T11n0313_阿閦佛國經

大正藏第 11 冊 No. 0313 阿閦佛國經

No. 313 [No. 310(6)]

阿閦佛國經卷上

後漢月支國三藏支婁迦讖譯

發意受慧品第一

聞如是：

一時佛在羅閱祇耆阇崛山中，與大比丘眾比丘千二百五十人俱，皆阿羅漢也——生死已斷，無復有結，悉壞牢獄，已得自在意、已善解智慧，為度諸天、龍王皆為之伏，所作已辦，諸當爲者已脫重擔，便得所有，用正慧解，意得自在，所度無極——獨阿難未也。

爾時，賢者舍利弗起，長跪叉手而白佛言：「善哉，天中天！昔者諸菩薩求無上正真道者行德號發意便得至號。是諸菩薩以儀哀念安隱諸天及世間人，為作安諦、多所安隱，于眾人民以儀故哀念安定，以大身於世間無蓋哀傷諸天及人。今現在及過去諸菩薩摩訶薩為現光明乃至法之明為作照明，令至佛光明而無有名。若有求菩薩道者，當如昔者諸菩薩摩訶薩所愿及行明照並僧那令入德號，以聞者當如是學奉行之。學如是者，即為成阿惟越致及無上正真道也。」

佛言：「善哉，賢者舍利弗！所問甚善。汝乃問過去諸菩薩摩訶薩所愿及行照明並僧那令至所號，念諸當來菩薩令受取之。諦聽是，舍利弗！善思念之，為汝解說過去諸

【現代漢語翻譯】現代漢語譯本阿閦佛國經捲上後漢月支國三藏支婁迦讖譯發意受慧品第一我聽聞是這樣的：一時，佛陀在羅閱祇（王舍城）的耆阇崛山中，與一千二百五十位大比丘眾在一起，他們都是阿羅漢——生死輪迴已經斷絕，不再有任何煩惱的束縛，完全摧毀了牢獄般的痛苦，已經獲得了自在的意念，已經善於理解智慧，爲了度化諸天、龍王都對他們敬服，該做的已經完成，所有該承擔的重擔已經卸下，便獲得了所有，用正確的智慧去理解，意念獲得自在，所度化的眾生無邊無際——只有阿難還沒有達到這個境界。這時，賢者舍利弗起身，長跪合掌，對佛陀說：『善哉，天中天！過去那些求無上正真道的菩薩，他們的修行功德和發願，使他們能夠達到相應的果位。這些菩薩以慈悲之心憐憫安撫諸天和世間的人們，為他們帶來安寧和安定，使眾多人民因為他們的慈悲而得到安定，以偉大的身軀在世間無所畏懼地憐憫諸天和人類。現在和過去諸位菩薩摩訶薩，爲了展現光明，乃至佛法的光明，作為照明，使眾生到達佛的光明而沒有名相的束縛。如果有求菩薩道的人，應當像過去諸位菩薩摩訶薩所發之愿和修行光明以及僧那（誓願），使他們進入相應的果位，聽到這些的人應當這樣學習和奉行。像這樣學習的人，就能夠成就阿惟越致（不退轉）和無上正真道。』佛陀說：『善哉，賢者舍利弗！你所問的非常好。你問的是過去諸位菩薩摩訶薩所發之愿和修行光明以及僧那，使他們達到相應的果位，並想到未來的菩薩們應該接受這些教誨。仔細聽著，舍利弗！好好思考，我將為你解說過去諸位菩薩摩訶薩的修行。』

【English Translation】 English version The Sutra of Akshobhya Buddha's Land, Volume 1 Translated by the Tripiṭaka Master Zhi Loujiachen of the Yuezhi Kingdom during the Later Han Dynasty Chapter 1: The Arising of the Mind and Receiving Wisdom Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of twelve hundred and fifty Bhikṣus, all of whom were Arhats—their cycle of birth and death had been severed, they had no more fetters, they had completely destroyed the prison of suffering, they had attained the freedom of mind, they had well understood wisdom, they were revered by the gods and Nāga kings whom they had converted, they had accomplished what needed to be done, they had cast off all burdens, they had obtained everything, they understood with right wisdom, their minds were free, and the beings they had converted were limitless—except for Ānanda, who had not yet reached this state. At that time, the venerable Śāriputra arose, knelt down, and with palms joined, said to the Buddha: 『Excellent, O Blessed One! In the past, those Bodhisattvas who sought the unsurpassed, true, and right path, through their virtuous conduct and vows, were able to attain their respective stages. These Bodhisattvas, with compassion, pitied and comforted the gods and people of the world, bringing them peace and stability, and through their compassion, they brought stability to many people. With their great bodies, they fearlessly pitied the gods and humans in the world. The present and past Bodhisattva Mahāsattvas, in order to manifest light, even the light of the Dharma, as illumination, enable beings to reach the light of the Buddha without being bound by names and forms. If there are those who seek the Bodhisattva path, they should follow the vows and practices of the past Bodhisattva Mahāsattvas, their illumination, and their saṃgha (vows), so that they may enter their respective stages. Those who hear this should learn and practice accordingly. Those who learn in this way will achieve Avaivartika (non-retrogression) and the unsurpassed, true, and right path.』 The Buddha said: 『Excellent, venerable Śāriputra! Your question is very good. You ask about the vows and practices of the past Bodhisattva Mahāsattvas, their illumination, and their saṃgha, so that they may reach their respective stages, and you think of the future Bodhisattvas who should receive these teachings. Listen carefully, Śāriputra! Think well, and I will explain to you the practices of the past Bodhisattva Mahāsattvas.』

菩薩摩訶薩所施行。」

舍利弗言：「唯然，世尊！愿樂欲聞。」

佛告舍利弗：「有世界名阿比羅提，其佛名大目，于彼為諸菩薩摩訶薩說法及六度無極之行。」

爾時，賢者舍利弗心念言：「我欲問如來、天中天：何所是阿比羅提世界及大目如來、無所著、等正覺為諸菩薩摩訶薩說法及六度無極之行者乎？」

時佛即知賢者舍利弗心所念，告舍利弗言：「東方去是千佛剎，有世界名阿比羅提，其佛名大目如來、無所著、等正覺，為諸菩薩說法及六度無極之行者乎。

「時有比丘從坐起，正衣服，右膝著地，向大目如來叉手，白大目如來言：『唯，天中天！我欲如菩薩結愿，學所當學者。』

「如是，舍利弗！其大目如來告其比丘言：『如結愿學諸菩薩道者甚亦難。所以者何？菩薩於一切人民及蜎飛、蠕動之類不得有瞋恚。』

「如是，舍利弗！其比丘白大目如來言：『天中天！我從今以往發無上正真道意，以意勸助而不離之，用愿無上正真道也，當令無諛諂，所語至誠、所言無異。

「『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，若於一切人民、蜎飛、蠕動之類起是瞋恚，第一意若發弟子緣一覺意、第二唯意念淫慾、第三若發意念睡眠念眾想由

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩所修行的法門。」

舍利弗說：『是的，世尊！我非常樂意聽聞。』

佛告訴舍利弗：『有一個世界名為阿比羅提（Abhirati），那裡的佛名為大目（Mahamati），他在那裡為諸位菩薩摩訶薩講法，以及關於六度無極的修行。』

當時，賢者舍利弗心中想：『我想請問如來、天中天：什麼是阿比羅提世界？大目如來（Mahamati Tathagata）、無所著（Arhat）、等正覺（Samyaksambuddha）是如何為諸位菩薩摩訶薩講法，以及關於六度無極的修行的？』

這時，佛立刻知道賢者舍利弗心中所想，便告訴舍利弗說：『從東方經過一千個佛剎，有一個世界名為阿比羅提，那裡的佛名為大目如來、無所著、等正覺，他正在為諸位菩薩講法，以及關於六度無極的修行。』

『當時，有一位比丘從座位上站起來，整理好衣服，右膝跪地，向大目如來合掌，對大目如來說：『是的，天中天！我想要像菩薩一樣發願，學習應該學習的法門。』

『舍利弗，大目如來告訴那位比丘說：『像這樣發願學習諸菩薩道是非常困難的。為什麼呢？因為菩薩對於一切人民以及飛禽、蠕動等眾生，都不能有嗔恨之心。』

『舍利弗，那位比丘對大目如來說：『天中天！我從今以後發無上正真道心，以這個心來勸勉自己而不離開，用以成就無上正真之道，應當做到沒有虛偽諂媚，所說的話真實誠懇，所言所行一致。』

『是的，天中天！我發此薩蕓若（Sarvajna，一切智）之心，如果我發願要成就無上正真之道，若對一切人民、飛禽、蠕動等眾生生起嗔恨之心，第一，如果我發聲聞緣覺（Sravakayāna）之心，第二，如果我生起淫慾之念，第三，如果我生起睡眠之念，或者種種雜念，』

【English Translation】 English version: 'practiced by Bodhisattva Mahasattvas.'

Sariputra said, 'Yes, World Honored One! I am eager to hear.'

The Buddha told Sariputra, 'There is a world named Abhirati, where the Buddha is named Mahamati. There, he teaches the Dharma to the Bodhisattva Mahasattvas, as well as the practice of the Six Perfections.'

At that time, the venerable Sariputra thought in his heart, 'I wish to ask the Tathagata, the Teacher of Gods and Humans: What is the Abhirati world? How does Mahamati Tathagata, the Arhat, the Samyaksambuddha, teach the Dharma to the Bodhisattva Mahasattvas, and about the practice of the Six Perfections?'

Then, the Buddha immediately knew what the venerable Sariputra was thinking, and told Sariputra, 'To the east, beyond a thousand Buddha-lands, there is a world named Abhirati, where the Buddha is named Mahamati Tathagata, the Arhat, the Samyaksambuddha. He is teaching the Dharma to the Bodhisattvas, and about the practice of the Six Perfections.'

'At that time, a Bhikkhu rose from his seat, adjusted his robes, knelt on his right knee, and with palms joined, said to Mahamati Tathagata, 'Yes, Teacher of Gods and Humans! I wish to make a vow like a Bodhisattva, and learn what should be learned.'

'Thus, Sariputra! Mahamati Tathagata told that Bhikkhu, 'It is very difficult to make a vow to learn the Bodhisattva path. Why? Because a Bodhisattva must not have anger towards all people, as well as flying and crawling creatures.'

'Thus, Sariputra! That Bhikkhu said to Mahamati Tathagata, 'Teacher of Gods and Humans! From now on, I will generate the unsurpassed, true, and right mind, and with this mind, I will encourage myself without leaving it, in order to achieve the unsurpassed, true, and right path. I shall be without flattery or deceit, my words shall be truthful and sincere, and my actions shall be consistent with my words.'

'Yes, Teacher of Gods and Humans! I generate this Sarvajna (all-knowing) mind. If I vow to achieve the unsurpassed, true, and right path, and if I generate anger towards all people, flying and crawling creatures, first, if I generate the mind of a Sravakayana (hearer vehicle), second, if I generate thoughts of lust, third, if I generate thoughts of sleep, or various other thoughts,'

譽、第四發意念狐疑、第五乃至成最正覺，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。

「『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，若我發意念殺生者，第一若發意念盜取他人財物、第二若發意念非梵行者、第三若發意念妄言、第四若發意念悔恨、第五乃至成最正覺，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。

「『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，若我發意念罵詈，第一若發意念惡口、第二愚癡、第三若發意念綺語、第四若發意念邪見、第五乃至成最正覺，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。』」

佛語舍利弗：「其比丘如是為，以被是大僧那僧涅——菩薩摩訶薩初發是意，乃於一切人民、蜎飛、蠕動之類意無瞋怒、亦無恚恨也。

「舍利弗！爾時，其菩薩摩訶薩用無瞋恚故名之為阿閦，用無瞋恚故住阿閦地。其大目如來、無所著、等正覺亦歡樂作是名、四天王亦歡樂為是名、天帝釋及梵三缽亦歡樂作是名。」

佛語舍利弗：「其阿閦菩薩摩訶薩白大目如來、無所著、等正覺言：『唯

【現代漢語翻譯】現代漢語譯本：『（如果我）發起了這樣的菩提心，真實地希望成就無上正真之道，如果我發起殺生的念頭，第一；如果我發起偷盜他人財物的念頭，第二；如果我發起非梵行的念頭，第三；如果我發起妄語的念頭，第四；如果我發起悔恨的念頭，第五；乃至最終成就最正覺（Anuttara-samyak-sambodhi），我就是欺騙了諸佛、世尊——那些在不可計數、無邊無際、不可思議的無量世界中，現在正在說法的諸佛、天中天（Devatideva）。』『唯，天中天！我發起了這樣的菩提心（Bodhi-citta），真實地希望成就無上正真之道，如果我發起謾罵的念頭，第一；如果我發起惡語的念頭，第二；如果我發起愚癡的念頭，第三；如果我發起綺語的念頭，第四；如果我發起邪見的念頭，第五；乃至最終成就最正覺，我就是欺騙了諸佛、世尊——那些在不可計數、無邊無際、不可思議的無量世界中，現在正在說法的諸佛、天中天。』佛陀告訴舍利弗（Sariputra）說：『這位比丘（bhikkhu）這樣做，是因為他被認為是僧那僧涅（Samghata-samghata）——菩薩摩訶薩（Bodhisattva-mahasattva）初發此心，對於一切人民、飛蟲、蠕動之類，心中沒有瞋怒，也沒有怨恨。』『舍利弗！那時，這位菩薩摩訶薩因為沒有瞋恚的緣故，被稱為阿閦（Akshobhya），因為沒有瞋恚的緣故，安住于阿閦地。大目如來（Mahachakshu Tathagata）、無所著（Arahant）、等正覺（Samyaksambuddha）也歡喜地為他取這個名字，四天王（Chaturmaharajika）也歡喜地為他取這個名字，天帝釋（Sakra devanam Indra）以及梵三缽（Brahma-sampati）也歡喜地為他取這個名字。』佛陀告訴舍利弗說：『這位阿閦菩薩摩訶薩對大目如來、無所著、等正覺說：「唯，』」

【English Translation】 English version: 『(If) I have generated such a Bodhi-citta, truly wishing to attain the unsurpassed, true and right path, if I generate the thought of killing, first; if I generate the thought of stealing others' possessions, second; if I generate the thought of non-celibate conduct, third; if I generate the thought of false speech, fourth; if I generate the thought of regret, fifth; and even until I attain the most perfect enlightenment (Anuttara-samyak-sambodhi), I would be deceiving all the Buddhas, the World Honored Ones—those Buddhas, Devatidevas (God of Gods), who are now teaching in countless, boundless, inconceivable, immeasurable worlds.』『O Devatideva! I have generated such a Bodhi-citta, truly wishing to attain the unsurpassed, true and right path, if I generate the thought of cursing, first; if I generate the thought of harsh speech, second; if I generate the thought of ignorance, third; if I generate the thought of frivolous speech, fourth; if I generate the thought of wrong views, fifth; and even until I attain the most perfect enlightenment, I would be deceiving all the Buddhas, the World Honored Ones—those Buddhas, Devatidevas, who are now teaching in countless, boundless, inconceivable, immeasurable worlds.』 The Buddha said to Sariputra: 『This bhikkhu does so because he is considered a Samghata-samghata—a Bodhisattva-mahasattva who, upon first generating this thought, has no anger or resentment in his mind towards all people, flying insects, and crawling creatures.』『Sariputra! At that time, this Bodhisattva-mahasattva, because of his lack of anger, is called Akshobhya, and because of his lack of anger, he dwells in the Akshobhya ground. The Mahachakshu Tathagata, Arahant, Samyaksambuddha also joyfully gave him this name, the Chaturmaharajika also joyfully gave him this name, Sakra devanam Indra and Brahma-sampati also joyfully gave him this name.』 The Buddha said to Sariputra: 『This Akshobhya Bodhisattva-mahasattva said to the Mahachakshu Tathagata, Arahant, Samyaksambuddha: 「O Lord,」』

，天中天！我發是薩蕓若意，審如是不離愿、為無上正真道者，不奉行如今所語、常不捨得律行跡、不發薩蕓若意而慾念成佛者，世世不常作沙門、世世不常著補納之衣、世世作沙門以三法衣不具，乃至成最正覺，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。

「『唯，天中天！我發薩蕓若意，審如是愿為無上正真道者，世世不常為人說法、世世不常作法師、世世所說事不有無所掛礙高明之行、世世不有無量高明之智、世世作沙門不常行分衛，乃至成最正覺，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。

「『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，世世作沙門已不常在樹下坐、世世不常精進行三事。何等三？一者、經行，二者、坐，三者、住。世世若發意念罪本、妄語欺人、誹謗讒言、世世為女人說法及食飲因緣、若起想著笑為說法者，乃至成最正覺，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。

「『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，世世若舉手說法、世世見余菩薩不發佛心、世世若發意念供養外異道人、舍諸

【現代漢語翻譯】現代漢語譯本：『天中之天！我發誓要成就薩蕓若意（一切智），如果我真的立志要追求無上正真之道，卻不奉行我如今所說的，不常保持戒律的修行，不發願成就薩蕓若意卻想成佛，那麼我生生世世都不會常做沙門（出家人），生生世世都不會常穿補納之衣（僧衣），生生世世做沙門時三法衣（袈裟）不齊全，乃至成就最正覺（無上正等正覺），我就是欺騙了諸佛、世尊——那些在不可計數、無央數、不可思議的無量世界中，現在正在說法的諸佛、天中之天。』『唯，天中之天！我發誓要成就薩蕓若意，如果我真的立志要追求無上正真之道，那麼我生生世世都不會常為人說法，生生世世都不會常做說法師，生生世世所說之事都不會有無所掛礙的高明之行，生生世世都不會有無量高明之智慧，生生世世做沙門時都不會常行乞食，乃至成就最正覺，我就是欺騙了諸佛、世尊——那些在不可計數、無央數、不可思議的無量世界中，現在正在說法的諸佛、天中之天。』『唯，天中之天！我發誓要成就薩蕓若意，如果我真的立志要追求無上正真之道，那麼我生生世世做沙門后都不會常在樹下坐，生生世世都不會常精進行三事。哪三事呢？一是經行（行走），二是坐，三是住（站立）。生生世世如果發意念生起罪惡的根本，說妄語欺騙他人，誹謗讒言，生生世世為女人說法以及因飲食的緣故，如果生起想著笑而為說法的心，乃至成就最正覺，我就是欺騙了諸佛、世尊——那些在不可計數、無央數、不可思議的無量世界中，現在正在說法的諸佛、天中之天。』『唯，天中之天！我發誓要成就薩蕓若意，如果我真的立志要追求無上正真之道，那麼我生生世世如果舉手說法，生生世世見到其他菩薩不發佛心，生生世世如果發意念供養外道之人，捨棄諸

【English Translation】 English version: 『O, Supreme among the Heavens! I have made the vow to attain Sarvajñatā (all-knowing wisdom). If, being truly resolved to seek the unsurpassed, true and right path, I do not practice what I now speak, do not constantly maintain the practice of discipline, and without aspiring to Sarvajñatā, desire to become a Buddha, then in all my lifetimes I will not constantly be a śrāmaṇa (monk), in all my lifetimes I will not constantly wear patched robes, in all my lifetimes as a śrāmaṇa, my three robes (kasaya) will not be complete, and until I attain the most perfect enlightenment, I will be deceiving all the Buddhas, the World Honored Ones—those Buddhas, the Supreme among the Heavens, who are now teaching the Dharma in countless, immeasurable, inconceivable, and limitless worlds.』『O, Supreme among the Heavens! I have made the vow to attain Sarvajñatā. If, being truly resolved to seek the unsurpassed, true and right path, then in all my lifetimes I will not constantly teach the Dharma to others, in all my lifetimes I will not constantly be a Dharma teacher, in all my lifetimes what I speak will not have the sublime practice of being unattached and unobstructed, in all my lifetimes I will not have immeasurable sublime wisdom, in all my lifetimes as a śrāmaṇa I will not constantly practice alms-begging, and until I attain the most perfect enlightenment, I will be deceiving all the Buddhas, the World Honored Ones—those Buddhas, the Supreme among the Heavens, who are now teaching the Dharma in countless, immeasurable, inconceivable, and limitless worlds.』『O, Supreme among the Heavens! I have made the vow to attain Sarvajñatā. If, being truly resolved to seek the unsurpassed, true and right path, then in all my lifetimes after becoming a śrāmaṇa I will not constantly sit under a tree, in all my lifetimes I will not constantly diligently practice the three things. What are the three? First, walking meditation, second, sitting, and third, standing. In all my lifetimes, if I generate thoughts that are the root of sin, speak false words to deceive others, slander and defame, in all my lifetimes teach the Dharma to women and for the sake of food and drink, if I generate the thought of laughing while teaching the Dharma, and until I attain the most perfect enlightenment, I will be deceiving all the Buddhas, the World Honored Ones—those Buddhas, the Supreme among the Heavens, who are now teaching the Dharma in countless, immeasurable, inconceivable, and limitless worlds.』『O, Supreme among the Heavens! I have made the vow to attain Sarvajñatā. If, being truly resolved to seek the unsurpassed, true and right path, then in all my lifetimes if I raise my hand to teach the Dharma, in all my lifetimes if I see other Bodhisattvas and do not generate the mind of Buddhahood, in all my lifetimes if I generate the thought of making offerings to non-Buddhist practitioners, abandoning all

如來、世世若在坐上聽法，乃至成最正覺，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。

「『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，世世若發意念：「我當佈施與某、不佈施與某。」世世若發意念：「我當於某處立福施、于某處不立福施。」世世若發意念：「我常持法施與某、不持法施與某。」世世見孤窮用其人故不分身命，乃至成最正覺，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。

「『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，我世世于諸菩薩所意無有異，至無上正真最正覺也。』」

佛語舍利弗：「爾時，其比丘如是，如來、無所著、等正覺為作保任。若如來為作保任者，諸天、阿須倫、世間人民亦為作保任。爾時，大目如來為作保任，時諸天、阿須倫、世間人民亦為作保任。」

佛言：「若復有比丘菩薩摩訶薩以是色像僧那求無上正真道者，皆當成無上正真道最正覺也。」

佛語舍利弗：「其阿閦菩薩白大目如來、無所著等正覺：『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，令我成最正覺時，其剎所有比丘、比丘尼、優婆塞、

【現代漢語翻譯】現代漢語譯本：『如來（Tathagata，佛的稱號）、世世如果坐在座位上聽法，乃至成就最正覺（Anuttara-samyak-sambodhi，無上正等正覺），我就是欺騙了諸佛、世尊（Bhagavan，佛的稱號）——那些在不可計數、無央數、不可思議的無量世界中現在正在說法的諸佛、天中天（Devatideva，天神之上的天神）。』『唯，天中天！我發起了薩蕓若（Sarvajna，一切智）之心，如果我真的發願要成就無上正真道（Anuttara-samyak-sambodhi，無上正等正覺），那麼我世世如果發念頭說：「我應當佈施給某人，不佈施給某人。」世世如果發念頭說：「我應當在某處建立福德，不在某處建立福德。」世世如果發念頭說：「我常常把法佈施給某人，不把法佈施給某人。」世世如果看到孤苦貧窮的人，因為珍惜自己的身體而不去幫助他們，乃至成就最正覺，我就是欺騙了諸佛、世尊——那些在不可計數、無央數、不可思議的無量世界中現在正在說法的諸佛、天中天。』『唯，天中天！我發起了薩蕓若之心，如果我真的發願要成就無上正真道，我世世對於諸菩薩的心意都不會有差異，直到成就無上正真最正覺。』佛告訴舍利弗（Sariputra，佛陀十大弟子之一）說：『那時，那位比丘（bhikkhu，出家男眾）是這樣的，如來、無所著（Arahant，阿羅漢）、等正覺（Samyak-sambuddha，正等覺）為他作擔保。如果如來為他作擔保，諸天（Deva，天神）、阿須倫（Asura，非天）、世間人民也會為他作擔保。那時，大目如來（Mahacaksu Tathagata，大目如來）為他作擔保，那時諸天、阿須倫、世間人民也會為他作擔保。』佛說：『如果又有比丘菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）以這樣的色像僧那（Samghati，僧伽梨，袈裟）來求無上正真道，他們都應當成就無上正真道最正覺。』佛告訴舍利弗說：『那位阿閦菩薩（Akshobhya Bodhisattva，不動菩薩）對大目如來、無所著等正覺說：「唯，天中天！我發起了薩蕓若之心，如果我真的發願要成就無上正真道，那麼當我成就最正覺時，我的剎土（kshetra，佛土）中所有的比丘、比丘尼（bhikkhuni，出家女眾）、優婆塞（upasaka，在家男眾）……」』

【English Translation】 English version: 'If the Tathagata (the title of a Buddha), in every life, were to sit and listen to the Dharma, until attaining Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), I would be deceiving all the Buddhas, the Bhagavans (the title of a Buddha) – those Buddhas, Devatidevas (God of Gods), who are now teaching in countless, immeasurable, and inconceivable worlds.' 'O Devatideva! I have generated the mind of Sarvajna (Omniscience), and if I truly aspire to attain Anuttara-samyak-sambodhi, then in every life, if I were to think: 「I should give to this person, and not give to that person.」 In every life, if I were to think: 「I should establish merit in this place, and not establish merit in that place.」 In every life, if I were to think: 「I should always teach the Dharma to this person, and not teach the Dharma to that person.」 In every life, if I were to see the poor and destitute, and because of cherishing my own body, not help them, until attaining Anuttara-samyak-sambodhi, I would be deceiving all the Buddhas, the Bhagavans – those Buddhas, Devatidevas, who are now teaching in countless, immeasurable, and inconceivable worlds.' 'O Devatideva! I have generated the mind of Sarvajna, and if I truly aspire to attain Anuttara-samyak-sambodhi, in every life, my intention towards all Bodhisattvas will not be different, until I attain Anuttara-samyak-sambodhi.' The Buddha said to Sariputra (one of the Buddha's ten great disciples): 'At that time, that bhikkhu (monk) was like this, and the Tathagata, Arahant (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) would vouch for him. If the Tathagata were to vouch for him, the Devas (gods), Asuras (demigods), and people of the world would also vouch for him. At that time, the Mahacaksu Tathagata (Great-Eyed Tathagata) vouched for him, and at that time, the Devas, Asuras, and people of the world also vouched for him.' The Buddha said: 'If there are also bhikkhu Bodhisattva-mahasattvas (great Bodhisattvas) who seek Anuttara-samyak-sambodhi with such a Samghati (monk's robe), they should all attain Anuttara-samyak-sambodhi.' The Buddha said to Sariputra: 'That Akshobhya Bodhisattva (Immovable Bodhisattva) said to the Mahacaksu Tathagata, Arahant, Samyak-sambuddha: 「O Devatideva! I have generated the mind of Sarvajna, and if I truly aspire to attain Anuttara-samyak-sambodhi, then when I attain Anuttara-samyak-sambodhi, all the bhikkhus, bhikkhunis (nuns), upasakas (male lay followers) in my kshetra (Buddha-field)…」'

優婆夷若有罪惡者及讒罪惡者，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。

「『複次，天中天！我當修行乃至成無上正真道最正覺，令我佛剎諸弟子一切皆無有罪惡者，我當修佛道至令佛剎嚴凈。

「『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，我若於夢中失精，乃至成最正覺，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。

「『複次，天中天！我當修行乃至成無上正真道最正覺，令我佛剎中諸菩薩出家為道者于夢中不失精。

「『唯，天中天！我發是薩蕓若意，審如是愿為無上正真道者，世間母人有諸惡露，我成最正覺時我佛剎中母人有諸惡露者，我為欺是諸佛、世尊——諸不可計無央數、不可思議無量世界中諸佛、天中天今現在說法者。』

「是為菩薩法事如意所念行，佛亦為如應說法。」

佛語舍利弗：「爾時，有一比丘謂阿閦菩薩摩訶薩乃作是結愿：『若使不退轉者，當以右指案地令大震動。』

「爾時，阿閦菩薩應時承佛威神、自蒙高明力乃令地六反震動。阿閦菩薩摩訶薩所感動，如語無有異也。」

佛語舍利弗：「若有菩薩欲成無上正真

【現代漢語翻譯】現代漢語譯本『如果優婆夷（Upasika，女居士）有罪惡或者誹謗罪惡，我就是欺騙了諸佛、世尊（Bhagavan，佛的尊稱）——那些在不可計數、無邊無際的世界中，現在正在說法的所有佛、天中之天（Devatideva，對佛的尊稱）。』『再者，天中天！我應當修行直至成就無上正真道（Anuttara-samyak-sambodhi，無上正等正覺），使我的佛剎（Buddha-ksetra，佛的國土）中所有弟子都沒有罪惡，我應當修行佛道，使佛剎清凈莊嚴。』『唯，天中天！我發此薩蕓若（Sarvajna，一切智）之心，如果我真的發願要成就無上正真道，如果我在夢中遺精，乃至成就最正覺（Anuttara-samyak-sambodhi，無上正等正覺），我就是欺騙了諸佛、世尊——那些在不可計數、無邊無際的世界中，現在正在說法的所有佛、天中之天。』『再者，天中天！我應當修行直至成就無上正真道最正覺，使我佛剎中所有出家修道的菩薩在夢中不遺精。』『唯，天中天！我發此薩蕓若之心，如果我真的發願要成就無上正真道，如果世間母親有各種污穢之物，而我成就最正覺時，我的佛剎中母親還有各種污穢之物，我就是欺騙了諸佛、世尊——那些在不可計數、無邊無際的世界中，現在正在說法的所有佛、天中之天。』『這就是菩薩如意所想所行的法事，佛也為他們如實說法。』佛告訴舍利弗（Sariputra，佛陀十大弟子之一）說：『當時，有一位比丘（Bhiksu，出家男眾）對阿閦（Akshobhya，不動佛）菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）發願說：『如果是不退轉（Avaivartika，不退轉地）的菩薩，就用右指按地，使大地劇烈震動。』『當時，阿閦菩薩立刻承佛的威神力，自己也蒙受高明的力量，使大地六次震動。阿閦菩薩摩訶薩所感動的，正如他所說的一樣，沒有絲毫差異。』佛告訴舍利弗說：『如果有菩薩想要成就無上正真道，

【English Translation】 English version 'If an Upasika (female lay follower) has evil deeds or slanders evil deeds, I am deceiving all the Buddhas, the Bhagavan (the Blessed One) - those Buddhas, Devatideva (God of Gods), who are now teaching the Dharma in countless, inconceivable, immeasurable worlds.' 'Furthermore, Devatideva! I shall practice until I attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), so that all disciples in my Buddha-ksetra (Buddha-field) will be without evil deeds, and I shall cultivate the Buddha path to make the Buddha-ksetra pure and adorned.' 'O Devatideva! I have generated this mind of Sarvajna (Omniscience), if I truly aspire to attain Anuttara-samyak-sambodhi, if I lose semen in a dream, even until I attain Supreme Perfect Enlightenment, I am deceiving all the Buddhas, the Bhagavan - those Buddhas, Devatideva, who are now teaching the Dharma in countless, inconceivable, immeasurable worlds.' 'Furthermore, Devatideva! I shall practice until I attain Anuttara-samyak-sambodhi, so that all Bodhisattvas who have left home to practice the path in my Buddha-ksetra will not lose semen in their dreams.' 'O Devatideva! I have generated this mind of Sarvajna, if I truly aspire to attain Anuttara-samyak-sambodhi, if mothers in the world have various impure discharges, and when I attain Supreme Perfect Enlightenment, mothers in my Buddha-ksetra still have various impure discharges, I am deceiving all the Buddhas, the Bhagavan - those Buddhas, Devatideva, who are now teaching the Dharma in countless, inconceivable, immeasurable worlds.' 'This is the Dharma practice that Bodhisattvas think and act upon as they wish, and the Buddha also teaches them accordingly.' The Buddha said to Sariputra (one of the Buddha's ten great disciples): 'At that time, there was a Bhiksu (monk) who made a vow to Akshobhya (Immovable) Bodhisattva-mahasattva (Great Bodhisattva): 'If you are a Bodhisattva who is Avaivartika (non-retrogressing), then press the ground with your right finger and cause the earth to shake greatly.' 'At that time, Akshobhya Bodhisattva, immediately receiving the Buddha's majestic power and also being endowed with great power, caused the earth to shake six times. What Akshobhya Bodhisattva caused to happen was exactly as he had said, without any difference.' The Buddha said to Sariputra: 'If there is a Bodhisattva who wishes to attain Anuttara-samyak-sambodhi,'

道最正覺者，當學阿閦菩薩摩訶薩行。菩薩摩訶薩以學阿閦菩薩行者，不久亦當即取佛剎土，當覆成無上正真道最正覺也。」

爾時，賢者舍利弗問佛言：「天中天！阿閦菩薩摩訶薩初發意時，有幾何天在會中？」

佛告舍利弗：「阿閦菩薩初發意學時，三千大千世界中四天王天、帝釋及憋魔、梵三缽一切皆向阿閦菩薩叉手說是語：『昔所不聞是僧那。』

「諸天聞以便說言：『阿閦菩薩成無上正真道，若有人生其佛剎者，是人福德不小也。』」

賢者舍利弗白佛言：「未曾聞余菩薩摩訶薩以是色像學僧那，我亦不見亦不聞如阿閦菩薩摩訶薩及天中天為作如是之名。」

佛言：「如是也。舍利弗！少有菩薩摩訶薩以是色像學僧那及無上正真道如阿閦菩薩摩訶薩。於是，舍利弗！陂陀劫中，諸菩薩摩訶薩其德不及阿閦菩薩摩訶薩之功德也。」

佛語舍利弗：「爾時，其大目如來、無所著、等正覺授阿閦菩薩無上正真道決：『汝為當來佛，號阿閦如來、無所著、等正覺，成慧之行而為師父，安定世間無上大人，為法之御，天上天下尊，佛、天中天。亦如提洹竭佛授我決。』」

