T10n0303_佛華嚴入如來德智不思議境界經
大正藏第 10 冊 No. 0303 佛華嚴入如來德智不思議境界經
No. 303 [Nos. 302, 304]
佛華嚴入如來德智不思議境界經卷上
隋天竺三藏阇那崛多譯
如是我聞：
一時婆伽婆，游摩伽陀國法阿蘭拏處菩提場上普光堂中；大福聚集，妙喜所生，普無毀處，功德無量，蓮華藏師子座中坐，平等證覺(一)、善凈覺者(二)、無有二行(三)、游佛所游(四)、得至諸佛平等(五)、到無障處(六)、不退轉法(七)、無遮行處(八)、不捨無邊諸佛所作(九)、住不思處(十)、向無相法(十一)、三世平等所生(十二)、其身遍諸世界(十三)、諸法智中無有疑惑(十四)、于諸所行具足覺慧(十五)、諸法智中不為慮難(十六)、無分別身(十七)、受諸菩薩智(十八)、得至無二佛行最勝彼岸(十九)、盡到無差別如來解脫智(二十)、順到無邊無中佛地平等(二十一)、法界最極(二十二)、虛空界究竟(二十三)、無後際盡(二十四)、于諸劫數常轉法輪身不休息(二十五)。
共六十二百千比丘，彼謂：奢利弗多啰(隋云鸜鵒子，舊名舍利弗者)(一)、摩訶毛伽利耶夜那(舊名大目揵連者)(二)、摩訶迦葉簸(三
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，世尊（婆伽婆）在摩伽陀國法阿蘭拏處的菩提樹下普光堂中。那裡聚集著巨大的福德，產生著微妙的喜悅，沒有任何瑕疵，功德無量。世尊坐在蓮花藏獅子座上，平等地證悟（一），成為善凈覺者（二），沒有二元對立的修行（三），行走在佛所行之道（四），到達諸佛的平等境界（五），到達無障礙之處（六），處於不退轉的法位（七），行於無遮蔽之處（八），不捨棄無邊諸佛所作的事業（九），安住于不可思議的境界（十），趨向無相之法（十一），是三世平等所生的（十二），其身遍佈所有世界（十三），在諸法智慧中沒有任何疑惑（十四），對於所行之事具足覺慧（十五），在諸法智慧中不為難所困（十六），擁有無分別的身（十七），接受諸菩薩的智慧（十八），到達無二佛行最殊勝的彼岸（十九），完全到達無差別的如來解脫智慧（二十），順應到達無邊無中的佛地平等（二十一），是法界最極的境界（二十二），是虛空界究竟的境界（二十三），沒有後際的盡頭（二十四），在無量劫中常轉法輪，身不休息（二十五）。 與六十二百千比丘在一起，他們是：奢利弗多啰（隋朝時稱鸜鵒子，舊名舍利弗）（一）、摩訶毛伽利耶夜那（舊名大目犍連）（二）、摩訶迦葉簸（三）
【English Translation】 English version: Thus have I heard: At one time, the Bhagavan (World Honored One) was dwelling in the Puguang Hall at the Bodhi site in the Dharma Aranya of the Magadha country. There, great blessings were gathered, subtle joy arose, there was no flaw, and immeasurable merit. The Bhagavan sat on the lion throne of the lotus treasury, having equally attained enlightenment (1), becoming a Well-Purified Awakened One (2), having no dualistic practice (3), walking the path walked by the Buddhas (4), reaching the equality of all Buddhas (5), arriving at the place of no obstruction (6), being in the state of non-retrogression (7), acting in the place of no concealment (8), not abandoning the deeds of the boundless Buddhas (9), abiding in the inconceivable realm (10), moving towards the formless Dharma (11), being born of the equality of the three times (12), his body pervading all worlds (13), having no doubt in the wisdom of all dharmas (14), being fully aware of all actions with wisdom (15), not being troubled by difficulties in the wisdom of all dharmas (16), possessing a non-discriminating body (17), receiving the wisdom of all Bodhisattvas (18), reaching the most supreme shore of the non-dual Buddha practice (19), completely reaching the undifferentiated wisdom of the Tathagata's liberation (20), conforming to the equality of the Buddha's land without boundaries or center (21), being the ultimate of the Dharma realm (22), being the culmination of the space realm (23), having no end in the future (24), constantly turning the Dharma wheel throughout countless kalpas, his body never resting (25). Together with sixty-two hundred thousand Bhikkhus, they were: Shariputra (Sui Dynasty called Qu Yu Zi, formerly known as Shariputra) (1), Maha Maudgalyayana (formerly known as Maha Moggallana) (2), Maha Kasyapa (3)
)、阿泥留馱(四)、修浮帝(隋云善實，舊名須菩提者)(五)、迦底耶夜那(舊名迦旃延者)(六)、摩訶劫譬那(舊名劫賓那者)(七)、黎婆多(八)、難陀(九)、那提迦葉簸(十)、伽耶迦葉簸(十一)、富啰拏迷低黎夜尼弗多啰(隋云滿慈子，舊名富樓那者)(十二)、伽傍簸帝(隋云牛主，舊名憍梵波提者)(十三)、周稚般他迦(隋雲髻道，舊名周利槃陀者)(十四)、達啰弊夜摩羅弗多啰(隋雲物力士子，舊名沓婆摩羅子者)(十五)、佉馱啰婆那迦(十六)、專陀(十七)、摩訶俱絺羅(十八)、啰侯羅(十九)、阿難陀(二十)，如是為首，有六十二百千比丘，皆游一法，等入境界，皆入諸法自性行，皆無所住虛空境界，皆游無所依處，皆已離諸煩惱障蓋所起，皆已入諸如來法界光明行，皆平等入一法，皆向普智，皆于普智道無有休息，皆說普智智無有退意，皆已得至別智智觀最勝彼岸，皆從方便境界行處所生。
復共六十百千比丘尼：摩訶缽啰阇簸帝比丘尼，耶輸陀啰比丘尼為首，皆善集白法，皆近普智智，皆入普智光明行，皆于明法，如是善通諸法無相，如是下入諸法實際，如是順到諸法不生不滅無有助對，如是信解，皆安住不思解脫三摩地，皆隨化度眾生，如無功用無分別色身
【現代漢語翻譯】 現代漢語譯本：還有阿泥留馱（Aniruddha，意為『無滅』）、修浮帝（Subhuti，隋朝譯為善實，舊名須菩提）、迦底耶夜那（Katyayana，舊名迦旃延）、摩訶劫譬那（Mahakappina，舊名劫賓那）、黎婆多（Revata）、難陀（Nanda）、那提迦葉簸（Nadi Kasyapa）、伽耶迦葉簸（Gaya Kasyapa）、富啰拏迷低黎夜尼弗多啰（Purna Maitrayaniputra，隋朝譯為滿慈子，舊名富樓那）、伽傍簸帝（Gavampati，隋朝譯為牛主，舊名憍梵波提）、周稚般他迦（Cudapanthaka，隋朝譯為髻道，舊名周利槃陀）、達啰弊夜摩羅弗多啰（Dharampiya-maraputra，隋朝譯為物力士子，舊名沓婆摩羅子）、佉馱啰婆那迦（Khadiravanika）、專陀（Chunda）、摩訶俱絺羅（Mahakosthila）、啰侯羅（Rahula）、阿難陀（Ananda）等六十二萬比丘為首，他們都修行同一法門，平等進入同一境界，都進入諸法自性之行，都安住于無所住的虛空境界，都游于無所依處，都已遠離由煩惱障蓋所生的一切，都已進入諸如來法界光明之行，都平等進入一法，都趨向普智，都在普智之道上沒有休息，都宣說普智之智而無退意，都已到達別智智觀的最勝彼岸，都從方便境界的修行之處所生。 又與六十萬比丘尼：以摩訶缽啰阇簸帝比丘尼（Mahaprajapati，意為『大愛道』）、耶輸陀啰比丘尼（Yasodhara）為首，她們都善於集聚白凈之法，都接近普智之智，都進入普智光明之行，都通達明法，如此善於通達諸法無相，如此深入諸法實際，如此順應諸法不生不滅、無有助對，如此信解，都安住于不思議解脫三摩地，都隨順教化眾生，如無功用、無分別的色身。
【English Translation】 English version: Also with Aniruddha (meaning 'undiminished'), Subhuti (translated as 'Good Reality' in the Sui Dynasty, formerly known as Subhuti), Katyayana (formerly known as Katyayana), Mahakappina (formerly known as Kappina), Revata, Nanda, Nadi Kasyapa, Gaya Kasyapa, Purna Maitrayaniputra (translated as 'Son of Full Compassion' in the Sui Dynasty, formerly known as Purna), Gavampati (translated as 'Lord of Cows' in the Sui Dynasty, formerly known as Gavampati), Cudapanthaka (translated as 'Crest Path' in the Sui Dynasty, formerly known as Cudapanthaka), Dharampiya-maraputra (translated as 'Son of the Powerful One' in the Sui Dynasty, formerly known as Dharampiya-maraputra), Khadiravanika, Chunda, Mahakosthila, Rahula, Ananda, and others, leading sixty-two hundred thousand Bhikkhus. They all practiced the same Dharma, entered the same realm equally, entered the practice of the self-nature of all Dharmas, dwelled in the realm of emptiness without dwelling, wandered in a place without reliance, had all departed from all that arose from the afflictions and obscurations, had all entered the practice of the light of the Dharma realm of all Tathagatas, had all equally entered one Dharma, all turned towards Universal Wisdom, had no rest on the path of Universal Wisdom, all proclaimed the wisdom of Universal Wisdom without retreat, had all attained the most excellent shore of the wisdom of separate wisdom, and had all arisen from the place of practice in the realm of skillful means. Also with sixty hundred thousand Bhikkhunis, led by Mahaprajapati Bhikkhuni (meaning 'Great Mother of the Sangha') and Yasodhara Bhikkhuni. They all skillfully gathered pure Dharmas, all approached the wisdom of Universal Wisdom, all entered the practice of the light of Universal Wisdom, all understood the bright Dharma, were thus skilled in understanding the non-appearance of all Dharmas, thus deeply entered the reality of all Dharmas, thus followed the non-arising and non-ceasing of all Dharmas without assistance, thus had faith and understanding, all dwelled in the Samadhi of inconceivable liberation, all followed and transformed sentient beings, like a form body without effort or discrimination.
形類威儀示現。
復與大菩薩眾，有十佛土不可說俱致那由多百千微塵等菩薩摩訶薩，彼謂：普賢菩薩摩訶薩，普日菩薩，普化菩薩，普智菩薩，普眼菩薩，普光菩薩，普明菩薩，普照菩薩，普幢菩薩，普意菩薩摩訶薩，大速行菩薩，大速持菩薩，大遊戲菩薩，大遊戲王菩薩，大精進勇步菩薩，大勇步健菩薩，大頻申菩薩，大頻申力菩薩，大眾主菩薩，平等光明月菩薩，法無垢月菩薩，顯赫月菩薩，震聲月菩薩，放光月菩薩摩訶薩，梵音菩薩，梵主雷音菩薩，地鳴音菩薩，諸音分勝音菩薩摩訶薩，普孕菩薩，普無垢孕菩薩，功德孕菩薩，顯赫孕菩薩，寶孕菩薩，月孕菩薩，日孕菩薩，熾然孕菩薩，蓮華孕菩薩摩訶薩，意菩薩，大意菩薩，勝意菩薩，震聲意菩薩，上意菩薩，妙意菩薩，增長意菩薩，無邊意菩薩，廣意菩薩，覺意菩薩，無盡意菩薩，海意菩薩摩訶薩，迷留燈菩薩，法炬燈菩薩，諸方遍燈菩薩，普燈菩薩，滅諸闇燈菩薩，諸趣明燈菩薩，一向照燈菩薩，月燈菩薩，日燈菩薩摩訶薩，曼殊尸利童子菩薩，觀世音菩薩，大勢至菩薩，金剛孕菩薩，功德孕菩薩，舍惡道菩薩，藥王菩薩，藥上菩薩，支帝神廟雷音菩薩，蓮華手菩薩，日光菩薩，離塵勇步菩薩，金剛意菩薩，閉塞諸蓋菩薩，降伏摩啰菩薩，寶髻
【現代漢語翻譯】 現代漢語譯本：
以各種威儀的形態顯現。
又與大菩薩眾在一起，有十佛土不可說俱胝那由他百千微塵數那樣多的菩薩摩訶薩（大菩薩），他們是：普賢菩薩摩訶薩（普遍賢善的大菩薩），普日菩薩（普遍如日的大菩薩），普化菩薩（普遍教化的大菩薩），普智菩薩（普遍智慧的大菩薩），普眼菩薩（普遍眼力的大菩薩），普光菩薩（普遍光明的大菩薩），普明菩薩（普遍明亮的大菩薩），普照菩薩（普遍照耀的大菩薩），普幢菩薩（普遍如幢的大菩薩），普意菩薩摩訶薩（普遍意念的大菩薩），大速行菩薩（快速行走的大菩薩），大速持菩薩（快速持守的大菩薩），大遊戲菩薩（大神通遊戲的大菩薩），大遊戲王菩薩（大神通遊戲之王的大菩薩），大精進勇步菩薩（大精進勇猛步行的大菩薩），大勇步健菩薩（大勇猛步行健壯的大菩薩），大頻申菩薩（大頻繁伸展的大菩薩），大頻申力菩薩（大頻繁伸展力量的大菩薩），大眾主菩薩（大眾之主的大菩薩），平等光明月菩薩（平等光明如月的大菩薩），法無垢月菩薩（法無垢如月的大菩薩），顯赫月菩薩（顯赫如月的大菩薩），震聲月菩薩（震動聲音如月的大菩薩），放光月菩薩摩訶薩（放射光明如月的大菩薩），梵音菩薩（清凈聲音的大菩薩），梵主雷音菩薩（梵天之主如雷音的大菩薩），地鳴音菩薩（如地鳴般聲音的大菩薩），諸音分勝音菩薩摩訶薩（各種聲音中殊勝聲音的大菩薩），普孕菩薩（普遍懷抱的大菩薩），普無垢孕菩薩（普遍無垢懷抱的大菩薩），功德孕菩薩（功德懷抱的大菩薩），顯赫孕菩薩（顯赫懷抱的大菩薩），寶孕菩薩（珍寶懷抱的大菩薩），月孕菩薩（如月懷抱的大菩薩），日孕菩薩（如日懷抱的大菩薩），熾然孕菩薩（熾熱懷抱的大菩薩），蓮華孕菩薩摩訶薩（蓮花懷抱的大菩薩），意菩薩（意念的大菩薩），大意菩薩（大意念的大菩薩），勝意菩薩（殊勝意念的大菩薩），震聲意菩薩（震動聲音意念的大菩薩），上意菩薩（上等意念的大菩薩），妙意菩薩（微妙意念的大菩薩），增長意菩薩（增長意念的大菩薩），無邊意菩薩（無邊意念的大菩薩），廣意菩薩（廣闊意念的大菩薩），覺意菩薩（覺悟意念的大菩薩），無盡意菩薩（無盡意念的大菩薩），海意菩薩摩訶薩（如海意念的大菩薩），迷留燈菩薩（迷留燈的大菩薩），法炬燈菩薩（法炬燈的大菩薩），諸方遍燈菩薩（照遍各方的燈的大菩薩），普燈菩薩（普遍燈的大菩薩），滅諸闇燈菩薩（滅除一切黑暗的燈的大菩薩），諸趣明燈菩薩（照亮各趣的明燈的大菩薩），一向照燈菩薩（一向照耀的燈的大菩薩），月燈菩薩（如月燈的大菩薩），日燈菩薩摩訶薩（如日燈的大菩薩），曼殊尸利童子菩薩（文殊師利童子菩薩），觀世音菩薩（觀世音菩薩），大勢至菩薩（大勢至菩薩），金剛孕菩薩（金剛懷抱的大菩薩），功德孕菩薩（功德懷抱的大菩薩），舍惡道菩薩（捨棄惡道的大菩薩），藥王菩薩（藥王菩薩），藥上菩薩（藥上菩薩），支帝神廟雷音菩薩（支帝神廟雷音菩薩），蓮華手菩薩（蓮花手菩薩），日光菩薩（日光菩薩），離塵勇步菩薩（遠離塵埃勇猛步行的大菩薩），金剛意菩薩（金剛意念的大菩薩），閉塞諸蓋菩薩（閉塞一切覆蓋的大菩薩），降伏摩啰菩薩（降伏魔羅的大菩薩），寶髻（寶髻）。
【English Translation】 English version:
Appearing in forms of various majestic deportments.
