T10n0304_大方廣入如來智德不思議經
大正藏第 10 冊 No. 0304 大方廣入如來智德不思議經
No. 304 [Nos. 302, 303]
大方廣入如來智德不思議經一卷
大唐于闐三藏實叉難陀譯
如是我聞：
一時，佛在摩竭提國寂滅道場普光明殿，無量功德之所集起，見者靡不生大喜樂，永離一切輕毀之心。佛于其中坐寶蓮花師子之座，證凈等覺，所行無二，住佛所住，悉與一切諸佛平等，到無障礙不退轉法。一切所行，無能制伏，常作佛事，未曾休息，體法無相，住不思議。三世所生，了無差別，其身充遍一切世界，智達諸法，嘗無迷惑。覺一切行，斷諸疑網，其身微妙，不可分別，到無二智究竟彼岸，為諸菩薩之所宗仰，住無差別如來解脫，入無中邊佛平等地，通達一切虛空法界，窮未來劫，常轉法輪。
與大比丘眾六十二億人俱，皆悉了達諸法實相，自性平等，猶如虛空，無所依著，永離一切煩惱蓋纏。一切如來智慧方便皆能隨入，於一法中了一切法，無分別智常現在前，常勤修習趣種智道，心無退轉，皆已成就到彼岸智，隨一切境，所行方便，無不具足。
其名曰：舍利弗、大目揵連、摩訶迦旃延、摩訶迦葉、那提迦葉、伽耶迦葉、摩訶劫賓那、離婆多、阿㝹樓
【現代漢語翻譯】 現代漢語譯本： 《大方廣入如來智德不思議經》一卷 大唐于闐三藏實叉難陀譯 我是這樣聽說的： 一時，佛在摩竭提國（Magadha）寂滅道場普光明殿，那裡聚集著無量的功德，見到的人沒有不生起極大喜悅的，永遠遠離一切輕慢譭謗之心。佛在其中坐在寶蓮花獅子座上，證得了清凈的等覺，所行之道沒有差別，安住于佛所安住的境界，與一切諸佛平等無二，到達了無障礙不退轉的法境。他的一切行為，沒有誰能夠制伏，常常行持佛的事業，未曾有絲毫的休息，體悟到法的無相，安住于不可思議的境界。對於過去、現在、未來三世所生的一切，了無差別，他的身體充滿一切世界，智慧通達諸法，從未有過迷惑。覺悟一切行為，斷除一切疑惑，他的身體微妙，不可分別，到達了無二智慧的究竟彼岸，為諸菩薩所宗仰，安住于無差別的如來解脫境界，進入無中邊佛的平等之地，通達一切虛空法界，窮盡未來劫，常轉法輪。 與六十二億大比丘眾在一起，他們都通達了諸法的真實相，自性平等，猶如虛空，無所依著，永遠遠離一切煩惱的覆蓋和纏縛。他們都能隨順進入一切如來的智慧方便，在一法中通達一切法，無分別智常常顯現在前，常常勤奮修習趣向一切種智的道路，心無退轉，都已成就到達彼岸的智慧，隨順一切境界，所行方便，沒有不具足的。 他們的名字是：舍利弗（Sariputra）、大目犍連（Maha Maudgalyayana）、摩訶迦旃延（Maha Katyayana）、摩訶迦葉（Maha Kasyapa）、那提迦葉（Nadi Kasyapa）、伽耶迦葉（Gaya Kasyapa）、摩訶劫賓那（Maha Kaphina）、離婆多（Revata）、阿㝹樓馱（Aniruddha）……
【English Translation】 English version: The Sutra of the Great and Vast Entering into the Inconceivable Wisdom and Virtue of the Tathagata, One Fascicle Translated by Tripiṭaka Śikṣānanda of Khotan of the Great Tang Dynasty Thus have I heard: At one time, the Buddha was in the Universal Light Palace of the Bodhi-mandala of Magadha, a place where immeasurable merits gathered, and those who saw it could not help but generate great joy, forever abandoning all thoughts of belittling and slander. The Buddha sat upon a jeweled lotus lion throne, having attained pure and equal enlightenment, his path without duality, abiding in the state where Buddhas abide, equal to all Buddhas, having reached the unobstructed and irreversible Dharma. All his actions were beyond control, constantly performing the deeds of a Buddha, never resting, embodying the formless nature of Dharma, abiding in the inconceivable. He perceived no difference in the past, present, and future, his body pervading all worlds, his wisdom penetrating all dharmas, never confused. He awakened to all actions, severed all doubts, his body subtle and beyond distinction, having reached the ultimate shore of non-dual wisdom, revered by all Bodhisattvas, abiding in the undifferentiated liberation of the Tathagata, entering the equal ground of the Buddha without beginning or end, comprehending all of space and the Dharma realm, throughout the endless future, constantly turning the wheel of Dharma. He was with a great assembly of sixty-two billion Bhikshus, all of whom had realized the true nature of all dharmas, their self-nature being equal, like space, without attachment, forever free from the coverings and entanglements of all afflictions. They were all able to enter into the wisdom and skillful means of all Tathagatas, understanding all dharmas through one dharma, their non-discriminating wisdom constantly present, diligently cultivating the path towards all-knowing wisdom, their minds never retreating, all having achieved the wisdom of reaching the other shore, and in all circumstances, their skillful means were complete. Their names were: Sariputra, Maha Maudgalyayana, Maha Katyayana, Maha Kasyapa, Nadi Kasyapa, Gaya Kasyapa, Maha Kaphina, Revata, Aniruddha...
馱、須菩提、富樓那彌多羅尼子、憍梵波提、周利槃陀、財力士子、佉陀羅、商主準陀、摩訶俱絺羅、難陀、羅睺羅、阿難，如是等諸大弟子而為上首。
復與六十億比丘尼俱，皆已久集清凈白法，近佛種智，了達方便，證一切法無性、無相安住實際，解一切法無生、無滅，無所除斷，住不思議解脫三昧，隨諸眾生應可調伏，示現種種威儀色相，而於其中無所分別。其名曰：摩訶波阇波提及耶輸陀羅而為上首。
復與十佛剎不可說百千億那由他微塵等菩薩摩訶薩俱，皆是一生補處，從余方界來集於此，盡能普入十方世界，得涅槃道善方便智，安住菩薩觀察成就一切眾生方便法門，攝諸眾生，令斷一切戲論執取，了達諸法無邊無中，知諸眾生善惡業果皆不可得，亦不失壞。
又能究其意樂煩惱諸根所行，具持三世如來所說諸法句義無有忘失，通達一切有為無為世、出世法，成就三世諸佛智輪。
于唸唸中現天宮沒、受生、出家、修行苦行、詣菩提樹、降魔成佛、轉正法輪、般涅槃相，常不厭舍一切眾生，覺悟令發大菩提心，能於一眾生心所緣境，入一切眾生心所緣境，成就自然智而受菩薩身，一切智行未曾退轉，雖常修習，而無所作。
能無量劫為一眾生住世說法，護持法藏，紹諸佛種
【現代漢語翻譯】 現代漢語譯本：與大迦葉（Mahakasyapa）、須菩提（Subhuti）、富樓那彌多羅尼子（Purna Maitrayaniputra）、憍梵波提（Gavampati）、周利槃陀伽（Cudapanthaka）、財力士子（Dhanika）、佉陀羅（Khadira）、商主準陀（Cunda）、摩訶俱絺羅（Mahakausthila）、難陀（Nanda）、羅睺羅（Rahula）、阿難（Ananda）等諸大弟子為首。 又與六十億比丘尼在一起，她們都已長期修習清凈的佛法，接近佛的智慧，通達方便法門，證悟一切法無自性、無相，安住于真如實際，理解一切法不生不滅，無所斷除，安住于不可思議的解脫三昧，隨順眾生應被調伏的根性，示現種種威儀色相，而於其中沒有分別。她們的名字是：摩訶波阇波提（Mahaprajapati）和耶輸陀羅（Yasodhara）為首。 又與十佛剎不可說百千億那由他微塵數等菩薩摩訶薩在一起，他們都是一生補處菩薩，從其他世界來到這裡，都能普遍進入十方世界，獲得涅槃之道的善巧方便智慧，安住于菩薩觀察成就一切眾生的方便法門，攝受一切眾生，使他們斷除一切戲論執取，通達諸法無邊無中，知道眾生善惡業果都不可得，也不會失壞。 又能徹底瞭解眾生的意樂、煩惱、諸根所行，具足持守三世如來所說的一切法句義，沒有遺忘，通達一切有為法、無為法、世間法、出世間法，成就三世諸佛的智慧之輪。 在每一個念頭中，示現天宮的出現和消失、受生、出家、修行苦行、前往菩提樹、降伏魔軍、成就佛道、轉動法輪、示現涅槃等相，常常不厭倦捨棄一切眾生，覺悟他們，令他們發起大菩提心，能在一個眾生心所緣的境界中，進入一切眾生心所緣的境界，成就自然智而受菩薩身，一切智行從未退轉，雖然常常修習，卻無所作為。 能以無量劫的時間為一位眾生住世說法，護持佛法寶藏，繼承諸佛的種子。
【English Translation】 English version: Together with great disciples such as Mahakasyapa, Subhuti, Purna Maitrayaniputra, Gavampati, Cudapanthaka, Dhanika, Khadira, Cunda, Mahakausthila, Nanda, Rahula, and Ananda, who were the foremost. Also with sixty billion Bhikshunis, all of whom had long cultivated pure white Dharma, were close to the Buddha's wisdom, understood skillful means, realized that all dharmas are without self-nature and without form, abiding in the true reality, understanding that all dharmas are neither born nor destroyed, without anything to be eliminated, abiding in the inconceivable samadhi of liberation, manifesting various dignified appearances according to the beings to be tamed, without any discrimination among them. Their names were: Mahaprajapati and Yasodhara, who were the foremost. Also with ten Buddha-lands of inexpressible hundreds of thousands of billions of nayutas of dust-like Bodhisattva Mahasattvas, all of whom were in their last life before Buddhahood, having come from other realms, all able to universally enter the ten directions of the world, having obtained the skillful wisdom of the path to Nirvana, abiding in the Bodhisattva's observation of the skillful means to accomplish all beings, gathering all beings, causing them to cut off all discursive attachments, understanding that all dharmas are without beginning or middle, knowing that the karmic results of beings' good and evil deeds are unattainable and will not be lost. They were also able to thoroughly understand the inclinations, afflictions, and the actions of the faculties of beings, fully holding the meanings of all the Dharma phrases spoken by the Tathagatas of the three times without forgetting, comprehending all conditioned and unconditioned, worldly and transcendental dharmas, accomplishing the wheel of wisdom of the Buddhas of the three times. In every thought, they manifested the appearance of heavenly palaces appearing and disappearing, being born, leaving home, practicing asceticism, going to the Bodhi tree, subduing the demons, attaining Buddhahood, turning the Dharma wheel, and manifesting Nirvana, constantly not weary of abandoning all beings, awakening them, causing them to generate the great Bodhi mind, able to enter the realm of all beings' minds from the realm of one being's mind, accomplishing natural wisdom and receiving the Bodhisattva body, their practice of all wisdom never regressing, although constantly practicing, they do nothing. They are able to dwell in the world for countless kalpas, teaching the Dharma for one being, protecting the Dharma treasury, and continuing the lineage of the Buddhas.
