T11n0318_文殊師利佛土嚴凈經
大正藏第 11 冊 No. 0318 文殊師利佛土嚴凈經
No. 318 [Nos. 310(15), 319]
文殊師利佛土嚴凈經卷上
西晉月氏國三藏竺法護譯
聞如是：
一時佛游王舍城靈鷲山，與大比丘十萬眾俱；及諸菩薩八萬四千，皆不退轉無所從生，逮得權慧神通無極，隨時而化救濟三界，其名曰：文殊師利、光世音、大勢至諸菩薩等咸來雲集。七十二億諸天子俱，皆志大乘；四天王、帝釋、梵天王，各與四萬二千諸釋梵俱，悉慕大道；四方阿須倫王，難頭和難龍王、和倫龍王、娑竭龍王、摩那私龍王、持地龍王、阿耨達龍王、山積龍王、降魔龍王、上月龍王，如是龍王，各從其民六萬二千；金比鬼神、曠野鬼神、妙毛鬼神、普等鬼神、善普鬼神、善財鬼神、普像鬼神、無諍鬼神，是諸鬼王，各與等類百千眾俱來詣佛所。皆各稽首，以次就位，悉都專精志願經道、饑虛於法，身口意並加敬歸佛，靖心而聽。
爾時國王、太子、大臣、百官、長者、居士、民眾大小、天龍鬼王，咸共供養，隨其所安。時佛明旦著衣持缽與大眾俱，天龍鬼王侍從左右上虛空中，四種蓮華紛紛如雨，百千伎樂不鼓自鳴，皆作釋梵雅頌八聲，詣阿阇貰就王之請。佛顯神
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛在王舍城靈鷲山，與十萬大比丘眾在一起；還有八萬四千位菩薩，他們都不再退轉，沒有從哪裡產生，已經獲得了權巧的智慧，神通廣大無邊，隨時隨地教化救濟三界眾生。他們的名字是：文殊師利（Manjusri，智慧的象徵）、光世音（Avalokitesvara，觀音菩薩）、大勢至（Mahasthamaprapta，代表智慧之光）等菩薩，都聚集而來。還有七十二億位諸天子，都立志于大乘佛法；四天王、帝釋（Indra，天神之王）、梵天王（Brahma，創造之神），各自帶領四萬二千位釋梵天人，都仰慕偉大的佛道；四方的阿須倫王（Asura，非天神），難頭和難龍王（Nanda and Upananda，兩條龍王的名字）、和倫龍王、娑竭龍王（Sagara，海龍王）、摩那私龍王（Manasvin，龍王的名字）、持地龍王、阿耨達龍王（Anavatapta，湖龍王）、山積龍王、降魔龍王、上月龍王，這些龍王，各自帶領六萬二千眷屬；金比鬼神、曠野鬼神、妙毛鬼神、普等鬼神、善普鬼神、善財鬼神、普像鬼神、無諍鬼神，這些鬼王，各自帶領百千眷屬來到佛陀所在之處。他們都向佛陀頂禮，依次就座，都專心致志地渴望佛法，如飢似渴地渴求佛法，身口意都恭敬地歸依佛陀，靜心聆聽。 當時，國王、太子、大臣、百官、長者、居士、民眾，無論大小，以及天龍鬼王，都一起供養佛陀，隨其所安。這時，佛陀在第二天早晨穿好衣服，拿著缽，與大眾一起，天龍鬼王侍立在左右，升到虛空中，四種蓮花紛紛如雨落下，百千種樂器不敲自鳴，都奏出釋梵的雅頌八聲，前往阿阇貰（Ajatasatru，國王名）的住所，接受國王的邀請。佛陀顯現神力。
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gridhrakuta in Rajagriha, together with a great assembly of ten thousand Bhikshus; and also eighty-four thousand Bodhisattvas, all of whom were irreversible, not born from anywhere, having attained expedient wisdom, boundless spiritual powers, and who transformed and saved the beings of the three realms at all times. Their names were: Manjusri (symbol of wisdom), Avalokitesvara (the Bodhisattva of compassion), Mahasthamaprapta (representing the light of wisdom), and other Bodhisattvas, all of whom had gathered there. There were also seventy-two billion Deva sons, all aspiring to the Mahayana; the Four Heavenly Kings, Indra (king of the gods), Brahma (the creator god), each with forty-two thousand Shakra and Brahma followers, all of whom admired the great path; the Asura Kings (demi-gods) of the four directions, the Nanda and Upananda Dragon Kings, the Sagara Dragon King (sea dragon king), the Manasvin Dragon King, the Dhrtarastra Dragon King, the Anavatapta Dragon King (lake dragon king), the Mountain-Pile Dragon King, the Demon-Subduing Dragon King, the Upper-Moon Dragon King, these Dragon Kings, each with sixty-two thousand of their people; the Kimkara ghosts, the Wilderness ghosts, the Wonderful-Hair ghosts, the Universal-Equality ghosts, the Good-Universal ghosts, the Good-Wealth ghosts, the Universal-Image ghosts, the Non-Contention ghosts, these ghost kings, each with hundreds of thousands of their kind, came to the place where the Buddha was. They all bowed their heads to the Buddha, took their seats in order, all focused their minds on the Dharma, hungering and thirsting for the Dharma, with body, mouth, and mind, they respectfully took refuge in the Buddha, and listened with peaceful minds. At that time, the king, the crown prince, the ministers, the officials, the elders, the lay practitioners, the people, both great and small, and the Deva, Dragon, and Ghost Kings, all together made offerings, according to their means. Then, the Buddha, the next morning, put on his robes, took his bowl, and together with the assembly, with the Deva, Dragon, and Ghost Kings attending on his left and right, ascended into the empty sky, where four kinds of lotuses fell like rain, and hundreds of thousands of musical instruments played without being struck, all making the eight tones of Shakra and Brahma, and went to the residence of Ajatasatru (name of the king) to accept the king's invitation. The Buddha displayed his spiritual power.
足光照十方，七寶蓮華隨跡處生。有化菩薩皆坐其上，光像分明不可稱紀，繞城七匝而嘆頌曰：
「其導師至神， 所愍哀無量， 方便護眾生， 消病癒諸瘡。 能仁無所著， 心寂善調和， 彼吼護世明， 今日欲入城。 其意已解脫， 度生老病死， 諸天眾集會， 各懷欣樂志， 其心甚堅強， 降魔並官屬， 釋師子至聖， 尊導已來到。 壞世眾不消， 至真音難致， 甚猛能制御， 行道億千劫。 意抱大慈愍， 普護於一切， 今日真正覺， 當入王舍城。 本所行佈施， 難量無涯底， 衣食眾寶乘， 無復有計限。 惠所愛男女， 妻室及國界， 今彼釋師子， 欲入國王宮。 宿世施手足， 頭目及耳鼻， 普惠無所逆， 不貪吝重珍， 總攝眾功勛， 施一切所有， 尊人以是故， 得入一切智。 常以勤修學， 佈施至戒慧， 護戒無缺漏， 故曰真丈夫。 逮戒照忍辱， 持功勛無量， 彼寂然心定， 今日當入城。 于百千億劫， 行精進解脫， 哀傷眾生故， 心未曾懈倦， 一心不可撿， 已度于彼岸， 音聲越梵天， 今日欲入城。 其聖明道慧，
【現代漢語翻譯】 現代漢語譯本 他的足光照耀十方，每當他走過的地方，都會生出七寶蓮花。有化現的菩薩都坐在蓮花之上，他們的光芒和形象清晰分明，難以計數。他們繞著城池走了七圈，然後讚歎歌頌道： 『我們的導師至為神聖，他所憐憫和哀憫的對象是無量的， 他以方便法門護佑眾生，消除疾病，治癒各種瘡痍。 這位能仁（指佛陀）沒有任何執著，他的心寂靜而善於調和， 他的吼聲能護佑世間，光明磊落，今天他將要進入城中。 他的心意已經解脫，能夠度脫眾生的生老病死， 諸天大眾都心懷歡喜， 他的心志非常堅強，能夠降伏魔眾及其眷屬， 釋迦獅子（指佛陀）至為聖潔，尊貴的導師已經來到。 他能摧毀世間的煩惱，他的至真之音難以獲得， 他非常勇猛，能夠自我控制，修行道業經歷了億萬劫。 他的心中懷抱著大慈大悲，普遍地護佑一切眾生， 今天，這位真正覺悟者，將要進入王舍城。 他過去所行的佈施，難以衡量，沒有邊際， 他佈施衣食、各種珍寶和車乘，沒有絲毫的吝惜和限制。 他佈施自己所愛的男女、妻室以及整個國界， 現在，這位釋迦獅子，將要進入國王的宮殿。 他過去世佈施手足、頭目以及耳鼻， 普遍地佈施，沒有絲毫的違逆，不貪戀和吝惜珍貴的財物， 他總攝一切功德，佈施一切所有， 尊貴的人因此而獲得一切智慧。 他常常勤奮修學，從佈施到持戒和智慧， 他守護戒律，沒有絲毫的缺失，所以被稱為真正的丈夫。 他成就了持戒、忍辱，持有的功德無量無邊， 他的心寂靜而安定，今天將要進入城中。 在百千億劫中，他精進修行，獲得解脫， 爲了哀憫眾生，他的心從未懈怠和疲倦， 他的心意堅定不移，已經度過了彼岸， 他的音聲超越了梵天，今天他將要進入城中。 他聖明而有智慧，
【English Translation】 English version His feet shone light in all ten directions, and seven-jeweled lotuses sprang up wherever he stepped. Transformed Bodhisattvas sat upon them, their light and forms distinct and countless. They circled the city seven times, then praised and sang: 'Our guide is supremely divine, his compassion and pity are immeasurable, He protects beings with skillful means, eliminating diseases and healing all wounds. This Sage (referring to the Buddha) has no attachments, his mind is tranquil and well-harmonized, His roar protects the world, bright and clear, today he will enter the city. His mind has been liberated, able to deliver beings from birth, old age, sickness, and death, The multitudes of gods are all filled with joy, His will is very strong, able to subdue demons and their retinues, The Shakya Lion (referring to the Buddha) is most holy, the honored guide has arrived. He can destroy worldly afflictions, his true voice is difficult to obtain, He is very brave, able to control himself, having practiced the path for countless eons. His heart embraces great compassion, universally protecting all beings, Today, this truly enlightened one, will enter Rajagriha. His past acts of giving are immeasurable, without limit, He gave away clothing, food, various treasures, and vehicles, without any stinginess or restriction. He gave away his beloved sons and daughters, wives, and even his entire kingdom, Now, this Shakya Lion, will enter the king's palace. In past lives, he gave away his hands, feet, head, eyes, and ears, Giving universally, without any resistance, not greedy or stingy with precious things, He gathered all merits, giving away everything he had, The honored one, therefore, attained all wisdom. He always diligently studied, from giving to precepts and wisdom, He guarded the precepts without any flaw, therefore he is called a true man. He achieved precepts and patience, holding immeasurable merits, His mind is tranquil and stable, today he will enter the city. For hundreds of millions of eons, he practiced diligently, attaining liberation, Out of compassion for beings, his mind has never been lazy or weary, His mind is unwavering, having already crossed to the other shore, His voice surpasses the Brahma realm, today he will enter the city. He is holy and wise,
無限不可量， 不可得邊涯， 假喻如虛空。 人中寶如是， 智德不可盡， 緣從達眾行， 嚴凈至尊惠。 因坐佛樹下， 降魔及官屬， 逮無退道明， 永安無憂戚。 道聖轉法輪， 所度不可極， 今日釋師子， 欲入王舍城。 若有發道意， 我當得成佛， 處世逮究竟， 諸相三十二。 常興意無量， 至誠發道心， 輒歸於最勝， 供養人中聖。 欲斷淫怒癡， 消眾塵勞穢， 志降伏一切， 無益瑕疵難， 便宜速行詣， 釋師子聖尊， 奉貢眾好養， 恪心不可限。 若欲生天上， 天帝釋梵王， 百千億諸天， 所知見宗仰， 常遭值安樂， 在天不失時， 當詣釋師子， 所宣辭至真。 其欲慕聖帝， 王於四方城， 自然致七寶， 令我逮尊貴， 千子諸德具， 殊桀甚勇猛， 常勤奉事歸， 至真大尊人。 若好尊者位， 長者積財寶， 其生業廣大， 常游得自在， 眷屬悉豪貴， 端正顏殊好， 當詣釋師子， 名好物供尊。 其有已解脫， 方應求度者， 咸當諦聽受， 大聖說寂寞， 以聞甘露句， 寂然無憂患， 人中之尊導， 音聲甚
【現代漢語翻譯】 現代漢語譯本 其廣大無邊，無法衡量， 無法觸及邊際，如同虛空一般。 人中之寶（指佛陀）就是這樣，他的智慧和德行無窮無盡， 他因緣成熟而通達一切眾生的行為，以莊嚴清凈達到至尊的恩惠。 因為坐在菩提樹下，降伏了魔及其眷屬， 獲得了無退轉的道明，永遠安寧沒有憂愁。 得道成聖後轉動法輪（指佛陀宣講佛法），所度化的人數不勝數， 今日釋迦獅子（指佛陀）將要進入王舍城。 如果有人發願要修道，我將來要成就佛果， 在世間達到究竟的境界，具足三十二種殊勝的相。 常常發起無量的善意，至誠地發菩提心， 就應當歸向最殊勝的佛陀，供養人中之聖。 想要斷除淫慾、嗔怒、愚癡，消除一切塵世的煩惱污穢， 立志降伏一切，克服無益的瑕疵和困難， 應當儘快前往，拜見釋迦獅子聖尊， 奉獻各種美好的供養，以恭敬之心無有止境。 如果想要生到天上，成為天帝釋（Indra）或梵王（Brahma）， 被百千億諸天所知曉、敬仰， 常常遭遇安樂，在天界不失時機， 應當前往釋迦獅子處，聽聞他所宣說的至真之理。 如果想要仰慕聖王，統治四方城池， 自然獲得七寶，使我得到尊貴， 擁有千子，個個具備德行，特別勇猛， 常常勤勉地奉事歸順，至真至大的尊者。 如果喜歡尊貴的地位，成為積累財富的長者， 其事業廣大，常常遊樂得自在， 眷屬都豪貴，容貌端正美好， 應當前往釋迦獅子處，用美好的物品供養尊者。 那些已經解脫，正應求度的人， 都應當仔細聽受，大聖所說的寂靜之道， 聽聞甘露般的教誨，寂靜安寧沒有憂患， 人中之尊的引導，音聲甚為美妙。
【English Translation】 English version Its vastness is immeasurable, beyond calculation, Unable to reach its edge, like the void of space. The jewel among humans (referring to the Buddha) is like this, his wisdom and virtue are inexhaustible, He, through conditions, understands all beings' actions, achieving supreme grace through solemn purity. Because he sat under the Bodhi tree, he subdued Mara and his retinue, Attaining the clear path of non-retrogression, forever peaceful without sorrow. Having attained enlightenment, he turns the Dharma wheel (referring to the Buddha's teachings), the number of those he saves is countless, Today, the Shakya Lion (referring to the Buddha) will enter Rajagriha. If anyone aspires to cultivate the path, I will achieve Buddhahood in the future, Reaching the ultimate state in the world, possessing the thirty-two auspicious marks. Constantly arising with immeasurable good intentions, sincerely generating the Bodhi mind, One should return to the most supreme Buddha, offering to the saint among humans. Wishing to cut off lust, anger, and ignorance, eliminating all worldly defilements, Aspiring to subdue all, overcoming useless flaws and difficulties, One should quickly go to see the Shakya Lion, the Holy One, Offering various beautiful gifts, with boundless reverence. If one wishes to be born in heaven, becoming Indra or Brahma, Known and revered by hundreds of billions of gods, Often encountering joy, not missing the opportune time in heaven, One should go to the Shakya Lion, to hear the true principles he proclaims. If one wishes to admire a holy king, ruling over the cities of the four directions, Naturally obtaining the seven treasures, allowing me to attain nobility, Having a thousand sons, each possessing virtue, exceptionally brave, Always diligently serving and submitting to the true and great venerable one. If one likes a noble position, becoming a wealthy elder who accumulates treasures, Whose business is vast, often enjoying freedom, Whose family is all noble, with beautiful and upright appearances, One should go to the Shakya Lion, offering the venerable one with fine things. Those who have already been liberated, and are seeking salvation, Should all carefully listen and receive, the great saint's teachings on tranquility, Hearing the nectar-like teachings, peaceful and without worry, The guide among humans, his voice is very beautiful.
難值。」
於時王舍城中無央數眾，聞此嘆頌勸訓之音，莫不欣悅皆發道心，各赍眾華諸雜妙香，幢幡寶蓋伎樂百千，出城迎佛，稽首足下退從佛后。世尊入城足蹈門閫，地則尋時六反震動，箜篌樂器不鼓自鳴，婦女珠環相𢾛作聲，天雨華香其下紛紛，盲視聾聽、啞言跛行、病癒狂正、拘躄得伸，諸被毒螫毒螫不行，裸者得衣貧者得財，飛鳥走獸相和悲鳴。當爾之時，眾生慈心無淫怒癡，滅除貢高猜恚恨疑，和悅相向如父如母，如兄如弟如身如子，各各欣喜而嘆頌曰：
「人中之上如月盛滿， 為正導師丈夫師子。 世尊入城利益眾生， 普安一切盲聾視聽， 飢飽寒溫亂者得定， 貧者得富狂邪得正。 諸天在上散雨華香， 作眾伎樂以為供養。 眾生慈心無三毒名， 下心悅意除憍慢情， 如父如母如弟如兄， 如身如子心同意並。 世尊法澤等潤十方， 天人群類解無希望， 功勛如是所現難量， 十方威德班宣三藏。」
於時城中，有貴姓子名棄惡，遙睹世尊行步正齊，容儀端正威神光曜，諸根寂定恬淡玄默，和雅其性如水澄渟，中表清凈猶猛師子獸中之王，如日初出照于朝陽，譬月盛滿眾星中明，佛在大眾巍巍堂堂，相好昞著汪汪洋洋，心懷欣悅敬進迎佛，
【現代漢語翻譯】 現代漢語譯本 『難值』（難以遇到）。 當時，王舍城（Rājagṛha）中有無數的民眾，聽到這讚歎勸勉的聲音，沒有不歡喜並生起道心的，各自拿著各種鮮花和美妙的香，以及幢幡寶蓋和成百上千的樂器，出城迎接佛陀，頂禮佛足後退到佛陀身後。世尊進入城門，腳剛踏過門檻，大地立刻六次震動，箜篌等樂器不敲自鳴，婦女的珠環互相碰撞發出聲響，天空中降下花雨和香，紛紛揚揚。盲人能看見，聾子能聽見，啞巴能說話，跛子能行走，病人痊癒，瘋癲者恢復正常，拘攣的人得以伸展，被毒物螫咬的人不再受毒害，裸體的人得到衣服，貧窮的人得到財富，飛鳥走獸互相和鳴。那時，眾生都懷有慈悲心，沒有淫慾、嗔怒和愚癡，消除了貢高我慢、猜忌、怨恨和懷疑，和睦相處，如同父子、兄弟姐妹，如同自己的身體和孩子一樣，各自歡喜地讚歎道： 『人中之尊如同滿月，是真正的導師，大丈夫中的獅子。世尊進入城中利益眾生，普遍使盲人能看見，聾子能聽見，飢餓者得飽，寒冷者得暖，混亂者得定，貧窮者得富，邪惡者得正。諸天在空中散下花雨和香，演奏各種樂器作為供養。眾生懷有慈悲心，沒有貪嗔癡三毒，謙卑喜悅，消除驕慢之情，如同父子、兄弟姐妹，如同自己的身體和孩子一樣，心意一致。世尊的法澤平等滋潤十方，天人等眾生都解脫了無望的困境，功德如此，所展現的難以衡量，十方威德宣揚三藏（Tripiṭaka）。』 當時，城中有一位貴族子弟，名叫棄惡（Tyajya），遠遠看到世尊行走時步伐端正，容貌端莊，威嚴神聖，光芒四射，諸根寂靜，恬淡玄默，性情溫和，如同澄澈的靜水，內外清凈，如同猛獅是獸中之王，如同初升的太陽照耀著朝陽，如同滿月在眾星中最為明亮，佛陀在大眾中巍峨莊嚴，相好光明，心懷喜悅，恭敬地迎向佛陀。
【English Translation】 English version 'Difficult to encounter'. At that time, in the city of Rājagṛha, countless people, hearing these words of praise and exhortation, were all delighted and generated the aspiration for enlightenment. Each brought various flowers and exquisite incense, as well as banners, canopies, and hundreds and thousands of musical instruments, and went out of the city to greet the Buddha. They bowed at his feet and then retreated behind him. When the World Honored One entered the city gate, his foot just stepping over the threshold, the earth immediately shook six times. Musical instruments like the konghou played without being struck, women's pearl rings clinked together, and heavenly flowers and incense rained down, scattering everywhere. The blind could see, the deaf could hear, the mute could speak, the lame could walk, the sick were healed, the insane became sane, the crippled could stretch, those stung by poison were no longer harmed, the naked received clothing, the poor received wealth, and birds and beasts sang in harmony. At that time, all beings had compassionate hearts, free from lust, anger, and ignorance. They eliminated arrogance, suspicion, resentment, and doubt, and lived in harmony, like fathers and sons, brothers and sisters, like one's own body and children. Each joyfully praised, saying: 'The most honored among humans is like the full moon, a true guide, a lion among great men. The World Honored One enters the city to benefit all beings, universally enabling the blind to see, the deaf to hear, the hungry to be full, the cold to be warm, the confused to find stability, the poor to become rich, and the wicked to become righteous. The gods in the sky scatter flowers and incense, playing various musical instruments as offerings. All beings have compassionate hearts, free from the three poisons of greed, hatred, and delusion. They are humble and joyful, eliminating arrogance, like fathers and sons, brothers and sisters, like one's own body and children, with one mind and purpose. The World Honored One's Dharma rain equally nourishes the ten directions, liberating beings such as gods and humans from hopelessness. Such is his merit, immeasurable in its manifestation. The ten directions proclaim the three baskets of teachings (Tripiṭaka).' At that time, in the city, there was a noble son named Tyajya, who, from afar, saw the World Honored One walking with upright steps, his appearance dignified, his majestic presence radiant, his senses tranquil, serene and silent, his nature gentle, like clear still water, pure inside and out, like a fierce lion, the king of beasts, like the rising sun illuminating the morning, like the full moon shining brightly among the stars. The Buddha was majestic and dignified among the assembly, his features radiant and vast. With a joyful heart, he respectfully went to greet the Buddha.
稽首足下右繞三匝，叉手自歸長跪白佛：「愿聞菩薩為行幾法，疾逮正真為最正覺，從心輒成嚴凈佛國？唯垂愍哀分別具說。」
佛言：「善哉！棄惡菩薩！乃問如來嚴凈之德，是諸菩薩眾行殊特。諦聽！諦受！善思儀則。」
棄惡菩薩一切眾會，莫不喜踴一心恭肅，皆前禮佛受教而聽。
佛言：「菩薩有一法行，疾成正真為最正覺，從心輒成嚴凈佛國。何謂為一？心常哀愍濟度眾生，興發至真仁和道心。何謂至真仁和道心？曰，以發道心不行諸法。何所不行？曰，不行三垢家業諸利，志存出家不猗眾養，從心本願常崇斯法。何謂出家所崇法行？曰，修正真行奉一切法。何謂正真一切之法？曰，分別曉了陰種諸入。何謂陰種？何所曉了？曰，有為無為法皆是五陰，解陰如幻所著，名為知陰本空，是謂曉了幻法本寂。從對而有剖判，本末不見，有二不見，無念亦無望想，此乃專修奉行出家，成菩薩行不捨眾生。所以者何？能自調已暢達諸法，爾乃習辯為諸法眾生，不得眾生亦無諸法。」
佛言：「族姓子！是為菩薩一法之行，疾逮正真為最正覺，從心輒成嚴凈佛國。」
棄惡菩薩聞佛所說欣悅踴躍，即便逮得不起法忍，身升虛空去地七仞。彼時眾中睹斯變化，有二千人發無上正真道意，
【現代漢語翻譯】 現代漢語譯本 我稽首禮拜佛的足下，右繞三匝，合掌恭敬，長跪稟告佛陀：『愿聽聞菩薩修行哪些法，能迅速達到正真、最正覺的境界，並且能隨心所欲地成就莊嚴清凈的佛國？唯愿您慈悲憐憫，詳細地為我們解說。』 佛陀說：『很好！棄惡菩薩！你問的是如來莊嚴清凈的功德，這是諸位菩薩修行中特別殊勝的。仔細聽！認真領受！好好思考其中的法則。』 棄惡菩薩和所有在場的聽眾，無不歡喜踴躍，一心恭敬肅穆，都向前禮拜佛陀，接受教誨並認真聽講。 佛陀說：『菩薩有一種修行方法，能迅速成就正真、最正覺的境界，並且能隨心所欲地成就莊嚴清凈的佛國。這一法是什麼呢？就是心中常懷慈悲，救度眾生，發起至真仁和的道心。什麼是至真仁和的道心呢？就是發了道心之後，不執著于任何法。不執著于什麼呢？就是不執著於三垢（貪、嗔、癡）的世俗家業和各種利益，立志出家，不依賴世俗的供養，從內心本願出發，常常崇尚這種修行方法。什麼是出家所崇尚的修行方法呢？就是修正真之行，奉行一切法。什麼是正真的一切法呢？就是分別明瞭五陰、十二入等。什麼是五陰？如何明瞭？就是有為法和無為法都屬於五陰，理解五陰如幻，不執著於五陰，就叫做知道五陰的本性是空，這就是明瞭幻法本性寂靜。從相對而有分別，本末都不可見，有二種不可見，既沒有念頭也沒有妄想，這才是專心修行出家，成就菩薩的修行，不捨棄眾生。為什麼呢？因為能自我調伏，通達一切法，然後才能善於辯才，為一切眾生說法，既不執著于眾生，也不執著于諸法。』 佛陀說：『善男子！這就是菩薩一法之行，能迅速達到正真、最正覺的境界，並且能隨心所欲地成就莊嚴清凈的佛國。』 棄惡菩薩聽聞佛陀所說，歡喜踴躍，當下就獲得了不起法忍，身體升到虛空中，離地七仞（古代長度單位）。當時在場的聽眾看到這種變化，有兩千人發起了無上正真道心。
【English Translation】 English version I bow my head to the Buddha's feet, circumambulate three times to the right, clasp my hands respectfully, kneel and report to the Buddha: 'I wish to hear which practices a Bodhisattva undertakes to quickly attain true and perfect enlightenment, and to effortlessly create a pure and adorned Buddha-land? I beseech you to have compassion and explain in detail.' The Buddha said: 'Excellent! Abandoning Evil Bodhisattva! You ask about the Tathagata's virtues of adornment and purity, which are particularly outstanding among the practices of all Bodhisattvas. Listen carefully! Receive attentively! Reflect well on the principles.' Abandoning Evil Bodhisattva and all those present were filled with joy and reverence, with one mind respectfully bowing to the Buddha, accepting the teachings and listening attentively. The Buddha said: 'There is one practice of a Bodhisattva that quickly leads to true and perfect enlightenment, and allows one to effortlessly create a pure and adorned Buddha-land. What is this one practice? It is to always have compassion in one's heart, to liberate sentient beings, and to arouse the mind of true benevolence and harmony. What is the mind of true benevolence and harmony? It is to arouse the Bodhi mind and not cling to any dharma. What is it not to cling to? It is not to cling to the worldly affairs and benefits of the three poisons (greed, hatred, and delusion), to aspire to leave home, not to rely on worldly support, and to always uphold this practice from one's original aspiration. What is the practice upheld by those who have left home? It is to cultivate true practice and to uphold all dharmas. What are the true dharmas? It is to clearly understand the skandhas, the sense bases, and the elements. What are the skandhas? How are they understood? Both conditioned and unconditioned dharmas belong to the five skandhas. Understanding the skandhas as illusory, not clinging to them, is called knowing the emptiness of the skandhas. This is understanding the fundamental stillness of illusory dharmas. From the relative arises discrimination, the beginning and end are not seen, there are two kinds of non-seeing, there is neither thought nor expectation. This is to wholeheartedly practice leaving home, to accomplish the Bodhisattva's practice without abandoning sentient beings. Why is this so? Because one can tame oneself and understand all dharmas, and then be skilled in eloquence to teach all sentient beings, without clinging to sentient beings or to dharmas.' The Buddha said: 'Good son! This is the one practice of a Bodhisattva that quickly leads to true and perfect enlightenment, and allows one to effortlessly create a pure and adorned Buddha-land.' Abandoning Evil Bodhisattva, hearing what the Buddha said, was filled with joy and immediately attained the forbearance of non-arising dharmas, and his body rose into the sky, seven ren (an ancient unit of length) above the ground. At that time, among the assembly, seeing this transformation, two thousand people aroused the unsurpassed mind of true enlightenment.