Again, together with a great assembly of Bodhisattvas, there were as many Bodhisattva-Mahasattvas (great Bodhisattvas) as the number of inexpressible kotis of nayutas of hundreds of thousands of fine dust particles in ten Buddha-lands. They were: Samantabhadra Bodhisattva-Mahasattva (Universal Worthy Great Bodhisattva), Prabhavati Bodhisattva (Universal Sun Great Bodhisattva), Prahara Bodhisattva (Universal Transformation Great Bodhisattva), Prajna Bodhisattva (Universal Wisdom Great Bodhisattva), Pradarsana Bodhisattva (Universal Eye Great Bodhisattva), Prabha Bodhisattva (Universal Light Great Bodhisattva), Pradipa Bodhisattva (Universal Brightness Great Bodhisattva), Pradyota Bodhisattva (Universal Illumination Great Bodhisattva), Dhvaja Bodhisattva (Universal Banner Great Bodhisattva), Mati Bodhisattva-Mahasattva (Universal Mind Great Bodhisattva), Mahavega Bodhisattva (Great Swift-Going Bodhisattva), Mahadhara Bodhisattva (Great Swift-Holding Bodhisattva), Mahakrida Bodhisattva (Great Playful Bodhisattva), Mahakridaraja Bodhisattva (Great King of Playful Bodhisattva), Mahavirya Vikrama Bodhisattva (Great Vigorous Courageous-Stepping Bodhisattva), Mahavikrama Bala Bodhisattva (Great Courageous-Stepping Strong Bodhisattva), Mahaprasarana Bodhisattva (Great Frequent-Stretching Bodhisattva), Mahaprasarana Bala Bodhisattva (Great Frequent-Stretching Power Bodhisattva), Mahagana-pati Bodhisattva (Great Assembly Leader Bodhisattva), Samata-Prabha-Chandra Bodhisattva (Equal Light Moon Bodhisattva), Dharma-Nirmala-Chandra Bodhisattva (Dharma-Immaculate Moon Bodhisattva), Tejas-Chandra Bodhisattva (Splendid Moon Bodhisattva), Ghosha-Chandra Bodhisattva (Resounding Voice Moon Bodhisattva), Prabha-Chandra Bodhisattva-Mahasattva (Radiant Light Moon Bodhisattva), Brahma-Svara Bodhisattva (Brahma Sound Bodhisattva), Brahma-pati-Megha-Svara Bodhisattva (Brahma Lord Thunder Sound Bodhisattva), Bhumi-Ghosha-Svara Bodhisattva (Earth-Resounding Sound Bodhisattva), Sarva-Svara-Visista-Svara Bodhisattva-Mahasattva (All Sounds Superior Sound Bodhisattva), Garbha Bodhisattva (Universal Womb Bodhisattva), Nirmala-Garbha Bodhisattva (Immaculate Womb Bodhisattva), Guna-Garbha Bodhisattva (Merit Womb Bodhisattva), Tejas-Garbha Bodhisattva (Splendid Womb Bodhisattva), Ratna-Garbha Bodhisattva (Jewel Womb Bodhisattva), Chandra-Garbha Bodhisattva (Moon Womb Bodhisattva), Surya-Garbha Bodhisattva (Sun Womb Bodhisattva), Jvalana-Garbha Bodhisattva (Blazing Womb Bodhisattva), Padma-Garbha Bodhisattva-Mahasattva (Lotus Womb Bodhisattva), Mati Bodhisattva (Mind Bodhisattva), Maha-Mati Bodhisattva (Great Mind Bodhisattva), Visista-Mati Bodhisattva (Superior Mind Bodhisattva), Ghosha-Mati Bodhisattva (Resounding Voice Mind Bodhisattva), Uttara-Mati Bodhisattva (Supreme Mind Bodhisattva), Subha-Mati Bodhisattva (Sublime Mind Bodhisattva), Vriddhi-Mati Bodhisattva (Increasing Mind Bodhisattva), Ananta-Mati Bodhisattva (Boundless Mind Bodhisattva), Vipula-Mati Bodhisattva (Vast Mind Bodhisattva), Bodhi-Mati Bodhisattva (Enlightened Mind Bodhisattva), Aksaya-Mati Bodhisattva (Inexhaustible Mind Bodhisattva), Sagara-Mati Bodhisattva-Mahasattva (Ocean Mind Bodhisattva), Meru-Dipa Bodhisattva (Meru Lamp Bodhisattva), Dharma-Jyoti-Dipa Bodhisattva (Dharma Torch Lamp Bodhisattva), Sarva-Dik-Prabha-Dipa Bodhisattva (All Directions Shining Lamp Bodhisattva), Dipa Bodhisattva (Universal Lamp Bodhisattva), Sarva-Andhakara-Dipa Bodhisattva (Extinguishing All Darkness Lamp Bodhisattva), Sarva-Gati-Prabha-Dipa Bodhisattva (All Realms Bright Lamp Bodhisattva), Eka-Jyoti-Dipa Bodhisattva (One-Direction Shining Lamp Bodhisattva), Chandra-Dipa Bodhisattva (Moon Lamp Bodhisattva), Surya-Dipa Bodhisattva-Mahasattva (Sun Lamp Bodhisattva), Manjushri Kumara Bodhisattva (Manjushri Prince Bodhisattva), Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva), Mahasthamaprapta Bodhisattva (Mahasthamaprapta Bodhisattva), Vajra-Garbha Bodhisattva (Vajra Womb Bodhisattva), Guna-Garbha Bodhisattva (Merit Womb Bodhisattva), Tyaga-Durgati Bodhisattva (Abandoning Evil Paths Bodhisattva), Bhaisajya-Raja Bodhisattva (Medicine King Bodhisattva), Bhaisajya-Samudgata Bodhisattva (Medicine Superior Bodhisattva), Cheti-Deva-Megha-Svara Bodhisattva (Cheti Temple Thunder Sound Bodhisattva), Padma-Pani Bodhisattva (Lotus Hand Bodhisattva), Surya-Prabha Bodhisattva (Sunlight Bodhisattva), Vimala-Vikrama Bodhisattva (Immaculate Courageous-Stepping Bodhisattva), Vajra-Mati Bodhisattva (Vajra Mind Bodhisattva), Sarva-Avarana-Nirodha Bodhisattva (Closing All Coverings Bodhisattva), Mara-Vidravana Bodhisattva (Subduing Mara Bodhisattva), Ratna-Mukuta (Jewel Crest).
菩薩，十百光明火熾然菩薩，大降伏摩啰菩薩，難出現菩薩，難降伏菩薩，入度菩薩，難稱事意菩薩，干竭惡趣菩薩，慈者菩薩摩訶薩，如是為首，十佛土不可說俱致那由多百千微塵等菩薩摩訶薩，皆是一生補處，各異世界來集，善安立菩薩，欲令成熟思惟方便行，化度諸眾生界，欲令成熟(一)，皆遍諸世界思惟行智遍入(二)，皆思惟善觀察涅槃地境界智(三)，善攝眾生界斷諸戲論及斷行取(四)，皆善住入無邊中法行(五)，皆思惟善觀察眾生業報不失不得(六)，皆思惟善觀察眾生界信根發起方便最勝(七)，皆善平等持過去、未來、現在諸如來所說義句味受持智(八)，皆善住入世間、出世間無邊中法行(九)，皆善觀察有為、無為三世過量法行(十)，皆次第無間得游過去、未來、現在諸如來智場相(十一)，皆於心剎那、心剎那間善示現墮沒出生、出家、苦行、方便詣菩提場、降伏摩啰、證覺菩提、轉法輪、大涅槃(十二)，皆不離諸眾生令其發心證覺菩提(十三)，皆入一眾生心攀緣善順到無餘諸眾生心攀緣(十四)，皆于自然地不動菩薩身(十五)，皆得普智地不退轉行(十六)，皆入菩薩所作力不休息無作智行(十七)，皆善住持一眾生所作無邊劫行(十八)，皆善入不錯謬轉法輪安住諸世間
化度界(十九)，皆具足過去、未來、現在諸如來凈處受行力勝愿(二十)，皆具足普賢行愿殊勝凈信(二十一)，皆詣諸佛出處善能勸請(二十二)，皆善持諸如來法教(二十三)，皆作不斷諸佛種姓(二十四)，皆于無佛世界示現佛出(二十五)，皆能清凈濁染世界(二十六)，皆滅諸菩薩業障(二十七)，皆已入無礙法界(二十八)，皆具足虛空界量法(二十九)，皆具足法界無礙平等(三十)，皆具足實際法界平等(三十一)，皆信解威儀業所起報(三十二)，皆信解如因所起果(三十三)，皆具足印別印起諸法平等智(三十四)，皆具足影像水月法平等(三十五)，皆具足覺諸法響等音鳴(三十六)，皆安住不思解脫三摩地(三十七)，遊戲首楞伽摩三摩地(三十八)，皆安住無邊佛身色成就出生陀羅尼(三十九)，皆善於一毛道現諸世界(四十)(依梵本，此間有三句與前二十、二十一、二十二等三句次第相似，故不重出)，皆於一毛道中十方善能示現墮沒出生、出家、苦行、方便詣菩提場，示現降伏摩啰、證覺菩提、轉法輪、大涅槃(四十一)，皆具足以一加趺十方諸世界遍滿智(四十二)，皆善示現諸土瓔珞具於一土中(四十三)，皆善示現一土瓔珞具于諸土中(四十四)，皆善示現滿十方世界諸如
【現代漢語翻譯】 現代漢語譯本 （十九）在化度眾生的境界中，都具足過去、未來、現在諸佛如來的清凈之處所受的行持力量和殊勝的願力。（二十）都具足普賢菩薩的行愿，具有殊勝的清凈信心。（二十一）都能前往諸佛出現的地方，善於勸請諸佛說法。（二十二）都能善於受持諸佛如來的法教。（二十三）都能使諸佛的種姓不斷絕。（二十四）都能在沒有佛的世界示現佛陀出世。（二十五）都能清凈污濁染著的世界。（二十六）都能滅除諸菩薩的業障。（二十七）都已進入無礙的法界。（二十八）都具足如同虛空界一樣廣大的法。（二十九）都具足法界無礙的平等性。（三十）都具足實際法界的平等性。（三十一）都信解威儀行為所產生的果報。（三十二）都信解如是因產生如是果的道理。（三十三）都具足印證、分別、印起諸法平等的智慧。（三十四）都具足影像、水月等法的平等性。（三十五）都具足覺悟諸法如同響聲、迴音的道理。（三十六）都安住在不可思議的解脫三摩地（Samadhi，禪定）。（三十七）自在地遊戲于首楞伽摩三摩地（Śūraṃgama Samadhi，勇健定）。（三十八）都安住于無邊佛身色成就出生的陀羅尼（Dhāraṇī，總持）。（三十九）都善於在一毛孔中顯現諸世界。（四十）（依據梵文字，此處有三句與前文二十、二十一、二十二等三句次第相似，故不重複列出）都能在一毛孔中，善於示現十方世界眾生的墮落、出生、出家、苦行、方便到達菩提道場，示現降伏魔羅（Māra，魔王）、證悟菩提、轉法輪、大涅槃。（四十一）都具足以一個跏趺坐姿遍滿十方諸世界的智慧。（四十二）都善於在一個國土中示現諸國土的瓔珞莊嚴。（四十三）都善於在諸國土中示現一個國土的瓔珞莊嚴。（四十四）都善於示現充滿十方世界的諸佛如來。
【English Translation】 English version (19) In the realm of transforming beings, they all possess the power of practice and the supreme vows received in the pure abodes of all Tathāgatas (如來, Thus Come Ones) of the past, future, and present. (20) They all possess the practices and vows of Samantabhadra (普賢, Universal Worthy), having supreme pure faith. (21) They can all go to the places where Buddhas appear, and are skilled in urging the Buddhas to teach the Dharma. (22) They are all skilled in upholding the teachings of all Tathāgatas. (23) They all ensure that the lineage of all Buddhas is not broken. (24) They can all manifest the appearance of a Buddha in worlds without Buddhas. (25) They can all purify the turbid and defiled worlds. (26) They can all eradicate the karmic obstacles of all Bodhisattvas. (27) They have all entered the unobstructed Dharma realm. (28) They all possess Dharma as vast as the space realm. (29) They all possess the unobstructed equality of the Dharma realm. (30) They all possess the equality of the actual Dharma realm. (31) They all believe and understand the karmic retribution arising from dignified conduct. (32) They all believe and understand that such a cause produces such an effect. (33) They all possess the wisdom of confirming, distinguishing, and initiating the equality of all Dharmas. (34) They all possess the equality of Dharmas like images and reflections of the moon in water. (35) They all possess the understanding that all Dharmas are like sounds and echoes. (36) They all abide in the inconceivable liberation Samadhi (三摩地, meditative absorption). (37) They freely play in the Śūraṃgama Samadhi (首楞伽摩三摩地, Heroic March Samadhi). (38) They all abide in the Dhāraṇī (陀羅尼, mnemonic device) of the birth of the boundless Buddha body and form. (39) They are all skilled in manifesting all worlds in a single pore. (40) (According to the Sanskrit text, there are three sentences here that are similar in sequence to the previous sentences 20, 21, and 22, so they are not repeated.) They can all, in a single pore, skillfully manifest the falling, birth, renunciation, ascetic practices, and expedient arrival at the Bodhi (菩提, enlightenment) field of beings in the ten directions, manifesting the subduing of Māra (魔羅, demon), the attainment of Bodhi, the turning of the Dharma wheel, and the great Nirvāṇa (涅槃, cessation). (41) They all possess the wisdom of filling all worlds in the ten directions with a single cross-legged posture. (42) They are all skilled in manifesting the adornments of all lands in one land. (43) They are all skilled in manifesting the adornments of one land in all lands. (44) They are all skilled in manifesting all the Tathāgatas filling the worlds of the ten directions.
來眾於一如來眾中(四十五)，善示現一如來眾於十方諸世界諸如來眾中(四十六)，善示現諸眾生身(四十七)，善示現諸佛身入一佛身(四十八)，善示現一佛身入諸佛身(四十九)，善示現諸方諸世界入自身中(五十)，善示現諸三世眾生身於一眾生(五十一)，皆善示現過去世入未來世、未來世入過去世、過去世入現在世、現在世入過去世、過去世入未來世(五十二)，皆善以一身入三摩地于無量無數身起(五十三)，善以無量無數身入三摩地於一身起(五十四)，皆善示現諸身譬喻證覺菩提(五十五)，皆善示現諸眾生身於一眾生身中(五十六)，善示現一眾生身於諸眾生身中(五十七)，善示現諸佛身於一佛身中(五十八)，善示現一佛身於諸佛身中(五十九)，善示現諸眾生身即是法身(六十)，皆善示現諸土莊嚴具於一土中(六十一)，善示現一土莊嚴具于諸土中(六十二)，善納十方諸世界於一毛孔中(六十三)，皆善示現諸佛證覺菩提愿、力、智令諸眾生證覺(六十四)，皆遍十方世界隨所成就眾生隨所化度如無上正覺善能示現(六十五)，皆善示現於諸劫數一一世界中菩薩行行身不休息(六十六)，皆於一心生時，遍十方諸世界一一世界中，諸眾生若卵生、若胎生、若濕生、若化生，若有色、
若無色，若有想、若無想，若二足、若四足、若多足，若天、龍、夜叉、揵闥婆、阿修啰、伽留荼、緊那啰、摩睺啰伽、舍迦啰、婆啰訶摩、盧迦波羅、人非人等，隨所成熟化度，如是無功用無分別作威儀行入其住處善能示現(六十七)，皆於一微塵中善納無量無數不可稱、不可量、不可說世界而心不逼惱(六十八)，皆善以無量無數不可思、不可稱、不可量、不可說、不可說劫，於一牟侯利位時住持(六十九)，善以一牟侯利位時，于無量無數不可思、不可稱、不可量、不可說、不可說劫住持(七十)；皆隨眾生所成熟行，如是無功用無分別色身形類威儀善能示現；如是及余無量無數俱致那由多百千功德具足菩薩摩訶薩。
復有無量無數不可思、不可稱、不可量、不可說天、龍、夜叉、揵闥婆、阿修啰、伽留荼、緊那啰、摩睺啰伽、舍迦啰、婆啰訶摩、護世等，各從種種佛土，來集此世界中，百俱致四大王身天，一一大多眷屬圍繞，詣向佛所，為欲禮覲供養親事聽法。
復有百俱致舍迦啰，百俱致修夜摩天王，百俱致兜率多天王，百俱致善化天王，百俱致他化自在天王，一一天王大多眷屬圍繞，詣向佛所，為欲禮覲供養，親事聽法。
復有俱致摩啰身天，商主前行詣向佛所，為欲禮覲供養，親事
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）沒有色相，或者有思想、或者沒有思想，或者有兩隻腳、或者有四隻腳、或者有很多腳，或者是天（deva，天神）、龍（nāga，神龍）、夜叉（yakṣa，守護神）、揵闥婆（gandharva，天樂神）、阿修羅（asura，非天神）、伽留荼（garuḍa，金翅鳥）、緊那羅（kiṃnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、舍迦啰（śakra，帝釋天）、婆羅訶摩（brahma，梵天）、盧迦波羅（lokapāla，護世神）、人或非人等，都隨著他們所能接受的教化而成熟，像這樣無須努力、沒有分別地展現威儀，進入他們的居所，善於示現（六十七），都能在一個微塵中容納無量無數不可稱量、不可計數、不可言說的世界，而內心不會感到逼迫惱亂（六十八），都能以無量無數不可思議、不可稱量、不可計數、不可言說、不可言說的劫數，在一個牟侯利（muhūrta，極短的時間單位）的時間裡安住（六十九），又能以一個牟侯利的時間，在無量無數不可思議、不可稱量、不可計數、不可言說、不可言說的劫數中安住（七十）；都隨著眾生所能接受的修行，像這樣無須努力、沒有分別地展現色身形貌和威儀；像這樣以及其他無量無數俱胝那由他百千功德具足的菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）。 又有無量無數不可思議、不可稱量、不可計數、不可言說的天、龍、夜叉、揵闥婆、阿修羅、伽留荼、緊那羅、摩睺羅伽、舍迦啰、婆羅訶摩、護世等，各自從不同的佛土，來到這個世界，一百俱胝（koṭi，千萬）四大王身天，每一個都有眾多眷屬圍繞，前往佛陀所在之處，爲了禮拜、供養、親近侍奉和聽聞佛法。 又有百俱胝舍迦啰（帝釋天），百俱胝修夜摩天王（suyāma，夜摩天王），百俱胝兜率多天王（tuṣita，兜率天王），百俱胝善化天王（sunirmita，化樂天王），百俱胝他化自在天王（paranirmita-vaśavartin，他化自在天王），每一位天王都有眾多眷屬圍繞，前往佛陀所在之處，爲了禮拜、供養、親近侍奉和聽聞佛法。 又有俱胝摩啰身天（māra，魔王），帶領著商主，前往佛陀所在之處，爲了禮拜、供養、親近侍奉。
【English Translation】 English version: If (the Bodhisattva) is without form, or with thought, or without thought, or with two feet, or with four feet, or with many feet, or is a deva (god), nāga (divine dragon), yakṣa (guardian spirit), gandharva (celestial musician), asura (demi-god), garuḍa (mythical bird), kiṃnara (celestial musician), mahoraga (great serpent), śakra (Indra), brahma (creator god), lokapāla (world guardian), human or non-human, all mature and are converted according to their capacity, thus without effort or discrimination, they manifest their dignified conduct, enter their abodes, and are skilled in showing (sixty-seven), all are able to contain immeasurable, countless, incalculable, unquantifiable, and unspeakable worlds within a single atom, without their minds being troubled or distressed (sixty-eight), all are able to abide for immeasurable, countless, inconceivable, incalculable, unquantifiable, unspeakable, and unspeakable kalpas (eons) within a single muhūrta (a very short unit of time) (sixty-nine), and are able to abide for immeasurable, countless, inconceivable, incalculable, unquantifiable, unspeakable, and unspeakable kalpas within a single muhūrta (seventy); all follow the practices that beings are capable of maturing into, thus without effort or discrimination, they skillfully manifest their forms, appearances, and dignified conduct; such are these and other immeasurable, countless, koṭi-nayuta hundreds of thousands of meritorious qualities possessed by Bodhisattva-mahāsattvas (great Bodhisattvas). Furthermore, there are immeasurable, countless, inconceivable, incalculable, unquantifiable, and unspeakable devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, śakras, brahmas, lokapālas, etc., each coming from various Buddha lands, gathering in this world, one hundred koṭis of the Four Great King-bodied devas, each surrounded by a large retinue, going towards the Buddha's place, in order to pay homage, make offerings, attend upon, and listen to the Dharma. Furthermore, there are one hundred koṭis of Śakras (Indra), one hundred koṭis of Suyāma (Yama) deva kings, one hundred koṭis of Tuṣita (Tushita) deva kings, one hundred koṭis of Sunirmita (Nirmanarati) deva kings, one hundred koṭis of Paranirmita-vaśavartin (Paranirmitavasavartin) deva kings, each deva king surrounded by a large retinue, going towards the Buddha's place, in order to pay homage, make offerings, attend upon, and listen to the Dharma. Furthermore, there are koṭis of Māra (Mara) bodied devas, leading merchants, going towards the Buddha's place, in order to pay homage, make offerings, and attend upon.
