T11n0319_大聖文殊師利菩薩佛剎功德莊嚴經
大正藏第 11 冊 No. 0319 大聖文殊師利菩薩佛剎功德莊嚴經
No. 319 [Nos. 310(15), 318]
大聖文殊師利菩薩佛剎功德莊嚴經卷上
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞：
一時薄伽梵，住王舍城鷲峰山中，與大苾芻眾一千人俱；菩薩八萬四千，皆于無上正等菩提得不退轉，所謂慈氏菩薩、文殊師利菩薩、觀自在菩薩、得大勢菩薩而為上首；復有七十二俱胝諸天眾俱，皆悉住于菩薩之乘；復有天帝釋，娑訶世界主大梵天王，與其眷屬四萬天眾俱，亦皆住于菩薩之乘。
復有四阿蘇羅王，所謂毗摩質多羅阿蘇羅王、末利阿蘇羅王、驢肩阿蘇羅王、歡喜阿蘇羅王，與百千阿蘇羅眷屬俱。
復有六萬二千諸大龍王，所謂難陀龍王、鄔波難陀龍王、水天龍王、摩那斯龍王、地持龍王、無熱惱龍王、蘇迷盧龍王、伏魔龍王、月上龍王，如是等而為上首。
復有四大天王，所謂持國天王、增長天王、廣目天王、多聞天王，與百千藥叉眷屬俱，所謂金毗羅大藥叉、阿吒嚩俱大藥叉、針毛大藥叉、妙慧大藥叉、形相大藥叉、遍形藥叉、不動藥叉，
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，薄伽梵（世尊）住在王舍城鷲峰山中，與一千位大比丘眾在一起；還有八萬四千位菩薩，他們都在無上正等菩提中得到不退轉的境界，其中以慈氏菩薩（彌勒菩薩）、文殊師利菩薩、觀自在菩薩（觀音菩薩）、得大勢菩薩為首；又有七十二俱胝（億）諸天眾在一起，他們都安住于菩薩的乘法；還有天帝釋（帝釋天），娑婆世界主大梵天王，與他們的眷屬四萬天眾在一起，也都安住于菩薩的乘法。 又有四位阿修羅王，分別是毗摩質多羅阿修羅王、末利阿修羅王、驢肩阿修羅王、歡喜阿修羅王，與成百上千的阿修羅眷屬在一起。 又有六萬二千位諸大龍王，分別是難陀龍王、鄔波難陀龍王、水天龍王、摩那斯龍王、地持龍王、無熱惱龍王、蘇迷盧龍王、伏魔龍王、月上龍王，等等為首。 又有四大天王，分別是持國天王、增長天王、廣目天王、多聞天王，與成百上千的藥叉眷屬在一起，分別是金毗羅大藥叉、阿吒嚩俱大藥叉、針毛大藥叉、妙慧大藥叉、形相大藥叉、遍形藥叉、不動藥叉，
【English Translation】 English version: Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of one thousand Bhikṣus; and there were eighty-four thousand Bodhisattvas, all of whom had attained non-retrogression in Anuttarā-samyak-saṃbodhi, with Maitreya Bodhisattva, Mañjuśrī Bodhisattva, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva as their leaders; and there were also seventy-two koṭis (hundred million) of Devas, all of whom were abiding in the Bodhisattva vehicle; and there were also Śakra, the lord of the Sahā world, Mahābrahmā, and their retinue of forty thousand Devas, all of whom were also abiding in the Bodhisattva vehicle. There were also four Asura Kings, namely, Vimalacitra Asura King, Bali Asura King, Kharaskandha Asura King, and Rāhu Asura King, together with hundreds of thousands of Asura retinues. There were also sixty-two thousand great Dragon Kings, namely, Nanda Dragon King, Upananda Dragon King, Varuna Dragon King, Manasvin Dragon King, Dhṛtarāṣṭra Dragon King, Anavatapta Dragon King, Sumeru Dragon King, Vāsuki Dragon King, and Candra Dragon King, and so on, as their leaders. There were also the Four Great Heavenly Kings, namely, Dhṛtarāṣṭra Heavenly King, Virūḍhaka Heavenly King, Virūpākṣa Heavenly King, and Vaiśravaṇa Heavenly King, together with hundreds of thousands of Yakṣa retinues, namely, Kumbhīra Great Yakṣa, Āṭavaka Great Yakṣa, Sūcīroma Great Yakṣa, Sumati Great Yakṣa, Rūpavat Great Yakṣa, Samantākāra Yakṣa, and Acala Yakṣa,
如是等而為上首。
時王舍城國王大臣，及諸四眾，天龍藥叉人非人等，各以衣服飲食臥具醫藥種種資具，于如來所恭敬尊重而為奉獻。
爾時世尊受王請食，于晨朝時著衣持缽，與諸苾芻及於天人百千之眾前後圍繞，向王舍城未生怨王宮。以佛威神力故，大神境通放百千種妙色光明，百千音樂同時俱奏，雨眾妙華，烏缽羅華、缽頭摩華、俱勿頭華、芬陀利華，繽紛而下。是時如來以神通力，隨按足處涌寶蓮華大如車輪，白銀為莖黃金為葉，吠琉璃寶以為其須，于華臺中有化菩薩結加趺坐。是諸菩薩，與寶蓮華俱繞王舍城，右旋七匝而說頌言：
「商主利益世間者， 拔濟有情為福田， 釋雄寂靜大威德， 世尊今當入此城。 若有樂求生天眾， 解脫生老病死苦， 欲求摧伏魔羅軍， 應當供養釋師子。 牟尼名號甚難聞， 多俱胝劫行精進， 悲愍世間作利益， 大仙今入此王城。 無量無邊劫行施， 飲食衣服及車乘， 所愛男女並妻子， 及舍王位入于城。 能施手足與眼耳， 舍頭及鼻諸支分， 由具一切舍功德， 獲于殊勝薩婆若。 善學檀那凈律儀， 于戒無缺人中勝， 具足忍辱勝功德， 寂靜心意今入城。 修習精進俱胝劫，