萬四千天人遠塵離垢諸法眼凈。
時佛因笑，無數光色從其口出，照於十方無量世界，還繞佛三匝從頂上入。賢者阿難即從坐起，偏袒右肩長跪叉手，以偈贊佛：
「游于諸法度無極， 最勝至真導以力， 皆了眾生化上智， 唯愿宣現是笑義。 十力已達往過世， 愍哀亦暢將來業， 悉明現在十方事， 今用何故顯笑意？ 解于眾生之所行， 今如師子睹諸心， 其智慧明無等侶， 唯宣眾人調法御。 諸天億垓普來集， 咸共叉手禮至聖， 愿演第一妙光音， 無數眾會觀法器。
「其慧度無極， 世俗無疇匹， 皆知一切人， 善惡行所趣。 至仁今所笑， 愿為分別義， 當決眾疑網， 普宣最尊法。 今諸會大眾， 巨億百千載， 以法故云集， 諸比丘默然。 加敬修供養， 百千伎樂音， 奉行靖心聽， 唯愿決眾疑。」
佛告阿難：「汝乃見此棄惡菩薩住空中不？」
對曰：「已見。」
佛言：「阿難！是棄惡菩薩，卻後六百二十萬劫當成為佛，號曰寂化音如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，世界名安隱，劫名離音。其國比如阿閦如來妙樂世界，
【現代漢語翻譯】 現代漢語譯本 一萬四千天人遠離塵垢，獲得了清凈的法眼（諸法實相的智慧之眼）。 這時，佛陀因為微笑，無數光芒從他的口中發出，照耀十方無量世界，然後環繞佛陀三圈，從頭頂進入。賢者阿難立刻從座位上起身，袒露右肩，長跪合掌，用偈頌讚美佛陀： 『您在諸法中游刃有餘，度化眾生到達彼岸，是至高無上的真理的引導者，以力量引導眾生。 您完全瞭解眾生的根性，以智慧教化他們，唯愿您宣說這微笑的含義。 您已經通達過去世的十力（佛陀的十種力量），慈悲地闡明未來世的因果， 完全明瞭現在十方世界的一切，今天為何要顯現微笑的含義呢？ 您瞭解眾生的行為，現在如同獅子一樣洞察眾生的心念， 您的智慧光明無比，無人能及，唯愿您為眾人宣說調伏的法門。 無數的天人普遍前來集會，都合掌向至聖的佛陀致敬， 愿您演說第一微妙的法音，無數的眾會都在觀察接受佛法的器皿。 您的智慧度量無邊，世俗之中無人能與您相比， 您完全瞭解一切眾生的善惡行為和去向。 至仁的佛陀今天微笑，愿您為我們分別解釋其中的含義， 應當決斷眾人的疑惑，普遍宣說最尊貴的佛法。 今天，所有集會的大眾，數量達到巨億百千， 因為佛法的緣故聚集在這裡，所有的比丘都默然不語。 他們恭敬地修持供養，演奏百千種樂器的聲音， 奉行正道，靜心聆聽，唯愿您決斷眾人的疑惑。』 佛陀告訴阿難：『你看見那位捨棄惡行的菩薩住在空中嗎？』 阿難回答說：『已經看見了。』 佛陀說：『阿難！這位捨棄惡行的菩薩，在六百二十萬劫之後將會成佛，佛號為寂化音如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）、明行成為（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、道法御（Shasta deva-manushyanam）、天人師（Buddha Bhagavan），為佛、世尊，世界名為安隱，劫名為離音。他的國土如同阿閦如來（Akshobhya）的妙樂世界，
【English Translation】 English version Fourteen thousand devas (heavenly beings) were far from dust and defilement, and their Dharma eyes (eyes of wisdom perceiving the true nature of reality) were purified. Then, the Buddha smiled, and countless rays of light emanated from his mouth, illuminating the immeasurable worlds in the ten directions. The light then circled the Buddha three times and entered through the top of his head. The venerable Ananda immediately rose from his seat, bared his right shoulder, knelt down, and with palms joined, praised the Buddha in verse: 'You roam freely in all dharmas, guiding beings to the other shore, the supreme and true guide, leading with power. You fully understand the dispositions of all beings, educating them with wisdom. We beseech you to reveal the meaning of this smile. You have already attained the ten powers (ten powers of a Buddha) of the past, and compassionately explain the karma of the future, You fully understand all matters of the present in the ten directions. Why do you reveal the meaning of your smile today? You understand the actions of beings, and now, like a lion, you perceive the thoughts of all minds, Your wisdom is incomparably bright, and none can match it. We beseech you to proclaim the Dharma of taming for all. Countless devas have come to this assembly, all joining their palms in reverence to the most holy one, May you expound the first and most wondrous sound of the Dharma, as countless assemblies observe the vessels for receiving the Dharma. Your wisdom is immeasurable, and none in the world can compare to you, You fully understand the good and evil actions and destinations of all beings. The most benevolent Buddha smiles today. We beseech you to explain the meaning, You should resolve the doubts of all, and universally proclaim the most venerable Dharma. Today, all the great assemblies, numbering in the billions and hundreds of thousands, Have gathered here for the sake of the Dharma, and all the bhikshus (monks) are silent. They respectfully practice offerings, playing the sounds of hundreds of thousands of instruments, Practicing the right path, listening with calm minds. We beseech you to resolve the doubts of all.' The Buddha said to Ananda, 'Do you see that Bodhisattva who has abandoned evil, dwelling in the sky?' Ananda replied, 'I have seen him.' The Buddha said, 'Ananda! This Bodhisattva who has abandoned evil, after six million two hundred thousand kalpas (eons), will become a Buddha, named Jihua Yin Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Those Who Can Be Tamed), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha Bhagavan (Buddha, the World Honored One). His world will be named An Yin (Peaceful Shelter), and the kalpa will be named Li Yin (Separated Sound). His country will be like the wonderful joyful world of Akshobhya Tathagata (Immovable One),
功勛嚴凈等無有異。」
佛嘆是已，乃便詣王阿阇世宮，王及夫人、太子、百官，華香伎樂歡喜迎佛，稽首足下退在佛后。佛入就座，菩薩聖眾，各以次第坐如常位。王睹坐定寂靖無聲，與后、太子手自斟酌百種供膳；食皆飽訖，行澡水畢，兼施琦寶好衣貢佛，別取小床在佛前坐，專心叉手聽受道教，欲化中宮及來會者。
爾時王阿阇世，長跪白佛：「唯然！世尊！瞋恨厭嫉從何所生？其愚無明從何所來？慧何所滅？」
佛告王曰：「從其吾我生瞋恨厭嫉，住于自大則生其愚，不別正諦是曰無明；見正從諦斯則為慧，慧除眾惡如明消冥，見正從諦亦復如是。」
王重啟曰：「見正從諦，愿分別之。」
佛言大王：「法本空無從意生形，解意無處則無去來，了一切空是為見正，見正不轉則曰從諦，具解如是乃曰爲了。」
王聞佛言應心說法，欣然大悅善心生焉，即便嘆曰：「善哉！世尊！至未曾有，斯則如來之善言教，假令我身中壽終者，心不疑亂必能奉之。」
佛從座起與諸大眾，即皆俱還於靈鷲山，敕諸直使佈設眾座，請諸會人皆令就坐。
時舍利弗，承佛聖旨即從坐起，偏袒右臂長跪叉手而白佛言：「向城中棄惡菩薩，所問微妙嚴凈佛土，世尊即答粗舉義要，
【現代漢語翻譯】 現代漢語譯本 『功德和莊嚴清凈都毫無差別。』
佛陀讚歎完畢，就前往阿阇世王（Ajatasattu，古印度摩揭陀國王）的宮殿。國王、王后、太子和百官，帶著鮮花、香料和音樂，歡喜地迎接佛陀，向佛陀的足下頂禮，然後退到佛陀身後。佛陀入座后，菩薩和聖眾也各自按照次序坐好。國王看到佛陀入座后寂靜無聲，就和王后、太子一起親自斟酌準備了百種供養的膳食。大家吃飽后，行過洗手的水禮，又獻上珍貴的寶物和上好的衣服供養佛陀。國王另外取來一張小床，在佛陀面前坐下，專心合掌聽受佛陀的教誨，想要教化後宮和來參加集會的人。
這時，阿阇世王長跪著對佛陀說：『世尊！嗔恨、厭惡和嫉妒是從哪裡產生的？愚癡和無明又是從哪裡來的？智慧又是如何消滅的呢？』
佛陀告訴國王說：『從執著于「我」和「我的」產生嗔恨、厭惡和嫉妒；執著于自大會產生愚癡；不能分辨正確的真理就叫做無明；見到正確的真理就叫做智慧。智慧消除一切惡行，就像光明驅散黑暗一樣。見到正確的真理也是如此。』
國王再次問道：『見到正確的真理，希望您能詳細地解釋一下。』
佛陀說：『大王，法本來是空無的，從意念產生形相。理解意念沒有固定的處所，就沒有來去。明白一切都是空性的，這就叫做見到正確的真理。見到正確的真理而不動搖，就叫做符合真理。完全理解這些，就叫做真正明白了。』
國王聽了佛陀應機說法，非常高興，善心也隨之生起，隨即讚歎道：『善哉！世尊！真是前所未有！這真是如來的善妙教誨。即使我壽命終結，我的心也不會疑惑混亂，必定能夠奉行。』
佛陀從座位上起身，和大眾一起回到靈鷲山（Grdhrakuta，佛陀常住地）。佛陀命令侍者佈置座位，請所有與會的人都入座。
這時，舍利弗（Sariputra，佛陀十大弟子之一）領受佛陀的旨意，就從座位上起身，袒露右臂，長跪合掌對佛陀說：『剛才在城中，那位捨棄惡行的菩薩所問的微妙莊嚴清凈的佛土，世尊只是粗略地講了其中的要義，
【English Translation】 English version 'Merits and adornments are equally pure without any difference.'
Having praised this, the Buddha then went to the palace of King Ajatasattu. The king, queen, prince, and all the officials, with flowers, incense, and music, joyfully welcomed the Buddha, bowed at his feet, and then retreated behind him. The Buddha took his seat, and the Bodhisattvas and holy assembly each sat in their usual places. Seeing the Buddha seated in silence, the king, along with the queen and prince, personally prepared a hundred kinds of offerings. After everyone had eaten their fill and washed their hands, they offered precious jewels and fine clothes to the Buddha. The king then took a small stool and sat before the Buddha, attentively listening to his teachings with his hands clasped, desiring to convert the palace and those who had come to the assembly.
At that time, King Ajatasattu knelt and said to the Buddha, 'Venerable One! From where do anger, hatred, and jealousy arise? From where do ignorance and delusion come? And how is wisdom extinguished?'
The Buddha told the king, 'From clinging to 「I」 and 「mine」 arise anger, hatred, and jealousy; clinging to self-importance gives rise to delusion; not distinguishing the correct truth is called ignorance; seeing the correct truth is called wisdom. Wisdom eliminates all evil deeds, just as light dispels darkness. Seeing the correct truth is also like this.'
The king asked again, 'Seeing the correct truth, I wish you would explain it in detail.'
The Buddha said, 'Great King, the Dharma is originally empty and formless, arising from intention. Understanding that intention has no fixed place, there is no coming or going. Understanding that all is empty is called seeing the correct truth. Seeing the correct truth without wavering is called conforming to the truth. Fully understanding these is called truly understanding.'
The king, hearing the Buddha's teachings that suited his mind, was greatly pleased, and a good heart arose within him. He immediately praised, 'Excellent! Venerable One! This is truly unprecedented! These are the Buddha's excellent teachings. Even if my life were to end, my mind would not be confused, and I would surely be able to follow them.'
The Buddha rose from his seat and, along with the assembly, returned to Vulture Peak (Grdhrakuta). The Buddha ordered the attendants to arrange seats, inviting all those present to take their places.
At that time, Sariputra, receiving the Buddha's instructions, rose from his seat, bared his right arm, knelt, and with his hands clasped, said to the Buddha, 'Earlier in the city, the Bodhisattva who abandoned evil asked about the subtle and pure Buddha-land, and the Venerable One only briefly mentioned the essential points,
棄惡尋便受佛記拜，聞者解釋各獲果證，意不達者咸用瞢瞢。唯愿世尊，加哀重說具敷演之，令諸菩薩堅固其行，住于正道而不動轉，成一切智降魔官屬，攝諸異學滅諸塵勞，勸化邪業使入正道，舍小乘地轉不退輪，具悉至愿利益眾生，蒙嚴凈力致無限明，未度者度、未成者成。今現眾會族姓子女，虛心樂聞唯重散說，愿令法澤潤及後世，加哀慈念當爲眾會。」
爾時世尊心念：「是法微妙殊特，乃是菩薩大士之業，今當班宣不宜小會，寧可現瑞感十方世界。」即如所念，便放其身毛孔之光，普照十方恒沙世界。十方諸佛各遣菩薩，神智無量微妙明達，各從菩薩百億之眾，皆現神變來入忍界，見能仁佛供侍拜謁，稽首佛足各自陳曰：「睹佛光瑞垂恩見接，憑恃四等聽受法說，我本土佛而見難曰：『汝曹何為詣忍世界？忍土五逆剛強弊惡，貪嫉淫妒罵詈咒咀，心多瞋毒轉相傷害，粗獷𢤱悷侜張難化，勿至忍界自深勞穢。』我等皆復重自啟曰：『力能堪任來至忍界，正使遭值眾惱諸害火燒刀割，終無恨意。世尊及諸正士，乃能勞謙忍誨群生，愿樂禮侍咨受深經。』我本土佛乃見遣聽，重複敕曰：『往，族姓子！從意順時，牢自持心慎勿懈疑，如我本土百千劫行，不如忍世精進一旦。』是故，世尊！歷恒沙界不以為遠
【現代漢語翻譯】 他們放棄邪惡，尋求皈依佛陀，接受了佛的授記和禮拜。聽聞佛法的人各自理解並獲得了果位，而那些不理解的人則感到困惑。我們懇請世尊，慈悲地再次詳細闡述佛法，使諸位菩薩能夠堅定修行，安住于正道而不動搖，成就一切智慧，降伏魔眾，攝受各種異端學說，消除一切塵世煩惱，勸導邪惡之人走上正道，捨棄小乘境界，轉動不退轉的法輪，圓滿一切願望，利益眾生，蒙受莊嚴清凈的力量，獲得無限光明，度化未被度化的人，成就未被成就的人。現在，在場的各位族姓子女，虛心樂意聽聞佛法，只希望佛法能夠廣泛傳播，愿佛法的恩澤能夠潤澤後世，懇請世尊慈悲憐憫，為大眾宣說佛法。 那時，世尊心中思忖：『此法微妙殊勝，乃是菩薩大士所修之業，現在應當公開宣講，不宜在小範圍集會中進行，不如顯現瑞相，感應十方世界。』 隨即，世尊如所思念，便從自身毛孔中放出光明，普照十方恒河沙數的世界。十方諸佛各自派遣菩薩，這些菩薩具有無量的神智，微妙明達，各自帶領百億菩薩大眾，都顯現神通變化，來到娑婆世界（忍界），拜見能仁佛（釋迦牟尼佛），供養侍奉，頂禮佛足，各自陳述道：『我們看到佛陀的光明瑞相，蒙受恩澤接引，憑藉四無量心（慈悲喜捨）前來聽受佛法。我們本土的佛陀曾告誡我們說：『你們為何要前往娑婆世界？娑婆世界的人們剛強頑固，充滿弊端和邪惡，貪婪嫉妒，淫慾嗔恨，互相謾罵詛咒，心中充滿瞋毒，互相傷害，粗暴蠻橫，虛偽狡詐，難以教化，不要前往娑婆世界，自尋煩惱。』 我們都再次稟告說：『我們有能力來到娑婆世界，即使遭遇各種煩惱和傷害，火燒刀割，也絕無怨恨之意。世尊和諸位正士，能夠謙虛忍耐地教誨眾生，我們願意禮拜侍奉，請教深奧的佛法。』 我們本土的佛陀才允許我們前來，並再次告誡說：『去吧，族姓子！要順應時機，牢記自己的心，謹慎不要懈怠疑惑，如同我們本土修行百千劫，不如在娑婆世界精進一日。』 因此，世尊！歷經恒河沙數的世界，我們都不覺得遙遠。
【English Translation】 They abandoned evil, sought refuge in the Buddha, received the Buddha's prediction and bowed in reverence. Those who heard the Dharma each understood and attained fruition, while those who did not understand were confused. We beseech the World Honored One, with compassion, to explain the Dharma again in detail, so that all Bodhisattvas may strengthen their practice, abide in the right path without wavering, achieve all wisdom, subdue the demonic forces, embrace various heterodox teachings, eliminate all worldly afflictions, persuade the wicked to enter the right path, abandon the Hinayana realm, turn the wheel of non-retrogression, fulfill all vows, benefit all sentient beings, receive the power of solemn purity, obtain infinite light, liberate those who have not been liberated, and perfect those who have not been perfected. Now, all the sons and daughters of noble families present here, with humble hearts, are eager to hear the Dharma, and only hope that the Dharma can be widely spread, and that the grace of the Dharma can benefit future generations. We beseech the World Honored One to have compassion and speak the Dharma for the assembly. At that time, the World Honored One thought in his heart: 'This Dharma is subtle and extraordinary, it is the practice of great Bodhisattvas. Now it should be publicly proclaimed, it is not suitable to be held in a small gathering, it is better to manifest auspicious signs to resonate with the ten directions.' Immediately, as the World Honored One thought, he emitted light from the pores of his body, illuminating the ten directions of countless worlds like the sands of the Ganges River. The Buddhas of the ten directions each sent Bodhisattvas, who possessed immeasurable wisdom, subtle understanding, each leading a multitude of hundreds of billions of Bodhisattvas, all manifesting miraculous transformations, came to the Saha world (the world of endurance), to pay homage to the Sakyamuni Buddha, to offer service, to bow at the Buddha's feet, and each stated: 'We have seen the auspicious light of the Buddha, received grace and guidance, relying on the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) to come and receive the Dharma. The Buddhas of our native lands have warned us, saying: 'Why do you go to the Saha world? The people of the Saha world are stubborn and obstinate, full of flaws and evils, greedy and jealous, lustful and hateful, cursing and slandering each other, their hearts are full of anger, harming each other, they are rude and arrogant, deceitful and cunning, difficult to teach, do not go to the Saha world, and seek trouble for yourselves.' We all reported again: 'We have the ability to come to the Saha world, even if we encounter all kinds of troubles and harms, burning by fire and cutting by swords, we will have no resentment. The World Honored One and all the righteous ones, are able to humbly and patiently teach sentient beings, we are willing to worship and serve, and ask for profound Dharma.' The Buddhas of our native lands then allowed us to come, and warned us again: 'Go, sons and daughters of noble families! You must follow the timing, remember your own hearts, be careful not to be lazy or doubtful, like our native land practicing for hundreds of thousands of kalpas, it is not as good as one day of diligent practice in the Saha world.' Therefore, World Honored One! Traversing countless worlds like the sands of the Ganges River, we do not feel it is far.'
，愿聞世尊說嚴凈經，及諸正士論講要言。」
於是彌勒菩薩即從坐起偏袒右臂，長跪叉手前詣佛所，以偈嘆曰：
「無量威德聞十方， 光照上下恒沙界， 一切眾生無能稱， 人中聖慧不可議。 十方世界恒沙國， 菩薩大眾為法會， 用樂道法亦恪住， 唯人中尊宣法訓。 世尊名稱遍十方， 禁戒三昧智慧然， 儀好無動如師子， 猶若日光曜虛空。 諸天龍王及鬼神， 其比丘眾比丘尼， 清信士女叉手住， 愍哀安住唯宣法。 以知過去及當來， 分別曉了今現在， 為眾生本所應度， 以律開化決狐疑。 云何菩薩造立行， 國土嚴凈光所照？ 何因具足眾大愿？ 唯人中上宣此意。 何緣此等無貪嫉？ 何謂禁戒無所犯？ 以何為眾修勤行？ 因群黎故行愍哀。 何從奉行無數劫， 用精進故勢力上。 智慧不倦脫無為， 濟度眾生勤苦患， 其意清定恒一心， 行凈脫門住禪思。 修無所著如蓮華， 云何立行消殄欲？ 從何奉行深妙業？ 何因志行度世法？ 何緣伏魔及兵眾， 以降化之即成佛？」
於時世尊告彌勒曰：「布法高座，如來今當普為十方諸菩薩眾，敷演往古性和佛國功勛嚴凈愿
【現代漢語翻譯】 現代漢語譯本：『我們希望聽聞世尊宣說莊嚴清凈的經典，以及各位正士討論講解的要義。』 於是，彌勒菩薩（Maitreya Bodhisattva）即從座位上起身，袒露右臂，長跪合掌，走到佛陀面前，用偈頌讚嘆道： 『無量的威德傳遍十方，光明照耀上下恒河沙數的世界，一切眾生都無法稱量，人中聖者的智慧不可思議。 十方世界恒河沙數般的國土，菩薩大眾聚集在此舉行法會，他們以喜悅的心情修習佛法，唯有人中之尊宣說佛法教誨。 世尊的名稱傳遍十方，戒律、禪定、智慧的光芒閃耀，儀態美好如獅子般不可動搖，猶如日光照耀虛空。 諸天、龍王以及鬼神，還有比丘眾、比丘尼，清信士女合掌而立，慈悲安住，唯愿聽聞佛法。 您了知過去、未來，分別明瞭現在，爲了眾生本應被度化的因緣，以戒律開導，決斷疑惑。 菩薩如何建立修行，使國土莊嚴清凈，光明照耀？因何具足眾多大愿？唯有人中之上的您宣說此意。 為何他們沒有貪婪和嫉妒？為何他們持守戒律而無所違犯？他們為何為眾生勤奮修行？因為憐憫眾生而行慈悲。 他們從何時起奉行無數劫的修行，因為精進而使力量增長？智慧不倦，解脫于無為，救度眾生脫離勤苦患難。 他們的心意清凈安定，恒常一心，修行清凈的解脫之門，安住于禪定思惟。修行無所執著，如同蓮花一般，如何建立修行以消滅慾望？ 從何處奉行深妙的業行？因何立志修行以度脫世間法？因何降伏魔軍和兵眾，從而降伏轉化而成就佛果？』 這時，世尊告訴彌勒菩薩：『請鋪設法座，如來現在將為十方諸菩薩大眾，敷演往昔的本性和佛國功德莊嚴清凈的願力。』
【English Translation】 English version: 『We wish to hear the World Honored One speak on the Sutra of Pure Adornment, and the essential points discussed by the noble ones.』 Then, Maitreya Bodhisattva, rising from his seat, bared his right arm, knelt with his palms together, and approached the Buddha, praising him in verse: 『Boundless is your majestic virtue, heard throughout the ten directions, your light illuminates the countless worlds like the sands of the Ganges, all beings are unable to measure it, the wisdom of the sage among humans is inconceivable. In the ten directions, in lands as numerous as the sands of the Ganges, the great assembly of Bodhisattvas gathers for the Dharma assembly, they joyfully practice the Dharma, only the Honored One among humans proclaims the Dharma teachings. The name of the World Honored One spreads throughout the ten directions, the light of precepts, samadhi, and wisdom shines, your demeanor is as beautiful and unshakable as a lion, like the sun illuminating the void. The gods, dragon kings, and spirits, along with the Bhikshus, Bhikshunis, and lay devotees stand with their palms together, abiding in compassion, only wishing to hear the Dharma. You know the past and the future, and clearly understand the present, for the sake of beings who are destined to be liberated, you guide them with precepts, resolving their doubts. How do Bodhisattvas establish their practice, making their lands pure and adorned, illuminated by light? What causes them to fulfill their great vows? Only you, the highest among humans, can explain this. Why do they have no greed or jealousy? Why do they uphold the precepts without transgression? Why do they diligently practice for the sake of all beings? Because they have compassion for all beings. From when have they practiced for countless kalpas, and through diligence, their power has increased? Their wisdom is tireless, they are liberated from non-action, saving beings from suffering and hardship. Their minds are pure and stable, always focused, practicing the pure path of liberation, abiding in meditative contemplation. They practice without attachment, like a lotus flower, how do they establish practice to extinguish desire? From where do they practice profound and wondrous deeds? Why do they aspire to practice to transcend worldly laws? Why do they subdue the armies of Mara and their forces, and through subduing and transforming, attain Buddhahood?』 At that time, the World Honored One said to Maitreya: 『Please prepare the Dharma seat, the Tathagata will now expound for the great assembly of Bodhisattvas in the ten directions, the past nature and the meritorious adornment and pure vows of the Buddha lands.』
行法典。」
彌勒受教，即心念言：「如來何故使我施座？不令阿難、目連等乎？」
文殊師利即知彌勒心之所念，便答彌勒：「當知如來使仁布座，說是法時，非諸聲聞、緣覺之等所能受持，純為菩薩宣是法耳。」
於時彌勒即如其像三昧正受，為佛設座高四百萬里，以無數寶而挍成之，天繒綩綖而布其上，座之光明照此三千大千世界。佛起升座，三千世界六反震動。
於時如來告舍利弗：「菩薩有四事法具足所愿。何謂為四？一曰、志性仁和。二曰、愍哀眾生。三曰、精進不懈。四曰、一心常安，習善親友。是為四法，具足所愿。」
佛告舍利弗：「菩薩復有一法不失所愿？何謂為一？於是開士當學追慕阿閦如來宿命本行菩薩道時，志願出家樂沙門行，世世所生不違本誓，乃能進至得如來號無所從生，是則菩薩第一之利用，舍家故得致十德：一者、無有貪慾放逸之態。二者、常好閑居不習憒鬧。三者、常奉佛行舍遠小節。四者、棄捐癡冥無益之法。五者、不慕妻子家居恩愛。六者、釋置惡趣非法之患。七者、攝取安樂天上善處。八者、未曾違失宿命本德。九者、諸天愛敬常戀侍衛。十者、諸龍神王常擁護之。是為十德。若有菩薩不捨大乘、慕度眾生，常當追樂出家之業，是為一法
【現代漢語翻譯】 現代漢語譯本 『行法典。』
彌勒（Maitreya，未來佛）接受教誨，心中默唸：『如來（Tathagata，佛的稱號）為何讓我施設座位？不讓阿難（Ananda，佛的十大弟子之一）、目連（Maudgalyayana，佛的十大弟子之一）等人來做呢？』
文殊師利（Manjusri，智慧的象徵）立刻知道彌勒心中所想，便回答彌勒：『應當知道如來讓您鋪設座位，是因為宣說此法時，不是那些聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自覺悟者）等所能領受的，完全是為菩薩（Bodhisattva，發願成佛的修行者）宣說此法。』
這時，彌勒即刻進入如其像三昧（Samadhi，禪定）的正受狀態，為佛設定了一個高四百萬里的座位，用無數珍寶裝飾而成，上面鋪著天上的絲綢，座位的光明照耀著這個三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙）。佛起身升座，三千世界六次震動。
這時，如來告訴舍利弗（Sariputra，佛的十大弟子之一，智慧第一）：『菩薩有四種法，具足就能實現所愿。哪四種呢？第一，志向和性格仁慈平和。第二，憐憫哀傷眾生。第三，精進不懈怠。第四，一心常安，親近良善的朋友。這就是四種法，具足就能實現所愿。』
佛告訴舍利弗：『菩薩還有一種法不會失去所愿。哪一種呢？就是這位開士（菩薩的別稱）應當學習追慕阿閦如來（Akshobhya，不動佛）過去生中修行菩薩道時，發願出家做沙門（Sramana，出家修行者）的行為，世世所生都不違背本來的誓願，才能進步到獲得如來稱號，無所從來，這就是菩薩第一的利益。捨棄家庭的緣故，可以獲得十種功德：第一，沒有貪慾放縱的狀態。第二，常常喜歡閑靜的居處，不習慣喧鬧。第三，常常奉行佛的教導，捨棄細枝末節。第四，拋棄愚癡昏昧無益的法。第五，不貪戀妻子家庭的恩愛。第六，解除惡趣非法之患。第七，攝取安樂的天上善處。第八，不曾違背過去生中的本德。第九，諸天愛敬，常常戀慕侍衛。第十，諸龍神王常常擁護他。這就是十種功德。如果有菩薩不捨棄大乘（Mahayana，佛教的一個主要流派）、想要度化眾生，應當常常追隨樂於出家的事業，這就是一種法。』
【English Translation】 English version 'Code of Conduct.'
Maitreya (the future Buddha) received the teaching and thought in his heart: 'Why does the Tathagata (an epithet of the Buddha) have me set up the seat? Why not have Ananda (one of the Buddha's ten great disciples), Maudgalyayana (one of the Buddha's ten great disciples), and others do it?'
Manjusri (symbol of wisdom) immediately knew what Maitreya was thinking and replied to Maitreya: 'You should know that the Tathagata has you spread the seat because when this Dharma is spoken, it is not something that Sravakas (disciples who hear the Dharma and practice), Pratyekabuddhas (those who achieve enlightenment on their own), and others can receive and uphold; it is purely for Bodhisattvas (those who aspire to become Buddhas) that this Dharma is proclaimed.'
At that time, Maitreya immediately entered the correct reception of the Samadhi (meditative state) of his form, and set up a seat for the Buddha that was four million miles high, adorned with countless treasures, and covered with heavenly silk. The light of the seat illuminated this Trisahasra-Mahasahasra-Lokadhatu (a great chiliocosm in Buddhist cosmology). The Buddha rose and ascended the seat, and the three thousand worlds shook six times.
At that time, the Tathagata told Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Bodhisattvas have four dharmas that, when complete, fulfill their wishes. What are the four? First, their will and nature are kind and peaceful. Second, they have compassion and sorrow for all beings. Third, they are diligent and unremitting. Fourth, their minds are always at peace, and they associate with good friends. These are the four dharmas that, when complete, fulfill their wishes.'