聽法。
復有百俱致婆啰訶摩，百俱致大婆啰訶摩，百俱致少光，百俱致無量光，百俱致光音，百俱致少凈，百俱致無量凈，百俱致遍凈，百俱致廣果，百俱致善現，百俱致大廣，百俱致大熾，百俱致究竟諸天，一一婆啰訶摩，大多眷屬圍繞，詣向佛所，為欲禮覲供養，親事聽法。
百俱致凈居身天，大自在天子前行詣向佛所，為欲禮覲供養，親事聽法。
百俱致龍主，百俱致夜叉主，百俱致揵闥婆主，百俱致阿修啰主，百俱致伽留荼主，百俱致緊那啰主，百俱致摩睺啰伽主，一一大多眷屬圍繞，詣向佛所，為欲禮覲供養，親事聽法。
復有無量無數人非人等，詣向佛所，為欲禮覲供養，親事聽法。
復有多俱致那由多百千優波娑迦、優波斯迦，詣向佛所，為欲禮覲供養，親事聽法。
復有諸藥草、樹林、天等，迷留、大迷留，目真鄰陀、大目真鄰陀，雪山、輪山等，諸山天，詣向佛所，為欲禮覲供養，親事聽法。
復有海、大海，河、池、陂天等，詣向佛所，為欲禮覲供養，親事聽法。
復有村、城國王所治處天等，詣向佛所，為欲禮覲供養，親事聽法。
復有龍、夜叉、揵闥婆、阿修啰、伽留荼、緊那啰、摩睺啰伽宮中所有天等，詣向佛所，為欲禮覲供
【現代漢語翻譯】 現代漢語譯本 聽法。 又有百俱致（俱致：數量單位，此處指億）婆啰訶摩（梵文Brahmā的音譯，意為梵天），百俱致大婆啰訶摩，百俱致少光，百俱致無量光，百俱致光音，百俱致少凈，百俱致無量凈，百俱致遍凈，百俱致廣果，百俱致善現，百俱致大廣，百俱致大熾，百俱致究竟諸天，每一位婆啰訶摩都由眾多眷屬圍繞，前往佛陀所在之處，爲了禮拜、供養，並親自聽聞佛法。 百俱致凈居身天，大自在天子走在前面，前往佛陀所在之處，爲了禮拜、供養，並親自聽聞佛法。 百俱致龍主，百俱致夜叉主，百俱致揵闥婆（梵文Gandharva的音譯，意為香神）主，百俱致阿修啰（梵文Asura的音譯，意為非天）主，百俱致伽留荼（梵文Garuda的音譯，意為金翅鳥）主，百俱致緊那啰（梵文Kinnara的音譯，意為歌神）主，百俱致摩睺啰伽（梵文Mahoraga的音譯，意為大蟒神）主，每一位都由眾多眷屬圍繞，前往佛陀所在之處，爲了禮拜、供養，並親自聽聞佛法。 又有無量無數的人和非人等，前往佛陀所在之處，爲了禮拜、供養，並親自聽聞佛法。 又有許多俱致那由他（那由他：數量單位，此處指極大的數量）百千的優波娑迦（梵文Upasaka的音譯，意為男居士）、優波斯迦（梵文Upasika的音譯，意為女居士），前往佛陀所在之處，爲了禮拜、供養，並親自聽聞佛法。 又有各種藥草、樹林、天等，迷留（梵文Meru的音譯，意為須彌山）、大迷留，目真鄰陀（梵文Mucilinda的音譯，意為龍名）、大目真鄰陀，雪山、輪山等，各山神，前往佛陀所在之處，爲了禮拜、供養，並親自聽聞佛法。 又有海、大海，河、池、陂等水神，前往佛陀所在之處，爲了禮拜、供養，並親自聽聞佛法。 又有村莊、城市、國王所統治的地方的守護神等，前往佛陀所在之處，爲了禮拜、供養，並親自聽聞佛法。 又有龍、夜叉、揵闥婆、阿修啰、伽留荼、緊那啰、摩睺啰伽宮殿中所有的天神等，前往佛陀所在之處，爲了禮拜、供養，並親自聽聞佛法。
【English Translation】 English version Listening to the Dharma. Again, there were a hundred kotis (koti: a unit of number, here meaning a hundred million) of Brahma (Brahmā: the creator god in Hinduism), a hundred kotis of Great Brahma, a hundred kotis of Lesser Light, a hundred kotis of Immeasurable Light, a hundred kotis of Light Sound, a hundred kotis of Lesser Purity, a hundred kotis of Immeasurable Purity, a hundred kotis of Universal Purity, a hundred kotis of Extensive Fruition, a hundred kotis of Good Manifestation, a hundred kotis of Great Extensive, a hundred kotis of Great Blaze, and a hundred kotis of Ultimate Heavens. Each Brahma, surrounded by a large retinue, went to where the Buddha was, in order to pay homage, make offerings, and personally listen to the Dharma. A hundred kotis of Pure Abode Heavens, with the Great Free Son of Heaven leading the way, went to where the Buddha was, in order to pay homage, make offerings, and personally listen to the Dharma. A hundred kotis of Dragon Lords, a hundred kotis of Yaksha (Yaksha: a type of nature spirit) Lords, a hundred kotis of Gandharva (Gandharva: a celestial musician) Lords, a hundred kotis of Asura (Asura: a type of demigod) Lords, a hundred kotis of Garuda (Garuda: a mythical bird-like creature) Lords, a hundred kotis of Kinnara (Kinnara: a celestial musician with a human head and a horse's body) Lords, and a hundred kotis of Mahoraga (Mahoraga: a great serpent deity) Lords, each surrounded by a large retinue, went to where the Buddha was, in order to pay homage, make offerings, and personally listen to the Dharma. Again, there were immeasurable and countless humans and non-humans, who went to where the Buddha was, in order to pay homage, make offerings, and personally listen to the Dharma. Again, there were many kotis of nayutas (nayuta: a unit of number, here meaning a very large number) of hundreds of thousands of Upasakas (Upasaka: a male lay Buddhist) and Upasikas (Upasika: a female lay Buddhist), who went to where the Buddha was, in order to pay homage, make offerings, and personally listen to the Dharma. Again, there were various herbs, forests, and heavens, such as Meru (Meru: the sacred mountain in Buddhist cosmology), Great Meru, Mucilinda (Mucilinda: a serpent king), Great Mucilinda, Snow Mountain, Wheel Mountain, and other mountain deities, who went to where the Buddha was, in order to pay homage, make offerings, and personally listen to the Dharma. Again, there were the gods of the seas, great seas, rivers, ponds, and lakes, who went to where the Buddha was, in order to pay homage, make offerings, and personally listen to the Dharma. Again, there were the guardian deities of villages, cities, and the places ruled by kings, who went to where the Buddha was, in order to pay homage, make offerings, and personally listen to the Dharma. Again, there were all the deities in the palaces of dragons, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas, who went to where the Buddha was, in order to pay homage, make offerings, and personally listen to the Dharma.
養，親事聽法，以佛神力故，眾生無有逼惱。
復有百俱致月，百俱致日，百俱致海，一一大多眷屬圍繞詣向佛所，為欲禮覲供養，親事聽法。
復有龍王，名阿那婆怛簸多，大眷屬圍繞，詣向佛所，為欲禮覲供養，親事聽法。
爾時世尊，光明顯熾，映蔽諸眾，如彼白助月輪，於十五日，雲網放脫，光明顯熾，映蔽諸星宿輪；如是，如是，世尊亦然，映蔽諸舍迦啰、婆啰訶摩、護世等光明顯熾，如修迷留山王光明顯熾，功德顯熾住不動身、不戰、不喘。
爾時曼殊尸利童真，告遮塞諸蓋菩薩言：「佛子！此如來，住不動身、不戰、不喘。」如是語已。
遮塞諸蓋菩薩摩訶薩，告曼殊尸利童真言：「曼殊尸利！此如來於此眾中，或有天人，知其從家而出欲向出家，或有知其住苦行處；於此眾中，或有知其詣菩提場，或有坐菩提場；於此眾中，或有無量無數摩啰眾圍繞，或有知其破壞摩啰，無量無數天、龍、夜叉、揵闥婆、阿修啰、伽留荼、緊那啰、摩睺啰伽、舍迦啰、婆啰訶摩、盧迦波羅等，欲助與力，勝勝大商主，或有知其證覺已舍迦啰勸請；或有婆啰訶摩，或有知此眾中盧迦波羅勸請世尊；或有知世尊為我等說陀那；此眾中，或有知世尊為我等說尸羅，或有說忍，或有說精進，或
【現代漢語翻譯】 現代漢語譯本 供養，親近侍奉聽聞佛法，因為佛的神力，眾生沒有逼迫惱害。 又有百俱致（俱致：數量單位，意為千萬）個月亮，百俱致個太陽，百俱致個大海，每一個都有眾多眷屬圍繞，前往佛所在之處，爲了禮拜覲見供養，親近侍奉聽聞佛法。 又有龍王，名叫阿那婆怛簸多（阿那婆怛簸多：意為無熱惱），帶著眾多眷屬圍繞，前往佛所在之處，爲了禮拜覲見供養，親近侍奉聽聞佛法。 那時，世尊的光明顯赫熾盛，遮蔽了所有大眾，如同白色的滿月，在十五日時，雲網散開，光明顯赫熾盛，遮蔽了所有星宿；像這樣，像這樣，世尊也是如此，遮蔽了諸舍迦啰（舍迦啰：帝釋天）、婆啰訶摩（婆啰訶摩：梵天）、護世等的光明顯赫熾盛，如同須彌留山王的光明顯赫熾盛，功德顯赫熾盛，安住不動，不戰慄，不喘息。 那時，曼殊尸利（曼殊尸利：文殊菩薩）童真，告訴遮塞諸蓋菩薩說：『佛子！這位如來，安住不動，不戰慄，不喘息。』說完這些話。 遮塞諸蓋菩薩摩訶薩，告訴曼殊尸利童真說：『曼殊尸利！這位如來在這大眾中，或許有天人，知道他從家中出來想要出家，或許有知道他住在苦行之處；在這大眾中，或許有知道他前往菩提道場，或許有知道他坐在菩提道場；在這大眾中，或許有知道他被無量無數的摩啰（摩啰：魔）眾圍繞，或許有知道他破壞了摩啰，無量無數的天、龍、夜叉、揵闥婆（揵闥婆：香神）、阿修啰（阿修啰：非天）、伽留荼（伽留荼：金翅鳥）、緊那啰（緊那啰：歌神）、摩睺啰伽（摩睺啰伽：大蟒神）、舍迦啰、婆啰訶摩、盧迦波羅（盧迦波羅：護世神）等，想要幫助他，成為殊勝的大商主，或許有知道他證悟后被舍迦啰勸請；或許有婆啰訶摩，或許有知道這大眾中盧迦波羅勸請世尊；或許有知道世尊為我們說佈施；這大眾中，或許有知道世尊為我們說持戒，或許有說忍辱，或許有說精進，或許有說禪定，或許有說智慧，或許有說解脫，或許有說解脫知見。』
【English Translation】 English version They were served, attended to listen to the Dharma, and because of the Buddha's divine power, sentient beings were free from oppression and distress. Moreover, there were a hundred kotis (koti: a unit of ten million) of moons, a hundred kotis of suns, and a hundred kotis of oceans, each surrounded by a large retinue, who came to the Buddha's place to pay homage, make offerings, and attend to listen to the Dharma. Furthermore, there was a Dragon King named Anavatapta (Anavatapta: meaning 'without heat or affliction'), surrounded by a large retinue, who came to the Buddha's place to pay homage, make offerings, and attend to listen to the Dharma. At that time, the World Honored One's light was brilliant and blazing, overshadowing all the assembly, like the white full moon on the fifteenth day, when the cloud network disperses, its light is brilliant and blazing, overshadowing all the constellations; just so, just so, the World Honored One was also like that, overshadowing the brilliant and blazing light of the Shakra (Shakra: Indra), Brahma (Brahma: the creator god), and the guardians of the world, like the brilliant and blazing light of Mount Sumeru, his merit was brilliant and blazing, abiding unmoving, not trembling, not panting. At that time, the youth Manjushri (Manjushri: Bodhisattva of Wisdom), said to the Bodhisattva Cetas-pratighata: 'Son of the Buddha! This Tathagata abides unmoving, not trembling, not panting.' Having spoken these words. The Bodhisattva Mahasattva Cetas-pratighata said to the youth Manjushri: 'Manjushri! Among this assembly, there may be gods or humans who know that he has left home and wishes to become a renunciate, or some who know that he dwells in ascetic practices; among this assembly, there may be some who know that he goes to the Bodhi ground, or some who know that he sits at the Bodhi ground; among this assembly, there may be some who know that he is surrounded by countless Maras (Mara: demon) and their retinues, or some who know that he has defeated the Maras, countless gods, dragons, yakshas, gandharvas (gandharvas: celestial musicians), asuras (asuras: demigods), garudas (garudas: mythical birds), kinnaras (kinnaras: celestial musicians), mahoragas (mahoragas: great serpents), Shakra, Brahma, Lokapalas (Lokapalas: guardians of the world), and others, who wish to assist him, to become a supreme great merchant, or some who know that after his enlightenment he was requested by Shakra; or perhaps by Brahma, or some who know that among this assembly the Lokapalas requested the World Honored One; or some who know that the World Honored One speaks of giving for us; among this assembly, there may be some who know that the World Honored One speaks of morality for us, or some who speak of patience, or some who speak of diligence, or some who speak of meditation, or some who speak of wisdom, or some who speak of liberation, or some who speak of the knowledge and vision of liberation.'
有說思惟定，或有知世尊為我等說缽啰阇若波啰蜜，或有說方便，或有知世尊為我等說愿，或有說力，或有說阇若那；或有知世尊為我等說聲聞乘，或有說獨覺乘，或有說大乘；或有知世尊為我等說生畜生法，或有生餓鬼，或有知世尊為我等說生閻摩世法；或有知世尊為我等說生四大王天宮法，或有生三十三天，或有知世尊為我等說生夜摩天宮法，或有知世尊為我等說生兜率天宮法，或有生化天宮，或有生他化自在天宮，或有生摩啰天宮，或有知世尊為我等說生婆啰訶摩天宮法；或有生人，或有此眾中知世尊為我等說當得轉輪王。
「曼殊尸利！或有此眾中知如來高二尋，或有高一俱嚧舍，或有高二俱嚧舍，或有高半逾阇那，或有知如來身高二逾阇那，或有知如來身十逾阇那；或有此眾中知如來身千逾阇那，或有知如來身十、二十、三十、四十、五十、百千逾阇那，或有知如來身八十四百千逾阇那；或有此眾中知如來身過百千數逾阇那；或有見金色，或有鞞琉璃夜摩尼寶色，或有因陀啰青摩尼寶色，或有大青摩尼寶色，或有火光摩尼寶色，或有波頭摩染摩尼寶色，或有知如來身舍迦啰毗楞伽那摩尼寶色，或有金剛光摩尼寶色，或有諸天光摩尼寶色，或有日月光摩尼寶色，或有水光摩尼寶色，或有知如來頗致迦摩
【現代漢語翻譯】 現代漢語譯本： 有人認為世尊為我們宣說的是思惟定（禪定的一種），有人認為世尊為我們宣說的是缽啰阇若波啰蜜（般若波羅蜜，智慧的完美），有人認為世尊宣說的是方便法門，有人認為世尊為我們宣說的是愿，有人認為世尊宣說的是力，有人認為世尊宣說的是阇若那（智慧）；有人認為世尊為我們宣說的是聲聞乘（聽聞佛法而修行的乘），有人認為世尊宣說的是獨覺乘（不需他人教導，獨自開悟的乘），有人認為世尊宣說的是大乘（普度眾生的乘）；有人認為世尊為我們宣說的是投生畜生道的方法，有人認為世尊宣說的是投生餓鬼道的方法，有人認為世尊為我們宣說的是投生閻摩世（地獄）的方法；有人認為世尊為我們宣說的是投生四大王天宮的方法，有人認為世尊宣說的是投生三十三天的方法，有人認為世尊為我們宣說的是投生夜摩天宮的方法，有人認為世尊為我們宣說的是投生兜率天宮的方法，有人認為世尊宣說的是投生化樂天宮的方法，有人認為世尊宣說的是投生他化自在天宮的方法，有人認為世尊宣說的是投生摩啰天宮的方法，有人認為世尊為我們宣說的是投生婆啰訶摩天宮（梵天）的方法；有人認為世尊宣說的是投生人道的方法，還有人認為世尊為我們宣說的是將來會成為轉輪王。
『曼殊尸利（文殊師利）！』有人認為如來的身高是二尋（古代長度單位），有人認為如來的身高是一俱嚧舍（古代長度單位），有人認為如來的身高是二俱嚧舍，有人認為如來的身高是半逾阇那（古代長度單位），有人認為如來的身高是二逾阇那，有人認為如來的身高是十逾阇那；有人認為如來的身高是千逾阇那，有人認為如來的身高是十、二十、三十、四十、五十、百千逾阇那，有人認為如來的身高是八十四百千逾阇那；有人認為如來的身高超過百千逾阇那；有人看到如來的身體是金色，有人看到如來的身體是鞞琉璃夜摩尼寶色（琉璃寶珠的顏色），有人看到如來的身體是因陀啰青摩尼寶色（帝釋青寶珠的顏色），有人看到如來的身體是大青摩尼寶色，有人看到如來的身體是火光摩尼寶色，有人看到如來的身體是波頭摩染摩尼寶色（蓮花染寶珠的顏色），有人看到如來的身體是舍迦啰毗楞伽那摩尼寶色（釋迦毗楞伽寶珠的顏色），有人看到如來的身體是金剛光摩尼寶色，有人看到如來的身體是諸天光摩尼寶色，有人看到如來的身體是日月光摩尼寶色，有人看到如來的身體是水光摩尼寶色，有人看到如來的身體是頗致迦摩尼寶色（水晶寶珠的顏色）。
【English Translation】 English version: Some think that the World Honored One is teaching us about samadhi (meditative concentration), some think that the World Honored One is teaching us about Prajna Paramita (the perfection of wisdom), some think that the World Honored One is teaching us about skillful means, some think that the World Honored One is teaching us about vows, some think that the World Honored One is teaching us about powers, some think that the World Honored One is teaching us about jnana (wisdom); some think that the World Honored One is teaching us about the Sravaka Vehicle (the vehicle of those who hear the teachings), some think that the World Honored One is teaching us about the Pratyekabuddha Vehicle (the vehicle of those who attain enlightenment on their own), some think that the World Honored One is teaching us about the Mahayana Vehicle (the great vehicle for the benefit of all beings); some think that the World Honored One is teaching us about the way to be born into the animal realm, some think that the World Honored One is teaching us about the way to be born into the hungry ghost realm, some think that the World Honored One is teaching us about the way to be born into the Yama world (hell); some think that the World Honored One is teaching us about the way to be born into the palace of the Four Heavenly Kings, some think that the World Honored One is teaching us about the way to be born into the Thirty-three Heavens, some think that the World Honored One is teaching us about the way to be born into the Yama Heaven palace, some think that the World Honored One is teaching us about the way to be born into the Tusita Heaven palace, some think that the World Honored One is teaching us about the way to be born into the Paranirmitavasavartin Heaven palace, some think that the World Honored One is teaching us about the way to be born into the palace of the Mara Heaven, some think that the World Honored One is teaching us about the way to be born into the Brahma Heaven palace; some think that the World Honored One is teaching us about the way to be born as a human, and some in this assembly think that the World Honored One is teaching us about how to become a Chakravartin King (universal monarch).