時佛語舍利弗：「大目如來授阿閦菩薩摩訶薩無上正真道決時，其三千大千世界皆為大明；譬我亦如

【現代漢語翻譯】現代漢語譯本：若要證得無上正等正覺，應當學習阿閦菩薩摩訶薩（大菩薩）的修行。菩薩摩訶薩通過學習阿閦菩薩的修行，不久也將獲得佛的凈土，並最終成就無上正等正覺。那時，賢者舍利弗問佛陀：『世尊！阿閦菩薩摩訶薩初發菩提心時，有多少天神在場？』佛陀告訴舍利弗：『阿閦菩薩初發心修行時，三千大千世界中的四天王天（四大天王所居之天）、帝釋（忉利天主）、魔王波旬、梵天王等一切天神都向阿閦菩薩合掌，並說道：『過去從未聽聞過這樣的發心。』『諸天聽到后便說：『阿閦菩薩將成就無上正等正覺，若有人能往生到他的佛土，此人的福德將非常巨大。』賢者舍利弗對佛陀說：『我從未聽聞其他菩薩摩訶薩以這樣的形象修行，我也沒有見過或聽過像阿閦菩薩摩訶薩這樣，以及世尊您為他所作的如此殊勝的名號。』佛陀說：『確實如此，舍利弗！很少有菩薩摩訶薩像阿閦菩薩摩訶薩這樣以這樣的形象修行，並證得無上正等正覺。舍利弗！在陂陀劫中，其他菩薩摩訶薩的功德都比不上阿閦菩薩摩訶薩的功德。』佛陀告訴舍利弗：『當時，大目如來（佛名）、無所著、等正覺為阿閦菩薩授記無上正等正覺：『你將來會成佛，號為阿閦如來、無所著、等正覺，成就智慧之行，成為導師，安定世間，成為無上大人，為法之御，天上天下至尊，佛、天中天。也像提洹竭佛（佛名）為我授記一樣。』當時，佛陀告訴舍利弗：『大目如來為阿閦菩薩摩訶薩授記無上正等正覺時，三千大千世界都變得光明；就像我一樣，』

【English Translation】 English version: Those who seek the most perfect enlightenment should learn the practices of Akshobhya Bodhisattva Mahasattva (great bodhisattva). Bodhisattva Mahasattvas, by learning the practices of Akshobhya Bodhisattva, will soon obtain a Buddha's pure land and ultimately achieve the most perfect enlightenment. At that time, the venerable Shariputra asked the Buddha: 'World Honored One! When Akshobhya Bodhisattva Mahasattva first generated the aspiration for enlightenment, how many deities were present?' The Buddha told Shariputra: 'When Akshobhya Bodhisattva first began his practice, all the deities in the three thousand great thousand worlds, including the Four Heavenly Kings (the heavens where the Four Heavenly Kings reside), Indra (the lord of the Trayastrimsha Heaven), Mara (the demon king), and Brahma, all folded their hands towards Akshobhya Bodhisattva and said: 'We have never heard of such an aspiration before.' 'Upon hearing this, the deities said: 'Akshobhya Bodhisattva will achieve the most perfect enlightenment. If anyone is born in his Buddha land, that person's merit will be immense.' The venerable Shariputra said to the Buddha: 'I have never heard of any other Bodhisattva Mahasattva practicing with such an appearance, nor have I seen or heard of anyone like Akshobhya Bodhisattva Mahasattva, and the honorable name you have given him.' The Buddha said: 'It is indeed so, Shariputra! There are very few Bodhisattva Mahasattvas who practice with such an appearance and attain the most perfect enlightenment like Akshobhya Bodhisattva Mahasattva. Shariputra! In the Bhadra Kalpa, the merits of other Bodhisattva Mahasattvas cannot compare to the merits of Akshobhya Bodhisattva Mahasattva.' The Buddha told Shariputra: 'At that time, the Tathagata Mahachakshu (name of a Buddha), the Unattached One, the Perfectly Enlightened One, gave Akshobhya Bodhisattva the prediction of the most perfect enlightenment: 'You will become a Buddha in the future, named Akshobhya Tathagata, the Unattached One, the Perfectly Enlightened One, accomplishing the practice of wisdom, becoming a teacher, stabilizing the world, becoming the supreme great one, the guide of the Dharma, the most honored in heaven and earth, a Buddha, the World Honored One. Just as Dipankara Buddha (name of a Buddha) gave me the prediction.' At that time, the Buddha told Shariputra: 'When the Tathagata Mahachakshu gave Akshobhya Bodhisattva Mahasattva the prediction of the most perfect enlightenment, the three thousand great thousand worlds became bright; just like me,'

是，授無上正真道決時，其三千大千世界皆為大明。

「複次，舍利弗！其阿閦菩薩摩訶薩成無上正真道最正覺、得薩蕓若慧時，其三千大千世界六反震動；譬我亦如是，成無上正真道、得薩蕓慧時，三千大千世界為六反震動。

「複次，舍利弗！阿閦菩薩摩訶薩授無上正真道決時，是三千大千世界中諸藥、樹木一切皆自曲低向阿閦菩薩作禮；譬我亦如是，成無上正真道最正覺、得薩蕓若慧時，是三千大千世界諸藥、樹木一切皆自曲低向我作禮。

「複次，舍利弗！其大目如來、無所著、等正覺授阿閦菩薩摩訶薩無上正真道決時，其三千大千世界中諸天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒一切皆向阿閦菩薩叉手而作禮；譬我亦如是，成無上正真道最正覺、得薩蕓若慧時，三千大千世界諸天、龍、鬼神、揵陀羅、阿須倫、迦留羅、真陀羅、摩睺勒皆向我叉手作禮。

「複次，舍利弗！其大目如來、無所著、等正覺授阿閦菩薩摩訶薩無上正真道決時，遍三千大千世界諸妊身女人皆安隱產、盲者得視、聾者得聽；譬我亦如是，成無上正真道最正覺、得薩蕓若慧時，是三千大千世界諸妊身女人皆安隱產、盲者得視、聾者得聽。

「複次，舍利弗！大目如來、無所著、等正覺

【現代漢語翻譯】現代漢語譯本當（大目如來）授予阿閦（Akshobhya）菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩）無上正真道（Anuttara-samyak-sambodhi，意為無上正等正覺）的決（預言）時，整個三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）都變得光明無比。『再者，舍利弗（Sariputra，佛陀的十大弟子之一）！當阿閦菩薩摩訶薩成就無上正真道、獲得最正覺（Anuttara-samyak-sambodhi，意為無上正等正覺）、得到薩蕓若慧（Sarvajna，一切智）時，他的三千大千世界會發生六次震動；就像我一樣，當我成就無上正真道、獲得薩蕓慧時，三千大千世界也會發生六次震動。』『再者，舍利弗！當阿閦菩薩摩訶薩被授予無上正真道的決時，這個三千大千世界中的所有藥草、樹木都會自然地彎曲，向阿閦菩薩行禮；就像我一樣，當我成就無上正真道、獲得最正覺、得到薩蕓若慧時，這個三千大千世界中的所有藥草、樹木都會自然地彎曲，向我行禮。』『再者，舍利弗！當大目如來（Mahachakshu Tathagata，意為大眼如來）、無所著（Aparigraha，意為無執著）、等正覺（Samyak-sambuddha，意為正等覺）授予阿閦菩薩摩訶薩無上正真道的決時，這個三千大千世界中的所有天（Deva，天神）、龍（Naga，龍神）、鬼神（Yaksa，夜叉）、揵沓和（Gandharva，香神）、阿須倫（Asura，阿修羅）、迦留羅（Garuda，金翅鳥）、真陀羅（Kinnara，緊那羅）、摩休勒（Mahoraga，摩睺羅伽）都會向阿閦菩薩合掌行禮；就像我一樣，當我成就無上正真道、獲得最正覺、得到薩蕓若慧時，三千大千世界中的所有天、龍、鬼神、揵陀羅、阿須倫、迦留羅、真陀羅、摩睺勒都會向我合掌行禮。』『再者，舍利弗！當大目如來、無所著、等正覺授予阿閦菩薩摩訶薩無上正真道的決時，遍佈三千大千世界的所有懷孕婦女都會平安生產，盲人會重見光明，聾人會恢復聽力；就像我一樣，當我成就無上正真道、獲得最正覺、得到薩蕓若慧時，這個三千大千世界的所有懷孕婦女都會平安生產，盲人會重見光明，聾人會恢復聽力。』『再者，舍利弗！大目如來、無所著、等正覺

【English Translation】 English version When (Mahachakshu Tathagata) bestows the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) upon the Bodhisattva-Mahasattva (great Bodhisattva) Akshobhya, the entire Trisahasra-Mahasahasra-lokadhatu (a great world system in Buddhist cosmology) becomes brilliantly illuminated. 'Furthermore, Sariputra! When the Bodhisattva-Mahasattva Akshobhya achieves Anuttara-samyak-sambodhi, attains supreme perfect enlightenment, and gains Sarvajna (omniscience), his Trisahasra-Mahasahasra-lokadhatu will shake six times; just as I, when I achieve Anuttara-samyak-sambodhi and gain Sarvajna, the Trisahasra-Mahasahasra-lokadhatu will also shake six times.' 'Furthermore, Sariputra! When the Bodhisattva-Mahasattva Akshobhya is given the prediction of Anuttara-samyak-sambodhi, all the herbs and trees in this Trisahasra-Mahasahasra-lokadhatu will naturally bend down and pay homage to Akshobhya; just as I, when I achieve Anuttara-samyak-sambodhi, attain supreme perfect enlightenment, and gain Sarvajna, all the herbs and trees in this Trisahasra-Mahasahasra-lokadhatu will naturally bend down and pay homage to me.' 'Furthermore, Sariputra! When Mahachakshu Tathagata (the Tathagata with Great Eyes), Aparigraha (unattached), Samyak-sambuddha (perfectly enlightened one) bestows the prediction of Anuttara-samyak-sambodhi upon the Bodhisattva-Mahasattva Akshobhya, all the Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents) in this Trisahasra-Mahasahasra-lokadhatu will fold their hands and pay homage to Akshobhya; just as I, when I achieve Anuttara-samyak-sambodhi, attain supreme perfect enlightenment, and gain Sarvajna, all the Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas in the Trisahasra-Mahasahasra-lokadhatu will fold their hands and pay homage to me.' 'Furthermore, Sariputra! When Mahachakshu Tathagata, Aparigraha, Samyak-sambuddha bestows the prediction of Anuttara-samyak-sambodhi upon the Bodhisattva-Mahasattva Akshobhya, all pregnant women throughout the Trisahasra-Mahasahasra-lokadhatu will give birth safely, the blind will regain their sight, and the deaf will regain their hearing; just as I, when I achieve Anuttara-samyak-sambodhi, attain supreme perfect enlightenment, and gain Sarvajna, all pregnant women in this Trisahasra-Mahasahasra-lokadhatu will give birth safely, the blind will regain their sight, and the deaf will regain their hearing.' 'Furthermore, Sariputra! Mahachakshu Tathagata, Aparigraha, Samyak-sambuddha

授阿閦菩薩摩訶薩無上正真道決時，遍三千大千世界中人非人皆燒香；譬我亦如是，成無上正真道最正覺、得薩蕓若慧時，遍三千大千世界中人非人皆燒香。」

賢者舍利弗白佛言：「阿閦菩薩摩訶薩乃有是無極之德。」

佛告舍利弗：「阿閦菩薩摩訶薩不但有功德，不獨大目如來授其決，如是不可稱說無央數功德得度無極。

「複次，舍利弗！大目如來授阿閦菩薩摩訶薩無上正真道決時，諸天、阿須倫、世間人其意皆安隱，悉得其時；譬我亦如是，成無上正真道最正覺、得薩蕓若慧時，諸天、阿修羅、世間人意皆得安隱，悉得其時。

「複次，舍利弗！其大目如來授阿閦菩薩摩訶薩無上正真道決時，和夷羅、鬼神常隨後護之：譬我亦如是，成無上正真道最正覺、得薩蕓若慧時，和夷羅、鬼神常隨我後行。

「複次，舍利弗！大目如來授阿閦菩薩摩訶薩無上正真道最正覺、得薩蕓若慧時，諸天、阿修羅、世間人，以天華、天香供養之；譬我亦如是，成無上正真道最正覺、得薩蕓若慧時，諸天、阿修羅、世間人，以天華、天香來供養。

「複次，舍利弗！大目如來授阿閦菩薩摩訶薩無上正真道決時，二十億人及三十億諸天發無上正真道意，大目如來、無所著等正覺皆授其決。

【現代漢語翻譯】現代漢語譯本：當大目如來為阿閦菩薩摩訶薩（意為大菩薩）授記無上正真之道時，遍佈三千大千世界的人和非人都焚香供養；就像我一樣，當我成就無上正真之道，證得最正覺，獲得薩蕓若（意為一切智）智慧時，遍佈三千大千世界的人和非人也都會焚香供養。賢者舍利弗（佛陀的十大弟子之一）對佛說：『阿閦菩薩摩訶薩竟然有如此無邊的功德。』佛告訴舍利弗：『阿閦菩薩摩訶薩不僅有這些功德，不僅僅是大目如來為他授記，他還有如此不可稱說、無量無邊的功德得以度脫。』『再者，舍利弗！當大目如來為阿閦菩薩摩訶薩授記無上正真之道時，諸天、阿修羅（一種神道生物）、世間的人們都感到內心安穩，都得到了適宜的時機；就像我一樣，當我成就無上正真之道，證得最正覺，獲得薩蕓若智慧時，諸天、阿修羅、世間的人們內心都會感到安穩，都會得到適宜的時機。』『再者，舍利弗！當大目如來為阿閦菩薩摩訶薩授記無上正真之道時，和夷羅（一種護法神）、鬼神常常跟隨在他身後護衛他；就像我一樣，當我成就無上正真之道，證得最正覺，獲得薩蕓若智慧時，和夷羅、鬼神也會常常跟隨在我身後。』『再者，舍利弗！當大目如來為阿閦菩薩摩訶薩授記無上正真之道，證得最正覺，獲得薩蕓若智慧時，諸天、阿修羅、世間的人們會用天上的花和香來供養他；就像我一樣，當我成就無上正真之道，證得最正覺，獲得薩蕓若智慧時，諸天、阿修羅、世間的人們也會用天上的花和香來供養我。』『再者，舍利弗！當大目如來為阿閦菩薩摩訶薩授記無上正真之道時，有二十億人和三十億諸天發起了無上正真道的心意，大目如來、無所著等正覺（意為不受任何事物束縛的覺悟）都為他們授記。』

【English Translation】 English version: When the Tathagata Great Eye (Da Mu Rulai) bestowed the prediction of the unsurpassed, true, and right path upon the Bodhisattva Mahasattva Akshobhya (a great Bodhisattva), all beings, human and non-human, throughout the three thousand great thousand worlds burned incense in offering; just as it will be for me, when I achieve the unsurpassed, true, and right path, attain the most perfect enlightenment, and gain the wisdom of Sarvajna (all-knowing), all beings, human and non-human, throughout the three thousand great thousand worlds will also burn incense in offering. The venerable Shariputra (one of the Buddha's ten great disciples) said to the Buddha, 'Bodhisattva Mahasattva Akshobhya possesses such boundless merit.' The Buddha told Shariputra, 'Bodhisattva Mahasattva Akshobhya not only has these merits, and it is not only the Tathagata Great Eye who bestowed the prediction upon him, he has countless, immeasurable merits by which he is liberated.' 'Furthermore, Shariputra! When the Tathagata Great Eye bestowed the prediction of the unsurpassed, true, and right path upon the Bodhisattva Mahasattva Akshobhya, the devas (gods), asuras (a type of demigod), and people of the world all felt peace in their hearts and obtained the opportune time; just as it will be for me, when I achieve the unsurpassed, true, and right path, attain the most perfect enlightenment, and gain the wisdom of Sarvajna, the devas, asuras, and people of the world will all feel peace in their hearts and obtain the opportune time.' 'Furthermore, Shariputra! When the Tathagata Great Eye bestowed the prediction of the unsurpassed, true, and right path upon the Bodhisattva Mahasattva Akshobhya, the Hayagrivas (a type of guardian deity) and spirits constantly followed behind him to protect him; just as it will be for me, when I achieve the unsurpassed, true, and right path, attain the most perfect enlightenment, and gain the wisdom of Sarvajna, the Hayagrivas and spirits will also constantly follow behind me.' 'Furthermore, Shariputra! When the Tathagata Great Eye bestowed the prediction of the unsurpassed, true, and right path, attained the most perfect enlightenment, and gained the wisdom of Sarvajna upon the Bodhisattva Mahasattva Akshobhya, the devas, asuras, and people of the world offered him heavenly flowers and incense; just as it will be for me, when I achieve the unsurpassed, true, and right path, attain the most perfect enlightenment, and gain the wisdom of Sarvajna, the devas, asuras, and people of the world will also offer me heavenly flowers and incense.' 'Furthermore, Shariputra! When the Tathagata Great Eye bestowed the prediction of the unsurpassed, true, and right path upon the Bodhisattva Mahasattva Akshobhya, twenty billion people and thirty billion devas generated the intention for the unsurpassed, true, and right path, and the Tathagata Great Eye, the Unattached and Perfectly Enlightened One (meaning enlightenment free from any attachments), bestowed predictions upon them all.'

「複次，舍利弗！大目如來、無所著、等正覺授阿閦菩薩摩訶薩無上正真道決時，其地大動，自然生優缽華、蓮華、拘文華、分陀利華布其地；譬我亦如是，成無上正真道最正覺、得薩蕓若慧時，大地自然生優缽華、蓮華、拘文華、分陀利華布其地。

「複次，舍利弗！大目如來、無所著、等正覺授阿閦菩薩摩訶薩無上正真道決時，若干百天人、若干千天人、若干百千諸天人住于虛空，以天衣用散阿閦菩薩上，即說是言：『菩薩摩訶薩當度，成無上正真道最正覺也。』

「複次，舍利弗！大目如來授阿閦菩薩摩訶薩無上正真道決，爾時諸天、阿須羅、世間人民相愛劇父母哀其子；譬我亦如是，成無上正真道最正覺時，諸天、阿修羅、世間人民相愛劇父母哀其子也。

「複次，舍利弗！大目如來授阿閦菩薩摩訶薩無上正真道決時，其三千大千世界中諸天及人民，承佛威神皆聞授阿閦菩薩決。

「如是，舍利弗！昔授菩薩決時，其此國中人民一心佈施，為福德快飲食，若有求索者已所喜而施與。譬我亦如是，成無上正真道最正覺時，是三千大千世界中諸天及人民皆承佛威神聞授決時。如是，舍利弗！昔此國中人民一心佈施，為福德快飲食，若有求索者已所喜而施與。

「複次，舍利弗

【現代漢語翻譯】現代漢語譯本：『再者，舍利弗！大目如來（過去佛名）、無所著（佛的稱號）、等正覺（佛的稱號）在給阿閦菩薩摩訶薩（菩薩名，意為不動菩薩）授記無上正真道（至高無上的真理之道）時，大地劇烈震動，自然生長出優缽華（青蓮花）、蓮華（蓮花）、拘文華（紅蓮花）、分陀利華（白蓮花）遍佈地面；譬如我（釋迦牟尼佛）也一樣，成就無上正真道最正覺（至高無上的覺悟）、獲得薩蕓若慧（一切智）時，大地自然生長出優缽華、蓮華、拘文華、分陀利華遍佈地面。『再者，舍利弗！大目如來、無所著、等正覺在給阿閦菩薩摩訶薩授記無上正真道時，成百上千的天人，住在虛空中，用天衣散在阿閦菩薩身上，並說：『這位菩薩摩訶薩將要得度，成就無上正真道最正覺。』『再者，舍利弗！大目如來給阿閦菩薩摩訶薩授記無上正真道時，諸天、阿須羅（一種神道生物）、世間人民彼此相愛，如同父母愛自己的孩子一樣；譬如我（釋迦牟尼佛）也一樣，成就無上正真道最正覺時，諸天、阿修羅、世間人民彼此相愛，如同父母愛自己的孩子一樣。『再者，舍利弗！大目如來給阿閦菩薩摩訶薩授記無上正真道時，這三千大千世界中的諸天和人民，承蒙佛的威神之力，都聽到了給阿閦菩薩授記的訊息。『就像這樣，舍利弗！過去授記菩薩時，這個國家的人民一心一意地佈施，爲了積累福德而快樂地飲食，如果有來求取的人，就把自己喜歡的東西施捨給他們。譬如我（釋迦牟尼佛）也一樣，成就無上正真道最正覺時，這三千大千世界中的諸天和人民，都承蒙佛的威神之力聽到了授記的訊息。就像這樣，舍利弗！過去這個國家的人民一心一意地佈施，爲了積累福德而快樂地飲食，如果有來求取的人，就把自己喜歡的東西施捨給他們。『再者，舍利弗！』

【English Translation】 English version: 『Furthermore, Shariputra! When Great-Eye Tathagata (name of a past Buddha), the Unattached One (title of a Buddha), the Perfectly Enlightened One (title of a Buddha), conferred the prediction of the unsurpassed, true and right path upon Akshobhya Bodhisattva Mahasattva (name of a Bodhisattva, meaning Immovable Bodhisattva), the earth greatly quaked, and naturally grew utpala flowers (blue lotus), lotus flowers (lotus), kumuda flowers (red lotus), and pundarika flowers (white lotus) covering the ground; just as it was with me, when I attained the unsurpassed, true and right path, the most perfect enlightenment, and gained Sarvajna wisdom (all-knowing wisdom), the earth naturally grew utpala flowers, lotus flowers, kumuda flowers, and pundarika flowers covering the ground.』『Furthermore, Shariputra! When Great-Eye Tathagata, the Unattached One, the Perfectly Enlightened One, conferred the prediction of the unsurpassed, true and right path upon Akshobhya Bodhisattva Mahasattva, several hundred, several thousand, and several hundred thousand devas (gods) dwelt in the sky, scattering celestial garments upon Akshobhya Bodhisattva, and saying: 『This Bodhisattva Mahasattva will be liberated and attain the unsurpassed, true and right path, the most perfect enlightenment.』『Furthermore, Shariputra! When Great-Eye Tathagata conferred the prediction of the unsurpassed, true and right path upon Akshobhya Bodhisattva Mahasattva, the devas, asuras (a type of divine being), and people of the world loved each other as parents love their children; just as it was with me, when I attained the unsurpassed, true and right path, the most perfect enlightenment, the devas, asuras, and people of the world loved each other as parents love their children.』『Furthermore, Shariputra! When Great-Eye Tathagata conferred the prediction of the unsurpassed, true and right path upon Akshobhya Bodhisattva Mahasattva, all the devas and people in this three-thousand-great-thousand world, by the power of the Buddha's divine might, heard the prediction conferred upon Akshobhya Bodhisattva.』『Thus, Shariputra! In the past, when the prediction was conferred upon the Bodhisattva, the people of this country wholeheartedly practiced giving, enjoyed food for the sake of accumulating merit, and if there were any who sought something, they would give them what they cherished. Just as it was with me, when I attained the unsurpassed, true and right path, the most perfect enlightenment, all the devas and people in this three-thousand-great-thousand world, by the power of the Buddha's divine might, heard the prediction. Thus, Shariputra! In the past, the people of this country wholeheartedly practiced giving, enjoyed food for the sake of accumulating merit, and if there were any who sought something, they would give them what they cherished.』『Furthermore, Shariputra!』

！其大目如來授阿閦菩薩摩訶薩無上正覺道決時，諸欲界天悉鼓天伎樂供養。

「舍利弗！是阿閦菩薩摩訶薩授決時之功德行。」

賢者舍利弗白佛言：「難及，天中天！如來、無所著、正覺誠諦說之——不可思議諸佛佛之境界、不可思議諸神神之境界、不可思議諸龍龍之境界。不可思議諸龍之境界——乃從阿閦菩薩摩訶薩初發意學受得此功德。天中天！是阿閦菩薩摩訶薩授決時亦不可思議。」

是時賢者阿難謂賢者舍利弗：「阿閦菩薩摩訶薩初發意學僧那及得號如是也？」

舍利弗謂阿難言：「是皆有因緣所致，阿閦菩薩摩訶薩初發意學僧那及德號，今佛當廣解說之。」

時佛告舍利弗言：「阿閦菩薩初發是意時可令虛空有異，我所結愿不可使有異，被僧那僧涅乃如是。」

佛語舍利弗：「如阿閦菩薩摩訶薩所被僧那僧涅，寶英菩薩摩訶薩亦從阿閦菩薩學行。舍利弗！無央數菩薩不能及知阿閦菩薩所被僧那僧涅甚堅積累德行乃如是。

「舍利弗！其阿閦菩薩以成無上正真道也，最正覺，今現在阿比羅提世界。

「阿閦如來、無所著、等正覺行菩薩道時，世世人求手足、及頭、目、肌肉，終不逆人意也。

「舍利弗！阿閦如來從初發意至成無上正真道最正覺

【現代漢語翻譯】現代漢語譯本：當大目如來（Mahamudra Tathagata）為阿閦菩薩摩訶薩（Akshobhya Bodhisattva Mahasattva）授記無上正覺之道時，所有欲界天都敲響天樂以供養。舍利弗（Sariputra）！這是阿閦菩薩摩訶薩受記時的功德行。賢者舍利弗對佛說：『難以企及啊，天中天（Devatideva）！如來（Tathagata）、無所著（Arhat）、正覺（Samyaksambuddha）真實地宣說——諸佛佛的境界不可思議，諸神神的境界不可思議，諸龍龍的境界不可思議。諸龍的境界不可思議——乃是從阿閦菩薩摩訶薩初發心學習時就獲得的功德。天中天！阿閦菩薩摩訶薩受記時也是不可思議的。』這時，賢者阿難（Ananda）對賢者舍利弗說：『阿閦菩薩摩訶薩初發心學習僧那（samjna，意為認知）以及獲得名號是這樣的嗎？』舍利弗對阿難說：『這些都是有因緣的，阿閦菩薩摩訶薩初發心學習僧那以及獲得德號，現在佛會詳細解釋的。』這時，佛告訴舍利弗說：『阿閦菩薩初發此心時，可以使虛空有所不同，但我所結的愿不可使其有所不同，所被的僧那僧涅（samjna samni，意為認知和聚集）就是這樣。』佛告訴舍利弗：『就像阿閦菩薩摩訶薩所被的僧那僧涅，寶英菩薩摩訶薩（Ratnaketu Bodhisattva Mahasattva）也是從阿閦菩薩那裡學習的。舍利弗！無數菩薩都無法瞭解阿閦菩薩所被的僧那僧涅是多麼堅固，積累的德行就是這樣。』舍利弗！阿閦菩薩成就無上正真道（Anuttara-samyak-sambodhi），成為最正覺（Anuttara-samyak-sambuddha），現在在阿比羅提（Abhirati）世界。阿閦如來、無所著、等正覺（Samyaksambuddha）在行菩薩道時，世世代代有人求他的手足、頭、眼睛、肌肉，他都從不違背別人的意願。舍利弗！阿閦如來從初發心到成就無上正真道最正覺

【English Translation】 English version: When Mahamudra Tathagata bestowed the prediction of the unsurpassed perfect enlightenment path upon Akshobhya Bodhisattva Mahasattva, all the gods of the desire realm played heavenly music as an offering. 'Sariputra! This is the meritorious conduct of Akshobhya Bodhisattva Mahasattva at the time of his prediction.' The venerable Sariputra said to the Buddha, 'It is difficult to attain, Devatideva! The Tathagata, Arhat, Samyaksambuddha truthfully declares—the realm of the Buddhas is inconceivable, the realm of the gods is inconceivable, the realm of the dragons is inconceivable. The realm of the dragons is inconceivable—it is from the initial aspiration of Akshobhya Bodhisattva Mahasattva to learn that this merit is obtained. Devatideva! The prediction of Akshobhya Bodhisattva Mahasattva is also inconceivable.' At that time, the venerable Ananda said to the venerable Sariputra, 'Is it like this that Akshobhya Bodhisattva Mahasattva initially aspired to learn samjna (cognition) and obtained his name?' Sariputra said to Ananda, 'These are all due to causes and conditions. The initial aspiration of Akshobhya Bodhisattva Mahasattva to learn samjna and obtain his virtuous name, the Buddha will now explain in detail.' At that time, the Buddha told Sariputra, 'When Akshobhya Bodhisattva first had this intention, it could cause the void to be different, but my vows cannot be made different, and the samjna samni (cognition and gathering) that is worn is like this.' The Buddha told Sariputra, 'Just like the samjna samni worn by Akshobhya Bodhisattva Mahasattva, Ratnaketu Bodhisattva Mahasattva also learned from Akshobhya Bodhisattva. Sariputra! Countless Bodhisattvas cannot comprehend how firm the samjna samni worn by Akshobhya Bodhisattva is, and the accumulated meritorious conduct is like this.' 'Sariputra! Akshobhya Bodhisattva has attained Anuttara-samyak-sambodhi, becoming the Anuttara-samyak-sambuddha, and is now in the Abhirati world.' 'When Akshobhya Tathagata, Arhat, Samyaksambuddha was practicing the Bodhisattva path, in every lifetime, when people asked for his hands, feet, head, eyes, and muscles, he never went against their wishes.' 'Sariputra! From the initial aspiration of Akshobhya Tathagata to the attainment of Anuttara-samyak-sambodhi, the most perfect enlightenment.'

，不中有頭痛，亦無風氣、上隔之病。舍利弗！是阿閦如來、無所著、等正覺昔行菩薩道時甚難及、未曾有之法。

「阿閦如來昔行菩薩道時，世世見如來，一切常奉梵行，世世亦作，是名阿閦菩薩從一佛剎復游一佛剎，所至到處目常見諸天中天生於彼。」

佛言：「舍利弗！譬如轉輪王得天下，所從一觀復至一觀足未曾蹈地，所至常以五樂自娛，得自在至盡壽。如是，舍利弗！阿閦如來行菩薩道行，世世常自見如來、無所著、等正覺、常修梵行，于彼所說法時一切皆行度無極，少有行弟子道。彼所行度無極為說法——有立於佛道者便勸助為現正，令歡喜踴躍，皆令修無上正真道——便發是大尊意：『彼說法時，諸所德本以愿持作無上正真道。我持是德本願無上正真道成最正覺時說法，令我佛剎中諸菩薩摩訶薩，佛說法時承佛威神皆受、諷誦、持之。諷誦已，是諸菩薩摩訶薩從一佛剎復游一佛剎，意常樂諸佛、天中天，至成無上正真道最正覺。我亦如是，從一佛剎復游一佛剎，即住于兜術天得一生補處之法。』」

佛復語舍利弗：「如是，諸菩薩摩訶薩從兜術天自以神力下入母腹中，從右脅生。菩薩生墮地時，地為大動，以修行有是應。菩薩在母腹中時都無有臭處、亦無惡露、亦無不可意。」

【現代漢語翻譯】現代漢語譯本：沒有頭痛，也沒有風氣、上膈等疾病。舍利弗！這位阿閦如來（Akshobhya Tathagata，不動如來），無所執著、等正覺，過去行菩薩道時，所修之法極其難得，前所未有。阿閦如來過去行菩薩道時，世世代代都能見到如來，一切時常奉行清凈的梵行，世世代代都是如此。這就是阿閦菩薩從一個佛剎遊歷到另一個佛剎，所到之處，都能親眼見到諸天中天（Devatideva，天中之天）在那裡誕生。佛說：『舍利弗！譬如轉輪王（Chakravartin，統治世界的君主）得到天下，從一個宮殿到另一個宮殿，腳不曾踏地，所到之處常用五種娛樂享受，自在快樂直到壽命終結。舍利弗！阿閦如來行菩薩道時，世世代代都能見到如來、無所執著、等正覺，常修梵行，在如來說法時，一切都修行度無極（Paramita，到達彼岸），很少有修行弟子道的。他所修行的度無極是爲了說法——如果有立志于佛道的人，就勸助他們，為他們展現正道，讓他們歡喜踴躍，都讓他們修習無上正真道——於是發下大愿：『如來說法時，所積累的功德都用來發愿成就無上正真道。我用這些功德發願，在成就無上正真道、成為最正覺時說法，讓我的佛剎中的諸菩薩摩訶薩，在佛說法時，承蒙佛的威神力，都能接受、諷誦、持守。諷誦之後，這些菩薩摩訶薩從一個佛剎遊歷到另一個佛剎，心中常樂於諸佛、天中天，直到成就無上正真道、成為最正覺。我也要這樣，從一個佛剎遊歷到另一個佛剎，然後住在兜率天（Tushita Heaven，欲界天之一），得到一生補處（Ekajati-pratibaddha，下一生必定成佛）的地位。』佛又對舍利弗說：『諸菩薩摩訶薩從兜率天以神通力進入母親的腹中，從右脅出生。菩薩出生落地時，大地為之震動，這是因為修行所應有的現象。菩薩在母親腹中時，沒有任何污穢之處，也沒有惡露，也沒有任何令人不快的東西。』

【English Translation】 English version: There is no headache, nor any diseases of wind or upper obstruction. Shariputra! This Akshobhya Tathagata (Immovable Thus Come One), unattached, perfectly enlightened, when he practiced the Bodhisattva path in the past, the Dharma he cultivated was extremely rare and unprecedented. When Akshobhya Tathagata practiced the Bodhisattva path in the past, he saw the Tathagatas in every lifetime, always practiced pure Brahma conduct, and it was so in every lifetime. This is how Bodhisattva Akshobhya traveled from one Buddha-land to another, and wherever he went, he could see with his own eyes the Devatideva (God of Gods) being born there. The Buddha said: 'Shariputra! It is like a Chakravartin (Wheel-Turning Monarch) who obtains the world, going from one palace to another, his feet never touching the ground, and wherever he goes, he always enjoys the five pleasures, being free and happy until the end of his life. Likewise, Shariputra! When Akshobhya Tathagata practiced the Bodhisattva path, he saw the Tathagatas in every lifetime, unattached, perfectly enlightened, always practicing Brahma conduct. When the Tathagatas preached the Dharma, he practiced all the Paramitas (Perfections), and rarely practiced the path of a disciple. His practice of the Paramitas was for the sake of preaching the Dharma—if there were those who aspired to the Buddha path, he would encourage and assist them, show them the right path, make them joyful and elated, and lead them all to cultivate the unsurpassed, true path—and then he would make a great vow: 『When the Tathagatas preach the Dharma, all the merits accumulated will be used to vow to achieve the unsurpassed, true path. I will use these merits to vow that when I achieve the unsurpassed, true path and become the most perfectly enlightened one, I will preach the Dharma, so that all the Bodhisattva Mahasattvas in my Buddha-land, when the Buddha preaches the Dharma, will receive, recite, and uphold it by the Buddha's majestic power. After reciting, these Bodhisattva Mahasattvas will travel from one Buddha-land to another, their minds always delighting in the Buddhas, the Devatideva, until they achieve the unsurpassed, true path and become the most perfectly enlightened one. I will also be like this, traveling from one Buddha-land to another, and then reside in the Tushita Heaven (Heaven of Contentment), obtaining the position of Ekajati-pratibaddha (One-Life-Away-From-Buddhahood).』 The Buddha further said to Shariputra: 'Thus, the Bodhisattva Mahasattvas descend from the Tushita Heaven into their mother's womb by their spiritual power, and are born from the right side. When the Bodhisattva is born and falls to the ground, the earth shakes greatly, which is a phenomenon due to their practice. When the Bodhisattva is in the mother's womb, there is no foul odor, no bad discharge, and nothing unpleasant.'