The Buddha told Sariputra: 'Bodhisattvas also have one dharma that does not lose their wishes. What is it? It is that this Bodhisattva should learn to follow and admire the past practices of Akshobhya Tathagata (the Immovable Buddha) when he was practicing the Bodhisattva path, vowing to leave home and become a Sramana (a renunciate), and in every life, not violate his original vows. Only then can he progress to obtain the title of Tathagata, from which nothing arises. This is the first benefit of a Bodhisattva. Because of leaving home, one can attain ten virtues: First, there is no state of greed and indulgence. Second, one always likes quiet places and does not engage in noisy activities. Third, one always follows the Buddha's teachings and abandons minor details. Fourth, one discards ignorant and useless dharmas. Fifth, one does not crave the love of a wife and family. Sixth, one is released from the suffering of evil realms and unlawful actions. Seventh, one obtains the peaceful and good places of heaven. Eighth, one has never violated the original virtues of past lives. Ninth, the devas (gods) love and respect him, and always long to serve him. Tenth, the dragon kings and gods always protect him. These are the ten virtues. If there is a Bodhisattva who does not abandon the Mahayana (a major branch of Buddhism) and wants to liberate all beings, he should always pursue the joy of the monastic life. This is one dharma.'
不失所愿，隨志所好致何佛土，如意輒成嚴凈佛國，是則菩薩第一善利。」
佛告舍利弗：「菩薩復有二事法，不捨所愿。何謂為二？一曰、不樂小乘不學其行，不與從事，愿開度之，不說其法用教化人。二曰、常以無上正真之道，勸進眾生令成佛法。是為二法。勤心正真等誨不倦，則便逮受十功德福處。何謂為十？一者、攝取佛土無小乘學。二者、純諸菩薩聖眾來會。三者、諸佛世尊常念護之。四者、十方諸佛所見嘆譽，稱其功德面為說法。五者、發微妙心常修正真。六者、不願天帝釋梵王，心常精勤志存正道。七者、若生人間作轉輪王，主四天下以道教導。八者、所生之處不違道業，常見諸佛無上正真。九者、諸天人民所見愛敬。十者、受不可計無量功德。是為十處。所以者何？設能化度一佛國眾生之類，皆令致得無著果證，不如菩薩彈指之頃，勸化一人發無上正真，何況十處功德妙深，隨意所欲在取何國，如願輒成嚴凈之德。是為二法不違本願。」
佛告舍利弗：「菩薩復有三法不失所愿，能具功德嚴凈佛土。何謂為三？一曰、尊樂閑居心習靖寂。二曰、常以慇勤謹護禁戒未曾闕漏。三曰、常惠法施無衣食望。是為三法堅護禁戒行菩薩禁。因此輒逮十無畏：一者、能護戒行入于城邑，若至聚落心無
【現代漢語翻譯】 現代漢語譯本：'不失去自己的願望，隨著自己的意願到達任何佛土，如意地成就莊嚴清凈的佛國，這就是菩薩的第一善利。' 佛告訴舍利弗：'菩薩還有兩種法，不捨棄自己的願望。哪兩種呢？第一，不樂於小乘，不學習小乘的修行，不參與小乘的事業，而是希望開導他們，不宣說小乘的法，用大乘的教義來教化眾人。第二，常常用無上正真的道，勸勉眾生，使他們成就佛法。這就是兩種法。勤勉真心，平等教誨而不懈怠，就能獲得十種功德福報。哪十種呢？第一，攝取的佛土沒有小乘的修行。第二，純粹是諸菩薩聖眾來集會。第三，諸佛世尊常常憶念護持他。第四，十方諸佛所見都讚歎他，稱揚他的功德，當面為他說法。第五，發起微妙的心，常常修正真之道。第六，不希望成為天帝釋（Indra，帝釋天）或梵王（Brahma，大梵天），內心常常精勤，志向在於正道。第七，如果生在人間，就做轉輪王（Chakravartin，統治世界的理想君主），統治四天下，用正道教導眾人。第八，所生之處不違背道業，常常見到諸佛的無上正真。第九，諸天人民所見都愛戴敬重他。第十，接受不可計數無量的功德。這就是十種福報。為什麼呢？假設能教化一個佛國的眾生，都使他們得到無著（無執著）的果證，不如菩薩彈指之間，勸化一人發起無上正真之心，何況十種功德如此微妙深遠，可以隨意到達任何佛國，如願成就莊嚴清凈的功德。這就是兩種不違背本願的法。' 佛告訴舍利弗：'菩薩還有三種法不失去自己的願望，能夠具足功德，莊嚴清凈佛土。哪三種呢？第一，尊重並喜愛閑居，內心修習清凈寂靜。第二，常常慇勤謹慎地守護戒律，未曾有缺失遺漏。第三，常常惠施佛法，不求衣食的回報。這就是三種法，堅守戒律，修行菩薩的戒行。因此就能獲得十種無畏：第一，能夠守護戒行，進入城邑，或者到達村落，內心沒有
【English Translation】 English version: 'Not losing one's aspirations, reaching any Buddha-land according to one's will, and readily accomplishing a solemn and pure Buddha-land, this is the first great benefit of a Bodhisattva.' The Buddha told Shariputra, 'A Bodhisattva also has two dharmas that do not abandon their aspirations. What are the two? First, they do not delight in the Hinayana (Small Vehicle), do not study its practices, and do not engage in its affairs, but rather hope to guide them, not expounding the Hinayana dharma, but using the Mahayana (Great Vehicle) teachings to educate people. Second, they constantly use the unsurpassed and true path to encourage sentient beings, enabling them to achieve Buddhahood. These are the two dharmas. Diligently and sincerely, teaching equally without weariness, they will then attain ten meritorious blessings. What are the ten? First, the Buddha-land they gather does not have Hinayana practices. Second, it is purely a gathering of Bodhisattvas and holy beings. Third, all Buddhas and World Honored Ones constantly remember and protect them. Fourth, they are praised by all Buddhas in the ten directions, who extol their merits and preach the Dharma to them face to face. Fifth, they generate a subtle mind and constantly cultivate the true path. Sixth, they do not desire to become Indra (Shakra, the ruler of the gods) or Brahma (the creator god), but their minds are always diligent, and their aspirations are set on the true path. Seventh, if they are born in the human realm, they become a Chakravartin (a universal monarch), ruling the four continents and guiding people with the true path. Eighth, wherever they are born, they do not deviate from the path of practice, and they constantly see the unsurpassed truth of all Buddhas. Ninth, they are loved and respected by all gods and people. Tenth, they receive immeasurable merits. These are the ten blessings. Why is this so? Suppose one could convert all sentient beings in a Buddha-land, enabling them to attain the fruit of non-attachment, it would not be as great as a Bodhisattva, in the snap of a finger, encouraging one person to generate the unsurpassed true mind, let alone the ten merits that are so subtle and profound, allowing one to reach any Buddha-land at will, and readily accomplish the merits of solemn purity. These are the two dharmas that do not violate one's original vows.' The Buddha told Shariputra, 'A Bodhisattva also has three dharmas that do not lose their aspirations, and can fulfill merits to adorn and purify a Buddha-land. What are the three? First, they respect and love seclusion, and their minds cultivate purity and tranquility. Second, they are always diligent and careful in guarding the precepts, never having any deficiencies or omissions. Third, they always give the Dharma freely, without seeking any reward of clothing or food. These are the three dharmas, firmly upholding the precepts and practicing the Bodhisattva's precepts. Because of this, they will attain ten fearlessnesses: First, they can uphold the precepts and enter cities or villages without fear in their hearts.'
所難。二者、若在眾會說法勇猛。三者、入眾中飯食不恐。四者、在家講頌心無所懼。五者、若入精舍亦無所畏。六者、居在聖眾不懷怯弱。七者、言談說事不以恐懼。八者、往奉師父及諸和上，恭恪不慢無畏所犯。九者、若有所說常抱慈心，心不畏惡。十者、若受衣食床臥醫藥亦無所難。是為十。又加十事乃具嚴凈。何謂為十？一者、不畏惡業。二者、不貪親族。三者、不求名稱。四者、不慕家種。五者、不姤種姓。六者、常知止足。七者、衣食床臥病瘦醫藥而知節限。八者、雖在家居嘆說道法。九者、諸天往造稽首禮侍。十者、未曾思念非宜之想，心常唸佛欣然專精，無衣食意。是乃具足嚴凈佛土。又復十事受德名稱。何謂為十？一曰、棄捨眾會不慕因緣。二曰、常習燕處不思城邑。三曰、心存禪思無有邪念。四曰、不志多事憒鬧之中。五曰、心常唸佛無他之思。六曰、不捨身安而為危害。七曰、凈修梵行未曾中礙。八曰、以少事故得三昧定。九曰、聞所說義要妙章句，識念不失。十曰、如所聽經解義歸趣，能為人說。是為十法。」
佛告舍利弗：「復有四法不失所愿。何謂為四？一曰、菩薩所作言行相應。二曰、棄捐自大。三曰、舍于貪嫉。四曰、見他人安代之悅豫。是為四。又有四事至誠諦教。何謂為
【現代漢語翻譯】 現代漢語譯本 困難。第二，在眾人集會說法時勇猛無畏。第三，在眾人中吃飯時不恐懼。第四，在家講經誦偈時心中無所畏懼。第五，如果進入精舍（僧侶居住的場所）也無所畏懼。第六，身處聖眾（修行者的團體）中不膽怯。第七，言談論事時不因恐懼而退縮。第八，前往侍奉師父和諸位和尚時，恭敬謹慎不傲慢，無所畏懼地履行職責。第九，如果有所言說，常懷慈悲之心，心中不畏懼邪惡。第十，接受衣食、床鋪、醫藥時也無所困難。這是十種。再加上十種，就具備了莊嚴清凈的品質。哪十種呢？第一，不畏懼惡業。第二，不貪戀親族。第三，不追求名聲。第四，不羨慕家世。第五，不嫉妒種姓。第六，常知滿足。第七，對於衣食、床鋪、病瘦醫藥知曉節制。第八，即使在家居住，也讚歎宣說道法。第九，諸天前來頂禮侍奉。第十，從未思念不適宜的想法，心中常唸佛，欣然專精，沒有對衣食的執著。這才是具足莊嚴清凈的佛土。又有十種能獲得美德和名聲。哪十種呢？第一，捨棄眾人集會，不追求因緣。第二，常習於獨處，不思念城市。第三，心中存有禪思，沒有邪念。第四，不追求多事，不處在喧鬧之中。第五，心中常唸佛，沒有其他的想法。第六，不捨棄身體的安穩而去做危害的事情。第七，清凈地修持梵行（清凈的行為），從未中斷。第八，因為少許的緣故就能獲得三昧（禪定）。第九，聽到所說的義理、要妙的章句，能記住不忘失。第十，如同所聽聞的經典，理解其義理和歸趣，能為他人宣說。這是十種法。 佛陀告訴舍利弗（佛陀的十大弟子之一，以智慧著稱）：『還有四種法不會失去所愿。哪四種呢？第一，菩薩所作的言語和行為相一致。第二，捨棄自大。第三，捨棄貪婪和嫉妒。第四，看到他人安樂，心中感到喜悅。這是四種。』還有四種至誠的教誨。哪四種呢？
【English Translation】 English version difficulties. Second, to be courageous and fearless when preaching the Dharma in public gatherings. Third, to not be afraid when eating among the crowd. Fourth, to have no fear in one's heart when reciting scriptures and verses at home. Fifth, to have no fear when entering a Vihara (monastery). Sixth, to not be timid when among the Sangha (community of practitioners). Seventh, to not shrink back from speaking and discussing matters due to fear. Eighth, to serve one's teachers and monks with respect and caution, without arrogance, and to fulfill one's duties without fear. Ninth, if one has something to say, to always have a compassionate heart, and to not fear evil in one's heart. Tenth, to have no difficulties when receiving clothing, food, bedding, and medicine. These are ten. Adding ten more, one possesses the qualities of solemnity and purity. What are the ten? First, to not fear evil karma. Second, to not be attached to relatives. Third, to not seek fame. Fourth, to not envy family lineage. Fifth, to not be jealous of caste. Sixth, to always know contentment. Seventh, to know moderation in clothing, food, bedding, sickness, and medicine. Eighth, even while living at home, to praise and proclaim the Dharma. Ninth, the Devas (gods) come to bow and serve. Tenth, to never think inappropriate thoughts, to always be mindful of the Buddha, to be joyful and focused, and to have no attachment to clothing and food. This is to possess a solemn and pure Buddha-land. There are also ten things that bring virtue and fame. What are the ten? First, to abandon public gatherings and not seek causes and conditions. Second, to always practice solitude and not think of cities. Third, to have meditative thoughts in one's heart and no evil thoughts. Fourth, to not seek many affairs and not be in noisy places. Fifth, to always be mindful of the Buddha and have no other thoughts. Sixth, to not abandon the well-being of the body and do harmful things. Seventh, to purely practice Brahmacharya (pure conduct) without interruption. Eighth, to attain Samadhi (meditative absorption) due to few causes. Ninth, to remember and not forget the meaning and essential verses of what is said. Tenth, to understand the meaning and purpose of the scriptures one has heard and to be able to explain them to others. These are the ten Dharmas. The Buddha said to Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'There are also four Dharmas that do not lose one's wishes. What are the four? First, the words and actions of a Bodhisattva are consistent. Second, to abandon self-importance. Third, to abandon greed and jealousy. Fourth, to feel joy when seeing others at peace. These are the four.' There are also four sincere teachings. What are the four?
四？一曰、所生之處口常清凈氣優缽香。二曰、言辭辯慧無所闕漏。三曰、諸天世人皆保信之。四曰、不失好聲必獲佛音。是為四。復有四法所修訓誨。何謂為四？一曰、不生三趣無憎惡者。二曰、所學不慕九十六種所見迷惑。三曰、怨家惡友不得其便。四曰、天上世間咸共歸禮。是為四。復有四法流佈訓誨。何謂為四？一曰、不捨佈施之心，穀米踴貴因時惠施。二曰、不慕世榮所有財業。三曰、往奉自歸禁戒之士。四曰、若有佈施不懷貪嫉。是為四。復有四法，可悅他人心知止足。何謂為四？一曰、是眾生等是為我所，吾當安之。二曰、斯等貪財依怙身力以為無雙，菩薩加哀施以所安，當計財業非是我侶，常畏五分侵奪無期。三曰、若多財寶妻子熾盛眷屬豐饒，不以信樂不戀國土，何況他人望于眾生。四曰、志未曾求非業錢財行在諸俗。是為四法。菩薩行是，不失所愿嚴凈佛土。」
佛告舍利弗：「復有五法不失所愿。何謂為五？一曰、常樂經法勤求道義。二曰、知無數世所生往反。三曰、以聞經法如諸佛行成就功勛。四曰、所從聽經每事問義，造立何行具足疾成。五曰、若聞經法尋能奉行。是為五法，不失所愿嚴凈佛土。」
佛告舍利弗：「復有六法不失所愿。何謂為六？一曰、好喜佈施心無慳嫉，
【現代漢語翻譯】 現代漢語譯本 有四種（修行）的果報：第一，出生之處口中常清凈，氣息如優缽羅花（一種香氣濃郁的藍色蓮花）般芬芳；第二，言辭辯才無礙，沒有缺失遺漏；第三，諸天和世人都信服他；第四，不會失去美妙的聲音，必定獲得佛陀的聲音。這稱為四種（果報）。 又有四種修習的教誨：第一，不墮入三惡道（地獄、餓鬼、畜生），沒有憎恨厭惡；第二，所學不羨慕九十六種外道（指當時印度流行的各種宗教和哲學流派）的迷惑見解；第三，怨家和惡友不能趁機加害；第四，天上和世間的人都共同歸順禮敬。這稱為四種（教誨）。 又有四種流佈的教誨：第一，不捨棄佈施的心，當穀米價格上漲時，及時施捨；第二，不貪慕世俗的榮華和所有財產；第三，前往侍奉並皈依持戒的修行人；第四，如果佈施，不懷有貪婪嫉妒之心。這稱為四種（教誨）。 又有四種方法，可以使他人心悅誠服，並知足常樂：第一，認為眾生都是我所應安頓的，我應當使他們安樂；第二，這些人貪圖錢財，依仗自身力量，自以為無人能比，菩薩應當加以憐憫，施予他們安樂，應當認為錢財產業並非我的伴侶，常常畏懼五種（災禍）的侵奪，沒有止境；第三，如果擁有很多財寶，妻子兒女眾多，眷屬豐盛，不因此而信樂，不貪戀國土，何況是希望從眾生那裡得到什麼呢？第四，心志不曾追求非法的錢財，行為在世俗中清凈。這稱為四種方法。菩薩如果這樣修行，就不會失去所愿，能夠莊嚴清凈佛土。 佛陀告訴舍利弗：『又有五種方法不會失去所愿。是什麼呢？第一，常常喜愛佛法，勤奮追求真理；第二，知道無數世以來所經歷的生死輪迴；第三，通過聽聞佛法，像諸佛一樣修行，成就功德；第四，從聽聞佛法時，每件事都詢問其含義，建立何種修行才能迅速成就；第五，如果聽聞佛法，立刻能夠奉行。這稱為五種方法，不會失去所愿，能夠莊嚴清凈佛土。』 佛陀告訴舍利弗：『又有六種方法不會失去所愿。是什麼呢？第一，喜歡佈施，心中沒有吝嗇嫉妒；
【English Translation】 English version There are four (results of practice): First, the place of birth is always pure in mouth, and the breath is fragrant like the Utpala flower (a fragrant blue lotus); second, speech is eloquent and without any omissions; third, all gods and people believe in him; fourth, he will not lose his beautiful voice and will surely obtain the voice of the Buddha. These are called the four (results). There are also four teachings to cultivate: First, not falling into the three evil paths (hell, hungry ghosts, animals), and having no hatred or aversion; second, not envying the deluded views of the ninety-six heretical paths (referring to various religious and philosophical schools prevalent in India at that time); third, enemies and evil friends cannot take advantage; fourth, people in heaven and on earth all submit and pay homage. These are called the four (teachings). There are also four teachings to spread: First, not abandoning the heart of giving, and when the price of grain rises, giving alms in time; second, not coveting worldly glory and all possessions; third, going to serve and take refuge in those who uphold the precepts; fourth, if giving alms, not harboring greed or jealousy. These are called the four (teachings). There are also four methods to please others and be content: First, to think that all beings are what I should settle, and I should make them happy; second, these people are greedy for money, relying on their own strength, thinking that no one can compare to them, Bodhisattvas should have compassion and give them peace, and should think that money and property are not my companions, and always fear the invasion of the five (calamities), without end; third, if one has a lot of wealth, many wives and children, and abundant family members, one should not be happy because of this, and not be attached to the country, let alone hope to get anything from sentient beings? Fourth, the mind has never pursued illegal money, and the behavior is pure in the world. These are called the four methods. If a Bodhisattva practices in this way, he will not lose his wishes and will be able to adorn and purify the Buddha land. The Buddha told Shariputra: 'There are also five methods that will not lose one's wishes. What are they? First, always loving the Dharma and diligently seeking the truth; second, knowing the cycle of birth and death experienced in countless lives; third, by hearing the Dharma, practicing like the Buddhas, and achieving merit; fourth, when hearing the Dharma, asking the meaning of everything, and establishing what practice can be quickly achieved; fifth, if one hears the Dharma, one can immediately practice it. These are called the five methods, which will not lose one's wishes and will be able to adorn and purify the Buddha land.' The Buddha told Shariputra: 'There are also six methods that will not lose one's wishes. What are they? First, liking to give alms, and having no stinginess or jealousy in the heart;
以身施與不惜壽命，不愛妻子男女眷屬，心無希冀不懷望想。二曰、菩薩在家若出行學，寧失身命不犯禁戒，謹慎守護常住梵行，興發眾生以戒勸助。三曰、知身假借諸法如幻，堅住忍力逆對不起，設遭毒害刀杖加刑、惡罵咒咀愁惱之患，未曾起意而有恨心。四曰、奉行精進心無所著，深念非常如救頭然，行止臥覺未曾懈廢，設火燒身心不退卻。五曰、專心守靖寂無他念，入無生寂伏想不起，心如灰滅形如枯朽。六曰、見正從諦滅除邪偽，曉了三界如響如幻，法無常名如水月形，愍哀一切勸誨眾生。是為六法如願輒成，具足功德嚴凈佛國。」
佛告舍利弗：「復有七法不失所愿。何謂為七？一曰、一切所有而以佈施，所可施者亦無所獲。二曰、奉戒不虧不想所禁。三曰、勸于眾生不起法忍。四曰、以精進行不得身心。五曰、成就禪定一心攝念。六曰、具足智慧不懷希望。七曰、常志唸佛舍眾希望。是為七法，所行具足嚴凈佛土。」
佛告舍利弗：「復有八法不失所愿。何謂為八？一曰、所宣不說無益之言。二曰、以佈施事用為莊嚴。三曰、其心柔和而無粗獷。四曰、恭敬法師不懷輕慢。五曰、常行謙恪下意順眾。六曰、性行清白而無玷汙。七曰、若不持戒知報應事。八曰、不自傷行不毀他人。是為八法嚴
【現代漢語翻譯】 現代漢語譯本： 以自己的身體施捨而不吝惜生命，不愛妻子兒女和親屬，心中沒有希冀，也不懷有任何期望。第二，菩薩在家修行或外出求學時，寧可失去生命也不違犯戒律，謹慎守護，常住清凈的修行，發起眾生以戒律勸勉幫助他們。第三，明白身體是虛假的借用，諸法如幻象，堅定地安住于忍辱的力量，面對逆境不起嗔恨，即使遭受毒害、刀杖加刑、惡語謾罵、詛咒和憂愁煩惱，也從未生起一絲恨意。第四，奉行精進，心中沒有任何執著，深深地念及世事無常，如同救火一般緊迫，行住坐臥，從不懈怠，即使被火焚身，心也不退縮。第五，專心守護清凈，沒有其他雜念，進入無生寂滅的狀態，降伏妄想不起，心如灰燼般寂滅，形體如同枯朽。第六，見到正道真理，滅除邪見虛妄，明瞭三界如回聲如幻影，諸法無常，如水中月影，憐憫一切眾生，勸導教誨他們。這六種法如果能夠如願實行，就能具足功德，莊嚴清凈佛國。
佛陀告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『還有七種法不會失去所愿。哪七種呢？第一，將一切所有都用來佈施，所佈施的東西也沒有任何執著。第二，奉持戒律而不虧損，也不執著于所禁止的事。第三，勸導眾生不起法忍。第四，以精進修行而不執著于身心。第五，成就禪定，一心攝念。第六，具足智慧，不懷有任何希望。第七，常志唸佛，捨棄一切希望。這七種法，如果能夠如願實行，就能具足功德，莊嚴清凈佛土。』
佛陀告訴舍利弗說：『還有八種法不會失去所愿。哪八種呢？第一，所說的話不講無益的言語。第二，以佈施的行為作為莊嚴。第三，內心柔和而不粗暴。第四，恭敬法師而不輕慢。第五，常行謙虛恭敬，放下身段順應大眾。第六，品性清白而沒有沾染污垢。第七，即使不持戒，也知道因果報應的道理。第八，不傷害自己，也不譭謗他人。這八種法，如果能夠如願實行，就能莊嚴清凈佛土。』
【English Translation】 English version: Giving away one's own body without begrudging life, not loving wife, children, or relatives, having no hopes in the heart, nor harboring any expectations. Second, when a Bodhisattva is practicing at home or going out to study, they would rather lose their life than violate the precepts, carefully guarding and abiding in pure practice, inspiring sentient beings to encourage and help them with precepts. Third, understanding that the body is a false borrowing, and all dharmas are like illusions, firmly abiding in the power of patience, not arising anger when facing adversity, even if suffering from poison, being struck by swords and sticks, being cursed and scolded, or experiencing sorrow and distress, they never give rise to a single thought of hatred. Fourth, practicing diligently without any attachment in the heart, deeply mindful of impermanence as if putting out a fire, never slacking in walking, standing, sitting, or lying down, even if their body is burned by fire, their mind does not retreat. Fifth, focusing on guarding purity, without other distracting thoughts, entering the state of no-birth and extinction, subduing delusions and not arising, the mind is like extinguished ashes, and the body is like withered wood. Sixth, seeing the true path and truth, eliminating false views and delusions, understanding the three realms as echoes and illusions, all dharmas are impermanent, like the moon's reflection in water, having compassion for all sentient beings, and advising and teaching them. If these six dharmas can be practiced as desired, one can be endowed with merits and adorn a pure Buddha land.
The Buddha told Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'There are also seven dharmas that will not lose their wishes. What are the seven? First, giving away everything one possesses, without any attachment to what is given. Second, upholding the precepts without deficiency, and not being attached to what is forbidden. Third, encouraging sentient beings not to give rise to forbearance of the Dharma. Fourth, practicing diligently without being attached to body and mind. Fifth, achieving samadhi, focusing the mind on one point. Sixth, being endowed with wisdom, without harboring any expectations. Seventh, always being mindful of the Buddha, abandoning all hopes. These seven dharmas, if practiced as desired, can be endowed with merits and adorn a pure Buddha land.'
The Buddha told Śāriputra: 'There are also eight dharmas that will not lose their wishes. What are the eight? First, not speaking useless words. Second, using the act of giving as adornment. Third, having a gentle heart without being rough. Fourth, respecting Dharma teachers without being disrespectful. Fifth, always practicing humility and respect, lowering oneself to be in harmony with the masses. Sixth, having a pure character without being stained by defilements. Seventh, even if not upholding the precepts, knowing the principle of cause and effect. Eighth, not harming oneself, nor slandering others. These eight dharmas, if practiced as desired, can adorn a pure Buddha land.'