'Manjushri!' Some think that the Tathagata's height is two vyamas (ancient unit of length), some think that the Tathagata's height is one krosa (ancient unit of length), some think that the Tathagata's height is two krosas, some think that the Tathagata's height is half a yojana (ancient unit of length), some think that the Tathagata's height is two yojanas, some think that the Tathagata's height is ten yojanas; some think that the Tathagata's height is a thousand yojanas, some think that the Tathagata's height is ten, twenty, thirty, forty, fifty, or a hundred thousand yojanas, some think that the Tathagata's height is eighty-four hundred thousand yojanas; some think that the Tathagata's height exceeds a hundred thousand yojanas; some see the color of the Tathagata's body as golden, some see the color of the Tathagata's body as beryl-yamani jewel color, some see the color of the Tathagata's body as Indra-blue-mani jewel color, some see the color of the Tathagata's body as great blue-mani jewel color, some see the color of the Tathagata's body as fire-light-mani jewel color, some see the color of the Tathagata's body as padma-dyed-mani jewel color, some see the color of the Tathagata's body as sakara-vilanga-mani jewel color, some see the color of the Tathagata's body as vajra-light-mani jewel color, some see the color of the Tathagata's body as deva-light-mani jewel color, some see the color of the Tathagata's body as sun-and-moon-light-mani jewel color, some see the color of the Tathagata's body as water-light-mani jewel color, some see the color of the Tathagata's body as sphatika-mani jewel color (crystal jewel color).
尼寶色，或有自在王摩尼寶色，或有諸光最上摩尼寶色，或有師子須摩尼寶色，或有師子幢上摩尼寶色，或有海住持凈莊嚴普炎光摩尼寶色。曼殊尸利！或有此眾中知如來如意摩尼寶色。曼殊尸利！所有如是色威儀住，得化度眾生。曼殊尸利！彼眾生見如來彼彼如是色威儀住。曼殊尸利！所有說法得成熟眾生，彼等眾生，知如來如是說法。曼殊尸利！所有修行，令諸眾生入如來教得受化度，彼眾生知如來住彼彼行。
「曼殊尸利！若於東方無量無數不可思、不可稱、不可量、不可說諸世界悉滿，天、龍、夜叉、揵闥婆、阿修啰、伽留荼、緊那啰、摩睺啰伽、舍迦啰、婆啰訶摩、護世、人非人等；如東方，如是南方、西方、北方、東南方、西南方、西北方，如是東北方，上方、下方，無量無數不可思、不可稱、不可量、不可說諸世界悉滿，天、龍、夜叉、揵闥婆、阿修啰、伽留荼、緊那啰、摩睺啰伽、舍迦啰、婆啰訶摩、護世、人非人等；譬如竹林，甘蔗林，胡麻林。曼殊尸利！若諸眾生，見如來已得化度者，彼諸眾生，在如來前一尋量住，而見如來所有所有色威儀住，彼等眾生得化度者，眾生見如來在前彼彼色威儀住。曼殊尸利！所有說法已令彼眾生當得成熟，彼彼當聞如是說法。曼殊尸利！所有修行，令彼眾
【現代漢語翻譯】 現代漢語譯本： 『曼殊尸利（文殊菩薩）！有如尼寶色（一種寶珠的顏色），或者有自在王摩尼寶色（自在王所持有的摩尼寶珠的顏色），或者有諸光最上摩尼寶色（各種光芒中最殊勝的摩尼寶珠的顏色），或者有師子須摩尼寶色（獅子鬍鬚般的摩尼寶珠的顏色），或者有師子幢上摩尼寶色（獅子旗幟上的摩尼寶珠的顏色），或者有海住持凈莊嚴普炎光摩尼寶色（海洋中保持清凈莊嚴並普放光芒的摩尼寶珠的顏色）。曼殊尸利！或許在此眾中有人知道如來如意摩尼寶色（如來所擁有的如意摩尼寶珠的顏色）。曼殊尸利！所有這些色相威儀的住處，都能度化眾生。曼殊尸利！那些眾生見到如來以各種不同的色相威儀而住。曼殊尸利！所有說法能夠使眾產生熟，那些眾生，知道如來是這樣說法的。曼殊尸利！所有修行，能使眾生進入如來的教導而得到度化，那些眾生知道如來住在各種不同的修行之中。 『曼殊尸利！如果東方無量無數不可思議、不可稱量、不可計量、不可言說的諸世界都充滿，天（天神）、龍（龍族）、夜叉（一種鬼神）、揵闥婆（香神）、阿修羅（一種好戰的神）、伽留荼（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、舍迦羅（帝釋天）、婆羅訶摩（梵天）、護世（守護世界的神）、人非人等；如同東方一樣，南方、西方、北方、東南方、西南方、西北方，如同東北方，上方、下方，無量無數不可思議、不可稱量、不可計量、不可言說的諸世界都充滿，天、龍、夜叉、揵闥婆、阿修羅、伽留荼、緊那羅、摩睺羅伽、舍迦羅、婆羅訶摩、護世、人非人等；譬如竹林，甘蔗林，胡麻林。曼殊尸利！如果眾生，見到如來后得到度化，那些眾生，在如來面前一尋（古代長度單位）的距離處，見到如來所有各種色相威儀的住處，那些得到度化的眾生，見到如來在他們面前以各種不同的色相威儀而住。曼殊尸利！所有說法已經使那些眾生將要成熟，他們將要聽到這樣的說法。曼殊尸利！所有修行，使那些眾
【English Translation】 English version: 『Manjushri! There are colors like the Niba jewel (a type of precious jewel), or the color of the Mani jewel of the Sovereign King (the color of the Mani jewel held by the Sovereign King), or the color of the supreme Mani jewel of all lights (the color of the most excellent Mani jewel among all lights), or the color of the Mani jewel of the lion's mane (the color of the Mani jewel resembling a lion's mane), or the color of the Mani jewel on the lion banner (the color of the Mani jewel on the lion banner), or the color of the Mani jewel of the ocean-dwelling, pure, adorned, universally radiant light (the color of the Mani jewel that dwells in the ocean, maintains purity and adornment, and emits universal light). Manjushri! Perhaps among this assembly, there are those who know the color of the Tathagata's wish-fulfilling Mani jewel (the color of the wish-fulfilling Mani jewel possessed by the Tathagata). Manjushri! All these abodes of color and dignified demeanor can transform and liberate sentient beings. Manjushri! Those sentient beings see the Tathagata abiding in various colors and dignified demeanors. Manjushri! All teachings that can mature sentient beings, those sentient beings know that the Tathagata teaches in this way. Manjushri! All practices that lead sentient beings into the Tathagata's teachings and enable them to be transformed and liberated, those sentient beings know that the Tathagata abides in various practices. 『Manjushri! If the immeasurable, countless, inconceivable, incalculable, immeasurable, and inexpressible worlds in the East were all filled with gods, dragons, yakshas (a type of demon), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a mythical bird), kinnaras (celestial musicians), mahoragas (a type of serpent god), Shakra (Indra), Brahma, world protectors, humans, and non-humans; just like the East, so too the South, West, North, Southeast, Southwest, Northwest, and Northeast, as well as the Upper and Lower directions, the immeasurable, countless, inconceivable, incalculable, immeasurable, and inexpressible worlds are all filled with gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, Shakra, Brahma, world protectors, humans, and non-humans; like bamboo forests, sugarcane forests, and sesame forests. Manjushri! If sentient beings, having seen the Tathagata, are transformed and liberated, those sentient beings, at a distance of one 'span' (an ancient unit of length) in front of the Tathagata, see all the various colors and dignified demeanors of the Tathagata's abode, those sentient beings who are liberated see the Tathagata abiding in various colors and dignified demeanors in front of them. Manjushri! All teachings that have already caused those sentient beings to be about to mature, they will hear such teachings. Manjushri! All practices that cause those sentient
生入如來教，當得成熟彼彼修行，如來當住如來諸所作事無功用無分別，而自迴轉。曼殊尸利！譬如白助月輪於半夜時，閻浮地鞞波諸眾生各各知月輪在前，而月輪亦無分別無異分別，如是我于眾生前住，欲令眾生知我月輪。曼殊尸利！然月輪無功用無分別，故此如是色事轉，以不共法故，如是，如是。◎
佛華嚴入如來德智不思議境界經卷上 大正藏第 10 冊 No. 0303 佛華嚴入如來德智不思議境界經
佛華嚴入如來德智不思議境界經卷下
隋天竺三藏阇那崛多譯
「◎曼殊尸利！如來、應、正遍知，在於眾中，彼諸眾生，皆見如來在其前住；如來亦無分別無異分別，如是我于眾生前住，欲令眾生知我如來在其前住，然隨所化度眾生，彼知如來在其前住。何以故？不共法相應故。曼殊尸利！譬如諸眾生隨下、中、上業熟力，還有下、中、上諸行，為眾生出生，而諸行亦無分別無異分別，然復無功用無分別故，諸行下、中、上事，自然迴轉。如是，如是，曼殊尸利！如來、應、正遍知，隨眾生下、中、上業熟力，還有下、中、上，如來為眾生見。曼殊尸利！如來亦無分別無異分別，然無功用無分別故，如來如是事轉。
「曼殊尸利！譬如真頗致迦摩尼寶隨衣種種故有
【現代漢語翻譯】 現代漢語譯本：
進入如來的教導，應當能夠成熟地進行各種修行。如來安住于如來所做的一切事情中，不需功用，沒有分別，自然而然地運轉。曼殊尸利（Manjusri，文殊菩薩）！譬如皎潔的滿月在半夜時分，閻浮提（Jambudvipa，我們所居住的這個世界）的眾生各自都知道月亮在前方，而月亮本身並沒有分別，也沒有差異的分別。我（佛陀）在眾生面前安住也是如此，想要讓眾生知道我的存在如同月輪。曼殊尸利！然而月輪沒有功用，也沒有分別，所以這種現象自然而然地發生，因為這是不共之法（Buddha's unique qualities），就是這樣，就是這樣。
曼殊尸利！如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha，佛陀的三種稱號），在眾生之中，所有眾生都看到如來在他們面前安住；如來也沒有分別，沒有差異的分別。我（佛陀）在眾生面前安住，想要讓眾生知道我如來在他們面前安住，然而隨著所教化的眾生，他們知道如來在他們面前安住。為什麼呢？因為這是不共法相應的緣故。曼殊尸利！譬如眾生隨著下、中、上等業力成熟，還有下、中、上等各種行為，為眾生而生起，而這些行為也沒有分別，沒有差異的分別，然而因為沒有功用，沒有分別，所以這些行為的下、中、上等現象，自然而然地運轉。就是這樣，就是這樣，曼殊尸利！如來、應供、正遍知，隨著眾生下、中、上等業力成熟，還有下、中、上等現象，如來為眾生所見。曼殊尸利！如來也沒有分別，沒有差異的分別，然而因為沒有功用，沒有分別，所以如來這樣的現象自然運轉。
曼殊尸利！譬如真頗致迦摩尼寶（Sphatika-mani，一種透明的水晶寶珠），隨著衣服的顏色而呈現出各種顏色。 現代漢語譯本：
進入如來的教導，應當能夠成熟地進行各種修行。如來安住于如來所做的一切事情中，不需功用，沒有分別，自然而然地運轉。曼殊尸利（文殊菩薩）！譬如皎潔的滿月在半夜時分，閻浮提（我們所居住的這個世界）的眾生各自都知道月亮在前方，而月亮本身並沒有分別，也沒有差異的分別。我（佛陀）在眾生面前安住也是如此，想要讓眾生知道我的存在如同月輪。曼殊尸利！然而月輪沒有功用，也沒有分別，所以這種現象自然而然地發生，因為這是不共之法（佛陀獨有的特質），就是這樣，就是這樣。
曼殊尸利！如來、應供、正遍知（佛陀的三種稱號），在眾生之中，所有眾生都看到如來在他們面前安住；如來也沒有分別，沒有差異的分別。我（佛陀）在眾生面前安住，想要讓眾生知道我如來在他們面前安住，然而隨著所教化的眾生，他們知道如來在他們面前安住。為什麼呢？因為這是不共法相應的緣故。曼殊尸利！譬如眾生隨著下、中、上等業力成熟，還有下、中、上等各種行為，為眾生而生起，而這些行為也沒有分別，沒有差異的分別，然而因為沒有功用，沒有分別，所以這些行為的下、中、上等現象，自然而然地運轉。就是這樣，就是這樣，曼殊尸利！如來、應供、正遍知，隨著眾生下、中、上等業力成熟，還有下、中、上等現象，如來為眾生所見。曼殊尸利！如來也沒有分別，沒有差異的分別，然而因為沒有功用，沒有分別，所以如來這樣的現象自然運轉。
曼殊尸利！譬如真頗致迦摩尼寶（一種透明的水晶寶珠），隨著衣服的顏色而呈現出各種顏色。
【English Translation】 English version:
Entering the Tathagata's (如來) teachings, one should be able to mature in various practices. The Tathagata abides in all the actions of the Tathagata, without effort, without discrimination, and naturally revolves. Manjusri (文殊菩薩)! For example, like the bright full moon at midnight, the beings of Jambudvipa (閻浮提) each know that the moon is in front of them, yet the moon itself has no discrimination, nor any different discrimination. It is the same when I (the Buddha) abide before beings, wishing to let them know that my presence is like the moon. Manjusri! However, the moon has no effort and no discrimination, so this phenomenon occurs naturally, because it is a unique quality (Buddha's unique qualities), it is so, it is so.
Manjusri! The Tathagata, Arhat, Samyaksambuddha (佛陀的三種稱號), among the beings, all beings see the Tathagata abiding in front of them; the Tathagata also has no discrimination, nor any different discrimination. I (the Buddha) abide before beings, wishing to let them know that I, the Tathagata, abide in front of them, yet according to the beings being taught, they know that the Tathagata abides in front of them. Why is this so? Because it is in accordance with the unique qualities. Manjusri! For example, as beings mature in their lower, middle, and upper karmic forces, there are also lower, middle, and upper actions, arising for the sake of beings, and these actions also have no discrimination, nor any different discrimination, yet because there is no effort and no discrimination, the lower, middle, and upper phenomena of these actions naturally revolve. It is so, it is so, Manjusri! The Tathagata, Arhat, Samyaksambuddha, according to the lower, middle, and upper karmic forces of beings, there are also lower, middle, and upper phenomena, and the Tathagata is seen by beings. Manjusri! The Tathagata also has no discrimination, nor any different discrimination, yet because there is no effort and no discrimination, such phenomena of the Tathagata naturally revolve.
Manjusri! For example, like the Sphatika-mani (一種透明的水晶寶珠), a clear crystal jewel, it appears in various colors according to the color of the clothing.
種種色。曼殊尸利！若頗致迦摩尼寶，置黃衣上，頗致迦摩尼寶即作黃色；若置赤衣上，頗致迦摩尼寶即作赤色；若置青衣上，頗致迦摩尼寶即作青色；如是置何似何似色上，還作如是色。曼殊尸利！頗致迦摩尼寶，亦無分別無異分別。如是，如是，曼殊尸利！如來隨眾生色，作種種色。曼殊尸利！若眾生以金色如來身現而得化度者，彼等當見金色如來身；若眾生以鞞琉璃夜摩尼寶色得化度者，彼等當見鞞琉璃夜摩尼寶色；若眾生以真珠色得化度者，彼等當見如來真珠色；若眾生以天帝青摩尼寶色得化度者，彼等當見如來天帝青摩尼寶色。曼殊尸利！若眾生以大青摩尼寶色得化度者，彼等當見如來大青摩尼寶色；若眾生以諸光選擇上摩尼寶色得化度者，彼等當見如來諸光選擇摩尼寶色；若眾生以海住持凈莊嚴普炎光摩尼寶色得化度者，彼等當見如來海住持凈莊嚴普炎光摩尼寶色；若眾生以師子須摩尼寶色得化度者，彼等當見如來師子須摩尼寶色；若眾生以師子幢上摩尼寶色得化度者，彼等當見如來師子幢上摩尼寶色。曼殊尸利！若眾生以電燈摩尼寶色得化度者，彼等當見如來電燈摩尼寶色；若眾生以水凈摩尼寶色得化度者，彼等當見如來水凈摩尼寶色。曼殊尸利！如是若以婆啰訶摩舍迦啰護世等色得化度者，彼等當見
【現代漢語翻譯】 現代漢語譯本： 種種顏色。曼殊尸利（文殊菩薩）！如果將頗致迦摩尼寶（一種寶珠）放在黃色的衣服上，頗致迦摩尼寶就會呈現黃色；如果放在紅色的衣服上，頗致迦摩尼寶就會呈現紅色；如果放在青色的衣服上，頗致迦摩尼寶就會呈現青色；像這樣，放在什麼顏色的東西上，就會呈現出相應的顏色。曼殊尸利！頗致迦摩尼寶本身並沒有分別，也沒有不同的分別。正是這樣，正是這樣，曼殊尸利！如來（佛）會隨著眾生的不同喜好，顯現出種種不同的顏色。曼殊尸利！如果眾生看到金色如來身而能得到教化和度脫，他們就會看到金色如來身；如果眾生看到鞞琉璃夜摩尼寶（一種寶珠）的顏色而能得到教化和度脫，他們就會看到鞞琉璃夜摩尼寶的顏色；如果眾生看到真珠的顏色而能得到教化和度脫，他們就會看到如來真珠的顏色；如果眾生看到天帝青摩尼寶（一種寶珠）的顏色而能得到教化和度脫，他們就會看到如來天帝青摩尼寶的顏色。 曼殊尸利！如果眾生看到大青摩尼寶（一種寶珠）的顏色而能得到教化和度脫，他們就會看到如來大青摩尼寶的顏色；如果眾生看到各種光芒交織的上等摩尼寶的顏色而能得到教化和度脫，他們就會看到如來各種光芒交織的摩尼寶的顏色；如果眾生看到海住持凈莊嚴普炎光摩尼寶（一種寶珠）的顏色而能得到教化和度脫，他們就會看到如來海住持凈莊嚴普炎光摩尼寶的顏色；如果眾生看到師子須摩尼寶（一種寶珠）的顏色而能得到教化和度脫，他們就會看到如來師子須摩尼寶的顏色；如果眾生看到師子幢上摩尼寶（一種寶珠）的顏色而能得到教化和度脫，他們就會看到如來師子幢上摩尼寶的顏色。 曼殊尸利！如果眾生看到電燈摩尼寶（一種寶珠）的顏色而能得到教化和度脫，他們就會看到如來電燈摩尼寶的顏色；如果眾生看到水凈摩尼寶（一種寶珠）的顏色而能得到教化和度脫，他們就會看到如來水凈摩尼寶的顏色。曼殊尸利！像這樣，如果眾生看到婆啰訶摩舍迦啰護世（一種神）等顏色而能得到教化和度脫，他們就會看到相應的顏色。
【English Translation】 English version: Various colors. Manjushri (Bodhisattva Manjushri)! If a 'phocika mani' jewel (a type of precious gem) is placed on a yellow cloth, the 'phocika mani' jewel will appear yellow; if placed on a red cloth, the 'phocika mani' jewel will appear red; if placed on a blue cloth, the 'phocika mani' jewel will appear blue; in this way, whatever color it is placed upon, it will take on that color. Manjushri! The 'phocika mani' jewel itself has no distinctions, nor any different distinctions. Just so, just so, Manjushri! The Tathagata (Buddha) manifests various colors according to the different preferences of sentient beings. Manjushri! If sentient beings are to be converted and liberated by seeing the golden body of the Tathagata, they will see the golden body of the Tathagata; if sentient beings are to be converted and liberated by seeing the color of a 'bheluriyaman' jewel (a type of precious gem), they will see the color of a 'bheluriyaman' jewel; if sentient beings are to be converted and liberated by seeing the color of a pearl, they will see the pearl color of the Tathagata; if sentient beings are to be converted and liberated by seeing the color of a 'tiandiqingmani' jewel (a type of precious gem), they will see the color of the 'tiandiqingmani' jewel of the Tathagata. Manjushri! If sentient beings are to be converted and liberated by seeing the color of a 'daqingmani' jewel (a type of precious gem), they will see the color of the 'daqingmani' jewel of the Tathagata; if sentient beings are to be converted and liberated by seeing the color of various light-selected superior 'mani' jewels, they will see the color of various light-selected 'mani' jewels of the Tathagata; if sentient beings are to be converted and liberated by seeing the color of the 'hai zhuchi jing zhuangyan puyan guang mani' jewel (a type of precious gem), they will see the color of the 'hai zhuchi jing zhuangyan puyan guang mani' jewel of the Tathagata; if sentient beings are to be converted and liberated by seeing the color of a 'shizi xu mani' jewel (a type of precious gem), they will see the color of the 'shizi xu mani' jewel of the Tathagata; if sentient beings are to be converted and liberated by seeing the color of a 'shizi chuang shang mani' jewel (a type of precious gem), they will see the color of the 'shizi chuang shang mani' jewel of the Tathagata. Manjushri! If sentient beings are to be converted and liberated by seeing the color of an 'diandeng mani' jewel (a type of precious gem), they will see the color of the 'diandeng mani' jewel of the Tathagata; if sentient beings are to be converted and liberated by seeing the color of a 'shui jing mani' jewel (a type of precious gem), they will see the color of the 'shui jing mani' jewel of the Tathagata. Manjushri! In this way, if sentient beings are to be converted and liberated by seeing the colors of 'poluohamoshe jialuo hushi' (a type of deity) and others, they will see the corresponding colors.