【現代漢語翻譯】 現代漢語譯本 像這樣（的菩薩）作為上首。 當時，王舍城（Rājagṛha）的國王、大臣，以及四眾弟子（比丘、比丘尼、優婆塞、優婆夷），天、龍、藥叉（Yakṣa）、人、非人等，各自拿著衣服、飲食、臥具、醫藥等各種資具，在如來（Tathāgata）所在之處恭敬尊重地奉獻。 那時，世尊（Bhagavān）接受國王的齋飯邀請，在早晨穿好衣服，拿著缽，與眾比丘以及天人等成百上千的大眾前後圍繞，前往王舍城未生怨王（Ajātaśatru）的王宮。由於佛陀的威神力，大顯神通，放出百千種美妙的光芒，百千種音樂同時奏響，降下各種美妙的花朵，烏缽羅花（utpala，青蓮花）、缽頭摩花（padma，紅蓮花）、俱勿頭花（kumuda，白蓮花）、芬陀利花（puṇḍarīka，白蓮花），紛紛揚揚地落下。這時，如來以神通力，每當腳踩之處，都涌出寶蓮花，大如車輪，白銀為莖，黃金為葉，吠琉璃寶（vaiḍūrya，青色寶石）作為花須，在花臺中有化現的菩薩結跏趺坐。這些菩薩，與寶蓮花一起圍繞王舍城，右旋七匝，並說頌道： 『商主（指佛陀）利益世間者，拔濟有情為福田，釋迦雄（Śākya-siṃha，釋迦族的雄獅，指佛陀）寂靜大威德，世尊今日將入此城。 若有人樂求生天眾，解脫生老病死苦，欲求摧伏魔羅軍（Māra，魔王），應當供養釋師子（Śākya-siṃha，釋迦族的雄獅，指佛陀）。 牟尼（Muni，指佛陀）名號甚難聞，多俱胝劫行精進，悲憫世間作利益，大仙今日入此王城。 無量無邊劫行佈施，飲食衣服及車乘，所愛男女並妻子，及舍王位入于城。 能施手足與眼耳，舍頭及鼻諸支分，由具一切舍功德，獲得殊勝薩婆若（sarvajña，一切智）。 善學檀那（dāna，佈施）凈律儀，于戒無缺人中勝，具足忍辱勝功德，寂靜心意今日入城。 修習精進俱胝劫，'
【English Translation】 English version Such were the foremost among them. At that time, the king and ministers of Rājagṛha, along with the four assemblies (monks, nuns, laymen, and laywomen), gods, dragons, Yakṣas, humans, and non-humans, each with clothing, food, bedding, medicine, and various other necessities, respectfully offered them to the Tathāgata. Then, the Bhagavan, having accepted the king's invitation for a meal, at dawn, donned his robes, took his bowl, and surrounded by a multitude of monks and hundreds of thousands of gods and humans, proceeded towards the palace of King Ajātaśatru in Rājagṛha. By the power of the Buddha's divine might, he manifested great miracles, emitting hundreds of thousands of wondrous lights, with hundreds of thousands of musical instruments playing simultaneously, and raining down various exquisite flowers, utpala (blue lotus), padma (red lotus), kumuda (white lotus), and puṇḍarīka (white lotus), in a profusion. At that time, the Tathāgata, through his miraculous power, caused jeweled lotuses, as large as chariot wheels, to spring forth at each step he took, with silver stems, golden leaves, and vaiḍūrya (lapis lazuli) jewels for stamens, and on each lotus platform, a manifested Bodhisattva sat in the lotus position. These Bodhisattvas, together with the jeweled lotuses, circled Rājagṛha seven times clockwise, and spoke these verses: 'The merchant chief (referring to the Buddha), who benefits the world, rescues sentient beings and is a field of merit, the Śākya-siṃha (Lion of the Śākyas, referring to the Buddha) of serene and great virtue, the World Honored One, today enters this city. If there are those who desire to be reborn among the gods, to be liberated from the suffering of birth, old age, sickness, and death, and wish to subdue the army of Māra (the demon king), they should make offerings to the Śākya-siṃha (Lion of the Śākyas, referring to the Buddha). The name of the Muni (referring to the Buddha) is very difficult to hear, having practiced diligently for many kotis of kalpas, with compassion for the world, he brings benefit, the great sage enters this royal city today. For countless kalpas, he practiced giving, food, clothing, and vehicles, beloved men and women, wives and children, and even gave up his kingdom to enter this city. He gave his hands, feet, eyes, and ears, his head, nose, and all his limbs, by possessing all the merits of giving, he attained the supreme sarvajña (omniscience). He has well learned dāna (giving) and pure precepts, without fault in discipline, the best among humans, possessing the superior merit of patience, with a serene mind, he enters the city today. He has cultivated diligence for kotis of kalpas,'