凈佛土。」
佛告舍利弗：「復有九法不失所愿。何謂為九？一曰、常護身行令不虧失。二曰、口言謹慎而無缺漏。三曰、將護其意使無邪想。四曰、棄去貪慾心無所著。五曰、刈除瞋恚心不起恨。六曰、滅愚冥業不為闇昧。七曰、常行至誠而無欺惑。八曰、行慈堅固心不移易。九曰、依善知友未曾舍遠。是為九法嚴凈佛土。」
佛告舍利弗：「復有十法不失所愿。何謂為十？一曰、聞地獄苦，心懷恐懼奉修哀心。二曰、聞畜生苦，亦復怖懅興隨道哀。三曰、聞餓鬼苦，亦復畏難發起大慈。四曰、聞天上安，亦復不喜常興大哀。五曰、聞於人間，穀米踴貴弊惡加害，而興慈仁。六曰、心自念言：『加勤精進悉忍眾苦，乃使佛土嚴凈無量。』七曰、令無三苦眾惱之患。八曰、使其佛土豐饒平賤。九曰、人民安和壽命無限。十曰、皆自然生無所名屬，至成無上正真之道。是為十法所愿不失嚴凈佛土。」
佛告舍利弗：「菩薩執華詣如來時、若詣塔寺，當作是念：『愿使眾生，心意軟凈顏貌和悅，如華軟妙形色香潔，見莫不歡、愛之欣悅。愿成佛時，令我國中香樹妙華周匝普遍，衣被飲食雜彩幡蓋，金銀珍寶皆自然生；其土人民禁戒清凈，心意柔軟和雅其性，逮深法忍神通無上。』
「又，舍利弗
【現代漢語翻譯】 現代漢語譯本： 『清凈佛土。』 佛陀告訴舍利弗（Śāriputra）：『還有九種法可以使願望不落空。哪九種呢？第一，常常守護自己的身行，使其不虧損缺失。第二，說話謹慎，沒有缺漏。第三，守護自己的意念，使其沒有邪惡的想法。第四，捨棄貪慾，心中沒有執著。第五，斷除嗔恚，心中不起怨恨。第六，滅除愚昧的黑暗，不做糊塗的事情。第七，常常以至誠之心待人，沒有欺騙迷惑。第八，行慈悲之心，堅定不移。第九，依靠善知識，不遠離他們。這九種法可以莊嚴清凈佛土。』 佛陀告訴舍利弗：『還有十種法可以使願望不落空。哪十種呢？第一，聽到地獄的痛苦，心中懷有恐懼，奉行修習哀憫之心。第二，聽到畜生的痛苦，也感到恐懼，生起隨順正道的哀憫之心。第三，聽到餓鬼的痛苦，也感到畏懼，發起大慈悲心。第四，聽到天上的安樂，也不感到歡喜，常常生起大哀憫心。第五，聽到人間，穀米價格上漲，壞人作惡，就生起慈悲仁愛之心。第六，心中自己想著：『要更加勤奮精進，忍受一切痛苦，才能使佛土莊嚴清凈無量。』第七，使佛土沒有三苦（苦苦、壞苦、行苦）和各種煩惱的憂患。第八，使佛土豐饒，物價低廉。第九，人民安樂和睦，壽命無限。第十，都自然化生，沒有所屬，最終成就無上正等正覺之道。這十種法可以使願望不落空，莊嚴清凈佛土。』 佛陀告訴舍利弗：『菩薩拿著花去見如來（Tathāgata）時，或者去佛塔寺廟時，應當這樣想：『愿使眾生，心意柔軟清凈，容貌和悅，像花一樣柔軟美妙，形色香潔，見到的人沒有不歡喜，愛慕欣悅的。愿我成佛時，使我的國土中香樹妙花周遍，衣被飲食，各種彩色的幡蓋，金銀珍寶都自然產生；那裡的民眾戒律清凈，心意柔軟，性情和睦，獲得甚深的法忍，神通無上。』 『還有，舍利弗』
【English Translation】 English version: 'purify the Buddha-land.' The Buddha told Śāriputra: 'There are also nine dharmas that ensure wishes are not in vain. What are the nine? First, always protect one's bodily conduct, ensuring it is not deficient or flawed. Second, speak cautiously, without omissions. Third, guard one's thoughts, ensuring there are no evil intentions. Fourth, abandon greed, with no attachments in the heart. Fifth, eradicate anger, with no resentment arising in the heart. Sixth, extinguish the darkness of ignorance, not engaging in foolish actions. Seventh, always act with sincerity, without deception or delusion. Eighth, practice compassion with steadfastness, unwavering in heart. Ninth, rely on good spiritual friends, never abandoning them. These are the nine dharmas for adorning and purifying a Buddha-land.' The Buddha told Śāriputra: 'There are also ten dharmas that ensure wishes are not in vain. What are the ten? First, upon hearing of the suffering of hell, harbor fear and practice compassion. Second, upon hearing of the suffering of animals, also feel fear and generate compassion that follows the path. Third, upon hearing of the suffering of hungry ghosts, also feel fear and generate great compassion. Fourth, upon hearing of the peace of the heavens, do not feel joy but always generate great compassion. Fifth, upon hearing of the human realm, where grain prices rise and evil people cause harm, generate compassion and benevolence. Sixth, think to oneself: 'I must be more diligent and endure all suffering, so that the Buddha-land may be adorned and infinitely pure.' Seventh, ensure that the Buddha-land is free from the suffering of the three sufferings (suffering of suffering, suffering of change, suffering of conditioned existence) and all afflictions. Eighth, ensure that the Buddha-land is abundant and prices are low. Ninth, the people are peaceful and harmonious, with limitless lifespans. Tenth, all are born naturally, without belonging, and ultimately attain the unsurpassed, true, and complete enlightenment. These are the ten dharmas that ensure wishes are not in vain, adorning and purifying a Buddha-land.' The Buddha told Śāriputra: 'When a Bodhisattva takes flowers to see the Tathāgata, or goes to a pagoda or temple, they should think: 'May all beings have soft and pure minds, with gentle and pleasing appearances, like flowers that are soft and beautiful, with pure forms and fragrances, so that all who see them are joyful, loving, and delighted. When I become a Buddha, may my land be filled with fragrant trees and wonderful flowers, with clothing, food, various colorful banners and canopies, and gold, silver, and precious jewels all arising naturally; may the people there be pure in their precepts, with soft minds, harmonious natures, and attain deep forbearance of the Dharma, with unsurpassed spiritual powers.' 'Furthermore, Śāriputra'
！菩薩所為先人後己，念安一切如父如母，見人得安欣然代喜；愿成佛時生我國者，皆令安和無嫉妒疑，恬然入定心無念思。
「又，舍利弗！菩薩護口未曾犯失，不可之言不加人物，語常如法非義不出；愿成佛時生我國者，言辭柔和無有不可，語聲八種出口和雅。
「又，舍利弗！菩薩戒凈身口意善，復勸他人使行己善，令轉相教普及一切；愿成佛時生我國者，令身口意完凈無漏，神通具足在所至湊。
「又，舍利弗！菩薩所遊興隆道化，常以正真開度男女，未曾講論小乘之語；愿成佛時生我國者，不聞聲聞、緣覺之行，轉不退輪、逮最正覺，令純淑行流佈無極。
「又，舍利弗！若有菩薩不嫉彼供不斷他養，見人得供代之悅預；愿成佛時生我國者，無貪嫉名皆獲法利。
「又，舍利弗！若有菩薩不自稱善、不說人短，不講眾僧、比丘尼闕，聞見人論有如己犯；愿成佛時生我國者，皆令清凈不聞罪名。
「又，舍利弗！若有菩薩慕求經道如渴欲飲，志存正真不好異法；愿成佛時生我國者，皆樂經道慕求正法。
「又，舍利弗！若有菩薩常作音樂歌頌佛德，供養如來若塔形像，以是德本勸助學者；愿成佛時，百千伎樂不鼓自鳴，演八法音聞皆欣悅，開發道心悉獲正真。
【現代漢語翻譯】 現代漢語譯本 『菩薩的行為是先人後己，心中想著要讓一切眾生都像父母一樣安樂，看到別人得到安樂就由衷地替他們高興；愿我成佛時，生到我國土的眾生，都能安和沒有嫉妒和疑惑，安然入定，心中沒有雜念。』 『還有，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩守護自己的口，從不犯錯，不說不好的話來指責別人，說的話總是符合佛法，不符合佛義的話不說；愿我成佛時，生到我國土的眾生，言辭柔和沒有不好的話，說話的聲音有八種美妙的音調，說出口的話語和諧優雅。』 『還有，舍利弗！菩薩持戒清凈，身口意都善良，還勸導他人也行善，使他們互相教導，普及一切眾生；愿我成佛時，生到我國土的眾生，身口意都完美清凈沒有缺失，神通具足，無論到哪裡都能自在到達。』 『還有，舍利弗！菩薩所到之處都興盛佛法教化，常常用正真之道開導男女，從不講說小乘佛法的道理；愿我成佛時，生到我國土的眾生，不聽聞聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟而修行的人）的修行，轉動不退轉的法輪，證得最究竟的覺悟，使純正的修行流佈無邊。』 『還有，舍利弗！如果有菩薩不嫉妒別人得到的供養，不阻斷別人的供養，看到別人得到供養就替他們感到高興；愿我成佛時，生到我國土的眾生，沒有貪婪和嫉妒，都能獲得佛法的利益。』 『還有，舍利弗！如果有菩薩不自我稱讚，不說別人的缺點，不講說僧眾、比丘尼（bhikṣuṇī，女性出家人）的過失，聽到別人議論這些事就好像自己犯錯一樣；愿我成佛時，生到我國土的眾生，都能清凈，不聽到罪惡的名聲。』 『還有，舍利弗！如果有菩薩渴求佛法經典就像口渴想喝水一樣，心志在於正真之道，不喜歡其他不同的法門；愿我成佛時，生到我國土的眾生，都喜歡佛法經典，渴求正法。』 『還有，舍利弗！如果有菩薩常常演奏音樂歌頌佛的功德，供養如來佛像或佛塔，用這些功德來勸勉幫助學習的人；愿我成佛時，百千種樂器不用敲打就能自己發出聲音，演奏出八種佛法的妙音，聽到的人都感到歡喜，開發道心，都能獲得真正的覺悟。』
【English Translation】 English version 『A Bodhisattva's actions are to put others before themselves, thinking of making all beings as peaceful as their parents, and feeling genuinely happy when seeing others attain peace; may all beings born in my land when I become a Buddha be peaceful, without jealousy or doubt, calmly entering samadhi with no distracting thoughts.』 『Furthermore, Śāriputra! A Bodhisattva guards their speech, never making mistakes, not using harsh words to criticize others, always speaking in accordance with the Dharma, and not speaking what is not in accordance with the meaning of the Dharma; may all beings born in my land when I become a Buddha have gentle speech without harsh words, with voices of eight beautiful tones, and words that are harmonious and elegant.』 『Furthermore, Śāriputra! A Bodhisattva keeps the precepts purely, with good deeds in body, speech, and mind, and also encourages others to do good, causing them to teach each other, spreading to all beings; may all beings born in my land when I become a Buddha have perfect purity in body, speech, and mind, without any flaws, possessing complete supernatural powers, and being able to reach anywhere freely.』 『Furthermore, Śāriputra! Wherever a Bodhisattva goes, they promote the teachings of the Dharma, always guiding men and women with the true path, never speaking of the teachings of the Hinayana (small vehicle); may all beings born in my land when I become a Buddha not hear of the practices of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), turning the wheel of non-retrogression, attaining the most perfect enlightenment, and causing the pure practice to spread without limit.』 『Furthermore, Śāriputra! If a Bodhisattva does not envy the offerings others receive, does not interrupt others' offerings, and feels happy for others when they receive offerings; may all beings born in my land when I become a Buddha be without greed and jealousy, and all attain the benefits of the Dharma.』 『Furthermore, Śāriputra! If a Bodhisattva does not praise themselves, does not speak of others' shortcomings, does not speak of the faults of the Sangha (monastic community) or bhikṣuṇīs (female monastics), and feels as if they have committed the fault themselves when hearing others discuss these matters; may all beings born in my land when I become a Buddha be pure, and not hear of the names of sins.』 『Furthermore, Śāriputra! If a Bodhisattva seeks the scriptures of the Dharma as if thirsty for water, with their mind set on the true path, and not liking other different teachings; may all beings born in my land when I become a Buddha love the scriptures of the Dharma and seek the true Dharma.』 『Furthermore, Śāriputra! If a Bodhisattva often makes music and sings praises of the Buddha's virtues, making offerings to the Tathagata's (Buddha's) images or stupas, using these merits to encourage and help those who are learning; may a hundred thousand kinds of musical instruments play themselves without being struck when I become a Buddha, playing the eight wonderful sounds of the Dharma, causing all who hear them to feel joy, developing the mind of the path, and all attaining true enlightenment.』
「又，舍利弗！若有菩薩見眾生心放逸馳騁，開視正要使不憒鬧；愿成佛時生我國者，使無亂志，攝念入定以禪為食，眾想寂滅皆至正覺。」
佛語舍利弗：「假使如來以劫之壽，咨嗟佛土成就功勛，不可究盡而譬喻之，今粗為汝略舉之耳！若有聞是菩薩行德，思齊慕及逮志不疑，亦當成其嚴凈佛土。」
佛告舍利弗：「菩薩復有三法，疾逮正覺，不失所愿如意即得。何謂為三？一曰、所愿特尊與眾不共。二曰、所行安諦而不放逸。三曰、如所聞法奉行不惓。是為三。」
舍利弗言：「善哉！至未曾有！如來善訓，道品備悉，所愿成就嚴凈佛土。」
佛告舍利弗：「如是，如是！如爾所云：『如來作佛積行所致，不以飾辭巧言成道。』放逸行者，自誤入冥墮四顛倒，沒生死河求出難得；若有菩薩聞是經者，愿樂奉行立不放逸，必當成就如上所教。」
於是會中，八萬四千菩薩即從坐起叉手自歸，同發聲言：「我等，世尊！愿皆奉行如佛訓教，具足所愿從行得道，除去飾辭放逸之巧，備悉弘誓戒德之要，愿使一切悉行敏誨，以行自嚴去眾穢操。」
時佛欣笑，口中五色光出照於十方，還繞身三匝從頂上入。賢者舍利弗，前白佛言：「何因緣笑？今佛既笑，必當有意。」
【現代漢語翻譯】 現代漢語譯本 「還有，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果有菩薩看到眾生的心放縱馳騁，就開啟正見，使其不陷入憒鬧；發願成佛時，往生到我的國土的人，都能沒有散亂的心志，收攝念頭進入禪定，以禪定為食，各種雜念寂滅，最終都達到正覺（samyak-saṃbodhi，完全的覺悟）。」 佛陀告訴舍利弗：「即使如來用一個劫（kalpa，極長的時間單位）的時間，來讚歎佛土成就的功德，也無法窮盡，無法用比喻來說明。現在我只是粗略地為你簡要地講一下。如果有聽到這些菩薩的修行功德，想要效仿、追慕，並且堅定不移，也應當成就他莊嚴清凈的佛土。」 佛陀告訴舍利弗：「菩薩還有三種法，可以迅速達到正覺，不會失去所愿，如意就能得到。哪三種呢？第一，所發的愿特別尊貴，與衆不同。第二，所行持的安穩真實，不放逸。第三，如所聽聞的佛法，奉行不懈怠。這就是這三種。」 舍利弗說：「太好了！真是前所未有！如來善於教導，道品（bodhi-pakṣa，通往覺悟的修行方法）完備，所發的愿都能成就，莊嚴清凈佛土。」 佛陀告訴舍利弗：「是的，是的！正如你所說：『如來成佛是積累修行所致，不是用華麗的辭藻和巧妙的言語成就的。』放逸修行的人，自己誤入黑暗，墮入四顛倒（viparyāsa，對事物真相的錯誤認知），沉沒在生死輪迴的河流中，難以解脫；如果有菩薩聽到這部經，願意歡喜奉行，堅持不放逸，必定能成就如上面所教導的。」 這時，會中有八萬四千菩薩立即從座位上站起來，合掌自歸，一同發聲說：「我們，世尊！都願意奉行如佛陀的教導，具足所愿，從修行中得道，除去華麗的辭藻和放逸的巧詐，完備地掌握弘揚誓願和戒律的要點，愿使一切眾生都能敏捷地接受教誨，以修行來莊嚴自身，去除各種污穢的行為。」 這時，佛陀欣然微笑，口中放出五色光芒，照耀十方，然後環繞自身三圈，從頭頂進入。賢者舍利弗上前對佛陀說：「是什麼因緣讓您微笑？現在佛陀既然笑了，必定有其深意。」
【English Translation】 English version 「Furthermore, Śāriputra! If there are Bodhisattvas who see that the minds of sentient beings are unrestrained and running wild, they open their eyes to the right view, wishing to prevent them from being chaotic; those who vow to be born in my land when they become Buddhas will have no distracted minds, will gather their thoughts into samadhi (meditative absorption), will take meditation as their food, and when all thoughts are extinguished, they will all attain perfect enlightenment (samyak-saṃbodhi).」 The Buddha said to Śāriputra, 「Even if the Tathāgata (Buddha) were to use the lifespan of a kalpa (an extremely long period of time) to praise the accomplishments of the Buddha-land, it would be impossible to exhaust them, and impossible to illustrate them with metaphors. Now, I will just briefly mention them to you. If there are those who hear of these virtuous practices of the Bodhisattvas, who think of emulating and aspiring to them, and who are unwavering in their resolve, they too will accomplish their pure and adorned Buddha-lands.」 The Buddha said to Śāriputra, 「Bodhisattvas also have three dharmas (teachings) by which they quickly attain perfect enlightenment, do not lose their wishes, and obtain what they desire immediately. What are these three? First, their vows are especially noble and not shared by others. Second, their conduct is peaceful and truthful, and they are not lax. Third, they practice the Dharma they have heard without weariness. These are the three.」 Śāriputra said, 「Excellent! This is unprecedented! The Tathāgata is skilled in teaching, the bodhi-pakṣa (factors of enlightenment) are complete, and the vows made are all accomplished, making the Buddha-land pure and adorned.」 The Buddha said to Śāriputra, 「So it is, so it is! As you have said: 『The Tathāgata』s attainment of Buddhahood is due to the accumulation of practice, not through flowery words or clever speech.』 Those who practice with laxity mislead themselves into darkness, fall into the four viparyāsas (perversions of perception), and sink in the river of samsara (cycle of birth and death), making it difficult to escape. If there are Bodhisattvas who hear this sutra (scripture), who are willing to joyfully practice it, and who are steadfast in their non-laxity, they will surely accomplish what has been taught above.」 At that time, eighty-four thousand Bodhisattvas in the assembly immediately rose from their seats, folded their hands, and took refuge, saying in unison, 「We, World-Honored One! All wish to practice as the Buddha has taught, fulfill our vows, attain the Way through practice, eliminate flowery words and the cunning of laxity, fully grasp the essentials of vows and precepts, and wish that all beings can quickly receive instruction, adorn themselves with practice, and eliminate all defiled actions.」 Then the Buddha smiled with joy, and from his mouth emanated five-colored light, which illuminated the ten directions, then circled his body three times and entered from the top of his head. The venerable Śāriputra stepped forward and said to the Buddha, 「What is the cause of your smile? Now that the Buddha has smiled, there must be a reason.」
佛告舍利弗：「汝寧見此諸族姓子師子吼不？」
白言：「已見。世尊！」
佛言：「是族姓子於後來世，竟百千劫皆當成佛，號曰凈愿如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，國土嚴凈猶如西方安養之國，功勛嚴凈等無有異，其壽命等亦無差別。」
又問云：「何其壽命等亦無差別？」
佛言：「各壽十劫。」
爾時師子步雷音菩薩即從坐起，偏袒右肩長跪白佛言：「文殊師利童真，諸佛所嘆咨嗟功德，今當久如成最正覺。」
佛言：「汝自以是問文殊師利。」
尋如佛教，前問文殊師利：「仁尊久如，當成無上正真之道逮最正覺。」
文殊師利答曰：「當作是問：『仁為志學無上正真道乎？』所以者何？假使吾身學佛道者，當作斯問。吾不求道，當何因成最正覺？」
又問：「仁不以眾生求最正覺乎？」
答曰：「不也！所以者何？眾生不可得故。假使吾得眾生處所，當爲眾生志求佛道。所以然者？無有吾我人壽命故，由是之故，身無志求亦無退轉。」
又問：「仁不求佛慕佛法乎？」
答曰：「不也！所以者何？一切諸法皆悉佛法，若使眾法無有，眾漏無受、因緣無想，是志佛
【現代漢語翻譯】 現代漢語譯本 佛陀告訴舍利弗：『你是否見到這些善男子發出獅子吼？』 舍利弗回答說：『我已經見到了，世尊！』 佛陀說：『這些善男子在未來的世代，經過百千劫都將成佛，佛號為凈愿如來（Tathagata，如來）、至真（Arhat，應供）、等正覺（Samyak-sambuddha，正等覺）、明行成為（Vidya-carana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara，無上士）、道法御（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人師），為佛、世尊。他們的國土莊嚴清凈，如同西方的安養之國（Sukhavati，極樂世界），功德莊嚴清凈也毫無差別，他們的壽命也同樣沒有差別。』 又問：『為什麼他們的壽命也同樣沒有差別呢？』 佛陀說：『各自的壽命都是十劫。』 這時，師子步雷音菩薩（Simhavikramin，師子步）即從座位上起身，袒露右肩，長跪合掌對佛說：『文殊師利童真（Manjusri Kumara-bhuta，文殊童子），諸佛所讚歎的功德，他要多久才能成就最正覺？』 佛陀說：『你自己去問文殊師利。』 於是，師子步雷音菩薩遵照佛的教誨，上前問文殊師利：『仁者您要多久才能成就無上正真之道，證得最正覺？』 文殊師利回答說：『你應該這樣問：『仁者您是爲了修學無上正真之道嗎？』為什麼呢？假如我自身是爲了修學佛道，就應該這樣問。我不求道，又怎麼能成就最正覺呢？』 又問：『您不是爲了眾生而求最正覺嗎？』 文殊師利回答說：『不是的！為什麼呢？因為眾生是不可得的。假如我能找到眾生的處所，我就會爲了眾生而立志求佛道。之所以這樣說，是因為沒有我、人、壽命等概念，因此，我既沒有立志求道，也沒有退轉。』 又問：『您不求佛，不仰慕佛法嗎？』 文殊師利回答說：『不是的！為什麼呢？因為一切諸法都是佛法，如果眾法不存在，眾漏（煩惱）沒有感受，因緣沒有想法，這就是立志成佛。』
【English Translation】 English version The Buddha said to Sariputra, 'Have you seen these sons of good families roaring the lion's roar?' Sariputra replied, 'I have seen them, O Blessed One!' The Buddha said, 'These sons of good families, in future ages, after hundreds of thousands of kalpas, will all become Buddhas, named Pure Vow Tathagata (如來), Arhat (應供), Samyak-sambuddha (正等覺), Vidya-carana-sampanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Purusa-damya-sarathi (調御丈夫), Sasta deva-manusyanam (天人師), Buddhas, Blessed Ones. Their lands will be adorned and pure, like the Western Land of Bliss (Sukhavati, 極樂世界), their meritorious adornments will be no different, and their lifespans will also be no different.' He further asked, 'Why are their lifespans also no different?' The Buddha said, 'Each of their lifespans is ten kalpas.' At that time, the Bodhisattva Simhavikramin (師子步) immediately rose from his seat, bared his right shoulder, knelt down, and said to the Buddha, 'Manjusri Kumara-bhuta (文殊童子), whose merits are praised by all Buddhas, how long will it be before he attains the most perfect enlightenment?' The Buddha said, 'You should ask Manjusri yourself.' Following the Buddha's teaching, he went forward and asked Manjusri, 'Venerable One, how long will it be before you attain the unsurpassed, true path and achieve the most perfect enlightenment?' Manjusri replied, 'You should ask this: 'Venerable One, are you aspiring to learn the unsurpassed, true path?' Why is that? If I were to learn the Buddha's path, I should ask this. If I do not seek the path, how can I attain the most perfect enlightenment?' He further asked, 'Do you not seek the most perfect enlightenment for the sake of sentient beings?' Manjusri replied, 'No! Why is that? Because sentient beings are unattainable. If I could find the place of sentient beings, I would aspire to the Buddha's path for the sake of sentient beings. The reason for this is that there is no concept of self, person, or lifespan. Therefore, I neither aspire to the path nor regress.' He further asked, 'Do you not seek the Buddha and admire the Buddha's teachings?' Manjusri replied, 'No! Why is that? Because all dharmas are the Buddha's teachings. If all dharmas did not exist, if there were no experience of outflows (defilements), and no thought of conditions, that would be aspiring to Buddhahood.'
道，解了若此逮一切法。又如仁問逮立佛法；隨仁意答。誰求志者？色志佛道乎？色志本凈志佛道乎？其色本無志佛道乎？色自然，色悉空，色恍忽，色本凈，色寂然，以此色法志求佛道成正覺乎？」
答曰：「不也！色不志道，本凈自然；以空寂然，諸色法不志求道、不成正覺，法亦如是。」
文殊師利又問曰：「痛想行識及與識法，志求佛道乎？」
答曰：「不也。」
文殊師利曰：「五陰識法不成正覺。于意云何？其外五陰我人壽命，可言有處乎？」
答曰：「不也。」
文殊師利曰：「如是，我當分別，以何等法志求佛道成最正覺？」
又問文殊師利：「其阿夷怙新學菩薩，聞是教訓，將無恐怖乎？所以者何？仁之名號一切導首，為眾重任；而今造證，為諸菩薩頒宣諸法，不志求道不成正覺。」
文殊師利答曰：「法界不恐，本際不懼，聞佛說法無所畏難。其恐懼者則懷憂戚，無憂戚者則離塵埃，彼則解脫。其以解脫則無所著，以無所著則無復轉，以無復轉則不復脫，其不脫者彼無從來，以無從來亦不從去，其無從去則無所愿，其無所愿則無志求，其無志求則無退轉。以無退轉，若不退轉便不退轉，空無不轉無想不願。斯本際者佛法不轉，佛法無作無有邊
{ "translations": [ "現代漢語譯本：\n\n『道』，如果這樣理解，就能通達一切法。又如你問的關於建立佛法的問題；我將隨你的意思回答。誰是求道者？是色（物質現象）求佛道嗎？是色本性清凈求佛道嗎？還是色本無自性求佛道嗎？色是自然而然的，色是空無的，色是虛幻的，色本性清凈，色是寂靜的，以這樣的色法去追求佛道，能成就正覺嗎？」\n\n回答說：「不是的！色不求道，它本性清凈自然；因為空寂，所以諸色法不求道，也不能成就正覺，其他法也是如此。」\n\n文殊師利又問：「受（感受）、想（概念）、行（意志）、識（意識）以及識法，能求佛道嗎？」\n\n回答說：「不能。」\n\n文殊師利說：「五陰（色、受、想、行、識）和識法都不能成就正覺。你認為如何？五陰之外的『我』、『人』、『壽命』，可以認為存在嗎？」\n\n回答說：「不能。」\n\n文殊師利說：「既然如此，我應當分別說明，用什麼法才能追求佛道，成就最正覺？」\n\n又問文殊師利：「那些初學菩薩，聽到這樣的教誨，難道不會感到恐懼嗎？為什麼呢？你的名號是一切導師之首，肩負重任；而現在你卻證明，並向諸菩薩宣說諸法，不求道也不能成就正覺。」\n\n文殊師利回答說：「法界不會恐懼，本際不會害怕，聽聞佛法不會有所畏懼。那些感到恐懼的人會憂愁悲傷，沒有憂愁悲傷的人會遠離塵埃，他們就解脫了。解脫的人就不會執著，不執著就不會再輪迴，不再輪迴就不會再有解脫，不解脫的人沒有來處，沒有來處也就沒有去處，沒有去處就沒有願望，沒有願望就沒有追求，沒有追求就不會退轉。因為不退轉，所以不退轉，空無不轉，無想無愿。這個本際，佛法不會轉動，佛法無所作為，沒有邊際。」 ], "english_translations": [ "English version:\n\n'The Way,' if understood in this manner, encompasses all dharmas. Furthermore, as you inquire about establishing the Buddha Dharma; I shall answer according to your intention. Who is the seeker of the Way? Does form (material phenomena) seek the Buddha Way? Does the inherently pure nature of form seek the Buddha Way? Or does the non-inherent nature of form seek the Buddha Way? Form is natural, form is empty, form is illusory, form is inherently pure, form is tranquil. Can one achieve perfect enlightenment by seeking the Buddha Way with such form dharmas?」\n\nThe answer is: 「No! Form does not seek the Way; it is inherently pure and natural. Because of emptiness and tranquility, all form dharmas do not seek the Way, nor can they achieve perfect enlightenment. Other dharmas are also like this.」\n\nManjushri further asked: 「Do feeling (vedana), perception (samjna), volition (samskara), consciousness (vijnana), and the dharmas of consciousness seek the Buddha Way?」\n\nThe answer is: 「No.」\n\nManjushri said: 「The five skandhas (form, feeling, perception, volition, consciousness) and the dharmas of consciousness cannot achieve perfect enlightenment. What do you think? Can the 『self,』 『person,』 or 『lifespan』 outside the five skandhas be considered to exist?」\n\nThe answer is: 「No.」\n\nManjushri said: 「If that is so, I should explain separately, by what dharma can one seek the Buddha Way and achieve the most perfect enlightenment?」\n\nHe further asked Manjushri: 「Those newly learning Bodhisattvas, upon hearing such teachings, would they not feel fear? Why is that? Your title is the foremost of all guides, bearing great responsibility; yet now you testify and proclaim to all Bodhisattvas that dharmas do not seek the Way and cannot achieve perfect enlightenment.」\n\nManjushri answered: 「The Dharma realm does not fear, the fundamental limit does not dread, and hearing the Buddha Dharma does not cause any fear. Those who feel fear will be sorrowful and distressed, those without sorrow and distress will be free from defilement, and they will be liberated. Those who are liberated will not be attached, those who are not attached will not transmigrate again, those who do not transmigrate again will not be liberated again. Those who are not liberated have no origin, and having no origin, they also have no destination. Having no destination, they have no desires, having no desires, they have no seeking, and having no seeking, they do not regress. Because they do not regress, they do not regress, emptiness does not turn, and there is no thought or desire. This fundamental limit, the Buddha Dharma does not turn, the Buddha Dharma is without action, and without limit.」" ] }
際，佛法無著則無所倚，佛法無行亦無精進，亦無所行無有教令，其諸佛法假有號耳。又計空法無所從生、無所從來、無所從去，又計佛法不離塵勞貪怒癡垢，佛法無染塵勞之行，無有吾我寂無所念，所行無念無盡不起，平等無邪則諸佛法亦無非法。所以者何？無處所故、無可行者，是曰佛法。若有新學菩薩聞是說者，若恐怖者疾成正覺，若不恐怖不成正覺。」
又問文殊：「為誰說是？」
文殊曰：「其恐怖者乃有妄想，以有妄想，心自念言：『我身當得成最正覺。』緣是之故，便起道意志存正覺。于意云何？從來未曾有覺成空不？」
答曰：「無也。」
文殊又曰：「世尊不云，一切諸法等如虛空。」
答曰：「有是。」
文殊又曰：「道猶虛空等亦本無，虛空如道，道如虛空，空之與道則無有二，不可分別。其解斯等，則無所知亦不無慧。」
文殊師利說是語時，四千比丘漏盡意解，十二垓眾得法眼凈，九萬六千人從古以來未發道心，皆發無上正真道意，四萬二千人逮得無所從生法忍。
文殊師利佛土嚴凈經卷上 大正藏第 11 冊 No. 0318 文殊師利佛土嚴凈經
文殊師利佛土嚴凈經卷下
西晉月氏國三藏竺法護譯
于
【現代漢語翻譯】 現代漢語譯本：佛法如果執著于任何事物，就沒有任何依靠；佛法如果執著于修行，也就沒有精進；也沒有什麼可修行的，沒有教令可言，那些所謂的佛法都只是假名而已。又有人認為空性之法無所從來，無所去處，無所生起；又有人認為佛法不離世俗的煩惱，如貪慾、嗔怒、愚癡等污垢，但實際上佛法並沒有被世俗煩惱所污染的修行，沒有我執，寂靜無念，所行之事無念無盡，平等無邪，那麼佛法也就沒有非法可言。這是為什麼呢？因為佛法沒有固定的處所，也沒有固定的修行者，這就是佛法。如果有新學的菩薩聽到這些說法，如果感到恐懼，反而會迅速成就正覺；如果不感到恐懼，反而不能成就正覺。 又有人問文殊菩薩：『你為誰說這些道理呢？』 文殊菩薩回答說：『那些感到恐懼的人是因為有妄想，因為有妄想，心中就會想：『我將來會成就最正覺。』因為這個緣故，就產生了修道的意志，執著于成就正覺。你認為，從來有覺悟成就之後又變成空無的嗎？』 回答說：『沒有。』 文殊菩薩又說：『世尊不是說過，一切諸法都像虛空一樣嗎？』 回答說：『是的。』 文殊菩薩又說：『道也像虛空一樣，本來就無所有，虛空就像道，道就像虛空，空和道沒有分別，不可分割。能夠理解這些道理的人，就既不是無知，也不是沒有智慧。』 文殊師利菩薩說這些話的時候，四千位比丘斷盡了煩惱，心意解脫，十二垓（垓：古代計數單位，十的十六次方）大眾得到了清凈的法眼，九萬六千人從古以來沒有發過道心，都發起了無上正真道意，四萬二千人獲得了無所從來法忍（無生法忍）。 《文殊師利佛土嚴凈經》捲上 《文殊師利佛土嚴凈經》卷下 西晉月氏國三藏竺法護譯
【English Translation】 English version: If the Dharma (Buddha's teachings) is attached to anything, it has no reliance; if the Dharma is attached to practice, there is no progress; there is nothing to practice, and no teachings to follow. Those so-called Dharmas are just provisional names. Some also believe that the nature of emptiness (śūnyatā) has no origin, no destination, and no arising; others believe that the Dharma is inseparable from worldly afflictions such as greed, anger, and ignorance. However, the Dharma is not defiled by worldly afflictions, it is a practice without self, peaceful and without thought. What is practiced is without thought and without end, equal and without evil, then the Dharma has no non-Dharma. Why is this so? Because the Dharma has no fixed place, and no fixed practitioner, this is the Dharma. If a newly learning Bodhisattva hears these teachings, and if they feel fear, they will quickly attain enlightenment; if they do not feel fear, they will not attain enlightenment. Then someone asked Mañjuśrī (Bodhisattva of Wisdom): 'For whom are you speaking these truths?' Mañjuśrī replied: 'Those who feel fear have delusions. Because of these delusions, they think in their minds: 'I will attain the most perfect enlightenment.' Because of this, they develop the will to practice the path, clinging to the attainment of enlightenment. What do you think? Has there ever been an enlightenment that, once attained, becomes empty again?' The answer was: 'No.' Mañjuśrī then said: 'Did the World Honored One (Buddha) not say that all dharmas are like empty space?' The answer was: 'Yes, he did.' Mañjuśrī continued: 'The path is also like empty space, originally without anything. Empty space is like the path, and the path is like empty space. Emptiness and the path are not two, they cannot be separated. Those who understand these truths are neither ignorant nor without wisdom.' When Mañjuśrī spoke these words, four thousand Bhikkhus (monks) exhausted their defilements and attained liberation of mind, twelve 'gai' (an ancient unit of counting, ten to the power of sixteen) of the assembly attained the pure Dharma eye, ninety-six thousand people who had never before generated the aspiration for the path, all generated the supreme and true aspiration for enlightenment, and forty-two thousand people attained the forbearance of non-arising dharmas (anutpattika-dharma-kṣānti). The Sutra of Mañjuśrī's Pure Land, Volume One The Sutra of Mañjuśrī's Pure Land, Volume Two Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi Kingdom of the Western Jin Dynasty
時師子步雷音菩薩復問文殊師利：「發意久如應發道心。」
文殊答曰：「止！族姓子！勿懷妄想。一切諸法皆無所生，假使有說：『我發道心，吾當行道。』墮大邪見。所以者何？今觀察心都永不見，心發道意，亦復不觀彼發道心者也。吾亦不見道心所存，吾由是故不發道心。」
又問：「仁者！以無所見，今何以故宣此章句？」
文殊答曰：「無所見者乃為等教，無所見趣，名是章句平等言辭。」
又問：「何故言曰趣平等乎？」
文殊答曰：「如族姓子所言等者，無若干故，其平等者彼無行法，于其平等無有譬喻，不見諸法是乃平等。若宣斯訓則宣一業，若寂然業無有塵勞，不為瞋恨而說經法，不有斷滅不計有常，不起不滅、不有吾我亦無所受，不舉不下、不高不卑，雖有所說，無有妄想亦無思求。若族姓子！有曉此法而奉行者，乃曰平等。又有菩薩廣入於法，不見若干亦復非一，乃曰平等。其平等者則無偏黨，其無偏黨是甚清凈。」
於時師子步雷音菩薩前白佛言：「唯然世尊！文殊師利所說巍巍乃如是乎！發道心以來為幾何耶？眾會思渴，愿樂欲聞。」
佛言：「族姓子！文殊師利在深妙忍，所入深忍不逮得道，亦不得佛、復不得心，以無所得故不說之，久如
【現代漢語翻譯】 現代漢語譯本：當時，師子步雷音菩薩（菩薩名，意為行走如獅子般威猛，聲音如雷鳴的菩薩）再次問文殊師利（菩薩名，意為妙吉祥菩薩）：「發菩提心應該在什麼時候？」 文殊師利回答說：「停止！族姓子（對在家修行者的稱呼）！不要懷有妄想。一切諸法（指世間萬物）都是無所生的，如果有人說：『我發了菩提心，我應當修行。』那就墮入了大的邪見。為什麼呢？現在觀察自己的心都永遠無法見到，心發菩提心，也同樣無法觀察到那個發菩提心的人。我也看不到菩提心存在於何處，因此我不發菩提心。」 又問：「仁者（對有德者的尊稱）！因為你沒有見到，現在為什麼還要宣說這些章句呢？」 文殊師利回答說：「沒有見到，才是平等的教導，沒有見到所趨向，這才是章句平等的言辭。」 又問：「為什麼說趨向是平等的呢？」 文殊師利回答說：「如族姓子所說的平等，是因為沒有差別，其平等是沒有行為的法則，對於平等沒有比喻，不見諸法才是平等。如果宣說這個教導，就是宣說一種行為，如果寂然無為，就沒有塵世的煩惱，不因為嗔恨而說經法，不執著于斷滅也不執著于常有，不生不滅、沒有我也沒有所受，不舉不高也不下不低，雖然有所說，沒有妄想也沒有思求。如果族姓子！有人明白這個道理並且奉行，就叫做平等。又有菩薩廣泛深入到法中，不見差別也不是單一，就叫做平等。其平等就沒有偏袒，其沒有偏袒就是非常清凈。」 當時，師子步雷音菩薩在佛前說道：「世尊！文殊師利所說的如此高深啊！他發菩提心以來有多久了呢？大眾都渴望聽到，希望能夠聽聞。」 佛說：「族姓子！文殊師利處於甚深的忍辱之中，他所進入的深忍沒有達到道，也沒有得到佛，也沒有得到心，因為沒有得到，所以不說，他發菩提心已經很久了。」
【English Translation】 English version: Then, the Bodhisattva Simhanada-megha-nirghosha (a Bodhisattva whose steps are like a lion's and voice like thunder) asked Manjushri (a Bodhisattva whose name means 'Gentle Glory'): 'How long should it be before one generates the Bodhi mind?' Manjushri replied: 'Stop! Kulaputra (a term for a householder)! Do not harbor delusive thoughts. All dharmas (phenomena) are without origination. If someone says: 'I have generated the Bodhi mind, I shall practice the path,' they fall into great wrong views. Why? Now, observing the mind, one never sees it. When the mind generates the Bodhi mind, one also does not see the one who generates the Bodhi mind. I also do not see where the Bodhi mind exists, therefore I do not generate the Bodhi mind.' He further asked: 'O Virtuous One! Since you have not seen anything, why do you now proclaim these verses?' Manjushri replied: 'Not seeing is the equal teaching. Not seeing the direction is the equal language of these verses.' He further asked: 'Why do you say that the direction is equal?' Manjushri replied: 'As the Kulaputra says, 'equal' is because there are no differences. Its equality has no rules of conduct. There is no analogy for equality. Not seeing dharmas is equality. If one proclaims this teaching, one proclaims an action. If one is silent and inactive, there are no worldly afflictions. One does not speak the Dharma out of anger. One does not cling to annihilation nor to permanence. There is no arising or ceasing, no self or what is received. There is no lifting up or putting down, no high or low. Although there is speech, there is no delusion or seeking. If, Kulaputra! Someone understands this Dharma and practices it, that is called equality. Furthermore, a Bodhisattva who deeply enters the Dharma, sees neither differences nor oneness, that is called equality. Its equality has no partiality, and its lack of partiality is very pure.' At that time, the Bodhisattva Simhanada-megha-nirghosha said to the Buddha: 'O World Honored One! The profundity of what Manjushri has said is indeed so! How long has it been since he generated the Bodhi mind? The assembly is eager and desires to hear.' The Buddha said: 'Kulaputra! Manjushri is in deep patience. The deep patience he has entered has not attained the path, nor has he attained Buddhahood, nor has he attained the mind. Because there is nothing to attain, he does not speak of it. It has been a long time since he generated the Bodhi mind.'