時佛語舍利弗：「譬如神通比丘若入絞露精舍，于虛空中游行周匝，虛空中行於絞露精舍無所觸礙。如是，舍利弗！菩薩入母腹中時，如在虛空中游觀周匝，無所觸礙、亦無臭處。其阿閦如來昔行菩薩道時如是；我亦如是，行無上正真道時一切皆破壞魔事，我如是成無上正真道最正覺。

「阿閦佛剎求菩薩道及弟子道者皆破壞諸惡、降伏眾魔，一切皆盡，其佛剎人民不復作魔事：『我當修是佛道至得出家學道。』」

佛語舍利弗：「阿閦如來、無所著、等正覺昔行菩薩道聽說法時，其身不生疲極、意亦不念疲極。舍利弗！阿閦如來昔求菩薩道，聽說法時：『如是好法，令我佛剎中諸菩薩摩訶薩好法如是。』」

阿閦佛剎善快品第二

賢者舍利弗白佛言：「天中天！是阿閦如來、無所著、等正覺昔行德號時以成號阿閦如來。甚善。天中天！愿佛當復廣說其佛剎之善快。所以者何？若有求菩薩道者，聞知彼佛剎之善快及阿閦如來所現行教授；若復有求弟子道未得度者，聞彼佛剎之善快及阿閦如來所現教授恭敬清凈之行。」

佛言：「善哉，善哉。舍利弗！所問甚善，汝問佛義快乃如是念阿閦佛剎之善快。

「阿閦如來成無上正真道最正覺、得薩蕓若慧時，其三千大千世界皆為大

【現代漢語翻譯】現代漢語譯本這時，佛對舍利弗說：『譬如神通廣大的比丘，如果進入絞露精舍（一種修行場所），在虛空中周遊，在絞露精舍中行走而沒有任何阻礙。舍利弗，菩薩進入母胎時，就像在虛空中游覽一樣，沒有任何阻礙，也沒有任何污穢之處。阿閦如來（Akshobhya，不動如來）過去行菩薩道時就是這樣；我也是這樣，在修行無上正真道時，一切都摧毀了魔的干擾，我因此成就了無上正真道最正覺。』『在阿閦佛剎（Akshobhya Buddha's Pure Land）中，尋求菩薩道和弟子道的人都摧毀一切邪惡，降伏一切魔障，一切都徹底清除，他們佛剎的人民不再做魔事：『我應當修行佛道，直至出家學道。』佛對舍利弗說：『阿閦如來、無所著（不執著）、等正覺（正等覺悟者）過去行菩薩道聽聞佛法時，身體不會感到疲憊，心中也不會想到疲憊。舍利弗，阿閦如來過去求菩薩道，聽聞佛法時會想：『這樣的好法，能使我佛剎中的諸位菩薩摩訶薩（菩薩中的大菩薩）也擁有這樣的好法。』』阿閦佛剎善快品第二賢者舍利弗對佛說：『天中天（佛的尊稱）！這位阿閦如來、無所著、等正覺過去修行功德時，成就了阿閦如來的名號。太好了。天中天！希望佛能再次詳細講述他佛剎的殊勝之處。為什麼呢？如果有人尋求菩薩道，聽到他佛剎的殊勝之處以及阿閦如來所展現的教導；如果有人尋求弟子道尚未得度，聽到他佛剎的殊勝之處以及阿閦如來所展現的恭敬清凈的修行。』佛說：『好啊，好啊。舍利弗！你問得很好，你問佛的意義，並且如此想到阿閦佛剎的殊勝之處。『阿閦如來成就無上正真道最正覺，獲得薩蕓若慧（一切智）時，他的三千大千世界都變得非常巨大，

【English Translation】 English version Then, the Buddha said to Shariputra: 'Suppose a monk with supernatural powers enters the Jiao Lu Vihara (a place of practice), and travels around in the empty space, moving through the Jiao Lu Vihara without any obstruction. Similarly, Shariputra, when a Bodhisattva enters a mother's womb, it is like traveling and observing in empty space, without any obstruction or any foulness. This is how Akshobhya Tathagata (the Immovable One) was when he practiced the Bodhisattva path in the past; and so was I, when I practiced the unsurpassed, true path, I destroyed all the works of Mara (demon), and thus I attained the unsurpassed, true path, the most perfect enlightenment.' 'In Akshobhya Buddha's Pure Land, those who seek the Bodhisattva path and the path of disciples all destroy all evils, subdue all demons, and everything is completely eliminated. The people of that Buddha land no longer engage in the works of Mara: 'I should cultivate the Buddha path until I leave home and study the path.' The Buddha said to Shariputra: 'When Akshobhya Tathagata, the Unattached One, the Perfectly Enlightened One, practiced the Bodhisattva path and listened to the Dharma, his body did not feel fatigue, nor did his mind think of fatigue. Shariputra, when Akshobhya Tathagata sought the Bodhisattva path in the past, when listening to the Dharma, he would think: 'Such good Dharma, may it enable all the Bodhisattva Mahasattvas (great Bodhisattvas) in my Buddha land to also have such good Dharma.' The Second Chapter on the Good and Joyful Qualities of Akshobhya's Buddha Land The Venerable Shariputra said to the Buddha: 'O Lord of Gods! This Akshobhya Tathagata, the Unattached One, the Perfectly Enlightened One, attained the name Akshobhya Tathagata when he practiced meritorious deeds in the past. Excellent. O Lord of Gods! May the Buddha again explain in detail the excellent qualities of his Buddha land. Why is that? If there are those who seek the Bodhisattva path, upon hearing of the excellent qualities of that Buddha land and the teachings manifested by Akshobhya Tathagata; and if there are those who seek the path of disciples who have not yet attained liberation, upon hearing of the excellent qualities of that Buddha land and the respectful and pure practices manifested by Akshobhya Tathagata.' The Buddha said: 'Good, good. Shariputra! Your question is very good, you ask about the meaning of the Buddha, and you think of the excellent qualities of Akshobhya's Buddha land in this way.' 'When Akshobhya Tathagata attained the unsurpassed, true path, the most perfect enlightenment, and obtained Sarvajna wisdom (omniscience), his three thousand great thousand worlds all became very vast,

明，地六反震動。

「阿閦如來成最正覺時，其三千大千世界中諸人民，七日不食飲、亦不妄食飲、亦不妄諛諂、身亦無疲極之想。如是也，俱想念安隱好，喜相愛敬，歡喜意以得時念。爾時，諸人民、諸欲天皆棄穢濁思想。所以者何？用阿閦如來昔時愿所致得是德號，其三千大千世界一切人民叉手向阿閦如來。其佛剎如是，無央數佛剎不及是阿閦佛剎之善快。

「舍利弗！是為阿閦如來昔行菩薩道之所愿而有持。諸菩薩摩訶薩所愿有持者，佛佛剎便善快。」

佛語舍利弗：「我昔行菩薩道時，如所愿今自然得之。阿閦如來成無上正真道最正覺時，其三千大千世界諸人民得天眼者、未得天眼者皆見其光明。舍利弗！是為阿閦如來昔行菩薩道時所愿而有持。」

佛復語舍利弗：「阿閦如來成無上正真道最正覺往詣佛樹時，諸憋魔不能發念，何況當復能往嬈薩蕓若慧？舍利弗！是為阿閦如來昔行菩薩道時所愿而有持。

「複次，舍利弗！阿閦如來成無上正真道最正覺、得薩蕓若慧時，無央數那術億百千諸天人于虛空住，以天華、天栴檀、雜香、天搗香、伎樂供養，散阿閦佛上。供養已，其天華、天香、天搗香、天栴檀香、天雜香悉于虛空中合住，化成圓華蓋。舍利弗！是為阿閦如來昔行菩

【現代漢語翻譯】現代漢語譯本明亮，大地六次震動。『當阿閦如來（Akshobhya Tathagata）成就最正覺時，他的三千大千世界中的所有人民，七天不吃不喝，也不妄食妄飲，也不虛偽諂媚，身體也沒有疲憊的感覺。他們都想著安穩美好，互相喜愛尊敬，以歡喜的心情來憶念。那時，所有的人民和欲界諸天都拋棄了污穢的思想。這是為什麼呢？因為阿閦如來過去所發的願力，使他獲得了這樣的功德。他的三千大千世界中的一切人民都雙手合十，面向阿閦如來。他的佛剎就是這樣，無數的佛剎都比不上阿閦佛剎的善妙快樂。『舍利弗（Sariputra）！這就是阿閦如來過去行菩薩道時所發的願力而獲得的。諸菩薩摩訶薩所發的願力如果能夠堅持，那麼佛剎就會變得善妙快樂。』佛告訴舍利弗：『我過去行菩薩道時，所發的愿現在自然而然地實現了。當阿閦如來成就無上正真道最正覺時，他的三千大千世界中的所有人民，無論是得到天眼的還是沒有得到天眼的，都能看到他的光明。舍利弗！這就是阿閦如來過去行菩薩道時所發的願力而獲得的。』佛又告訴舍利弗：『當阿閦如來成就無上正真道最正覺，前往菩提樹時，所有的魔都不能生起任何念頭，更何況還能去擾亂他的薩蕓若慧（Sarvajna-jnana，一切智）呢？舍利弗！這就是阿閦如來過去行菩薩道時所發的願力而獲得的。『再者，舍利弗！當阿閦如來成就無上正真道最正覺，獲得薩蕓若慧時，無數那由他億百千諸天人住在虛空中，用天花、天栴檀、雜香、天搗香、伎樂來供養，散在阿閦佛的身上。供養之後，這些天花、天香、天搗香、天栴檀香、天雜香都聚集在虛空中，化成一個圓形的華蓋。舍利弗！這就是阿閦如來過去行菩薩道時所發的願力而獲得的。

【English Translation】 English version Bright, the earth shook six times. 『When Akshobhya Tathagata attains the most perfect enlightenment, all the people in his three thousand great thousand worlds will not eat or drink for seven days, nor will they eat or drink improperly, nor will they be deceitful or flattering, and their bodies will not feel any fatigue. They will all think of peace and happiness, love and respect each other, and joyfully remember the time. At that time, all the people and the desire realm gods will abandon their impure thoughts. Why is this? Because of the vows that Akshobhya Tathagata made in the past, which enabled him to obtain such merits. All the people in his three thousand great thousand worlds will fold their hands and face Akshobhya Tathagata. Such is his Buddha-land, and countless Buddha-lands cannot compare to the goodness and joy of Akshobhya's Buddha-land.』『Sariputra! This is what Akshobhya Tathagata obtained through the vows he made when he practiced the Bodhisattva path in the past. If the vows made by the Bodhisattva Mahasattvas can be upheld, then the Buddha-lands will become good and joyful.』 The Buddha said to Sariputra, 『When I practiced the Bodhisattva path in the past, the vows I made are now naturally fulfilled. When Akshobhya Tathagata attains the unsurpassed, true, and perfect enlightenment, all the people in his three thousand great thousand worlds, whether they have obtained the divine eye or not, will see his light. Sariputra! This is what Akshobhya Tathagata obtained through the vows he made when he practiced the Bodhisattva path in the past.』 The Buddha further said to Sariputra, 『When Akshobhya Tathagata attains the unsurpassed, true, and perfect enlightenment and goes to the Bodhi tree, all the demons will not be able to generate any thoughts, let alone be able to disturb his Sarvajna-jnana (all-knowing wisdom). Sariputra! This is what Akshobhya Tathagata obtained through the vows he made when he practiced the Bodhisattva path in the past.』『Furthermore, Sariputra! When Akshobhya Tathagata attains the unsurpassed, true, and perfect enlightenment and obtains Sarvajna-jnana, countless nayutas of billions of gods and humans will dwell in the sky, offering celestial flowers, celestial sandalwood, various fragrances, celestial pounded incense, and music, scattering them upon Akshobhya Buddha. After the offerings, these celestial flowers, celestial fragrances, celestial pounded incense, celestial sandalwood fragrance, and various celestial fragrances will all gather in the sky and transform into a round flower canopy. Sariputra! This is what Akshobhya Tathagata obtained through the vows he made when he practiced the Bodhisattva path in the past.』

薩道時所愿而有持。

「阿閦如來光明皆照明三千大千世界常明，阿閦如來光明悉蔽日、月之光明，及一切諸天光明皆令滅，使人民不復見日、月之明。舍利弗！是為阿閦如來昔行菩薩道時所愿而有持。」

賢者舍利弗白佛言：「天中天！阿閦如來、無所著、等正覺昔行菩薩道時，以被是大僧那僧涅乃作是愿？」

佛言：「昔行菩薩道時，若干百千人、不可復計無央數人積累德本，于無上正真道持是積累德本，愿作佛道及凈其佛剎，如所愿欲嚴其佛剎即亦具足其愿。

「複次，舍利弗！阿閦佛樹以七寶作之，高四十里，周匝二十里，其枝葉旁行四十里，其枝下垂，其欄楯繞樹，周匝五百六十里，阿閦如來於其樹下得薩蕓若慧。」

佛語舍利弗：「如世間巧人鼓百種音樂，其聲不如阿閦佛剎中梯陛樹木之音聲——風適起吹梯陛，樹木相叩作悲聲。」

佛語舍利弗：「聽說阿閦如來、無所著、等正覺剎中之凈快，諦聽，善思念之，今當爲汝說之。」

賢者舍利弗言：「唯然，世尊！愿樂欲聞。」

佛言：「阿閦如來剎中無有三惡道。何等為三？一者、泥犁，二者、禽獸，三者、薜荔。一切人皆行善事。

「其地平正，生樹木無有高下，無有山陵溪谷、亦無有礫石

【現代漢語翻譯】現代漢語譯本『這是阿閦如來（Akshobhya Tathagata）在過去發願並堅持的結果。』『阿閦如來（Akshobhya Tathagata）的光明能夠照亮三千大千世界，並且他的光明能夠遮蔽太陽、月亮的光芒，以及所有諸天的光明，使人們不再能看到日月的光輝。舍利弗（Sariputra）！這就是阿閦如來（Akshobhya Tathagata）過去在修行菩薩道時所發願並堅持的結果。』賢者舍利弗（Sariputra）向佛陀說道：『天中天！阿閦如來（Akshobhya Tathagata）、無所著（不執著）、等正覺（Anuttara-samyak-sambodhi）在過去修行菩薩道時，是積累了多少功德才發下這樣的願望呢？』佛陀說道：『過去在修行菩薩道時，有無數百千人，多到無法計算的人積累了功德，他們將這些功德用於無上正真之道，發願成佛並凈化他們的佛剎（Buddha-kshetra），他們希望如何莊嚴他們的佛剎，他們的願望就會實現。』『此外，舍利弗（Sariputra）！阿閦佛（Akshobhya Buddha）的樹是用七寶製成的，高四十里，周長二十里，樹枝向四周延伸四十里，樹枝下垂，欄桿環繞著樹，周長五百六十里。阿閦如來（Akshobhya Tathagata）在那棵樹下獲得了薩蕓若慧（Sarvajna-jnana）。』佛陀告訴舍利弗（Sariputra）：『就像世間的巧匠演奏百種音樂，其聲音也比不上阿閦佛剎（Akshobhya Buddha-kshetra）中階梯和樹木的聲音——當風吹動階梯時，樹木相互碰撞發出悅耳的聲音。』佛陀告訴舍利弗（Sariputra）：『如果你想聽阿閦如來（Akshobhya Tathagata）、無所著（不執著）、等正覺（Anuttara-samyak-sambodhi）的佛剎（Buddha-kshetra）的清凈和快樂，仔細聽，好好思考，我現在就為你講述。』賢者舍利弗（Sariputra）說道：『是的，世尊！我非常樂意聽聞。』佛陀說道：『阿閦如來（Akshobhya Tathagata）的佛剎（Buddha-kshetra）中沒有三惡道。哪三惡道呢？一是泥犁（Naraka），二是禽獸（Tiryagyoni），三是薜荔（Preta）。所有的人都行善事。』『那裡的地面平坦，樹木生長沒有高低之分，沒有山丘溪谷，也沒有礫石。』

【English Translation】 English version 'This is the result of the vows made and upheld by Akshobhya Tathagata in the past.' 'The light of Akshobhya Tathagata illuminates the three thousand great thousand worlds, and his light obscures the light of the sun and moon, as well as the light of all the heavens, so that people can no longer see the light of the sun and moon. Sariputra! This is the result of the vows made and upheld by Akshobhya Tathagata when he was practicing the Bodhisattva path in the past.' The venerable Sariputra said to the Buddha, 'World Honored One! How much merit did Akshobhya Tathagata, the Unattached One, the Perfectly Enlightened One, accumulate when he was practicing the Bodhisattva path in the past to make such a vow?' The Buddha said, 'In the past, when practicing the Bodhisattva path, countless hundreds of thousands of people accumulated merit, and they used this merit for the unsurpassed true path, vowing to become Buddhas and purify their Buddha-fields. They wished to adorn their Buddha-fields in a certain way, and their wishes were fulfilled.' 'Furthermore, Sariputra! The tree of Akshobhya Buddha is made of seven treasures, forty leagues high, twenty leagues in circumference, its branches extending forty leagues in all directions, its branches hanging down, and railings surrounding the tree, five hundred and sixty leagues in circumference. Akshobhya Tathagata attained Sarvajna-jnana under that tree.' The Buddha said to Sariputra, 'Just as a skilled artisan in the world plays a hundred kinds of music, its sound is not as good as the sound of the steps and trees in the Buddha-field of Akshobhya—when the wind blows the steps, the trees collide with each other, making a pleasant sound.' The Buddha said to Sariputra, 'If you want to hear about the purity and joy of the Buddha-field of Akshobhya Tathagata, the Unattached One, the Perfectly Enlightened One, listen carefully, think well, and I will now tell you.' The venerable Sariputra said, 'Yes, World Honored One! I am very eager to hear.' The Buddha said, 'In the Buddha-field of Akshobhya Tathagata, there are no three evil paths. What are the three? First, Naraka (hell), second, Tiryagyoni (animals), and third, Preta (hungry ghosts). All people do good deeds.' 'The ground there is flat, the trees grow without any difference in height, there are no hills or valleys, and there are no pebbles.'

崩山。其地，行足蹈其上即減，這舉足便還復如故。譬如綩綖枕頭，枕其上即為減，這舉頭便還復如故；其地如是。

「其佛剎無有三病。何等為三？一者、風，二者、寒，三者、氣。

「其佛剎人一切皆無有惡色者、亦無有丑者，其淫、怒、癡薄，其佛剎人民皆悉無有牢獄拘閉之事，一切皆無有眾邪異道。

「其剎中樹木常有花實，人民皆從樹取五色衣被，眾共用著之，其衣被甚姝好，無敗色者。」

佛語舍利弗：「人民所著衣香譬如天華之香，其飯食香美如天樹香，無有絕時。

「諸人民著無央數種種衣被，其佛剎人民隨所念食即自然在前。譬如，舍利弗！忉利天人隨所念食即自然在前。如是，其剎人民隨所念欲得何食即自然在前，人民無有貪于飲食者。

「複次，舍利弗！其佛剎人民所臥起處以七寶為交露精舍，滿無有空缺處。

「其浴池中有八味水，人民眾共用之，其水轉相灌注，諸人民終不失善法行。

「譬如，舍利弗！玉女寶過逾凡女人不及，其德如天女。如是，舍利弗！其佛剎女人德欲比玉女寶者，玉女寶不及其佛剎女人百倍、千倍、萬倍、億倍、巨億萬倍不與等。

「人民以七寶為床，上布好綩綖，悉福德致自然為生。

「舍利弗！

【現代漢語翻譯】現代漢語譯本崩塌的山。那裡的地面，腳踩上去就會下陷，抬起腳就恢復原樣。就像軟枕頭一樣，枕上去就會下陷，抬起頭就恢復原樣；那裡的地面就是這樣。『那個佛國沒有三種疾病。哪三種呢？一是風病，二是寒病，三是氣病。『那個佛國的人民都沒有難看的臉色，也沒有醜陋的人，他們的淫慾、嗔怒、愚癡都很淡薄。那個佛國的人民都沒有牢獄拘禁的事情，一切都沒有邪門歪道。『那個佛國中的樹木常常開花結果，人民都從樹上取用五彩的衣被，大家共同穿用，那些衣被非常美好，沒有褪色的。佛告訴舍利弗：『人民所穿的衣服的香味就像天上的花香，他們吃的飯菜的香味就像天上的樹香，沒有斷絕的時候。『人民穿著無數種的衣被，那個佛國的人民只要心中想到食物，食物就會自然出現在面前。就像舍利弗！忉利天的人只要心中想到食物，食物就會自然出現在面前。同樣，那個佛國的人民只要心中想要得到什麼食物，食物就會自然出現在面前，人民沒有貪戀飲食的。『再者，舍利弗！那個佛國人民睡覺和起床的地方都是用七寶交錯建造的精舍，佈滿整個地方沒有空缺。『浴池中有八種味道的水，人民共同使用，水互相灌注，人民始終不會失去善法修行。『就像舍利弗！玉女寶比凡間的女子更加美麗，她的德行就像天女一樣。就像這樣，舍利弗！那個佛國的女人的德行如果和玉女寶相比，玉女寶比不上那個佛國女人的百倍、千倍、萬倍、億倍、巨億萬倍。『人民用七寶做床，上面鋪著精美的軟墊，都是福德所致，自然而生。『舍利弗！』

【English Translation】 English version A collapsing mountain. The ground there sinks when you step on it, and returns to its original state when you lift your foot. It's like a soft pillow, which sinks when you lay your head on it and returns to its original shape when you lift your head; the ground there is like that. 'That Buddha-land has no three kinds of sickness. What are the three? First, wind sickness; second, cold sickness; third, gas sickness.' 'The people of that Buddha-land have no unpleasant complexions, nor are there any ugly people. Their lust, anger, and ignorance are weak. The people of that Buddha-land have no imprisonment or confinement, and there are no heretical paths.' 'The trees in that land always bear flowers and fruits. The people take five-colored clothing from the trees, and they all wear them together. The clothing is very beautiful and does not fade.' The Buddha said to Shariputra, 'The fragrance of the clothes worn by the people is like the fragrance of heavenly flowers, and the fragrance of their food is like the fragrance of heavenly trees, never ceasing.' 'The people wear countless kinds of clothing, and the people of that Buddha-land, as soon as they think of food, it appears naturally before them. Just like, Shariputra! The people of Trayastrimsha heaven, as soon as they think of food, it appears naturally before them. Likewise, the people of that land, as soon as they desire any food, it appears naturally before them, and the people have no greed for food.' 'Furthermore, Shariputra! The places where the people of that Buddha-land sleep and rise are exquisite dwellings made of interwoven seven treasures, filling the entire space without any gaps.' 'In the bathing ponds, there is water with eight flavors, which the people use together. The water flows and pours into each other, and the people never lose their practice of good dharma.' 'Just like, Shariputra! The Jade Maiden Treasure is more beautiful than ordinary women, and her virtue is like that of a heavenly maiden. Likewise, Shariputra! If the virtue of the women of that Buddha-land were compared to the Jade Maiden Treasure, the Jade Maiden Treasure would not be equal to the women of that Buddha-land by a hundredfold, a thousandfold, a millionfold, a billionfold, or a hundred billionfold.' 'The people use seven treasures for beds, and on top of them are spread fine soft cushions, all naturally produced by their merit and virtue.' 'Shariputra!'

是阿閦如來、無所著、等正覺昔行菩薩道時所愿而有持，阿閦佛以福德所致成佛剎如是比。」

佛復語舍利弗言：「其剎中人民飯食勝於天人飯食，其食色、香、味亦勝天人所食。

「其剎中無有王，但有法王——佛、天中天。」

佛言：「舍利弗！譬如郁單越天下人民無有王治；如是，舍利弗！阿閦如來、無所著、等正覺佛剎無有王，但有阿閦如來、天中天——法王。

「譬如忉利天帝釋于坐這發念，諸天便來受其教。舍利弗！是為阿閦如來佛剎之善快。

「其剎人民不從淫慾之事。所以者何？用是阿閦如來真人法御天中天所致。

「舍利弗！是為阿閦如來昔行菩薩道時愿所致令佛剎善快。」

爾時，有異比丘聞說彼佛剎之功德，即于中起淫慾意，前白佛言：「天中天！我願欲往生彼佛剎。」

佛便告其比丘言：「癡人！汝不得生彼佛剎。所以者何？不以立淫慾亂意者得生彼佛剎，用余善行、法清凈行得生彼佛剎。」

佛語舍利弗：「阿閦如來佛剎有八味水，是諸人民所為悉共用之，人民意念欲令自然浴池有八味水滿其中，用人民故即自然有浴池有八味水滿其中；意念欲令水轉流行便轉流行、意欲令滅不現即滅不現。

「其佛剎亦不大寒、亦不大熱

【現代漢語翻譯】現代漢語譯本：'這是阿閦如來（Akshobhya Tathagata，不動如來）、無所著（不受任何事物束縛）、等正覺（正等覺悟）在過去行菩薩道時所發願而成就的，阿閦佛以其福德所致，成就瞭如此殊勝的佛剎。' '佛陀又對舍利弗說：『那個佛剎中的人民所食用的飯食勝過天人的飯食，其食物的色、香、味也勝過天人所食用的。』 '那個佛剎中沒有國王，只有法王——佛陀，天中之天。' '佛陀說：『舍利弗！譬如郁單越（Uttarakuru，北俱盧洲）天下的人民沒有國王統治；同樣，舍利弗！阿閦如來、無所著、等正覺的佛剎也沒有國王，只有阿閦如來，天中之天——法王。』 '『譬如忉利天（Trayastrimsa，三十三天）的帝釋（Indra，因陀羅）在座位上動念，諸天就會前來接受他的教誨。舍利弗！這就是阿閦如來佛剎的善妙之處。』 '那個佛剎的人民沒有淫慾之事。這是為什麼呢？因為這是阿閦如來真人、法御天中天所致。' '舍利弗！這就是阿閦如來過去行菩薩道時所發願而成就的，使得佛剎如此善妙。』 '當時，有一位比丘聽到描述那個佛剎的功德，心中生起淫慾之念，上前對佛陀說：『天中天！我希望往生到那個佛剎。』 '佛陀就告訴那位比丘說：『愚癡的人！你不能往生到那個佛剎。為什麼呢？因為不能以懷有淫慾雜亂之心的人往生到那個佛剎，而是要以其餘的善行、清凈的修行才能往生到那個佛剎。』 '佛陀告訴舍利弗：『阿閦如來的佛剎有八味水，那裡的人民都共同使用。人民心中想讓天然的浴池充滿八味水，因為人民的意念，自然就有浴池充滿八味水；心中想讓水流動，水就流動；想讓水消失，水就消失。』 '那個佛剎既不寒冷，也不炎熱。'

【English Translation】 English version: 'This is the result of the vows made by Akshobhya Tathagata (the Immovable Thus Come One), the Unattached One, the Perfectly Enlightened One, when he was practicing the Bodhisattva path in the past. Akshobhya Buddha, through his merits, has established such a magnificent Buddha-land.' 'The Buddha further said to Shariputra: 『The food that the people in that Buddha-land eat surpasses the food of the gods, and the color, fragrance, and taste of their food also surpass what the gods eat.』 'In that Buddha-land, there is no king, only the Dharma King—the Buddha, the Teacher of Gods and Humans.' 'The Buddha said: 『Shariputra! Just as the people in Uttarakuru (the Northern Kurus) have no king to rule them; similarly, Shariputra! In the Buddha-land of Akshobhya Tathagata, the Unattached One, the Perfectly Enlightened One, there is no king, only Akshobhya Tathagata, the Teacher of Gods and Humans—the Dharma King.』 '『For example, when Indra (the ruler of the gods) in Trayastrimsa (the Heaven of Thirty-Three Gods) has a thought in his seat, the gods will come to receive his teachings. Shariputra! This is the goodness and joy of Akshobhya Buddha's Buddha-land.』 'The people in that Buddha-land do not engage in sexual desires. Why is that? It is because of the influence of Akshobhya Tathagata, the True Man, the Dharma-Ruling Teacher of Gods and Humans.' 'Shariputra! This is the result of the vows made by Akshobhya Tathagata when he was practicing the Bodhisattva path in the past, which made the Buddha-land so good and joyful.』 'At that time, a certain monk, upon hearing the description of the merits of that Buddha-land, developed a lustful thought in his mind and went before the Buddha, saying: 『Teacher of Gods and Humans! I wish to be reborn in that Buddha-land.』 'The Buddha then told that monk: 『Foolish one! You cannot be reborn in that Buddha-land. Why is that? Because those with lustful and confused minds cannot be reborn in that Buddha-land, but only those with other good deeds and pure practices can be reborn in that Buddha-land.』 'The Buddha told Shariputra: 『In Akshobhya Tathagata's Buddha-land, there is water with eight flavors, which all the people there use together. When the people think of having natural bathing pools filled with water of eight flavors, because of their thoughts, natural bathing pools filled with water of eight flavors appear; when they think of the water flowing, it flows; when they think of the water disappearing, it disappears.』 'That Buddha-land is neither too cold nor too hot.'