。于無佛處現佛出世如眾生數，示成正覺，得加趺坐，充遍十方，圓滿大智。嚴凈一切雜穢國土，滅除一切菩薩業障。虛空法界，一切功德皆悉具足。證法實際，無所障礙，得一切法平等智印。印知諸法，自性平等，所見所聞，如影如響。
住不思議解脫三昧自在遊戲首楞嚴定，成就出生諸佛相好陀羅尼門，具三世佛清凈行愿，成就普賢殊勝意樂。
諸佛出世，咸詣其所，恭敬勸請。於一毛道中現一切世界，於一毛道中現於十方，始從下生，乃至最後般涅槃相，以十方一切諸佛眾會現一佛眾會；以一佛眾會，現十方一切諸佛眾會，現十方界入自身中。于自身中現一切眾生身，隨為演說無量法要。
現一切佛身入一佛身，以一佛身入一切佛身；於一眾生身現無量眾生身，於一切眾生身現一眾生身；於一生身現三世生身，三世生身現一生身。
現過去世入未來世，以未來世入過去世；以過去世入現在世，以現在世入過去世。於一身中入深禪定，于無量無數身起；無量無數身入深禪定，於一身起。
於一佛身現一切眾生身，一切眾生身現一佛身；于眾生身現凈法身，于凈法身現眾生身。以一佛剎及莊嚴事現一切凈剎；以一切佛剎及莊嚴事現一凈剎；以十方界入一毛孔，為諸眾生顯示一切諸佛
【現代漢語翻譯】 現代漢語譯本：在沒有佛陀的地方，他會像眾生一樣顯現佛陀出世，示現成正覺，結跏趺坐，充滿十方，圓滿大智慧。他會莊嚴清凈一切雜穢的國土，滅除一切菩薩的業障。虛空法界中，一切功德都完全具備。他證得法的實際，沒有任何障礙，獲得一切法平等的智慧印記。他以印記了知諸法的自性平等，所見所聞，都如影子和回聲一般。 他安住于不可思議的解脫三昧，自在遊戲于首楞嚴定，成就出生諸佛相好的陀羅尼門，具足三世諸佛清凈的行愿，成就普賢菩薩殊勝的意樂。 諸佛出世時，都會前往他的所在，恭敬地勸請他。他會在一根毛孔中顯現一切世界，在一根毛孔中顯現十方，從下生開始，直到最後的般涅槃相。他會以十方一切諸佛的集會顯現一個佛的集會；以一個佛的集會，顯現十方一切諸佛的集會，顯現十方世界進入自身中。在自身中顯現一切眾生的身體，隨順他們演說無量的法要。 他會顯現一切佛身進入一個佛身，以一個佛身進入一切佛身；在一個眾生的身體中顯現無量眾生的身體，在一切眾生的身體中顯現一個眾生的身體；在一個生命體中顯現三世的生命體，三世的生命體顯現一個生命體。 他會顯現過去世進入未來世，以未來世進入過去世；以過去世進入現在世，以現在世進入過去世。在一個身體中進入深禪定，從無量無數的身體中起身；無量無數的身體進入深禪定，從一個身體起身。 在一個佛身中顯現一切眾生的身體，一切眾生的身體顯現一個佛身；在眾生的身體中顯現清凈法身，在清凈法身中顯現眾生的身體。以一個佛剎和莊嚴的事物顯現一切清凈的佛剎；以一切佛剎和莊嚴的事物顯現一個清凈的佛剎；以十方世界進入一個毛孔，為眾生顯示一切諸佛。
【English Translation】 English version: In places where there are no Buddhas, he appears as a Buddha coming into the world, just like sentient beings, demonstrating enlightenment, sitting in the lotus position, filling the ten directions, and perfecting great wisdom. He adorns and purifies all impure lands, and eradicates all karmic obstacles of Bodhisattvas. In the Dharma realm of empty space, all merits are fully possessed. He realizes the true nature of Dharma, without any hindrance, and obtains the seal of wisdom of equality of all Dharmas. He knows through the seal that the self-nature of all Dharmas is equal, and what is seen and heard is like a shadow and an echo. He dwells in the inconceivable Samadhi of liberation, freely plays in the Shurangama Samadhi, accomplishes the Dharani gate of producing the marks and characteristics of Buddhas, possesses the pure practices and vows of the Buddhas of the three times, and accomplishes the supreme aspiration of Samantabhadra. When Buddhas appear in the world, they all go to his place, respectfully requesting him. He manifests all worlds in a single pore, manifests the ten directions in a single pore, from the beginning of his birth to the final Nirvana. He manifests the assembly of one Buddha with the assemblies of all Buddhas in the ten directions; with the assembly of one Buddha, he manifests the assemblies of all Buddhas in the ten directions, manifesting the ten directions entering his own body. In his own body, he manifests the bodies of all sentient beings, and according to them, he expounds immeasurable Dharma teachings. He manifests all Buddha bodies entering one Buddha body, and with one Buddha body entering all Buddha bodies; in the body of one sentient being, he manifests the bodies of immeasurable sentient beings, and in the bodies of all sentient beings, he manifests the body of one sentient being; in one life form, he manifests the life forms of the three times, and the life forms of the three times manifest one life form. He manifests the past entering the future, and with the future entering the past; with the past entering the present, and with the present entering the past. In one body, he enters deep Samadhi, and arises from immeasurable and countless bodies; immeasurable and countless bodies enter deep Samadhi, and arise from one body. In one Buddha body, he manifests the bodies of all sentient beings, and the bodies of all sentient beings manifest one Buddha body; in the bodies of sentient beings, he manifests the pure Dharma body, and in the pure Dharma body, he manifests the bodies of sentient beings. With one Buddha land and its adornments, he manifests all pure Buddha lands; with all Buddha lands and their adornments, he manifests one pure Buddha land; with the ten directions entering one pore, he reveals all Buddhas to sentient beings.
願力，普於十方隨可化度，為現無上正等菩提。于無數劫一一世界行菩薩行而無休息；於一微塵容納無邊不可稱量算數世界，令諸眾生無有迫窄。促無量不思議劫為一須臾，演一須臾為無量不思議劫。一剎那中，普於十方一切世界，隨諸眾生：卵生、胎生、濕生、化生；有形、無形、有色、無色；無足、二足、四足、多足；天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世、人、非人等，應可調伏，為現種種威儀所行，而其身心無分別用。
斯諸菩薩，皆得如是善巧方便，及余無量阿僧祇功德。其名曰：普賢菩薩、普眼菩薩、普化菩薩、普慧菩薩、普目菩薩、普光菩薩、普明菩薩、普照菩薩、普幢菩薩、普覺菩薩、大速疾菩薩、大速疾持菩薩、大神變菩薩、大神變王菩薩、大精進菩薩、大勇健菩薩、大奮迅菩薩、大奮迅力菩薩、大眾生菩薩、大香象菩薩、大月菩薩、妙月菩薩、功德月菩薩、寶月菩薩、普月菩薩、法無垢月菩薩、毗盧遮那月菩薩、名稱月菩薩、光明月菩薩、滿月菩薩、梵音菩薩、梵主雷音菩薩、地音菩薩、法界音菩薩、破一切魔音菩薩、震法鼓音菩薩、普覺音菩薩、無分別音菩薩、地上音菩薩、蔽一切聲音菩薩、平等藏菩薩、離垢藏菩薩、功德藏菩薩、光明藏菩薩、寶藏
【現代漢語翻譯】 現代漢語譯本 他們的願力普遍存在於十方世界，隨順可以被教化的眾生，示現無上正等菩提（至高無上的覺悟）。在無數劫的時間裡，于每一個世界修行菩薩行而沒有休息；在一粒微塵中容納無邊不可稱量算數的世界，使一切眾生沒有狹隘逼迫之感。將無量不可思議的劫縮短為一須臾（極短的時間），又將一須臾演變為無量不可思議的劫。在一剎那間，普遍在十方一切世界，隨順各種眾生：卵生、胎生、濕生、化生；有形、無形、有色、無色；無足、二足、四足、多足；天龍（天上的龍）、夜叉（一種守護神）、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、釋（帝釋天）、梵（梵天）、護世（守護世界的神）、人、非人等，凡是應當被調伏的，就為他們示現種種威儀所行，而他們的身心沒有分別執著。 這些菩薩，都得到了如此善巧方便，以及其他無量阿僧祇（無數）的功德。他們的名字是：普賢菩薩（普遍賢善的菩薩）、普眼菩薩（具有普遍智慧之眼的菩薩）、普化菩薩（普遍教化眾生的菩薩）、普慧菩薩（具有普遍智慧的菩薩）、普目菩薩（具有普遍觀察之眼的菩薩）、普光菩薩（普遍放光的菩薩）、普明菩薩（普遍光明的菩薩）、普照菩薩（普遍照耀的菩薩）、普幢菩薩（普遍如旗幟般引導的菩薩）、普覺菩薩（普遍覺悟的菩薩）、大速疾菩薩（行動迅速的菩薩）、大速疾持菩薩（迅速持守的菩薩）、大神變菩薩（具有大神通變化的菩薩）、大神變王菩薩（神通變化之王菩薩）、大精進菩薩（非常精進的菩薩）、大勇健菩薩（非常勇猛強健的菩薩）、大奮迅菩薩（非常奮發迅猛的菩薩）、大奮迅力菩薩（具有非常奮發迅猛力量的菩薩）、大眾生菩薩（利益廣大眾生的菩薩）、大香象菩薩（如大香象般威猛的菩薩）、大月菩薩（如大月亮般光明的菩薩）、妙月菩薩（微妙如月亮的菩薩）、功德月菩薩（具有功德如月亮的菩薩）、寶月菩薩（如寶月般珍貴的菩薩）、普月菩薩（普遍如月亮的菩薩）、法無垢月菩薩（法如無垢月亮的菩薩）、毗盧遮那月菩薩（如毗盧遮那佛般光明的月亮菩薩）、名稱月菩薩（名聲如月亮般光明的菩薩）、光明月菩薩（光明如月亮的菩薩）、滿月菩薩（如滿月般圓滿的菩薩）、梵音菩薩（具有梵天之音的菩薩）、梵主雷音菩薩（具有梵天之主如雷鳴之音的菩薩）、地音菩薩（具有大地之音的菩薩）、法界音菩薩（具有法界之音的菩薩）、破一切魔音菩薩（能破除一切魔音的菩薩）、震法鼓音菩薩（能震動法鼓之音的菩薩）、普覺音菩薩（普遍覺悟之音的菩薩）、無分別音菩薩（具有無分別之音的菩薩）、地上音菩薩（具有地上之音的菩薩）、蔽一切聲音菩薩（能遮蔽一切聲音的菩薩）、平等藏菩薩（具有平等之藏的菩薩）、離垢藏菩薩（具有遠離垢染之藏的菩薩）、功德藏菩薩（具有功德之藏的菩薩）、光明藏菩薩（具有光明之藏的菩薩）、寶藏菩薩（具有珍寶之藏的菩薩）
【English Translation】 English version Their vows are universal, extending to all ten directions, adapting to those who can be transformed, manifesting the unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi). For countless kalpas, in each world, they practice the Bodhisattva path without rest; within a single mote of dust, they accommodate immeasurable, countless worlds, allowing all beings to feel no constriction or oppression. They shorten immeasurable, inconceivable kalpas into a single moment, and extend a single moment into immeasurable, inconceivable kalpas. In a single instant, they universally appear in all worlds of the ten directions, adapting to all beings: those born from eggs, from wombs, from moisture, and by transformation; those with form, without form, with color, without color; those without feet, with two feet, with four feet, and with many feet; gods, dragons (Naga), yakshas (a type of guardian spirit), gandharvas (celestial musicians), asuras (warring deities), garudas (large birds), kinnaras (celestial singers), mahoragas (large serpent deities), Shakra (Indra), Brahma, world protectors, humans, non-humans, and others. To those who should be tamed, they manifest various dignified behaviors, while their minds and bodies remain free from discriminatory attachments. These Bodhisattvas have all attained such skillful means and countless asamkhya (innumerable) merits. Their names are: Samantabhadra Bodhisattva (Universal Worthy Bodhisattva), Samantacakshu Bodhisattva (Universal Eye Bodhisattva), Samantakara Bodhisattva (Universal Transformation Bodhisattva), Samantamati Bodhisattva (Universal Wisdom Bodhisattva), Samantadrish Bodhisattva (Universal Vision Bodhisattva), Samantaprabha Bodhisattva (Universal Light Bodhisattva), Samantadyuti Bodhisattva (Universal Brightness Bodhisattva), Samantavabhasana Bodhisattva (Universal Illumination Bodhisattva), Samantaketu Bodhisattva (Universal Banner Bodhisattva), Samantabodha Bodhisattva (Universal Awakening Bodhisattva), Mahavega Bodhisattva (Great Swiftness Bodhisattva), Mahavegadhara Bodhisattva (Great Swift Holder Bodhisattva), Mahavikurvana Bodhisattva (Great Transformation Bodhisattva), Mahavikurvanaraja Bodhisattva (Great Transformation King Bodhisattva), Mahavirya Bodhisattva (Great Diligence Bodhisattva), Mahaviryavat Bodhisattva (Great Courageous Bodhisattva), Mahajava Bodhisattva (Great Swiftness Bodhisattva), Mahajavabala Bodhisattva (Great Swift Power Bodhisattva), Mahasattva Bodhisattva (Great Being Bodhisattva), Mahagaja Bodhisattva (Great Elephant Bodhisattva), Mahachandra Bodhisattva (Great Moon Bodhisattva), Suchandra Bodhisattva (Beautiful Moon Bodhisattva), Gunachandra Bodhisattva (Merit Moon Bodhisattva), Ratnachandra Bodhisattva (Jewel Moon Bodhisattva), Samantachandra Bodhisattva (Universal Moon Bodhisattva), Dharmavimala Chandra Bodhisattva (Dharma Immaculate Moon Bodhisattva), Vairocana Chandra Bodhisattva (Vairocana Moon Bodhisattva), Yashaschandra Bodhisattva (Fame Moon Bodhisattva), Prabhachandra Bodhisattva (Light Moon Bodhisattva), Purnachandra Bodhisattva (Full Moon Bodhisattva), Brahmaghosa Bodhisattva (Brahma Sound Bodhisattva), Brahmaghosha-megha-nirghosa Bodhisattva (Brahma Lord Thunder Sound Bodhisattva), Bhumighosa Bodhisattva (Earth Sound Bodhisattva), Dharmadhatughosa Bodhisattva (Dharma Realm Sound Bodhisattva), Sarvamara-pramardana-ghosa Bodhisattva (Destroyer of All Mara Sound Bodhisattva), Dharmadundubhi-ghosa Bodhisattva (Dharma Drum Sound Bodhisattva), Samantabodha-ghosa Bodhisattva (Universal Awakening Sound Bodhisattva), Nirvikalpa-ghosa Bodhisattva (Non-Discriminatory Sound Bodhisattva), Bhumitala-ghosa Bodhisattva (Earth Surface Sound Bodhisattva), Sarvaghosa-pratighata Bodhisattva (Obscurer of All Sounds Bodhisattva), Samatagarbha Bodhisattva (Equality Treasury Bodhisattva), Vimalagarbha Bodhisattva (Immaculate Treasury Bodhisattva), Gunagarbha Bodhisattva (Merit Treasury Bodhisattva), Prabhagarbha Bodhisattva (Light Treasury Bodhisattva), Ratnagarbha Bodhisattva (Jewel Treasury Bodhisattva)
菩薩、月藏菩薩、日藏菩薩、日生藏菩薩、蓮花藏菩薩、慧藏菩薩、大慧菩薩、勝慧菩薩、名稱慧菩薩、無上慧菩薩、增長慧菩薩、無量慧菩薩、廣慧菩薩、佛慧菩薩、無盡慧菩薩、海慧菩薩、彌樓燈菩薩、大燈菩薩、法燈菩薩、照十方燈菩薩、普燈菩薩、破一切暗燈菩薩、照一切處燈菩薩、決定照燈菩薩、月燈菩薩、日燈菩薩、文殊師利菩薩、觀世音菩薩、大勢至菩薩、金剛藏菩薩、功德藏菩薩、離惡趣菩薩、藥王菩薩、藥上菩薩、雷音菩薩、花首菩薩、日光菩薩、離垢勇猛菩薩、金剛慧菩薩、滅諸蓋菩薩、降魔菩薩、寶髻菩薩、千光菩薩、降伏大魔菩薩、難見菩薩、難伏菩薩、難量菩薩、勝智菩薩、滅惡趣菩薩、彌勒菩薩，如是等菩薩摩訶薩而為上首。
復有無量不可思議、不可稱量，天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世，皆從十方佛剎來集。
時此世界復有百億六慾諸天、魔王、太子、商主為首，與無量諸天眷屬，俱詣佛所，為見如來禮拜、供養、聽受法故。
復有百億大梵天王，乃至百億色究竟天，魔醯首羅而為上首，亦與無量諸天眷屬俱詣佛所，為見如來禮拜、供養、聽受法故。復有百億八部王眾及無量人、非人、優婆塞、優婆夷等，各與眷屬俱詣
【現代漢語翻譯】 現代漢語譯本：菩薩（菩提薩埵，覺悟的眾生）、月藏菩薩（月亮般清凈的菩薩）、日藏菩薩（太陽般光明的菩薩）、日生藏菩薩（從太陽中誕生的菩薩）、蓮花藏菩薩（如蓮花般純潔的菩薩）、慧藏菩薩（智慧寶藏的菩薩）、大慧菩薩（具有大智慧的菩薩）、勝慧菩薩（具有殊勝智慧的菩薩）、名稱慧菩薩（以智慧聞名的菩薩）、無上慧菩薩（具有無上智慧的菩薩）、增長慧菩薩（增長智慧的菩薩）、無量慧菩薩（具有無量智慧的菩薩）、廣慧菩薩（具有廣闊智慧的菩薩）、佛慧菩薩（具有佛陀智慧的菩薩）、無盡慧菩薩（具有無盡智慧的菩薩）、海慧菩薩（具有如海般深廣智慧的菩薩）、彌樓燈菩薩（如須彌山般明亮的燈的菩薩）、大燈菩薩（偉大的燈的菩薩）、法燈菩薩（佛法的燈的菩薩）、照十方燈菩薩（照亮十方世界的燈的菩薩）、普燈菩薩（普遍照亮的燈的菩薩）、破一切暗燈菩薩（破除一切黑暗的燈的菩薩）、照一切處燈菩薩（照亮一切地方的燈的菩薩）、決定照燈菩薩（決定照亮的燈的菩薩）、月燈菩薩（如月亮般明亮的燈的菩薩）、日燈菩薩（如太陽般明亮的燈的菩薩）、文殊師利菩薩（智慧第一的菩薩）、觀世音菩薩（聽聞世間聲音而救苦救難的菩薩）、大勢至菩薩（以大力量到達彼岸的菩薩）、金剛藏菩薩（如金剛般堅固的菩薩）、功德藏菩薩（功德寶藏的菩薩）、離惡趣菩薩（脫離惡道的菩薩）、藥王菩薩（醫治眾生疾病的菩薩）、藥上菩薩（醫術高明的菩薩）、雷音菩薩（聲音如雷鳴的菩薩）、花首菩薩（以花為首的菩薩）、日光菩薩（如日光般光明的菩薩）、離垢勇猛菩薩（遠離污垢且勇猛的菩薩）、金剛慧菩薩（具有金剛般堅固智慧的菩薩）、滅諸蓋菩薩（滅除一切障礙的菩薩）、降魔菩薩（降伏魔障的菩薩）、寶髻菩薩（頭戴寶冠的菩薩）、千光菩薩（具有千道光芒的菩薩）、降伏大魔菩薩（降伏大魔的菩薩）、難見菩薩（難以見到的菩薩）、難伏菩薩（難以降伏的菩薩）、難量菩薩（難以衡量的菩薩）、勝智菩薩（具有殊勝智慧的菩薩）、滅惡趣菩薩（滅除惡道的菩薩）、彌勒菩薩（未來佛），這些菩薩摩訶薩（大菩薩）是上首。 復有無量不可思議、不可稱量，天龍（天上的龍）、夜叉（守護神）、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、釋（帝釋天）、梵（梵天）、護世（守護世界的諸神），都從十方佛剎（佛的國土）來集。 這時，這個世界又有百億六慾諸天（欲界六天的諸神）、魔王（魔界的統治者）、太子（魔王的兒子）、商主（商隊的首領）為首，與無量諸天眷屬，一同來到佛陀所在之處，爲了見如來（佛陀）禮拜、供養、聽受佛法。 又有百億大梵天王（色界初禪天的統治者），乃至百億色究竟天（色界最高天的統治者），魔醯首羅（大自在天）為首，也與無量諸天眷屬一同來到佛陀所在之處，爲了見如來禮拜、供養、聽受佛法。又有百億八部王眾（天龍八部的首領）及無量人、非人（非人類的眾生）、優婆塞（在家男居士）、優婆夷（在家女居士）等，各自與眷屬一同來到。
【English Translation】 English version: Bodhisattvas (beings seeking enlightenment), such as Moon Treasury Bodhisattva, Sun Treasury Bodhisattva, Sun-born Treasury Bodhisattva, Lotus Treasury Bodhisattva, Wisdom Treasury Bodhisattva, Great Wisdom Bodhisattva, Superior Wisdom Bodhisattva, Named Wisdom Bodhisattva, Supreme Wisdom Bodhisattva, Increasing Wisdom Bodhisattva, Immeasurable Wisdom Bodhisattva, Vast Wisdom Bodhisattva, Buddha Wisdom Bodhisattva, Inexhaustible Wisdom Bodhisattva, Ocean Wisdom Bodhisattva, Sumeru Lamp Bodhisattva, Great Lamp Bodhisattva, Dharma Lamp Bodhisattva, Illuminating the Ten Directions Lamp Bodhisattva, Universal Lamp Bodhisattva, Breaking All Darkness Lamp Bodhisattva, Illuminating All Places Lamp Bodhisattva, Definitely Illuminating Lamp Bodhisattva, Moon Lamp Bodhisattva, Sun Lamp Bodhisattva, Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Vajra Treasury Bodhisattva, Merit Treasury Bodhisattva, Leaving Evil Paths Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, Thunder Sound Bodhisattva, Flower Head Bodhisattva, Sunlight Bodhisattva, Immaculate Courageous Bodhisattva, Vajra Wisdom Bodhisattva, Destroying All Coverings Bodhisattva, Subduing Mara Bodhisattva, Jeweled Crest Bodhisattva, Thousand Lights Bodhisattva, Subduing Great Mara Bodhisattva, Difficult to See Bodhisattva, Difficult to Subdue Bodhisattva, Difficult to Measure Bodhisattva, Superior Wisdom Bodhisattva, Destroying Evil Paths Bodhisattva, Maitreya Bodhisattva, and other such Bodhisattva Mahasattvas (great Bodhisattvas) were the leaders. Moreover, there were immeasurable, inconceivable, and incalculable numbers of Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (giant birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Shakra (Indra), Brahma (creator god), and Lokapalas (world protectors), all gathered from the Buddha lands of the ten directions. At that time, in this world, there were also a hundred billion gods of the six desire heavens, led by Mara Kings (demon rulers), princes (of Mara), and merchants, along with their immeasurable heavenly retinues, who came to the Buddha's place to see the Tathagata (Buddha), pay homage, make offerings, and listen to the Dharma. Furthermore, there were a hundred billion Great Brahma Kings (rulers of the first dhyana heaven), up to a hundred billion Akanistha Heavens (highest heaven of the form realm), led by Mahesvara (Shiva), also with their immeasurable heavenly retinues, who came to the Buddha's place to see the Tathagata, pay homage, make offerings, and listen to the Dharma. There were also a hundred billion kings of the eight classes of beings, and immeasurable humans, non-humans, Upasakas (male lay practitioners), Upasikas (female lay practitioners), etc., each with their retinues, who came together.