厭離悲愍觀世間， 入于禪定住寂靜， 是大梵音今入城。 無量智慧無等倫， 猶若虛空無有際， 善忍功德戒亦然， 如是勝行皆清凈。 勤勇摧伏魔羅眾， 獲不動慧無憂惱， 微妙法輪依教轉， 大法自在今入城。 其有樂求我善逝， 三十二相以莊嚴， 彼菩提心行愿成， 應往親近而供養。 斷欲瞋癡諸煩惱， 及余覺觀惡思欲， 速辦無量供養具， 應當親近於大師。 若人慾求梵天位， 釋提桓因大自在， 以妙供具諸天樂， 應當奉獻大牟尼。 欲求輪王王四洲， 獲得七寶愿成就， 具足千子皆勇猛， 應當供養人中尊。 欲求長者及小王， 獲得資財無有盡， 顏貌端嚴勝眷屬， 應速往供于牟尼。 若有修行解脫者， 樂聞殊勝大仙法， 是故汝當速往聽， 於此難聞今得聞。」
爾時王舍大城及百千村邑聚落，聞此頌警覺已，其中男女童男童女，各赍華香燒香涂香末香華鬘，並金銀花幢幡商佉鼓角絃管種種音樂，一心思惟愿佛攝受，踴躍歡喜恭敬供養。於是世尊將入城時，即舉右足按城門閫，城中之地六種震動，諸天及人百千音樂不鼓自鳴，雨天妙花，城中有情盲者得視，聾者得聞，狂者得本心，裸者得
【現代漢語翻譯】 現代漢語譯本 他厭離世間，心懷悲憫，進入禪定，安住于寂靜之中，這正是大梵天之音現在進入城中。 他擁有無量的智慧，無與倫比，如同虛空一般沒有邊際，他的忍辱、功德和戒律也是如此，這些殊勝的修行都是清凈的。 他勤奮勇猛地摧伏魔羅（魔王）的軍隊，獲得不動搖的智慧，沒有憂愁煩惱，他微妙的法輪（佛法）依教義運轉，大法自在，現在進入城中。 那些樂於尋求我善逝（佛陀）的人，他以三十二相（佛陀的特徵）莊嚴自身，他們的菩提心（覺悟之心）和修行願望都將成就，應當前往親近並供養他。 斷除貪慾、嗔恨、愚癡等各種煩惱，以及其餘的覺觀和惡念，迅速準備無量的供養物品，應當親近這位大師。 如果有人想要獲得梵天（色界天之主）的地位，或者釋提桓因（帝釋天）的大自在，應當用美妙的供品和天上的快樂，奉獻給大牟尼（佛陀）。 如果想要成為統治四大部洲的轉輪王，獲得七寶（轉輪王擁有的七種寶物），並擁有千個勇猛的兒子，應當供養人中之尊（佛陀）。 如果想要成為長者或小王，獲得無盡的財富，擁有端莊的容貌和優秀的眷屬，應當迅速前往供養牟尼（佛陀）。 如果有修行解脫的人，喜歡聽聞殊勝的大仙（佛陀）之法，所以你們應當迅速前往聽聞，這難得聽聞的佛法現在可以聽到了。」 當時，王舍大城以及百千村莊聚落的人們，聽到這首偈頌的警示后，其中的男女老少，各自拿著鮮花、香、燒香、涂香、末香、花鬘，以及金銀花幢、幡、商佉（海螺）、鼓、角、絃管等各種音樂，一心想著愿佛陀攝受，踴躍歡喜地恭敬供養。於是，世尊將要進入城中時，就舉起右腳按在城門門檻上，城中的地面發生六種震動，諸天和人們的百千種音樂不敲自鳴，天空中降下美妙的花朵，城中有情眾生，盲人能夠看見，聾人能夠聽見，瘋癲的人恢復了本心，裸體的人得到了衣服。
【English Translation】 English version He, with aversion and compassion, observes the world, enters into meditation, and dwells in stillness; this is the great Brahma's voice now entering the city. He possesses immeasurable wisdom, unparalleled, like the void without end; his patience, merits, and precepts are also such; these superior practices are all pure. He diligently and bravely subdues the armies of Mara (the demon king), attains unwavering wisdom, free from sorrow and affliction; his subtle Dharma wheel (Buddhist teachings) turns according to the doctrine, the great Dharma is at ease, now entering the city. Those who are happy to seek my Sugata (Buddha), adorned with the thirty-two marks (characteristics of the Buddha), their Bodhi mind (mind of enlightenment) and vows of practice will be accomplished; they should go near and make offerings to him. Cutting off desires, hatred, ignorance, and all other afflictions, as well as remaining perceptions and evil thoughts, quickly prepare immeasurable offerings; one should approach this great master. If someone wishes to attain the position of Brahma (lord of the Form Realm), or the great freedom of Sakra (Indra), they should offer beautiful gifts and heavenly pleasures to the great Muni (Buddha). If one wishes to become a Chakravartin king ruling the four continents, to obtain the seven treasures (the seven possessions of a Chakravartin king), and to have a thousand brave sons, one should make offerings to the Honored One among humans (Buddha). If one wishes to become an elder or a minor king, to obtain endless wealth, to have a dignified appearance and excellent family members, one should quickly go to make offerings to the Muni (Buddha). If there are practitioners seeking liberation, who enjoy hearing the superior teachings of the great sage (Buddha), therefore you should quickly go to listen; this rare Dharma can now be heard.」 