，風徐起甚香快。是風用諸天、龍、人民故，隨所念風便起——若一人念欲令風起自吹，風即獨吹之；意念不欲令風起，風便不起——風起時不動人身，風隨人所念起。舍利弗！是為阿閦如來佛剎之善快如昔時所愿。」

佛語舍利弗：「阿閦如來佛剎，女人意欲得珠璣、瓔珞者便於樹上取著之，欲得衣被者亦從樹上取衣之。舍利弗！其佛剎女人無有女人之態，如我剎中女人之態也。舍利弗！我剎女人態云何？我剎女人惡色丑、惡舌、嫉妒於法、意著邪事。我剎女人有是諸態，彼佛剎女人無有是態。所以者何？用阿閦如來昔時愿所致。」

佛復語舍利弗：「阿閦佛剎，女人妊身產時，身不疲極、意不念疲極，但念安隱，亦無有苦。其女人一切亦無有諸苦，亦無有臭處惡露。舍利弗！是為阿閦如來昔時愿所致得是善法，其佛剎無有能及者。

「舍利弗！阿閦佛剎人民無有治生者、亦無有販賣往來者，人民但共同快樂，安定寂行。其佛剎人不著愛慾、淫妷，以因緣自然愛樂。其剎風起吹梯陛樹便作悲音聲。舍利弗！極好五音聲不及阿閦佛剎風吹梯陛樹木之音聲也。舍利弗！是為阿閦如來昔行佛道時所愿而有持。」

佛語舍利弗：「若有菩薩摩訶薩欲取嚴凈佛剎者，當如阿閦佛昔行菩薩道時所愿嚴凈

【現代漢語翻譯】現代漢語譯本：微風緩緩吹起，帶來陣陣清香，令人感到舒適。這風是諸天、龍和人們所用，隨著他們的意念而生起——如果一個人想讓風吹起，風就會獨自吹向他；如果意念不想讓風吹起，風就不會吹起——風吹起時不會觸動人的身體，風隨著人的意念而生起。舍利弗！這就是阿閦如來佛剎的善妙之處，如同他過去所愿的那樣。佛陀告訴舍利弗：『在阿閦如來佛剎，如果女人想要珠寶、瓔珞，就可以從樹上取來佩戴；如果想要衣服，也可以從樹上取來穿。舍利弗！那個佛剎的女人沒有女人那種嬌柔的姿態，不像我這個佛剎的女人那樣。舍利弗！我這個佛剎的女人是什麼樣子呢？我這個佛剎的女人容貌醜陋、口出惡言、嫉妒佛法、心念邪惡之事。我這個佛剎的女人有這些缺點，而那個佛剎的女人沒有這些缺點。這是為什麼呢？這是因為阿閦如來過去發願所致。』佛陀又告訴舍利弗：『在阿閦佛剎，女人懷孕生產時，身體不會感到疲憊，心中也不會感到疲憊，只是想著安穩，也沒有痛苦。那裡的女人一切都沒有痛苦，也沒有污穢的惡露。舍利弗！這是阿閦如來過去發願所得到的善法，他的佛剎沒有其他佛剎可以相比。』『舍利弗！阿閦佛剎的人民沒有從事生產的，也沒有做買賣往來的，人民只是共同快樂，安穩地修行。那個佛剎的人不執著于愛慾、淫蕩，因為因緣自然而生愛樂。那個佛剎的風吹動臺階和樹木，就會發出悲涼的聲音。舍利弗！再好的五種樂器發出的聲音也比不上阿閦佛剎風吹動臺階和樹木的聲音。舍利弗！這是阿閦如來過去修行佛道時所發願而得到的。』佛陀告訴舍利弗：『如果有菩薩摩訶薩想要取得莊嚴清凈的佛剎，應當像阿閦佛過去修行菩薩道時所發願的那樣莊嚴清凈。』

【English Translation】 English version: A gentle breeze arises, bringing a very pleasant fragrance. This wind is used by the devas (gods), nagas (dragons), and people, arising according to their thoughts—if a person thinks to make the wind rise, the wind will blow solely for them; if the thought is not to make the wind rise, the wind will not rise—when the wind rises, it does not move the human body, the wind arises according to people's thoughts. Shariputra! This is the goodness and pleasantness of the Buddha-land of Akshobhya (Immovable One), just as he wished in the past. The Buddha said to Shariputra: 'In the Buddha-land of Akshobhya, if women desire pearls and necklaces, they can take them from the trees and wear them; if they desire clothing, they can also take clothing from the trees. Shariputra! The women in that Buddha-land do not have the demeanor of women, unlike the women in my Buddha-land. Shariputra! What is the demeanor of women in my Buddha-land? The women in my Buddha-land are ugly in appearance, have evil tongues, are jealous of the Dharma (teachings), and are attached to evil things. The women in my Buddha-land have these characteristics, while the women in that Buddha-land do not have these characteristics. Why is this so? It is because of the vows made by Akshobhya in the past.' The Buddha further said to Shariputra: 'In the Buddha-land of Akshobhya, when women are pregnant and give birth, their bodies do not feel exhausted, and their minds do not feel exhausted, they only think of peace and tranquility, and there is no suffering. All the women there have no suffering, and there is no foul-smelling discharge. Shariputra! This is the good Dharma obtained by Akshobhya's vows in the past, and no other Buddha-land can compare to his.' 'Shariputra! The people in the Buddha-land of Akshobhya do not engage in production, nor do they engage in buying and selling; the people simply share happiness together, and practice in peace and tranquility. The people in that Buddha-land are not attached to love and lust, but naturally love and rejoice because of causes and conditions. When the wind blows the steps and trees in that land, they produce a sound of sadness. Shariputra! Even the best sounds of the five musical instruments cannot compare to the sound of the wind blowing the steps and trees in the Buddha-land of Akshobhya. Shariputra! This is what Akshobhya wished for when he practiced the path of the Buddha in the past, and thus he obtained it.' The Buddha said to Shariputra: 'If there are Bodhisattva Mahasattvas (great beings) who wish to obtain a pure and adorned Buddha-land, they should adorn and purify it as Akshobhya wished when he practiced the Bodhisattva path in the past.'

取其剎。」

佛復語舍利弗：「阿閦佛剎無有日、月光明所照，亦無有窈冥之處、亦無有掛礙。所以者何？用阿閦如來、無所著、等正覺光明皆照三千大千世界常明。譬如絞露精舍堅閉門，風不得入，好細涂以白堊之，持摩尼寶著其中，其珠便以光明照，其中諸人民晝夜承其光明。如是，舍利弗！其阿閦如來、無所著、等正覺光明常照三千大千世界。舍利弗！絞露精舍者，謂是阿比羅提世界也；摩尼寶者，謂是阿閦如來也；摩尼寶光明者，謂是阿閦如來之光明也；精舍中人者，謂是阿閦佛剎中人民安樂者也。」

佛語舍利弗：「阿閦如來行所至處，于足跡下地自然生千葉金色蓮華。舍利弗！是為阿閦如來昔行菩薩道時所愿而有待。」

賢者舍利弗問佛言：「阿閦如來、無所著、等正覺入殿舍時，自然生千葉金色蓮華耶？為在所至處自然生乎？」

佛告賢者舍利弗：「阿閦如來若入郡國、縣邑，所至到處亦等如入殿舍時也，亦自然生千葉金色蓮華。若善男子、善女人意念欲令入殿舍足下自然生蓮華者，皆使蓮華合聚一處便合聚；意欲令上在虛空中，承佛威神，其蓮華用人民故，便上在虛空中而羅列成行。」

佛復語舍利弗：「其三千大千世界乃如是，阿閦如來、無所著、等正覺若遣化人

【現代漢語翻譯】現代漢語譯本：取那個佛剎。」

佛陀又對舍利弗說：『阿閦佛（Akshobhya Buddha）的佛剎沒有日月的光明照耀，也沒有黑暗之處，也沒有任何障礙。這是為什麼呢？因為阿閦如來（Akshobhya Tathagata）、無所著（無執著）、等正覺（正等覺悟）的光明照耀著整個三千大千世界，使其永遠光明。譬如絞露精舍（Jiaolu Jingshe）緊閉大門，風無法進入，用白堊仔細塗抹，在其中放置摩尼寶（Mani Jewel），這顆寶珠便會發出光明照亮其中，那裡的人民日夜都沐浴在這光明之中。舍利弗！阿閦如來、無所著、等正覺的光明也像這樣，永遠照耀著三千大千世界。舍利弗！絞露精舍指的是阿比羅提世界（Abhirati World）；摩尼寶指的是阿閦如來；摩尼寶的光明指的是阿閦如來的光明；精舍中的人指的是阿閦佛剎中安樂的人民。』

佛陀告訴舍利弗：『阿閦如來所行之處，在足跡下，地上自然會生出千葉金色的蓮花。舍利弗！這是阿閦如來過去修行菩薩道時所發的願力所致。』

賢者舍利弗問佛陀說：『阿閦如來、無所著、等正覺進入殿堂時，自然會生出千葉金色蓮花嗎？還是在所到之處都會自然生出呢？』

佛陀告訴賢者舍利弗：『阿閦如來如果進入郡國、縣邑，所到之處也如同進入殿堂時一樣，都會自然生出千葉金色蓮花。如果善男子、善女人意念想要讓進入殿堂時足下自然生出蓮花，那麼這些蓮花就會聚集在一起；如果意念想要讓蓮花升到虛空中，憑藉佛陀的威神力，這些蓮花爲了人民的緣故，就會升到虛空中排列成行。』

佛陀又對舍利弗說：『這三千大千世界就是這樣，阿閦如來、無所著、等正覺如果派遣化身』

【English Translation】 English version: Take that Buddha-land.』

The Buddha further said to Shariputra, 『The Buddha-land of Akshobhya (Akshobhya Buddha) has no illumination from the sun or moon, nor is there any darkness or any obstruction. Why is this so? Because the light of Akshobhya Tathagata (Akshobhya Tathagata), the Unattached One, the Perfectly Enlightened One, illuminates the entire three-thousand great thousand worlds, making it perpetually bright. It is like the Jiaolu Jingshe (Jiaolu Vihara) with its doors tightly shut, where the wind cannot enter. It is carefully plastered with white chalk, and a Mani Jewel (Mani Jewel) is placed inside. This jewel then emits light, illuminating the interior, and the people there bathe in this light day and night. Shariputra! The light of Akshobhya Tathagata, the Unattached One, the Perfectly Enlightened One, is also like this, perpetually illuminating the three-thousand great thousand worlds. Shariputra! The Jiaolu Vihara refers to the Abhirati World (Abhirati World); the Mani Jewel refers to Akshobhya Tathagata; the light of the Mani Jewel refers to the light of Akshobhya Tathagata; and the people in the Vihara refer to the peaceful and happy people in the Buddha-land of Akshobhya.』

The Buddha told Shariputra, 『Wherever Akshobhya Tathagata walks, a thousand-petaled golden lotus flower naturally grows beneath his feet. Shariputra! This is due to the vows made by Akshobhya Tathagata when he was practicing the Bodhisattva path in the past.』

The venerable Shariputra asked the Buddha, 『When Akshobhya Tathagata, the Unattached One, the Perfectly Enlightened One, enters a palace, do thousand-petaled golden lotus flowers naturally grow? Or do they naturally grow wherever he goes?』

The Buddha told the venerable Shariputra, 『If Akshobhya Tathagata enters a district or a town, wherever he goes, it is the same as when he enters a palace, and thousand-petaled golden lotus flowers will naturally grow. If good men or good women wish that lotus flowers naturally grow beneath his feet when he enters a palace, then these lotus flowers will gather together in one place. If they wish that the lotus flowers rise into the sky, then by the power of the Buddha, these lotus flowers, for the sake of the people, will rise into the sky and arrange themselves in rows.』

The Buddha further said to Shariputra, 『The three-thousand great thousand worlds are like this. If Akshobhya Tathagata, the Unattached One, the Perfectly Enlightened One, sends forth an emanation』

到他方異世界，彼亦自然生——以佛威神所致，其三千大千世界以七寶金色蓮華而莊嚴之。」◎

阿閦佛國經◎弟子學成品第三

佛復語舍利弗：「阿閦如來說法時，於一一說法之中，不可計無央數人隨律之行，至有作阿羅漢道證者，如是比無央數諸弟子聚會及復得八惟務禪者，阿閦如來佛剎諸弟子眾不可復計。」

佛語舍利弗：「我都不見持計者與挍計巨能計數其眾會者也。以脫重擔，離於牢獄，遠於波頭犁、阿羅羅犁、阿比舍犁、阿優陀犁，如是，舍利弗！眾會不可計數諸善男子，是弟子智慧無央數不可計眾，在須陀洹、斯陀含、阿那含、阿羅漢道也。若懈怠者，得須陀洹為七生、七死；於是說法時，其人為不得上持為七生、七死。

「阿閦如來說法時，第一說法作須陀洹道證、第二說法作斯陀含道證、第三說法作阿那含道證、第四說法作阿羅漢道證者。其佛剎謂是善男子為懈怠，用不一坐聽法作阿羅漢道證故。

「其剎須陀洹不復七上下生死，便於人間坐禪得三昧；須陀洹即于彼自以威神力作阿羅漢道證；其剎斯陀含不復往還世間，以棄眾苦便於彼得三昧，斯陀含便於其剎自以威神力作阿羅漢道證；其剎阿那含不復上生波羅尼蜜和耶越天，便於彼自以威神力作阿羅漢道證；其剎

【現代漢語翻譯】現代漢語譯本『他們會自然地誕生到其他不同的世界——這是由於佛陀的威神力所致，他們的三千大千世界會以七寶金色的蓮花來莊嚴。』

阿閦佛國經◎弟子學成品第三

佛陀又告訴舍利弗：『阿閦如來（Akshobhya Tathagata）說法時，在每一次說法中，都有不可計數的人跟隨教律修行，甚至有人證得阿羅漢（Arhat）果位。像這樣，有不可計數的弟子聚集，以及證得八種禪定的人，阿閦如來佛剎的弟子數量是無法計算的。』

佛陀告訴舍利弗：『我完全看不到有誰能持籌計算或比較來數清這些集會的人數。他們已經脫離了重擔，離開了牢獄，遠離了波頭犁（Patoli）、阿羅羅犁（Araloli）、阿比舍犁（Abhishali）、阿優陀犁（Ayudali）等苦難。像這樣，舍利弗！這些集會中不可計數的善男子，都是弟子，他們的智慧是無限的，無法計算的，他們處於須陀洹（Srotapanna）、斯陀含（Sakrdagamin）、阿那含（Anagamin）、阿羅漢（Arhat）的修行道上。如果有人懈怠，證得須陀洹果位后，還需要經歷七次生死；在說法時，如果這個人不能精進，也需要經歷七次生死。』

『阿閦如來說法時，第一次說法就有人證得須陀洹果位，第二次說法就有人證得斯陀含果位，第三次說法就有人證得阿那含果位，第四次說法就有人證得阿羅漢果位。在那個佛剎，這些善男子被認為是懈怠的，因為他們沒有一次聽法就證得阿羅漢果位。』

『那個佛剎的須陀洹不再經歷七次上下的生死，他們會在人間坐禪而證得三昧（Samadhi）；須陀洹會在那裡憑藉自己的威神力證得阿羅漢果位；那個佛剎的斯陀含不再往返世間，他們會捨棄眾苦，在那裡證得三昧，斯陀含會在那裡憑藉自己的威神力證得阿羅漢果位；那個佛剎的阿那含不再上生到波羅尼蜜和耶越天（Paranirmitavasavartin），他們會在那裡憑藉自己的威神力證得阿羅漢果位；那個佛剎的

【English Translation】 English version 'They will be born naturally into other different worlds—this is due to the Buddha's majestic power, and their three thousand great thousand worlds will be adorned with seven-jeweled golden lotuses.'

Akshobhya Buddha Land Sutra◎Chapter Three on the Accomplishment of Disciples

The Buddha further said to Shariputra: 'When Akshobhya Tathagata (Akshobhya Tathagata) preaches the Dharma, in each and every discourse, there are countless people who follow the precepts and practice, and some even attain the Arhat (Arhat) fruition. Like this, there are countless disciples gathered, as well as those who have attained the eight meditative absorptions. The number of disciples in Akshobhya Tathagata's Buddha land is beyond calculation.'

The Buddha said to Shariputra: 'I do not see anyone who can hold tallies or compare to count the number of people in these assemblies. They have cast off their heavy burdens, left the prison, and are far from the sufferings of Patoli, Araloli, Abhishali, and Ayudali. Like this, Shariputra! The countless good men in these assemblies are all disciples, their wisdom is infinite and cannot be calculated, and they are on the path of practice of Srotapanna, Sakrdagamin, Anagamin, and Arhat. If someone is lazy, after attaining the Srotapanna fruition, they still need to experience seven births and deaths; during the Dharma discourse, if this person cannot be diligent, they also need to experience seven births and deaths.'

'When Akshobhya Tathagata preaches the Dharma, in the first discourse, some attain the Srotapanna fruition, in the second discourse, some attain the Sakrdagamin fruition, in the third discourse, some attain the Anagamin fruition, and in the fourth discourse, some attain the Arhat fruition. In that Buddha land, these good men are considered lazy because they did not attain the Arhat fruition in one sitting of listening to the Dharma.'

'The Srotapannas of that Buddha land no longer experience seven births and deaths up and down, they will attain Samadhi (Samadhi) by meditating in the human realm; the Srotapannas will attain the Arhat fruition there by their own majestic power; the Sakrdagamins of that Buddha land no longer return to the world, they will abandon all suffering and attain Samadhi there, the Sakrdagamins will attain the Arhat fruition there by their own majestic power; the Anagamins of that Buddha land no longer ascend to Paranirmitavasavartin, they will attain the Arhat fruition there by their own majestic power; the

阿羅漢不上下，便於彼至無餘泥洹界般泥洹。其剎說沙門四道，如是至令得道住。」

佛言：「舍利弗！若善男子、善女人於法自在者不復失學住、亦不失學餘事，如是于不學地便般泥洹也——無所學地謂是阿羅漢地。舍利弗！是為阿閦如來、無所著、等正覺剎諸弟子學成，無有粗立在上好要處者，謂是阿閦如來剎弟子眾阿羅漢也——生死已斷，所作而辦，所當爲者以脫重擔，便得所有，盡壞勤苦牢獄之事，以中正解，復知八維無禪。阿羅漢行八維無禪，舍利弗！是為阿閦如來剎弟子之善行，是為阿羅漢之功德所為福行。

「其剎以三寶為梯陛——一者、金，二者、銀，三者、琉璃——從忉利天下至閻浮利地。其忉利天欲至阿閦如來所時從是梯陛下，忉利天人樂供養于天下人民，言：『如我天上所有欲比天下人民者，天上所有大不如天下，及復有阿閦如來、無所著、等正覺也。』」

佛語舍利弗：「忉利天人樂供養天下人民，天下人若上至忉利天者便不樂供養忉利天人。所以者何？我天下佛說經，如我天下所有，於是天上無也，不如我天下所有，我天下樂供養有佛。

「忉利天見天下人民，天下人遙見忉利天宮殿，譬如此剎天下人遙見日、月、星辰殿舍。如是，舍利弗！其佛剎天下人遙見諸

【現代漢語翻譯】現代漢語譯本：『阿羅漢（Arahant，已證悟的聖者）不會在生死輪迴中上下，他們會直接進入無餘涅槃界（nirvana，徹底的解脫）而般涅槃（parinirvana，最終的涅槃）。那個佛剎（buddha-kshetra，佛的凈土）宣說沙門（shramana，修行者）的四種道（marga，修行之道），如此修行直至證得道果。』

佛陀說：『舍利弗（Sariputra，佛陀的十大弟子之一）！如果善男子、善女人在法（dharma，佛法）中自在，他們就不會再退失所學，也不會再有其他未完成的修行，這樣他們就在無學地（asaiksha-bhumi，不再需要學習的境界）般涅槃——無學地指的是阿羅漢的境界。舍利弗！這就是阿閦如來（Akshobhya，不動如來）的無所著（asakta，不執著）、等正覺（samyaksambuddha，正等覺悟）佛剎中，所有弟子修學成就的情況，他們沒有粗劣的立足點，也沒有執著於好的地方，這些就是阿閦如來佛剎的阿羅漢弟子——他們的生死已經斷絕，該做的已經完成，所應做的已經放下重擔，他們已經得到了一切，徹底摧毀了勤苦的牢獄，以中正的智慧解脫，並且知道八維無禪（ashta-vimoksha，八種解脫）。阿羅漢修行八維無禪，舍利弗！這是阿閦如來佛剎弟子們的善行，是阿羅漢的功德所成就的福行。』

『那個佛剎以三寶（triratna，佛、法、僧）為階梯——第一是金，第二是銀，第三是琉璃——從忉利天（Trayastrimsha，三十三天）降到閻浮利地（Jambudvipa，我們所居住的娑婆世界）。當忉利天想要去阿閦如來那裡時，他們就從這個階梯下來，忉利天的天人樂於供養天下的人民，他們說：『我們天上所有的一切，如果和天下人民相比，天上所有的一切都遠遠不如天下，而且還有阿閦如來、無所著、等正覺。』

佛陀告訴舍利弗：『忉利天的天人樂於供養天下的人民，而天下的人如果到了忉利天，就不樂於供養忉利天的天人了。為什麼呢？因為我們天下有佛陀宣說佛經，我們天下所擁有的一切，在天上是沒有的，不如我們天下所擁有的，我們天下樂於供養有佛陀。』

『忉利天看到天下的人民，天下的人民遙望忉利天的宮殿，就像這個世界的天下人遙望太陽、月亮、星辰的宮殿一樣。舍利弗！就是這樣，那個佛剎的天下人遙望諸佛』

【English Translation】 English version: 'Arahants (enlightened beings) do not go up and down in the cycle of birth and death; they directly enter the realm of nirvana without remainder (nirvana, complete liberation) and attain parinirvana (final nirvana). That buddha-kshetra (buddha-field) proclaims the four paths (marga, paths of practice) of shramanas (ascetics), and thus they practice until they attain the path.'

The Buddha said, 'Sariputra (one of the Buddha's ten chief disciples)! If a good man or good woman is free in the Dharma (Buddhist teachings), they will not regress from what they have learned, nor will they have any other unfinished practices. Thus, they attain parinirvana in the state of no-more-learning (asaiksha-bhumi, the state where no further learning is needed)—the state of no-more-learning refers to the state of an Arahant. Sariputra! This is how all the disciples in the buddha-kshetra of Akshobhya Tathagata (the Immovable One), the unattached (asakta), the perfectly enlightened one (samyaksambuddha), achieve their learning. They have no coarse foothold, nor are they attached to good places. These are the Arahant disciples of Akshobhya Tathagata's buddha-kshetra—their cycle of birth and death is broken, what needed to be done is done, what was to be done is now free from the burden, they have obtained everything, completely destroyed the prison of diligent suffering, liberated with right wisdom, and know the eight liberations (ashta-vimoksha). Arahants practice the eight liberations, Sariputra! This is the good practice of the disciples of Akshobhya Tathagata's buddha-kshetra, and it is the meritorious practice achieved by the merits of Arahants.'

'That buddha-kshetra has the Three Jewels (triratna, Buddha, Dharma, Sangha) as its staircase—first, gold; second, silver; and third, lapis lazuli—descending from Trayastrimsha Heaven (the Heaven of the Thirty-Three Gods) to Jambudvipa (the world we live in). When the beings of Trayastrimsha Heaven wish to go to Akshobhya Tathagata, they descend from this staircase. The beings of Trayastrimsha Heaven are happy to make offerings to the people of the world, saying, 'If what we have in heaven is compared to the people of the world, everything in heaven is far inferior to the world, and there is also Akshobhya Tathagata, the unattached, the perfectly enlightened one.'

The Buddha told Sariputra, 'The beings of Trayastrimsha Heaven are happy to make offerings to the people of the world, but if the people of the world go to Trayastrimsha Heaven, they are not happy to make offerings to the beings of Trayastrimsha Heaven. Why is that? Because in our world, the Buddha teaches the sutras, and everything we have in our world is not in heaven, and is inferior to what we have. Our world is happy to make offerings to the Buddha.'

'The beings of Trayastrimsha Heaven see the people of the world, and the people of the world look up at the palaces of Trayastrimsha Heaven, just as the people of this world look up at the palaces of the sun, moon, and stars. Thus, Sariputra! The people of that buddha-kshetra look up at the Buddhas.'

天宮殿如是及欲行天，承佛威神所致，是為阿閦如來佛剎所有善快。」

佛復語舍利弗：「阿閦如來佛剎三千大千世界皆說法，四輩弟子滿三千大千世界無空缺。阿閦佛剎弟子意不念：『今日當於何食？今日誰當與我食？』亦不行家家乞。時到，飯食便辦，滿缽自然在前，即取食。食已，缽便自然去，其剎飯食如是。諸弟子不復行求衣缽也，亦不裁衣、亦不縫衣、亦不浣衣、亦不染衣、亦不作衣、亦不教人作，以佛威神所致，同共安樂自然生。

「阿閦如來不為諸弟子說罪事——如我為諸弟子說十四句法——阿閦如來不為諸弟子說如是之法。所以者何？其剎無有行惡者。

「阿閦佛不復授諸弟子戒。所以者何？其佛剎人無有短命者、亦無蔽惡人、無有穢濁劫、亦無有諸結、無有穢濁，見其剎以除諸惡、穢濁。」

佛復語舍利弗：「阿閦佛說法時，諸弟子便度于習欲。所以者何？已棄于惡道故，其剎眾弟子終無有貢高、憍慢。不如此剎諸弟子于精舍行律，其剎弟子無有作是行者也。所以者何？舍利弗！用其人民善本具故，所說法、悔過各得其所。其剎不說五逆之事，一切皆斷諸逆已。諸弟子不貪飲食、亦不貪衣缽、亦不貪眾欲、亦不貪著也，為說善事。所以者何？用少欲知止足故。

「

【現代漢語翻譯】現代漢語譯本：天宮殿是如此，以及想要前往天宮的人，都是承蒙佛陀的威神力所致，這就是阿閦如來（Akshobhya，不動如來）佛剎所擁有的美好和快樂。佛陀又對舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『阿閦如來佛剎的三千大千世界都在說法，四輩弟子（比丘、比丘尼、優婆塞、優婆夷）遍滿三千大千世界，沒有空缺。阿閦佛剎的弟子心中不會想：『今天我該吃什麼？今天誰會給我食物？』他們也不會挨家挨戶乞食。時間一到，飯食自然準備好，盛滿食物的缽自然出現在面前，他們就取來食用。吃完后，缽自然消失，他們佛剎的飯食就是這樣。弟子們不再需要去求衣缽，也不需要裁剪衣服、縫製衣服、洗滌衣服、染色衣服、製作衣服，也不教別人製作，都是因為佛陀的威神力所致，大家共同安樂，自然而生。『阿閦如來不會為弟子們說罪過之事——就像我為弟子們說十四句法（指佛陀所說的戒律）一樣——阿閦如來不會為弟子們說這樣的法。這是為什麼呢？因為他的佛剎沒有作惡的人。『阿閦佛也不再為弟子們授戒。這是為什麼呢？因為他的佛剎的人沒有短命的，也沒有隱瞞罪惡的人，沒有污穢的劫難，也沒有各種煩惱，沒有污穢，看到他的佛剎就能消除各種罪惡和污穢。』佛陀又對舍利弗說：『阿閦佛說法時，弟子們便能超越對慾望的執著。這是為什麼呢？因為他們已經捨棄了惡道，他的佛剎的弟子們最終都不會有貢高和驕慢。不像這個佛剎的弟子們在精舍中修行戒律，他的佛剎的弟子們沒有做這些修行的人。這是為什麼呢？舍利弗！因為那裡的人民都具備善良的根本，所說的法和懺悔都能各得其所。他的佛剎不說五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）之事，一切都已斷絕了各種逆行。弟子們不貪求飲食，也不貪求衣缽，也不貪求各種慾望，也不執著，只是為他們說善事。這是為什麼呢？因為他們少欲知足。』

【English Translation】 English version: The heavenly palaces are such, and those who wish to go to the heavens, it is all due to the majestic power of the Buddha. This is the goodness and joy possessed by the Buddha-land of Akshobhya (the Immovable One). The Buddha further said to Sariputra (one of the ten great disciples of the Buddha, known for his wisdom): 'In the three thousand great thousand worlds of Akshobhya's Buddha-land, the Dharma is preached everywhere, and the four kinds of disciples (bhikshus, bhikshunis, upasakas, and upasikas) fill the three thousand great thousand worlds without any gaps. The disciples in Akshobhya's Buddha-land do not think: 'What shall I eat today? Who will give me food today?' Nor do they go begging from house to house. When the time comes, food is naturally prepared, and a bowl filled with food naturally appears before them, which they take and eat. After eating, the bowl naturally disappears. Such is the food in their Buddha-land. The disciples no longer need to seek robes and bowls, nor do they need to cut, sew, wash, dye, or make clothes, nor do they teach others to make them. It is all due to the majestic power of the Buddha, and they share in joy and are naturally born into it.' 'Akshobhya Tathagata does not speak of transgressions to his disciples—as I speak of the fourteen precepts to my disciples—Akshobhya Tathagata does not speak of such Dharma to his disciples. Why is that? Because there are no evildoers in his Buddha-land.' 'Akshobhya Buddha also does not give precepts to his disciples. Why is that? Because there are no short-lived beings in his Buddha-land, nor are there those who conceal evil, nor are there defiled kalpas, nor are there various afflictions, nor is there defilement. Seeing his Buddha-land eliminates all evil and defilement.' The Buddha further said to Sariputra: 'When Akshobhya Buddha preaches the Dharma, the disciples are able to transcend their attachment to desires. Why is that? Because they have already abandoned the evil paths, and the disciples in his Buddha-land ultimately have no arrogance or pride. Unlike the disciples in this Buddha-land who practice the precepts in the monasteries, the disciples in his Buddha-land do not engage in such practices. Why is that, Sariputra? Because the people there possess the root of goodness, and the Dharma that is preached and the repentance they do are all appropriate. His Buddha-land does not speak of the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), and all kinds of perverse actions have been cut off. The disciples do not crave food, nor do they crave robes and bowls, nor do they crave various desires, nor are they attached. They are only spoken to about good things. Why is that? Because they are content with few desires.'

舍利弗！阿閦佛不復授諸弟子戒——如我於此授諸弟子戒。所以者何？其剎無有惡者，是諸弟子但以苦、空、非常、非身，以是為戒。其剎亦無有受戒事，譬如是剎正士於我法中剃除鬚髮、少欲而受我戒。所以者何？其阿閦佛剎諸弟子得自在聚會，無有怨仇。

「舍利弗！阿閦佛剎諸弟子不共作行便獨行道，不樂共行，但行諸善。其剎無有過精進者，亦不可見懈怠者。舍利弗！是為阿閦如來佛剎出家諸弟子之德行。」

佛語舍利弗：「阿閦如來為諸弟子說法時，弟子不左右顧視，一心聽經——中有住聽經者，身不知罷極；中有坐聽經者，身亦不知罷極、意亦不念罷極也。

「阿閦如來於虛空中說法時，諸弟子悉聽之，是時得神足比丘、未得神足比丘——承佛威神——皆于虛空中行而聽法。是諸弟子于虛空中以三品作行。何等三？一者、住，二者、經，三者、坐。

「中有坐般泥洹波藍坐居而般泥洹者，諸弟子皆般泥洹，時地即為大動，般泥洹已，諸天、人民共供養之；中有阿羅漢身中自出火還燒身而般泥洹；中有阿羅漢般泥洹時，自以功德行如疾風；中有譬如五色雲氣于空中行便不復知處；中有弟子自以功德便沒去，不復知處，般泥洹如是；中有般泥洹時于虛空身中放水，其水不墮地便滅不

【現代漢語翻譯】現代漢語譯本：舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！阿閦佛（Akṣobhya，又譯不動佛，東方妙喜世界的佛）不會像我這樣為弟子授戒。為什麼呢？因為他的佛土沒有惡人，那些弟子只是以苦、空、無常、無我為戒。他的佛土也沒有受戒的儀式，不像我們這個世界的善男子在我法中剃除鬚髮、減少慾望而受我的戒。為什麼呢？因為阿閦佛佛土的弟子們能夠自在地聚會，沒有怨恨和仇敵。舍利弗！阿閦佛佛土的弟子們不一起修行，而是獨自修行，不喜歡一起行動，只做善事。他的佛土沒有過於精進的人，也看不到懈怠的人。舍利弗！這就是阿閦如來佛土出家弟子的德行。佛告訴舍利弗：『阿閦如來為弟子說法時，弟子們不會左顧右盼，一心聽經——其中有站著聽經的，身體不知疲憊；也有坐著聽經的，身體不知疲憊，心中也不想停止。』『阿閦如來在虛空中說法時，所有弟子都聽著，這時，得到神足的比丘和未得到神足的比丘——憑藉佛的威神——都在虛空中行走著聽法。這些弟子在虛空中以三種方式修行。是哪三種呢？一是站立，二是行走，三是坐著。』『其中有坐著般涅槃（parinirvāṇa，佛教術語，指佛或阿羅漢的死亡）的，當他們般涅槃時，所有弟子都一起般涅槃，那時大地會劇烈震動，般涅槃后，天人和人民會一起供養他們；其中有阿羅漢（arhat，佛教修行者所能達到的最高果位）從自身放出火焰焚燒自身而般涅槃；其中有阿羅漢般涅槃時，憑藉自身功德像疾風一樣消失；其中有像五色雲氣在空中飄散，然後就不知道去向的；其中有弟子憑藉自身功德就消失了，不知道去向，般涅槃就是這樣；其中有般涅槃時從虛空中身體放出水，水不落到地上就消失了。』

【English Translation】 English version: Śāriputra! The Tathāgata Akṣobhya (Immovable One, Buddha of the Pure Land of Abhirati) does not administer precepts to his disciples as I do here. Why is that? Because in his Buddha-field there are no evil beings; those disciples take the precepts of suffering, emptiness, impermanence, and non-self. In his Buddha-field, there is no ceremony of receiving precepts, unlike in this world where virtuous men shave their heads and beards, reduce their desires, and receive my precepts. Why is that? Because the disciples in the Buddha-field of Akṣobhya can gather freely, without resentment or enmity. Śāriputra! The disciples in the Buddha-field of Akṣobhya do not practice together but walk the path alone, not enjoying communal practice, but only doing good deeds. In his Buddha-field, there are none who are overly diligent, nor can one see any who are lazy. Śāriputra! These are the virtues of the ordained disciples in the Buddha-field of the Tathāgata Akṣobhya. The Buddha said to Śāriputra: 'When the Tathāgata Akṣobhya teaches the Dharma to his disciples, the disciples do not look left or right, but listen to the teachings with one mind—among them are those who stand listening to the teachings, their bodies not knowing fatigue; and there are those who sit listening to the teachings, their bodies not knowing fatigue, and their minds not thinking of stopping.' 'When the Tathāgata Akṣobhya teaches the Dharma in the empty space, all the disciples listen, and at that time, those who have attained supernatural powers and those who have not—through the Buddha's majestic power—all walk in the empty space while listening to the Dharma. These disciples practice in the empty space in three ways. What are the three? One is standing, two is walking, and three is sitting.' 'Among them are those who sit in parinirvāṇa (final liberation from the cycle of rebirth), and when they enter parinirvāṇa, all the disciples enter parinirvāṇa together, and at that time the earth greatly shakes, and after parinirvāṇa, gods and people together make offerings to them; among them are arhats (one who has attained enlightenment) who emit flames from their bodies and burn themselves to enter parinirvāṇa; among them are arhats who, when entering parinirvāṇa, disappear like a swift wind through their own merit; among them are those who, like five-colored clouds, drift in the sky and then are no longer known where they are; among them are disciples who disappear through their own merit, and are no longer known where they are, and their parinirvāṇa is like this; among them are those who, when entering parinirvāṇa, emit water from their bodies in the empty space, and the water does not fall to the ground but disappears.'