佛所，為見如來禮拜、供養、聽受法故。
復有一切草木叢林諸藥神等，及彌樓山、摩訶彌樓山、目真鄰陀山、摩訶目真鄰陀山、雪山、鐵圍山等一切山神；河海、陂池、國邑、聚落所有諸神，並八部眾諸宮殿神，亦與眷屬俱詣佛所，為見如來禮拜、供養、聽受法故。
復有百億日月諸天，及阿那婆達多龍王，各與無量眷屬圍繞，俱詣佛所，為見如來禮拜、供養、聽受法故。
是諸大眾以佛神力不相障礙，無有迫隘。
爾時世尊光明顯照，蔽于眾會，猶如白月十五日滿，凈除雲翳，光明顯照，映蔽眾星，亦如須彌山王安住不動。如來光明普蔽一切釋梵諸天，高顯特尊亦復如是。
爾時文殊師利童子告滅諸蓋菩薩言：「如來今者安住於此，身不動搖，汝知之乎？」
彼即答言：「文殊師利！如來今者雖在此會安住不動，有諸天人或見出家修行苦行；或見往詣菩提樹下安處道場，降伏魔怨，成等正覺，諸天龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵、護世咸共贊言：『善哉！大師能勝怨敵！』或見釋梵、護世諸天勸請說法；或見為其說佈施法；或見為說持戒、忍辱、精進、禪定、智慧、方便力愿智法；或見為說聲聞乘法；或見為說獨覺乘法；或見為說無上乘法
【現代漢語翻譯】 現代漢語譯本 他們來到佛陀所在之處，是爲了瞻仰如來，禮拜、供養，並聽聞佛法。 還有一切草木叢林中的諸位藥神等，以及彌樓山（Sumeru，須彌山）、摩訶彌樓山（Mahameru，大須彌山）、目真鄰陀山（Mucilinda，目支鄰陀山）、摩訶目真鄰陀山（Mahamucilinda，大目支鄰陀山）、雪山（Himalaya，喜馬拉雅山）、鐵圍山（Cakravada，鐵輪山）等一切山神；河流、海洋、池塘、城邑、村落中的所有諸神，以及八部眾的諸宮殿神，也帶著他們的眷屬一同來到佛陀所在之處，是爲了瞻仰如來，禮拜、供養，並聽聞佛法。 又有百億日月諸天，以及阿那婆達多龍王（Anavatapta，無熱惱池龍王），各自帶著無量眷屬圍繞，一同來到佛陀所在之處，是爲了瞻仰如來，禮拜、供養，並聽聞佛法。 這些大眾依靠佛陀的神力，彼此之間沒有障礙，也沒有擁擠。 這時，世尊的光明照耀顯赫，遮蔽了所有集會的大眾，就像十五滿月的白月，清凈地消除了雲翳，光明照耀，掩蓋了眾星的光芒，也像須彌山王安穩不動。如來的光明普遍遮蔽了一切釋梵諸天，高顯尊貴也是如此。 這時，文殊師利童子（Manjusri，文殊菩薩）告訴滅諸蓋菩薩（Sarvanivaranaviskambhin，除一切蓋障菩薩）說：『如來現在安住於此，身體不動搖，你知道嗎？』 他立即回答說：『文殊師利！如來現在雖然在此集會中安住不動，但有諸天人或者看見他出家修行苦行；或者看見他前往菩提樹下安處道場，降伏魔怨，成就無上正等正覺，諸天龍王、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、釋梵（Sakra，帝釋天）、護世（Lokapala，護世四天王）都共同讚歎說：『善哉！大師能夠戰勝怨敵！』或者看見釋梵、護世諸天勸請說法；或者看見他為他們說佈施法；或者看見他為他們說持戒、忍辱、精進、禪定、智慧、方便力愿智法；或者看見他為他們說聲聞乘法；或者看見他為他們說獨覺乘法；或者看見他為他們說無上乘法。
【English Translation】 English version They came to where the Buddha was, in order to behold the Tathagata, to bow, make offerings, and listen to the Dharma. There were also all the medicine deities in the grasses, trees, and forests, as well as all the mountain deities of Mount Sumeru (Sumeru), Mount Mahameru (Mahameru), Mount Mucilinda (Mucilinda), Mount Mahamucilinda (Mahamucilinda), the Snow Mountains (Himalaya), and Mount Cakravada (Cakravada); all the deities of the rivers, seas, ponds, cities, and villages, and the palace deities of the eight classes of beings, also came with their retinues to where the Buddha was, in order to behold the Tathagata, to bow, make offerings, and listen to the Dharma. There were also hundreds of billions of sun and moon deities, and the Dragon King Anavatapta (Anavatapta), each surrounded by countless retinues, who came to where the Buddha was, in order to behold the Tathagata, to bow, make offerings, and listen to the Dharma. These great assemblies, by the Buddha's divine power, did not obstruct each other, and there was no crowding. At that time, the World Honored One's light shone brightly, obscuring the entire assembly, like the full moon on the fifteenth day, which, having cleared away the clouds, shines brightly, eclipsing the stars, and like Mount Sumeru, the king of mountains, which stands firm and unmoving. The Tathagata's light universally obscured all the Sakra and Brahma deities, and his exalted and honored status was also like this. At that time, the youth Manjusri (Manjusri) said to the Bodhisattva Sarvanivaranaviskambhin (Sarvanivaranaviskambhin), 'The Tathagata is now abiding here, his body unmoving, do you know this?' He immediately replied, 'Manjusri! Although the Tathagata is now abiding here in this assembly without moving, some gods and humans see him leaving home to practice asceticism; or see him going to the Bodhi tree to sit in the place of enlightenment, subduing the demonic forces, and attaining supreme perfect enlightenment. The gods, dragon kings, Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), Sakra (Sakra), and the Lokapalas (Lokapala) all praise him, saying, 'Excellent! The great master is able to conquer the enemies!' Or they see Sakra and the Lokapalas requesting him to preach the Dharma; or they see him preaching the Dharma of giving; or they see him preaching the Dharma of keeping precepts, patience, diligence, meditation, wisdom, skillful means, power, vows, and knowledge; or they see him preaching the Dharma of the Sravaka Vehicle; or they see him preaching the Dharma of the Pratyekabuddha Vehicle; or they see him preaching the Dharma of the Supreme Vehicle.'