發心為發道意，唯佛今當爲汝解說本初發心。乃往過去七千阿僧祇江河沙劫，乃爾世時有佛號雷音響如來、至真、等正覺，乃在東方，去此七十二垓佛土，世界名曰快成，其佛土在彼頒宣道教，弟子聲聞八十四億百千垓眾，諸菩薩等復倍是數。時有轉輪聖王，名曰安拔，號為法王，治以文法王四天下，王有七寶。聖王爾時往詣雷音響如來所，供養盡意八萬四千歲，隨其所安。王心念言：『我已積功德行難量，不用斯心，寧以德本並修勸助。』復更思惟：『以德勸助，當求何勸？天帝梵王、號轉輪聖王、聲聞、緣覺耶？』適發是意，上虛空中演大音聲：『大王！如是莫興賤意，當發無上正真道心。』王聞是言，即時大悅。王弘慈心不轉道意。所以者何？用其天人開示意之故，知我心念。時安拔王與大眾俱，九十六億垓人，往詣雷音響如來稽首足下，右繞七匝退住一面。以偈嘆曰：
「『欲問殊勝法， 以奇雅答我： 「云何人在世， 而致最超異？ 以普俱供養， 自歸於世護， 用無所著心， 永無所勸助。 世尊察知之， 吾獨寂發心， 以興廣供養， 云何勸助之？ 志天帝梵王， 為四方之王， 若求于聲聞， 當慕緣覺乘。」 我適發是念， 空中宣洪
【現代漢語翻譯】 現代漢語譯本：發心指的是發起對道的意願，現在我（佛）將為你們解說最初的發心。在過去七千阿僧祇（無數）江河沙劫（極長的時間單位）之前，那時有一尊佛，號為雷音響如來（如來是佛的稱號之一，意為「如實而來」）、至真（達到真理的極致）、等正覺（與佛同等的覺悟），他在東方，距離這裡七十二垓（極大的數量單位）佛土（佛所教化的世界）的地方，世界名為快成。那尊佛在那裡宣講佛法，他的弟子聲聞（聽聞佛法而修行的人）有八十四億百千垓之眾，諸菩薩（立志成佛的修行者）的數量更是他們的倍數。當時有一位轉輪聖王（統治世界的理想君主），名叫安拔，號為法王，以文法統治四天下（古代印度人認為的世界），擁有七寶（轉輪聖王擁有的七種寶物）。這位聖王當時前往雷音響如來所在之處，盡心盡力地供養了八萬四千歲，隨其所安。聖王心中想：『我已經積累了難以計量的功德，不用這些功德，不如用這些功德來修行並勸導他人。』他又思考：『用功德勸導他人，應當勸導什麼呢？是天帝（天界之主）梵王（色界之主）、轉輪聖王、聲聞、緣覺（不依佛陀教導而自行開悟的人）嗎？』他剛產生這個想法，上空中就傳來巨大的聲音：『大王！不要產生這種低下的想法，應當發起無上正真道心（追求最高真理的心）。』聖王聽到這話，立刻非常高興。聖王弘揚慈悲心，不改變求道的意願。這是為什麼呢？因為天人開示了他的心意，知道他心中所想。當時安拔王與大眾九十六億垓人，一同前往雷音響如來處，向佛稽首（以頭觸地表示敬意），右繞佛七圈，然後退到一旁站立。他用偈頌讚嘆道： 『想要請問殊勝的佛法，用奇妙的言辭回答我： 『世間的人要怎樣做，才能達到最超凡脫俗的境界？ 『用普遍的供養，自己歸依於世間的守護者， 『用無所執著的心，永遠不勸導他人。 『世尊您明察秋毫，我獨自寂靜地發心， 『用興盛的供養，要如何勸導他人呢？ 『立志成為天帝梵王，成為四方之王， 『如果追求聲聞，應當羨慕緣覺乘（緣覺的修行方式）。』 我剛產生這個念頭，空中就宣說了洪亮的聲音。
【English Translation】 English version: The aspiration refers to the intention to embark on the path of enlightenment. Now, I (the Buddha) will explain to you the initial aspiration. In the past, seven thousand Asamkhya (countless) kalpas (extremely long periods of time) of Ganges River sands ago, there was a Buddha named Thunder Sound Tathagata (Tathagata is one of the titles of the Buddha, meaning 'one who has thus come'), the Utterly True, the Perfectly Enlightened One, who was in the east, seventy-two hekatombs (extremely large units) of Buddha lands (worlds where the Buddha teaches) away from here. The world was called Quick Achievement. That Buddha was there proclaiming the Dharma, and his disciples, the Sravakas (those who hear the Dharma and practice), numbered eighty-four billion hundred thousand hekatombs, and the Bodhisattvas (practitioners who aspire to become Buddhas) were even more numerous. At that time, there was a Universal Monarch (an ideal ruler of the world) named Anaba, known as the Dharma King, who ruled the four continents (the world as conceived by ancient Indians) with the Dharma and possessed the seven treasures (the seven treasures of a Universal Monarch). This monarch then went to where Thunder Sound Tathagata was, and offered sincere offerings for eighty-four thousand years, according to his ability. The monarch thought in his heart: 'I have already accumulated immeasurable merit, instead of using this merit, I should use it to cultivate and encourage others.' He further pondered: 'If I use merit to encourage others, what should I encourage them to become? A heavenly emperor (ruler of the heavens), a Brahma king (ruler of the form realm), a Universal Monarch, a Sravaka, or a Pratyekabuddha (one who attains enlightenment on their own, without a teacher)?' As soon as he had this thought, a great voice echoed in the sky: 'Great King! Do not have such a lowly thought, you should aspire to the unsurpassed, true, and enlightened mind (the mind that seeks the highest truth).' Upon hearing this, the monarch was immediately overjoyed. The monarch promoted compassion and did not change his intention to seek the path. Why is this so? Because the heavenly beings revealed his intention, knowing what he was thinking. At that time, King Anaba, along with a multitude of ninety-six billion hekatombs of people, went to where Thunder Sound Tathagata was, bowed their heads to the ground in reverence, circumambulated the Buddha seven times, and then stood aside. He praised the Buddha with a verse: 『I wish to ask about the supreme Dharma, answer me with wondrous words: 『How can a person in the world achieve the most extraordinary state? 『By making universal offerings, and taking refuge in the protectors of the world, 『With a mind free from attachment, never encouraging others. 『World Honored One, you perceive everything, I have silently made this aspiration, 『With abundant offerings, how should I encourage others? 『Aspiring to become a heavenly emperor or a Brahma king, to be the ruler of the four directions, 『If seeking to become a Sravaka, one should admire the Pratyekabuddha vehicle (the path of the Pratyekabuddha).』 As soon as I had this thought, a loud voice was proclaimed in the sky.
音： 「仁者慎莫得， 勸助下劣心， 當爲一切故， 興發微妙心， 開顯大道意， 饒益於世間。」 今欲問于佛， 在諸法自由： 「云何起發心， 不失於道意？ 唯說斯義趣， 何因逮是處？ 如我所像人， 而發菩提心？ 天中尊愿說， 宣上妙章句。」 大王且聽之， 當宣以漸訓： 「愍哀于眾生， 樂住於法本， 如所誓志願， 轉得成所趣。 吾亦往宿世， 因發起道心， 愍哀于眾生， 而興斯誓願。 如本所志願， 亦若心所念， 逮無動佛道， 在世寂上聖。 大王當強志， 造立極上心， 若修諸正行， 仁亦當成佛。」 以聞是言教， 王意便欣然， 在一切普世， 頒宣師子吼： 「假使于本際， 不知生死元， 為一一人行， 如若干眾生。 今發於道心， 在一切世間， 普請于眾生， 令不墮貧匱。 從今日以往， 假使生欲心， 輒當欺諸佛， 現在十方聖。 若生瞋恨厭， 嫉妒及貪苦， 未曾犯不可， 至成人中尊。 常當修梵行， 棄欲舍穢惡， 當學于諸佛， 戒禁調和性。
【現代漢語翻譯】 現代漢語譯本 『仁者不應抱持狹隘之心，勸導幫助那些心性低下的人，應當爲了所有眾生，發起微妙的菩提心，開顯通往真理的大道，利益世間。』 現在我想請問佛陀，在諸法中自在的您：『如何發起菩提心，而不失去對真理的追求？請您開示其中的深意，是什麼原因能達到這種境界？像我這樣的人，如何才能發起菩提心？天中之尊，愿您宣說這至高無上的妙法。』 大王請聽，我將逐漸教導你：『要憐憫眾生，樂於安住于佛法的根本，如同你所發誓的願望，逐漸成就你所追求的目標。我過去世也曾因發起菩提心，憐憫眾生，而立下這樣的誓願。如同我最初的願望，也如同我心中的念頭，最終證得不動搖的佛道，成為世間寂靜的至聖。大王應當堅定意志，樹立至高無上的心，如果修持各種正行，你也終將成佛。』 聽聞這些教誨后，國王心中歡喜，在一切世間，發出獅子吼般的誓言：『即使我從根本上不了解生死的根源，也要為每一個眾生修行，如同為無數眾生修行一樣。現在我發起菩提心，在一切世間，普遍請求眾生，讓他們不再貧困匱乏。從今天開始，如果我生起慾望之心，就等於欺騙諸佛，欺騙現在十方諸聖。如果我生起嗔恨、厭惡、嫉妒和貪婪的痛苦，就永遠無法成就人中之尊。我將常修清凈的梵行，捨棄慾望和污穢的惡行，學習諸佛的戒律，調和自己的心性。』
【English Translation】 English version 'The benevolent one should not harbor a narrow mind, encouraging and assisting those of inferior disposition. One should, for the sake of all beings, arouse the subtle Bodhi mind, reveal the path to the great truth, and benefit the world.' Now I wish to ask the Buddha, who is free in all dharmas: 'How does one arouse the Bodhi mind without losing the intention of the path? Please explain the profound meaning of this, and what causes one to attain this state? How can someone like me arouse the Bodhi mind? Honored One among the heavens, please proclaim this supreme and wonderful teaching.' Great King, please listen, I will gradually instruct you: 'Have compassion for all beings, delight in dwelling in the root of the Dharma, and as your vows dictate, gradually achieve your goals. In my past lives, I also aroused the Bodhi mind, had compassion for all beings, and made such vows. As my original vows, and as my thoughts, I finally attained the unmoving Buddha path, becoming a silent sage in the world. Great King, you should strengthen your will, establish the supreme mind, and if you cultivate all righteous practices, you too will become a Buddha.' Upon hearing these teachings, the king was delighted, and in all the world, he proclaimed a lion's roar of a vow: 'Even if I do not understand the root of birth and death, I will practice for each and every being, as if practicing for countless beings. Now I arouse the Bodhi mind, and in all the world, I universally implore all beings, so that they will no longer be poor and destitute. From this day forward, if I give rise to a desire, it will be as if I am deceiving all the Buddhas, and the saints of the ten directions. If I give rise to anger, hatred, jealousy, and the suffering of greed, I will never become the honored one among humans. I will always cultivate pure Brahma conduct, abandon desires and defiled evils, and learn the precepts of all the Buddhas, harmonizing my nature.'
不以斯四色， 疾成佛正覺， 用心切之故， 當行于本際。 常嚴凈佛土， 無限不可議， 當宣傳名稱， 通徹於十方。 唯聖見授慧， 成佛人中上， 令其心清凈， 永無眾猶豫。 常修治身行， 口言亦如是， 亦當凈心念， 不犯眾瑕疵。 假使我成佛， 在世人中尊， 以是正真言， 地當六反動。 設我言至誠， 真正不虛詐， 由是見證明， 虛空宣伎樂。 若實不諛諂， 無貪嫉不厭， 以是誠信故， 雨清凈意花。」 適宣斯言已， 至誠言無異， 十方億萬國， 則六反震動， 于上虛空中， 有巨億音樂， 天雨雜意華， 積地四丈九。 其王以學是， 二十億眾人， 口宣柔和音， 必成佛上道， 二十億眾等， 一切建佛道， 見王發大道， 亦效學洪業。』」
佛語師子步雷音菩薩：「欲知爾時安拔王乎？」
答曰：「不及也。」
佛言：「則今文殊師利身是也！發道心已來，如七千阿僧祇江河沙劫佛土滿中塵，逮無所從生法忍已，過六十四江河沙劫，于彼世等則具十住、成就十力，普備一切諸佛道地辨諸佛法，從初
【現代漢語翻譯】 現代漢語譯本 不因這四種顏色（指地、水、火、風四元素），就能迅速成就佛的正覺，因為用心懇切的緣故，應當修行至本源的境界。 要經常莊嚴清凈佛土，其功德無限不可思議，應當宣揚佛的名稱，使其傳遍十方世界。 只有聖者才能給予智慧的啟示，成就佛果的人是人中最尊貴的，要使他們的心清凈，永遠沒有疑惑。 要經常修治身行，口中所說也要如此，也要清凈心念，不犯任何過失。 假設我能成佛，成為世間人中最尊貴的，以這真實不虛的誓言，大地應當六次震動。 如果我的話語至誠，真實不虛假，以此為證明，虛空中應當響起音樂。 如果我真實不諂媚，沒有貪婪嫉妒和厭惡，以這誠信的緣故，應當降下清凈的意花。 剛說完這些話，至誠的誓言沒有絲毫虛假，十方億萬國土，都發生了六次震動，在虛空中，響起了巨大的音樂，天空中降下各種意花，堆積在地上有四丈九尺高。 國王因為學習了這些，二十億眾人，口中宣說柔和的聲音，必定能成就佛的無上之道，這二十億眾人，都發起了佛道之心，看到國王發起了大道心，也效仿學習這宏大的事業。 佛告訴師子步雷音菩薩：『想知道當時的安拔王嗎？』 回答說：『我不知道。』 佛說：『就是現在的文殊師利（Manjusri）菩薩！從發道心以來，如同七千阿僧祇（Asamkhya，無數）江河沙劫（Kalpa，時間單位）佛土滿中的微塵，獲得無所從生法忍（Anutpattika-dharma-ksanti，對一切法不生不滅的真理的領悟）之後，又過了六十四江河沙劫，在那樣的世界中，具足十住（Dasabhumi，菩薩修行的十個階段）、成就十力（Dasabala，佛的十種力量），普遍具備一切諸佛的道地，辨別諸佛的法，從最初開始。』
【English Translation】 English version Not by these four colors (referring to the four elements: earth, water, fire, and wind), can one quickly achieve the Right Enlightenment of a Buddha; because of the earnestness of the mind, one should practice to the original state. One should always adorn and purify the Buddha-lands, whose merits are infinite and inconceivable; one should proclaim the name of the Buddha, making it known throughout the ten directions. Only the sages can bestow the revelation of wisdom; those who achieve Buddhahood are the most honored among humans; one should purify their minds, so that they will never have doubts. One should always cultivate one's bodily conduct, and one's speech should be the same; one should also purify one's thoughts, not committing any faults. If I were to become a Buddha, the most honored among people in the world, by this true and genuine vow, the earth should shake six times. If my words are sincere, true, and not false, as proof of this, music should resound in the void. If I am truly not flattering, without greed, jealousy, or aversion, by this sincerity, pure intention flowers should rain down. As soon as these words were spoken, the sincere vow was without any falsehood; in billions of lands in the ten directions, there were six earthquakes; in the void, great music resounded; various intention flowers rained down from the sky, piling up to a height of forty-nine feet on the ground. Because the king learned these things, twenty billion people, speaking with gentle voices, will surely achieve the supreme path of Buddhahood; these twenty billion people all aroused the mind for the path of Buddhahood; seeing the king arouse the great mind, they also followed and learned this great undertaking. The Buddha said to Bodhisattva Lion's Step Thunder Sound: 'Do you want to know who King Anba was at that time?' He replied: 'I do not know.' The Buddha said: 'He is the present Bodhisattva Manjusri! Since arousing the mind for the path, like the dust filling the Buddha-lands for seven thousand Asamkhya (countless) Ganges River sand kalpas (eons), after attaining the Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of all dharmas), he passed another sixty-four Ganges River sand kalpas; in those worlds, he fully possessed the ten stages (Dasabhumi) and achieved the ten powers (Dasabala), universally possessing all the Buddha's path grounds, distinguishing the Buddha's teachings, from the very beginning.'