At that time, the great city of Rajagriha and hundreds of thousands of villages and settlements, having been awakened by hearing this verse, the men, women, boys, and girls among them, each carrying flowers, incense, burning incense, scented paste, powdered incense, flower garlands, as well as gold and silver flower banners, flags, conch shells, drums, horns, stringed instruments, and various kinds of music, with one mind wishing that the Buddha would accept them, joyfully and respectfully made offerings. Then, when the World Honored One was about to enter the city, he raised his right foot and pressed it on the city gate threshold, and the ground in the city shook in six ways; the hundreds of thousands of musical instruments of the gods and humans played without being struck; heavenly flowers rained down; among the sentient beings in the city, the blind could see, the deaf could hear, the mad regained their minds, and the naked received clothing.
衣服，饑者得飲食，貧者得資財。當此之時，亦復不為貪慾瞋恚愚癡慳吝嫉妒忿慢之所逼惱，慈心相向猶如父子。彼樂音中而說頌曰：
「世尊十力入于城， 是大丈夫釋師子， 剎那皆獲大安樂， 盲者得視聾得聞， 狂者復心無散亂， 裸露之者獲衣服， 所有飢渴得飲食， 貧窮之人獲財寶， 無量諸天在虛空， 恭敬禮拜而讚歎， 雨花供養如來月， 鼓角商佉諸樂音， 以佛入城悉皆奏。 其城中地六種動， 見者奇特懷悅意， 貪愛瞋癡而不逼， 慳嫉慢等悉皆除， 慈心相向如父子。 如來十力入城時， 人民安樂悉歡喜， 音樂不鼓皆自鳴， 獲得非常極喜悅， 皆以如來威神故， 天人蘇羅世間眾， 如是多種俱時現， 奇特殊勝不思議， 當於世尊入城時， 廣作多人利益事。」
爾時世尊入王舍城，時有居家菩薩摩訶薩，是豪姓長者之子，名摧過咎，于里巷中遙睹世尊，相好奇特端嚴澄睟，諸根寂靜觀者無厭，住奢摩他最上調伏，防護諸根如善調象，正念不亂如凈泉池，三十二相八十隨好莊嚴其身。時彼菩薩，見如來色相端嚴成就，極生尊重凈信之心，便往佛所稽首雙足，右繞三匝卻住一面。時摧過咎菩薩摩訶薩，於世尊前
【現代漢語翻譯】 現代漢語譯本 衣服，飢餓的人得到食物，貧窮的人得到資財。在這個時候，也不會被貪慾、嗔恚、愚癡、慳吝、嫉妒、忿怒、傲慢所困擾，人們以慈悲之心相待，如同父子一般。他們在那美妙的音樂中唱誦道： 『世尊（佛的尊稱）以十力（佛的十種力量）進入城中，是大丈夫、釋迦族的獅子，剎那間所有人都獲得大安樂，盲人能看見，聾子能聽見，瘋狂的人恢復理智不再散亂，裸體的人獲得衣服，所有飢渴的人得到飲食，貧窮的人獲得財寶，無量的諸天在虛空中，恭敬地禮拜並讚歎，像雨一樣降下鮮花供養如來（佛的稱號），鼓、角、海螺等各種樂器奏出美妙的音樂，隨著佛陀進入城中一同演奏。城中的地面發生六種震動，見到的人都感到驚奇，心中充滿喜悅，貪愛、嗔恨、愚癡不再困擾他們，慳吝、嫉妒、傲慢等都被消除，人們以慈悲之心相待，如同父子一般。如來（佛的稱號）以十力進入城中時，人民安樂歡喜，音樂不敲自鳴，獲得非常大的喜悅，這一切都是因為如來（佛的稱號）的威神力，天人、阿修羅（一種神）和世間眾生，都同時出現，這種奇特殊勝不可思議的景象，在世尊（佛的尊稱）進入城中時，廣泛地做了許多利益眾生的事情。』 那時，世尊（佛的尊稱）進入王舍城，當時有一位在家的菩薩摩訶薩（大菩薩），是豪門長者的兒子，名叫摧過咎，他在街巷中遠遠地看見世尊（佛的尊稱），相貌奇特，端莊澄澈，諸根寂靜，讓人百看不厭，安住在奢摩他（止禪）的最上調伏中，防護諸根如同善於調教的大象，正念不亂如同清凈的泉池，三十二相（佛的三十二種殊勝相貌）和八十隨好（佛的八十種細微特徵）莊嚴其身。當時，那位菩薩（指摧過咎），見到如來（佛的稱號）的色相端莊圓滿，心中生起極大的尊重和清凈的信心，便前往佛陀所在之處，頂禮佛的雙足，右繞佛三圈，然後退到一旁站立。當時，摧過咎菩薩摩訶薩（大菩薩），在世尊（佛的尊稱）面前
【English Translation】 English version Clothing, the hungry obtain food and drink, the poor obtain wealth. At this time, they are also not troubled by greed, hatred, ignorance, stinginess, jealousy, anger, or pride; they treat each other with loving-kindness, like fathers and sons. In that joyful music, they recite the following verses: 'The World Honored One (a title for the Buddha) enters the city with ten powers (the ten powers of a Buddha), he is a great man, a lion of the Shakya clan. In an instant, all obtain great peace and joy; the blind can see, the deaf can hear, the mad regain their senses and are no longer scattered, the naked obtain clothing, all who are hungry and thirsty obtain food and drink, the poor obtain treasures. Countless devas (gods) in the sky respectfully bow and praise, raining down flowers as offerings to the Tathagata (another title for the