現。其剎如是清凈，令身滅不現；其剎如是清凈，令身滅不現而般泥洹。諸弟子般泥洹如是也，舍利弗！是為阿閦如來、無所著、等正覺昔行菩薩道時所愿而有持成無上正真道，諸弟子以是三品般泥洹。

「複次，舍利弗！阿閦如來佛剎諸弟子——無央數不可計諸弟子——少有不具足四解之事者，多有得四解事具足者；諸弟子少有不得四神足安隱行者，多有得四禪足安隱行者。舍利弗！是為阿閦如來佛剎諸弟子所成德行。」

賢者舍利弗白佛言：「阿閦如來、無所著、等正覺佛剎，諸弟子所行皆無極也。」◎

阿閦佛國經卷上大正藏第 11 冊 No. 0313 阿閦佛國經

阿閦佛國經卷下

後漢月支國三藏支婁迦讖譯

◎諸菩薩學成品第四

爾時，賢者舍利弗心念言：「佛已說弟子所學成，愿佛當復說諸菩薩所學成。所以者何？皆當學成是諸菩薩所照光明。」

時佛即知賢者舍利弗心所念，即告舍利弗：「其阿閦如來、無所著、等正覺佛剎有若干百菩薩、若干千菩薩、若干億菩薩、若干億百千菩薩大會如是。」

佛語舍利弗：「諸菩薩摩訶薩于阿閦佛所下鬚髮皆承佛威神，悉受法語、諷誦、持之。如我於是所說法由為薄少耳，阿閦佛所說法無央

【現代漢語翻譯】現代漢語譯本：他們的佛土如此清凈，以至於身體的滅亡不會顯現；他們的佛土如此清凈，以至於身體的滅亡不會顯現而直接進入涅槃（般泥洹，指佛教的最高境界，超越生死輪迴）。諸位弟子的涅槃也是如此，舍利弗（佛陀的十大弟子之一）！這就是阿閦如來（Akshobhya，意為不動如來）、無所著（不受任何事物束縛）、等正覺（完全覺悟）在過去行菩薩道時所發的願力，從而成就了無上正真之道，他的弟子們以這三種方式進入涅槃。再者，舍利弗！阿閦如來佛土的弟子們——數量眾多，不可計數——很少有不具備四解（四種解脫，指對佛法的深刻理解）的，大多數都具備四解；很少有不能以四神足（四種神通，指通過禪定獲得的超自然能力）安穩行走的，大多數都能以四禪足（四種禪定，指佛教的四種基本禪定狀態）安穩行走。舍利弗！這就是阿閦如來佛土的弟子們所成就的德行。賢者舍利弗對佛說：『阿閦如來、無所著、等正覺的佛土，諸位弟子所修行的都是無邊無際的。』阿閦佛國經卷上大正藏第 11 冊 No. 0313 阿閦佛國經阿閦佛國經卷下後漢月支國三藏支婁迦讖譯諸菩薩學成品第四當時，賢者舍利弗心中想：『佛陀已經說了弟子們所學成就，希望佛陀再說說菩薩們所學成就。為什麼呢？因為我們都應當學習成就這些菩薩所照耀的光明。』這時，佛陀立刻知道賢者舍利弗心中所想，就告訴舍利弗：『在阿閦如來、無所著、等正覺的佛土，有若干百菩薩、若干千菩薩、若干億菩薩、若干億百千菩薩聚集在一起。』佛陀告訴舍利弗：『諸位菩薩摩訶薩（Mahasattva，指偉大的菩薩）在阿閦佛那裡，剃除鬚髮都承蒙佛的威神之力，全部接受佛的教誨，諷誦、持守。我在這裡所說的法，只不過是很少的一部分，阿閦佛所說的法是無量無邊的。』

【English Translation】 English version: Their Buddha-land is so pure that the cessation of the body does not appear; their Buddha-land is so pure that the cessation of the body does not appear, and they directly enter Nirvana (Parinirvana, referring to the highest state in Buddhism, beyond the cycle of birth and death). The Nirvana of the disciples is also like this, Shariputra (one of the ten major disciples of the Buddha)! This is the vow made by Akshobhya Tathagata (Akshobhya, meaning the Immovable One), the Unattached One, the Fully Enlightened One, when he practiced the Bodhisattva path in the past, thereby achieving the unsurpassed true path, and his disciples enter Nirvana in these three ways. Furthermore, Shariputra! The disciples in the Buddha-land of Akshobhya Tathagata—countless and immeasurable—few do not possess the four understandings (four liberations, referring to a deep understanding of the Dharma), and most possess the four understandings; few cannot walk securely with the four supernatural powers (four psychic powers, referring to supernatural abilities obtained through meditation), and most can walk securely with the four meditative absorptions (four dhyanas, referring to the four basic meditative states in Buddhism). Shariputra! This is the virtue accomplished by the disciples in the Buddha-land of Akshobhya Tathagata. The venerable Shariputra said to the Buddha: 'The Buddha-land of Akshobhya Tathagata, the Unattached One, the Fully Enlightened One, the practices of all the disciples are boundless.' Akshobhya Buddha Land Sutra, Volume 1 Taisho Tripitaka Volume 11, No. 0313, Akshobhya Buddha Land Sutra Akshobhya Buddha Land Sutra, Volume 2 Translated by the Tripitaka Master Zhi Loujiachen of the Yuezhi Kingdom of the Later Han Dynasty Chapter 4: The Accomplishment of the Bodhisattvas' Learning At that time, the venerable Shariputra thought in his heart: 'The Buddha has already spoken about the accomplishments of the disciples' learning, I hope the Buddha will also speak about the accomplishments of the Bodhisattvas' learning. Why? Because we should all learn to accomplish the light illuminated by these Bodhisattvas.' At this time, the Buddha immediately knew what the venerable Shariputra was thinking, and told Shariputra: 'In the Buddha-land of Akshobhya Tathagata, the Unattached One, the Fully Enlightened One, there are several hundred Bodhisattvas, several thousand Bodhisattvas, several million Bodhisattvas, and several million hundred thousand Bodhisattvas gathered together.' The Buddha told Shariputra: 'All the Bodhisattva Mahasattvas (Mahasattva, referring to a great Bodhisattva) under Akshobhya Buddha, when they shave their hair and beard, all receive the power of the Buddha's divine might, and all receive the Buddha's teachings, reciting and upholding them. The Dharma that I speak here is only a small part, the Dharma that Akshobhya Buddha speaks is immeasurable and boundless.'

數不可復計，比我所說法百倍、千倍、萬倍、億萬倍不在計中。舍利弗！是為阿閦如來昔行菩薩道時所愿：『我成無上正真道最正覺時，令我佛剎諸菩薩，我說法時令諸菩薩皆承佛威神悉受、諷誦、持之。』」

佛復語舍利弗：「爾時，諸菩薩摩訶薩皆承佛威神，受所說法、諷誦、持。是諸菩薩摩訶薩自生意念欲從其剎至他方世界俱至諸如來所聽所說法，為諸佛、世尊作禮、諷誦之、復重問意解，為諸佛作禮、諷誦已、重問意解已，便復還至阿閦如來所。」

佛語舍利弗：「是陂陀劫中當有千佛，甫始四佛過。菩薩摩訶薩欲見是諸佛者，當愿生阿閦佛剎。

「若有善男子、善女人於是世界、若他方世界終亡往生阿閦佛剎者，甫當生者即當得住弟子緣一覺地。所以者何？其有因緣見如來者及眾僧，為以斷弊魔羅網去，得近弟子緣一覺及佛地，當得無上正真道最正覺，其人為以成如來、為以見諸菩薩摩訶薩之事。

「菩薩生阿閦佛剎者，其行皆住清凈，為行諸法、為在諸法士、為以住於法、為佛道不可動轉，復當堅住阿惟越致。」

佛語舍利弗：「若善男子、善女人於是世界、若他方世界終亡往其剎者等輩得入諸佛住。

「其菩薩為得覺意入無恐懼覺意，菩薩合會于智慧度無極，在

【現代漢語翻譯】現代漢語譯本：數量之多不可重複計算，比我所說的還要多百倍、千倍、萬倍、億萬倍，無法計數。舍利弗（佛陀十大弟子之一，以智慧著稱）！這是阿閦如來（Akshobhya，又譯不動如來，代表堅定不移的佛）過去行菩薩道時所發的愿：『當我成就無上正真道最正覺（Anuttara-samyak-sambodhi，指最高的、完全的覺悟）時，愿我的佛剎（Buddha-kshetra，佛所居住和教化的世界）中的所有菩薩，在我說法時都能承蒙佛的威神之力，全部接受、背誦、並持守這些教法。』佛陀又對舍利弗說：『那時，諸位菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）都承蒙佛的威神之力，接受所說的法，背誦並持守。這些菩薩摩訶薩自己心中想著要從他們的佛剎到其他世界，一起去到諸位如來（Tathagata，佛的稱號之一）那裡聽聞佛法，向諸佛、世尊（Bhagavan，佛的尊稱）頂禮，背誦佛法，並再次詢問佛法的含義，向諸佛頂禮、背誦佛法、再次詢問佛法含義之後，便又回到阿閦如來那裡。』佛陀告訴舍利弗：『在這個陂陀劫（Bhadrakalpa，賢劫，現在我們所處的劫）中，將會有千佛出世，現在才過了四佛。菩薩摩訶薩想要見到這些佛，應當發願往生到阿閦佛的佛剎。『如果有善男子、善女人在這個世界，或者其他世界去世后往生到阿閦佛的佛剎，或者即將往生者，他們將立即獲得安住于弟子緣一覺地（Pratyekabuddha-bhumi，緣覺的果位）。這是為什麼呢？因為那些有因緣見到如來和僧眾的人，能夠斷除魔羅（Mara，魔王）的羅網，接近弟子緣一覺和佛地，將獲得無上正真道最正覺，這些人將成就如來，將見到諸位菩薩摩訶薩的事蹟。『菩薩往生到阿閦佛的佛剎，他們的行為都安住于清凈，爲了修行諸法，爲了成為諸法之士，爲了安住於法，爲了佛道不可動搖，還將堅定地安住于阿惟越致（Avaivartika，不退轉的境界）。』佛陀告訴舍利弗：『如果善男子、善女人在這個世界，或者其他世界去世后往生到那個佛剎，他們都將得以進入諸佛的境界。『那些菩薩爲了獲得覺悟的意念，進入無所恐懼的覺悟意念，菩薩們會合于智慧度無極（Prajnaparamita，般若波羅蜜多，智慧的最高境界），安住于其中。』

【English Translation】 English version: The number cannot be repeatedly counted; it is a hundred times, a thousand times, ten thousand times, a hundred million times more than what I have spoken, beyond calculation. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This is the vow that Akshobhya Tathagata (also translated as Immovable Buddha, representing the steadfast Buddha) made when he was practicing the Bodhisattva path: 'When I attain Anuttara-samyak-sambodhi (the highest, complete enlightenment), may all the Bodhisattvas in my Buddha-kshetra (the world where a Buddha resides and teaches) receive, recite, and uphold these teachings with the power of the Buddha's divine might when I preach the Dharma.' The Buddha further said to Shariputra: 'At that time, all the Bodhisattva-mahasattvas (great Bodhisattvas) received the teachings, recited, and upheld them through the power of the Buddha's divine might. These Bodhisattva-mahasattvas themselves thought of going from their Buddha-kshetra to other worlds, together going to the places of the Tathagatas (one of the titles of the Buddha) to hear the Dharma, pay homage to the Buddhas, the Bhagavans (a respectful title for the Buddha), recite the Dharma, and ask again about the meaning of the Dharma. After paying homage to the Buddhas, reciting the Dharma, and asking again about the meaning of the Dharma, they would return to Akshobhya Tathagata.' The Buddha told Shariputra: 'In this Bhadrakalpa (the current kalpa, or eon, in which we live), there will be a thousand Buddhas appearing in the world, and only four Buddhas have passed so far. Bodhisattva-mahasattvas who wish to see these Buddhas should aspire to be reborn in the Buddha-kshetra of Akshobhya Buddha.' 'If good men or good women in this world or other worlds pass away and are reborn in the Buddha-kshetra of Akshobhya Buddha, or are about to be reborn there, they will immediately attain the stage of Pratyekabuddha-bhumi (the stage of a Pratyekabuddha, or solitary enlightened one). Why is this so? Because those who have the karmic connection to see the Tathagata and the Sangha (the monastic community) can break the net of Mara (the demon king), approach the stage of a Pratyekabuddha and the stage of a Buddha, and will attain Anuttara-samyak-sambodhi. These people will become Buddhas and will witness the deeds of the Bodhisattva-mahasattvas.' 'Bodhisattvas who are born in the Buddha-kshetra of Akshobhya Buddha will have their actions established in purity, for the practice of all Dharmas, to become masters of all Dharmas, to abide in the Dharma, for the path of the Buddha to be unshakeable, and they will also firmly abide in Avaivartika (the state of non-retrogression).' The Buddha told Shariputra: 'If good men or good women in this world or other worlds pass away and are reborn in that Buddha-kshetra, they will all be able to enter the realm of the Buddhas.' 'Those Bodhisattvas, in order to attain the thought of enlightenment, enter the thought of enlightenment without fear, and the Bodhisattvas will unite in Prajnaparamita (the perfection of wisdom, the highest form of wisdom), abiding in it.'

所各同義，見世尊知所住。

「其佛剎諸菩薩摩訶薩，在家者止高樓上、出家為道者不在舍止。」

佛告舍利弗：「阿閦佛說法時，諸菩薩摩訶薩承佛威神皆受法語、諷誦、持之。其不出家菩薩摩訶薩不面見佛所說時，在所坐處承佛威神皆亦聞法語，聞已即受、諷誦、持之；其出家菩薩摩訶薩身自面見佛說法時，及所行至坐處亦承佛威神皆聞，聞已即受、諷誦、持；是菩薩摩訶薩終亡已后俱持法語，所至生諸佛剎續念之。舍利弗！是為阿閦佛之善快。所以者何？如昔所愿，自然得之。」

佛語舍利弗：「若有一世菩薩摩訶薩欲見若干百佛、若干千佛、若干萬佛、若干億那術百千佛，當愿生阿閦佛剎。菩薩已生阿閦佛剎者，便見若干百佛、若干千佛、若干億萬佛、若干億那術百千佛，當於其剎種諸德本，當爲無央數百千人、無央數百千億人、無央數億那術百千人說法，亦當令種德本。」

佛言：「舍利弗！若菩薩摩訶薩於是陂陀劫中皆供養諸所佛、天中天，衣被、飯食、床臥具、病瘦醫藥供養已，便出家學道，悉於是諸佛、天中天下鬚髮為沙門；若復有菩薩摩訶薩不知于阿閦佛剎一世合會行度無極得福多？」

佛言：「舍利弗！是福德善本行具足，百倍、千倍、萬倍、巨億萬倍不與等。

【現代漢語翻譯】現代漢語譯本他們各自理解相同的意義，見到世尊知道他所住的地方。『在那個佛土中的諸位菩薩摩訶薩（菩薩中的大菩薩），在家的住在高樓上，出家修道的則不住在房舍里。』佛告訴舍利弗（佛陀的十大弟子之一，以智慧著稱）：『阿閦佛（不動佛）說法時，諸位菩薩摩訶薩承蒙佛的威神之力，都接受佛的教誨，並誦讀、持守。那些沒有出家的菩薩摩訶薩，即使沒有親自面見佛陀說法，在他們所坐之處，也承蒙佛的威神之力，都能聽到佛的教誨，聽后立即接受、誦讀、持守；那些出家的菩薩摩訶薩，親自面見佛陀說法時，以及他們所行至之處，也承蒙佛的威神之力都能聽到，聽后立即接受、誦讀、持守；這些菩薩摩訶薩在去世之後，都帶著佛的教誨，所投生到的各個佛土，都能繼續憶念。舍利弗！這就是阿閦佛的殊勝之處。為什麼呢？因為他們如過去所愿，自然就能得到。』佛告訴舍利弗：『如果有一位菩薩摩訶薩想要見到若干百佛、若干千佛、若干萬佛、若干億那由他百千佛，應當發願往生阿閦佛的佛土。已經往生到阿閦佛佛土的菩薩，就能見到若干百佛、若干千佛、若干億萬佛、若干億那由他百千佛，在那個佛土種下各種功德的根本，應當為無量數百千人、無量數百千億人、無量數億那由他百千人說法，也應當讓他們種下功德的根本。』佛說：『舍利弗！如果菩薩摩訶薩在這陂陀劫（賢劫）中，都供養諸佛、天中天（佛的尊稱），用衣物、飲食、床鋪臥具、疾病醫藥來供養，之後便出家學道，在這些諸佛、天中天之下剃除鬚髮成為沙門（出家修道者）；如果又有菩薩摩訶薩不知道在阿閦佛的佛土一世相遇，修行度無極的福德更多嗎？』佛說：『舍利弗！這種福德善本的修行圓滿，百倍、千倍、萬倍、巨億萬倍都不能與之相比。』

【English Translation】 English version They each understand the same meaning, seeing the World Honored One, they know where he dwells. 'In that Buddha-land, the Bodhisattva-Mahasattvas (great Bodhisattvas), those who are householders dwell in high towers, while those who have left home to practice the Way do not dwell in houses.' The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'When Akshobhya Buddha (Immovable Buddha) preaches the Dharma, all the Bodhisattva-Mahasattvas, by the power of the Buddha's divine might, receive the Buddha's teachings, and recite and uphold them. Those Bodhisattva-Mahasattvas who have not left home, even if they do not personally see the Buddha preaching, in their places of sitting, by the power of the Buddha's divine might, they can all hear the Dharma, and upon hearing it, they immediately receive, recite, and uphold it; those Bodhisattva-Mahasattvas who have left home, when they personally see the Buddha preaching, and in the places they go to, by the power of the Buddha's divine might, they can all hear it, and upon hearing it, they immediately receive, recite, and uphold it; these Bodhisattva-Mahasattvas, after they pass away, all carry the Buddha's teachings with them, and in the various Buddha-lands they are reborn into, they can continue to remember them. Shariputra! This is the excellence of Akshobhya Buddha. Why is this so? Because as they wished in the past, they naturally obtain it.' The Buddha told Shariputra: 'If there is a Bodhisattva-Mahasattva who wishes to see several hundred Buddhas, several thousand Buddhas, several ten thousand Buddhas, several hundred thousand million nayuta Buddhas, they should vow to be reborn in the Buddha-land of Akshobhya Buddha. Bodhisattvas who have already been reborn in the Buddha-land of Akshobhya Buddha will see several hundred Buddhas, several thousand Buddhas, several hundred million Buddhas, several hundred thousand million nayuta Buddhas, and in that Buddha-land, they will plant the roots of all virtues, and they should preach the Dharma to countless hundreds of thousands of people, countless hundreds of thousands of millions of people, countless millions of nayuta hundreds of thousands of people, and they should also cause them to plant the roots of virtue.' The Buddha said: 'Shariputra! If a Bodhisattva-Mahasattva in this Bhadra Kalpa (the present kalpa) were to offer to all the Buddhas, the Gods of Gods (an honorific title for the Buddha), with clothing, food, bedding, and medicine for the sick, and then leave home to practice the Way, shaving their hair and beard under these Buddhas, the Gods of Gods, to become a Shramana (a monastic practitioner); if there is another Bodhisattva-Mahasattva who does not know that the merit of meeting in one lifetime in the Buddha-land of Akshobhya Buddha and practicing the boundless path is greater?' The Buddha said: 'Shariputra! This merit of the practice of the roots of goodness is complete, and cannot be compared to a hundredfold, a thousandfold, a ten thousandfold, or a hundred millionfold.'

舍利弗！是為阿閦佛剎之善快。」

佛語舍利弗：「若一世菩薩於是世界、他方世界終亡生阿閦佛剎者，甫當生者皆得阿惟越致。所以者何？其佛剎無有憋魔事在前立，憋魔亦不嬈人。」

佛言：「舍利弗！譬如人咒力語咒毒咒蛇，除其毒便放舍，其力不可勝，救無央數人恐畏。其蛇亦不恐人、亦不嬈觸人，如是，其人但以前世禪三昧行故，自以功德得滅于蛇毒。如是，舍利弗！阿閦佛昔求菩薩道時行愿德本如是乃得佛道，消除于憋魔毒不復嬈人。

「阿閦佛成無上正真道最正覺時，憋魔不能復來嬈、亦不能復嬈諸菩薩摩訶薩及凡人，一切皆不復嬈。

「三千大千世界中人如是先坐三昧寂定，以自威神生和耶越致天。于彼以前世因緣行廣普，亦于和耶越致天以因緣三昧、以自威神寂寞、以是比于彼說法。

「炎天聞之，聞已便得信歡喜，來供養諸弟子。炎天言：『乃作是無所著、知止足、空閑處作行。』其剎諸魔教人出家學道，不復嬈人。舍利弗！是阿閦佛剎德之善快——夜初鼓時，先哀念人民，欲令度脫諸菩薩及學弟子並凡人安隱寂寞行。」

賢者舍利弗白佛言：「唯，天中天！若善男子、善女人以七寶滿三千大千世界持用佈施得生阿閦佛剎者，其人不當惜也，便當佈施。所

【現代漢語翻譯】現代漢語譯本：舍利弗！這就是阿閦佛（Akshobhya Buddha）佛土的殊勝之處。

佛告訴舍利弗：『如果一位菩薩在這個世界或其他世界去世后往生到阿閦佛的佛土，或者即將往生者，都將獲得不退轉的果位（Avivartika）。這是為什麼呢？因為那個佛土沒有魔事阻礙，魔也不會擾亂眾生。』

佛說：『舍利弗！譬如有人用咒語的力量來解除蛇的毒性，解除了毒性后就放開蛇，這種力量是不可戰勝的，能救無數人免於恐懼。那條蛇也不會再恐嚇人、也不會再觸碰擾亂人。這個人只是因為前世修習禪定三昧的緣故，憑藉自己的功德消除了蛇毒。舍利弗！阿閦佛過去在求菩薩道時，所修行的願力和功德根本就是如此，所以才得以成佛，消除了魔的毒害，不再擾亂眾生。』

『阿閦佛成就無上正等正覺（Anuttara-samyak-sambodhi）時，魔不能再來擾亂，也不能再擾亂諸位菩薩摩訶薩（Bodhisattva-Mahasattva）以及凡夫俗子，一切眾生都不再受其擾亂。』

『三千大千世界中的人，如果能像這樣先進入三昧寂定，憑藉自己的威神力，就能往生到和耶越致天（Vihayasa）。在那裡，他們會因為前世的因緣而廣行普度，也會在和耶越致天以因緣三昧、以自己的威神力寂靜地為他們說法。』

『炎天（Yama）聽到這些說法后，便會生起信心和歡喜，前來供養諸位弟子。炎天會說：『他們真是無所執著，知足常樂，在空閑之處修行。』那個佛土的諸魔會教導人們出家學道，不再擾亂眾生。舍利弗！這就是阿閦佛佛土的殊勝之處——在夜晚初鼓時，佛會先哀憫人民，希望他們能度脫諸位菩薩、學道弟子以及凡夫俗子，讓他們安穩寂靜地修行。』

賢者舍利弗對佛說：『世尊！如果善男子、善女人用七寶充滿三千大千世界來佈施，從而得以往生到阿閦佛的佛土，那他們不應該吝惜，應當佈施。』

【English Translation】 English version: Shariputra! Such is the excellence of the Buddha-land of Akshobhya (Immovable) Buddha.

The Buddha said to Shariputra: 'If a Bodhisattva, upon passing away in this world or another world, is reborn in the Buddha-land of Akshobhya, or is about to be reborn there, they will all attain the state of non-retrogression (Avivartika). Why is this so? Because in that Buddha-land, there are no demonic hindrances, and demons do not disturb beings.'

The Buddha said: 'Shariputra! It is like a person who uses the power of mantras to remove the poison from a snake. Once the poison is removed, the snake is released. This power is invincible and can save countless people from fear. The snake will no longer frighten or disturb people. This person is able to eliminate the snake's poison because of their past practice of meditative concentration (Samadhi). Shariputra! When Akshobhya Buddha was seeking the Bodhisattva path, the vows and meritorious roots he cultivated were such that he attained Buddhahood, eliminating the poison of demons and no longer disturbing beings.'

'When Akshobhya Buddha attained the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi), demons could no longer come to disturb him, nor could they disturb the Bodhisattva-Mahasattvas or ordinary people. All beings were no longer disturbed by them.'

'If people in the three-thousand great thousand worlds first enter into meditative stillness (Samadhi), through their own spiritual power, they can be reborn in the Vihayasa heaven. There, they will widely practice universal salvation due to their past karmic connections. They will also teach the Dharma in the Vihayasa heaven through the power of meditative concentration and their own spiritual power.'

'Yama, upon hearing these teachings, will develop faith and joy, and come to make offerings to the disciples. Yama will say: 'They are truly without attachment, content with little, and practice in secluded places.' The demons in that Buddha-land will teach people to leave home and study the Way, no longer disturbing beings. Shariputra! Such is the excellence of the virtues of Akshobhya Buddha's land—at the first drumbeat of the night, the Buddha first has compassion for the people, wishing to liberate the Bodhisattvas, disciples, and ordinary people, so that they may practice in peace and tranquility.'

The venerable Shariputra said to the Buddha: 'World Honored One! If a good man or good woman were to fill the three-thousand great thousand worlds with the seven treasures and use them for almsgiving, and thereby be reborn in the Buddha-land of Akshobhya, they should not be stingy, but should give alms.'

以者何？其人不復墮弟子緣一覺道。所以者何？其人即為立不退轉地，從一佛剎復至一佛剎目常悉見諸佛，皆悉諷誦佛道行，當成無上正真道最正覺，常當見若干百佛、若干千佛、若干億那術百千佛，于彼積德本。」

舍利弗白佛言：「天中天！以是故，善男子、善女人以七寶滿三千大千世界佈施得生阿閦佛剎者，其人當歡喜與，便安隱至其佛剎。」

佛言：「如是，舍利弗！菩薩摩訶薩為安隱得生阿閦佛剎。譬如出金地，無有礫石、亦無草木，中有紫磨金，人便取其金於火中試消合，以作諸物著之。如是，舍利弗！阿閦佛剎諸菩薩摩訶薩清凈微妙住清凈共會，是諸菩薩摩訶薩行也。

「其有生阿閦佛剎者，甫當生者皆一種類，道行悉等，諸菩薩當成如來。其人以過諸弟子緣一覺地是謂為一類道，無有眾邪異道。菩薩欲得一類者，當愿生阿閦佛剎。

「舍利弗！是菩薩摩訶薩為成阿惟越致，阿閦佛為受決，以我不欲遣菩薩摩訶薩至阿閦佛所。譬如，舍利弗！轉輪王遣使者至諸小王所使持王寶物來。於是，聞王遣使者令諸小王來便愁憂涕泣，用王寶物故。夫人、婇女及太子聞以寶物故皆畏王，便往至大王所居城垣堅止，頓其中得安隱，不復恐見怨家、谷貴苦。

「如是，舍利弗！我不欲

【現代漢語翻譯】現代漢語譯本：

「這是什麼原因呢？因為這個人不會再墮入聲聞（弟子）或緣覺（獨覺）的境界。這是什麼原因呢？因為這個人已經立於不退轉之地，從一個佛剎到另一個佛剎，眼睛常常都能見到諸佛，都能諷誦佛道之行，最終將成就無上正真之道，最正覺。他將常常見到若干百佛、若干千佛、若干億那由他百千佛，在那裡積累功德根本。」舍利弗（佛陀十大弟子之一）對佛說：「世尊！因為這個原因，如果善男子、善女人用七寶充滿三千大千世界來佈施，從而得以往生阿閦佛（不動佛）的佛剎，這個人應當歡喜接受，便能安穩地到達那個佛剎。」佛說：「是的，舍利弗！菩薩摩訶薩爲了能夠安穩地往生阿閦佛的佛剎。譬如，從金礦中取出，沒有砂礫、也沒有草木，其中有紫磨金，人們便取其金在火中熔鍊，用來製作各種器物。同樣，舍利弗！阿閦佛剎的諸位菩薩摩訶薩清凈微妙，安住在清凈的聚會中，這是諸位菩薩摩訶薩的修行。」「凡是往生阿閦佛剎的，或者即將往生的，都是同一類，修行道路都相同，諸位菩薩都將成就如來。這些人已經超越了聲聞和緣覺的境界，這被稱為同一類道，沒有其他邪道異端。菩薩如果想要得到同一類，應當發願往生阿閦佛的佛剎。」「舍利弗！這些菩薩摩訶薩爲了成就阿惟越致（不退轉），阿閦佛為他們授記，我不想讓菩薩摩訶薩去阿閦佛那裡。譬如，舍利弗！轉輪王派遣使者到各個小王那裡，讓他們帶著王室的寶物來。於是，聽到國王派遣使者，讓各個小王來，他們便愁眉苦臉、哭泣，因為要交出王室的寶物。夫人、婇女以及太子聽到是因為寶物的原因，都害怕國王，便前往大王所居住的城池，堅守在那裡，便能得到安穩，不再害怕見到仇敵、穀物昂貴的痛苦。」「同樣，舍利弗！我不希望……」

【English Translation】 English version:

'What is the reason for this? It is because that person will not fall back into the realm of a disciple (Sravaka) or a solitary Buddha (Pratyekabuddha). What is the reason for this? It is because that person has already established themselves on the ground of non-retrogression. From one Buddha-field to another, their eyes constantly see all the Buddhas, and they all recite and practice the path of the Buddha. They will ultimately achieve the unsurpassed, true, and correct path, the most perfect enlightenment. They will constantly see several hundred Buddhas, several thousand Buddhas, several hundred thousand million nayutas of Buddhas, and there they will accumulate the roots of merit.' Sariputra (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! Because of this, if a good man or good woman uses the seven treasures to fill the three thousand great thousand worlds for almsgiving, and thereby is able to be reborn in the Buddha-field of Akshobhya (Immovable Buddha), that person should joyfully accept it, and will then peacefully arrive at that Buddha-field.' The Buddha said, 'Yes, Sariputra! The Bodhisattva Mahasattvas are able to peacefully be reborn in the Buddha-field of Akshobhya. For example, when gold is extracted from a gold mine, there are no gravel or vegetation, and within it is purple-gold. People then take that gold and melt it in fire, using it to make various objects. Similarly, Sariputra! The Bodhisattva Mahasattvas in the Buddha-field of Akshobhya are pure and subtle, dwelling in pure gatherings. This is the practice of these Bodhisattva Mahasattvas.' 'Those who are born in the Buddha-field of Akshobhya, or those who are about to be born there, are all of the same kind. Their paths of practice are all the same, and all the Bodhisattvas will achieve Buddhahood. These people have already surpassed the realms of Sravakas and Pratyekabuddhas. This is called the same kind of path, without other heretical or divergent paths. If a Bodhisattva wishes to attain the same kind, they should vow to be reborn in the Buddha-field of Akshobhya.' 'Sariputra! These Bodhisattva Mahasattvas, in order to achieve Avaivartika (non-retrogression), Akshobhya Buddha gives them predictions. I do not wish to send the Bodhisattva Mahasattvas to Akshobhya Buddha. For example, Sariputra! A wheel-turning king sends messengers to various small kings, ordering them to bring the royal treasures. Then, upon hearing that the king has sent messengers, ordering the small kings to come, they become worried and weep, because they have to hand over the royal treasures. The wives, concubines, and princes, upon hearing that it is because of the treasures, all fear the king. They then go to the city where the great king resides, and by staying there, they can obtain peace and no longer fear seeing enemies or the suffering of expensive grains.' 'Similarly, Sariputra! I do not wish...'