以來未曾一反生心而有發意也，皆以逮致無上正真之道為最正覺，我亦不念言：『當云何成最正覺？』其二十億人，在往古雷音響，如來所發道心者，悉已逮致無上正真之道，成最正覺已轉法輪，為諸眾生興立佛事，滅度去已。悉是文殊師利之所勸發，皆悉供養勤修眾行，六度無極，普以執持傳宣正法。於今現在適有一佛說法未滅度耳，下方界分去是四十四江河沙等佛土，有世界名地底，其佛號持地如來、至真、等正覺，今現在說法，與無央數諸聲聞俱，其壽無限。」
佛說是往古喻時，七千人皆發無上正真道意。
於是師子步雷音菩薩問文殊師利：「仁者在往古佛，具一切法、如來十力，已備十地，用何等故不成正覺？」
文殊師利答曰：「不以往古過去諸佛一切諸法成最正覺。所以然者？此言得道則為不得，亦無所逮。」
又問：「云何具足佛法？」
答曰：「具本無故。」
又問：「云何具足本無？」
答曰：「備悉虛空乃具本無，曉了虛空及諸佛法本無之義，等無有二不可分別。」
又問：「云何以具一切諸法？」
答曰：「具足五陰，乃能具三界一切，普備十方諸佛之法。」
又問：「云何具足諸色？」
答曰：「仁等見色。色有常
{ "translations": [ "現代漢語譯本：自從那時以來，他們沒有一個人生起過退轉之心，都以證得無上正真之道（anuttara-samyak-sambodhi，無上圓滿的覺悟）為最高覺悟。我也沒有想過：『應當如何成就最正覺？』那二十億人，在過去雷音響如來（Ghoshasvararaja，佛名）之處發道心的人，都已經證得無上正真之道，成就最正覺後轉法輪，為眾生興立佛事，滅度而去。他們都是文殊師利（Manjusri，菩薩名）所勸發，都供養修行，勤修眾行，六度無極（paramita，到達彼岸的方法），普遍執持傳揚正法。如今現在，恰好有一佛說法尚未滅度。下方界分，距離這裡四十四恒河沙數（ganga-nadi-vala-sata，極大的數量單位）的佛土，有一個世界名叫地底，那裡的佛號為持地如來（Dharanimdhara，佛名）、至真、等正覺，現在正在說法，與無數的聲聞（sravaka，聽聞佛法而修行的人）在一起，他的壽命是無限的。」, "佛陀說這個過去的比喻時，七千人都發起了無上正真道的心意。", "於是，師子步雷音菩薩（Simhavikramin，菩薩名）問文殊師利：『仁者在過去佛時，具足一切法、如來十力（dasabala，佛的十種力量），已經具備十地（dasabhumi，菩薩修行的十個階段），為什麼沒有成就正覺？』", "文殊師利回答說：『不是憑藉過去諸佛的一切法成就最正覺。為什麼呢？因為說得到道就等於沒有得到，也沒有什麼可以證得。』", "又問：『如何具足佛法？』", "回答說：『因為本性就是空無，所以具足。』", "又問：『如何具足本無？』", "回答說：『遍滿虛空就具足本無，明瞭虛空和諸佛法本無的意義，兩者平等無二，不可分別。』", "又問：『如何具足一切諸法？』", "回答說：『具足五陰（panca-skandha，構成人存在的五種要素），就能具足三界（trayo-dhatavah，欲界、色界、無色界）一切，普遍具備十方諸佛的法。』", "又問：『如何具足諸色？』", "回答說：『你們看見。有常嗎？』" ], "english_translations": [ "English version: Since then, not one of them has ever had a thought of turning back, all regarding the attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment) as the highest enlightenment. Nor did I think, 『How should I attain supreme perfect enlightenment?』 Those twenty billion people, who in the past, at the place of the Tathagata Ghoshasvararaja (the Buddha of the Sound of Thunder), generated the aspiration for enlightenment, have all attained Anuttara-samyak-sambodhi, and after achieving supreme perfect enlightenment, turned the wheel of Dharma, established the work of the Buddha for all beings, and passed into Nirvana. All of them were encouraged by Manjusri (a Bodhisattva), and all made offerings, diligently practiced all kinds of conduct, the six Paramitas (perfections), universally upholding and propagating the true Dharma. Now, at present, there is just one Buddha teaching the Dharma who has not yet passed into Nirvana. In the lower realm, at a distance of forty-four Ganges river sands (an extremely large number) of Buddha lands from here, there is a world called Earth Bottom, where the Buddha is named Dharanimdhara (the Earth Holder), the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, who is now teaching the Dharma, together with countless Sravakas (disciples who hear the Dharma), and his lifespan is limitless.", "When the Buddha spoke this past parable, seven thousand people all generated the intention for the supreme and true path.", "Then, the Bodhisattva Simhavikramin (Lion's Steps Thunder Sound) asked Manjusri, 『Virtuous one, in the past, when you were a Buddha, you were endowed with all Dharmas, the ten powers of the Tathagata (ten strengths of a Buddha), and had already attained the ten Bhumis (ten stages of Bodhisattva practice), why did you not achieve perfect enlightenment?』", "Manjusri replied, 『It is not by relying on all the Dharmas of the past Buddhas that one achieves supreme perfect enlightenment. Why is that? Because to say one has attained the path is the same as not having attained it, and there is nothing to be attained.』", "He asked again, 『How does one fulfill the Buddha Dharma?』", "He replied, 『It is fulfilled because it is fundamentally non-existent.』", "He asked again, 『How does one fulfill fundamental non-existence?』", "He replied, 『By pervading all of space, one fulfills fundamental non-existence. Understanding the meaning of space and the fundamental non-existence of all Buddha Dharmas, they are equal and non-dual, and cannot be distinguished.』", "He asked again, 『How does one fulfill all Dharmas?』", "He replied, 『By fulfilling the five Skandhas (five aggregates of existence), one can fulfill all of the three realms (desire, form, and formless realms), and universally possess the Dharmas of all Buddhas in the ten directions.』", "He asked again, 『How does one fulfill all forms?』", "He replied, 『Do you see . is there permanence?』" ] }
乎？若無常耶？」
答曰：「不也。」
曰：「諸法有常若無常乎？又彼五陰有增有減耶？」
答曰：「不也。」
文殊師利曰：「是故，族姓子！若於諸法不增不減，故曰具足。」
曰：「何以具足？」
答曰：「備諸法慧不所解，亦如如慧不轉，爾乃不知諸妄想處，以無妄想不造具損，其不具損乃曰平等。是故，族姓子！等見諸色，爾乃等見一切諸法痛想行識，亦復如是，等無有異。」
於是師子步雷音菩薩問文殊師利：「又察仁者，逮得法忍以來久遠懸絕迥邈巍巍，如是不一發心吾當得道。仁者！云何勸化眾生使發道心？」
答曰：「吾不勸眾生令發道心？」
又問：「何故？」
答曰：「眾生不實，眾生寂寞，所在顛倒，故勸化之令發道心。假使眾生不處顛倒，則無有道，何所發乎？吾以是故，不勸眾生使發道心，亦不化之令悉求道。所以然者？無所想者乃曰平等，其平等義，無所志求亦不退轉，是故名曰無所歸趣、無所從來。當觀生死所謂平等，斯章句空，空無志求。又，族姓子！曏者所問：『逮得法忍以來，久遠懸絕迥邈巍巍，如是不一發心吾當得佛。』卿寧見心？以何等心得成佛道？」
答曰：「不也。所以者何？心者無形不可
【現代漢語翻譯】 現代漢語譯本 問：『是無常的嗎？』 答：『不是。』 問：『諸法是常還是無常呢？還有，這五陰有增有減嗎？』 答：『不是。』 文殊師利（Manjusri，菩薩名）說：『所以，善男子！如果對於諸法不增不減，就叫做具足。』 問：『為什麼說具足呢？』 答：『因為具備了對諸法智慧的理解，並且如如的智慧不會動搖，這樣才能不執著于虛妄的念頭，因為沒有虛妄的念頭，就不會造作增損，不增不損就叫做平等。所以，善男子！平等地看待諸色，就能平等地看待一切諸法，包括受、想、行、識，也是如此，平等而沒有差別。』 這時，師子步雷音菩薩（Simhavikramin，菩薩名）問文殊師利：『再請教您，您證得法忍（Dharma-ksanti，對佛法的忍可）以來，已經很久遠，非常高深，如此不一地發心，我們應當如何才能得道？您如何勸化眾生髮起道心呢？』 答：『我不勸眾生髮起道心。』 又問：『為什麼呢？』 答：『因為眾生是不真實的，眾生是寂寞的，他們處在顛倒之中，所以才勸化他們發起道心。如果眾生不處在顛倒之中，就沒有道，又從何發起呢？因此，我不勸眾生髮起道心，也不教化他們都去求道。為什麼呢？因為沒有執著的人才叫做平等，平等的意義，是沒有追求也沒有退轉，所以叫做無所歸趣、無所從來。應當觀察生死，所謂平等，這些章句都是空的，空無所求。還有，善男子！你剛才問：『證得法忍以來，已經很久遠，非常高深，如此不一地發心，我們應當如何才能成佛。』你看見心了嗎？用什麼心才能成就佛道呢？』 答：『沒有。為什麼呢？因為心是無形的，不可見。』
【English Translation】 English version Asked: 'Is it impermanent?' Answered: 'It is not.' Asked: 'Are all dharmas permanent or impermanent? Also, do the five skandhas increase or decrease?' Answered: 'They do not.' Manjusri (a Bodhisattva) said: 'Therefore, son of a good family! If with regard to all dharmas there is neither increase nor decrease, it is called complete.' Asked: 'Why is it called complete?' Answered: 'Because one possesses the wisdom to understand all dharmas, and the wisdom of suchness does not waver. Only then can one not be attached to false thoughts. Because there are no false thoughts, one does not create increase or decrease. Not increasing or decreasing is called equality. Therefore, son of a good family! When one sees all forms equally, one sees all dharmas equally, including feeling, perception, volition, and consciousness, which are also the same, equal without difference.' Then, Simhavikramin Bodhisattva (a Bodhisattva) asked Manjusri: 'Again, I ask you, venerable one, since you attained the Dharma-ksanti (acceptance of the Dharma), it has been a long time, extremely profound. With such diverse aspirations, how should we attain the Way? How do you encourage sentient beings to arouse the aspiration for the Way?' Answered: 'I do not encourage sentient beings to arouse the aspiration for the Way.' Asked again: 'Why is that?' Answered: 'Because sentient beings are not real, sentient beings are lonely, they are in delusion, therefore, they are encouraged to arouse the aspiration for the Way. If sentient beings were not in delusion, there would be no Way, so what would there be to arouse? Therefore, I do not encourage sentient beings to arouse the aspiration for the Way, nor do I teach them all to seek the Way. Why is that? Because those who have no attachments are called equal. The meaning of equality is that there is no seeking and no regression, therefore it is called having nowhere to go and nowhere to come from. One should observe birth and death, which is called equality. These phrases are empty, empty of seeking. Also, son of a good family! You just asked: 『Since attaining the Dharma-ksanti, it has been a long time, extremely profound. With such diverse aspirations, how should we attain Buddhahood?』 Have you seen the mind? With what mind can one attain Buddhahood?' Answered: 'No. Why is that? Because the mind is formless and cannot be seen.'
睹見，道亦復然，亦無形色復不可見。所以道者假有號耳！所曰言心及與佛道，是悉假託。」
「是故，族姓子！吾宣斯辭不一，發心吾當得佛，其無發心、無所生亦無所毀，以無所生無所毀者，乃名曰逮。」
又問：「何所是時曰約時，乃曰為時耶？」
答曰：「族姓子！所云時者，暢平等覺，所可覺者不增不損，永不起想亦無所滅，爾乃名曰隨其等時，其不妄想本無本是，則名曰隨等時也。若逮正見，等於平等達于諸法，都無所獲則不造計，若干種品一無所念，爾乃名曰隨等時也。若身證明一切諸法，諸所相者皆為法相，曉瞭如是故有心著；若無有相則無所倚，爾乃名曰等隨時矣。」
又問：「何謂為逮？」
文殊師利答曰：「無所行也！謂名所跡故曰為逮，而於三界悉無所行，假有斯辭其得塵勞則不能逮。所以然者？意無所存、斯法無言，以是之故不可逮得。又，族姓子！無所得者乃曰為逮，其無所言則不逮法便無所住，若不得法乃曰為逮。」
於時師子步雷音菩薩前白佛言：「善哉，善哉！世尊！唯如來說，文殊師利成佛道時，國土何類？」
佛告之曰：「汝以是語問于文殊師利。」即受佛教，問文殊師利曰：「仁成佛時國土何類？」
文殊師利答曰：「
【現代漢語翻譯】 現代漢語譯本 看見（道）也是這樣，它沒有形狀和顏色，也看不見。所以，『道』只是一個假借的名稱罷了！所謂的心和佛道，都是假託的說法。 因此，善男子！我所說的這些話不是一成不變的，發心要成佛，（實際上）沒有發心，沒有產生，也沒有毀滅，因為沒有產生也沒有毀滅，這才能稱為『逮』（證悟）。 又問：『什麼時候叫做約時，什麼時候叫做為時呢？』 答道：『善男子！所謂時，是指通達平等覺悟，所覺悟的（真理）不增不減，永遠不起念頭，也沒有消滅，這才能稱為隨其等時。它不妄想，本來就沒有本源，這才能稱為隨等時。如果證得正見，等同於平等，通達一切諸法，都沒有獲得，就不造作計較，對於各種品類都沒有念頭，這才能稱為隨等時。如果親身證明一切諸法，所顯現的相都是法的相，明白了這個道理，所以才會有執著；如果沒有相，就沒有所依賴，這才能稱為等隨時。』 又問：『什麼叫做逮（證悟）？』 文殊師利回答說：『沒有所行！因為沒有所行，所以稱為逮。在三界中都沒有所行，只是假借這個詞語，如果被塵勞所染就不能證悟。為什麼呢？因為意念沒有執著，這個法是無法用語言表達的，因此無法證悟。還有，善男子！沒有所得才能稱為逮，沒有言語就不能證悟法，也就沒有所住，如果不得法才能稱為逮。』 這時，師子步雷音菩薩上前對佛說：『善哉，善哉！世尊！只有如來才能說，文殊師利成佛時，國土會是什麼樣子？』 佛告訴他說：『你用這個問題去問文殊師利。』他接受了佛的教誨，問文殊師利說：『您成佛時，國土會是什麼樣子？』 文殊師利回答說：
【English Translation】 English version Seeing (the Tao) is also like this; it has no form or color, and it cannot be seen. Therefore, 『Tao』 is just a borrowed name! What is called mind and the path of the Buddha are all borrowed concepts. Therefore, noble son! My words are not fixed. The aspiration to attain Buddhahood, (in reality) there is no aspiration, no arising, and no destruction. Because there is no arising and no destruction, this is called 『attainment』 (realization). Again, it was asked: 『When is it called 『about time,』 and when is it called 『for time』?』 The answer was: 『Noble son! What is called time refers to the thorough understanding of equal enlightenment. What is understood (the truth) neither increases nor decreases, never gives rise to thoughts, and has no extinction. This is called following the equal time. It does not have delusive thoughts, and originally has no origin. This is called following the equal time. If one attains right view, equal to equality, understanding all dharmas, without any attainment, then one does not create calculations. For all kinds of categories, there is no thought. This is called following the equal time. If one personally proves all dharmas, all the appearances are the appearances of dharmas. Understanding this principle, there is attachment; if there is no appearance, there is nothing to rely on. This is called being equal with time.』 Again, it was asked: 『What is called attainment (realization)?』 Manjushri replied: 『There is no action! Because there is no action, it is called attainment. In the three realms, there is no action. It is just a borrowed term. If one is stained by worldly defilements, one cannot attain realization. Why? Because the mind has no attachment, this dharma cannot be expressed in words, therefore it cannot be attained. Also, noble son! Without attainment, it is called attainment. Without words, one cannot attain the dharma, and there is no dwelling. If one does not attain the dharma, it is called attainment.』 At that time, the Bodhisattva Lion's Step Thunder Sound stepped forward and said to the Buddha: 『Excellent, excellent! World Honored One! Only the Tathagata can say, when Manjushri attains Buddhahood, what will the land be like?』 The Buddha told him: 『You should ask Manjushri this question.』 He accepted the Buddha's teaching and asked Manjushri: 『When you attain Buddhahood, what will the land be like?』 Manjushri replied:
族姓子！若仁好樂佛道者，當問成佛國土何類？」
又問文殊師利：「仁者！不樂佛國土乎？」
答曰：「不也。」
又問：「何故？」
答曰：「其有所樂則為樂欲，其樂欲者則有恩愛，其恩愛者則有所受，若有所受則有苦患，其苦患者則無有護，是故吾身不成正覺。所以者何？無所得故，若不得道是故無樂。又如曏者仁之所言：『國土何類說其本末？』吾不堪任自虧其身。所以者何？若有菩薩用嘆己故，便自虧滅佛及國土功勛嚴凈，面見如來無極法藏。」
時佛告曰：「文殊師利！宜用時說成己佛土功勛嚴凈，以何志愿？如來聽之。或有從仁聞說所愿諸餘菩薩，緣是發意具足斯業。」
文殊師利答曰：「唯然！不敢違教。」即從坐起偏袒右臂，右膝著地，叉手白佛：「唯承聖旨，今當宣之。若族姓子及族姓女，求佛道者且共聽之，聞已具得行是所愿。」應時十方各如江河沙諸佛國土六反震動。
時文殊師利復白佛言：「唯然世尊！我之本願如佛所言。從如七千阿僧祇江河沙劫行菩薩業，不成道場、不致正覺，道眼徹視光睹十方，悉見諸佛普勸化一切眾生悉成佛道，吾心堅住咸開化之，佈施持戒忍辱精進一心智慧，而勸助之，皆是吾身之所勸化。唯然大聖！今觀十方，
【現代漢語翻譯】 現代漢語譯本：族姓子！如果有人喜歡佛道，應當問成佛的國土是什麼樣的？」 又問文殊師利：『仁者！你不喜歡佛的國土嗎？』 回答說：『不是不喜歡。』 又問：『為什麼？』 回答說：『如果有所喜歡，那就是貪愛；有貪愛就會有恩愛；有恩愛就會有所執受；有所執受就會有苦患；有苦患就沒有庇護。因此我自身不成正覺。為什麼呢？因為無所得的緣故，如果得不到道，所以就沒有快樂。又如您剛才所說：『國土是什麼樣的，說它的本末？』我不能勝任，自己貶低自己。為什麼呢？如果有菩薩用讚歎自己的緣故，就貶低了佛和國土的功勛莊嚴清凈，不能面見如來無極的法藏。』 這時佛告訴說：『文殊師利！應該適時地說說成就自己佛土的功勛莊嚴清凈，用什麼願望？如來聽著。或許有從你聽聞所說願望的其他菩薩，因此發願具足這個事業。』 文殊師利回答說：『是的！不敢違背教誨。』隨即從座位起身，袒露右臂，右膝著地，合掌對佛說：『唯有承受聖旨，現在應當宣說。如果族姓子和族姓女，求佛道的人，請一起聽著，聽后就能實踐這個願望。』當時十方各如恒河沙數諸佛國土六次震動。 這時文殊師利又對佛說：『是的，世尊！我的本願如佛所說。從七千阿僧祇恒河沙劫以來，行菩薩道，不成道場、不證正覺，道眼徹視，光照十方，全部看見諸佛普遍勸化一切眾生都成佛道，我的心堅定不移，全部開導化解他們，佈施、持戒、忍辱、精進、一心、智慧，而勸助他們，都是我自身所勸化。是的，大聖！現在觀察十方，』
【English Translation】 English version: 'O son of a noble family! If one is fond of and delights in the Buddha's path, one should ask what kind of Buddha-land is attained?' Then he asked Mañjuśrī: 'O noble one! Do you not delight in the Buddha-land?' He replied: 'It is not that I do not delight in it.' He asked again: 'Why is that?' He replied: 'If there is something one delights in, that is desire; if there is desire, there is affection; if there is affection, there is attachment; if there is attachment, there is suffering; if there is suffering, there is no protection. Therefore, I myself do not attain perfect enlightenment. Why is that? Because there is nothing to be attained. If the path is not attained, then there is no joy. Also, as you just said: 「What kind of land is it, tell its beginning and end?」 I am not capable of it, I would be demeaning myself. Why is that? If there are Bodhisattvas who use self-praise, they would diminish the merit and purity of the Buddha and the Buddha-land, and would not be able to face the immeasurable Dharma treasury of the Tathāgata.' Then the Buddha said: 'Mañjuśrī! It is appropriate to speak at the right time about the merit and purity of your own Buddha-land, and with what aspiration? The Tathāgata is listening. Perhaps there are other Bodhisattvas who, having heard your aspirations, will be inspired to fulfill this undertaking.' Mañjuśrī replied: 'Yes! I dare not disobey the teaching.' Then he rose from his seat, bared his right arm, knelt on his right knee, and with palms joined, said to the Buddha: 'I accept the holy command, and now I shall proclaim it. If there are sons and daughters of noble families who seek the Buddha's path, please listen together, and having heard, you will be able to fulfill this aspiration.' At that time, the Buddha-lands in the ten directions, each like the sands of the Ganges, shook six times. Then Mañjuśrī again said to the Buddha: 'Yes, World-Honored One! My original vow is as the Buddha has said. From seven thousand asamkhya kalpas, like the sands of the Ganges, I have practiced the Bodhisattva path, without attaining the Bodhi-mandala or perfect enlightenment. With my Dharma-eye, I see the light shining in the ten directions, and I see all the Buddhas universally encouraging all sentient beings to attain Buddhahood. My mind is steadfast, and I guide and transform them all, through giving, keeping precepts, patience, diligence, one-pointedness, and wisdom, and I encourage them. All of this is what I myself have encouraged. Yes, Great Sage! Now I observe the ten directions,'
以無掛礙清凈明眼所見，諸佛皆以勸助建立無上正真之道，斯等皆辦，乃吾成無上正真之道，為最正覺也。雖有是言，故爾續立不成正覺，假使所愿若具足者乃成佛耳。」
時彼眾會諸菩薩等各心念言：「文殊師利前後所見，諸佛世尊為幾何？」
於時佛即知諸菩薩眾心之所念，告師子步雷音菩薩曰：「猶如，族姓子！有一丈夫出現於世，取是三千大千佛土，滿其中塵取破碎之，一一諸塵各各碎之，各如一佛國滿中諸塵。族姓子！所趣云何？豈寧有人知是塵數多少者不？」答曰：「無能知者。天中之天！」
佛言：「假使，族姓子！悉能曉了知是塵數佛國多少，不足言也。文殊師利明眼所睹十方佛土，所見過是塵數之國百倍千倍、萬倍億倍、巨億萬倍，兆載劫數不可限，無量無邊，所愿如是不成正覺。正使佛國如江河沙，周匝十方滿中佛樹，一一樹下有坐菩薩，須臾一時皆成無上正覺之道，逮最正覺，臨滅度時，不須佛樹道場起焉普為一切。復過十方不可計量諸佛國土，化于眾生說法使度。所愿巍巍，致此佛國乃成佛道，使其國中無有聲聞、緣覺之名，純諸菩薩，滅除疲厭瞋恨之難，凈修梵行周遍佛土，悉復不聞女人之名，使諸菩薩皆得化生，身被法服加趺而坐，佛國嚴凈純諸菩薩，熾盛巍巍除小
【現代漢語翻譯】 現代漢語譯本：以無所掛礙的清凈明眼所見，諸佛都勸助建立無上正真之道，這些都辦妥之後，我才成就無上正真之道，成為最正覺。雖然這樣說，我仍然繼續不成就正覺，假設所愿如果都具足了，才能成佛。」 當時在場的菩薩們各自心中想：『文殊師利（Manjusri）前後所見，諸佛世尊有多少呢？』 這時，佛陀知道菩薩們心中的想法，告訴師子步雷音菩薩（Simhavikramin）說：『就像，善男子！有一個人出現在世間，取這三千大千佛土，充滿其中的塵土，然後把每一粒塵土都破碎，每一粒塵土都變成一個佛國，充滿塵土。善男子！你認為如何？難道有人能知道這些塵土的數量嗎？』回答說：『沒有人能知道，天中之天！』 佛陀說：『假設，善男子！能夠完全瞭解這些塵土數量的佛國有多少，也不足以說明。文殊師利（Manjusri）以明眼所見十方佛土，所見過的比這些塵土數量的佛國多百倍、千倍、萬倍、億倍、巨億萬倍，經歷兆載劫數都無法計算，無量無邊，所發的愿如此，仍然不成正覺。即使佛國像恒河沙一樣多，周遍十方，充滿佛樹，每一棵樹下都有菩薩坐著，須臾之間同時都成就無上正覺之道，達到最正覺，臨近涅槃時，不需要在佛樹道場，就普遍為一切眾生說法。又超過十方不可計量的諸佛國土，教化眾生，說法度化。所發的愿如此偉大，才成就佛道，使他的佛國中沒有聲聞、緣覺的名字，只有菩薩，消除疲憊、厭倦、嗔恨的苦難，清凈修行梵行，周遍佛土，完全聽不到女人的名字，使所有菩薩都化生，身穿法服，跏趺而坐，佛國莊嚴清凈，只有菩薩，熾盛巍巍，消除小乘。』
【English Translation】 English version: 'With unobstructed, pure, and clear vision, all Buddhas encourage and help establish the unsurpassed, true path. When all these are accomplished, then I will attain the unsurpassed, true path and become the most perfectly enlightened one. Although I say this, I still continue not to attain perfect enlightenment. Only when all my vows are fulfilled will I become a Buddha.' At that time, the bodhisattvas in the assembly each thought in their hearts: 'How many Buddhas, World Honored Ones, has Manjusri (文殊師利) seen in the past and present?' Then, the Buddha, knowing the thoughts in the minds of the bodhisattvas, said to the Bodhisattva Simhavikramin (師子步雷音): 'It is like this, son of a good family! If a man were to appear in the world, take the dust of this three-thousand-great-thousand world system, fill it with dust, and then break each particle of dust, each particle of dust becoming a Buddha-land filled with dust. Son of a good family! What do you think? Is there anyone who could know the number of these dust particles?' He replied: 'No one can know, O Lord of Gods!' The Buddha said: 'Suppose, son of a good family! That one could fully understand the number of Buddha-lands equal to the number of dust particles, it would still be insufficient to describe. The Buddha-lands that Manjusri (文殊師利) has seen with his clear vision in the ten directions are a hundred, a thousand, ten thousand, a hundred million, a trillion times, and countless kalpas beyond measure, boundless and limitless, more than the number of dust particles. With such vows, he still does not attain perfect enlightenment. Even if the Buddha-lands were as numerous as the sands of the Ganges River, filling the ten directions with Buddha trees, and under each tree there were bodhisattvas sitting, and in an instant, they all attained the unsurpassed path of perfect enlightenment, reaching the most perfect enlightenment, and when they were about to enter Nirvana, they would not need to be in the Bodhi tree's place of enlightenment, but would universally teach all beings. Furthermore, they would surpass countless Buddha-lands in the ten directions, transforming sentient beings and teaching the Dharma to liberate them. With such magnificent vows, one attains Buddhahood, making his Buddha-land free from the names of Sravakas and Pratyekabuddhas, filled only with Bodhisattvas, eliminating the suffering of fatigue, weariness, and hatred, purely cultivating Brahma-conduct, pervading the Buddha-land, and completely free from the name of women, causing all Bodhisattvas to be born by transformation, wearing Dharma robes, sitting in full lotus posture, the Buddha-land being solemn and pure, filled only with Bodhisattvas, flourishing and magnificent, eliminating the small vehicle.'
乘法。」
於是師子步雷音菩薩前白佛言：「成佛之時，所號云何？」
佛言：「名曰普現如來、至真、等正覺。所以號曰普現者何？其佛功德普現十方無限國土，其有得見普現如來、若睹光明，皆當得前，逮成無上正真之道，於今若佛滅度之後，得聞將來普現佛名，亦當得決，然後成無上正真之道，除入滅志得道跡者。」
文殊師利復白佛言：「唯然世尊！我所誓願得成佛時生我國者，令無飢渴飲食之想，眾味饌具自然滿缽在右掌，適在掌中心則發念：『不先供養十方諸佛，聲聞、緣覺及諸貧匱，危厄乞丐下劣眾生，先自食者則為不宜，先飽一切然後乃食。』尋如所念神通備足，在所至湊無有掛礙，行疾如所念，即到十方供養諸佛下遍眾生。寶衣法服俱亦復然，先供養諸佛，次及所尊，窮賤下劣皆先使安，無有八難眾苦惱患。語則可意不聞惡言，學無禁戒是非之音，無尊無卑無富無貧，其生我國皆同一倫。」
於時師子步雷音菩薩，前白佛言：「爾時彼土無名號字？」
佛言：「如本誓願所志具足，世界名曰離塵垢心。」
復白佛言：「在於何方？」
佛言：「在於南方，去是忍界極在其邊，眾妙寶摩尼明珠合成佛土，十方一切未曾見聞，奇珍眾寶流佈遍現，未曾朽敗
【現代漢語翻譯】 現代漢語譯本：於是，師子步雷音菩薩走到佛前，稟告佛說：『當您成佛時，您的名號是什麼？』 佛說：『名號是普現如來（普遍顯現的如來）、至真（達到真理的）、等正覺（平等正確的覺悟）。之所以稱為普現，是因為這位佛的功德普遍顯現在十方無量國土。凡是能夠見到普現如來，或者見到他的光明的人，都將能夠前進，最終成就無上正真之道。即使在佛滅度之後，如果有人聽到未來普現佛的名號，也必定能夠堅定信念，最終成就無上正真之道，除非那些執著于入滅而得道的人。』 文殊師利菩薩又稟告佛說：『世尊，我所發誓愿，當成佛時，生於我國土的眾生，將不會有飢渴飲食的念頭。各種美味佳餚自然會充滿缽盂，出現在他們的右掌中。當食物在掌心時，他們會發念：『如果我不先供養十方諸佛、聲聞、緣覺以及所有貧困、危難、乞丐、下劣的眾生，就先自己食用，那是不合適的。我應該先讓一切眾生飽足，然後自己才食用。』他們會立即如所想的那樣，神通具足，到達任何地方都沒有障礙，行動迅速如念頭一般，立即到達十方供養諸佛，並普遍施予眾生。寶衣法服也是如此，先供養諸佛，然後是所尊敬的人，最後才讓貧窮下劣的眾生得到安樂，沒有八難和各種痛苦煩惱。他們所說的話都令人愉悅，聽不到惡語，學習中沒有禁戒和是非之音，沒有尊卑、貧富之分，生於我國土的眾生都平等一致。』 這時，師子步雷音菩薩走到佛前，稟告佛說：『那時，那個國土沒有名稱和文字嗎？』 佛說：『正如本來的誓願所成就的那樣，這個世界名為離塵垢心（遠離塵垢的心）。』 又稟告佛說：『這個國土在什麼方位？』 佛說：『在南方，距離這個娑婆世界極其遙遠的地方。這個佛土是由各種奇妙的寶物和摩尼明珠合成的，十方一切世界都未曾見過或聽聞過。各種奇珍異寶遍佈顯現，永不朽壞。』
【English Translation】 English version: Then, the Bodhisattva Lion's Roar approached the Buddha and said, 'When you attain Buddhahood, what will your name be?' The Buddha said, 'My name will be Universal Manifestation Tathagata (the Thus-Come One who manifests universally), the Utterly True, the Perfectly Enlightened One. The reason for the name Universal Manifestation is that this Buddha's merits and virtues universally manifest in the ten directions of limitless lands. All who are able to see Universal Manifestation Tathagata, or see his light, will be able to advance and ultimately achieve the unsurpassed, true, and correct path. Even after the Buddha's passing, if someone hears the name of the future Buddha Universal Manifestation, they will surely be able to strengthen their faith and ultimately achieve the unsurpassed, true, and correct path, except for those who are attached to entering Nirvana and attaining the path.' Manjushri Bodhisattva again addressed the Buddha, saying, 'World Honored One, I vow that when I attain Buddhahood, those born in my land will have no thoughts of hunger or thirst for food. Various delicious foods will naturally fill their bowls, appearing in their right palms. When the food is in their palms, they will think: 'If I do not first offer this to the Buddhas of the ten directions, the Shravakas, Pratyekabuddhas, and all the poor, distressed, beggars, and inferior beings, and instead eat it myself, that would be inappropriate. I should first satisfy all beings, and then eat myself.' They will immediately, as they think, have the power of spiritual penetrations, reaching any place without obstruction, moving as quickly as their thoughts, immediately reaching the ten directions to make offerings to the Buddhas and universally bestow upon all beings. Precious garments and Dharma robes will be the same, first offered to the Buddhas, then to those who are respected, and finally to the poor and inferior beings, ensuring they are at peace, without the eight difficulties and various sufferings and afflictions. Their words will be pleasing, they will not hear evil words, their learning will be free from prohibitions and the sounds of right and wrong, there will be no distinction between noble and humble, rich and poor, and all beings born in my land will be equal and the same.' At that time, the Bodhisattva Lion's Roar approached the Buddha and said, 'At that time, will that land have no names or words?' The Buddha said, 'Just as the original vows are fulfilled, the world is named the Mind Free from Dust and Defilement.' He again addressed the Buddha, saying, 'In what direction is this land located?' The Buddha said, 'It is in the south, extremely far from this Saha world. This Buddha land is composed of various wonderful treasures and Mani pearls, which have never been seen or heard of in all the worlds of the ten directions. Various rare and precious treasures are spread and manifested everywhere, and they never decay.'