如來婆啰訶摩舍迦啰護世等色；乃至那啰迦、畜生、餓鬼、閻摩世所生中，若彼色類所生眾生，隨以何等色身色威儀得化度者，彼等當見如來如是色身色威儀。如是卵生、胎生、濕生、化生，色、無色、想、無想，非想非非想，隨以何等色身色威儀得化度者，彼等當見如來如是色身色威儀。而如來亦無分別無異分別，欲令此等眾生見我金色，莫見鞞琉璃夜色；此等眾生見我鞞琉璃夜色，莫見天帝青摩尼寶色；此等眾生見我天帝青摩尼寶色，莫見大青摩尼寶色；此等眾生見我大青摩尼寶色，莫見諸光選擇摩尼寶色；此等眾生見我諸光選擇摩尼寶色，莫見自在王摩尼寶色；此等眾生見我自在王摩尼寶色，莫見海住持凈莊嚴普炎光摩尼寶色；此等眾生見我海住持凈莊嚴普炎光摩尼寶色，莫見師子須摩尼寶色；此等眾生見我師子須摩尼寶色，莫見師子幢上摩尼寶色；如是諸處如來亦無分別無異分別，然無功用無分別故，如是等色所作事轉。
「曼殊尸利！譬如自在王摩尼寶所生處，彼處不生鐵、若鐵作具。曼殊尸利！其自在王，無分別念，彼亦不如是念：『我所生處，彼處莫生鐵、若鐵作具。』曼殊尸利！而自在王摩尼寶所生處，彼處不生鐵、若鐵作具，如是，如是。曼殊尸利！所有佛土，如來出生彼處不生柘啰迦、波
【現代漢語翻譯】 現代漢語譯本：如來以婆啰訶摩（梵天）舍迦啰（帝釋天）護世等各種形象，乃至地獄、畜生、餓鬼、閻摩（閻羅王）世界所生的眾生，如果他們以何種形象和威儀能夠被教化，他們就會看到如來以那樣的形象和威儀出現。同樣，對於卵生、胎生、濕生、化生，有色、無色、有想、無想、非想非非想的眾生，如果他們以何種形象和威儀能夠被教化，他們就會看到如來以那樣的形象和威儀出現。而如來並沒有分別心，也沒有差異的分別心，不會想讓這些眾生只看到我的金色身，而看不到鞞琉璃夜（青琉璃）色；讓這些眾生只看到我的鞞琉璃夜色，而看不到天帝青摩尼寶色；讓這些眾生只看到我的天帝青摩尼寶色，而看不到大青摩尼寶色；讓這些眾生只看到我的大青摩尼寶色，而看不到諸光選擇摩尼寶色；讓這些眾生只看到我的諸光選擇摩尼寶色，而看不到自在王摩尼寶色；讓這些眾生只看到我的自在王摩尼寶色，而看不到海住持凈莊嚴普炎光摩尼寶色；讓這些眾生只看到我的海住持凈莊嚴普炎光摩尼寶色，而看不到師子須摩尼寶色；讓這些眾生只看到我的師子須摩尼寶色，而看不到師子幢上摩尼寶色。如來在所有這些情況下都沒有分別心，也沒有差異的分別心，因為他沒有功用，也沒有分別，所以這些形象所起的作用自然而然地發生。 『曼殊尸利（文殊菩薩）！譬如自在王摩尼寶所生的地方，那裡不會生長鐵，也不會有鐵製的工具。曼殊尸利！自在王摩尼寶並沒有分別的念頭，他也不會這樣想：『我所生的地方，那裡不要生長鐵，也不要有鐵製的工具。』曼殊尸利！但是自在王摩尼寶所生的地方，那裡就是不會生長鐵，也不會有鐵製的工具，就是這樣，就是這樣。曼殊尸利！所有佛土，如來出生的地方，那裡不會有柘啰迦（地獄），波
【English Translation】 English version: The Tathagata appears in various forms, such as Brahma, Shakra (Indra), and the protectors of the world, and even in the realms of hell, animals, hungry ghosts, and the world of Yama (the god of death). If beings born in these realms can be converted by a certain form and demeanor, they will see the Tathagata in that form and demeanor. Similarly, for beings born from eggs, wombs, moisture, or transformation, whether they are with form, without form, with perception, without perception, or neither perception nor non-perception, if they can be converted by a certain form and demeanor, they will see the Tathagata in that form and demeanor. The Tathagata has no discrimination or differential discrimination. He does not think, 'Let these beings only see my golden body and not the color of Beryl (Vaidurya); let these beings only see my Beryl color and not the color of the celestial blue Mani jewel; let these beings only see my celestial blue Mani jewel color and not the great blue Mani jewel color; let these beings only see my great blue Mani jewel color and not the color of the Mani jewel of various lights; let these beings only see my Mani jewel of various lights and not the color of the Sovereign King Mani jewel; let these beings only see my Sovereign King Mani jewel color and not the color of the Ocean-Abiding Pure Adornment Universal Flame Mani jewel; let these beings only see my Ocean-Abiding Pure Adornment Universal Flame Mani jewel color and not the color of the Lion's Mane Mani jewel; let these beings only see my Lion's Mane Mani jewel color and not the color of the Mani jewel on the Lion Banner.' In all these situations, the Tathagata has no discrimination or differential discrimination. Because he has no effort and no discrimination, the effects of these forms occur naturally. 『Manjushri! For example, in the place where the Sovereign King Mani jewel is born, iron or iron tools do not grow there. Manjushri! The Sovereign King Mani jewel has no discriminating thought, nor does it think, 『In the place where I am born, let iron or iron tools not grow there.』 Manjushri! But in the place where the Sovereign King Mani jewel is born, iron or iron tools do not grow there, just like that, just like that. Manjushri! In all Buddha lands, where the Tathagata is born, there are no Naraka (hells), no
利婆啰阇迦、泥揵連他等諸外道，彼處不生諸惡作等，彼處不生諸亂，彼處不生諸無間，彼處不生十不善業道，彼處不生王教違背法者，彼處不生日月光明，彼處不生婆啰訶摩舍迦啰護世等諸天光明，彼處不生摩尼光明若火光明，彼處不生牟侯利多，半牟侯利多，月半月歲算數等。曼殊尸利！唯除如來住持為成熟眾生。曼殊尸利！如來亦無分別無異分別，然隨眾生，以無功用無分別故此等事轉。
「曼殊尸利！譬如大青摩尼寶光明所觸者，彼等皆作大青摩尼寶色，而大青摩尼寶無分別念。如是，如是，曼殊尸利！其為如來攀緣意光所觸者，彼等皆作遍智色，如來亦無分別無異分別。曼殊尸利！然如來以無功用無分別故，此等事轉。
「曼殊尸利！譬如善作成就大鞞琉璃摩尼寶，隨所有邊，安置諸莊嚴具中，若足莊嚴具中，若頭莊嚴具中，彼彼莊嚴具中，最極光照，及彼等莊嚴具，亦最極光照，是彼鞞琉璃摩尼寶威力故，如是，如是。曼殊尸利！如來、應、等正覺，隨所有行威儀住處，隨所有行中住，彼彼行中最極光照，及彼行亦最極光照，是彼如來威力故。曼殊尸利！如來亦無分別無異分別，然如來，以無功用無分別故，此等事轉。
「曼殊尸利！譬如地依止故，地住持故，諸草木、藥林、種子增
【現代漢語翻譯】 現代漢語譯本： 『文殊師利！』那些利婆啰阇迦（一種外道）、泥揵連他（耆那教的苦行者）等外道所在之處，不會產生諸如惡作（不應做的事）等行為，不會產生各種混亂，不會產生無間（指無間地獄）的苦難，不會產生十種不善業道，不會產生違背王法的事情，不會有日月的光明，不會有婆啰訶摩舍迦啰（梵天）護世等諸天神的光明，不會有摩尼寶的光明或火焰的光明，不會有牟侯利多（印度時間單位，約48分鐘），半牟侯利多，月，半月，年歲等計算時間的方式。文殊師利！只有如來爲了成熟眾生而住世。文殊師利！如來也沒有分別心，沒有差異的分別心，然而隨著眾生，以無功用、無分別的緣故，這些事情自然發生。 『文殊師利！』譬如大青摩尼寶的光明所觸及之處，那些地方都會呈現大青摩尼寶的顏色，而大青摩尼寶本身並沒有分別的念頭。同樣地，文殊師利！那些被如來的攀緣意光所觸及的地方，都會呈現遍智的顏色，而如來也沒有分別心，沒有差異的分別心。文殊師利！然而如來以無功用、無分別的緣故，這些事情自然發生。 『文殊師利！』譬如一個製作精良的大鞞琉璃摩尼寶，無論被安置在何處的裝飾品中，無論是腳部的裝飾品，還是頭部的裝飾品，在那些裝飾品中，都會發出最明亮的光芒，而且那些裝飾品也會被照耀得非常明亮，這是因為鞞琉璃摩尼寶的威力。同樣地，文殊師利！如來、應供、正等覺，無論在何種威儀的住處，無論在何種行為中，在那些行為中都會發出最明亮的光芒，而且那些行為也會被照耀得非常明亮，這是因為如來的威力。文殊師利！如來也沒有分別心，沒有差異的分別心，然而如來以無功用、無分別的緣故，這些事情自然發生。 『文殊師利！』譬如大地依靠自身，大地住持自身，各種草木、藥林、種子得以增長。
【English Translation】 English version: 『Manjushri!』 In the places of those heretics such as the Liva-rajaka (a type of heretic), the Nirgranthas (Jain ascetics), etc., there do not arise such things as evil deeds, there do not arise confusions, there do not arise the sufferings of Avici (the hell of incessant suffering), there do not arise the ten non-virtuous paths of action, there do not arise those who violate the king's laws, there is no light of the sun and moon, there is no light of the gods such as Brahma-shakra, the protectors of the world, there is no light of mani jewels or the light of fire, there are no calculations of time such as muhurta (an Indian unit of time, approximately 48 minutes), half-muhurta, months, half-months, years, etc. Manjushri! Only the Tathagata abides to mature sentient beings. Manjushri! The Tathagata also has no discrimination, no different discrimination, yet following sentient beings, these things occur naturally because of non-effort and non-discrimination. 『Manjushri!』 For example, wherever the light of a great blue mani jewel touches, those places all take on the color of the great blue mani jewel, and the great blue mani jewel itself has no discriminating thought. Likewise, Manjushri! Those places touched by the light of the Tathagata's clinging mind all take on the color of omniscience, and the Tathagata also has no discrimination, no different discrimination. Manjushri! Yet the Tathagata, because of non-effort and non-discrimination, these things occur naturally. 『Manjushri!』 For example, a well-made great beryl mani jewel, wherever it is placed among ornaments, whether in foot ornaments or head ornaments, in those ornaments, it shines with the brightest light, and those ornaments are also illuminated very brightly, this is because of the power of the beryl mani jewel. Likewise, Manjushri! The Tathagata, the Arhat, the Fully Enlightened One, in whatever posture of conduct, in whatever conduct, in those conducts, shines with the brightest light, and those conducts are also illuminated very brightly, this is because of the power of the Tathagata. Manjushri! The Tathagata also has no discrimination, no different discrimination, yet the Tathagata, because of non-effort and non-discrimination, these things occur naturally. 『Manjushri!』 For example, because the earth relies on itself, because the earth sustains itself, various grasses, trees, medicinal forests, and seeds grow.