遣諸菩薩至阿閦佛所，譬如彼王以寶物故令諸夫人、婇女及太子同等愁憂。視求菩薩道人當如大王城所有寶處太子，為無有恐難。觀阿閦佛剎當如大王，憋魔見求菩薩道者，如是不復嬈亂。

「譬如王，邊臣難當。如是，舍利弗！魔及魔天官屬不能當如來、無所著、等正覺。譬如孤寡恐懼之人畏對家，便往至城中即安，對家人無奈之何。所以者何？是人已離於對人，得安隱處故。

「如是，舍利弗！諸菩薩摩訶薩生阿閦佛剎者，為以斷魔及魔天之道，其三千大千世界憋魔及魔天不復嬈求菩薩道及弟子道人及阿閦佛剎，魔及魔天不復起魔事、亦不復嬈。

「複次，舍利弗！若有菩薩往生阿閦佛剎者，甫當生者，其人不復為魔天之所嬈也。所以者何？阿閦佛昔行菩薩道便作是愿德本：『令我成無上正真道最正覺，使我佛剎諸魔及魔天無有起魔事嬈亂者。譬如人飲毒，復飲除毒藥，其飲食便消，其毒不行。』以等愿故，如是，舍利弗！阿閦佛昔時作是愿德本，乃至其佛剎諸魔及魔天子不復起事嬈亂，其佛剎所有德等乃如是。」

爾時，賢者舍利弗心念言：「愿欲見其佛剎及阿閦佛並諸弟子等。」

於是，佛即知舍利弗心所念，即令如其像三昧正受神足行，承佛所致，賢者舍利弗于其座中見阿

【現代漢語翻譯】現代漢語譯本派遣諸位菩薩前往阿閦佛（Akshobhya Buddha）所在之處，就像國王因為珍寶的緣故，讓各位夫人、宮女和太子都同樣感到憂愁。看待追求菩薩道的人，應當如同大王城中擁有寶藏的太子，不會有任何恐懼和困難。觀察阿閦佛的佛土，應當如同大王，當魔見到追求菩薩道的人，就不會再來擾亂他們。『譬如國王，邊境的臣子難以抵擋。』舍利弗（Sariputra）！魔及其魔天眷屬不能抵擋如來（Tathagata）、無所執著、等正覺者。譬如孤獨恐懼的人害怕對面的鄰居，便前往城中就感到安全，對家人卻無可奈何。這是為什麼呢？因為這個人已經離開了對面的鄰居，得到了安穩的處所。『如此，舍利弗！諸位菩薩摩訶薩（Bodhisattva-Mahasattva）生於阿閦佛佛土，是爲了斷絕魔及其魔天的道路，他們所在的三千大千世界中的魔及其魔天，不再擾亂追求菩薩道和弟子道的人，以及阿閦佛的佛土。魔及其魔天不再興起魔事，也不再擾亂。』『再者，舍利弗！如果有菩薩往生阿閦佛佛土，或者即將往生，這個人不再被魔天所擾亂。這是為什麼呢？阿閦佛過去行菩薩道時，就發下這樣的願力：『令我成就無上正真道最正覺，使我的佛土中，所有的魔及其魔天都沒有興起魔事來擾亂的。譬如人喝了毒藥，又喝了解毒藥，那麼食物就會被消化，毒性也不會發作。』因為這樣的願力，所以，舍利弗！阿閦佛過去發下這樣的願力，乃至他的佛土中，所有的魔及其魔天子都不再興起魔事來擾亂，他的佛土所具有的功德就是如此。』當時，賢者舍利弗心中想：『我希望能夠見到那個佛土以及阿閦佛和他的弟子們。』於是，佛陀立刻知道舍利弗心中所想，就讓他進入如其像三昧正受的神足行，承蒙佛陀的加持，賢者舍利弗在他的座位上看到了阿

【English Translation】 English version Dispatching those Bodhisattvas to the place of Akshobhya Buddha, it is like a king, because of treasures, causing all his consorts, palace women, and the crown prince to feel the same sorrow. Viewing those who seek the Bodhisattva path should be like the crown prince in the king's city who possesses treasures, without any fear or difficulty. Observing the Buddha-land of Akshobhya Buddha should be like the king; when Mara sees those who seek the Bodhisattva path, they will no longer disturb them. 'It is like a king, whose border ministers are difficult to withstand.' Sariputra! Mara and his heavenly retinue cannot withstand the Tathagata, the one without attachments, the perfectly enlightened one. It is like a lonely and fearful person who is afraid of their neighbor, and upon going to the city, feels safe, but can do nothing about their family. Why is this? Because this person has left the neighbor and found a safe place. 'Thus, Sariputra! Those Bodhisattva-Mahasattvas who are born in the Buddha-land of Akshobhya Buddha are there to cut off the path of Mara and his heavenly retinue. The Mara and his heavenly retinue in their three thousand great thousand worlds will no longer disturb those who seek the Bodhisattva path and the path of disciples, nor the Buddha-land of Akshobhya Buddha. Mara and his heavenly retinue will no longer stir up demonic affairs, nor will they disturb.' 'Furthermore, Sariputra! If there are Bodhisattvas who are born in the Buddha-land of Akshobhya Buddha, or are about to be born, these people will no longer be disturbed by the heavenly Mara. Why is this? Akshobhya Buddha, in his past practice of the Bodhisattva path, made this vow of merit: 'May I achieve the unsurpassed, true, and perfect enlightenment, so that in my Buddha-land, all Mara and his heavenly retinue will not stir up demonic affairs to disturb. It is like a person who drinks poison and then drinks an antidote; the food will be digested, and the poison will not take effect.' Because of this vow, Sariputra! Akshobhya Buddha made this vow of merit in the past, so that in his Buddha-land, all Mara and his heavenly sons no longer stir up affairs to disturb. The merits of his Buddha-land are thus.' At that time, the venerable Sariputra thought in his heart: 'I wish to see that Buddha-land, as well as Akshobhya Buddha and his disciples.' Then, the Buddha immediately knew what Sariputra was thinking, and caused him to enter the Samadhi of 'like the image' and the supernatural power of the right reception, and through the Buddha's power, the venerable Sariputra saw Akshobhya

閦佛剎及弟子等。

爾時，佛告舍利弗言：「汝寧見阿閦佛及諸弟子並佛剎不？」

對曰：「唯然見之。天中天！」

「云何，舍利弗！汝意所知，寧復有勝阿閦佛剎諸天及人不？」

舍利弗白佛言：「天中天！我不復知有城郭能勝者也。其剎諸天及人民無有邪道，但有正道耳，極相娛樂。所以者何？我見其佛剎皆以天物快飲食、相娛樂，阿閦佛在中央，遍為諸弟子說法。

「譬如，天中天！人在大海中央，不見東方山樹木之際，亦不見南、西、北方樹木之際。如是，天中天！阿閦佛剎諸弟子不可得東方涯、亦復不可得南、西、北方之涯。如是思惟聞法，身亦不動搖；天中天！於是思惟定，身便不動搖。阿閦佛剎諸弟子聽法，身不動搖坐定；如是聽法，身亦不動搖。

「若善男子、善女人於是三千大千世界滿七寶持施與佈施已得生阿閦佛剎者，當歡喜與，其人便得安隱生阿閦佛剎菩薩摩訶薩。所以者何？其人如是得為阿惟越致。譬如，天中天！有人持王書及糧食，以王印封書往至他國。其人行至他國縣邑中，道無有殺者、亦無有能嬈者，獨自往還無他。」

佛言：「如是也，舍利弗！菩薩摩訶薩生阿閦佛剎，甫當生者——於是世界、若他方世界終亡生阿閦佛剎者——皆得

【現代漢語翻譯】現代漢語譯本關於阿閦佛（Akshobhya，意為不動佛）的佛土及其弟子。

那時，佛陀告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『你是否見到阿閦佛以及他的弟子和佛土？』

舍利弗回答說：『是的，我見到了，世尊！』

佛陀問：『舍利弗，依你所見，是否有其他佛土的天人和人民能勝過阿閦佛的佛土？』

舍利弗對佛陀說：『世尊，我沒有見到有任何城池能勝過那裡。那個佛土的天人和人民沒有邪道，只有正道，他們極其快樂。這是因為我看到那個佛土到處都是天上的美好事物，他們享受著美食和娛樂。阿閦佛在中央，為他的弟子們說法。』

『世尊，譬如一個人在大海中央，看不到東方山林樹木的邊際，也看不到南方、西方、北方的樹木邊際。同樣，世尊，阿閦佛佛土的弟子們也看不到東方的邊際，也看不到南方、西方、北方的邊際。他們如此思維聽法，身體也不會動搖。世尊，他們如此思維入定，身體便不會動搖。阿閦佛佛土的弟子們聽法時，身體不動搖地坐定；如此聽法，身體也不會動搖。』

『如果善男子、善女人用充滿三千大千世界的七寶來佈施，從而得以往生阿閦佛佛土，他們應當歡喜接受，這樣的人便能安穩地往生到阿閦佛佛土，成為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。這是因為，這樣的人會成為阿惟越致（Avaivartika，不退轉菩薩）。譬如，世尊，有人拿著國王的文書和糧食，用國王的印章封好，前往其他國家。這個人走到其他國家的城鎮中，路上不會有人殺害他，也不會有人騷擾他，他可以獨自往返，不會有任何阻礙。』

佛陀說：『正是如此，舍利弗！菩薩摩訶薩往生阿閦佛佛土，或者即將往生者——無論是在這個世界還是其他世界，最終往生到阿閦佛佛土的——都將獲得安穩。』

【English Translation】 English version About the Buddha Akshobhya's (Immovable One) Buddha-land and his disciples.

At that time, the Buddha said to Sariputra (one of the ten great disciples of the Buddha, known for his wisdom): 'Have you seen the Buddha Akshobhya, his disciples, and his Buddha-land?'

Sariputra replied: 'Yes, I have seen them, World Honored One!'

The Buddha asked: 'Sariputra, according to your knowledge, are there any other Buddha-lands whose gods and people are superior to the Buddha Akshobhya's Buddha-land?'

Sariputra said to the Buddha: 'World Honored One, I have not seen any city that can surpass it. The gods and people of that Buddha-land have no evil paths, only the right path, and they are extremely joyful. This is because I have seen that Buddha-land is full of heavenly delights, and they enjoy delicious food and entertainment. Buddha Akshobhya is in the center, teaching the Dharma to his disciples.'

'World Honored One, it is like a person in the middle of the ocean who cannot see the edge of the mountains and trees in the east, nor can they see the edge of the trees in the south, west, or north. Similarly, World Honored One, the disciples of Buddha Akshobhya's Buddha-land cannot see the eastern edge, nor can they see the southern, western, or northern edges. They contemplate and listen to the Dharma without their bodies shaking. World Honored One, when they contemplate and enter samadhi, their bodies do not shake. The disciples of Buddha Akshobhya's Buddha-land sit still without shaking while listening to the Dharma; in this way, their bodies do not shake while listening to the Dharma.'

'If a good man or good woman uses the seven treasures that fill the three thousand great thousand worlds to make offerings and thus be reborn in Buddha Akshobhya's Buddha-land, they should rejoice and accept it. Such a person will be reborn peacefully in Buddha Akshobhya's Buddha-land as a Bodhisattva-Mahasattva (Great Bodhisattva). This is because such a person will become an Avaivartika (non-regressing Bodhisattva). For example, World Honored One, if someone carries a king's letter and provisions, sealed with the king's seal, to another country. When that person travels to the towns of other countries, no one will kill them, nor will anyone harass them. They can travel alone without any obstacles.'

The Buddha said: 'It is so, Sariputra! Bodhisattva-Mahasattvas who are reborn in Buddha Akshobhya's Buddha-land, or those who are about to be reborn—whether in this world or other worlds, who will ultimately be reborn in Buddha Akshobhya's Buddha-land—will all obtain peace.'

阿惟越致，便見無上正真道，從一佛剎復游一佛剎，皆諷誦佛道事，常樂於佛、天中天，至成無上正真道最正覺。」

舍利弗白佛言：「天中天！是間須陀洹道菩薩摩訶薩生阿閦佛剎者，是適等耳。所以者何？須陀洹以斷截惡道住于道跡。如是，天中天！若有菩薩摩訶薩生阿閦佛剎者，甫當生者，是人皆現斷惡道，不復在弟子緣一覺地，從一佛剎復游一佛剎，當樂於佛、天中天及弟子，至成無上正真道最正覺也。」

佛言：「如是，舍利弗！若有菩薩摩訶薩於是世界、若他方世界終亡生阿閦佛剎者，為以現過弟子緣一覺地，從一佛剎復游一佛剎，皆諷誦諸佛道事、皆面見諸如來，至成無上正真之道最正覺。譬如，舍利弗！須陀洹度脫異道、惡法，得道無有異。如是，舍利弗！若有菩薩摩訶薩於是世界、若他方世界終亡往生阿閦佛剎者，甫當生者，其皆不復離無上正真道，從一佛剎復游一佛剎，皆諷誦諸佛道事，常樂於佛、天中天無上正真道，至成無上正真道最正覺。」

賢者舍利弗白佛言：「天中天！是間斯陀含住往來地，菩薩摩訶薩生阿閦佛剎者是這等耳？天中天！是間阿那含住不復還地，菩薩摩訶薩生阿閦佛剎者是這等耳？天中天！是間阿羅漢住無所著地，菩薩摩訶薩生阿閦佛剎者是這等耳？

【現代漢語翻譯】現代漢語譯本『阿惟越致』（不退轉），便能證見無上正真之道，從一個佛剎遊歷到另一個佛剎，都誦習佛道之事，常樂於佛、天中之天，直至成就無上正真道最正覺。

舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛說：『天中天（佛的尊稱）！此間須陀洹（小乘初果，預流果）道的菩薩摩訶薩（大菩薩）往生阿閦佛（不動佛）剎土，也是如此嗎？這是為什麼呢？須陀洹斷除惡道，安住于道跡。』『如是，天中天！如果有菩薩摩訶薩往生阿閦佛剎土，或者將要往生，這些人都會顯現斷除惡道，不再處於弟子緣覺之地，從一個佛剎遊歷到另一個佛剎，將樂於佛、天中之天以及弟子，直至成就無上正真道最正覺。』

佛說：『是的，舍利弗！如果有菩薩摩訶薩在這個世界或者其他世界終結生命往生阿閦佛剎土，他們會超越弟子緣覺之地，從一個佛剎遊歷到另一個佛剎，都誦習諸佛的道業，都面見諸如來，直至成就無上正真之道最正覺。譬如，舍利弗！須陀洹度脫異道、惡法，得道沒有差別。如是，舍利弗！如果有菩薩摩訶薩在這個世界或者其他世界終結生命往生阿閦佛剎土，或者將要往生，他們都不會再離開無上正真之道，從一個佛剎遊歷到另一個佛剎，都誦習諸佛的道業，常樂於佛、天中之天無上正真之道，直至成就無上正真道最正覺。』

賢者舍利弗對佛說：『天中天！此間斯陀含（小乘二果，一來果）安住于往來之地，菩薩摩訶薩往生阿閦佛剎土也是如此嗎？天中天！此間阿那含（小乘三果，不還果）安住于不復還之地，菩薩摩訶薩往生阿閦佛剎土也是如此嗎？天中天！此間阿羅漢（小乘四果，無學果）安住于無所著之地，菩薩摩訶薩往生阿閦佛剎土也是如此嗎？』

【English Translation】 English version 'Avaivartika' (non-retrogression), then one sees the unsurpassed, true and right path, traveling from one Buddha-land to another, all reciting the affairs of the Buddha's path, always rejoicing in the Buddha, the Heaven of Heavens, until achieving the unsurpassed, true and right path, the most perfect enlightenment.

Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'Heaven of Heavens (a title for the Buddha)! Are the Bodhisattva Mahasattvas (great Bodhisattvas) of the Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) path in this world who are born in the Buddha-land of Akshobhya (Immovable Buddha) also like this? Why is that? The Srotapanna cuts off the evil paths and dwells in the path's trace.' 'So it is, Heaven of Heavens! If there are Bodhisattva Mahasattvas who are born in the Buddha-land of Akshobhya, or who are about to be born, these people will all manifest the cutting off of evil paths, no longer dwelling in the place of disciples or Pratyekabuddhas (solitary Buddhas), traveling from one Buddha-land to another, they will rejoice in the Buddha, the Heaven of Heavens, and the disciples, until achieving the unsurpassed, true and right path, the most perfect enlightenment.'

The Buddha said: 'So it is, Shariputra! If there are Bodhisattva Mahasattvas in this world or other worlds who end their lives and are born in the Buddha-land of Akshobhya, they will transcend the place of disciples and Pratyekabuddhas, traveling from one Buddha-land to another, all reciting the affairs of the Buddhas' path, all seeing the Tathagatas (Buddhas) face to face, until achieving the unsurpassed, true and right path, the most perfect enlightenment. For example, Shariputra! The Srotapanna is liberated from heterodox paths and evil dharmas, and there is no difference in attaining the path. So it is, Shariputra! If there are Bodhisattva Mahasattvas in this world or other worlds who end their lives and are born in the Buddha-land of Akshobhya, or who are about to be born, they will never again depart from the unsurpassed, true and right path, traveling from one Buddha-land to another, all reciting the affairs of the Buddhas' path, always rejoicing in the Buddha, the Heaven of Heavens, the unsurpassed, true and right path, until achieving the unsurpassed, true and right path, the most perfect enlightenment.'

The venerable Shariputra said to the Buddha: 'Heaven of Heavens! Are the Sakrdagamin (once-returner, the second stage of enlightenment in Theravada Buddhism) in this world who dwell in the place of coming and going, and the Bodhisattva Mahasattvas who are born in the Buddha-land of Akshobhya also like this? Heaven of Heavens! Are the Anagamin (non-returner, the third stage of enlightenment in Theravada Buddhism) in this world who dwell in the place of no return, and the Bodhisattva Mahasattvas who are born in the Buddha-land of Akshobhya also like this? Heaven of Heavens! Are the Arhats (worthy one, the fourth and final stage of enlightenment in Theravada Buddhism) in this world who dwell in the place of non-attachment, and the Bodhisattva Mahasattvas who are born in the Buddha-land of Akshobhya also like this?'

」

佛告賢者舍利弗言：「莫得說是語。所以者何？是間菩薩摩訶薩受無上正真道決，菩薩生阿閦佛剎者是這等耳。

「複次，舍利弗！是間菩薩摩訶薩坐于佛樹下，菩薩生阿閦佛剎者是這等耳。所以者何？舍利弗！菩薩摩訶薩為現如來，憋魔不復能動搖，過弟子緣一覺地，從一佛剎復游一佛剎，常皆隨諸佛之教令，至成無上正真道最正覺。」

爾時，阿難心念言：「我欲試須菩提知報我何等言。」

賢者阿難問賢者須菩提言：「唯，須菩提！為見阿閦佛及諸弟子等並其佛剎不？」

須菩提謂阿難言：「汝上向視。」

阿難答言：「仁者須菩提！我已上向視，上皆是虛空。」

須菩提謂阿難言：「如仁者上向見空，觀阿閦佛及諸弟子等並其佛剎當如是。」

爾時，賢者舍利弗問言：「如屬天中天所說：是間菩薩摩訶薩受決，菩薩生阿閦佛剎者是這等耳。天中天！以何故等而等？」

佛告舍利弗言：「用法等故而等。」◎

◎阿閦佛國經佛般泥洹品第五

爾時，賢者舍利弗心念言：「佛已說阿閦佛昔者行菩薩道時德號、復說佛剎之善快、亦復說諸弟子及諸菩薩所學成愿，佛當復說阿閦佛摩訶般泥洹時有何感應。天中天！」

於是，佛即知舍

【現代漢語翻譯】現代漢語譯本佛陀告訴賢者舍利弗說：『不要說這樣的話。為什麼呢？因為這裡的菩薩摩訶薩（菩薩中的大菩薩）接受無上正真之道的決斷，菩薩能往生阿閦佛（Akshobhya Buddha）的佛土，就是這樣的。』『再者，舍利弗！這裡的菩薩摩訶薩坐在菩提樹下，菩薩能往生阿閦佛的佛土，就是這樣的。為什麼呢？舍利弗！菩薩摩訶薩爲了示現如來，使魔不能再動搖，超越弟子和緣覺的境界，從一個佛土遊歷到另一個佛土，常常跟隨諸佛的教導，最終成就無上正真之道，成為最正覺。』這時，阿難心想：『我想試探一下須菩提，看他會回答我什麼。』賢者阿難問賢者須菩提說：『喂，須菩提！你看見阿閦佛以及他的弟子們和他的佛土了嗎？』須菩提對阿難說：『你向上看。』阿難回答說：『仁者須菩提！我已經向上看了，上面都是虛空。』須菩提對阿難說：『正如你向上看見到虛空一樣，看待阿閦佛以及他的弟子們和他的佛土也應當如此。』這時，賢者舍利弗問道：『正如世尊所說：這裡的菩薩摩訶薩接受決斷，菩薩能往生阿閦佛的佛土，就是這樣的。世尊！因為什麼原因而相等呢？』佛陀告訴舍利弗說：『因為法性相等所以相等。』阿閦佛國經佛般泥洹品第五這時，賢者舍利弗心想：『佛陀已經說了阿閦佛過去行菩薩道時的德號，又說了佛土的善妙快樂，也說了諸弟子和諸菩薩所學成就的願望，佛陀接下來應當會說阿閦佛入摩訶般泥洹（Mahaparinirvana，大涅槃）時會有什麼感應。世尊！』於是，佛陀立刻知道舍利弗心中的想法。

【English Translation】 English version The Buddha said to the venerable Shariputra, 'Do not speak such words. Why is that? Because the Bodhisattva Mahasattvas (great Bodhisattvas) here receive the determination for the unsurpassed, true, and right path, and that Bodhisattvas are born in the Buddha-land of Akshobhya (Akshobhya Buddha), it is like this.' 'Furthermore, Shariputra! The Bodhisattva Mahasattvas here sit under the Bodhi tree, and that Bodhisattvas are born in the Buddha-land of Akshobhya, it is like this. Why is that? Shariputra! The Bodhisattva Mahasattvas manifest as the Tathagata, so that Mara can no longer shake them, they surpass the realms of disciples and Pratyekabuddhas, travel from one Buddha-land to another, always follow the teachings of all Buddhas, and ultimately achieve the unsurpassed, true, and right path, becoming the most perfectly enlightened one.' At that time, Ananda thought, 'I want to test Subhuti to see what he will answer me.' The venerable Ananda asked the venerable Subhuti, 'Hey, Subhuti! Have you seen Akshobhya Buddha and his disciples, as well as his Buddha-land?' Subhuti said to Ananda, 'Look upwards.' Ananda replied, 'Venerable Subhuti! I have already looked upwards, and above is all emptiness.' Subhuti said to Ananda, 'Just as you see emptiness when you look upwards, so should you view Akshobhya Buddha and his disciples, as well as his Buddha-land.' At that time, the venerable Shariputra asked, 'As the World Honored One has said: the Bodhisattva Mahasattvas here receive the determination, and that Bodhisattvas are born in the Buddha-land of Akshobhya, it is like this. World Honored One! For what reason are they equal?' The Buddha said to Shariputra, 'They are equal because of the equality of Dharma.' Chapter Five of the Akshobhya Buddha Land Sutra: The Buddha's Parinirvana At that time, the venerable Shariputra thought, 'The Buddha has already spoken of the virtuous names of Akshobhya Buddha when he practiced the Bodhisattva path in the past, and also of the goodness and joy of the Buddha-land, and also of the vows that the disciples and Bodhisattvas have learned and fulfilled. The Buddha should next speak of what will be the signs when Akshobhya Buddha enters Mahaparinirvana (great Nirvana). World Honored One!' Thereupon, the Buddha immediately knew the thoughts in Shariputra's mind.

利弗心所念，便告舍利弗言：「阿閦佛摩訶般泥洹是日，一切三千大千世界諸郡國變化作化人而說法——所可說者，如前所說法——時人民復行阿羅漢道，不復上下便令住阿羅漢道。

「阿閦佛般泥洹時，有菩薩摩訶薩名眾香手，當授是眾香手菩薩決，號曰羞洹那洹波頭摩(漢言金色蓮華)如來、無所著、等正覺。

「複次，舍利弗！其金色蓮華佛之剎所有善快，亦當如阿閦佛剎之善快所有安諦，金色蓮華佛所有眾弟子亦當如阿閦佛。

「複次，舍利弗！阿閦佛摩訶般泥洹時，當大動搖皆悉遍三千大千世界，聲上聞阿漸貨羅天乃復至聞阿迦尼吒天；阿閦佛般泥洹時當有是瑞應。

「複次，舍利弗！阿閦佛剎諸好藥、樹木皆曲向阿閦佛般泥洹所作禮。

「阿閦佛摩訶般泥洹時，諸天及人民持華香、雜香、搗香供養散其身上，供養已，其諸天人民華香、雜香、搗香及余寶上至虛空四十里成圓華蓋。

「阿閦佛摩訶般泥洹時，其三千大千世界諸天、龍、鬼神、揵陀羅、阿須倫、迦留羅、真陀羅、摩休勒皆向。

「阿閦佛摩訶般泥洹時，是人民及諸天——以佛威神所致——悉見阿閦佛摩訶般泥洹時。

「複次，舍利弗！阿閦佛摩訶般泥洹時，諸天及人民晝夜常愁憂言：『阿

【現代漢語翻譯】現代漢語譯本：利弗心中所想，便告訴舍利弗說：『阿閦佛（Akshobhya Buddha）般涅槃的那一天，整個三千大千世界的所有郡國都會變化成化身的人來宣說佛法——所說的內容，如同之前所說的那樣——那時人們會再次修行阿羅漢道，不再有高下之分，直接安住于阿羅漢道。』『阿閦佛般涅槃時，會有一位菩薩摩訶薩（Bodhisattva-Mahasattva）名叫眾香手，這位眾香手菩薩將會被授記，他的名號是羞洹那洹波頭摩（Shubhanavanapadma，漢譯為金色蓮花）如來（Tathagata）、無所著（Arhat）、等正覺（Samyaksambuddha）。』『再者，舍利弗！那位金色蓮花佛的佛土所具有的善妙安樂，也應當像阿閦佛佛土的善妙安樂一樣安穩真實。金色蓮花佛的所有弟子也應當像阿閦佛的弟子一樣。』『再者，舍利弗！阿閦佛般涅槃時，將會發生巨大的震動，遍及整個三千大千世界，聲音上達阿漸貨羅天（Akanistha Heaven），乃至阿迦尼吒天（Akanistha Heaven）；阿閦佛般涅槃時，會有這樣的瑞應。』『再者，舍利弗！阿閦佛佛土中所有美好的藥草、樹木都會彎曲，朝向阿閦佛般涅槃的地方行禮。』『阿閦佛般涅槃時，諸天和人們會拿著鮮花、香料、搗碎的香料來供養，散在阿閦佛的身上。供養之後，諸天和人們所供養的鮮花、香料、搗碎的香料以及其他寶物會上升到虛空四十里，形成圓形的華蓋。』『阿閦佛般涅槃時，三千大千世界中的諸天、龍、鬼神、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）都會前來。』『阿閦佛般涅槃時，這些人們和諸天——由於佛的威神力所致——都能親眼見到阿閦佛般涅槃的景象。』『再者，舍利弗！阿閦佛般涅槃時，諸天和人們日夜都會感到憂愁，說道：「阿』

【English Translation】 English version: Then, Liver, having thought in his mind, spoke to Sariputra, saying: 'On the day when Akshobhya Buddha (Akshobhya Buddha) attains Mahaparinirvana, all the countries in the entire three-thousand-great-thousand world will transform into emanated beings to preach the Dharma—what they preach will be the same as what was preached before—at that time, people will again practice the path of Arhat, without any distinction of high or low, and will directly abide in the path of Arhat.' 'When Akshobhya Buddha attains Parinirvana, there will be a Bodhisattva-Mahasattva named Samantagandha (All-Fragrant Hand). This Bodhisattva Samantagandha will receive a prediction, and his name will be Shubhanavanapadma (Golden Lotus, in Chinese), the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One).' 'Furthermore, Sariputra! The goodness and happiness of the Buddha-land of that Golden Lotus Buddha should also be as stable and true as the goodness and happiness of Akshobhya Buddha's Buddha-land. All the disciples of the Golden Lotus Buddha should also be like the disciples of Akshobhya Buddha.' 'Furthermore, Sariputra! When Akshobhya Buddha attains Parinirvana, there will be a great shaking that will pervade the entire three-thousand-great-thousand world. The sound will reach Akanistha Heaven (Akanistha Heaven), and even Akanistha Heaven (Akanistha Heaven); when Akshobhya Buddha attains Parinirvana, there will be such auspicious signs.' 'Furthermore, Sariputra! All the good herbs and trees in Akshobhya Buddha's Buddha-land will bend towards the place where Akshobhya Buddha attains Parinirvana to pay homage.' 'When Akshobhya Buddha attains Mahaparinirvana, the devas and people will offer flowers, incense, and powdered incense, scattering them on his body. After making offerings, the flowers, incense, powdered incense, and other treasures offered by the devas and people will rise up to forty miles in the sky, forming a circular canopy of flowers.' 'When Akshobhya Buddha attains Mahaparinirvana, the devas, dragons, ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents) in the three-thousand-great-thousand world will all come.' 'When Akshobhya Buddha attains Mahaparinirvana, these people and devas—due to the Buddha's majestic power—will all be able to witness the scene of Akshobhya Buddha's Mahaparinirvana.' 'Furthermore, Sariputra! When Akshobhya Buddha attains Mahaparinirvana, the devas and people will be constantly worried day and night, saying: 'Ah,'

閦佛般泥洹大疾為己亡。』人民娛樂不復得樂所欲，意愁憂言：『阿閦佛般泥洹大疾亡失人民安隱。』意愁憂言：『亡天下眼。』」

佛語舍利弗：「若有菩薩摩訶薩於是世界、若他方世界終亡生阿閦佛剎者，甫當生者，其人皆為以受決，從一方復至一方共等輩遊行、若干百千等輩共遊行，菩薩摩訶薩當見若干百千如來、當見無數佛、當見無數薩蕓若。

「若有菩薩摩訶薩於是世界、若他方世界終亡生阿閦佛剎者，甫當生者，其人亦與眾等俱遊行，以佛威神所致薩蕓若故為阿惟越致。

「菩薩摩訶薩聞是阿閦佛德號法經，皆為離魔羅網。

「複次，舍利弗！阿閦佛摩訶般泥洹時，至法行在者、諸菩薩摩訶薩生阿閦佛剎者，亦當與等輩遊行，求索阿閦佛昔時愿，然後當生阿閦佛剎。菩薩摩訶薩便當諷誦八百門，諷誦已皆當諷誦諸法，便有上微妙阿閦佛剎。諸菩薩摩訶薩得念行住八百門：『我當生阿閦佛剎。』亦當諷誦八百門，諷誦已皆當復諷誦諸法，見上妙句，如是諦受之菩薩摩訶薩。

「阿閦佛現在及般泥洹時說法等無異，佛剎等如來所示現——從阿惟越致至成無上正真道最正覺。

「複次，舍利弗！阿閦佛身中自出火，還燒身已便作金色，即碎若芥子不復還復，訖已便自然生

【現代漢語翻譯】現代漢語譯本：阿閦佛（Akshobhya，不動佛）般涅槃（parinirvana，圓寂）時，如同大病身亡。』人民娛樂不再感到快樂，心中憂愁地說：『阿閦佛般涅槃，如同大病身亡，失去了人民的安穩。』心中憂愁地說：『失去了天下的眼睛。』佛告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）：『如果有菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）在這個世界，或者其他世界去世后往生到阿閦佛的佛剎（buddha-kshetra，佛土），或者即將往生者，這些人都會被授記（vyakarana，預言成佛），從一個地方到另一個地方，與同等輩分的人一起，成百上千的同輩一起，菩薩摩訶薩將會見到成百上千的如來（tathagata，佛），將會見到無數的佛，將會見到無數的薩蕓若（sarvajna，一切智者）。』『如果有菩薩摩訶薩在這個世界，或者其他世界去世后往生到阿閦佛的佛剎，或者即將往生者，這些人也會與大眾同在，因為佛的威神力所致的薩蕓若，成為阿惟越致（avaivartika，不退轉）。』『菩薩摩訶薩聽到阿閦佛的德號和法經，都會遠離魔羅（Mara，魔王）的羅網。』『再者，舍利弗！阿閦佛摩訶般涅槃時，那些修行佛法的人，那些往生到阿閦佛佛剎的菩薩摩訶薩，也會與同輩在一起，尋求阿閦佛過去所發的愿，然後才能往生到阿閦佛的佛剎。菩薩摩訶薩應當諷誦八百法門，諷誦之後都應當諷誦諸法，便會有上妙的阿閦佛佛剎。諸菩薩摩訶薩得到念住的八百法門：『我應當往生阿閦佛的佛剎。』也應當諷誦八百法門，諷誦之後都應當再次諷誦諸法，見到上妙的語句，像這樣諦受的菩薩摩訶薩。『阿閦佛現在說法和般涅槃時說法沒有差別，佛剎也如同如來所顯現的一樣——從阿惟越致到成就無上正真道最正覺（anuttara-samyak-sambodhi，無上正等正覺）。』『再者，舍利弗！阿閦佛的身體中會自己發出火焰，燃燒自身后變成金色，然後碎裂如芥子般不再復原，之後便自然化生。』

【English Translation】 English version: When Akshobhya (the Immovable One) entered parinirvana (final nirvana), it was like a great illness causing death. The people's entertainment no longer brought joy, and they said with sorrow, 'Akshobhya's parinirvana, like a great illness causing death, has taken away the people's peace.' They said with sorrow, 'The eyes of the world are lost.' The Buddha said to Sariputra (one of the Buddha's ten great disciples, known for his wisdom), 'If there are bodhisattva-mahasattvas (great bodhisattvas) in this world or other worlds who, after passing away, are reborn in Akshobhya's buddha-kshetra (Buddha-field), or who are about to be reborn there, these people will all receive a prediction (vyakarana) of their future Buddhahood. They will go from one place to another, together with their peers, hundreds and thousands of peers. The bodhisattva-mahasattvas will see hundreds and thousands of tathagatas (Buddhas), will see countless Buddhas, and will see countless sarvajnas (all-knowing ones).' 'If there are bodhisattva-mahasattvas in this world or other worlds who, after passing away, are reborn in Akshobhya's buddha-kshetra, or who are about to be reborn there, these people will also be with the assembly. Because of the sarvajna attained through the Buddha's majestic power, they will become avaivartika (non-retrogressing).' 'Bodhisattva-mahasattvas who hear the name and Dharma teachings of Akshobhya will all be freed from the net of Mara (the demon king).' 'Furthermore, Sariputra! When Akshobhya enters mahaparinirvana, those who practice the Dharma, those bodhisattva-mahasattvas who are reborn in Akshobhya's buddha-kshetra, will also be with their peers, seeking the vows that Akshobhya made in the past, and then they will be reborn in Akshobhya's buddha-kshetra. The bodhisattva-mahasattvas should recite the eight hundred Dharma gates. After reciting them, they should all recite the various Dharmas, and then they will have the supreme and wonderful Akshobhya buddha-kshetra. The bodhisattva-mahasattvas will attain the eight hundred Dharma gates of mindfulness: 'I should be reborn in Akshobhya's buddha-kshetra.' They should also recite the eight hundred Dharma gates. After reciting them, they should all recite the various Dharmas again, and see the supreme and wonderful phrases. The bodhisattva-mahasattvas who receive them in this way are truly blessed.' 'There is no difference between Akshobhya's teachings when he is present and when he enters parinirvana. The buddha-kshetra is also as the Tathagata has shown—from avaivartika to the attainment of anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'Furthermore, Sariputra! From Akshobhya's body, fire will spontaneously arise, burning his body and turning it into gold. Then it will shatter like mustard seeds and not return to its original form. After that, it will naturally be reborn.'