；或見為說畜生、餓鬼、閻摩羅界、四天王天、三十三天，乃至梵宮受生等法。或見為說生人趣法；或見為說生轉輪王法。
「又，文殊師利！於此眾中，或見如來身高一尋；或一俱盧、或二俱盧；或半由旬、或一由旬、或二由旬、或十由旬、或百或千或萬由旬；或見五萬、十萬、百萬或五百萬，乃至或見超過一切數量由旬。
「或見佛身作真金色、或琉璃色、或帝青摩尼色、或大青摩尼色、或光明摩尼色、或紅蓮花摩尼色、或釋迦毗楞伽摩尼色、或金剛光明摩尼色、或天光摩尼色、或日月光摩尼色、或水精摩尼色、或頗梨摩尼色、或自在王摩尼色、或集眾光摩尼色、或師子鬘摩尼色、或師子幢摩尼色、或海住凈光摩尼色、或如意摩尼色，隨諸眾生應見如來是眾色相而調伏者，所見各殊；隨聞如來為說何法而成熟者，所聞各異；隨依何教而修行者，各如說行皆得成就。
「文殊師利！設於十方無量不可思議、不可稱量世界，滿中天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵、護世、人、非人等，猶如竹林、甘蔗、胡麻。若諸眾生應見如來而調伏者，見佛色相各各不同，面向其前，一尋而住，為其說法，如說修行，皆得成就。如來雖作如是眾事，自然應現而無分別。
「文
【現代漢語翻譯】 現代漢語譯本：或者看見佛為他們講述關於畜生道、餓鬼道、閻摩羅界（Yamaraja，地獄之主）、四天王天（Catuharajas，四大天王所居之天）、三十三天（Trayastrimsa，忉利天）乃至梵宮（Brahma-loka，色界天）受生等法。或者看見佛為他們講述關於投生人道的方法；或者看見佛為他們講述關於轉輪王（Cakravartin，統治世界的理想君主）的修行方法。 又，文殊師利（Manjusri，智慧的象徵）！在這大眾之中，有人看見如來身高一尋（約八尺）；有人看見一俱盧（Kuru，古代長度單位，約合一里半）、或二俱盧；有人看見半由旬（Yojana，古代長度單位，約合七公里）、或一由旬、或二由旬、或十由旬、或百或千或萬由旬；有人看見五萬、十萬、百萬或五百萬，乃至有人看見超過一切數量的由旬。 或者看見佛身呈現真金色、或者琉璃色、或者帝青摩尼色（Indranila-mani，深藍色寶石）、或者大青摩尼色、或者光明摩尼色、或者紅蓮花摩尼色、或者釋迦毗楞伽摩尼色（Sakya-vairya-mani，一種寶石）、或者金剛光明摩尼色、或者天光摩尼色、或者日月光摩尼色、或者水精摩尼色、或者頗梨摩尼色（Sphatika-mani，水晶）、或者自在王摩尼色、或者集眾光摩尼色、或者師子鬘摩尼色、或者師子幢摩尼色、或者海住凈光摩尼色、或者如意摩尼色（Cintamani，能滿足願望的寶石），隨著眾生應該看見如來是哪種色相而得到調伏，所見各不相同；隨著聽聞如來為他們講述何種佛法而得到成熟，所聞各不相同；隨著依止何種教法而修行，各自按照所說的修行都能得到成就。 文殊師利！假設在十方無量不可思議、不可稱量的世界中，充滿天龍（Naga，龍神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、釋梵（Sakra-Brahma，帝釋天和梵天）、護世（Lokapala，守護世界的諸神）、人、非人等，如同竹林、甘蔗、胡麻一樣眾多。如果眾生應該看見如來而得到調伏，看見佛的色相各不相同，面向他們，以一尋的身高而住，為他們說法，按照所說的修行，都能得到成就。如來雖然做了如此眾多的事情，自然應現而沒有分別。 文
【English Translation】 English version: Or they see the Buddha speaking about the laws of beings in the animal realm, the hungry ghost realm, the realm of Yamaraja (the lord of death), the Four Heavenly Kings' Heaven (Catuharajas), the Thirty-three Heavens (Trayastrimsa), and even the laws of rebirth in the Brahma-loka (the realm of Brahma). Or they see the Buddha speaking about the methods of being born into the human realm; or they see the Buddha speaking about the methods of becoming a Cakravartin (an ideal universal ruler). Furthermore, Manjusri (symbol of wisdom)! Among this assembly, some see the Tathagata (Buddha) with a height of one vyama (about eight feet); some see one Kuru (an ancient unit of length, about one and a half miles), or two Kurus; some see half a Yojana (an ancient unit of length, about seven kilometers), or one Yojana, or two Yojanas, or ten Yojanas, or a hundred, a thousand, or ten thousand Yojanas; some see fifty thousand, a hundred thousand, a million, or five million, and even some see Yojanas exceeding all numerical quantities. Or they see the Buddha's body as being of true golden color, or lapis lazuli color, or Indranila-mani (deep blue gem) color, or great blue mani color, or bright mani color, or red lotus mani color, or Sakya-vairya-mani (a type of gem) color, or diamond bright mani color, or heavenly light mani color, or sun and moon light mani color, or crystal mani color, or Sphatika-mani (crystal) color, or sovereign king mani color, or assembled light mani color, or lion garland mani color, or lion banner mani color, or ocean-dwelling pure light mani color, or Cintamani (wish-fulfilling gem) color. Depending on which form of the Tathagata beings should see to be tamed, their visions differ; depending on what Dharma they hear the Tathagata speak to be matured, their hearings differ; depending on which teachings they rely on to practice, each, by practicing as taught, all attain accomplishment. Manjusri! Suppose in the immeasurable, inconceivable, and incalculable worlds of the ten directions, there are beings filling them, such as Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), Sakra-Brahma (Indra and Brahma), Lokapalas (world protectors), humans, and non-humans, as numerous as bamboo groves, sugarcane, and sesame seeds. If beings should see the Tathagata to be tamed, they see the Buddha's forms differently, facing them, standing at a height of one vyama, speaking the Dharma for them, and by practicing as taught, all attain accomplishment. Although the Tathagata performs such numerous deeds, they naturally manifest without discrimination. Man
殊師利！如滿月輪夜半之時，閻浮提中一切眾生各見月輪在其前現，是月未曾作念分別：『令諸眾生各睹我現。』法爾而有如是事起。如來亦爾，雖復普現諸眾生前，亦不分別：『令諸眾生皆得見我現前而住。』但隨眾生可調伏者，各自見佛現在其前。何以故？隨應眾生不共法故。
「文殊師利！如一切眾生由上中下業果力故，所作諸行亦有三品。而是諸行，終不自生三種分別，但由業故，自然有是上中下品諸行事起。如來亦爾，由諸眾生業果力故，各自見佛；如來亦無上中下念，自然應現如是等事。
「文殊師利！如凈頗梨置諸衣上作種種色：若在黃衣，便作黃色；在青赤衣，作青赤色。隨其所置，雖作彼色，是凈頗梨終無分別。如來亦爾，由眾生感作種種色。若諸眾生應見金色而調伏者，便見金色；若有應見琉璃、真珠、帝青、大青、集眾光摩尼、海住凈光摩尼、師子鬘摩尼、師子幢摩尼、電燈摩尼、水精摩尼，是諸寶色而調伏者，便見如來作如是等眾寶色相。或有應以釋梵、護世而調伏者，便見釋梵、護世色相。如是乃至應以地獄、餓鬼、畜生、閻羅王處、色無色界；卵生、胎生、濕生、化生；有色、無色、有想、無想、非有想、非無想；隨何趣生、威儀色相而調伏者，則見如來作如是等種種色相
【現代漢語翻譯】 現代漢語譯本：文殊師利！就像滿月在午夜時分，閻浮提（Jambudvipa，指我們所居住的這個世界）中的所有眾生都能看到月亮出現在自己面前，而月亮並沒有想過或分別：『讓所有眾生都看到我出現。』這是自然而然發生的。如來（Tathagata，佛的稱號）也是如此，雖然普遍顯現在所有眾生面前，也不會分別：『讓所有眾生都看到我顯現在他們面前。』只是隨著眾生可以被調伏的程度，他們各自看到佛出現在自己面前。這是為什麼呢？因為這是隨應眾生不同的根器而有的不共之法。 文殊師利！就像所有眾生由於上、中、下三種業果的力量，所做的各種行為也有三種品類。而這些行為，最終不會自己產生三種分別，只是由於業力的緣故，自然而然地產生上、中、下三種品類的行為。如來也是如此，由於眾生業果的力量，各自看到佛；如來也沒有上、中、下的分別念頭，自然而然地顯現出這樣的事情。 文殊師利！就像清凈的頗梨（Sphatika，一種透明的寶石）放在各種顏色的衣服上會呈現出不同的顏色：如果放在黃色的衣服上，就會呈現黃色；放在青色或紅色的衣服上，就會呈現青色或紅色。隨著它所放置的位置，雖然呈現出不同的顏色，但清凈的頗梨本身並沒有分別。如來也是如此，由於眾生的感應而呈現出各種顏色。如果眾生應該看到金色才能被調伏，就會看到金色；如果應該看到琉璃（Vaiḍūrya，一種寶石）、真珠（Mukta，珍珠）、帝青（Indranila，深藍色寶石）、大青（Mahanila，深藍色寶石）、集眾光摩尼（Sarvaratna-mani，聚集各種光芒的寶珠）、海住凈光摩尼（Samudravasa-mani，海中發光的寶珠）、師子鬘摩尼（Simha-mala-mani，獅子鬃毛狀的寶珠）、師子幢摩尼（Simha-dhvaja-mani，獅子旗幟狀的寶珠）、電燈摩尼（Vidyut-pradipa-mani，像電燈一樣發光的寶珠）、水精摩尼（Jala-mani，水晶寶珠）等各種寶色才能被調伏，就會看到如來呈現出這些寶色。或者，如果應該以釋梵（Sakra-Brahma，帝釋天和梵天）、護世（Lokapala，守護世界的諸神）的形象才能被調伏，就會看到釋梵、護世的形象。乃至應該以地獄、餓鬼、畜生、閻羅王處、色無色界（Rupa-arupa-dhatu，佛教宇宙觀中的不同境界）；卵生、胎生、濕生、化生；有色、無色、有想、無想、非有想、非無想；無論在哪一道出生，以何種威儀色相才能被調伏，就會看到如來呈現出這些種種不同的色相。
【English Translation】 English version: Manjushri! Just as when the full moon is at midnight, all beings in Jambudvipa (the world we inhabit) see the moon appearing before them, and the moon has not thought or discriminated, 『Let all beings see me appear.』 It is naturally so. The Tathagata (the title of a Buddha) is also like this; although he appears universally before all beings, he does not discriminate, 『Let all beings see me appear before them.』 It is only that, according to the degree to which beings can be tamed, they each see the Buddha appearing before them. Why is this so? Because it is the unique Dharma that corresponds to the different capacities of beings. Manjushri! Just as all beings, due to the power of their superior, middling, and inferior karmic results, have three kinds of actions. And these actions ultimately do not generate three kinds of distinctions by themselves, but due to karma, naturally arise as superior, middling, and inferior kinds of actions. The Tathagata is also like this; due to the power of beings』 karmic results, they each see the Buddha; the Tathagata also has no thoughts of superior, middling, or inferior, and naturally manifests such things. Manjushri! Just as a clear Sphatika (a type of transparent gem) placed on clothes of various colors will take on different colors: if placed on yellow clothes, it will appear yellow; if placed on blue or red clothes, it will appear blue or red. Although it takes on different colors depending on where it is placed, the clear Sphatika itself does not discriminate. The Tathagata is also like this; due to the responses of beings, he manifests various colors. If beings should see gold in order to be tamed, they will see gold; if they should see Vaiḍūrya (a gem), Mukta (pearl), Indranila (deep blue gem), Mahanila (deep blue gem), Sarvaratna-mani (a jewel that gathers all lights), Samudravasa-mani (a jewel that shines in the sea), Simha-mala-mani (a jewel shaped like a lion's mane), Simha-dhvaja-mani (a jewel shaped like a lion's banner), Vidyut-pradipa-mani (a jewel that shines like an electric lamp), Jala-mani (a crystal jewel), and other precious colors in order to be tamed, they will see the Tathagata manifesting these precious colors. Or, if they should be tamed by the forms of Sakra-Brahma (Indra and Brahma), Lokapala (the guardians of the world), they will see the forms of Sakra-Brahma and Lokapala. Even to the point that if they should be tamed by the forms of hell, hungry ghosts, animals, the realm of Yama, the realms of form and formlessness (Rupa-arupa-dhatu, different realms in Buddhist cosmology); born from eggs, wombs, moisture, or transformation; with form, without form, with thought, without thought, neither with thought nor without thought; in whatever realm they are born, with whatever demeanor and appearance they can be tamed, they will see the Tathagata manifesting these various forms.