長廣成。曼殊尸利！其地無分別念，然以無功用無分別故，此等事轉。如是，如是，曼殊尸利！如來依止故，如來住持故，諸眾生諸善根增長廣成，如來亦無分別無異分別，然如來以無功用無分別故，此等事轉。
「曼殊尸利！譬如雲氣覆諸地已，于種種草木、藥林處所，遍雨大雨，彼水一味，而令種種草木、藥林增長，種種處所，種種味，種種色彼水住。曼殊尸利！其云無分別念，然以無功用無分別故，此等事轉，如是，如是。曼殊尸利！如來、應、等正覺以佛身云，遍佈滿十方世界已，于諸眾生種種積集善根，種種作愿，種種內心信解，種種解脫住處，遍雨種種法雨，所有種種積集善根，眾生作愿，內心信解，各各善根作愿，內信解脫住處，以種種法雨故，隨能隨力，令其善根增長。曼殊尸利！如來亦無分別無異分別，我為此等眾生增長善根，令其得聲聞智；我為此等眾生增長善根，令其得獨覺智；我為此等眾生增長善根，令其得佛陀智；我為此等眾生增長善根，令其生四天大王宮；我為此等增長善根，令其生三十三天宮；如是略說，乃至夜摩、兜率多、化樂、他化自在，如是婆啰訶摩眾、婆啰訶摩師、少光、無量光、光音、少凈、無量凈、遍凈、大果、福生、凈居、阿迦尼沙詫。曼殊尸利！如來不如是分
【現代漢語翻譯】 現代漢語譯本： 長廣成（長久廣大的成就）。曼殊尸利（文殊菩薩）！那個地方沒有分別的念頭，然而因為沒有造作、沒有分別的緣故，這些事情得以運轉。是的，是的，曼殊尸利！如來（佛陀）依止的緣故，如來住持的緣故，所有眾生的所有善根增長廣大成就，如來也沒有分別，沒有不同的分別，然而如來因為沒有造作、沒有分別的緣故，這些事情得以運轉。 「曼殊尸利！譬如雲氣覆蓋了所有的大地之後，在各種草木、藥林的地方，普降大雨，那些水味道相同，卻使得各種草木、藥林生長，在各種地方，呈現出各種味道、各種顏色。曼殊尸利！云沒有分別的念頭，然而因為沒有造作、沒有分別的緣故，這些事情得以運轉，是的，是的。曼殊尸利！如來、應供、正等覺（佛陀的稱號）以佛身之云，遍佈滿十方世界之後，對於所有眾生各種積聚的善根，各種發出的願望，各種內心的信解，各種解脫的住處，普降各種法雨，所有各種積聚的善根，眾生髮出的願望，內心的信解，各自的善根發願，內心信解的解脫住處，因為各種法雨的緣故，隨著各自的能力，使得他們的善根增長。曼殊尸利！如來也沒有分別，沒有不同的分別，我爲了這些眾生增長善根，讓他們得到聲聞的智慧；我爲了這些眾生增長善根，讓他們得到獨覺的智慧；我爲了這些眾生增長善根，讓他們得到佛陀的智慧；我爲了這些眾生增長善根，讓他們生到四天大王宮；我爲了這些眾生增長善根，讓他們生到三十三天宮；像這樣簡略地說，乃至夜摩天、兜率天、化樂天、他化自在天，像這樣梵眾天、梵輔天、少光天、無量光天、光音天、少凈天、無量凈天、遍凈天、大果天、福生天、凈居天、阿迦尼吒天。曼殊尸利！如來不是這樣分別的。」
【English Translation】 English version: Long and vast accomplishment. Manjushri! In that place, there is no discriminating thought, yet because of non-effort and non-discrimination, these things proceed. Yes, yes, Manjushri! Because the Tathagata (Buddha) relies on it, because the Tathagata abides in it, all beings' good roots grow and become vast accomplishments. The Tathagata also has no discrimination, no different discrimination, yet because the Tathagata has no effort and no discrimination, these things proceed. 「Manjushri! For example, after the clouds have covered all the lands, in various places of grasses, trees, and medicinal forests, they pour down heavy rain. That water has one flavor, yet it causes various grasses, trees, and medicinal forests to grow, and in various places, it has various flavors and various colors. Manjushri! The clouds have no discriminating thought, yet because of non-effort and non-discrimination, these things proceed, yes, yes. Manjushri! The Tathagata, Arhat, Samyaksambuddha (titles of the Buddha), with the cloud of the Buddha's body, having spread throughout the ten directions, for all beings' various accumulated good roots, various aspirations, various inner beliefs and understandings, various abodes of liberation, pours down various Dharma rains. All the various accumulated good roots, beings' aspirations, inner beliefs and understandings, each good root's aspiration, inner belief's abode of liberation, because of the various Dharma rains, according to their abilities, cause their good roots to grow. Manjushri! The Tathagata also has no discrimination, no different discrimination, 'I will grow good roots for these beings, so that they may attain the wisdom of the Shravakas (hearers)'; 'I will grow good roots for these beings, so that they may attain the wisdom of the Pratyekabuddhas (solitary realizers)'; 'I will grow good roots for these beings, so that they may attain the wisdom of the Buddhas'; 'I will grow good roots for these beings, so that they may be born in the palace of the Four Great Kings'; 'I will grow good roots for these beings, so that they may be born in the Trayastrimsha Heaven'; and so on, briefly speaking, up to the Yama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, and so on, the Brahma Assembly, Brahma Ministers, Lesser Light Heaven, Immeasurable Light Heaven, Light Sound Heaven, Lesser Purity Heaven, Immeasurable Purity Heaven, Universal Purity Heaven, Great Fruit Heaven, Blessed Birth Heaven, Pure Abode Heaven, and Akanishta Heaven. Manjushri! The Tathagata does not discriminate in this way.」
別，令此等眾生增長善根，當生種種王處；令此等眾生增長善根，當生種種人處；令此等眾生增長善根，當生種種自在處。曼殊尸利！如來亦無分別無異分別。曼殊尸利！然如來以無功用無分別故，隨諸眾生作愿，內心信解，積集善根，此如是等色類事轉；如來於諸處舍，無有分別。
「曼殊尸利！譬如日輪出時，其間次第，放無數俱致那由多百千光炎，除去閻浮洲中所有諸闇，其日輪亦無分別無異分別，然以無功用無分別故，此等事轉。如是，如是，曼殊尸利！如來日輪出時，其間次第，放無數俱致那由多百千智炎，除去諸見作闇，唯除佛住持成熟眾生故。曼殊尸利！如來亦無分別，我為眾生今破散見事，當破散見事。曼殊尸利！然如來以無功用無分別故，此如是等色類事轉。曼殊尸利！如來於諸處舍，無有分別。
「曼殊尸利！譬如為幻所化，由幻師故，現種種事，以無功用無分別故，分種種身。曼殊尸利！彼幻所化，不可說不生、不滅，無字、無聲，無方處、無有物，無想、無思，無二、無行，無等、無對。曼殊尸利！然彼為幻所化，由幻師故，現種種事，以無功用無分別故。如是，如是，曼殊尸利！如來、應、等正覺，隨眾生故，種種所行，威儀事入處示現。曼殊尸利！彼如來不可說，不生、不
【現代漢語翻譯】 現代漢語譯本：不要這樣，要讓這些眾生增長善根，當投生到各種王族之處；要讓這些眾生增長善根，當投生到各種人類之處；要讓這些眾生增長善根，當投生到各種自在之處。曼殊尸利（文殊菩薩）！如來也沒有分別，沒有不同的分別。曼殊尸利！然而如來因為沒有功用，沒有分別的緣故，隨著眾生所發的愿，內心所信解的，積聚的善根，這些如此等等的色類之事得以運轉；如來對於各種處所的捨棄，沒有分別。 曼殊尸利！譬如太陽升起的時候，次第地放出無數俱致那由多（俱致：一千萬；那由多：一億）百千光芒，除去閻浮洲（我們所居住的這個世界）中所有的黑暗，太陽也沒有分別，沒有不同的分別，然而因為沒有功用，沒有分別的緣故，這些事情得以運轉。像這樣，像這樣，曼殊尸利！如來之日昇起的時候，次第地放出無數俱致那由多百千智慧之光，除去各種見解所造成的黑暗，唯有佛爲了住持和成熟眾生而這樣做。曼殊尸利！如來也沒有分別，我為眾生現在破除散亂的見解，將來也要破除散亂的見解。曼殊尸利！然而如來因為沒有功用，沒有分別的緣故，這些如此等等的色類之事得以運轉。曼殊尸利！如來對於各種處所的捨棄，沒有分別。 曼殊尸利！譬如幻術所變化出來的，因為幻術師的緣故，顯現出種種事物，因為沒有功用，沒有分別的緣故，分化出種種身體。曼殊尸利！那些幻術所變化出來的，不可說是不生、不滅，沒有文字、沒有聲音，沒有方位、沒有實體，沒有思想、沒有思慮，沒有二元、沒有行為，沒有相等、沒有對立。曼殊尸利！然而那些幻術所變化出來的，因為幻術師的緣故，顯現出種種事物，因為沒有功用，沒有分別的緣故。像這樣，像這樣，曼殊尸利！如來、應供、等正覺（佛的三個稱號），隨著眾生的緣故，種種所行，威儀之事，進入之處，都示現出來。曼殊尸利！那位如來不可說，不生、不
【English Translation】 English version: No, let these beings increase their roots of goodness, and be born in various royal places; let these beings increase their roots of goodness, and be born in various human places; let these beings increase their roots of goodness, and be born in various places of freedom. Manjushri (Bodhisattva Manjushri)! The Tathagata (Buddha) also has no discrimination, no different discrimination. Manjushri! However, because the Tathagata has no effort and no discrimination, according to the wishes of all beings, their inner faith and understanding, and the accumulation of good roots, these kinds of things of form and category operate; the Tathagata has no discrimination in abandoning all places. Manjushri! For example, when the sun rises, it successively emits countless kotis (koti: ten million) of nayutas (nayuta: one hundred million) of hundreds of thousands of flames of light, removing all the darkness in Jambudvipa (the world we live in), and the sun also has no discrimination, no different discrimination, but because there is no effort and no discrimination, these things operate. Just like this, just like this, Manjushri! When the sun of the Tathagata rises, it successively emits countless kotis of nayutas of hundreds of thousands of flames of wisdom, removing the darkness created by various views, only the Buddha does this to uphold and mature beings. Manjushri! The Tathagata also has no discrimination, I am now breaking up scattered views for beings, and I will break up scattered views in the future. Manjushri! However, because the Tathagata has no effort and no discrimination, these kinds of things of form and category operate. Manjushri! The Tathagata has no discrimination in abandoning all places. Manjushri! For example, what is transformed by illusion, because of the illusionist, various things appear, because there is no effort and no discrimination, various bodies are divided. Manjushri! Those transformed by illusion cannot be said to be unborn or un-extinguished, without words, without sound, without direction, without substance, without thought, without consideration, without duality, without action, without equality, without opposition. Manjushri! However, those transformed by illusion, because of the illusionist, various things appear, because there is no effort and no discrimination. Just like this, just like this, Manjushri! The Tathagata, the Arhat, the Samyaksambuddha (three titles of the Buddha), according to the beings, all kinds of actions, dignified matters, places of entry, are all shown. Manjushri! That Tathagata cannot be said to be unborn, not
滅，無字、無聲，無方處、無有物，無想、無思，無二、無行，與法界等、無對。
「曼殊尸利！譬如日由循迷留山王故，四大洲中眾生，或有見出時，或有見下時，或有見日高來時，或有知下入時，或有知半夜時，或有中時，或有知日出來初打鼓時，(彼國一日分為四分，若盡一分則打鼓為節，此謂四分中初打鼓時)或有下入初打鼓時，或有殘日打鼓時，或有殘夜打鼓時，如是日輪，四大洲中眾生，各各異見，其日輪亦無分別無異分別，然由循迷留故，四洲世界中，現種種事，以無功用無分別故。如是，如是，曼殊尸利！如來、應、等正覺，於此一眾中，或有眾生，知如來欲證覺，或有知欲涅槃，或有知世尊已證覺，或有此眾中知世尊已涅槃，或有世尊證覺已十年，或有知世尊涅槃已十千年，或有知世尊法教純至時，或有知世尊法教隱沒時，或有知世尊說法已十、二十、三十、四十年，或有知世尊涅槃已十、二十、三十、四十俱致那由多百千劫。曼殊尸利！或有天人知奢迦夜牟尼世尊證覺已不可說不可說劫。曼殊尸利！如來亦無分別無異分別。曼殊尸利！然如來以無功用無分別故，隨眾生有如是色類，所作事轉。
「曼殊尸利！譬如閻浮洲中，大風輪吹時，其諸草木、藥林、葉動，振已復振，亂已復亂
【現代漢語翻譯】 現代漢語譯本：
滅，是無文字、無聲音，無處所、無實物，無思想、無思慮，無二元對立、無行為造作，與法界平等、無對待。
『曼殊尸利（文殊菩薩）！譬如太陽由於圍繞須彌山王（佛教宇宙觀中的中心山）執行，四大洲（佛教宇宙觀中的四個大陸）中的眾生，有的看到太陽升起，有的看到太陽落下，有的看到太陽高照，有的知道太陽下落，有的知道半夜，有的知道正午，有的知道太陽出來初次打鼓時（彼國一日分為四分，若盡一分則打鼓為節，此謂四分中初打鼓時），有的知道太陽下落初次打鼓時，有的知道殘陽打鼓時，有的知道殘夜打鼓時。像這樣，太陽輪在四大洲中，眾生各自看到的不同，太陽輪本身並沒有分別也沒有差異，然而由於圍繞須彌山執行，在四大洲世界中，顯現出種種不同的現象，這是因為太陽沒有功用和分別的緣故。像這樣，像這樣，曼殊尸利！如來、應供、正等覺（佛的三個稱號），在這一個大眾中，有的眾生知道如來將要證悟，有的知道如來將要涅槃，有的知道世尊已經證悟，有的在這個大眾中知道世尊已經涅槃，有的知道世尊證悟已經十年，有的知道世尊涅槃已經十千年，有的知道世尊的教法純正興盛時，有的知道世尊的教法隱沒時，有的知道世尊說法已經十、二十、三十、四十年，有的知道世尊涅槃已經十、二十、三十、四十俱胝那由他（佛教計數單位）百千劫。曼殊尸利！有的天人知道釋迦牟尼（佛名）世尊證悟已經不可說不可說劫。曼殊尸利！如來也沒有分別也沒有差異。曼殊尸利！然而如來以無功用無分別的緣故，隨著眾生有這樣的種種差別，所作的事情也隨之轉變。
『曼殊尸利！譬如在閻浮洲（佛教宇宙觀中的一個大陸）中，大風輪吹動時，那些草木、藥林，葉子搖動，搖動之後又搖動，混亂之後又混亂。 English version:
Extinction is without words, without sound, without a place, without substance, without thought, without consideration, without duality, without action, equal to the Dharma realm, without opposition.
'Manjushri (Bodhisattva of Wisdom)! For example, because the sun revolves around Mount Sumeru (the central mountain in Buddhist cosmology), beings in the four continents (the four continents in Buddhist cosmology) see the sun rising, some see it setting, some see it high in the sky, some know it is setting, some know it is midnight, some know it is noon, some know it is the first drumbeat when the sun rises (in that country, a day is divided into four parts, and a drum is beaten at the end of each part, this refers to the first drumbeat of the four parts), some know it is the first drumbeat when the sun sets, some know it is the drumbeat of the setting sun, some know it is the drumbeat of the remaining night. Like this, the sun wheel, in the four continents, beings see it differently, the sun wheel itself has no distinction or difference, but because it revolves around Mount Sumeru, various phenomena appear in the four continents, this is because the sun has no function and no distinction. Like this, like this, Manjushri! The Tathagata (one of the titles of the Buddha), Arhat (one who is worthy of offerings), Samyaksambuddha (perfectly enlightened one), in this assembly, some beings know that the Tathagata is about to attain enlightenment, some know that the Tathagata is about to enter Nirvana, some know that the World Honored One has already attained enlightenment, some in this assembly know that the World Honored One has already entered Nirvana, some know that the World Honored One has been enlightened for ten years, some know that the World Honored One has been in Nirvana for ten thousand years, some know when the World Honored One's teachings are pure and flourishing, some know when the World Honored One's teachings are hidden, some know that the World Honored One has been teaching for ten, twenty, thirty, or forty years, some know that the World Honored One has been in Nirvana for ten, twenty, thirty, or forty kotis (a unit of large number in Buddhism) nayutas (another unit of large number in Buddhism) hundreds of thousands of kalpas (an immeasurably long period of time in Buddhism). Manjushri! Some devas (gods) know that Shakyamuni (the name of the Buddha) World Honored One has been enlightened for inexpressible inexpressible kalpas. Manjushri! The Tathagata also has no distinction or difference. Manjushri! However, because the Tathagata has no function and no distinction, according to the various differences of beings, the things done also change accordingly.
'Manjushri! For example, in Jambudvipa (one of the continents in Buddhist cosmology), when the great wind wheel blows, the grasses, trees, and medicinal forests, their leaves move, shaking and shaking again, chaotic and chaotic again.'
【English Translation】 Extinction is without words, without sound, without a place, without substance, without thought, without consideration, without duality, without action, equal to the Dharma realm, without opposition. 'Manjushri! For example, because the sun revolves around Mount Sumeru, beings in the four continents see the sun rising, some see it setting, some see it high in the sky, some know it is setting, some know it is midnight, some know it is noon, some know it is the first drumbeat when the sun rises, some know it is the first drumbeat when the sun sets, some know it is the drumbeat of the setting sun, some know it is the drumbeat of the remaining night. Like this, the sun wheel, in the four continents, beings see it differently, the sun wheel itself has no distinction or difference, but because it revolves around Mount Sumeru, various phenomena appear in the four continents, this is because the sun has no function and no distinction. Like this, like this, Manjushri! The Tathagata, Arhat, Samyaksambuddha, in this assembly, some beings know that the Tathagata is about to attain enlightenment, some know that the Tathagata is about to enter Nirvana, some know that the World Honored One has already attained enlightenment, some in this assembly know that the World Honored One has already entered Nirvana, some know that the World Honored One has been enlightened for ten years, some know that the World Honored One has been in Nirvana for ten thousand years, some know when the World Honored One's teachings are pure and flourishing, some know when the World Honored One's teachings are hidden, some know that the World Honored One has been teaching for ten, twenty, thirty, or forty years, some know that the World Honored One has been in Nirvana for ten, twenty, thirty, or forty kotis nayutas hundreds of thousands of kalpas. Manjushri! Some devas know that Shakyamuni World Honored One has been enlightened for inexpressible inexpressible kalpas. Manjushri! The Tathagata also has no distinction or difference. Manjushri! However, because the Tathagata has no function and no distinction, according to the various differences of beings, the things done also change accordingly. 'Manjushri! For example, in Jambudvipa, when the great wind wheel blows, the grasses, trees, and medicinal forests, their leaves move, shaking and shaking again, chaotic and chaotic again.'
，或有葉東方低西方舉，或有葉西方低東方舉，或有葉邊舉中低，或有北方舉南方低，其草木、藥林、葉亦無分別，然隨風輪故，種種所作事轉。如是，如是，曼殊尸利！如來、應、等正覺，亦無分別無異分別，然隨眾生故，于叉拏叉拏間，常有如是不可數行，威儀所作，事入處轉。曼殊尸利！眾生所有攀緣如來作意念，轉還爾許劫，所有那啰迦、畜生、餓鬼、閻摩世等生處，當斷當回。曼殊尸利！如來如是，無量具足。曼殊尸利！能一攀緣如來作意念事，于無量無數俱致那由多百千劫中，住不可思解脫三摩地，菩薩摩訶薩，不能至其功德邊際。
「曼殊尸利！譬如日從大海起，出住虛空境界，放無數俱致那由多百千炎，諸村、城邑、國土、王都中示現，而與破散黑闇，干諸濁泥，生長諸草木、藥林，成熟諸藥，發起諸所作業，于諸河、池、泊中，一時影到而住處不動。曼殊尸利！日輪亦無分別無異分別，然以無功用無分別故，此等如是色類事轉。如是，如是，曼殊尸利！如來、應、等正覺，從有海起，出住虛空境界，放無數俱致那由多百千智炎，十方諸世界中，遍佈示現，與諸眾生，破散無明黑闇翳膜，干諸煩惱濁泥，生長諸善根，成熟諸善根聚，發起諸善門，並於一時諸所作轉，而住處不動。曼殊尸利！如
【現代漢語翻譯】 現代漢語譯本：或者有的樹葉是東方低垂而西方高舉，或者有的樹葉是西方低垂而東方高舉，或者有的樹葉是邊緣高舉而中間低垂，或者有的樹葉是北方高舉而南方低垂，它們的草木、藥林、葉子本身並沒有什麼分別，然而隨著風輪的轉動，就產生了種種不同的形態。就像這樣，就像這樣，曼殊尸利（文殊菩薩）！如來（佛陀）、應（應供）、等正覺（佛的稱號），本身也沒有分別，沒有差異，然而爲了順應眾生，在每一個剎那之間，常常有這樣不可計數的行為，威儀所作，事情的發生和變化。曼殊尸利！眾生所有攀緣如來作意念（專注于佛的念頭），所轉回的劫數，所有那啰迦（地獄）、畜生、餓鬼、閻摩世（閻羅王的世界）等這些輪迴的生處，都應當斷除，應當迴轉。曼殊尸利！如來就是這樣，無量具足。曼殊尸利！能夠一心攀緣如來作意念這件事，在無量無數俱致那由多（極多的數量單位）百千劫中，安住于不可思議的解脫三摩地（禪定），菩薩摩訶薩（大菩薩）也不能達到其功德的邊際。 曼殊尸利！譬如太陽從大海升起，出現在虛空之中，放出無數俱致那由多百千的光芒，在各個村莊、城鎮、國土、王都中顯現，從而破除黑暗，曬乾污濁的泥土，生長各種草木、藥林，成熟各種藥物，發起各種作業，在各個河流、池塘、湖泊中，同時映現出影子，而太陽本身的位置卻不動。曼殊尸利！太陽本身也沒有分別，沒有差異，然而因為無功用、無分別的緣故，這些各種各樣的事物就發生了變化。就像這樣，就像這樣，曼殊尸利！如來、應、等正覺，從有海（生死輪迴之海）升起，出現在虛空之中，放出無數俱致那由多百千的智慧之光，在十方世界中，普遍顯現，為眾生破除無明（愚昧）的黑暗和障礙，曬乾煩惱的污泥，生長各種善根，成熟各種善根的聚集，發起各種善門，並且在同一時間，各種事情都發生變化，而如來本身的位置卻不動。曼殊尸利！如
【English Translation】 English version: Or there are leaves that are low in the east and high in the west, or there are leaves that are low in the west and high in the east, or there are leaves that are high at the edges and low in the middle, or there are leaves that are high in the north and low in the south. Their grasses, medicinal forests, and leaves themselves have no distinction, but due to the turning of the wind wheel, various forms arise. Just like this, just like this, Manjushri (Bodhisattva of Wisdom)! The Tathagata (Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), also has no distinction, no difference, but in accordance with sentient beings, in every moment, there are countless actions, dignified conduct, and the arising and changing of things. Manjushri! All the clinging thoughts of sentient beings that focus on the Tathagata, the eons that are turned back, all the places of rebirth such as Naraka (hell), animals, hungry ghosts, and the world of Yama (Lord of Death), should be cut off and turned back. Manjushri! The Tathagata is like this, immeasurably complete. Manjushri! Being able to single-mindedly focus on the Tathagata, in countless, innumerable kotis of nayutas (extremely large numbers) of hundreds of thousands of kalpas (eons), one dwells in the inconceivable liberation samadhi (meditative absorption), and even a Bodhisattva Mahasattva (Great Bodhisattva) cannot reach the limit of its merit. Manjushri! For example, the sun rises from the great ocean, appears in the realm of space, emits countless kotis of nayutas of hundreds of thousands of flames, manifests in various villages, towns, countries, and royal capitals, thereby breaking the darkness, drying up the muddy soil, growing various grasses, medicinal forests, ripening various medicines, initiating various activities, and simultaneously reflecting its image in various rivers, ponds, and lakes, while the sun itself remains unmoved. Manjushri! The sun itself has no distinction, no difference, but because of its effortless and non-discriminating nature, these various kinds of things change. Just like this, just like this, Manjushri! The Tathagata, Arhat, Samyaksambuddha, rises from the ocean of existence (the sea of birth and death), appears in the realm of space, emits countless kotis of nayutas of hundreds of thousands of flames of wisdom, universally manifests in the ten directions of the world, breaks the darkness and obstacles of ignorance (avidya) for sentient beings, dries up the mud of afflictions, grows various roots of goodness, ripens the accumulation of various roots of goodness, initiates various gates of goodness, and at the same time, various things change, while the Tathagata itself remains unmoved. Manjushri! The
來亦無分別無異分別，然以無功用無分別故，此等如是色類事轉。
「曼殊尸利！若有善家子、善家女，十方諸世界中所有微塵等，諸佛及聲聞眾，施天百味食，日日施天衣，如是施時，于𠷐伽河沙等劫施，彼等滅度已，為一一如來，遍十方世界，於一一世界中，作十方諸世界微塵等娑偷波，閻浮那陀金為體，電燈摩尼寶為間錯，諸光選摩尼寶欄楯圍繞，摩尼珠懸以莊嚴，立幢幡蓋，鈴網覆上，涂以大蛇牢固栴檀那香，以摩尼網覆上，彼等娑偷波，以三千大千世界量等天蓋云，幢云香云，自在王摩尼寶云，如意摩尼寶云，散以復散，日日三時，如是供養，于𠷐伽河沙等劫供養；復有別異無量無數眾生，亦教住如是供養。曼殊尸利！若有別異善家子、善家女，此《說入如來功德不思境界法本》，乃至信解，此過彼無數分福德生。
「曼殊尸利！信解此法本菩薩，當滿足無量無數俱致那由多百千波啰蜜，當超越無量無數俱致那由多百千地，當後面背無量無數俱致那由多百千劫，當知無量無數俱致那由多百千佛遊戲，當破散無量無數憍慢山，當倒無量無數慳妒幢，當干竭無量無數渴愛河，當度無量無數生死海，當斷無量無數摩啰罥索，當遮障日月、舍迦啰、婆啰訶摩、護世尊威力，從佛土至佛土，當救護那啰迦
【現代漢語翻譯】 現代漢語譯本：
來也沒有分別，沒有差異的分別，然而因為沒有功用，沒有分別的緣故，這些色法等事物就這樣運轉。
『曼殊尸利（文殊菩薩）！如果有善男子、善女人，在十方世界中，像微塵一樣多的諸佛和聲聞眾，每天供養天上的百味飲食，每天供養天衣，像這樣供養，在恒河沙數劫的時間裡供養。他們滅度后，為每一位如來，遍佈十方世界，在每一個世界中，建造像十方世界微塵一樣多的佛塔（娑偷波），用閻浮那陀金（一種純金）為塔身，用電燈摩尼寶（一種發光的寶珠）鑲嵌，用各種光澤的摩尼寶欄桿圍繞，用摩尼珠懸掛裝飾，豎立幢幡寶蓋，用鈴網覆蓋上面，塗上大蛇牢固栴檀那香（一種珍貴的香料），用摩尼網覆蓋上面。這些佛塔，用三千大千世界那麼多的天蓋云、幢云、香云、自在王摩尼寶云、如意摩尼寶云，散佈又散佈，每天三次，像這樣供養，在恒河沙數劫的時間裡供養；又有其他無量無數的眾生，也教導他們安住于這樣的供養。曼殊尸利！如果有其他善男子、善女人，對於這部《說入如來功德不思境界法本》（講述進入如來功德不可思議境界的法本），乃至只是信解，這所產生的福德也超過前者無數倍。
『曼殊尸利！信解這部法本的菩薩，應當圓滿無量無數俱致那由他百千波羅蜜（到達彼岸的方法），應當超越無量無數俱致那由他百千地（菩薩修行的階段），應當背離無量無數俱致那由他百千劫（極長的時間），應當知道無量無數俱致那由他百千佛的遊戲神通，應當破散無量無數的驕慢山，應當推倒無量無數的慳吝嫉妒之幢，應當使無量無數的渴愛河流乾涸，應當度過無量無數的生死大海，應當斬斷無量無數的魔羅（魔王）的羅網，應當遮蔽日月、舍迦啰（帝釋天）、婆啰訶摩（梵天）、護世尊（守護世界的尊者）的威力，從佛土到佛土，應當救護那啰迦（地獄）。' English version:
There is no distinction in coming, no distinction of difference, yet because of no function and no distinction, these phenomena of form and so on operate in this way.