Buddha), drums, horns, conches, and various musical instruments play beautiful music, all playing as the Buddha enters the city. The ground in the city shakes in six ways, those who see it feel amazed and filled with joy, greed, hatred, and ignorance no longer trouble them, stinginess, jealousy, pride, and the like are all eliminated, people treat each other with loving-kindness, like fathers and sons. When the Tathagata (another title for the Buddha) enters the city with ten powers, the people are peaceful and joyful, music plays without being struck, they obtain extraordinary great joy, all because of the Tathagata's (another title for the Buddha) majestic power. Devas, asuras (a type of deity), and beings of the world all appear at the same time, such a unique, special, and inconceivable sight. When the World Honored One (a title for the Buddha) enters the city, he widely performs many acts that benefit beings.' At that time, the World Honored One (a title for the Buddha) entered Rajagriha (a city), and there was a lay Bodhisattva Mahasattva (a great Bodhisattva), the son of a wealthy elder, named Destroying Faults. In the streets, he saw the World Honored One (a title for the Buddha) from afar, whose appearance was unique, dignified, clear, and serene, whose senses were tranquil, who was never tiring to behold, who dwelt in the supreme taming of shamatha (calm abiding meditation), who guarded his senses like a well-trained elephant, whose mindfulness was undisturbed like a clear spring, whose body was adorned with the thirty-two marks (the thirty-two major marks of a Buddha) and eighty minor marks (the eighty minor marks of a Buddha). At that time, that Bodhisattva (referring to Destroying Faults), seeing the Tathagata's (another title for the Buddha) appearance was dignified and perfect, developed great respect and pure faith in his heart, and went to where the Buddha was, bowed at his feet, circumambulated him three times, and then stood to one side. At that time, the Bodhisattva Mahasattva (a great Bodhisattva) Destroying Faults, in front of the World Honored One (a title for the Buddha)
合掌恭敬而白佛言：「世尊！菩薩成就幾法，速得阿耨多羅三藐三菩提心，隨所悕求，凈佛國界嚴凈佛剎？」
於是世尊為欲哀愍摧過咎故，知化緣將至，于衢路中住。時有無量百千俱胝人眾，皆詣佛所稽首佛足合掌而住。于虛空中，復有無量百千諸天，禮敬世尊。時薄伽梵告摧過咎菩薩摩訶薩言：「菩薩成就一法，速疾證得無上菩提，隨其意樂獲凈佛剎。云何一法？善男子！菩薩摩訶薩於一切有情起大悲愍，增上意樂應發無上菩提之心。云何增上意樂？善男子！增上意樂者，若發菩提心已，不應起少不善法行。云何少不善法行？謂不行貪愛、不行瞋恚、不行愚癡。若住居家，威儀不應行調戲行。若出家者，不應求恭敬利養，善住出家所修行法，謂一切法如實通達。云何一切法如實通達？善男子！一切法者，謂蘊、處、界。云何通達五蘊？應觀五蘊如幻，遠離、空性、無所緣、寂靜、不生不滅，作如是通達，亦不見通達者。亦無所見無知無思，亦無分別及所分別，一切分別寂滅通達，名為菩薩摩訶薩正行不捨有情。何以故？彼自知其法，如是為他有情，演說有情及法皆不可得。善男子！由一法成就故，速證無上正等菩提，則能圓滿凈佛剎土。」
說此佛剎功德莊嚴成就法門時，摧過咎菩薩得無生法忍，歡
【現代漢語翻譯】 現代漢語譯本：合掌恭敬地對佛說：『世尊！菩薩成就多少法，才能迅速獲得阿耨多羅三藐三菩提心（無上正等正覺之心），並能隨心所愿，清凈佛國，莊嚴佛剎？』 於是，世尊爲了哀憫摧過咎菩薩，使其消除過失，知道教化的機緣將至，便在道路中間停了下來。當時，有無數百千俱胝的人眾，都來到佛的面前，向佛稽首，合掌而立。在虛空中，又有無數百千諸天，向世尊禮敬。這時，薄伽梵（佛的尊號）告訴摧過咎菩薩摩訶薩（大菩薩）說：『菩薩成就一法，就能迅速證得無上菩提（無上覺悟），並能隨其意願獲得清凈的佛剎。這一法是什麼呢？善男子！菩薩摩訶薩對於一切有情（眾生）生起大悲憫心，以增上意樂（強烈的願望）發起無上菩提之心。什麼是增上意樂呢？善男子！增上意樂是指，如果發了菩提心，就不應該再有絲毫的不善行為。什麼是不善行為呢？就是不行貪愛、不行瞋恚、不行愚癡。如果是在家修行，威儀舉止不應輕浮放蕩。如果是出家修行，不應追求恭敬利養，應安住于出家所修行的法，即如實通達一切法。如何如實通達一切法呢？善男子！一切法是指蘊（構成身心的要素）、處（感官與對像）、界（構成世界的要素）。如何通達五蘊呢？應觀五蘊如幻，是遠離的、空性的、無所緣的、寂靜的、不生不滅的，這樣通達，也不見有通達者。也沒有所見、無知、無思，也沒有分別和所分別，一切分別都寂滅，這樣通達，名為菩薩摩訶薩正行，不捨棄有情。為什麼呢？因為他自己知道法是這樣的，也為其他有情演說，有情和法都是不可得的。善男子！由於成就這一法，就能迅速證得無上正等菩提，從而能夠圓滿清凈佛剎。』 當佛說此佛剎功德莊嚴成就法門時，摧過咎菩薩獲得了無生法忍（對法性不生不滅的領悟），歡喜踴躍。