。然佛未曾分別念言：『令此眾生，惟見金色莫見琉璃；惟見琉璃莫見帝青；如是乃至惟見師子鬘摩尼，莫見師子幢摩尼色。』雖無如是異念分別，隨一切處，自然有是諸色相現。
「文殊師利！譬如出生自在摩尼王處不生諸鐵，是摩尼王終不念言：『令彼寶處但生於我，莫生於鐵。』然其寶處，鐵自不生。如來所生剎土亦爾，自無一切外道異論、諸惡賊亂、五無間罪、十不善業、非法王教，亦無一切日月諸天及摩尼寶火電等光，及以須臾日月歲數，除佛變現化諸眾生，雖有所現而無分別。由眾生故，自然有是種種事起。
「文殊師利！譬如大青摩尼寶光，觸者皆作大青寶色，而寶終無異念分別；如來亦爾。觸佛作意所緣光者，靡不皆成一切智色，然佛亦無異念分別，自然而有如是事起。
「文殊師利！如善磨瑩大琉璃寶，隨於其邊安置種種手、足、頭、頸眾莊嚴具，以寶威力，彼莊嚴具，莫不明顯。如來亦爾，隨其所行威儀住處有修行者，以佛威力，令其所行皆自增勝。然佛未曾動念分別，自然而有如是事起。
「文殊師利！如眾卉木依地而住各得增長，然地了無種種分別。如來亦爾，令諸眾生一切善根依如來住各得增長，而實曾無異念分別，自然而有如是事起。
「文殊師利！譬
【現代漢語翻譯】 現代漢語譯本：然而，佛陀從未分別思念說：『讓這些眾生只看到金色，不要看到琉璃；只看到琉璃，不要看到帝青；像這樣乃至只看到師子鬘摩尼（獅子鬃毛寶珠），不要看到師子幢摩尼（獅子旗幟寶珠）的顏色。』雖然沒有這樣的不同念頭和分別，但隨著一切處所，自然而然地顯現出這些色彩和形象。 文殊師利！譬如在自在摩尼王（如意寶珠王）所生之處，不會生長鐵，這摩尼王也從不思念說：『讓寶地只生長我，不要生長鐵。』然而，在寶地，鐵自然不會生長。如來所生的剎土也是如此，自然沒有一切外道異論、各種惡賊作亂、五無間罪、十不善業、非法的王教，也沒有一切日月諸天以及摩尼寶、火電等光，以及須臾日月歲數，除了佛陀變化顯現來教化眾生，雖然有所顯現，但沒有分別。由於眾生的緣故，自然而然地有這些種種事情發生。 文殊師利！譬如大青摩尼寶（深藍色如意寶珠）的光芒，接觸到它的都會變成大青寶的顏色，而寶珠本身並沒有不同的念頭和分別；如來也是如此。接觸到佛陀作意所緣的光芒的人，沒有不成就一切智色的，然而佛陀也沒有不同的念頭和分別，自然而然地有這樣的事情發生。 文殊師利！譬如善加磨礪的大琉璃寶，在其旁邊安置各種手、足、頭、頸等裝飾品，憑藉寶珠的威力，這些裝飾品沒有不顯得明亮的。如來也是如此，隨著修行者所處的威儀和住處，憑藉佛陀的威力，使他們的修行都得到增長和提升。然而佛陀從未動念分別，自然而然地有這樣的事情發生。 文殊師利！譬如各種草木依靠大地而生長，各自得到增長，然而大地並沒有各種分別。如來也是如此，讓一切眾生的善根依靠如來而住，各自得到增長，而實際上從未有不同的念頭和分別，自然而然地有這樣的事情發生。 文殊師利！譬如
【English Translation】 English version: However, the Buddha has never separately thought, 『Let these beings only see gold, not see lapis lazuli; only see lapis lazuli, not see sapphire; and so on, even only see the lion-mane mani (lion's mane jewel), not see the color of the lion-banner mani (lion's banner jewel).』 Although there are no such different thoughts or distinctions, in all places, these colors and forms naturally appear. Manjushri! For example, in the place where the sovereign mani king (wish-fulfilling jewel king) is born, iron does not grow. This mani king never thinks, 『Let the treasure land only grow me, not grow iron.』 However, in the treasure land, iron naturally does not grow. The Buddha's land of birth is also like this, naturally without all heretical doctrines, various evil thieves causing chaos, the five heinous crimes, the ten unwholesome deeds, and unlawful royal teachings. There are also no sun, moon, heavens, mani jewels, fire, electricity, and other lights, nor the fleeting moments of days, months, and years, except for the Buddha's transformations to teach sentient beings. Although there are appearances, there are no distinctions. Because of sentient beings, these various things naturally arise. Manjushri! For example, the light of the great sapphire mani jewel (deep blue wish-fulfilling jewel), those who touch it all turn into the color of the great sapphire jewel, but the jewel itself has no different thoughts or distinctions; the Tathagata is also like this. Those who touch the light of the Buddha's intention, none do not achieve the color of all-knowing wisdom, yet the Buddha has no different thoughts or distinctions, and such things naturally arise. Manjushri! For example, a well-polished great lapis lazuli jewel, when various ornaments such as hands, feet, heads, and necks are placed beside it, by the power of the jewel, these ornaments all appear bright. The Tathagata is also like this, according to the conduct and dwelling place of the practitioners, by the power of the Buddha, their practices are all increased and enhanced. However, the Buddha has never moved a thought of distinction, and such things naturally arise. Manjushri! For example, various plants and trees rely on the earth to grow, each gaining growth, yet the earth has no various distinctions. The Tathagata is also like this, allowing all sentient beings' roots of goodness to rely on the Tathagata and each gain growth, but in reality, there has never been a different thought or distinction, and such things naturally arise. Manjushri! For example,
如大云普覆一切草木叢林，等澍甘雨，隨一味水所及之處，令諸草木皆得增長，種種色味差別不同，彼云未曾有所分別，自然有是種種相異。如來亦爾，興正覺云遍覆一切，隨諸眾生先所積集種種善根、種種愿樂、種種信解、種種解脫，等澍法雨，令諸眾生一切善根，隨其勢力各得增長，如來亦不分別念言：『我當令是眾生善根生聲聞智；我當令是眾生善根生獨覺智；我當令是眾生善根生如來智；我當令是眾生善根生四天王天、三十三天，如是乃至凈居等天；我當令是眾生善根，得作國王，及與人中種種生處。』然佛雖無種種分別，隨諸眾生所集善根愿樂等力，自然有是種種事起，由佛已舍一切處著無分別故。
「文殊師利！如日才現，放無量億百千光明破閻浮提一切黑暗，是日雖復不分別言：『我當破暗。』自然而有破暗事生。如來日輪亦復如是，出世間已，放無量億智慧光明，滅除世間諸見黑暗，除佛威力示現成熟諸眾生者，如來雖不分別念言：『令眾生見，現破當破。』於一切處，自然有此種種事起，由佛已舍一切處著無分別故。
「文殊師利！譬如幻師幻作眾像，雖有種種形類不同，幻無分別，不可稱說；無起無盡、無字無聲、無有方所、無體無相，不可思議；無二無行、無等無對，但由幻師現
【現代漢語翻譯】 現代漢語譯本：如同大云普遍覆蓋一切草木叢林，平等降下甘甜的雨水，隨著同一味道的水所到達的地方，使各種草木都得以生長，呈現出種種顏色和味道的差別，那云並沒有任何分別，自然而然地就有了這些種種不同的現象。如來也是這樣，興起正覺的雲彩普遍覆蓋一切，隨著眾生先前所積累的各種善根、各種願望和喜好、各種信仰和理解、各種解脫，平等降下法雨，使眾生的一切善根，隨著各自的力量而得以增長。如來也不會分別地想：『我應當使這個眾生的善根生起聲聞（Sravaka，指聽聞佛法教誨而修行證果的人）的智慧；我應當使這個眾生的善根生起獨覺（Pratyekabuddha，指不需他人教導，自己覺悟真理的人）的智慧；我應當使這個眾生的善根生起如來（Tathagata，佛的稱號）的智慧；我應當使這個眾生的善根生起四天王天、三十三天，乃至凈居天等天界的果報；我應當使這個眾生的善根，得以成為國王，以及在人世間各種不同的出生之處。』然而佛雖然沒有種種分別，隨著眾生所積累的善根、願望和喜好等力量，自然而然地就會有這些種種事情發生，因為佛已經捨棄了一切執著，沒有分別的緣故。 文殊師利（Manjusri，佛教菩薩名）！如同太陽剛剛出現，就放出無量億百千光明，破除閻浮提（Jambudvipa，指我們所居住的這個世界）的一切黑暗，這太陽雖然沒有分別地說：『我應當破除黑暗。』自然而然地就有了破除黑暗的事情發生。如來日輪也是這樣，出現在世間之後，放出無量億智慧光明，滅除世間的各種見解黑暗，除了佛的威力所顯現的成熟眾生之外，如來雖然沒有分別地想：『讓眾生看見，現在破除，將來破除。』在一切地方，自然而然地就會有這些種種事情發生，因為佛已經捨棄了一切執著，沒有分別的緣故。 文殊師利！譬如幻術師變幻出各種形象，雖然有種種不同的形狀和類別，幻術本身沒有分別，不可稱說；沒有開始也沒有結束、沒有文字也沒有聲音、沒有方位也沒有實體和形象，不可思議；沒有二元對立也沒有行為、沒有相等也沒有對立，只是由幻術師的顯現。
【English Translation】 English version: Just as a great cloud universally covers all grasses, trees, and forests, equally pouring down sweet rain, and wherever the same-flavored water reaches, it causes all grasses and trees to grow, displaying various differences in color and taste, that cloud does not have any discrimination, and naturally these various different phenomena occur. The Tathagata (Tathagata, the title of a Buddha) is also like this, raising the cloud of Right Enlightenment to universally cover everything, and according to the various good roots, various wishes and preferences, various beliefs and understandings, and various liberations that sentient beings have previously accumulated, equally pouring down the rain of Dharma, causing all the good roots of sentient beings to grow according to their respective strengths. The Tathagata also does not discriminate and think: 『I should cause this sentient being's good roots to give rise to the wisdom of a Sravaka (Sravaka, a person who practices and attains enlightenment by hearing the teachings of the Buddha); I should cause this sentient being's good roots to give rise to the wisdom of a Pratyekabuddha (Pratyekabuddha, a person who realizes the truth on their own without the need for a teacher); I should cause this sentient being's good roots to give rise to the wisdom of a Tathagata; I should cause this sentient being's good roots to give rise to the rewards of the Four Heavenly Kings Heaven, the Thirty-three Heavens, and even the Pure Abode Heavens; I should cause this sentient being's good roots to become a king, and to have various different births in the human world.』 However, although the Buddha does not have various discriminations, according to the power of the good roots, wishes, and preferences that sentient beings have accumulated, these various things naturally occur, because the Buddha has already abandoned all attachments and has no discrimination. Manjusri (Manjusri, a Bodhisattva in Buddhism)! Just as the sun appears, it emits countless billions of lights, breaking all the darkness of Jambudvipa (Jambudvipa, the world we live in), and although the sun does not discriminate and say: 『I should break the darkness,』 the act of breaking the darkness naturally occurs. The Tathagata's sun wheel is also like this, after appearing in the world, it emits countless billions of wisdom lights, eliminating the darkness of various views in the world. Except for those sentient beings who are matured by the power of the Buddha, although the Tathagata does not discriminate and think: 『Let sentient beings see, break now, break in the future,』 in all places, these various things naturally occur, because the Buddha has already abandoned all attachments and has no discrimination. Manjusri! For example, a magician conjures various images, although there are various different shapes and categories, the magic itself has no discrimination, cannot be described; it has no beginning and no end, no words and no sound, no direction and no substance or form, it is inconceivable; there is no duality and no action, no equality and no opposition, it is only due to the manifestation of the magician.