'Manjushri (Bodhisattva Manjushri)! If there are good sons or good daughters who, in all the worlds of the ten directions, offer to as many Buddhas and Shravakas (hearers) as there are dust particles, heavenly food of a hundred flavors daily, and heavenly clothing daily, and continue such offerings for as many kalpas (eons) as there are sands in the Ganges River. After their passing, for each Tathagata (Buddha), throughout the ten directions, in each world, they build as many stupas (relic mounds) as there are dust particles in the ten directions, with bodies of Jambunada gold (a type of pure gold), inlaid with electric light mani jewels (a type of luminous gem), surrounded by railings of various luminous mani jewels, adorned with hanging mani pearls, with banners and canopies erected, covered with nets of bells, smeared with great snake-firm sandalwood fragrance (a precious fragrance), and covered with mani nets. These stupas, with heavenly canopies, cloud canopies, fragrance canopies, Sovereign King mani jewel canopies, and wish-fulfilling mani jewel canopies, as vast as the three thousand great thousand worlds, are scattered and scattered again, three times daily, and such offerings are made for as many kalpas as there are sands in the Ganges River; and there are other immeasurable and countless beings who are also taught to abide in such offerings. Manjushri! If there are other good sons or good daughters who, even just by believing and understanding this 'Dharma Text on Entering the Inconceivable Realm of the Tathagata's Merits' (a text explaining the path to the inconceivable realm of the Buddha's merits), the merit they generate surpasses the former by countless times.
'Manjushri! A Bodhisattva who believes and understands this Dharma Text should fulfill immeasurable and countless kotis of nayutas of hundreds of thousands of paramitas (perfections), should transcend immeasurable and countless kotis of nayutas of hundreds of thousands of bhumis (stages of Bodhisattva practice), should turn their back on immeasurable and countless kotis of nayutas of hundreds of thousands of kalpas (extremely long periods of time), should know the play of immeasurable and countless kotis of nayutas of hundreds of thousands of Buddhas, should shatter immeasurable and countless mountains of arrogance, should topple immeasurable and countless banners of stinginess and jealousy, should dry up immeasurable and countless rivers of craving, should cross immeasurable and countless oceans of birth and death, should cut through immeasurable and countless nets of Mara (the demon king), should obscure the power of the sun and moon, Shakra (Indra), Brahma, and the protectors of the world, should go from Buddha land to Buddha land, and should protect the Naraka (hells).'
【English Translation】 There is no distinction in coming, no distinction of difference, yet because of no function and no distinction, these phenomena of form and so on operate in this way. 'Manjushri! If there are good sons or good daughters who, in all the worlds of the ten directions, offer to as many Buddhas and Shravakas as there are dust particles, heavenly food of a hundred flavors daily, and heavenly clothing daily, and continue such offerings for as many kalpas as there are sands in the Ganges River. After their passing, for each Tathagata, throughout the ten directions, in each world, they build as many stupas as there are dust particles in the ten directions, with bodies of Jambunada gold, inlaid with electric light mani jewels, surrounded by railings of various luminous mani jewels, adorned with hanging mani pearls, with banners and canopies erected, covered with nets of bells, smeared with great snake-firm sandalwood fragrance, and covered with mani nets. These stupas, with heavenly canopies, cloud canopies, fragrance canopies, Sovereign King mani jewel canopies, and wish-fulfilling mani jewel canopies, as vast as the three thousand great thousand worlds, are scattered and scattered again, three times daily, and such offerings are made for as many kalpas as there are sands in the Ganges River; and there are other immeasurable and countless beings who are also taught to abide in such offerings. Manjushri! If there are other good sons or good daughters who, even just by believing and understanding this 'Dharma Text on Entering the Inconceivable Realm of the Tathagata's Merits', the merit they generate surpasses the former by countless times. 'Manjushri! A Bodhisattva who believes and understands this Dharma Text should fulfill immeasurable and countless kotis of nayutas of hundreds of thousands of paramitas, should transcend immeasurable and countless kotis of nayutas of hundreds of thousands of bhumis, should turn their back on immeasurable and countless kotis of nayutas of hundreds of thousands of kalpas, should know the play of immeasurable and countless kotis of nayutas of hundreds of thousands of Buddhas, should shatter immeasurable and countless mountains of arrogance, should topple immeasurable and countless banners of stinginess and jealousy, should dry up immeasurable and countless rivers of craving, should cross immeasurable and countless oceans of birth and death, should cut through immeasurable and countless nets of Mara, should obscure the power of the sun and moon, Shakra, Brahma, and the protectors of the world, should go from Buddha land to Buddha land, and should protect the Naraka.'
、低利夜、卑黎多、夜摩世等所生眾生，當得逢會諸佛菩薩，當得海印三摩地，當得名諸法平等入三摩地，當得名諸法自在轉三摩地，當得名諸相莊嚴三摩地，當得名寶所生三摩地，當得名作喜三摩地，當得名蓮華莊嚴三摩地，當得名虛空庫藏三摩地，當得名諸世順行三摩地，當得名正法白華三摩地，當得名境界自在轉三摩地，當得名大頻申三摩地，當得名虛空心自在轉三摩地，當得名師子頻申三摩地，當得名日燈三摩地，當得名無邊旋流三摩地，當得名懸峻順行三摩地，當得名金剛輪三摩地，當得名金剛幢三摩地，當得名如金剛三摩地，當得名金剛齊三摩地，當得名持地三摩地，當得名迷留燈三摩地，當得名諸眾生心自在轉三摩地，當得名諸眾生行境界出三摩地，當得名迷留幢三摩地，當得名寶藏三摩地，當得名心自在轉三摩地，當得名深密方便三摩地，當得名雜色光辯三摩地，當得名觀視三摩地，當得名觀察諸法三摩地，當得名遊戲三摩地，當得名不喜樂諸勝智通三摩地，當得名破散摩啰輪三摩地，當得名示現諸色三摩地，當得名勝益諸色三摩地，當得名觀身三摩地，當得名信行主三摩地，當得名智慧燈三摩地，當得名現覺燈三摩地，當得名說別缺三摩地，當得名入諸相功德三摩地，當得名決定諸法行三摩地，當
【現代漢語翻譯】 現代漢語譯本 那些出生在低利夜（Dīliya，一種地獄）、卑黎多（Beliduō，餓鬼道）、夜摩世（Yēmóshì，夜摩天）等處的眾生，將有機會遇到諸佛菩薩，將獲得海印三摩地（hǎiyìn sān mó dì，如大海印記般清晰的禪定），將獲得名為諸法平等入三摩地（zhūfǎ píngděng rù sān mó dì，進入一切法平等性的禪定），將獲得名為諸法自在轉三摩地（zhūfǎ zìzài zhuǎn sān mó dì，自在運用一切法的禪定），將獲得名為諸相莊嚴三摩地（zhūxiàng zhuāngyán sān mó dì，以諸種相好莊嚴的禪定），將獲得名為寶所生三摩地（bǎo suǒ shēng sān mó dì，由珍寶所生的禪定），將獲得名為作喜三摩地（zuò xǐ sān mó dì，產生喜悅的禪定），將獲得名為蓮華莊嚴三摩地（liánhuā zhuāngyán sān mó dì，以蓮花莊嚴的禪定），將獲得名為虛空庫藏三摩地（xūkōng kùcáng sān mó dì，如虛空般包容一切的禪定），將獲得名為諸世順行三摩地（zhū shì shùnxíng sān mó dì，順應世間規律的禪定），將獲得名為正法白華三摩地（zhèngfǎ báihuā sān mó dì，如正法白花般純凈的禪定），將獲得名為境界自在轉三摩地（jìngjiè zìzài zhuǎn sān mó dì，自在運用境界的禪定），將獲得名為大頻申三摩地（dà pínshēn sān mó dì，廣大的禪定），將獲得名為虛空心自在轉三摩地（xūkōng xīn zìzài zhuǎn sān mó dì，心如虛空般自在的禪定），將獲得名為師子頻申三摩地（shīzi pínshēn sān mó dì，如獅子般勇猛的禪定），將獲得名為日燈三摩地（rì dēng sān mó dì，如日光般照亮一切的禪定），將獲得名為無邊旋流三摩地（wúbiān xuánliú sān mó dì，無邊旋轉流動的禪定），將獲得名為懸峻順行三摩地（xuánjùn shùnxíng sān mó dì，如懸崖般險峻但順行的禪定），將獲得名為金剛輪三摩地（jīngāng lún sān mó dì，如金剛輪般堅固的禪定），將獲得名為金剛幢三摩地（jīngāng chuáng sān mó dì，如金剛幢般堅固的禪定），將獲得名為如金剛三摩地（rú jīngāng sān mó dì，如金剛般堅固的禪定），將獲得名為金剛齊三摩地（jīngāng qí sān mó dì，如金剛般齊整的禪定），將獲得名為持地三摩地（chídì sān mó dì，如大地般承載一切的禪定），將獲得名為迷留燈三摩地（míliú dēng sān mó dì，如迷留燈般照亮一切的禪定），將獲得名為諸眾生心自在轉三摩地（zhū zhòngshēng xīn zìzài zhuǎn sān mó dì，自在運用一切眾生心的禪定），將獲得名為諸眾生行境界出三摩地（zhū zhòngshēng xíng jìngjiè chū sān mó dì，超越一切眾生行為境界的禪定），將獲得名為迷留幢三摩地（míliú chuáng sān mó dì，如迷留幢般堅固的禪定），將獲得名為寶藏三摩地（bǎozàng sān mó dì，如寶藏般蘊藏一切的禪定），將獲得名為心自在轉三摩地（xīn zìzài zhuǎn sān mó dì，心自在運用的禪定），將獲得名為深密方便三摩地（shēnmì fāngbiàn sān mó dì，深奧秘密且方便的禪定），將獲得名為雜色光辯三摩地（zásè guāngbiàn sān mó dì，具有雜色光芒的辯才禪定），將獲得名為觀視三摩地（guānshì sān mó dì，觀察一切的禪定），將獲得名為觀察諸法三摩地（guānchá zhūfǎ sān mó dì，觀察一切法的禪定），將獲得名為遊戲三摩地（yóuxì sān mó dì，如遊戲般自在的禪定），將獲得名為不喜樂諸勝智通三摩地（bù xǐlè zhū shèng zhì tōng sān mó dì，不執著于殊勝智慧神通的禪定），將獲得名為破散摩啰輪三摩地（pòsàn móluó lún sān mó dì，破除魔羅輪的禪定），將獲得名為示現諸色三摩地（shìxiàn zhū sè sān mó dì，示現一切色相的禪定），將獲得名為勝益諸色三摩地（shèngyì zhū sè sān mó dì，殊勝利益一切色相的禪定），將獲得名為觀身三摩地（guānshēn sān mó dì，觀察身體的禪定），將獲得名為信行主三摩地（xìnxíng zhǔ sān mó dì，以信心為主導的禪定），將獲得名為智慧燈三摩地（zhìhuì dēng sān mó dì，如智慧燈般照亮一切的禪定），將獲得名為現覺燈三摩地（xiànjué dēng sān mó dì，如現覺之燈般照亮一切的禪定），將獲得名為說別缺三摩地（shuō bié quē sān mó dì，能分別說明缺失的禪定），將獲得名為入諸相功德三摩地（rù zhū xiàng gōngdé sān mó dì，進入一切相功德的禪定），將獲得名為決定諸法行三摩地（juédìng zhūfǎ xíng sān mó dì，決定一切法行的禪定）
【English Translation】 English version Those beings born in places such as Dīliya (a type of hell), Beliduō (the realm of hungry ghosts), and Yēmóshì (the Yama heaven), will have the opportunity to meet all Buddhas and Bodhisattvas. They will attain the Samadhi of the Ocean Seal (hǎiyìn sān mó dì), the Samadhi of Entering the Equality of All Dharmas (zhūfǎ píngděng rù sān mó dì), the Samadhi of the Unobstructed Transformation of All Dharmas (zhūfǎ zìzài zhuǎn sān mó dì), the Samadhi of the Adornment of All Forms (zhūxiàng zhuāngyán sān mó dì), the Samadhi Born of Treasures (bǎo suǒ shēng sān mó dì), the Samadhi of Generating Joy (zuò xǐ sān mó dì), the Samadhi of the Adornment of the Lotus Flower (liánhuā zhuāngyán sān mó dì), the Samadhi of the Treasury of Space (xūkōng kùcáng sān mó dì), the Samadhi of Following the Ways of the World (zhū shì shùnxíng sān mó dì), the Samadhi of the White Flower of the True Dharma (zhèngfǎ báihuā sān mó dì), the Samadhi of the Unobstructed Transformation of Realms (jìngjiè zìzài zhuǎn sān mó dì), the Great Pínshēn Samadhi (dà pínshēn sān mó dì), the Samadhi of the Unobstructed Transformation of the Mind of Space (xūkōng xīn zìzài zhuǎn sān mó dì), the Lion's Pínshēn Samadhi (shīzi pínshēn sān mó dì), the Samadhi of the Sun Lamp (rì dēng sān mó dì), the Samadhi of the Boundless Whirlpool (wúbiān xuánliú sān mó dì), the Samadhi of the Steep and Smooth Path (xuánjùn shùnxíng sān mó dì), the Vajra Wheel Samadhi (jīngāng lún sān mó dì), the Vajra Banner Samadhi (jīngāng chuáng sān mó dì), the Samadhi Like Vajra (rú jīngāng sān mó dì), the Vajra Uniform Samadhi (jīngāng qí sān mó dì), the Samadhi of Holding the Earth (chídì sān mó dì), the Samadhi of the Míliú Lamp (míliú dēng sān mó dì), the Samadhi of the Unobstructed Transformation of the Minds of All Beings (zhū zhòngshēng xīn zìzài zhuǎn sān mó dì), the Samadhi of Transcending the Realms of the Actions of All Beings (zhū zhòngshēng xíng jìngjiè chū sān mó dì), the Míliú Banner Samadhi (míliú chuáng sān mó dì), the Samadhi of the Treasure Store (bǎozàng sān mó dì), the Samadhi of the Unobstructed Transformation of the Mind (xīn zìzài zhuǎn sān mó dì), the Samadhi of Profound and Secret Expedient Means (shēnmì fāngbiàn sān mó dì), the Samadhi of Varied Colored Light Eloquence (zásè guāngbiàn sān mó dì), the Samadhi of Observation (guānshì sān mó dì), the Samadhi of Observing All Dharmas (guānchá zhūfǎ sān mó dì), the Samadhi of Playfulness (yóuxì sān mó dì), the Samadhi of Not Rejoicing in Superior Wisdom and Supernatural Powers (bù xǐlè zhū shèng zhì tōng sān mó dì), the Samadhi of Breaking and Scattering the Māra Wheel (pòsàn móluó lún sān mó dì), the Samadhi of Manifesting All Forms (shìxiàn zhū sè sān mó dì), the Samadhi of Superior Benefit to All Forms (shèngyì zhū sè sān mó dì), the Samadhi of Observing the Body (guānshēn sān mó dì), the Samadhi of Faith as the Leader (xìnxíng zhǔ sān mó dì), the Samadhi of the Lamp of Wisdom (zhìhuì dēng sān mó dì), the Samadhi of the Lamp of Manifest Awakening (xiànjué dēng sān mó dì), the Samadhi of Explaining the Deficiencies (shuō bié quē sān mó dì), the Samadhi of Entering the Merits of All Forms (rù zhū xiàng gōngdé sān mó dì), and the Samadhi of Determining the Practices of All Dharmas (juédìng zhūfǎ xíng sān mó dì).