而有減損，菩薩所作欲令其地化成眾寶，如念即成在作何寶。眾妙香華所欲備有，亦無日月明冥晝夜，若菩薩身光所照隨意，唯華開合別晝異夜，無有寒暑老病死事，唯行菩薩便成正覺，若至他方亦無異業，天上世間悉行菩薩，臨命終沒皆成正覺，無有終沒無中滅度。虛空之中不見伎樂悲和之音，自然而作其音，不宣愛慾之辭，恒出佛法六度無極菩薩篋藏經法之音，隨意所好聞經法音，如念即解皆發正覺，見佛疑滅、聞經解達。」
於時會中有無央數諸菩薩眾，同時舉聲謦揚大音。佛聞是號適得其宜，名曰普現無違道教：「若有眾生聞普現名，乃獲快利無極之慶，況生其國得見普現，值遇神化、法則其行。若有聞是所說決者，則為見佛聞經，入心藏之不忘，但逮得聞文殊師利成佛名德，巍巍乃爾何況目見。」
時佛告是諸菩薩曰：「若有得聞百千億佛名號功稱，利益眾生開化度人，不如文殊師利，一一劫中化導眾生永安無患，何況得遇普現如來，其慶無喻誠如所云。」
於是眾會聞佛贊是諸菩薩言，應時座中諸天神王及世間人各萬億垓，俱時稽首禮文殊師利，同發聲言：「今自歸命普現如來。」自歸適訖，便有八萬四千垓眾，皆發無上正真道意，余無量人積眾德本立不退轉。
時文殊師利復
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）有所減損，菩薩所作的願望是讓那片土地化成各種珍寶，如意念一動就變成各種寶物。各種美妙的香花應有盡有，也沒有日月的光明和黑暗，沒有白天和夜晚。如果菩薩的身光照耀，一切都隨心所欲，只有花朵的開放和閉合來區分白天和夜晚。沒有寒冷、炎熱、衰老、疾病和死亡的事情，只有修行菩薩道就能成就正覺。如果到達其他地方，也沒有不同的業報。天上人間都修行菩薩道，臨終時都成就正覺，沒有終結，沒有中間的滅度。在虛空中聽不到樂器演奏和悲傷的哭泣聲，而是自然發出聲音，不宣揚愛慾的言辭，恒常發出佛法、六度無極、菩薩寶藏經法的聲音。隨心所欲地聽到經法之音，如意念一動就理解，都發起正覺之心，見到佛陀的疑惑消除，聽到佛經就通達理解。 當時，法會中有無數的菩薩大眾，同時發出洪亮的聲音。佛陀聽到這個稱號，覺得非常合適，就稱之為普現無違道教（普現：普遍顯現；無違：沒有違背；道教：佛陀的教導）。『如果有眾生聽到普現這個名字，就能獲得無比的快樂和利益，更何況是生在那個國土，得見普現如來，遇到他的神力化現和法則修行。如果有人聽到這些決斷之言，就等於見到佛陀，聽到佛經，進入心中永不忘記，只要聽到文殊師利（文殊師利：智慧第一的菩薩）成佛的名號和功德，就如此偉大，更何況是親眼見到。』 當時，佛陀告訴這些菩薩說：『如果有人聽到百千億佛的名號功德，利益眾生，開化度人，都不如文殊師利，在每一個劫中教化引導眾生，讓他們永遠安樂無憂。更何況是遇到普現如來，他的慶幸是無法比喻的，確實像你們所說的那樣。』 這時，大眾聽到佛陀讚歎這些菩薩的話，當時在座的諸天神王和世間人各有萬億垓，同時叩頭禮拜文殊師利，一同發出聲音說：『現在我們歸命普現如來。』剛說完歸命，就有八萬四千垓眾，都發起了無上正真道的心意，其餘無數的人積累了眾多功德，立於不退轉的地位。 當時，文殊師利又
【English Translation】 English version: If there is any diminution, the Bodhisattva's wish is to transform that land into various treasures, and as soon as the thought arises, various treasures are formed. All kinds of wonderful fragrant flowers are readily available, and there is no light or darkness of the sun and moon, no day or night. If the Bodhisattva's light shines, everything is as one wishes, and only the opening and closing of flowers distinguish day and night. There are no matters of cold, heat, old age, sickness, and death; only by practicing the Bodhisattva path can one achieve perfect enlightenment. If one goes to other places, there are no different karmic retributions. In heaven and on earth, all practice the Bodhisattva path, and at the end of life, all achieve perfect enlightenment. There is no end, no intermediate extinction. In the void, one does not hear the sounds of musical instruments or sorrowful cries, but sounds arise naturally, not proclaiming words of love and desire, but constantly emitting the sounds of the Dharma, the Six Perfections, and the Bodhisattva's treasury of scriptures. As one wishes to hear the sounds of the Dharma, as soon as the thought arises, one understands, and all give rise to the mind of perfect enlightenment. Seeing the Buddha, doubts are eliminated; hearing the scriptures, one understands and comprehends. At that time, in the assembly, there were countless Bodhisattva multitudes, who simultaneously raised their voices with great sound. The Buddha, hearing this title, found it very appropriate and named it 'Universal Manifestation of the Undeviating Teaching' (普現: Universal Manifestation; 無違: Undeviating; 道教: Buddha's teaching). 'If any sentient being hears the name 'Universal Manifestation,' they will obtain immeasurable joy and benefit, let alone being born in that land, seeing the Tathagata of Universal Manifestation, encountering his divine power and the practice of his Dharma. If anyone hears these decisive words, it is equivalent to seeing the Buddha, hearing the scriptures, entering the heart and never forgetting. Just hearing the name and merit of Manjushri (文殊師利: Bodhisattva of great wisdom) becoming a Buddha is so great, let alone seeing him with one's own eyes.' At that time, the Buddha said to these Bodhisattvas: 'If someone hears the names and merits of hundreds of thousands of millions of Buddhas, benefiting sentient beings and enlightening and liberating people, it is not as good as Manjushri, who in every kalpa teaches and guides sentient beings, allowing them to be forever peaceful and free from worry. How much more so is it to encounter the Tathagata of Universal Manifestation, whose joy is beyond comparison, truly as you have said.' At this time, the assembly heard the Buddha praising these Bodhisattvas, and at that moment, the heavenly kings and people of the world, each numbering in the trillions, simultaneously bowed down and paid homage to Manjushri, and together they said: 'Now we take refuge in the Tathagata of Universal Manifestation.' As soon as they finished taking refuge, there were 84 trillion beings who all gave rise to the mind of supreme and true enlightenment, and the remaining countless people accumulated many merits and stood in the position of non-retrogression. At that time, Manjushri again
白佛言：「今我願是諸不可計無量佛土功勛嚴凈目之所睹，由從所愿瑞應處所，皆使合併成一佛土，不計聲聞、緣覺，嚴凈五濁惡世發意之頃，正使我身江河沙劫稱歎諸國功勛嚴凈，無有限量不得其底，我所誓願復過越彼，無能究竟證明我者，獨佛縷練明知我耳。」
佛言：「善哉！誠如仁言，如來通慧三達無礙，真爾真爾等無有異。」
爾時會中諸菩薩眾又心念言：「如佛咨嗟文殊師利成佛國時功勛嚴凈，何如西方安養世界無量壽佛嚴凈等不？」
時佛即知諸菩薩心，便告師子步雷音菩薩：「欲知西方安養世界無量壽佛功勛嚴凈，比于文殊師利難以喻哉！假譬言之，如取一毛破為百分，以一分毛取海水一渧，無量壽佛如一分毛水一渧耳，文殊師利成佛汪洋如海，巍巍蕩蕩不可思議。」
於時師子步雷音菩薩前白佛言：「曾頗有餘方如來國土嚴凈如是者不？」
佛言：「有！東方去是百億江河沙界，名曰超立愿，其佛號名普照常明德海王如來、至真、等正覺，與諸菩薩眷屬圍繞而說法經，興演以來江河沙劫，其佛壽命亦無有限，比普現國嚴凈正等，有四菩薩被弘誓鎧得不可議。」
又白佛言：「唯愿加哀宣佈未聞，具說普照常明德海王如來其土嚴凈，又四菩薩名號何等？在於何
【現代漢語翻譯】 現代漢語譯本：
文殊菩薩對佛說：『現在我希望我所看到的那些不可計數、無量佛土的功德莊嚴，都能夠按照我的願望，從瑞應之處所，全部合併成一個佛土。這個佛土不包括聲聞、緣覺，在五濁惡世中發願的瞬間，即使我用江河沙劫的時間來稱讚諸佛國土的功德莊嚴，也無法完全道盡。我所發的誓願，還要超越這些，沒有人能夠完全證明我，只有佛陀您才能明瞭我的心意。』 佛陀說：『很好！正如你所說，如來通達智慧，三達無礙，真實不虛，毫無差別。』 這時，會中的菩薩們又在心中想：『佛陀讚歎文殊師利（Manjusri，菩薩名）成佛時的國土功德莊嚴，和西方極樂世界阿彌陀佛（Amitabha，佛名）的莊嚴相比，哪個更殊勝呢？』 佛陀立刻知道菩薩們的心思，就告訴師子步雷音菩薩（Simhanadagarjita，菩薩名）：『想要知道西方極樂世界阿彌陀佛的功德莊嚴，和文殊師利相比，難以用比喻來形容啊！打個比方，如果取一根毛髮，將其分成一百份，再取其中一份毛髮，用它沾取一滴海水，阿彌陀佛的功德莊嚴就像這一滴水，而文殊師利成佛的國土，則像汪洋大海，浩瀚無邊，不可思議。』 這時，師子步雷音菩薩向前對佛說：『曾經有其他地方的如來國土，像這樣莊嚴的嗎？』 佛陀說：『有！在東方，距離這裡百億江河沙數的世界之外，有一個世界叫做超立愿，那裡的佛叫做普照常明德海王如來（Prakashaprabhasa-samantabhadra-sagararaja，佛名）、至真、等正覺。他和諸菩薩眷屬圍繞著說法，從開始到現在已經過了江河沙數劫，他的壽命也是無限的。這個佛的國土莊嚴和普現佛國一樣，有四位菩薩身披弘誓鎧甲，功德不可思議。』 師子步雷音菩薩又對佛說：『希望您能慈悲地宣說我們未曾聽聞的，詳細說說普照常明德海王如來的國土莊嚴，以及那四位菩薩的名號是什麼？他們又在哪裡？』
【English Translation】 English version:
Manjusri said to the Buddha, 'Now, I wish that the immeasurable and countless meritorious adornments of all the Buddha lands that I have seen, according to my wish, from the auspicious places, could all be combined into one Buddha land. This Buddha land would not include Sravakas (hearers) and Pratyekabuddhas (solitary realizers). In the moment of generating the aspiration in the evil world of the five turbidities, even if I were to praise the meritorious adornments of all the Buddha lands for kalpas as numerous as the sands of the Ganges River, I would not be able to fully express them. My vows surpass even these, and no one can fully attest to them except the Buddha, who clearly knows my mind.' The Buddha said, 'Excellent! Just as you have said, the Tathagata (Buddha) has unobstructed wisdom, and the three kinds of knowledge are without hindrance. It is true, it is true, there is no difference.' At that time, the Bodhisattvas in the assembly thought in their minds, 'The Buddha praises the meritorious adornments of Manjusri's Buddha land when he attains Buddhahood. How does it compare to the adornments of Amitabha's (Amitabha, Buddha's name) Pure Land in the Western Paradise?' The Buddha immediately knew the thoughts of the Bodhisattvas and said to Simhanadagarjita Bodhisattva (Simhanadagarjita, Bodhisattva's name), 'To know the meritorious adornments of Amitabha's Pure Land in the Western Paradise compared to Manjusri is difficult to describe with metaphors! For example, if one were to take a single hair and divide it into one hundred parts, and then take one of those parts and use it to draw a drop of seawater, the meritorious adornments of Amitabha would be like that one drop of water, while the Buddha land of Manjusri when he attains Buddhahood would be like a vast ocean, boundless and inconceivable.' At that time, Simhanadagarjita Bodhisattva stepped forward and said to the Buddha, 'Has there ever been a Tathagata's land in another direction that is as adorned as this?' The Buddha said, 'Yes! In the east, beyond a hundred billion Ganges River sands of worlds, there is a world called Super-Established Vow. The Buddha there is named Prakashaprabhasa-samantabhadra-sagararaja Tathagata (Prakashaprabhasa-samantabhadra-sagararaja, Buddha's name), the Perfectly Enlightened One. He is surrounded by Bodhisattvas and their retinues, and has been teaching the Dharma for kalpas as numerous as the sands of the Ganges River. His lifespan is also limitless. The adornments of this Buddha's land are equal to those of the Universal Manifestation Buddha Land. There are four Bodhisattvas who wear the armor of great vows and whose merits are inconceivable.' Simhanadagarjita Bodhisattva again said to the Buddha, 'May you have compassion and proclaim what we have not heard, and describe in detail the adornments of the land of Prakashaprabhasa-samantabhadra-sagararaja Tathagata, and what are the names of those four Bodhisattvas? Where are they located?'
方游何佛土，凈德普備能具斯處？」
佛言：「第一菩薩名曰光英，游于東方無憂首如來佛土；第二菩薩名曰慧上，在於南方慧王如來佛土；第三菩薩名曰寂根，在於西方智積如來佛土；第四菩薩名曰意願，在於北方鉤鎖如來佛土。」
於時世尊，即如其像三昧正受，其三昧名悉現嚴凈，應時見東方普照常明德海王如來佛土，及諸菩薩功勛嚴凈，自昔以來所希見聞，譬如掌中視寶珠耳，如普現佛國土無異。眾會睹之莫不欣喜，誠如世尊所言，無有異也。
世尊即便告諸菩薩：「當如文殊師利所行為法。」
諸菩薩眾同發聲曰：「唯然受教，當學文殊師利本發心行，成就嚴凈不敢懈廢。」
於時世尊，尋便欣笑，光從口出，五色晃昱普照十方掩覆日月，繞身三匝還從頂入。彌勒菩薩即從坐起，長跪叉手前問佛言：「佛不妄笑，笑必有意。是何因緣，愿佛說之！」
佛言：「彌勒！向佛說法現三昧力，皆見東方普照佛國，具足備悉嚴凈功德，眾會欣悅誓願志學，今現八萬四千菩薩，咸共發心成嚴凈國，復有菩薩八萬四千十六正士發仁慈心，性弱和雅所愿具足，斯等如是當逮文殊師利。其餘菩薩不能若斯，雖爾緣是功德福，疾成無上正真之道為最正覺，國土成就不及文殊師利嚴凈之德
【現代漢語翻譯】 現代漢語譯本：『哪位菩薩遊歷何方佛土，能普遍具備如此清凈的功德？』 佛說：『第一位菩薩名為光英（光明英俊），遊歷于東方無憂首如來（無憂無慮的首領）的佛土；第二位菩薩名為慧上（智慧至上），在南方慧王如來（智慧之王）的佛土；第三位菩薩名為寂根（寂靜之根），在西方智積如來（智慧積累）的佛土；第四位菩薩名為意願（意念願望），在北方鉤鎖如來（鉤鎖般牢固）的佛土。』 當時，世尊即刻進入如其形象的三昧正定，此三昧名為悉現嚴凈（完全顯現莊嚴清凈）。應時，眾人見到東方普照常明德海王如來（普遍照耀，恒常光明，功德如海之王）的佛土，以及諸位菩薩的功勛莊嚴清凈，這些都是自古以來所希望見到和聽聞的，就像在手掌中觀看寶珠一樣，與普遍顯現的佛國土沒有差別。眾會看到這些，無不歡喜，確實如世尊所說，沒有絲毫差異。 世尊隨即告訴諸位菩薩：『應當像文殊師利（妙吉祥）菩薩那樣修行佛法。』 諸位菩薩一同發聲說：『我們謹遵教誨，應當學習文殊師利菩薩最初發心時的修行，成就莊嚴清凈，不敢懈怠荒廢。』 當時，世尊隨即欣然微笑，光芒從口中發出，五彩繽紛，普照十方，遮蔽了日月的光輝，繞身三圈后從頭頂進入。彌勒菩薩（慈氏）即從座位上起身，長跪合掌，向前問佛說：『佛不輕易微笑，微笑必定有其深意。這是什麼因緣，愿佛為我們解說！』 佛說：『彌勒！剛才佛說法時顯現三昧之力，大家都看到了東方普照佛國，具足完備的莊嚴清凈功德，眾會歡喜，發誓要學習。現在有八萬四千位菩薩，都共同發心成就莊嚴清凈的佛國；又有八萬四千零十六位正士發起了仁慈之心，性情柔和文雅，所愿都能實現。這些人將來都能達到文殊師利菩薩的境界。其餘的菩薩雖然不能像他們那樣，但也會因為這些功德福報，迅速成就無上正真之道，成為最正覺，他們成就的國土比不上文殊師利菩薩的莊嚴清凈之德。』
【English Translation】 English version: 'Which Bodhisattva travels to which Buddha land, and is able to universally possess such pure merits?' The Buddha said, 'The first Bodhisattva is named Guangying (Radiant Hero), who travels in the eastern Buddha land of Worry-Free Chief Tathagata; the second Bodhisattva is named Huishang (Wisdom Supreme), who is in the southern Buddha land of Wisdom King Tathagata; the third Bodhisattva is named Jigen (Root of Tranquility), who is in the western Buddha land of Accumulated Wisdom Tathagata; the fourth Bodhisattva is named Yiyuan (Intent and Wish), who is in the northern Buddha land of Hook-Lock Tathagata.' At that time, the World Honored One immediately entered the Samadhi of his form, which is named 'Complete Manifestation of Purity and Solemnity'. Instantly, they saw the eastern Buddha land of Universal Illumination, Constant Light, Virtue Ocean King Tathagata, as well as the solemn and pure merits of the Bodhisattvas. These were what they had hoped to see and hear since ancient times, like viewing a precious pearl in the palm of one's hand, no different from the universally manifested Buddha lands. The assembly, upon seeing this, were all delighted, indeed as the World Honored One had said, there was no difference. The World Honored One then told the Bodhisattvas, 'You should practice the Dharma as Manjushri (Gentle Glory) Bodhisattva does.' The Bodhisattva assembly said in unison, 'We respectfully accept the teachings, and we shall learn from the initial aspiration and practice of Manjushri Bodhisattva, achieving solemn purity, and dare not be negligent or lax.' At that time, the World Honored One then smiled with joy, and light emanated from his mouth, five-colored and brilliant, universally illuminating the ten directions, covering the sun and moon, circling his body three times before entering through the top of his head. Maitreya Bodhisattva (Loving One) then rose from his seat, knelt with palms together, and asked the Buddha, 'The Buddha does not smile without reason, there must be a deep meaning behind the smile. What is the cause of this, may the Buddha explain it to us!' The Buddha said, 'Maitreya! Just now, when the Buddha was expounding the Dharma and manifesting the power of Samadhi, everyone saw the eastern Buddha land of Universal Illumination, with its complete and perfect solemn and pure merits. The assembly was delighted and vowed to learn. Now, there are 84,000 Bodhisattvas who have all made the aspiration to achieve a solemn and pure Buddha land; and there are 84,016 righteous ones who have developed a compassionate heart, with gentle and refined natures, and all their wishes will be fulfilled. These people will all attain the state of Manjushri Bodhisattva. The other Bodhisattvas, although they cannot be like them, will also, through these merits and blessings, quickly achieve the unsurpassed true path, becoming the most perfect enlightenment. The Buddha lands they achieve will not be as solemn and pure as the merits of Manjushri Bodhisattva.'
。」
佛言：「彌勒！若有菩薩心性至真，口宣誓願不犯本心，亦當具足如文殊師利身，其心怯弱而有信樂，緣是口勇宣辭誓願，轉得超越六十萬億垓劫終始之難，六度無極則以具足。」
時四菩薩各從其方化作重閣眾寶挍絡，各從諸天無數百千，雨眾天華、鼓眾音樂，神足威變地為動震，四面俱進來趣世尊，光照眾會見莫不欣。
彌勒長跪而白佛言：「今地大動、天華紛紛，重閣晃曜四方來臻，鼓樂絃歌、天香苾芬，此何瑞應？誰之威神？」
佛言：「彌勒！是四菩薩即來見佛，用自神力感動眾會，故現此瑞勸化於法。」
時四菩薩即進詣佛，稽首禮足繞佛三匝，佛命使坐退而就榻。時佛宣告諸會菩薩：「此四正士多所勸發，興建誓願不可稱計。設族姓子謙敬渴仰於此正士，因問法義疑網永止，行菩薩業滅除終始，必逮無上正真之道，超二十億劫周旋之惱，普具諸法六度無極。若有女人聞是正士名號之稱，速轉女身疾解正覺。」
爾時世尊斂復威神，一切眾會還自如故，彼佛國土忽然不現。於是文殊師利前白佛言：「唯然世尊！一切諸法猶若如幻，幻師所作適起尋滅，諸法展轉亦復如是，其不起滅乃曰平等，平等學者必逮正覺，逮正覺已度脫一切。」
慧上菩薩問文殊
【現代漢語翻譯】 現代漢語譯本 佛陀說：『彌勒（Maitreya，未來佛）！如果有菩薩心性至真，口中所宣誓的願望不違背本心，也應當具備如文殊師利（Manjusri，智慧的象徵）菩薩那樣的身相。即使內心怯弱但有信樂，因為口中勇敢地宣說誓願，也能超越六十萬億垓劫的生死輪迴之苦，圓滿具足六度波羅蜜（六種到達彼岸的修行方法）。』 當時，四位菩薩各自從其所在的方向化現出重重樓閣，以各種珍寶裝飾，各自帶領無數百千諸天，降下天花、奏響天樂，以神通之力使大地震動，從四面八方來到佛陀面前，光芒照耀著大眾，使他們無不歡喜。 彌勒菩薩長跪合掌，向佛陀稟告說：『現在大地震動，天花紛紛落下，重重樓閣光彩奪目地從四方而來，鼓樂齊鳴，天香芬芳，這是什麼祥瑞的徵兆？是誰的威神之力？』 佛陀說：『彌勒！這四位菩薩即將前來見我，他們用自己的神通力感動大眾，所以顯現這種祥瑞，勸勉大家修行佛法。』 當時，四位菩薩立即來到佛陀面前，頂禮佛足，繞佛三匝，佛陀命他們就座，他們退下坐到座位上。這時，佛陀告訴在場的所有菩薩：『這四位正士多方勸勉，發起的誓願不可計數。如果善男子善女人謙虛恭敬地渴求向這四位正士請教，因請教佛法義理，疑惑就會永遠止息，修行菩薩道，就能滅除生死輪迴，必定證得無上正真之道，超越二十億劫的輪迴之苦，普遍具足諸法和六度波羅蜜。如果有女人聽到這四位正士的名號，就能迅速轉為男子之身，快速證得正覺。』 這時，世尊收斂神通威光，一切大眾恢復如常，佛國剎土也忽然消失不見。於是，文殊師利菩薩上前對佛陀說：『是的，世尊！一切諸法都如同幻象，幻術師所變現的事物，剛出現就隨即消失，諸法的流轉變化也是如此，不生不滅才叫做平等，修習平等的人必定證得正覺，證得正覺后就能度脫一切眾生。』 慧上菩薩向文殊師利菩薩問道：
【English Translation】 English version The Buddha said, 'Maitreya! If there are Bodhisattvas whose minds are truly sincere, and whose vows declared by their mouths do not violate their original intentions, they should also possess a form like that of Manjusri. Even if their hearts are timid but they have faith and joy, because they bravely declare their vows, they can transcend the suffering of birth and death for sixty hundred thousand trillion kalpas, and fully possess the Six Paramitas (six perfections to reach the other shore).' At that time, four Bodhisattvas each transformed from their respective directions into layered pavilions adorned with various treasures, each leading countless hundreds of thousands of devas, raining down heavenly flowers, playing heavenly music, and using their divine powers to shake the earth. They came from all four directions towards the Buddha, their light illuminating the assembly, causing them all to rejoice. Maitreya knelt down, put his palms together, and reported to the Buddha, 'Now the earth is shaking, heavenly flowers are falling, layered pavilions are shining brightly from all directions, drums and music are playing, and heavenly fragrances are wafting. What auspicious sign is this? Whose divine power is it?' The Buddha said, 'Maitreya! These four Bodhisattvas are about to come to see me. They are using their divine powers to move the assembly, so they are manifesting this auspicious sign to encourage everyone to practice the Dharma.' At that time, the four Bodhisattvas immediately approached the Buddha, bowed their heads to his feet, and circumambulated him three times. The Buddha instructed them to take their seats, and they withdrew to their places. Then, the Buddha announced to all the Bodhisattvas present, 'These four noble beings have given much encouragement and have made countless vows. If good men and good women humbly and respectfully seek to learn from these four noble beings, by inquiring about the meaning of the Dharma, their doubts will be forever extinguished. By practicing the Bodhisattva path, they can eliminate the cycle of birth and death, and will surely attain the unsurpassed true path, transcending the suffering of twenty billion kalpas of reincarnation, and universally possess all dharmas and the Six Paramitas. If any woman hears the names of these four noble beings, she can quickly transform into a male body and quickly attain enlightenment.' At this time, the World Honored One withdrew his divine power, and everything in the assembly returned to normal. The Buddha's land also suddenly disappeared. Then, Manjusri Bodhisattva stepped forward and said to the Buddha, 'Yes, World Honored One! All dharmas are like illusions. The things conjured by a magician appear and then immediately vanish. The flow and change of dharmas are also like this. Non-arising and non-ceasing is called equality. Those who practice equality will surely attain enlightenment, and having attained enlightenment, they can liberate all beings.' Bodhisattva Hui Shang asked Manjusri
師利曰：「菩薩何行而成正覺？」
文殊師利答曰：「無逮無失是曰正覺。」
慧上又問：「寧可復得不可逮乎？亦復無乎？若不逮有，則無有眾不可逮眾。」
文殊師利答曰：「亦不可逮亦復不無，所以不逮，是諸法過悉無所生，初無所有，非方當有不懷無得。」
文殊師利又復問慧上曰：「何所一業敷演經法？」
於是慧上答曰：「其無所生亦無所壞，不造異住，是曰一業敷演經法。」
光英菩薩曰：「其無來無往，是曰一業敷演經法。」
寂根菩薩曰：「其無所得亦無所等，亦不造證亦不寂然，亦無淡怕無去來今，是曰一業敷演經法。」
意願菩薩曰：「其不妄想佛法聖眾，不念菩薩，無國土想、無地獄念，不斷章句、不倚有常，是曰一業敷演經法。」
彌勒菩薩曰：「不見五陰衰入諸種，不視不盲無妄想法，不暢入法不積不捨，是曰一業敷演經法。」
師子步雷音菩薩曰：「其于亂法而無所亂，不造若干是凡夫法，斯習學法此諸佛法，不懷妄想不受一法，其業寂寞，是曰一業敷演經法。」
愛見菩薩曰：「其逮本無不想今無，斯深妙法悉無妄想，是曰一業敷演經法。」
無礙辯菩薩曰：「諸法皆盡究竟盡者，乃曰無盡，演一切法
【現代漢語翻譯】 現代漢語譯本 師利（Śāriputra）問：『菩薩修行什麼才能成就正覺（samyak-saṃbodhi）？』 文殊師利（Mañjuśrī）回答說：『不執著于獲得，也不執著于失去，這就叫做正覺。』 慧上（Prajñāprabhāsa）又問：『難道可以得到那不可執著的嗎？還是根本就沒有呢？如果不能執著于有，那麼就沒有不可執著的眾生。』 文殊師利回答說：『既不能執著於它，也不是沒有。之所以不能執著，是因為一切法（dharma）的過患都無所生，最初什麼都沒有，不是說將來會有，也不是說不執著于獲得。』 文殊師利又問慧上：『用什麼唯一的行為來闡述經法（sūtra-dharma）？』 於是慧上回答說：『它無所生，也無所壞，不造作異樣的住處，這就叫做用唯一的行為來闡述經法。』 光英菩薩（Prabhāṃkara）說：『它無來無往，這就叫做用唯一的行為來闡述經法。』 寂根菩薩（Śāntendriya）說：『它無所得，也無所等同，不造作證悟，也不寂然不動，也沒有淡泊和畏懼，沒有過去、現在、未來，這就叫做用唯一的行為來闡述經法。』 意願菩薩（Cittābhiprāya）說：『它不妄想佛法（Buddha-dharma）和聖眾（saṃgha），不念菩薩（bodhisattva），沒有國土的念頭，沒有地獄的念頭，不執著于章句，不依賴於常有，這就叫做用唯一的行為來闡述經法。』 彌勒菩薩（Maitreya）說：『不見五陰（pañca-skandha）的衰敗和融入各種元素，不看也不盲目，沒有虛妄的想法，不暢通地進入法，不積累也不捨棄，這就叫做用唯一的行為來闡述經法。』 師子步雷音菩薩（Siṃhavikrāntanirghoṣa）說：『它在混亂的法中而不被混亂，不造作若干凡夫的法，學習這些法就是諸佛的法，不懷有妄想，不接受一法，它的行為寂靜，這就叫做用唯一的行為來闡述經法。』 愛見菩薩（Priyadarśana）說：『它執著于本無，不想現在沒有，這種深妙的法都沒有妄想，這就叫做用唯一的行為來闡述經法。』 無礙辯菩薩（Pratibhānakūṭa）說：『一切法都達到究竟的盡頭，達到盡頭就叫做無盡，闡述一切法』
【English Translation】 English version Śāriputra asked: 'What practice does a Bodhisattva undertake to achieve perfect enlightenment (samyak-saṃbodhi)?' Mañjuśrī replied: 'Not grasping at attainment, nor grasping at loss, this is called perfect enlightenment.' Prajñāprabhāsa further asked: 'Is it possible to attain that which cannot be grasped? Or is it simply non-existent? If one cannot grasp at existence, then there are no beings that cannot be grasped.' Mañjuśrī replied: 'It is neither graspable nor non-existent. The reason it is not graspable is that the faults of all dharmas (phenomena) are without origin, initially there is nothing, it is not that it will exist in the future, nor is it not grasping at attainment.' Mañjuśrī then asked Prajñāprabhāsa: 'What single action is used to expound the sūtra-dharma (teachings)?' Thereupon, Prajñāprabhāsa replied: 'It is without origin and without destruction, not creating different abodes, this is called using a single action to expound the sūtra-dharma.' Prabhāṃkara Bodhisattva said: 'It has no coming and no going, this is called using a single action to expound the sūtra-dharma.' Śāntendriya Bodhisattva said: 'It has no attainment and no equal, does not create enlightenment, nor is it still and silent, it has no detachment or fear, no past, present, or future, this is called using a single action to expound the sūtra-dharma.' Cittābhiprāya Bodhisattva said: 'It does not falsely conceive of the Buddha-dharma and the saṃgha (community), does not think of Bodhisattvas, has no thought of lands, no thought of hell, does not cling to phrases, does not rely on permanence, this is called using a single action to expound the sūtra-dharma.' Maitreya Bodhisattva said: 'Not seeing the decay and merging of the five skandhas (aggregates) into various elements, not seeing nor being blind, without false ideas, not smoothly entering the dharma, not accumulating nor abandoning, this is called using a single action to expound the sūtra-dharma.' Siṃhavikrāntanirghoṣa Bodhisattva said: 'It is not confused by confused dharmas, does not create the various dharmas of ordinary beings, learning these dharmas is the dharma of all Buddhas, not harboring false ideas, not accepting a single dharma, its action is tranquil, this is called using a single action to expound the sūtra-dharma.' Priyadarśana Bodhisattva said: 'It grasps at the original non-existence, does not think of the present non-existence, this profound and subtle dharma has no false ideas, this is called using a single action to expound the sūtra-dharma.' Pratibhānakūṭa Bodhisattva said: 'All dharmas reach the ultimate end, reaching the end is called endless, expounding all dharmas.'