是眾相。如來亦爾，由眾生故，入于種種威儀行處，一切皆見。然實如來不可稱說、無起無盡、無字無聲、無有方所、無性無相、無二無行，等真法界非可觸對。
「文殊師利！譬如日映須彌山故，四洲眾生或見初出、或見日中、或見漸暮、或見初沒、或見夜半、或見漸曙；但一日輪，隨四天下諸眾生見各各不同。日無分別，但由山蔽，自然四洲所見各異。如來亦爾，於一眾會，或見如來將成正覺、已成正覺；將入涅槃、已入涅槃；或見成佛已經十年，乃至已經不可說劫；或見涅槃已經十年，乃至已經百千億劫；或見如來一十、二十，或四十年在世說法；或見法住，或見法滅。然佛曾無異念分別，由眾生故，自然有是種種事起。
「文殊師利！譬如大風吹閻浮提，一切草木枝葉紛亂，東西南北或靡或起，草木終無種種分別，但由風故，種種相生。如來亦爾，常無分別，由眾生力，于唸唸中，見有如是無量眾行威儀相起，乃至作意，緣諸眾生，令爾所劫，得斷地獄、畜生、餓鬼、閻羅等趣。
「文殊師利！如來成就如是無量微妙功德。」
「文殊師利！如來作意一念所緣，諸大菩薩，無量百千那由他劫，住不思議解脫三昧，不能知其功德邊際。
「文殊師利！譬如日輪從大海出，住虛空
【現代漢語翻譯】 現代漢語譯本：是（這些）眾多的表象。如來也是如此，因為眾生的緣故，進入種種威儀的行止之處，一切眾生都能看見。然而實際上，如來是不可言說的，沒有開始也沒有結束，沒有文字也沒有聲音，沒有固定的方位，沒有自性也沒有表象，沒有對立也沒有行為，等同於真實的法界，是不可觸及和對立的。 『文殊師利！』譬如太陽照耀須彌山，四大洲的眾生有的看見太陽初升，有的看見日當正午，有的看見太陽西斜，有的看見太陽初落，有的看見半夜，有的看見黎明將至；但實際上只有一個太陽，隨著四大天下眾生的視角不同，所見各不相同。太陽本身沒有分別，只是因為山巒的遮擋，自然而然地導致四大洲所見各異。如來也是如此，在同一個法會中，有的看見如來將要成正覺，有的看見如來已經成正覺；有的看見如來將要入涅槃，有的看見如來已經入涅槃；有的看見如來成佛已經十年，乃至已經不可說劫；有的看見如來入涅槃已經十年，乃至已經百千億劫；有的看見如來在世說法十年、二十年，或者四十年；有的看見佛法住世，有的看見佛法滅亡。然而佛陀從來沒有不同的念頭和分別，因為眾生的緣故，自然而然地產生這些種種的事情。 『文殊師利！』譬如大風吹拂閻浮提，一切草木的枝葉紛紛散亂，東西南北有的傾倒有的豎起，草木本身並沒有種種分別，只是因為風的緣故，產生種種不同的景象。如來也是如此，常常沒有分別，因為眾生的力量，在每一個念頭中，看見有如此無量眾多的行為和威儀的表象產生，乃至發願，爲了眾生的緣故，令他們經過那麼多的劫數，得以斷除地獄、畜生、餓鬼、閻羅等惡道。 『文殊師利！』如來成就瞭如此無量微妙的功德。 『文殊師利！』如來一念之間所緣的境界，諸大菩薩，經過無量百千那由他劫，安住于不可思議的解脫三昧之中，也不能知道其功德的邊際。 『文殊師利！』譬如太陽從大海升起，停留在虛空之中
【English Translation】 English version: These are the various appearances. The Tathagata is also like this; because of sentient beings, he enters into various dignified conducts, and all can see them. However, in reality, the Tathagata is indescribable, without beginning or end, without words or sounds, without a fixed location, without self-nature or appearance, without duality or action, equal to the true Dharma realm, which cannot be touched or opposed. 『Manjushri!』 For example, when the sun shines on Mount Sumeru, the sentient beings of the four continents may see the sun rising, or at midday, or gradually setting, or just setting, or at midnight, or gradually dawning; but there is only one sun, and depending on the different perspectives of the sentient beings in the four continents, their perceptions vary. The sun itself has no discrimination, but due to the obstruction of the mountains, the perceptions of the four continents naturally differ. The Tathagata is also like this; in one assembly, some see the Tathagata about to attain enlightenment, some see the Tathagata already enlightened; some see the Tathagata about to enter Nirvana, some see the Tathagata already entered Nirvana; some see the Tathagata having become a Buddha for ten years, or even for incalculable kalpas; some see the Tathagata having entered Nirvana for ten years, or even for hundreds of thousands of billions of kalpas; some see the Tathagata teaching for ten, twenty, or forty years; some see the Dharma abiding, some see the Dharma extinguished. However, the Buddha never has different thoughts or discriminations; because of sentient beings, these various things naturally arise. 『Manjushri!』 For example, when a great wind blows across Jambudvipa, the branches and leaves of all plants are scattered, some falling and some rising in the east, west, south, and north. The plants themselves have no discrimination, but due to the wind, various appearances arise. The Tathagata is also like this; he is always without discrimination, but due to the power of sentient beings, in every thought, he sees the arising of such immeasurable dignified conducts, and even makes vows, for the sake of sentient beings, to enable them to cut off the paths of hell, animals, hungry ghosts, and Yama after so many kalpas. 『Manjushri!』 The Tathagata has accomplished such immeasurable and subtle merits and virtues. 『Manjushri!』 The realm that the Tathagata contemplates in a single thought, even if the great Bodhisattvas dwell in inconceivable liberation samadhi for immeasurable hundreds of thousands of nayutas of kalpas, they cannot know the extent of its merits and virtues. 『Manjushri!』 For example, the sun rises from the great ocean and dwells in the sky
中，放無量億那由他光，遍照一切城邑聚落，破大黑暗，銷涸洿池，增長一切草木叢林悉令成熟，發起一切所作事業，光影普入諸河池中，而常未曾離於本事。是日雖無種種分別，自然而有是等事現。如來亦爾，出諸有海，住法虛空，放無量億智慧光明，遍照十方一切世界，滅諸眾生無明翳膜，枯竭一切煩惱濁流，令諸眾生善根福慧增長成熟。雖同一時現是眾事，亦常湛然本處不動，由佛已離念想分別，自然應現是諸相故。
「文殊師利！若有善男子、善女人，于恒河沙劫，以天上味及天妙衣，施十方界微塵等一切諸佛及聲聞眾。彼佛滅后，為一一佛遍滿十方一一世界，造十方界微塵等塔，其塔皆是閻浮檀金，電光摩尼互相間錯。集眾光寶，周圍欄楯，寶幢遐建，寶鈴流響，蛇衛栴檀以為涂香，覆以自在摩尼王網，其上覆有天寶蓋云、寶幡幢云、妙花香云、摩尼王云、如意珠云，徘徊散空滿三千界，日日三時，如是供養，經恒沙劫，兼復教化無數眾生。如是供養，不如有人聞此入如來智德不思議境界法門，心生信解，其福過彼無量阿僧祇。
「文殊師利！若有菩薩信解此法，則速成滿菩薩摩訶薩無量億那由他諸波羅蜜，證入無量億那由他地，背舍無量億那由他生死，了知無量億那由他諸佛神通，破無量阿
僧祇我慢山，倒無量阿僧祇慳嫉幢，竭無量阿僧祇愛河，渡無量阿僧祇生死海，斷無量阿僧祇魔網，掩蔽一切日月釋梵護世威光。從一佛剎至一佛剎，能救地獄、餓鬼、畜生、閻羅王界諸苦眾生，常得親近諸佛菩薩，具足成就海印三昧、持一切法三昧、法自在三昧、諸相莊嚴三昧、寶生三昧、安樂三昧、蓮花莊嚴三昧、虛空藏三昧、隨入世間三昧、妙法花三昧、境界自在三昧、大奮迅三昧、虛空心三昧、師子奮迅三昧、日燈三昧、無量旋三昧、澍甘露三昧、金剛幢三昧、如金剛三昧、金剛齊三昧、地持三昧、須彌燈三昧、須彌幢三昧、寶藏三昧、心自在三昧、一切眾生心自在三昧、增長一切行三昧、深密方便三昧、種種辯才三昧、無能見三昧、了諸法三昧、遊戲三昧、出生一切神通三昧、降魔三昧、現一切色相三昧、一切色最勝三昧、觀身三昧、具一切行三昧、智燈三昧、菩提光三昧、樂說辯才三昧、入一切功德三昧、說諸法實相三昧、寂靜神通三昧、首楞嚴三昧、海潮三昧；又得無量佛身相陀羅尼、大智陀羅尼、凈音陀羅尼、無盡篋陀羅尼、無量旋陀羅尼、海印陀羅尼、入決定辯才陀羅尼、諸佛住持陀羅尼；又得隨順一切眾生殊勝行，一切法無師智，斷一切法疑；得佛神通，具菩薩行善巧方便。
「文殊師利
！譬如須彌山王，高顯秀麗，映蔽余山；菩薩信解此法門者，功德嚴凈，蔽諸眾生一切善根，亦復如是。」
爾時文殊師利告滅諸蓋菩薩言：「佛子！復更有餘勝法。若諸菩薩能信解者，便得成就余勝功德。」
滅諸蓋菩薩聞是說已，復白文殊師利言：「若有菩薩信解五法，則能除此勝法，得余無量殊勝功德。何等為五？一者，信解一切諸法，不生不滅，不可稱說，無比無對。二者，信解如來無功用、無分別，入過閻浮提微塵等威儀行處，剎那剎那常起不絕。三者，信解釋迦如來往昔教化蘇陀婆王，但為成熟諸眾生故，然實已於恒河沙劫久成正覺。四者，信解釋迦如來示然燈佛授記已來，乃至成佛，於是中間修菩薩行，而實已於無量劫來成等正覺，住佛境界。五者，信解釋迦如來現托王宮，釋種被害，但為成熟諸眾生故，而實已於無量劫來成等正覺。
「文殊師利！菩薩若能於此五種生信解者，則能除此勝法，更得成就余勝功德。
「文殊師利！若善男子、善女人，于恒河沙劫，日日以天百味飲食及天妙衣，施十方界微塵等諸阿羅漢，具六神通、八解脫者，所得功德，不如有人於一日中，但以飲食施一獨覺，其福勝彼阿僧祇倍。
「又，文殊師利！若善男子、善女人，遍十方界為阿僧
【現代漢語翻譯】 現代漢語譯本：譬如須彌山王（Mount Sumeru，佛教宇宙觀中的中心山），高聳壯麗，光輝映照，遮蔽其他山峰；菩薩如果能信解這個法門，其功德莊嚴清凈，也能遮蔽一切眾生的所有善根，情況也是如此。 當時，文殊師利菩薩（Manjusri，象徵智慧的菩薩）告訴滅諸蓋菩薩（Eliminator of All Coverings Bodhisattva）說：『佛子！還有更殊勝的法。如果菩薩能夠信解這些，就能成就更殊勝的功德。』 滅諸蓋菩薩聽了這話，又對文殊師利菩薩說：『如果有菩薩信解五種法，就能超越這個殊勝的法，獲得其他無量殊勝的功德。是哪五種呢？第一，信解一切諸法，不生不滅，不可言說，無與倫比，無有對立。第二，信解如來（Tathagata，佛的稱號）無功用、無分別，進入超過閻浮提（Jambudvipa，我們所居住的世界）微塵數量的威儀行處，剎那剎那不斷生起。第三，信解釋迦如來（Sakyamuni，佛教創始人）過去教化蘇陀婆王（Sudhabha，一位國王）時，只是爲了成熟眾生，實際上早已在恒河沙劫（Ganges River sands kalpas，極長的時間單位）之前就已成正覺。第四，信解釋迦如來從燃燈佛（Dipankara Buddha，過去佛）授記以來，直到成佛，在這期間修菩薩行，而實際上早已在無量劫之前就已成就等正覺，安住于佛的境界。第五，信解釋迦如來示現託生王宮，釋迦族（Sakya clan，佛陀的家族）遭受迫害，只是爲了成熟眾生，而實際上早已在無量劫之前就已成等正覺。』 『文殊師利！菩薩如果能對這五種法生起信解，就能超越這個殊勝的法，更能成就其他殊勝的功德。』 『文殊師利！如果善男子、善女人，在恒河沙劫的時間裡，每天用天上的百味飲食和天上的美妙衣物，佈施給十方世界微塵數量的阿羅漢（Arhat，已證得解脫的聖者），這些阿羅漢都具有六神通（six supernormal powers）和八解脫（eight liberations），所得到的功德，不如有人在一天之中，僅僅用飲食佈施給一位獨覺（Pratyekabuddha，獨自覺悟者），其福德勝過前者阿僧祇倍（asamkhya，無數）。』 『又，文殊師利！如果善男子、善女人，遍佈十方世界，為阿僧