得名寂靜決定神通三摩地，當得名健行三摩地，當得名深無畏水海波三摩地，當得如是等為首，俱致那由多百千不可數三摩地。當得無邊佛身色成就出陀啰尼，當得名智主陀啰尼，當得名清凈音鳴陀啰尼，當得名無盡篋陀啰尼，當得名無邊淵陀啰尼，當得名海印陀啰尼，當得名蓮華莊嚴陀啰尼，當得名入無著門陀啰尼，當得名正決定陀啰尼，當得名佛瓔珞住持陀啰尼，當得如是等為首，俱致那由多百千不可數陀啰尼。當順得諸行勝，當順得諸法中不由他智，當順得諸疑斷，當得佛百千不可數遊戲，當得善巧勝諸眾生行。
「曼殊尸利！譬如循迷留山王，映蔽諸山光熾照曜。如是，如是，曼殊尸利！此法本中，信解菩薩，映蔽眾生，諸善根光熾照曜。」
爾時，曼殊尸利童子，告閉塞諸蓋菩薩摩訶薩言：「佛子！更有別勝法中信解菩薩，當得如是別勝功德？」如是語已。
閉塞諸蓋菩薩摩訶薩，告曼殊尸利童子言：「曼殊尸利！有五法信解菩薩，當得如是別勝功德。何者為五？諸法無對、無生、無滅不可說，當如是信解，過閻浮洲最微塵，如來所行威儀，所作入處，無功用無分別，于唸唸中常轉，當如是信解。于常會中所作，成熟眾生，彼世尊奢迦牟尼，于𠷐伽河沙等劫中已證覺，當如是信解。從然
【現代漢語翻譯】 現代漢語譯本 將獲得名為寂靜決定的神通三摩地（Samadhi，禪定），將獲得名為健行的三摩地，將獲得名為深無畏水海波的三摩地，將獲得以這些為首的，俱胝那由他百千不可數的三摩地。將獲得無邊佛身色成就的陀羅尼（Dharani，總持），將獲得名為智主的陀羅尼，將獲得名為清凈音鳴的陀羅尼，將獲得名為無盡篋的陀羅尼，將獲得名為無邊淵的陀羅尼，將獲得名為海印的陀羅尼，將獲得名為蓮華莊嚴的陀羅尼，將獲得名為入無著門的陀羅尼，將獲得名為正決定的陀羅尼，將獲得名為佛瓔珞住持的陀羅尼，將獲得以這些為首的，俱胝那由他百千不可數的陀羅尼。將順應獲得諸行殊勝，將順應獲得諸法中不由他智，將順應獲得諸疑斷，將獲得佛百千不可數的遊戲，將獲得善巧勝過諸眾生的行為。 『曼殊尸利（Manjushri，文殊菩薩）！譬如須彌山王，映蔽諸山，光明熾盛照耀。如是，如是，曼殊尸利！此法本中，信解菩薩，映蔽眾生，諸善根光明熾盛照耀。』 爾時，曼殊尸利童子，告訴閉塞諸蓋菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）說：『佛子！更有其他殊勝法中的信解菩薩，將獲得如此殊勝的功德嗎？』說完這些話。 閉塞諸蓋菩薩摩訶薩，告訴曼殊尸利童子說：『曼殊尸利！有五種法，信解菩薩，將獲得如此殊勝的功德。哪五種呢？諸法無對、無生、無滅不可說，應當如此信解；超過閻浮洲（Jambudvipa，南贍部洲）最微小的微塵，如來所行的威儀，所作的入處，無功用無分別，于唸唸中常轉，應當如此信解；于常會中所作，成熟眾生，彼世尊奢迦牟尼（Shakyamuni，釋迦牟尼佛），于恒河沙等劫中已證覺，應當如此信解；從然
【English Translation】 English version Will obtain the Samadhi (meditative absorption) named Tranquility Determination, will obtain the Samadhi named Swift Walking, will obtain the Samadhi named Deep Fearless Water Sea Wave, will obtain such as these as the foremost, kotis nayutas hundreds of thousands of countless Samadhis. Will obtain the Dharani (mantra) of the accomplishment of boundless Buddha body color, will obtain the Dharani named Lord of Wisdom, will obtain the Dharani named Pure Sounding, will obtain the Dharani named Inexhaustible Casket, will obtain the Dharani named Boundless Abyss, will obtain the Dharani named Sea Seal, will obtain the Dharani named Lotus Adornment, will obtain the Dharani named Entering the Unattached Gate, will obtain the Dharani named Right Determination, will obtain the Dharani named Buddha Garland Sustaining, will obtain such as these as the foremost, kotis nayutas hundreds of thousands of countless Dharanis. Will accordingly obtain the superiority of all practices, will accordingly obtain that in all dharmas not relying on others' wisdom, will accordingly obtain the severing of all doubts, will obtain the Buddha's hundreds of thousands of countless plays, will obtain the skillful superiority over all sentient beings' practices. 『Manjushri! Just like Mount Sumeru, overshadowing all mountains, its light blazing and illuminating. Thus, thus, Manjushri! In this Dharma root, the Bodhisattva who has faith and understanding, overshadows sentient beings, the light of all good roots blazing and illuminating.』 At that time, the youth Manjushri, said to the Bodhisattva Mahasattva (great Bodhisattva) named Obstructing All Coverings: 『Son of the Buddha! Are there other Bodhisattvas who have faith and understanding in other superior dharmas, who will obtain such superior merits?』 Having spoken these words. The Bodhisattva Mahasattva named Obstructing All Coverings, said to the youth Manjushri: 『Manjushri! There are five dharmas, Bodhisattvas who have faith and understanding, will obtain such superior merits. What are the five? All dharmas are without counterpart, without arising, without ceasing, and are inexpressible, one should understand in this way; exceeding the finest dust of Jambudvipa (the southern continent), the deportment of the Tathagata, the places of his actions, without effort and without discrimination, constantly turning in every thought, one should understand in this way; in the constant assemblies, what is done, to mature sentient beings, that World Honored One Shakyamuni, has already attained enlightenment in kalpas as numerous as the sands of the Ganges River, one should understand in this way; from naturally
燈佛，受記已來，乃至證覺，於此中間，所有菩薩行，彼世尊奢迦牟尼，盡佛境界等劫，已證覺示現，當如是信解。誅殺奢迦，示現所作，成熟眾生，彼世尊奢迦牟尼，盡佛境界等劫，已證覺示現，當如是信解。曼殊尸利！如是五種信解菩薩，當得如是別勝功德。
「曼殊尸利！若有善家子、善家女，施諸世界微塵等八解脫定阿羅漢，天百味食，日日以天衣施，如是施與，于𠷐伽河沙等劫施。曼殊尸利！若有善家子、善家女，一日施一獨覺食，此于彼福勝過無數分生。曼殊尸利！若有善家子、善家女，作十方諸世界微塵等遊行處(舊譯云寺)，一一世界中，閻浮那陀金為體；電燈摩尼寶，以為間錯；諸光選擇摩尼寶欄楯圍繞，摩尼珠寶貫束所作，莊嚴建立諸蓋幢幡，鈴網為帳，蛇行牢固栴檀那，以為泥塗；自在王摩尼寶，以覆其上；海住持清凈普光摩尼寶為柱；以網連繫師子須摩尼寶版，以覆其上；師子幢勝摩尼寶，以為卻敵；女墻寮窗，懸繒帛束，為彼獨覺，作千不可數；為彼獨覺，日日施以天百味食，亦施天衣，如是施與，于𠷐伽河沙等劫施。曼殊尸利！若善家子、善家女，聞佛世尊如來聲，此于彼福，勝過無數分生，何況若於作畫處，若作泥塑處見如來，此于彼福，勝過無數分生；何況施燈、燒香、涂香
【現代漢語翻譯】 現代漢語譯本： 燈光佛（Dipamkara Buddha），自從被授記以來，直到證得覺悟，在這期間所修行的菩薩行，那位世尊釋迦牟尼（Sakyamuni），在等同於佛境界的劫數中，已經證悟並示現，應當如此信解。誅殺奢迦（可能是指某種修行上的障礙或負面力量），所作的示現，是爲了成熟眾生，那位世尊釋迦牟尼，在等同於佛境界的劫數中，已經證悟並示現，應當如此信解。曼殊尸利（Manjusri，文殊菩薩）！像這樣五種信解的菩薩，應當獲得如此殊勝的功德。
曼殊尸利！如果有善男子、善女人，佈施給如微塵數般多的世界中，證得八解脫定的阿羅漢（Arhat，已斷煩惱的聖者），每天供養天上的百味美食，並施與天衣，像這樣佈施，在恒河沙數般的劫數中持續佈施。曼殊尸利！如果有善男子、善女人，一天佈施給一位獨覺（Pratyekabuddha，不需師教而自悟的聖者）食物，這比之前的福德勝過無數倍。曼殊尸利！如果有善男子、善女人，建造十方諸世界微塵數般的處所（舊譯為寺廟），在每一個世界中，用閻浮那陀金（Jambunada gold，一種純金）為主體；用電燈摩尼寶（electric light mani jewel）作為間隔裝飾；用各種光彩奪目的摩尼寶欄桿圍繞，用摩尼珠寶貫穿束縛而成，莊嚴地建立各種寶蓋、幢幡，用鈴網作為帷帳，用蛇行牢固的栴檀那（Sandalwood）塗抹地面；用自在王摩尼寶（Sovereign King mani jewel）覆蓋其上；用海住持清凈普光摩尼寶（Ocean-dwelling pure light mani jewel）作為柱子；用網連線獅子須摩尼寶版（lion's mane mani jewel plate）覆蓋其上；用獅子幢勝摩尼寶（lion banner victorious mani jewel）作為防禦；女墻和窗戶上懸掛著絲綢，為那些獨覺，建造千千萬萬不可計數的處所；為那些獨覺，每天供養天上的百味美食，也施與天衣，像這樣佈施，在恒河沙數般的劫數中持續佈施。曼殊尸利！如果善男子、善女人，聽到佛世尊如來的聲音，這比之前的福德勝過無數倍，更何況如果在繪畫處，或者泥塑處見到如來，這比之前的福德勝過無數倍；更何況施燈、燒香、涂香。
【English Translation】 English version: The Dipamkara Buddha, since being given the prophecy until attaining enlightenment, all the Bodhisattva practices during this time, that World Honored One Sakyamuni, in kalpas equal to the Buddha's realm, has already attained enlightenment and manifested, one should believe and understand in this way. The killing of Shaka (possibly referring to some kind of obstacle or negative force in practice), the manifestation of what was done, is to mature sentient beings, that World Honored One Sakyamuni, in kalpas equal to the Buddha's realm, has already attained enlightenment and manifested, one should believe and understand in this way. Manjusri! Bodhisattvas with these five kinds of faith and understanding should obtain such extraordinary merits.
Manjusri! If there are good sons or good daughters who give alms to Arhats (saints who have eliminated afflictions) who have attained the eight liberations in worlds as numerous as dust particles, offering them heavenly delicacies of a hundred flavors daily, and giving them heavenly garments, giving in this way for kalpas as numerous as the sands of the Ganges River. Manjusri! If there are good sons or good daughters who give food to a Pratyekabuddha (a saint who attains enlightenment without a teacher) for one day, this surpasses the previous merit by countless times. Manjusri! If there are good sons or good daughters who build places (formerly translated as temples) as numerous as dust particles in the ten directions, in each world, using Jambunada gold as the main material; using electric light mani jewels as decorations; surrounding them with various dazzling mani jewel railings, bound together with mani jewels, erecting various canopies, banners, and nets of bells as curtains, using snake-like firm sandalwood to coat the ground; covering them with Sovereign King mani jewels; using Ocean-dwelling pure light mani jewels as pillars; connecting lion's mane mani jewel plates with nets to cover them; using lion banner victorious mani jewels as defenses; hanging silk on the parapets and windows, building countless places for those Pratyekabuddhas; offering those Pratyekabuddhas heavenly delicacies of a hundred flavors daily, and also giving them heavenly garments, giving in this way for kalpas as numerous as the sands of the Ganges River. Manjusri! If good sons or good daughters hear the voice of the World Honored One Buddha Tathagata, this surpasses the previous merit by countless times, let alone if one sees the Tathagata in a painting or a clay sculpture, this surpasses the previous merit by countless times; let alone offering lamps, burning incense, and applying fragrant ointments.
華等，若更別有種種供具，此于彼福，勝過無數分生，何況為如來故，一日護持一戒，此于彼福勝過無數分生。
「曼殊尸利！若善家子、善家女，十方世界微塵等，諸如來及諸菩薩，並聲聞眾，日日施以天百味食，及施天衣，如是施與，于𠷐伽河沙等劫施，彼等世尊滅度后，為一一如來十方世界微塵等，造娑偷波，一一娑偷波，量與四洲等，諸種相具足，諸功德成就，閻浮那陀金為體，電燈摩尼寶為間錯，諸光選擇摩尼寶欄楯圍繞，摩尼珠寶貫束莊嚴，建立諸蓋幢幡，鈴網為帳，蛇行牢固栴檀那以為泥塗，自在王摩尼寶以覆其上，彼等娑偷波，日日以三千大千量等蓋云幡云，寶云音樂云，瓔珞云，師子幢勝月云，天作鼓樂歌音云，以散其上；散已復散，而不信解此法本。曼殊尸利！若有善家子、善家女，此入如來功德智不思境界名法本信解者，乃至畜生趣眾生，施一摶食，此于彼福，勝過無數分生。曼殊尸利！若有信解此修多啰菩薩，如此修多啰中所說，供養如來；若復有菩薩，見此修多啰中信解菩薩，見已，作如是意，此信解，此修多啰，以如是意，得大歡喜凈信心已，從座而起，合掌頂禮，隨堪隨力，攝取供養，此于彼福，勝過無數分生，當得佛智故。」
佛說此時，彼諸比丘，及諸菩薩，天人、
【現代漢語翻譯】 現代漢語譯本： 華等，如果還有其他種種供養的器具，這比之前的福德，勝過無數倍，更何況爲了如來的緣故，一日護持一條戒律，這比之前的福德，勝過無數倍。
『曼殊尸利（文殊菩薩）！如果善男子、善女人，在十方世界微塵數那樣多的諸如來以及諸菩薩，還有聲聞眾，每天都施予天上的百味飲食，以及天衣，像這樣施與，在恒河沙數那樣多的劫數中施與，那些世尊滅度后，為每一位如來在十方世界微塵數那樣多的地方，建造佛塔（娑偷波），每一座佛塔，大小如同四大洲，各種莊嚴具足，各種功德成就，用閻浮那陀金（一種純金）為塔身，用電燈摩尼寶（一種發光的寶珠）鑲嵌，用各種光彩奪目的摩尼寶欄桿圍繞，用摩尼珠寶貫穿束縛裝飾，建立各種寶蓋、幢幡，用鈴網作為帷帳，用蛇行牢固的栴檀那（一種香木）塗抹，用自在王摩尼寶覆蓋其上，那些佛塔，每天都用三千大千世界那樣多的寶蓋云、幡云、寶云、音樂云、瓔珞云、獅子幢、勝月云、天作鼓樂歌音云，散佈在上面；散佈之後又散佈，卻不相信理解這部法本。曼殊尸利！如果有善男子、善女人，能夠進入如來功德智慧不可思議境界，相信理解這部名為法本的經典，乃至對畜生道的眾生，施捨一團食物，這比之前的福德，勝過無數倍。曼殊尸利！如果有菩薩相信理解這部修多啰（佛經），像這部修多啰中所說的那樣，供養如來；如果又有菩薩，見到這部修多啰中相信理解的菩薩，見到后，產生這樣的想法，『這個人相信理解這部修多啰』，以這樣的想法，得到大歡喜清凈的信心后，從座位上站起來，合掌頂禮，隨自己的能力，攝取供養，這比之前的福德，勝過無數倍，應當得到佛的智慧。』
佛說這些話的時候，那些比丘，以及諸菩薩，天人、
【English Translation】 English version: Furthermore, if there are various other offerings, the merit from this surpasses the previous merit by countless times. How much more so if, for the sake of the Tathagata, one upholds a single precept for a day, the merit from this surpasses the previous merit by countless times.
『Manjushri! If a virtuous son or virtuous daughter were to offer daily to as many Tathagatas and Bodhisattvas as there are dust particles in the ten directions, along with the assembly of Shravakas, heavenly delicacies of a hundred flavors and heavenly garments, and were to continue such offerings for as many kalpas as there are sands in the Ganges River; and after those World Honored Ones have passed into Nirvana, were to build stupas for each Tathagata, as many as there are dust particles in the ten directions, each stupa being the size of the four continents, complete with all kinds of adornments, and all kinds of merits accomplished, with the body made of Jambunada gold, inlaid with electric mani jewels, surrounded by railings of various radiant mani jewels, adorned with strings of mani jewels, establishing various canopies and banners, with nets of bells as curtains, smeared with snake-like firm Chandana paste, and covered with the Sovereign King mani jewel; and if they were to scatter upon those stupas daily, clouds of canopies, clouds of banners, clouds of jewels, clouds of music, clouds of necklaces, lion banners, victorious moon clouds, and clouds of heavenly drums and songs, in a quantity equal to three thousand great thousand worlds; and after scattering them, they were to scatter them again, yet they do not believe and understand this Dharma root. Manjushri! If there is a virtuous son or virtuous daughter who enters the inconceivable realm of the Tathagata's merit and wisdom, and believes and understands this Dharma root, even if they were to offer a handful of food to a sentient being in the animal realm, the merit from this surpasses the previous merit by countless times. Manjushri! If there is a Bodhisattva who believes and understands this Sutra, and makes offerings to the Tathagata as described in this Sutra; and if there is another Bodhisattva who sees a Bodhisattva who believes and understands this Sutra, and upon seeing them, thinks, 『This person believes and understands this Sutra,』 and with this thought, gains great joy and pure faith, and rises from their seat, joins their palms in reverence, and according to their ability, makes offerings, the merit from this surpasses the previous merit by countless times, and they shall attain the wisdom of the Buddha.』
When the Buddha spoke these words, those Bhikshus, and the Bodhisattvas, Devas,
阿修羅、揵闥婆等世，于佛所說，歡喜奉行。
入如來德智不思議境界經卷下
【現代漢語翻譯】 現代漢語譯本 阿修羅（Asura，一種神祇）、揵闥婆（Gandharva，天上的樂神）等眾生，對於佛陀所說的教法，都歡喜地接受並遵行。
出自《入如來德智不思議境界經》下卷
【English Translation】 English version The Asuras (a type of deity), Gandharvas (celestial musicians), and other beings, upon hearing the Buddha's teachings, joyfully accepted and practiced them.
From the 'Inconceivable Realm of the Tathagata's Virtues and Wisdom Sutra', Volume 2