位善男子或善女人，聽到『佛』這個詞，聽到『世尊』這個詞，聽到『如來』這個詞，聽到『一切智者』這個詞，這位善男子或善女人所獲得的功德，勝過前面所說的無量不可計數的功德。文殊師利！如果又有一位善男子或善女人，為佛塑造佛像，或者用彩繪，或者用泥土或木頭，這個人所獲得的功德，又勝過前面所說的無數不可計量的功德，更何況是用香、花、幡蓋等各種供品進行供養，所獲得的功德更是無量無邊不可稱計。如果又有一位善男子或善女人，皈依如來，一日守護如來的戒律，這個人所獲得的功德，又勝過前面所說的無量無數不可稱計的功德。 文殊師利！如果又有一位善男子或善女人，用百種美味的食物和百種上等的衣服，佈施給十方一切諸佛，以及諸菩薩和聲聞大眾，持續的時間長達恒河沙數劫，當這些如來進入涅槃（佛教的最終解脫狀態）后，為每一位如來，在十方世界中，建造如微塵數一樣多的寶塔，每一座寶塔的縱橫廣闊都如同四大天下（佛教宇宙觀中的一個世界），裝飾得非常完備，用真正的閻浮檀金（一種珍貴的黃金）鋪地，用光明聚集的摩尼寶作為地基，用珍珠摩尼寶作為幡蓋，用牛頭栴檀（一種珍貴的香木）塗抹地面，用自在王摩尼寶作為網覆蓋在上面，又用寶蓋遍佈三千大千世界，又用如雲朵般多的幡花，又用各種上等的音樂，供養這些寶塔。文殊師利！如果又有一位善男子或善女人，能夠相信這部經中所說的如來功德智慧不可思議，甚至只是用一小團食物，佈施給畜生，這個人所獲得的功德，又勝過前面所說的不可數量的功德。 文殊師利！如果有菩薩，相信這部修多羅（佛經），像前面所說的那樣進行供養，如果有菩薩相信這部
【English Translation】 English version: Above, the mani jewels (precious gems) on the lion banners (ornate flags) serve as windows, with various banners and canopies hanging, where countless Pratyekabuddhas (those who achieve enlightenment on their own) reside, receiving daily offerings of hundreds of delicious foods and exquisite clothing for as many kalpas (eons) as there are sands in the Ganges River. Manjushri (a Bodhisattva)! If a virtuous man or woman hears the word 'Buddha,' hears the word 'World Honored One,' hears the word 'Tathagata,' hears the word 'All-Knowing One,' the merit gained by this virtuous man or woman surpasses the immeasurable and countless merit mentioned before. Manjushri! If another virtuous man or woman creates a Buddha image, either through painting or using clay or wood, the merit gained by this person surpasses the countless and immeasurable merit mentioned before, and how much more so if they make offerings with incense, flowers, banners, and canopies, the merit gained is immeasurable, boundless, and incalculable. If another virtuous man or woman takes refuge in the Tathagata and observes the Tathagata's precepts for one day, the merit gained by this person surpasses the immeasurable and countless merit mentioned before. Manjushri! If another virtuous man or woman offers hundreds of delicious foods and hundreds of exquisite clothes to all the Buddhas in the ten directions, as well as to all the Bodhisattvas and Shravakas (disciples), for as many kalpas as there are sands in the Ganges River, and after these Tathagatas enter Nirvana (the ultimate state of liberation), for each Tathagata, they build stupas (relic shrines) as numerous as dust particles in the ten directions, each stupa as vast as the four continents (a world in Buddhist cosmology), fully adorned, with the ground paved with true Jambudvipa gold (a precious gold), with mani jewels of gathered light as the foundation, with pearl mani jewels as banners and canopies, with ox-head sandalwood (a precious fragrant wood) smeared on the ground, with the Free King mani jewel as a net covering above, and with jeweled canopies covering the three thousand great thousand worlds, and with banners and flowers as numerous as clouds, and with various exquisite music offered to the stupas. Manjushri! If another virtuous man or woman can believe in the Tathagata's inconceivable merit and wisdom as described in this sutra, and even if they offer just a small morsel of food to an animal, the merit gained by this person surpasses the immeasurable merit mentioned before. Manjushri! If a Bodhisattva believes in this sutra and makes offerings as described before, if a Bodhisattva believes in this
經法，復見餘人信此法者，生大歡喜發踴躍心，起恭敬意，奉迎合掌禮拜問訊，隨所能辦以為供養，此人功德，復勝於彼無量無邊不可稱計。何以故？以此功德能生佛智，世尊所印。」
文殊師利聞此言已，皆大歡喜，及諸菩薩聲聞大眾，天、人、阿修羅、迦樓羅等，皆悉隨喜頂禮而退。
度諸佛境界智光嚴經
【現代漢語翻譯】 現代漢語譯本： 如果有人見到其他人相信這個佛法，心中生起極大的歡喜，並因此而感到振奮，產生恭敬之心，上前迎接，合掌禮拜問候，並儘自己所能地供養，此人的功德，又勝過之前那人，其功德之大，無量無邊，不可計數。這是為什麼呢？因為這種功德能夠產生佛的智慧，是世尊所印證的。 文殊師利（Manjusri，菩薩名，代表智慧）聽了這些話后，非常歡喜，在場的菩薩、聲聞（Sravaka，佛陀的弟子）大眾，以及天、人、阿修羅（Asura，一種神道生物）、迦樓羅（Garuda，一種神鳥）等，都隨之歡喜，頂禮佛陀後退下。
【English Translation】 English version: Furthermore, if someone sees another person believing in this Dharma, they will generate great joy, feel uplifted, and with a respectful mind, they will greet them, join their palms in salutation, bow, inquire after their well-being, and offer whatever they can as a form of offering. The merit of this person surpasses that of the previous person immeasurably, boundlessly, and incalculably. Why is this so? Because this merit can generate the wisdom of a Buddha, which is affirmed by the World Honored One. Upon hearing these words, Manjusri (Manjusri, a Bodhisattva representing wisdom) was greatly delighted, as were all the Bodhisattvas, Sravakas (Sravaka, disciples of the Buddha), and the great assembly, including gods, humans, Asuras (Asura, a type of demigod), and Garudas (Garuda, a mythical bird), all rejoiced, bowed in reverence, and withdrew.