【English Translation】 English version: With palms together in reverence, he said to the Buddha, 'World Honored One! How many practices must a Bodhisattva accomplish to quickly attain the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and according to their wishes, purify Buddha lands and adorn Buddha realms?' Then, the World Honored One, out of compassion for the Bodhisattva 'Destroyer of Faults' and to eliminate his faults, knowing that the time for teaching had arrived, stopped in the middle of the road. At that time, countless hundreds of thousands of kotis of people all came to the Buddha, bowed their heads to the Buddha's feet, and stood with palms together. In the empty space, there were also countless hundreds of thousands of devas (gods) who paid homage to the World Honored One. Then, the Bhagavan (the Blessed One) said to the Bodhisattva Mahasattva 'Destroyer of Faults', 'A Bodhisattva who accomplishes one practice will quickly attain unsurpassed Bodhi (enlightenment), and according to their wishes, obtain a pure Buddha land. What is this one practice? Good man! A Bodhisattva Mahasattva should generate great compassion for all sentient beings, and with supreme aspiration, generate the mind of unsurpassed Bodhi. What is supreme aspiration? Good man! Supreme aspiration means that once the Bodhi mind is generated, one should not engage in even the slightest unwholesome action. What is a slight unwholesome action? It is not engaging in greed, not engaging in hatred, and not engaging in delusion. If one is a householder, one's conduct should not be frivolous or playful. If one is a renunciate, one should not seek respect or material gain, but should abide in the practices of renunciation, which is to truly understand all dharmas (teachings). How does one truly understand all dharmas? Good man! All dharmas refer to the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements). How does one understand the five skandhas? One should view the five skandhas as illusory, as being remote, empty, without object, peaceful, and neither arising nor ceasing. Understanding in this way, one does not see a 'understander'. There is also no seeing, no knowing, no thinking, no discrimination, and no discriminated. All discriminations are extinguished. Understanding in this way is called the correct practice of a Bodhisattva Mahasattva, who does not abandon sentient beings. Why? Because they know the dharma is like this, and they explain to other sentient beings that both sentient beings and dharmas are unattainable. Good man! By accomplishing this one practice, one will quickly attain unsurpassed perfect enlightenment, and thus be able to perfect a pure Buddha land.' When the Buddha spoke of this Dharma of accomplishing the merits and adornments of a Buddha land, the Bodhisattva 'Destroyer of Faults' attained the tolerance of the non-arising of dharmas (understanding of the non-arising nature of reality), and was filled with joy.