。譬如，舍利弗！有樹名坻彌羅，若發段段斷已不復見，自然生。如是，舍利弗！阿閦佛摩訶般泥洹時，身破碎不復見，還自然生。

「複次，舍利弗！阿閦佛摩訶般泥洹時，其身骨坐處見自然。譬如有山，碎破其山不復見，自然還其處。如是，舍利弗！阿閦佛摩訶般泥洹時，其骨自破碎，其身骨不復見，還自然。時一切三千大千世界人民皆供養其身，以七寶作塔，其三千大千世界當以七寶塔及葉金色蓮華而莊嚴。

「複次，舍利弗！阿閦佛剎諸菩薩摩訶薩當作禮，有瑞應乃如是，自然諸寶于其處在前住。

「其有菩薩摩訶薩往生阿閦佛剎者，甫當生者，當見佛意無亂；命過時，一切諸天人當供養其身。諸天及人民愿發起是供養其身，菩薩摩訶薩自以功德稍于虛空疾行，都不復知其處。譬如，舍利弗！持草木著火中燻煙而行，其煙上于虛空中，亦于虛空中而行、亦于虛空中都滅，不知所至處；其佛剎諸菩薩摩訶薩法身如是。

「複次，舍利弗！阿閦佛剎菩薩摩訶薩壽命盡、臨壽終時，見余菩薩摩訶薩他方世界坐佛樹下時，是諸菩薩摩訶薩臨壽終時瑞應，復見余菩薩入母腹中時，亦復見余菩薩摩訶薩從母右脅生出時，行七步時，見在婇女中相娛樂時，見余菩薩摩訶薩出家學道時，見余菩薩坐佛

【現代漢語翻譯】現代漢語譯本：「例如，舍利弗（Śāriputra）！有一種樹名叫坻彌羅（dhīmīra），如果把它一段段砍斷，就再也看不見了，但它會自然生長出來。舍利弗！阿閦佛（Akṣobhya）摩訶般涅槃（mahāparinirvāṇa）時，他的身體破碎消失不見，也會自然再生。「再者，舍利弗！阿閦佛摩訶般涅槃時，他的身體骨骼會自然地出現在他坐過的地方。就像一座山，如果把它打碎，就再也看不見了，但它會自然地回到原來的地方。舍利弗！阿閦佛摩訶般涅槃時，他的骨骼會自行破碎，他的身體骨骼會消失不見，然後自然再生。那時，整個三千大千世界的人民都會供養他的身體，用七寶建造佛塔，整個三千大千世界將用七寶塔和金色蓮花來莊嚴。「再者，舍利弗！阿閦佛剎土的諸位菩薩摩訶薩（bodhisattva-mahāsattva）行禮時，會有這樣的瑞應，各種寶物會自然地出現在他們面前。「那些往生到阿閦佛剎土的菩薩摩訶薩，或者即將往生的菩薩摩訶薩，會看到佛的意念沒有混亂；當他們生命結束時，一切天人和人民都會供養他們的身體。天人和人民都希望發起供養他們身體的願望，菩薩摩訶薩會憑藉自己的功德，在虛空中快速移動，完全不知道自己身在何處。就像，舍利弗！把草木放在火中燃燒，煙會升到虛空中，在虛空中移動，然後在虛空中消失，不知道它去了哪裡；阿閦佛剎土的諸位菩薩摩訶薩的法身也是如此。「再者，舍利弗！阿閦佛剎土的菩薩摩訶薩壽命將盡、臨終時，會看到其他菩薩摩訶薩在其他世界的菩提樹下坐著。這些菩薩摩訶薩臨終時會有這樣的瑞應，還會看到其他菩薩進入母親的腹中，也會看到其他菩薩摩訶薩從母親的右脅出生，行走七步，看到他們在宮女中享樂，看到其他菩薩摩訶薩出家修行，看到其他菩薩坐在佛

【English Translation】 English version: 『For example, Śāriputra! There is a tree named dhīmīra, if it is cut into pieces, it will no longer be seen, but it will grow naturally. Likewise, Śāriputra! When Akṣobhya Buddha enters mahāparinirvāṇa, his body will be broken and disappear, but it will naturally be reborn.』『Furthermore, Śāriputra! When Akṣobhya Buddha enters mahāparinirvāṇa, his bones will naturally appear where he sat. Just like a mountain, if it is broken, it will no longer be seen, but it will naturally return to its original place. Likewise, Śāriputra! When Akṣobhya Buddha enters mahāparinirvāṇa, his bones will break by themselves, his body bones will disappear, and then naturally be reborn. At that time, all the people of the entire three-thousand great thousand world will make offerings to his body, build pagodas with seven treasures, and the entire three-thousand great thousand world will be adorned with seven-treasure pagodas and golden lotus flowers.』『Furthermore, Śāriputra! When the bodhisattva-mahāsattvas of Akṣobhya Buddha's land make prostrations, there will be such auspicious signs, and various treasures will naturally appear before them.』『Those bodhisattva-mahāsattvas who are reborn in Akṣobhya Buddha's land, or those who are about to be reborn, will see that the Buddha's mind is not confused; when their lives end, all the gods and people will make offerings to their bodies. The gods and people all wish to make offerings to their bodies, and the bodhisattva-mahāsattvas will, by their own merits, move quickly in the void, completely unaware of where they are. Just like, Śāriputra! When grass and wood are put into a fire, the smoke rises into the void, moves in the void, and then disappears in the void, not knowing where it has gone; the dharma bodies of the bodhisattva-mahāsattvas of Akṣobhya Buddha's land are like this.』『Furthermore, Śāriputra! When the bodhisattva-mahāsattvas of Akṣobhya Buddha's land are about to reach the end of their lives, they will see other bodhisattva-mahāsattvas sitting under the Bodhi tree in other worlds. These bodhisattva-mahāsattvas will have such auspicious signs at the time of their death, and they will also see other bodhisattvas entering their mother's womb, and they will also see other bodhisattva-mahāsattvas being born from their mother's right side, walking seven steps, seeing them enjoying themselves among the palace women, seeing other bodhisattva-mahāsattvas leaving home to practice, and seeing other bodhisattvas sitting on the Buddha

樹下降伏魔得薩蕓若慧時，見他方世界諸佛、天中天轉法輪時。」

佛言：「舍利弗！阿閦佛剎菩薩臨壽終時，以是比有自然瑞應。

「複次，舍利弗！阿閦佛摩訶般泥洹時，佛所說法當住至若干百千劫。」

賢者舍利弗問佛言：「天中天！以何等數佛所說法住至百千劫？」

佛告舍利弗言：「二十小劫為一劫，是為數佛所說法住百千劫。

「複次，舍利弗！其法滅盡時，一切三千大千世界當大照明、其地當大動。其法不是憋魔及魔天之所滅，亦不是天中天弟子所滅。諸比丘稍樂寂往還是，稍寂共往還已俱行，不復大聽聞法；不聽聞已，亦不大承用、復不得大精進，法師比丘於法教亦寂。說法少，以是故法稍滅盡，稍稍不見。」

爾時，賢者舍利弗問佛言：「云何，天中天！菩薩摩訶薩用何等德行故得生阿閦佛剎？」

佛告舍利弗：「是菩薩摩訶薩當學阿閦佛昔求菩薩道時行，當發如是意願：『令我生阿閦佛剎。』菩薩摩訶薩用是行故得生彼佛剎。

「複次，舍利弗！菩薩行佈施度無極，積累德本，持愿無上正真道，得在阿閦佛邊；菩薩摩訶薩用是行故得生彼佛剎。菩薩行誡度無極，持愿無上正真道，得在阿閦佛邊；菩薩摩訶薩用是行故得生彼佛剎。菩薩行忍辱度

【現代漢語翻譯】現代漢語譯本當菩薩在菩提樹下，降伏魔軍，獲得薩蕓若慧（一切智）時，他會看到其他世界的諸佛、天中天（佛的尊稱）在轉法輪（宣講佛法）。佛陀告訴舍利弗：『阿閦佛（不動佛）佛剎的菩薩在臨終時，會有這樣的自然瑞應。』『再者，舍利弗！當阿閦佛入摩訶般泥洹（大涅槃）時，佛陀所說的法將住世若干百千劫。』賢者舍利弗問佛陀：『天中天！佛陀所說的法將住世多少百千劫？』佛陀告訴舍利弗：『二十個小劫為一劫，這是佛陀所說法住世百千劫的計算方式。』『再者，舍利弗！當佛法即將滅盡時，整個三千大千世界將會大放光明，大地會劇烈震動。佛法的滅亡不是被魔或魔天所滅，也不是被天中天的弟子所滅。而是因為比丘們逐漸喜歡寂靜而不再頻繁往來，逐漸習慣寂靜后一起行動，不再廣泛聽聞佛法；不聽聞佛法后，也不再奉行、不再精進，說法師比丘也對佛法教義感到疏遠。說法的人減少，因此佛法逐漸滅盡，逐漸消失不見。』這時，賢者舍利弗問佛陀：『天中天！菩薩摩訶薩以何種德行才能往生阿閦佛剎？』佛陀告訴舍利弗：『這位菩薩摩訶薩應當學習阿閦佛過去在求菩薩道時所行的，應當發這樣的願望：『愿我能往生阿閦佛剎。』菩薩摩訶薩通過這樣的修行就能往生彼佛剎。『再者，舍利弗！菩薩行佈施波羅蜜（佈施的最高境界），積累功德根本，持守證得無上正真道的願望，就能在阿閦佛身邊；菩薩摩訶薩通過這樣的修行就能往生彼佛剎。菩薩行持戒波羅蜜，持守證得無上正真道的願望，就能在阿閦佛身邊；菩薩摩訶薩通過這樣的修行就能往生彼佛剎。菩薩行忍辱波羅蜜，

【English Translation】 English version When a Bodhisattva, having descended from the Bodhi tree, subdued the Maras (demons) and attained Sarvajna-jnana (all-knowing wisdom), he sees Buddhas, the Gods of Gods (an epithet for the Buddha), in other worlds turning the Dharma wheel (teaching the Dharma). The Buddha said, 'Shariputra! When a Bodhisattva in the Akshobhya (Immovable) Buddha-land is about to die, there will be such natural auspicious signs.' 'Furthermore, Shariputra! When Akshobhya Buddha enters Maha-parinirvana (Great Nirvana), the Dharma taught by the Buddha will remain for many hundreds of thousands of kalpas (eons).' The venerable Shariputra asked the Buddha, 'God of Gods! For how many hundreds of thousands of kalpas will the Dharma taught by the Buddha remain?' The Buddha told Shariputra, 'Twenty small kalpas make one kalpa, and this is how the Dharma taught by the Buddha remains for hundreds of thousands of kalpas.' 'Furthermore, Shariputra! When the Dharma is about to perish, the entire three thousand great thousand worlds will be greatly illuminated, and the earth will greatly shake. The Dharma is not destroyed by Mara or the Maras of the heavens, nor is it destroyed by the disciples of the God of Gods. Rather, the Bhikkhus (monks) gradually become fond of solitude and cease frequenting each other, and having become accustomed to solitude, they act together, no longer widely hearing the Dharma; not hearing the Dharma, they also no longer practice it, nor do they make great efforts, and the Dharma-teaching Bhikkhus also become distant from the Dharma teachings. The teaching of the Dharma diminishes, and thus the Dharma gradually perishes, gradually disappearing.' At that time, the venerable Shariputra asked the Buddha, 'God of Gods! By what virtues does a Bodhisattva-Mahasattva (great Bodhisattva) attain rebirth in the Akshobhya Buddha-land?' The Buddha told Shariputra, 'This Bodhisattva-Mahasattva should learn the practices of Akshobhya Buddha when he was seeking the Bodhisattva path, and should make such a vow: 『May I be reborn in the Akshobhya Buddha-land.』 A Bodhisattva-Mahasattva, through such practice, attains rebirth in that Buddha-land.' 'Furthermore, Shariputra! A Bodhisattva practices Dana-paramita (perfection of giving), accumulates roots of merit, and holds the vow to attain the unsurpassed, true, and right path, and thus is able to be near Akshobhya Buddha; a Bodhisattva-Mahasattva, through such practice, attains rebirth in that Buddha-land. A Bodhisattva practices Sila-paramita (perfection of morality), holds the vow to attain the unsurpassed, true, and right path, and thus is able to be near Akshobhya Buddha; a Bodhisattva-Mahasattva, through such practice, attains rebirth in that Buddha-land. A Bodhisattva practices Kshanti-paramita (perfection of patience),

無極，持愿無上正真道，得在阿閦佛邊；菩薩摩訶薩用是行故得生彼佛剎。菩薩行精進度無極，持愿無上正真道，得在阿閦佛邊；菩薩摩訶薩用是行故得生阿閦佛剎。菩薩行一心度無極，持愿無上正真道，得在阿閦佛邊；菩薩摩訶薩用是行故得生彼佛剎。菩薩行智慧度無極，持愿無上正真道，得在阿閦佛邊；菩薩摩訶薩用是故得生彼佛剎。

「複次，舍利弗！『阿閦佛光明皆炎照三千大千世界，我當愿見是，見已令我成無上正真道最正覺，當復自炎照其佛剎。』菩薩摩訶薩用是行故得生阿閦佛剎。

「『我當見阿閦佛剎無央數不可計諸弟子見已，我亦當作如是行，令我成無上正真道最正覺時，使有無央數諸弟子。』菩薩摩訶薩用是行故得生阿閦佛剎。

「『阿閦佛剎有若干百菩薩、若干千菩薩、若干百千菩薩，我當見是諸尊菩薩寂寞觀行，我當學之。當於處處曉了知之，我當與同學等無差特，當與是一等類俱在一處。欲具大慈大悲，用佛故、沙門義故，無辟支佛義、無有弟子之行、無有弟子意、無有緣一覺意，諦住于空、無有惡道法，于諸佛名等、諸如來名等、薩蕓若名等、于諸法名等、于眾僧名等，常念諸名等，如諸菩薩摩訶薩。』

「若有善男子、善女人聞名得生阿閦佛剎，何況合會諸

【現代漢語翻譯】現代漢語譯本菩薩的修行沒有止境，他們秉持著追求無上正等正覺的願望，從而得以在阿閦佛（Akshobhya Buddha，意為不動佛）身邊。菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩）正是通過這樣的修行，才能往生到阿閦佛的佛土。菩薩的精進修行沒有止境，他們秉持著追求無上正等正覺的願望，從而得以在阿閦佛身邊。菩薩摩訶薩正是通過這樣的修行，才能往生到阿閦佛的佛土。菩薩的一心修行沒有止境，他們秉持著追求無上正等正覺的願望，從而得以在阿閦佛身邊。菩薩摩訶薩正是通過這樣的修行，才能往生到阿閦佛的佛土。菩薩的智慧修行沒有止境，他們秉持著追求無上正等正覺的願望，從而得以在阿閦佛身邊。菩薩摩訶薩正是通過這樣的修行，才能往生到阿閦佛的佛土。

『此外，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！阿閦佛的光明照耀著三千大千世界，我應當發願見到這光明，見到之後，使我成就無上正等正覺，成為最正覺者，並且也能夠用光明照耀自己的佛土。』菩薩摩訶薩正是通過這樣的修行，才能往生到阿閦佛的佛土。

『我應當見到阿閦佛佛土中無數不可計量的弟子，見到之後，我也應當像他們一樣修行，使我成就無上正等正覺時，也能擁有無數的弟子。』菩薩摩訶薩正是通過這樣的修行，才能往生到阿閦佛的佛土。

『阿閦佛的佛土中有若干百位菩薩、若干千位菩薩、若干百千位菩薩，我應當見到這些尊貴的菩薩們寂靜地觀行，我應當向他們學習。應當在各個地方都明白瞭解這些修行，我應當與同修們平等無差別，應當與他們同處一地。我想要具備大慈大悲，爲了佛陀的教義、爲了沙門的意義，不追求辟支佛（Pratyekabuddha，意為獨覺）的意義，不追求弟子的修行、不追求弟子的意念、不追求緣覺（Pratyekabuddha，又譯為獨覺）的意念，堅定地安住于空性，沒有惡道的法，對於諸佛的名號、諸如來的名號、薩蕓若（Sarvajna，意為一切智）的名號、諸法的名號、眾僧的名號，常常憶念這些名號，就像諸菩薩摩訶薩一樣。』

如果有善男子、善女人聽到這些名號就能往生到阿閦佛的佛土，更何況是那些能夠聚集各種善行的人呢？

【English Translation】 English version The practice of a Bodhisattva is limitless; they uphold the vow for the unsurpassed, true, and right path, thus attaining the presence of Akshobhya Buddha. Bodhisattva-Mahasattvas are born in that Buddha-land through this practice. The diligent practice of a Bodhisattva is limitless; they uphold the vow for the unsurpassed, true, and right path, thus attaining the presence of Akshobhya Buddha. Bodhisattva-Mahasattvas are born in Akshobhya Buddha's land through this practice. The single-minded practice of a Bodhisattva is limitless; they uphold the vow for the unsurpassed, true, and right path, thus attaining the presence of Akshobhya Buddha. Bodhisattva-Mahasattvas are born in that Buddha-land through this practice. The wisdom practice of a Bodhisattva is limitless; they uphold the vow for the unsurpassed, true, and right path, thus attaining the presence of Akshobhya Buddha. Bodhisattva-Mahasattvas are born in that Buddha-land through this practice.

'Furthermore, Sariputra! The light of Akshobhya Buddha illuminates the three-thousand great-thousand world system. I shall vow to see this light, and having seen it, may I attain the unsurpassed, true, and right path, becoming the most perfectly enlightened one, and may I also illuminate my own Buddha-land with light.' Bodhisattva-Mahasattvas are born in Akshobhya Buddha's land through this practice.

'I shall see the countless, immeasurable disciples in Akshobhya Buddha's land, and having seen them, I shall also practice like them, so that when I attain the unsurpassed, true, and right path, I may also have countless disciples.' Bodhisattva-Mahasattvas are born in Akshobhya Buddha's land through this practice.

'In Akshobhya Buddha's land, there are several hundred Bodhisattvas, several thousand Bodhisattvas, several hundred thousand Bodhisattvas. I shall see these venerable Bodhisattvas practicing in tranquility, and I shall learn from them. I shall understand and know these practices in all places. I shall be equal and without difference from my fellow practitioners, and I shall dwell in the same place with them. I desire to possess great loving-kindness and great compassion, for the sake of the Buddha's teachings, for the sake of the meaning of a Shramana, without the meaning of a Pratyekabuddha, without the practice of a disciple, without the intention of a disciple, without the intention of a Pratyekabuddha, firmly abiding in emptiness, without the laws of evil paths. Regarding the names of all Buddhas, the names of all Tathagatas, the name of Sarvajna, the names of all Dharmas, the names of the Sangha, I shall constantly remember these names, just like the Bodhisattva-Mahasattvas.'

If a good man or good woman hears these names and is born in Akshobhya Buddha's land, how much more so for those who gather all kinds of good deeds?

度無極善本持愿阿閦佛剎？合會眾善本已，便成無上正真道最正覺，何況合會諸度無極眾善本便得生阿閦佛剎？菩薩摩訶薩用是行故，得生阿閦佛剎。

「複次，舍利弗！菩薩摩訶薩欲生阿閦佛剎者，當念東方不可計諸佛、天中天善法品等因緣，諸佛、天中天所可說法，念其無有等者。『令我成無上正真道最正覺，當復說法如是。如諸佛、天中天念其眾弟子因緣等，我何時成無上正真道最正覺亦當有無央數不可計諸弟子眾。』

「舍利弗！若有善男子、善女人當念三事，當曉了念是三大事。

「若善男子、善女人以念是三大事合會德本，為一切眾生作跡念持愿、作無上正真道，用一切眾生故愿三事。

「善男子、善女人、菩薩摩訶薩愿無上正真道，不可限一切眾生，若有人來以器欲限取虛空，來已謂言：『善男子！持善本與我共分之。』」

佛言：「舍利弗！若使善本有色者，一切眾生便可以器滿限取，虛空不可竟，是善本以器取如是，舍利弗！愿善本于無上正真道，是亦不可以器取，如是謂為薩蕓若善本。

「若有念三事善本便轉得三寶；若有菩薩摩訶薩念是三事善本願皆見善法；菩薩行三事善本願降伏眾魔及官屬，所向慾念生何佛剎即得生其佛剎——南方、西方、北方、上

【現代漢語翻譯】現代漢語譯本：「以無極的善行和願力，能否往生阿閦佛（Akshobhya Buddha）的佛剎？如果彙集眾多的善行，就能成就無上正真道，達到最正覺，更何況彙集無極的善行，就能往生阿閦佛的佛剎？菩薩摩訶薩正是通過這樣的修行，才能往生阿閦佛的佛剎。

「再者，舍利弗（Sariputra）！菩薩摩訶薩如果想要往生阿閦佛的佛剎，應當憶念東方無數的諸佛、天中天（指佛）的善法品等因緣，以及諸佛、天中天所宣說的法，並念及這些法是無與倫比的。『愿我成就無上正真道，達到最正覺，也應當像他們一樣說法。』如同諸佛、天中天憶念他們的弟子因緣等，『我何時成就無上正真道，達到最正覺，也應當有無數不可計量的弟子眾。』

「舍利弗！如果有善男子、善女人應當憶念這三件事，應當明瞭憶念這三件大事。

「如果善男子、善女人以憶念這三件大事彙集功德，為一切眾生髮愿，持守願力，成就無上正真道，爲了所有眾生而發這三愿。

「善男子、善女人、菩薩摩訶薩發願成就無上正真道，其願力不可限量，如同有人想用容器來量取虛空，來后說：『善男子！把你的善行分給我一些。』

佛說：『舍利弗！如果善行有形色，一切眾生就可以用容器裝滿量取。虛空是無盡的，善行用容器量取也是如此。舍利弗！發願以善行成就無上正真道，也是無法用容器量取的，這被稱為薩蕓若（Sarvajna，一切智）的善行。』

「如果有人憶念這三件事的善行，就能轉而獲得三寶（佛、法、僧）；如果有菩薩摩訶薩憶念這三件事的善行，愿都能見到善法；菩薩修行這三件事的善行，愿能降伏眾魔及其眷屬，所想往生的任何佛剎，都能往生到那個佛剎——南方、西方、北方、上方。

【English Translation】 English version: 『Can one be born in the Buddha-land of Akshobhya (Akshobhya Buddha) through limitless good deeds and vows? If one gathers numerous good deeds, one can achieve the unsurpassed, true, and right path, attaining the most perfect enlightenment. How much more so, then, can one be born in the Buddha-land of Akshobhya by gathering limitless good deeds? Bodhisattva-Mahasattvas are able to be born in the Buddha-land of Akshobhya through such practices.』

『Furthermore, Sariputra! If a Bodhisattva-Mahasattva wishes to be born in the Buddha-land of Akshobhya, they should contemplate the countless Buddhas, the Gods of Gods (referring to Buddhas), and the causes and conditions of the qualities of good dharma in the East, as well as the dharma spoken by the Buddhas and Gods of Gods, and reflect that these dharmas are unparalleled. 「May I achieve the unsurpassed, true, and right path, attaining the most perfect enlightenment, and may I also teach the dharma in the same way.」 Just as the Buddhas and Gods of Gods contemplate the causes and conditions of their disciples, 「When I achieve the unsurpassed, true, and right path, attaining the most perfect enlightenment, may I also have countless, immeasurable disciples.」』

『Sariputra! If there are good men or good women, they should contemplate these three matters, and they should clearly understand the contemplation of these three great matters.』

『If good men or good women gather merits by contemplating these three great matters, make vows for all sentient beings, uphold their vows, achieve the unsurpassed, true, and right path, and make these three vows for the sake of all sentient beings.』

『Good men, good women, and Bodhisattva-Mahasattvas make vows to achieve the unsurpassed, true, and right path, and their vows are limitless. It is like someone trying to measure the void with a container, and then saying, 「Good man! Share some of your good deeds with me.」』

The Buddha said, 『Sariputra! If good deeds had form and color, all sentient beings could fill containers to measure them. The void is endless, and so is measuring good deeds with containers. Sariputra! Making vows to achieve the unsurpassed, true, and right path with good deeds is also immeasurable, and this is called the good deeds of Sarvajna (all-knowing).』

『If someone contemplates the good deeds of these three matters, they will be transformed and attain the Three Jewels (Buddha, Dharma, Sangha); if a Bodhisattva-Mahasattva contemplates the good deeds of these three matters, may they all see good dharma; if a Bodhisattva practices the good deeds of these three matters, may they subdue all demons and their retinues, and may they be born in any Buddha-land they wish to be born in—South, West, North, and Above.』

方、下方亦如是、四維亦如是。

「若有菩薩摩訶薩念是三事善本積累以持作勸助，勸助已持愿向阿閦佛剎，其人即得生其佛剎。」

佛告舍利弗：「若干百佛剎、若干千佛剎、若干百千佛剎，如是佛剎之善快，諸佛剎之善快空耳，阿閦佛剎亦如是。

「『我當見其佛剎之善快，見是以我亦當取。如是比佛剎之善快，當勸助若干百菩薩、若干千菩薩、若干百千菩薩，為現正令歡喜踴躍，上及阿閦世尊等。』菩薩摩訶薩用是行故，得生阿閦佛剎。

「若有菩薩摩訶薩專發是意向阿閦佛，若使不行者，如是為欺，專發是意便得生阿閦佛剎。

「譬如有城中，無市、無有園、浴池及萬物，亦無有象馬，亦無有往來中者。云何，舍利弗！其城寧有疆王在其中止不？是城德為最下，如是為快不？

「強王在大城，其城有善德萬物，如是城為最上也。

「如是，舍利弗！於是我三千大千世界佛剎力之善快，如我佛剎為下耳，是不為上好也，是間我佛剎所有之善快如是。舍利弗！若菩薩欲凈其佛剎之善快者、欲取者，當如是清凈取之，如阿閦佛昔行菩薩道時所取清凈佛剎之善快。

「複次，舍利弗！於是成無上正真道最正覺，令人民在須陀洹道、斯陀含、阿那含、阿羅漢道，復教

【現代漢語翻譯】現代漢語譯本下方也是如此，四方也是如此。『如果有菩薩摩訶薩（菩薩中的大菩薩）唸誦這三種善行根本，積累功德，以此來支援和勸導他人，勸導之後，發願往生阿閦佛（Akshobhya Buddha）的佛剎（佛的國土），這個人就能往生到那個佛剎。』佛告訴舍利弗（Sariputra）：『若干百個佛剎、若干千個佛剎、若干百千個佛剎，這些佛剎的善妙之處，都只是空洞的善妙，阿閦佛的佛剎也是如此。』『我應當見到那個佛剎的善妙之處，見到之後，我也應當去往那裡。像這樣比較佛剎的善妙之處，應當勸導若干百個菩薩、若干千個菩薩、若干百千個菩薩，為他們展現正道，讓他們歡喜踴躍，直至阿閦世尊（Akshobhya Buddha）等。』菩薩摩訶薩因為這樣的修行，就能往生阿閦佛的佛剎。『如果有菩薩摩訶薩一心發願往生阿閦佛的佛剎，如果他沒有實際行動，那就是欺騙自己。只要一心發願，就能往生阿閦佛的佛剎。』『譬如有一座城，沒有市場、沒有花園、沒有浴池和各種物品，也沒有大象和馬，也沒有來往的人。舍利弗，你說，這樣的城裡會有國王居住嗎？這座城的德行是最差的，這樣算是美好嗎？』『強大的國王居住在大城裡，那座城有美好的德行和各種物品，這樣的城才是最好的。』『舍利弗，就像這樣，我這個三千大千世界（佛教宇宙觀中的一個世界）的佛剎的善妙之處，與我的佛剎相比，也只是最差的，算不上是最好的。我這個佛剎所有的善妙之處就是這樣。舍利弗，如果菩薩想要清凈自己的佛剎的善妙之處，想要獲得這樣的善妙，就應當像阿閦佛過去修行菩薩道時所獲得的清凈佛剎的善妙一樣，去清凈和獲得。』『再者，舍利弗，當成就無上正真道（Anuttara-samyak-sambodhi）最正覺（最高覺悟）時，使人民進入須陀洹道（Srotapanna，預流果）、斯陀含道（Sakadagami，一來果）、阿那含道（Anagami，不還果）、阿羅漢道（Arhat，無學果），又教導他們……』

【English Translation】 English version The same is true below, and the same is true in the four directions. 'If there are Bodhisattva Mahasattvas (great Bodhisattvas) who recite these three roots of good deeds, accumulate merit, and use this to support and encourage others, and after encouraging them, vow to be reborn in the Buddha-land of Akshobhya Buddha, that person will be reborn in that Buddha-land.' The Buddha told Sariputra: 'Several hundred Buddha-lands, several thousand Buddha-lands, several hundred thousand Buddha-lands, the goodness of these Buddha-lands is just empty goodness, and the same is true of Akshobhya Buddha's Buddha-land.' 'I should see the goodness of that Buddha-land, and after seeing it, I should also go there. Comparing the goodness of Buddha-lands in this way, I should encourage several hundred Bodhisattvas, several thousand Bodhisattvas, several hundred thousand Bodhisattvas, show them the right path, and make them rejoice and leap for joy, up to Akshobhya World Honored One (Akshobhya Buddha) and others.' Because of this practice, Bodhisattva Mahasattvas can be reborn in Akshobhya Buddha's Buddha-land. 'If there are Bodhisattva Mahasattvas who wholeheartedly vow to be reborn in Akshobhya Buddha's Buddha-land, if they do not take action, then they are deceiving themselves. As long as they wholeheartedly vow, they can be reborn in Akshobhya Buddha's Buddha-land.' 'For example, there is a city that has no market, no gardens, no bathing pools, and no various goods, no elephants or horses, and no people coming and going. Sariputra, do you think that there would be a king living in such a city? The virtue of this city is the worst, is it considered good?' 'A powerful king lives in a great city, and that city has good virtues and various goods, such a city is the best.' 'Sariputra, just like this, the goodness of my Buddha-land in this three thousand great thousand world (a world in Buddhist cosmology) is the worst compared to my Buddha-land, it is not considered the best. The goodness of my Buddha-land is like this. Sariputra, if a Bodhisattva wants to purify the goodness of his Buddha-land, and wants to obtain such goodness, he should purify and obtain it like the goodness of the pure Buddha-land that Akshobhya Buddha obtained when he practiced the Bodhisattva path in the past.' 'Furthermore, Sariputra, when achieving Anuttara-samyak-sambodhi (unexcelled complete enlightenment), the most perfect enlightenment, he leads people into the path of Srotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), Arhat (worthy one), and also teaches them...'