【English Translation】 English version: 'It is like Mount Sumeru (the king of mountains in Buddhist cosmology), towering and magnificent, its brilliance overshadowing other mountains; if a Bodhisattva believes and understands this Dharma, their merit and virtue will be pure and majestic, also overshadowing all the good roots of all sentient beings, it is just like that.' At that time, Manjusri (the Bodhisattva of wisdom) said to Eliminator of All Coverings Bodhisattva: 'Son of Buddha! There are even more superior Dharmas. If Bodhisattvas can believe and understand these, they will achieve even more superior merits and virtues.' Having heard this, Eliminator of All Coverings Bodhisattva said to Manjusri: 'If a Bodhisattva believes and understands five Dharmas, they can surpass this superior Dharma and obtain other immeasurable superior merits and virtues. What are the five? First, believe and understand that all Dharmas are neither arising nor ceasing, cannot be described, are incomparable, and have no opposite. Second, believe and understand that the Tathagata (a title for the Buddha) is without effort, without discrimination, entering into places of dignified conduct that exceed the number of dust particles in Jambudvipa (the world we live in), arising constantly in every moment. Third, believe and understand that when Sakyamuni (the historical Buddha) taught King Sudhabha (a king) in the past, it was only to mature sentient beings, but in reality, he had already attained perfect enlightenment countless kalpas (eons) ago. Fourth, believe and understand that from the time Sakyamuni received the prediction from Dipankara Buddha (a past Buddha) until he became a Buddha, he practiced the Bodhisattva path during this time, but in reality, he had already attained perfect enlightenment countless kalpas ago, dwelling in the realm of Buddhahood. Fifth, believe and understand that Sakyamuni manifested his birth in the royal palace, and the Sakya clan (the Buddha's clan) was persecuted, only to mature sentient beings, but in reality, he had already attained perfect enlightenment countless kalpas ago.' 'Manjusri! If a Bodhisattva can generate faith and understanding in these five Dharmas, they can surpass this superior Dharma and achieve even more superior merits and virtues.' 'Manjusri! If a virtuous man or virtuous woman, for kalpas as numerous as the sands of the Ganges River, daily offers heavenly delicacies and heavenly fine clothing to Arhats (enlightened beings) as numerous as the dust particles in the ten directions, who possess the six supernormal powers and the eight liberations, the merit and virtue they obtain is not as great as someone who, in a single day, offers food to just one Pratyekabuddha (a solitary enlightened one), whose merit and virtue surpasses the former by asamkhya (countless) times.' 'Furthermore, Manjusri! If a virtuous man or virtuous woman, throughout the ten directions, for asamkhya
祇辟支佛等，造十方界微塵等精舍，一一皆以閻浮檀金所成，摩尼為柱，階陛欄楯，樓閣戶牖，咸以眾寶種種莊嚴，施大寶帳，涂妙栴檀；日日以天百味飲食及天妙衣恭敬供養，于恒沙劫，不如有人或聞佛名、或世尊名、或如來名、或一切智名，所得功德復過於彼阿僧祇倍。況以彩畫、或以泥塑作如來像，觀見之者，福又過彼阿僧祇倍。況以燈油、香花、伎樂種種供養，福又過彼阿僧祇倍。何況有能于佛法中，下至一日護持一戒，福轉過彼阿僧祇倍。
「文殊師利！若有善男子、善女人，于恒河沙劫，日日以天百味飲食及天妙衣，供十方界微塵等諸佛菩薩及聲聞眾。諸佛滅后，一一皆起十方界微塵等塔，一一塔量遍四天下，形制奇妙，眾寶莊嚴；幡蓋、伎樂，諸供養具，逾勝於前，雖諸功德皆悉具足，未能信解此法門者，不如有人能信解是入如來智德不思議境界法門，乃至以一摶食施於畜生，其福過彼阿僧祇倍。
「文殊師利！若有菩薩信解此經，如其所說供養諸佛，有餘菩薩聞已歡喜，生凈信心，從坐而起，合掌作禮，隨其所堪，修行供養，福又過彼阿僧祇倍，是人不久得佛智故。」
說是經時，彼諸比丘及菩薩眾，一切世間天、人、阿修羅等，歡喜信受，作禮奉行。
大方廣入如來智德
【現代漢語翻譯】 現代漢語譯本：即使有辟支佛（獨覺的聖者）等，建造遍佈十方世界如微塵般眾多的精舍（寺廟），每一座都用閻浮檀金（一種珍貴的金色）製成，以摩尼寶珠為柱，階梯欄桿，樓閣門窗，都用各種珍寶莊嚴裝飾，施以大寶帳，塗上美妙的栴檀香；每天用天上的百味飲食和天上的美妙衣物恭敬供養，持續恒河沙數劫的時間，也不如有人聽到佛的名號、世尊的名號、如來的名號、或一切智的名號，所獲得的功德還要超過他們無數倍。更何況用彩繪或泥塑製作如來像，看到的人，福報又超過他們無數倍。更何況用燈油、香花、伎樂等各種方式供養，福報又超過他們無數倍。更何況有人能在佛法中，哪怕只是一天護持一條戒律，福報更要超過他們無數倍。 文殊師利（菩薩名）！如果有善男子、善女人，在恒河沙數劫的時間裡，每天用天上的百味飲食和天上的美妙衣物，供養十方世界如微塵般眾多的諸佛菩薩和聲聞眾（佛陀的弟子）。諸佛滅度后，每一位都建造十方世界如微塵般眾多的佛塔，每一座塔的體積都遍佈四天下（古代印度人認為的世界），形狀奇特美妙，用各種珍寶裝飾；幡蓋、伎樂，各種供養的器具，比之前的供養還要殊勝，雖然這些功德都完全具備，但如果不能信解這個法門，還不如有人能夠信解這個進入如來智慧功德不可思議境界的法門，哪怕只用一小團食物佈施給畜生，他的福報也要超過他們無數倍。 文殊師利！如果有菩薩信解這部經，按照經中所說供養諸佛，有其他菩薩聽了之後歡喜，生起清凈的信心，從座位上站起來，合掌作禮，隨自己的能力，修行供養，福報又要超過他們無數倍，這個人不久就能獲得佛的智慧。 當宣說這部經的時候，那些比丘（出家僧人）和菩薩眾，以及一切世間的天人、阿修羅（一種神道）等，都歡喜信受，作禮奉行。 《大方廣入如來智德》
【English Translation】 English version: Even if there were Pratyekabuddhas (solitary enlightened beings) and others, who built as many monasteries as dust motes in the ten directions, each made of Jāmbūnada gold (a precious gold), with pillars of mani jewels, stairs and railings, pavilions and windows, all adorned with various treasures, offering great jeweled canopies, and perfumed with exquisite sandalwood; and daily offered heavenly delicacies and celestial garments with utmost respect for as many kalpas as there are sands in the Ganges, it would not equal the merit of someone who hears the name of Buddha, the name of the World Honored One, the name of Tathagata, or the name of All-Knowing One, whose merit would be immeasurably greater. Moreover, if one were to create a painted or sculpted image of the Tathagata, the merit of those who see it would be immeasurably greater. Furthermore, if one were to make offerings with lamp oil, incense, flowers, music, and various other means, the merit would be immeasurably greater. How much more so if one were to uphold even one precept in the Buddha's teachings for even a single day, the merit would be immeasurably greater. Manjushri (a Bodhisattva)! If there were good men and good women who, for as many kalpas as there are sands in the Ganges, daily offered heavenly delicacies and celestial garments to as many Buddhas, Bodhisattvas, and Shravakas (Buddha's disciples) as there are dust motes in the ten directions. And after the Buddhas had passed away, they each built as many stupas as there are dust motes in the ten directions, each stupa covering the entire four continents (the world according to ancient Indian cosmology), with marvelous shapes, adorned with various treasures; banners, canopies, music, and various offerings, surpassing the previous ones, although all these merits are complete, if they cannot believe and understand this Dharma gate, it would not equal the merit of someone who can believe and understand this Dharma gate of entering the inconceivable realm of the Tathagata's wisdom and virtue, even if they only give a handful of food to an animal, their merit would be immeasurably greater. Manjushri! If there is a Bodhisattva who believes and understands this sutra, and makes offerings to the Buddhas as described in the sutra, and other Bodhisattvas hear this and rejoice, generating pure faith, rising from their seats, joining their palms in reverence, and making offerings according to their ability, their merit would be immeasurably greater, and this person will soon attain the wisdom of the Buddha. When this sutra was being spoken, those Bhikkhus (monks) and Bodhisattvas, as well as all the beings in the world, including gods, humans, and Asuras (a type of demigod), rejoiced, believed, and accepted it, and practiced it with reverence. The Great and Vast Sutra on Entering the Tathagata's Wisdom and Virtue