喜踴躍上升虛空，高七多羅樹，于彼眾中二千有情發菩提心。一萬四千諸天及人，遠塵離垢于諸法中得法眼凈。
於是世尊熙怡微笑，從其面門放青黃赤白紅紫等光，照無量無邊世界，照已還來繞佛三匝而從頂入。是時具壽阿難陀，即從座起整理衣服，偏袒右肩，右膝著地，於世尊前說伽陀曰：
「諸法自在到彼岸， 十力導師最勝尊， 一切智者世普聞， 唯愿今說現微笑。 牟尼云何覺過去？ 云何未來悉覺悟？ 現在云何而覺知？ 唯愿演說現微笑。 一切有情之心行， 下中最上之差別？ 解脫諸想到彼岸， 唯愿調御說笑因。 億那庾多諸天來， 禮敬世尊而合掌， 于大眾中生渴仰， 唯愿牟尼說妙法。
「智到于彼岸， 愆過不可得， 知一切勝行， 何緣而現笑？ 如是億俱胝， 求法諸天眾， 無量諸苾芻， 皆來聽正法， 供養髮愿故， 無量種音聲， 一切皆渴仰， 愿佛除疑惑。」
佛告具壽阿難陀：「汝今見此摧過咎菩薩摩訶薩上升虛空，高七多羅樹不？」
阿難陀白佛言：「世尊！已見。修伽陀！已見。」
佛言：「阿難陀！此摧過咎菩薩，卻後過於六十二阿僧企耶百千劫，於此三千大千世界離熱
【現代漢語翻譯】 現代漢語譯本 他們歡喜雀躍，升到虛空中，高至七多羅樹（一種高大的樹）的高度。在那人群中，有兩千個有情眾生髮起了菩提心。一萬四千諸天和人類，遠離塵垢，在諸法中獲得了法眼清凈。 這時，世尊（佛陀）面露喜悅的微笑，從他的面門放出青、黃、赤、白、紅、紫等光芒，照耀無量無邊的世界。光芒照耀之後，又返回來圍繞佛陀三圈，從他的頭頂進入。當時，具壽阿難陀（佛陀的弟子）立即從座位上站起來，整理好衣服，袒露右肩，右膝著地，在世尊面前說了偈頌： 『諸法自在到達彼岸，十力導師最尊貴，一切智者世間普聞，唯愿今天解說您展現微笑的原因。 牟尼（佛陀）如何覺知過去？如何覺悟未來？現在又是如何覺知的？唯愿您演說展現微笑的原因。 一切有情眾生的心念行為，下等、中等、上等的差別是什麼？如何解脫各種想法到達彼岸？唯愿調御者（佛陀）解說微笑的原因。 億那庾多（數量單位）諸天前來，禮敬世尊併合掌，在大眾中生起渴求，唯愿牟尼（佛陀）宣說微妙的佛法。 『智慧到達彼岸，過失不可得，知曉一切殊勝的行為，因何緣故而展現微笑？ 像這樣億俱胝（數量單位）求法的諸天眾，無量無數的苾芻（出家修行者），都來聽聞正法， 因為供養和發願的緣故，發出無量種聲音，一切都渴求佛法，愿佛陀消除疑惑。』 佛陀告訴具壽阿難陀：『你現在看見這位摧過咎菩薩摩訶薩（偉大的菩薩）上升虛空，高至七多羅樹嗎？』 阿難陀回答佛陀說：『世尊！我已看見。修伽陀（佛陀的稱號）！我已看見。』 佛陀說：『阿難陀！這位摧過咎菩薩，在經過六十二阿僧祇耶（極大的數字）百千劫之後，將在這個三千大千世界，脫離熱惱，
【English Translation】 English version They rejoiced and leaped up into the sky, reaching a height of seven Tala trees (a tall tree). Among that assembly, two thousand sentient beings generated the Bodhi mind. Fourteen thousand gods and humans, free from dust and defilement, attained the pure Dharma eye in all dharmas. Then, the World Honored One (Buddha) smiled with joy, and from his face emitted blue, yellow, red, white, pink, and purple lights, illuminating immeasurable and boundless worlds. After illuminating, the lights returned and circled the Buddha three times, entering through the top of his head. At that time, the Venerable Ananda (Buddha's disciple) immediately rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and spoke a verse before the World Honored One: 'Having mastered all dharmas, you have reached the other shore, the most venerable guide with ten powers, the all-knowing one, known throughout the world. We beseech you to explain the reason for your smile today. How does the Muni (Buddha) perceive the past? How does he awaken to the future? And how does he perceive the present? We beseech you to explain the reason for your smile. What are the differences in the minds and actions of all sentient beings, the inferior, the middling, and the superior? How does one liberate from all thoughts and reach the other shore? We beseech the tamer (Buddha) to explain the cause of your smile. Billions of Nayutas (a unit of number) of gods have come, paying homage to the World Honored One with folded hands, and in the assembly, they have arisen with longing. We beseech the Muni (Buddha) to expound the wonderful Dharma. 