不可盡者，是曰一業敷演經法。」
善心念菩薩曰：「其于諸念而無所思，若有所入亦不無心，不得不失，是曰一業敷演經法。」
覺離塵菩薩曰：「于諸塵法而無所染，亦無不染，不著不憂，不忘不念，不作無不作，不取不捨，是曰一業敷演經法。」
海底菩薩曰：「其志如海永難得底，深入法要不見妄想，如所應行而頒宣法，不我無彼，是曰一業敷演經法。」
十上月童真菩薩曰：「普等眾生若如月滿，心不見等無所等，是曰一業敷演經法。」
消諸憂冥菩薩曰：「其能休息一切憂瘡不憂不戚，以能割除眾憒諸本，何所是本吾我之本，其有等經共吾我行而說法者，是曰一業敷演經法。」
鉤鎖菩薩曰：「若說於法，其不倚著欲界、色界及無色界，不著聲聞、緣覺之法，不慕佛道，是曰一業敷演經法。」
普現菩薩曰：「等宣諸法等於空無，不念于空不得平等，所說如是，是曰一業敷演經法。」
三品凈菩薩曰：「其講說法凈三品場。何謂三場？不得吾我，不想法會，不倚諸法，是曰三場清凈之業宣佈法訓；如斯說者，是曰一業敷演經法。」
在所吉菩薩曰：「知一切法歸於平等，若曉了斯，而為分別不宣文字，以無所宣一切諸法，是曰一業敷演經法。」
【現代漢語翻譯】 現代漢語譯本 『不可窮盡』，這被稱為『一業敷演經法』。 善心念菩薩說：『對於一切念頭而無所思，如果有所領悟也不執著于有心或無心，不陷入得失的觀念，這被稱為『一業敷演經法』。』 覺離塵菩薩說：『對於一切塵世的法而不被污染，也不執著于不被污染，不執著也不憂慮，不忘也不念，不作為也不執著于不作為，不取也不捨棄，這被稱為『一業敷演經法』。』 海底菩薩說：『他的意志像大海一樣深不可測，深入佛法的要義而不見虛妄的念頭，按照應該做的去宣講佛法，不執著于自我或他人，這被稱為『一業敷演經法』。』 十上月童真菩薩說：『普遍平等地對待眾生，如同滿月一樣圓滿，心中不見有平等或不平等，這被稱為『一業敷演經法』。』 消諸憂冥菩薩說：『他能夠止息一切憂愁的創傷，不憂愁也不悲傷，能夠割除一切煩惱的根本，什麼是根本呢？就是我執的根本。那些與我執同行而說法的人，這被稱為『一業敷演經法』。』 鉤鎖菩薩說：『如果講說佛法，不依賴於欲界、色界和無色界，不執著于聲聞和緣覺的法，也不追求佛道，這被稱為『一業敷演經法』。』 普現菩薩說：『平等地宣說一切法，如同虛空一樣空無，不執著于空也不執著于不平等，所說的就是這樣，這被稱為『一業敷演經法』。』 三品凈菩薩說：『他講說佛法，清凈三個場所。什麼是三個場所呢？不執著于自我，不執著於法會，不依賴於一切法，這被稱為三個場所清凈的業，宣佈佛法的教誨；像這樣說法的人，這被稱為『一業敷演經法』。』 在所吉菩薩說：『知道一切法都歸於平等，如果明白了這一點，就為眾生分別解說，但不宣說文字，因為一切法都無所宣說，這被稱為『一業敷演經法』。』
【English Translation】 English version 'That which cannot be exhausted' is called 'One Karma Expounding the Dharma'. The Bodhisattva Good Mind Contemplation said: 'Regarding all thoughts, having no thoughts, if there is any realization, not clinging to having a mind or not having a mind, not falling into the concept of gain or loss, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Awakened from Dust said: 'Regarding all worldly dharmas, not being defiled, nor clinging to not being defiled, not clinging nor worrying, not forgetting nor remembering, not acting nor clinging to not acting, not taking nor abandoning, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Ocean Bottom said: 'His will is like the ocean, forever difficult to fathom, deeply entering the essence of the Dharma without seeing delusive thoughts, according to what should be done, proclaiming the Dharma, not clinging to self or others, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Ten-Above-Moon Youth said: 'Universally and equally treating all beings, like the full moon, in the heart not seeing equality or inequality, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Eliminating All Worries and Darkness said: 'He is able to stop all the wounds of worry, not worrying nor grieving, able to cut off the root of all afflictions, what is the root? It is the root of self-attachment. Those who walk with self-attachment and speak the Dharma, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Hook and Chain said: 'If speaking the Dharma, not relying on the desire realm, the form realm, and the formless realm, not clinging to the Dharma of Sravakas and Pratyekabuddhas, nor pursuing the path of Buddhahood, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Universal Manifestation said: 'Equally proclaiming all dharmas, like the emptiness of space, not clinging to emptiness nor clinging to inequality, what is said is like this, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Three Pure Stages said: 'He speaks the Dharma, purifying the three stages. What are the three stages? Not clinging to self, not clinging to the Dharma assembly, not relying on all dharmas, this is called the pure karma of the three stages, proclaiming the teachings of the Dharma; one who speaks like this, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva In-Place Auspicious said: 'Knowing that all dharmas return to equality, if one understands this, then one explains it for beings, but does not proclaim it in words, because all dharmas are without anything to proclaim, this is called 'One Karma Expounding the Dharma'.'
深行菩薩曰：「若有睹見一切諸法，亦無所見，若講如是言辭，是曰一業敷演經法。」
如是要言，一切菩薩各言其志，說是一業經典法時，七千億菩薩逮得無所從生法忍，八十萬四千垓人皆發無上正真道意，七千比丘漏盡意解，九十六載諸天世人遠塵離垢諸法眼生。
於是師子步雷音菩薩前白佛言：「文殊師利成普現佛時，諸菩薩能有幾所？其壽久如，何時成佛？」
佛言：「卿自以是問于文殊師利，即如佛教。」
問文殊師利曰：「仁當久如成最正覺？」
文殊師利答曰：「虛空有形乃成正覺，假使幻人成佛道者，我身爾乃無著漏盡成最正覺。若呼有形而響有影，月能晝明日而夜照，爾乃我身成最正覺。志求道者，乃當問之成佛之期。」
又問：「仁者為不志求道？」
答曰：「不也。」
曰：「何以故？」
答曰：「道是文殊，文殊是道。所以者何？假有號耳。文殊及道其名寂寞，了無解空，空則曰道。」
佛告師子步雷音菩薩言：「寧曾見聞無量壽佛國中菩薩聲聞眾不？」
答曰：「唯然！亦見亦聞。」
佛言：「為多少乎？」
答曰：「不可思議、不能稱限。」
佛言：「普現佛國菩薩之數，喻如積塵滿
【現代漢語翻譯】 現代漢語譯本 深行菩薩說：『如果有人觀察到一切諸法，卻又無所見，如果講說這樣的言辭，這就叫做以一業來闡述經法。』 像這樣說，一切菩薩各自表達他們的志向，當講說這一業經典法時，七千億菩薩獲得了無所從生法忍（對諸法無生無滅的真理的領悟），八十萬四千垓人發起了無上正等正覺的道心，七千比丘漏盡意解（煩惱斷盡，心意解脫），九十六載諸天世人遠離塵垢，生起了清凈的法眼。 這時，師子步雷音菩薩上前向佛稟告說：『文殊師利（智慧的象徵）成就普現佛時，諸菩薩會有多少？他的壽命有多長？何時成佛？』 佛說：『你自己去問文殊師利，就按照佛的教導去做。』 （師子步雷音菩薩）問文殊師利說：『您要多久才能成就最正覺？』 文殊師利回答說：『如果虛空有形體，我才會成正覺；假設幻化的人能夠成佛，我那時才會無所執著，斷盡煩惱，成就最正覺。如果呼喚有形體而有迴響，有影子，月亮能在白天發光，晚上照耀，那時我才會成就最正覺。立志求道的人，才應當問他成佛的期限。』 又問：『您是不立志求道嗎？』 回答說：『不是的。』 問：『為什麼呢？』 回答說：『道就是文殊，文殊就是道。為什麼這樣說呢？只是假借一個名稱罷了。文殊和道，其名寂靜空無，完全沒有實體，空就是道。』 佛告訴師子步雷音菩薩說：『你是否曾經見過或聽聞過無量壽佛（阿彌陀佛）國中的菩薩和聲聞眾？』 回答說：『是的！我既見過也聽聞過。』 佛說：『他們有多少呢？』 回答說：『不可思議，無法稱量。』 佛說：『普現佛國的菩薩數量，就像堆積的塵土充滿
【English Translation】 English version The Bodhisattva Deep Practice said, 'If one observes all dharmas, yet sees nothing, and if one speaks such words, this is called expounding the Dharma through one action.' Having spoken thus, all the Bodhisattvas each expressed their aspirations. When this one-action Dharma was being expounded, seven billion Bodhisattvas attained the Dharma-acceptance of non-origination (understanding the truth of the non-arising and non-ceasing of all dharmas), 804,000,000,000,000 people generated the aspiration for unsurpassed, true, and complete enlightenment, 7,000 Bhikkhus (monks) exhausted their outflows and attained liberation of mind, and in 96 kalpas (eons), gods and humans were freed from defilements and their pure Dharma eyes arose. Then, the Bodhisattva Lion's Step Thunder Sound approached the Buddha and said, 'When Manjushri (symbol of wisdom) achieves the Buddha-state of Universal Manifestation, how many Bodhisattvas will there be? How long will his lifespan be? When will he become a Buddha?' The Buddha said, 'You should ask Manjushri yourself, and follow the Buddha's teachings.' (Lion's Step Thunder Sound Bodhisattva) asked Manjushri, 'How long will it be before you attain the most perfect enlightenment?' Manjushri replied, 'If space had a form, then I would attain enlightenment; if an illusory person could become a Buddha, then I would be without attachment, exhaust all outflows, and attain the most perfect enlightenment. If calling out to a form produced an echo and a shadow, if the moon could shine during the day and illuminate at night, then I would attain the most perfect enlightenment. Those who aspire to the path should ask about the time of attaining Buddhahood.' He was then asked, 'Do you not aspire to the path?' He replied, 'No, I do not.' He was asked, 'Why not?' He replied, 'The path is Manjushri, and Manjushri is the path. Why is this so? It is merely a borrowed name. Manjushri and the path, their names are silent and empty, completely without substance, and emptiness is the path.' The Buddha said to the Bodhisattva Lion's Step Thunder Sound, 'Have you ever seen or heard of the Bodhisattvas and Sravakas (hearers) in the land of Amitayus Buddha (Buddha of Infinite Life)?' He replied, 'Yes! I have both seen and heard of them.' The Buddha said, 'How many are there?' He replied, 'They are inconceivable and immeasurable.' The Buddha said, 'The number of Bodhisattvas in the Buddha-land of Universal Manifestation is like the accumulated dust filling'
十方界，無量壽佛菩薩聲聞比數多少如一塵耳。又普現佛壽命無限。取譬言之，破碎十方三千世界皆使作塵，佈散此塵過千佛國，乃著一塵周匝十方，而盡其塵，于族姓子寧能計知此塵數不？」
答曰：「無能限焉？」
佛言：「普現如來以劫之壽當一塵耳，計塵之喻尚不足言，欲知其要如虛無邊，年壽劫數無以比焉。」
於時彌勒菩薩前白佛言：「假使有人學于大乘，為是大智無極之慧，當忍勤苦無央數劫，自歸普現行菩薩法，如斯大道不當懈廢。」
佛言：「如是，彌勒！誠如所云。誰有聞是無極大慧，不發道意愛樂之乎？唯有懈廢小節之類，不解正真不樂之耳。」佛說是時十千眾人發大道心。
爾時世尊告師子步雷音菩薩言：「今嘆文殊師利自昔所行本心志愿，度佛無量、菩薩無數，道慧高德不可思議，周匝十方諸得道者，不能究盡為作譬喻。」
時，師子步雷音菩薩前白佛言：「假使有人立弘誓願無極之行，當如文殊師利志願等不？忍勤苦行，于無數劫而無懈厭，不發勞想。」
佛言：「族姓子！意趣云何？虛空寧念我行晝夜日月時節年限劫數不？」
答曰：「不也。」
曰：「如是，族姓子！曉了諸法亦如虛空，虛空寂定，不念晝夜日月時節年限
【現代漢語翻譯】 現代漢語譯本 十方世界中，無量壽佛（Amitayus Buddha）的菩薩和聲聞弟子的數量，就像一粒微塵一樣微不足道。而且，普現佛（Samantabhadra Buddha）的壽命是無限的。打個比方，如果把十方三千世界都打碎成塵埃，然後把這些塵埃散佈到超過千個佛國，每經過一個佛國就放下一粒塵埃，直到所有的塵埃都散佈完，遍佈十方，那麼，族姓子啊，你能夠計算出這些塵埃的數量嗎？ 回答說：『無法計算。』 佛說：『普現如來（Samantabhadra Tathagata）的壽命，用劫來計算，也只相當於一粒塵埃。用塵埃來比喻都還不足以說明，想要知道他的壽命究竟有多長，就像虛空一樣無邊無際，用年、壽、劫數都無法比擬。』 這時，彌勒菩薩（Maitreya Bodhisattva）上前對佛說：『如果有人學習大乘佛法，爲了獲得這種無邊無際的智慧，應當忍受無數劫的勤苦修行，歸依普現菩薩（Samantabhadra Bodhisattva）的修行方法，像這樣的大道，不應該懈怠廢棄。』 佛說：『是的，彌勒！正如你所說。誰聽聞了這種無邊無際的智慧，會不發菩提心，不喜愛它呢？只有那些懈怠、不求上進的人，不理解真正的道理，不喜愛它罷了。』佛說這話時，有一萬多人發起了菩提心。 這時，世尊告訴師子步雷音菩薩（Simhavikramin Bodhisattva）說：『現在讚歎文殊師利（Manjusri）過去所修行的本心和願力，他所度化的佛無數，菩薩無數，他的智慧和功德高深莫測，遍佈十方，所有得道的人，都無法完全瞭解，無法用比喻來形容。』 這時，師子步雷音菩薩上前對佛說：『如果有人立下宏大的誓願，修行無邊無際的善行，能夠像文殊師利（Manjusri）的願力一樣嗎？能夠忍受無數劫的勤苦修行，而不懈怠厭倦，不產生疲勞的想法嗎？』 佛說：『族姓子！你的想法如何？虛空會執著於我所經歷的晝夜、日月、時節、年限、劫數嗎？』 回答說：『不會。』 佛說：『是的，族姓子！瞭解諸法的實相也像虛空一樣，虛空寂靜不動，不會執著于晝夜、日月、時節、年限、劫數。』
【English Translation】 English version In the ten directions, the number of Bodhisattvas and Sravakas of Amitayus Buddha is as insignificant as a single speck of dust. Moreover, the lifespan of Samantabhadra Buddha is limitless. To illustrate, if one were to crush the three thousand great thousand worlds in the ten directions into dust, and then scatter this dust across more than a thousand Buddha lands, placing one speck of dust after passing each Buddha land, until all the dust is scattered throughout the ten directions, O son of good family, could you possibly calculate the number of these dust particles? The answer was: 'It is impossible to calculate.' The Buddha said: 'The lifespan of Samantabhadra Tathagata, even when measured in kalpas, is equivalent to just one speck of dust. Even the analogy of dust is insufficient to describe it. If you wish to know the true extent of his lifespan, it is like the boundless void, beyond comparison with years, lifespans, or kalpas.' At that time, Maitreya Bodhisattva stepped forward and said to the Buddha: 'If someone were to study the Mahayana teachings, seeking this boundless wisdom, they should endure countless kalpas of diligent practice, taking refuge in the practice of Samantabhadra Bodhisattva. Such a great path should not be neglected or abandoned.' The Buddha said: 'Indeed, Maitreya! It is as you say. Who, upon hearing of this boundless wisdom, would not generate the aspiration for enlightenment and cherish it? Only those who are lazy and unmotivated, who do not understand the true principles, would not cherish it.' When the Buddha spoke these words, ten thousand people generated the aspiration for enlightenment. At that time, the World Honored One said to Simhavikramin Bodhisattva: 'Now, I praise Manjusri for his original intention and vows from the past. He has liberated countless Buddhas and Bodhisattvas. His wisdom and virtues are profound and inconceivable, pervading the ten directions. All those who have attained enlightenment cannot fully comprehend him, nor can he be described through analogies.' Then, Simhavikramin Bodhisattva stepped forward and said to the Buddha: 'If someone were to make a grand vow to practice limitless good deeds, could they be equal to the vows of Manjusri? Could they endure countless kalpas of diligent practice without becoming lazy or weary, without generating thoughts of fatigue?' The Buddha said: 'O son of good family! What is your understanding? Does the void cling to the day and night, the sun and moon, the seasons, the years, or the kalpas that I have experienced?' The answer was: 'No, it does not.' The Buddha said: 'Indeed, O son of good family! Understanding the true nature of all dharmas is like the void. The void is still and unmoving, it does not cling to day and night, the sun and moon, the seasons, the years, or the kalpas.'
劫數也。所以者何？空無念思豈有勞想？過江河沙劫亦無增損，不衰不盛不壞不毀，不生不老，不病不死，不去不來。所以然者？虛空與有，假有號耳！文殊師利名號如是，其能曉瞭如虛空者，悉知諸法一切無辭皆無所有，便無恐怖不以為勞。文殊師利成佛久遠，乃爾志同文殊師利等亦如是。」
於時海底菩薩謂文殊師利：「所被弘誓不可比喻，若有學者當云何進？」
文殊師利答曰：「若有學我弘誓鎧者，志存誓願若如幻化，則無所有亦無所為。」
佛說是經時，四大天王，天帝釋、梵天王，及余尊大神妙諸天，僉然同音，俱共嘆曰：「唯然世尊！其聞是經，為得善利無極之慶，何況受持諷誦學者，我當受持諷誦修學，廣為人說普令流佈，將護行者使法久存。」
於時師子步雷音菩薩前白佛言：「唯然世尊！若有受持諷誦斯經，得何福慶？若有聞者，即便發心追慕志學，文殊師利景則復云何乎？」
佛言：「若有菩薩學是法者，猶如如來已無掛礙，若於將來最後末世，則以七寶積滿十方諸佛之國，則貢上佛供養一切，等心眾生歷劫不廢，又兼法施備具六德，此之功德又不足計，不如聞是嚴凈經法發心慕學。文殊師利！謨式諷誦，經行七步之內，德過於彼巨億萬倍，無以為喻不可稱計
【現代漢語翻譯】 現代漢語譯本：是劫數啊。為什麼這樣說呢？因為空性中沒有念頭和思慮，哪裡會有勞累和想法呢？即使經過像恒河沙一樣多的劫數，也不會有增加或減少，不會衰敗或興盛，不會毀壞或毀滅，不會出生或衰老，不會生病或死亡，不會去也不會來。為什麼會這樣呢？因為虛空和存在，都只是假有的名稱罷了！文殊師利（Manjusri，菩薩名）的名號也是如此，如果能夠明白像虛空一樣，就會知道一切諸法都沒有任何實質，都是空無所有的，這樣就不會有恐懼，也不會覺得勞累。文殊師利成佛已經很久遠了，那些立志要和文殊師利一樣的人也是如此。 這時，海底菩薩對文殊師利說：『您所發的弘大誓願是無法比喻的，如果有修行的人，應該如何進步呢？』 文殊師利回答說：『如果有學習我弘誓鎧甲的人，要立下誓願，就像幻化一樣，那麼就沒有任何實在的東西，也沒有任何作為。』 佛陀說完這部經時，四大天王、天帝釋（Indra，天神名）、梵天王（Brahma，天神名），以及其他尊貴的大神和美妙諸天，都異口同聲地讚歎說：『是的，世尊！聽到這部經的人，會得到無上的善利和福慶，更何況是受持、諷誦和學習的人呢？我們應當受持、諷誦、修學，廣泛地為他人宣說，使之普遍流傳，護持修行的人，使佛法長久存在。』 這時，師子步雷音菩薩（Simhavikramin，菩薩名）上前對佛說：『是的，世尊！如果有人受持、諷誦這部經，會得到什麼樣的福報和慶幸呢？如果有人聽到這部經，就立即發心追隨、仰慕和學習，那麼文殊師利的境界又會是怎樣的呢？』 佛陀說：『如果有菩薩學習這個法門，就如同如來一樣沒有任何障礙。如果在未來的最後末世，用七寶堆滿十方諸佛的國土，用來供養諸佛和一切眾生，歷經劫數也不會停止，並且兼具法佈施的六種功德，這樣的功德還不足以計算，不如聽聞這部《嚴凈經》而發心仰慕學習。文殊師利！如果有人能夠背誦、諷誦，並在七步之內經行，他的功德會超過前面所說的億萬倍，無法比喻，無法稱量。』
【English Translation】 English version: It is a kalpa (aeon). Why is that? Because in emptiness there are no thoughts or considerations, how could there be toil or ideas? Even if countless kalpas like the sands of the Ganges River pass, there will be no increase or decrease, no decline or prosperity, no destruction or ruin, no birth or old age, no sickness or death, no going or coming. Why is this so? Because emptiness and existence are merely provisional names! The name of Manjusri (a Bodhisattva) is also like this. If one can understand like emptiness, one will know that all dharmas (phenomena) have no substance, are all empty and without anything, thus there will be no fear and no feeling of toil. Manjusri has become a Buddha for a long time, and those who aspire to be like Manjusri are also like this. At that time, the Ocean-Bottom Bodhisattva said to Manjusri, 'The great vows you have made are incomparable. If there are practitioners, how should they progress?' Manjusri replied, 'If there are those who study my armor of great vows, they should establish their vows as if they were illusions, then there will be nothing real and nothing to do.' When the Buddha finished speaking this sutra, the Four Heavenly Kings, Indra (a deity), Brahma (a deity), and other noble great deities and wonderful devas, all exclaimed in unison, 'Yes, World Honored One! Those who hear this sutra will obtain immeasurable benefits and blessings, how much more so those who uphold, recite, and study it? We should uphold, recite, and study it, widely proclaim it to others, make it universally spread, protect the practitioners, and make the Dharma last long.' At that time, the Lion-Stride Thunder-Sound Bodhisattva (Simhavikramin) stepped forward and said to the Buddha, 'Yes, World Honored One! If someone upholds and recites this sutra, what kind of merit and blessings will they obtain? If someone hears this sutra and immediately aspires to follow, admire, and study it, then what will be the state of Manjusri?' The Buddha said, 'If there is a Bodhisattva who studies this Dharma, they will be like the Tathagata (Buddha) without any obstacles. If in the future, in the last age, one were to fill the Buddha lands of the ten directions with the seven treasures, and offer them to the Buddhas and all sentient beings, without ceasing for kalpas, and also possess the six virtues of Dharma giving, such merit would still be insufficient to calculate. It is better to hear this 'Pure and Adorned Sutra' and aspire to study it. Manjusri! If someone can recite and chant it, and walk within seven steps, their merit will exceed the former by billions of times, beyond comparison and beyond measure.'
。」
時彌勒菩薩前白佛言：「是經所名，云何奉持？」
佛語彌勒：「斯經典者，號曰『娛樂所愿殊特』，當奉持之！又名『文殊師利佛土功勛嚴凈』，亦複名曰『其發道心志懷悅豫』，當堅持之！」
爾時十方諸來菩薩，皆散天華供養是法，咨嗟文殊師利無量之德，法澤普潤弘覆三界，開心受者皆逮正覺，前禮佛足繞佛三匝，忽然不現各還本國。佛說是時，化江河沙諸菩薩等立不退轉，信是菩薩具成德本。
於是文殊師利有三昧，名光普照辭訓如幻，以斯定意而行正受。適三昧已，一切眾會皆見文殊師利，普在十方不可稱計諸佛之國，各各佛前文殊師利住立咨嗟己國嚴凈之德。眾會見已嘆未曾有：「文殊師利所愿無盡，道德巍巍超絕無比，乃使其身遍顯十方，端坐在此而不轉移，威神功德堂堂不呰。」
佛說如是，諸菩薩眾、比丘、比丘尼、清信士、清信女、諸天龍神、阿須倫、世間人，皆大歡喜，稽首佛足，作禮而去。
文殊師利佛土嚴凈經卷下
【現代漢語翻譯】 這時，彌勒菩薩上前對佛說：『這部經應該叫什麼名字，我們應該如何奉持？』 佛告訴彌勒：『這部經典名為『娛樂所愿殊特』（意為能帶來殊勝的快樂和願望），應當奉持！又名『文殊師利佛土功勛嚴凈』（意為文殊師利菩薩的佛土功德莊嚴清凈），也名為『其發道心志懷悅豫』（意為發起道心，心懷喜悅），應當堅持奉持！』 當時，十方前來的菩薩們，都散佈天花供養這部佛法，讚歎文殊師利菩薩無量的功德，佛法恩澤普遍滋潤覆蓋三界，開啟心扉接受佛法的人都能證得正覺。他們上前禮拜佛足，繞佛三圈，忽然消失，各自返回自己的國土。佛陀宣說此法時，教化了如恒河沙數般的菩薩，使他們達到不退轉的境界，相信這些菩薩都已具備了圓滿的德行。 這時，文殊師利菩薩入了一種三昧，名為『光普照辭訓如幻』（意為光明普遍照耀，教誨如夢如幻），以這種禪定心意而行正受。剛入三昧，一切大眾都看見文殊師利菩薩，普遍在十方不可計數的諸佛國土中，在各佛面前，文殊師利菩薩都站立著，讚歎自己國土的莊嚴清凈之德。大眾看到后，讚歎說從未見過如此景象：『文殊師利菩薩的願力無盡，道德高尚，超絕無比，竟然能使自身遍佈十方，端坐在此而不移動，威神功德如此偉大，無可挑剔。』 佛陀說完這些，諸菩薩眾、比丘、比丘尼、清信士、清信女、諸天龍神、阿修羅、世間人，都非常歡喜，頂禮佛足，作禮后離去。 《文殊師利佛土嚴凈經》卷下
【English Translation】 At that time, Bodhisattva Maitreya stepped forward and said to the Buddha, 'What should this sutra be named, and how should we uphold it?' The Buddha told Maitreya, 'This sutra is named 『Entertainment of Special Wishes』 (meaning it brings extraordinary joy and wishes), it should be upheld! It is also named 『Manjushri』s Buddha Land』s Meritorious Adornment and Purity』 (meaning the meritorious adornment and purity of Bodhisattva Manjushri』s Buddha Land), and also named 『Those Who Initiate the Bodhi Mind Will Be Joyful』 (meaning initiating the Bodhi mind and being joyful), it should be firmly upheld!' At that time, all the Bodhisattvas who had come from the ten directions scattered heavenly flowers to make offerings to this Dharma, praising the immeasurable merits of Bodhisattva Manjushri. The grace of the Dharma universally nourished and covered the three realms, and those who opened their hearts to receive the Dharma all attained Right Enlightenment. They stepped forward to bow at the Buddha's feet, circumambulated the Buddha three times, and then suddenly disappeared, each returning to their own land. When the Buddha expounded this Dharma, he transformed Bodhisattvas as numerous as the sands of the Ganges River, enabling them to reach the state of non-retrogression, believing that these Bodhisattvas had all attained perfect virtue. At this time, Bodhisattva Manjushri entered a samadhi called 『Light Universally Illuminating, Teachings Like Illusions』 (meaning the light universally illuminates, and the teachings are like dreams and illusions), using this meditative intention to practice right reception. As soon as he entered samadhi, all the assembly saw Bodhisattva Manjushri, universally present in the countless Buddha lands of the ten directions. In front of each Buddha, Bodhisattva Manjushri stood, praising the adornment and purity of his own land. Upon seeing this, the assembly exclaimed that they had never seen such a sight: 『Bodhisattva Manjushri』s vows are endless, his morality is noble, surpassing all others, that he can make his body manifest in all ten directions, sitting here without moving, his majestic power and merit are so great, beyond reproach.』 After the Buddha finished speaking, all the Bodhisattvas, Bhikkhus, Bhikkhunis, Upasakas, Upasikas, Devas, Nagas, Asuras, and people of the world were all very joyful. They bowed at the Buddha's feet, paid their respects, and departed. The Lower Scroll of the Sutra of the Adornment and Purity of Manjushri』s Buddha Land