令在辟支佛道。我所教授諸弟子及余弟子皆共合會，當令在阿閦佛剎諸弟子眾邊百倍、千倍、萬倍、億百千倍、巨億萬倍不與等，但說解脫者無有異。我諸弟子及彌勒佛所有諸弟子及復余弟子皆復共合會，當令在阿閦佛剎諸弟子眾邊是亦百倍、千倍、萬倍、億萬倍不與等。所以者何？阿閦佛一一說法時，人民得道者不可復計。」

佛言：「舍利弗！置我諸弟子、復置彌勒佛諸弟子，于陂陀劫中諸佛、天中天所有諸弟子及余得道弟子復共合會，當令在阿閦佛剎諸弟子眾邊百倍、千倍、萬倍、億萬倍、巨億萬倍不與等，但說解脫者無異人。」

爾時，賢者舍利弗白佛言：「如天中天所說、如我所知，當觀其佛剎為阿羅漢剎、不為凡夫之剎也。所以者何？彼阿羅漢甚眾多。」

佛言：「如是，舍利弗！彼剎阿羅漢——生死已盡者——甚眾多。三千大千世界中所有星宿不可計、亦不可知多少，阿閦佛一一說法時得阿羅漢者不可計。如是，舍利弗！一一聚會時不可計無央數人得阿羅漢道。三千大千世界中星宿可知數。阿閦佛剎是諸天人民以天眼見光明，用積累德本，阿閦佛剎三千大千世界，是諸人民——善男子、善女人——晝夜往至阿閦佛所。若有聞是德號法經，聞已即受、持、諷誦者，舍利弗！是善男子、

【現代漢語翻譯】現代漢語譯本『即使在辟支佛（Pratyekabuddha，獨覺佛）的道中，我所教導的弟子以及其他弟子全部聚集在一起，他們加起來在阿閦佛（Akshobhya，不動佛）佛剎的弟子眾面前，也比不上其百倍、千倍、萬倍、億百千倍、巨億萬倍，但論解脫的境界則沒有差別。我的弟子、彌勒佛（Maitreya，未來佛）的所有弟子以及其他弟子再次聚集在一起，他們加起來在阿閦佛佛剎的弟子眾面前，也比不上其百倍、千倍、萬倍、億萬倍。這是為什麼呢？因為阿閦佛每次說法時，得道的人數都無法計算。』佛陀說：『舍利弗（Sariputra，佛陀十大弟子之一）！就算把我的所有弟子、彌勒佛的所有弟子，以及在陂陀劫（Bhadrakalpa，賢劫）中所有佛、天中天（佛的尊稱）的所有弟子和其他得道弟子全部聚集在一起，他們加起來在阿閦佛佛剎的弟子眾面前，也比不上其百倍、千倍、萬倍、億萬倍、巨億萬倍，但論解脫的境界則沒有差別。』這時，賢者舍利弗對佛說：『如天中天所說，如我所知，應當觀察那個佛剎是阿羅漢（Arhat，斷盡煩惱的聖者）的佛剎，而不是凡夫的佛剎。這是為什麼呢？因為那裡的阿羅漢非常多。』佛陀說：『是的，舍利弗！那個佛剎的阿羅漢——已經斷盡生死輪迴的——非常多。三千大千世界中所有的星宿都不可計數、也不可知其數量，阿閦佛每次說法時得阿羅漢的人數都不可計數。像這樣，舍利弗！每次聚會時都有不可計數、無量數的人證得阿羅漢道。三千大千世界中的星宿可以數清。阿閦佛剎的諸天人民用天眼看到光明，用積累的德本，阿閦佛剎的三千大千世界，這些人民——善男子、善女人——日夜前往阿閦佛所在之處。如果有人聽聞這個德號法經，聽聞后立即接受、持誦、背誦，舍利弗！這個善男子、善女人，'

【English Translation】 English version 'Even if in the path of Pratyekabuddhas (Solitary Buddhas), all the disciples I have taught and other disciples were to gather together, they would not equal even a hundred, thousand, ten thousand, hundred thousand million, or a hundred million times the number of disciples in the Buddha-field of Akshobhya (Immovable Buddha), though in terms of liberation, there would be no difference. If my disciples, all the disciples of Maitreya (Future Buddha), and other disciples were to gather together again, they would not equal even a hundred, thousand, ten thousand, or a hundred million times the number of disciples in the Buddha-field of Akshobhya. Why is this so? Because each time Akshobhya Buddha teaches, the number of people who attain the path is immeasurable.' The Buddha said, 'Sariputra (One of the Buddha's ten great disciples)! Even if you were to gather all my disciples, all the disciples of Maitreya Buddha, and all the disciples of all the Buddhas, the Gods of Gods (an honorific title for the Buddha), and other disciples who have attained the path in the Bhadrakalpa (Auspicious Aeon), they would not equal even a hundred, thousand, ten thousand, hundred million, or a hundred million times the number of disciples in the Buddha-field of Akshobhya, though in terms of liberation, there would be no difference.' At that time, the venerable Sariputra said to the Buddha, 'As the God of Gods has said, and as I understand it, one should observe that Buddha-field as a field of Arhats (Enlightened beings who have extinguished all defilements), not a field of ordinary beings. Why is this so? Because there are so many Arhats there.' The Buddha said, 'Yes, Sariputra! The Arhats in that Buddha-field—those who have exhausted the cycle of birth and death—are very numerous. The number of stars in the three thousand great thousand worlds is immeasurable and unknowable, and the number of people who attain Arhatship each time Akshobhya Buddha teaches is immeasurable. Thus, Sariputra! Each time there is a gathering, an immeasurable and countless number of people attain the path of Arhatship. The number of stars in the three thousand great thousand worlds can be counted. The gods and people of Akshobhya's Buddha-field see the light with their heavenly eyes, and through accumulated merit, the people of the three thousand great thousand worlds of Akshobhya's Buddha-field—good men and good women—go to Akshobhya Buddha day and night. If anyone hears this sutra of the virtuous name, and upon hearing it, immediately accepts, upholds, and recites it, Sariputra! That good man or good woman,'

善女人前世為皆已聞見阿閦佛昔求菩薩道時。所以者何？若有聞是德號法經，即有信者。

「是阿閦佛德號法經，十方等世界佛剎求菩薩道及求弟子道之人悉受、諷誦、持說之。他方佛剎諸阿惟越致菩薩摩訶薩住及余菩薩，亦說阿閦佛所結愿，及生阿閦佛剎者、甫當生者——東方亦如是，南方、西方、北方、上方、下方等十方亦如是。

「一切諸佛剎求菩薩道人皆受是德號法經、諷誦、持說之，阿惟越致菩薩摩訶薩住，復有成無上正真道最正覺；及余菩薩亦如是說阿閦佛所結愿，及生其佛剎者、甫當生者。

「如是，舍利弗！阿閦佛阿比羅提世界住，炎照十方等諸求菩薩道之人。

「若有善男子、善女人諷誦《阿閦佛德號法經》，聞已即持、諷誦、愿生阿閦佛剎者，臨壽終時，阿閦佛即念其人。所以者何？儻憋魔得其便即轉所愿，如來故念之，其善男子、善女人不復轉，會當得所愿及無上正真道。若有他異因緣，無能嬈害者。如是，火、刀、毒、水，是亦不行；若復有撾捶者，是亦不向；亦不畏人非人——其人如是等見護，便生阿閦佛剎。」

佛言：「譬如，舍利弗！日宮殿遠住，遙炎照天下人；如是，阿閦佛遠住，炎照他方世界諸住菩薩摩訶薩。

「譬如得天眼比丘遠住，遙

【現代漢語翻譯】現代漢語譯本：'善女人，她們前世都已聽聞並見過阿閦佛（Akshobhya Buddha，意為不動佛）在過去求菩薩道時的情景。這是為什麼呢？因為如果有人聽聞這部記載阿閦佛功德名號的法經，就會生起信心。' 這部《阿閦佛德號法經》，在十方世界中，所有求菩薩道和求弟子道的人都會受持、諷誦、宣講。其他佛剎的阿惟越致菩薩摩訶薩（Avaivartika Bodhisattva Mahasattva，不退轉菩薩）以及其他菩薩，也會宣說阿閦佛所發的誓願，以及那些已經往生或將要往生阿閦佛佛剎的人——東方是這樣，南方、西方、北方、上方、下方等十方世界也都是這樣。一切佛剎中求菩薩道的人都會受持這部記載阿閦佛功德名號的法經，並諷誦、宣講。阿惟越致菩薩摩訶薩會住持此法，並且最終成就無上正等正覺（Anuttara-samyak-sambodhi，無上正真之道）；其他菩薩也會這樣宣說阿閦佛所發的誓願，以及那些已經往生或將要往生其佛剎的人。舍利弗（Sariputra，佛陀十大弟子之一）！阿閦佛住在阿比羅提（Abhirati，妙喜世界）世界，他的光芒照耀著十方世界所有求菩薩道的人。如果善男子、善女人諷誦《阿閦佛德號法經》，聽聞后即受持、諷誦，並愿往生阿閦佛佛剎，那麼在他們臨終時，阿閦佛就會憶念他們。這是為什麼呢？因為如果魔（Mara，魔羅）有機會，就會轉變他們的願望，所以如來（Tathagata，佛陀的稱號）會憶念他們，使這些善男子、善女人的願望不會被轉變，最終會實現他們的願望並證得無上正真之道。如果他們有其他因緣，也沒有任何事物能夠傷害他們。像火、刀、毒、水這些都不能傷害他們；如果有人用棍棒捶打他們，也不會受到傷害；他們也不會畏懼人和非人——這樣的人會受到保護，並往生到阿閦佛的佛剎。佛陀說：'舍利弗！譬如太陽宮殿遠在天邊，卻能遙遠地照耀天下的人；同樣，阿閦佛雖然住在遙遠的地方，他的光芒也能照耀其他世界的所有菩薩摩訶薩。' 『譬如得到天眼的比丘，雖然遠住，卻能遙遠地看見一切事物；同樣，阿閦佛雖然住在遙遠的地方，他的光芒也能照耀其他世界的所有菩薩摩訶薩。'

【English Translation】 English version: 'Good women, they have all heard and seen in their past lives when Akshobhya Buddha (meaning Immovable Buddha) was seeking the Bodhisattva path. Why is that? Because if anyone hears this Dharma scripture that records the merits and names of Akshobhya Buddha, they will develop faith.' This 'Akshobhya Buddha's Merits and Names Dharma Scripture' is received, recited, and preached by all those seeking the Bodhisattva path and the path of disciples in the ten directions of the world. The Avaivartika Bodhisattva Mahasattvas (Non-retrogressing Great Bodhisattvas) in other Buddha lands, as well as other Bodhisattvas, also preach the vows made by Akshobhya Buddha, and about those who have already been born or will be born in Akshobhya Buddha's Buddha land—it is like this in the east, and also in the south, west, north, above, below, and all ten directions. All those seeking the Bodhisattva path in all Buddha lands receive this Dharma scripture that records the merits and names of Akshobhya Buddha, and recite and preach it. The Avaivartika Bodhisattva Mahasattvas abide by this Dharma, and will ultimately achieve Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment); other Bodhisattvas also preach the vows made by Akshobhya Buddha, and about those who have already been born or will be born in his Buddha land. Sariputra (one of the Buddha's ten great disciples)! Akshobhya Buddha dwells in the Abhirati (Land of Great Joy) world, and his light illuminates all those seeking the Bodhisattva path in the ten directions. If good men and good women recite the 'Akshobhya Buddha's Merits and Names Dharma Scripture,' and after hearing it, receive, recite, and wish to be born in Akshobhya Buddha's Buddha land, then at the time of their death, Akshobhya Buddha will remember them. Why is that? Because if Mara (the demon) has an opportunity, he will change their wishes, so the Tathagata (the title of the Buddha) remembers them, so that the wishes of these good men and good women will not be changed, and they will ultimately fulfill their wishes and attain the Supreme Perfect Enlightenment. If they have other causes and conditions, nothing can harm them. Things like fire, knives, poison, and water cannot harm them; if someone beats them with a stick, they will not be harmed; they will not fear humans or non-humans—such people will be protected and will be born in Akshobhya Buddha's Buddha land. The Buddha said: 'Sariputra! Just as the sun's palace dwells far away, yet it shines upon all people in the world; similarly, although Akshobhya Buddha dwells far away, his light shines upon all the Bodhisattva Mahasattvas in other worlds.' 'Just as a Bhikkhu (monk) who has attained the divine eye, although dwelling far away, can see everything from afar; similarly, although Akshobhya Buddha dwells far away, his light shines upon all the Bodhisattva Mahasattvas in other worlds.'

見色之光；如是，舍利弗！阿閦佛遠住，遙見他方世界諸住菩薩摩訶薩，見其顏色、形類。

「譬如神通比丘遠住，知他人意所念；如是，舍利弗！阿閦佛遠住，遙知他方世界諸住菩薩摩訶薩意。

「譬如神通比丘遠住，遙以天耳聞聲；如是，舍利弗！阿閦佛遠住，遙聞他方世界諸菩薩摩訶薩語及生其剎者——是善男子、善女人阿閦佛知其名字及種姓。

「若有受是德號法經、諷誦、持者，舍利弗！是人為見阿閦佛，當知是人臨壽終時，阿閦佛即為其人。」

賢者舍利弗白佛言：「難及，天中天！諸佛、世尊諦囑累諸菩薩摩訶薩。」

佛言：「如是，舍利弗！諸佛、天中天諦囑累諸菩薩摩訶薩。所以者何？菩薩諦受囑累者，便為諦受一切眾生已。譬如轉輪王，若有第一、第二、第三、第四、第五、第十、第二十，不可計諸倉，中有稻米、大麥、小麥及種種谷，谷貴時便出令谷賤。如是，舍利弗！菩薩如來記竟，菩薩摩訶薩未成最正覺時，譬如谷貴；已成無上正真道最正覺，便安隱說法如谷賤。是故，諸佛、天中天諦囑累諸菩薩摩訶薩。」

佛言：「舍利弗！若有菩薩摩訶薩聞是《阿閦佛德號法經》，聞已即受、諷誦、持，雖不願生阿閦佛剎者，當知是菩薩摩訶薩為比阿惟越致。

【現代漢語翻譯】現代漢語譯本『看見色彩的光芒；是的，舍利弗！阿閦佛（Akshobhya Buddha）遠住，遙遠地看見其他世界的菩薩摩訶薩（Bodhisattva-Mahasattva），看見他們的顏色和形貌。』『譬如神通比丘（擁有神通的僧侶）遠住，知道他人心中所想；是的，舍利弗！阿閦佛遠住，遙遠地知道其他世界的菩薩摩訶薩的心意。』『譬如神通比丘遠住，遙遠地用天耳聽到聲音；是的，舍利弗！阿閦佛遠住，遙遠地聽到其他世界的菩薩摩訶薩的語言，以及那些出生在他佛剎的人——阿閦佛知道這些善男子、善女人的名字和種姓。』『如果有人接受這部《阿閦佛德號法經》（Akshobhya Buddha's Merit and Virtue Sutra），並誦讀、受持，舍利弗！這個人就等於見到了阿閦佛，應當知道這個人臨終時，阿閦佛會親自來迎接他。』賢者舍利弗對佛說：『難以置信啊，天中天！諸佛、世尊如此鄭重地囑託菩薩摩訶薩。』佛說：『是的，舍利弗！諸佛、天中天如此鄭重地囑託菩薩摩訶薩。這是為什麼呢？因為菩薩如果鄭重地接受囑託，就等於鄭重地接受了一切眾生。譬如轉輪王（Chakravartin），如果擁有第一、第二、第三、第四、第五、第十、第二十，乃至無數的糧倉，裡面裝滿了稻米、大麥、小麥和各種穀物，當穀物昂貴時，就拿出來使穀物價格下降。是的，舍利弗！菩薩在如來授記之後，在尚未成就最正覺（Anuttara-Samyak-Sambodhi）之前，就像穀物昂貴；一旦成就無上正真道最正覺，就安穩地說法，就像穀物價格下降。因此，諸佛、天中天如此鄭重地囑託菩薩摩訶薩。』佛說：『舍利弗！如果有菩薩摩訶薩聽聞這部《阿閦佛德號法經》，聽聞后立即接受、誦讀、受持，即使不希望往生阿閦佛的佛剎，也應當知道這位菩薩摩訶薩已經接近阿惟越致（Avaivartika）的境界。』

【English Translation】 English version 'Seeing the light of colors; yes, Shariputra! Akshobhya Buddha dwells afar, remotely seeing the Bodhisattva-Mahasattvas in other worlds, seeing their colors and forms.' 'Just as a monk with supernatural powers, dwelling afar, knows the thoughts in others' minds; yes, Shariputra! Akshobhya Buddha dwells afar, remotely knowing the minds of the Bodhisattva-Mahasattvas in other worlds.' 'Just as a monk with supernatural powers, dwelling afar, remotely hears sounds with his divine ear; yes, Shariputra! Akshobhya Buddha dwells afar, remotely hearing the languages of the Bodhisattva-Mahasattvas in other worlds, and those who are born in his Buddha-field—Akshobhya Buddha knows the names and lineages of these good men and good women.' 'If there are those who receive this Sutra of Akshobhya Buddha's Merit and Virtue, recite and uphold it, Shariputra! These people are considered to have seen Akshobhya Buddha, and it should be known that when these people are about to reach the end of their lives, Akshobhya Buddha will come to receive them.' The venerable Shariputra said to the Buddha, 'It is incredible, O Lord of Lords! The Buddhas, the World Honored Ones, so earnestly entrust the Bodhisattva-Mahasattvas.' The Buddha said, 'Yes, Shariputra! The Buddhas, the Lord of Lords, so earnestly entrust the Bodhisattva-Mahasattvas. Why is that? Because if a Bodhisattva earnestly accepts the entrustment, it is equivalent to earnestly accepting all sentient beings. For example, a Chakravartin (Wheel-Turning King), if he has the first, second, third, fourth, fifth, tenth, twentieth, and countless granaries, filled with rice, barley, wheat, and various grains, when the grains are expensive, he releases them to lower the price of grains. Yes, Shariputra! After a Bodhisattva is predicted by the Tathagata, before attaining Anuttara-Samyak-Sambodhi (Supreme Perfect Enlightenment), it is like grains being expensive; once they have attained the unsurpassed, true, and perfect enlightenment, they teach the Dharma peacefully, like grains becoming cheaper. Therefore, the Buddhas, the Lord of Lords, so earnestly entrust the Bodhisattva-Mahasattvas.' The Buddha said, 'Shariputra! If there is a Bodhisattva-Mahasattva who hears this Sutra of Akshobhya Buddha's Merit and Virtue, and upon hearing it, immediately receives, recites, and upholds it, even if they do not wish to be born in Akshobhya Buddha's Buddha-field, it should be known that this Bodhisattva-Mahasattva is close to the state of Avaivartika (non-retrogression).'

「若有菩薩摩訶薩受是《阿閦佛德號法經》，持已受、諷誦，為若干百人、若干億百千那術人解說之，當令若干億那術百千人積累德本。是人如所積德本，其菩薩是德本不可計；是菩薩摩訶薩德本眾多，已便坐無上正真道。」

佛言：「舍利弗！若有菩薩摩訶薩欲疾成無上正真道最正覺者，當受是德號法經、當持、諷誦；受持諷誦已，為若干百、若干千、若干百千人解說之，便念如所說事，即得大智慧、其罪即畢；以得是大智慧、其罪畢已，其人自以功德便盡生死之道。」

佛告舍利弗：「若有善男子、善女人求弟子道者，聞是《阿閦佛德號法經》便當受持、當諷誦；受持諷誦已，為若干百人、若干千人、若干百千人解之。若有善男子、善女人受是法經，自以功德即自取阿羅漢證。」

佛言：「舍利弗！若有善男子、善女人專持說是德號法經，是人如是便舍等正覺，自以功德取阿羅漢證。」

佛語舍利弗：「是《阿閦佛德號法經》終不至癡人手中，當至黠人手中。」

佛言：「舍利弗！是善男子、善女人是德號法經至其手中者，為見如來已。譬如，舍利弗！種種諸寶其價甚重，從大海採來者，云何，舍利弗！從大海採種種寶，當先至誰手中？」

舍利弗言：「天中天！

【現代漢語翻譯】現代漢語譯本：『如果有一位菩薩摩訶薩（菩薩中的大菩薩）接受這部《阿閦佛德號法經》，受持、背誦，併爲幾百人、幾億百千那術（古代印度計數單位）人解說，就能使幾億那術百千人積累功德根本。這個人所積累的功德根本，其菩薩的功德根本是不可計量的；這位菩薩摩訶薩的功德根本眾多，之後便能坐上無上正真道（最高、最真實的覺悟之道）。』佛陀說：『舍利弗（佛陀的十大弟子之一）！如果有一位菩薩摩訶薩想要快速成就無上正真道最正覺（最高、最真實的覺悟）的，應當接受這部德號法經，應當受持、背誦；受持背誦之後，為幾百人、幾千人、幾百千人解說，並思考所說的事情，就能獲得大智慧，其罪業就能消除；因為獲得大智慧、罪業消除之後，這個人就能憑藉自己的功德，最終脫離生死輪迴。』佛陀告訴舍利弗：『如果有一位善男子、善女人尋求弟子之道，聽到這部《阿閦佛德號法經》就應當接受、受持、背誦；受持背誦之後，為幾百人、幾千人、幾百千人解說。如果有一位善男子、善女人接受這部法經，就能憑藉自己的功德，自己證得阿羅漢果（佛教修行者所能達到的最高境界之一）。』佛陀說：『舍利弗！如果有一位善男子、善女人專心受持這部德號法經，這個人就會捨棄等正覺（與佛陀相同的覺悟），憑藉自己的功德證得阿羅漢果。』佛陀告訴舍利弗：『這部《阿閦佛德號法經》最終不會落入愚癡的人手中，而會落入聰明的人手中。』佛陀說：『舍利弗！這位善男子、善女人，這部德號法經能到他們手中，就如同已經見到如來（佛陀的尊稱）一樣。譬如，舍利弗！各種珍寶價值連城，從大海中採集而來，舍利弗，從大海中採集的各種珍寶，應當先到誰的手中呢？』舍利弗說：『世尊（對佛陀的尊稱）！』

【English Translation】 English version: 'If there is a Bodhisattva Mahasattva (a great Bodhisattva) who receives this 'Akshobhya Buddha's Meritorious Names Dharma Sutra', upholds it, recites it, and explains it to several hundred people, several hundred million nayuta (an ancient Indian unit of counting) people, it will enable several hundred million nayuta people to accumulate roots of merit. The roots of merit accumulated by this person, the Bodhisattva's roots of merit are immeasurable; this Bodhisattva Mahasattva, with numerous roots of merit, will then sit upon the supreme, true, and right path (the highest and most true path of enlightenment).' The Buddha said: 'Shariputra (one of the Buddha's ten great disciples)! If there is a Bodhisattva Mahasattva who desires to quickly achieve the supreme, true, and right path of perfect enlightenment, they should receive this Meritorious Names Dharma Sutra, uphold it, and recite it; after upholding and reciting it, explain it to several hundred, several thousand, several hundred thousand people, and contemplate the matters explained, they will then obtain great wisdom, and their sins will be extinguished; having obtained great wisdom and extinguished their sins, this person will, through their own merits, ultimately escape the cycle of birth and death.' The Buddha told Shariputra: 'If there is a good man or good woman who seeks the path of a disciple, upon hearing this 'Akshobhya Buddha's Meritorious Names Dharma Sutra', they should receive it, uphold it, and recite it; after receiving, upholding, and reciting it, explain it to several hundred, several thousand, several hundred thousand people. If there is a good man or good woman who receives this Dharma Sutra, they will, through their own merits, attain the Arhatship (one of the highest states of attainment for Buddhist practitioners).' The Buddha said: 'Shariputra! If there is a good man or good woman who wholeheartedly upholds and recites this Meritorious Names Dharma Sutra, this person will then abandon equal and right enlightenment (the same enlightenment as the Buddha) and, through their own merits, attain Arhatship.' The Buddha told Shariputra: 'This 'Akshobhya Buddha's Meritorious Names Dharma Sutra' will ultimately not fall into the hands of foolish people, but will fall into the hands of wise people.' The Buddha said: 'Shariputra! For this good man or good woman, that this Meritorious Names Dharma Sutra reaches their hands is like having already seen the Tathagata (an honorific title for the Buddha). For example, Shariputra! Various treasures are of great value, collected from the great ocean, Shariputra, from the various treasures collected from the great ocean, into whose hands should they first go?' Shariputra said: 'World Honored One (an honorific title for the Buddha)!'

當先至國王、若太子、左右手中。」

佛言：「如是，舍利弗！是《阿閦佛德號法經》當先至菩薩手中及阿惟越致。

「複次，舍利弗！菩薩摩訶薩聞是《阿閦佛德號法經》便受、持、諷誦，諷誦已，即當專成無上正真道最正覺。」

賢者舍利弗白佛言：「是《阿閦佛德號法經》，薄德之人終不得聞、受、持、諷誦。所以者何？天中天！不能得阿惟越致故。」

佛告賢者舍利弗：「審如是。若有善男子、善女人持金銀滿是天下以佈施，愿言：『我持是使聞《阿閦佛德號法經》。』薄德之人終不得聞是經，亦不得受、持、諷誦。菩薩摩訶薩聞《阿閦佛德號法經》者，為成阿惟越致行；聞已，受持、諷誦，是故專得無上正真道行。」

佛語舍利弗：「二生補處、三生補處等正覺求弟子道人所不能及。若有聞《阿閦佛德號法經》，受持、諷誦，為若干百人、若干千人、若干百千人說之，譬如，舍利弗！轉輪王以福德自然生七寶。如是，舍利弗！阿閦佛昔愿所致，我為說是德號法經。若有菩薩摩訶薩說是德號法經，若復有菩薩摩訶薩聞是經，甫當聞者亦福德所致。」

佛語舍利弗：「《阿閦佛德號法經》於是陂陀劫中所有諸佛、天中天皆當說是經，如是令無缺減安諦，亦如我所說。若有

【現代漢語翻譯】現代漢語譯本『應當先到國王、或者太子、或者左右大臣的手中。』佛說：『是的，舍利弗！這部《阿閦佛德號法經》應當先到菩薩手中，以及不退轉（阿惟越致）的菩薩手中。』『再者，舍利弗！菩薩摩訶薩聽到這部《阿閦佛德號法經》后，便接受、持守、諷誦，諷誦之後，就應當專心成就無上正真之道，達到最正覺。』賢者舍利弗對佛說：『這部《阿閦佛德號法經》，福德淺薄的人終究不能聽到、接受、持守、諷誦。為什麼呢？天中天！因為他們不能得到不退轉（阿惟越致）的境界。』佛告訴賢者舍利弗：『確實是這樣。如果有善男子、善女人用金銀裝滿整個天下用來佈施，並祈願說：『我用這些來使我能聽到《阿閦佛德號法經》。』福德淺薄的人終究不能聽到這部經，也不能接受、持守、諷誦。菩薩摩訶薩聽到《阿閦佛德號法經》的人，是爲了成就到達不退轉（阿惟越致）的修行；聽到之後，接受、持守、諷誦，因此才能專心得到無上正真道的修行。』佛告訴舍利弗：『二生補處、三生補處等正覺的求道弟子所不能及。如果有聽到《阿閦佛德號法經》，接受、持守、諷誦，為若干百人、若干千人、若干百千人宣說，譬如，舍利弗！轉輪王以福德自然生出七寶。像這樣，舍利弗！是阿閦佛過去願力所致，我才宣說這部德號法經。如果有菩薩摩訶薩宣說這部德號法經，或者有菩薩摩訶薩聽到這部經，剛剛聽到的人也是福德所致。』佛告訴舍利弗：『《阿閦佛德號法經》在現在這個賢劫（陂陀劫）中，所有諸佛、天中天都應當宣說這部經，這樣才能使它沒有缺減，真實不虛，也像我所說的一樣。如果有'

【English Translation】 English version 'It should first reach the hands of the king, or the crown prince, or the ministers on the left and right.' The Buddha said, 'So it is, Shariputra! This 'Akshobhya Buddha's Meritorious Name Dharma Sutra' should first reach the hands of Bodhisattvas, and those who are irreversible (Avivartika).' 'Furthermore, Shariputra! When a Bodhisattva Mahasattva hears this 'Akshobhya Buddha's Meritorious Name Dharma Sutra', they accept, uphold, and recite it. Having recited it, they should then focus on achieving the unsurpassed, true, and correct path, attaining the most perfect enlightenment.' The venerable Shariputra said to the Buddha, 'This 'Akshobhya Buddha's Meritorious Name Dharma Sutra' will ultimately not be heard, accepted, upheld, or recited by those of meager merit. Why is that, O Lord of Gods? Because they cannot attain the state of irreversibility (Avivartika).' The Buddha told the venerable Shariputra, 'It is indeed so. If there are good men or good women who use gold and silver to fill the entire world for almsgiving, and pray, 'I use this to enable me to hear the 'Akshobhya Buddha's Meritorious Name Dharma Sutra',' those of meager merit will ultimately not be able to hear this sutra, nor accept, uphold, or recite it. Those Bodhisattva Mahasattvas who hear the 'Akshobhya Buddha's Meritorious Name Dharma Sutra' do so to achieve the practice of reaching irreversibility (Avivartika); having heard it, they accept, uphold, and recite it, and therefore can focus on attaining the practice of the unsurpassed, true, and correct path.' The Buddha told Shariputra, 'Those disciples on the path seeking enlightenment, such as those who will attain Buddhahood in two or three lifetimes, cannot compare. If there are those who hear the 'Akshobhya Buddha's Meritorious Name Dharma Sutra', accept, uphold, and recite it, and explain it to several hundred, several thousand, or several hundred thousand people, it is like, Shariputra! A wheel-turning king naturally produces seven treasures through his merit. Likewise, Shariputra! It is due to the past vows of Akshobhya Buddha that I am speaking this Meritorious Name Dharma Sutra. If there are Bodhisattva Mahasattvas who speak this Meritorious Name Dharma Sutra, or if there are Bodhisattva Mahasattvas who hear this sutra, those who have just heard it also do so because of their merit.' The Buddha told Shariputra, 'The 'Akshobhya Buddha's Meritorious Name Dharma Sutra' should be spoken by all Buddhas, Lords of Gods, in this Bhadrakalpa (Bhadra-kalpa), so that it is without deficiency, true and reliable, just as I have spoken it. If there are'

菩薩摩訶薩欲疾成無上正真道最正覺者，當受是《阿閦佛德號法經》，當持、諷誦、說之、當令廣普。

「若是德號法經在郡國、縣邑，有善男子、善女人受持諷誦，其菩薩摩訶薩有是經為護郡國、縣邑。

「其有受是德號法經當持、諷誦，復出家學道離罪，菩薩摩訶薩當令居家學道者知之。所以者何？善男子、善女人黨不能究竟是德號法經。」

佛語舍利弗：「若遠郡國、縣邑有行是經，菩薩摩訶薩當往至彼，當受是經、諷誦、持說。善男子、善女人雖不諷誦，但有是經卷當設供養之；若不得經卷者，便當寫之——若使其人不與是經卷持歸寫者，菩薩便就其家寫之；若使善男子、善女人言自餓寫者，自餓寫之；若言經行寫，當經行寫之；若言住寫，當住寫之；若言坐寫，當坐寫之。」

阿閦佛國經卷下

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩（菩薩中的大菩薩）如果想要迅速成就無上正等正覺（至高無上的真正覺悟），應當受持這部《阿閦佛德號法經》，應當受持、諷誦、宣說此經，應當使其廣為流傳。如果這部德號法經在郡、國、縣、邑，有善男子、善女人受持諷誦，那麼這位菩薩摩訶薩就以這部經來守護郡、國、縣、邑。如果有人受持這部德號法經，應當受持、諷誦，並且出家修道以遠離罪惡，菩薩摩訶薩應當讓在家修道的人也知道這部經。這是為什麼呢？因為善男子、善女人自己不能完全理解這部德號法經。佛告訴舍利弗：『如果遙遠的郡、國、縣、邑有人修行這部經，菩薩摩訶薩應當前往那裡，應當受持這部經、諷誦、持說。善男子、善女人即使不諷誦，只要有這部經卷，也應當供養它；如果沒有經卷，就應當抄寫——如果那人不把經卷拿回家抄寫，菩薩就到他家抄寫；如果善男子、善女人說要絕食抄寫，就絕食抄寫；如果說要邊走邊抄寫，就邊走邊抄寫；如果說要站著抄寫，就站著抄寫；如果說要坐著抄寫，就坐著抄寫。』《阿閦佛國經》卷下

【English Translation】 English version: A Bodhisattva-Mahasattva (a great Bodhisattva) who wishes to quickly attain Anuttara-samyak-sambodhi (the unsurpassed, right, and perfect enlightenment) should receive this 'Akshobhya Buddha's Meritorious Names Dharma Sutra,' should uphold, recite, and preach it, and should cause it to be widely disseminated. If this Meritorious Names Dharma Sutra is in a district, state, county, or city, and if there are good men or good women who receive and recite it, then that Bodhisattva-Mahasattva will use this sutra to protect that district, state, county, or city. If someone receives this Meritorious Names Dharma Sutra, they should uphold and recite it, and also leave home to practice the Way to be free from sin. The Bodhisattva-Mahasattva should let those who practice the Way at home know about this sutra. Why is this? Because good men and good women cannot fully understand this Meritorious Names Dharma Sutra by themselves. The Buddha said to Shariputra: 'If there are people practicing this sutra in distant districts, states, counties, or cities, the Bodhisattva-Mahasattva should go there, should receive this sutra, recite it, and preach it. Even if good men and good women do not recite it, as long as they have this sutra scroll, they should make offerings to it; if they do not have the sutra scroll, they should copy it—if that person does not take the sutra scroll home to copy, the Bodhisattva should go to their home to copy it; if the good man or good woman says they will fast while copying, then fast while copying; if they say they will copy while walking, then copy while walking; if they say they will copy while standing, then copy while standing; if they say they will copy while sitting, then copy while sitting.' The Lower Scroll of the 'Akshobhya Buddha's Land Sutra'