'Wisdom has reached the other shore, faults cannot be found, knowing all excellent practices, for what reason do you show a smile? Like this, billions of Kotis (a unit of number) of gods seeking the Dharma, countless Bhikshus (ordained monks), have all come to hear the true Dharma, Because of offerings and vows, they emit countless kinds of sounds, all longing for the Dharma, may the Buddha dispel their doubts.' The Buddha said to the Venerable Ananda, 'Do you now see this Destroyer of Faults Bodhisattva Mahasattva (great Bodhisattva) rising into the sky, reaching a height of seven Tala trees?' Ananda replied to the Buddha, 'World Honored One! I have seen it. Sugata (title of Buddha)! I have seen it.' The Buddha said, 'Ananda! This Destroyer of Faults Bodhisattva, after passing sixty-two Asankhyeyas (a very large number) of hundreds of thousands of kalpas, will in this three thousand great thousand world, be free from heat and affliction,
惱劫中，當得成阿耨多羅三藐三菩提，號寂靜調伏音聲如來、應、正等覺。阿難陀！彼寂靜調伏音聲如來，佛剎功德莊嚴，及以聲聞、菩薩之眾，亦如不動如來妙喜世界而無異也。」
是時，世尊說是法已，從於彼處漸次而往未生怨王宮。到已，與苾芻眾各隨次第敷座而坐。時未生怨王。知其世尊並苾芻僧坐已，即以種種飲食色香美味，手自斟酌供養世尊及苾芻僧，悉令充足，復以上妙衣服，奉上如來及苾芻眾，為佛及僧躬自披擐。披擐已訖為佛作禮，即于佛前，退就一面處於卑座，而白佛言：「世尊！忿恨及覆並諸過咎，及以無知，從何而生？從何而滅？」
佛告大王：「忿恨及覆並諸過咎，皆從我我所生。我我所者，于無處建立，若不知功德及以過患，名為無知。若如實知我我所者，智與非智不能施設。是故大王應如是學。一切有為法，本無來去亦無言說。大王！法無來去，無來去法不生不滅，無生滅者則名為智，而是無知亦名為智。何以故？諸法入出互不相知，若無所知名之為智。」
爾時未生怨王白佛言：「世尊！甚奇甚特！如來、應、正等覺如是善說，我今寧可聞法中夭，不願不聞壽命長遠。」是時大王復請世尊晡時說法。爾時世尊即便聽許。
飯食已訖，而收衣缽往靈鷲山，洗
【現代漢語翻譯】 現代漢語譯本：在那個劫難中，他將成就阿耨多羅三藐三菩提（無上正等正覺），號為寂靜調伏音聲如來（佛的稱號）、應（應供）、正等覺（佛的稱號）。阿難陀！那位寂靜調伏音聲如來的佛土功德莊嚴，以及聲聞、菩薩的僧眾，也如同不動如來（佛的稱號）的妙喜世界一樣，沒有差別。 這時，世尊說完此法后，從那裡逐漸前往未生怨王（國王名）的宮殿。到達后，與比丘僧眾各自按照次序鋪設座位坐下。當時，未生怨王知道世尊和比丘僧都坐好后，就用各種色香味美的飲食，親自斟酌供養世尊和比丘僧，讓他們都充足飽滿，又用上好的衣服，奉獻給如來和比丘僧眾，親自為佛和僧眾披上。披上后，向佛作禮，然後在佛前退到一邊，坐在低矮的座位上，對佛說：『世尊！忿恨、覆藏以及各種過錯，還有無知，是從哪裡產生的？又從哪裡滅除呢？』 佛告訴國王說：『忿恨、覆藏以及各種過錯，都是從我、我所（執著于自我和屬於自我的事物）產生的。我、我所，是在無處建立的，如果不知道功德和過患，就叫做無知。如果如實知道我、我所，那麼智慧和非智慧都不能施設。所以，大王應該這樣學習。一切有為法（因緣和合而生的事物），本來沒有來去，也沒有言說。大王！法沒有來去，沒有來去的法不生不滅，不生不滅就叫做智慧，而這種無知也叫做智慧。為什麼呢？諸法出入互相不瞭解，如果無所知，就叫做智慧。』 當時，未生怨王對佛說：『世尊！真是稀有奇特！如來、應、正等覺如此善說，我現在寧願在聽法中死去，也不願不聽法而壽命長遠。』當時，大王又請世尊在下午時說法。當時，世尊就答應了。 吃完飯後，就收起衣缽前往靈鷲山（山名），洗
【English Translation】 English version: In that kalpa, he will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and will be named the Tathagata (Buddha's title), Arhat (worthy of offering), Samyak-sambuddha (perfectly enlightened one), named Tranquil Subduing Sound. Ananda! The Buddha-land of that Tranquil Subduing Sound Tathagata, with its meritorious adornments, and the assembly of Shravakas (hearers) and Bodhisattvas, is also like the Wondrous Joy world of Akshobhya Tathagata (Buddha's title), without any difference. At that time, after the World Honored One finished speaking this Dharma, he gradually went from that place to the palace of King Ajatashatru (king's name). Having arrived, he and the Bhikshu (monk) assembly each sat down on the seats arranged in order. Then, King Ajatashatru, knowing that the World Honored One and the Bhikshu assembly were seated, personally offered various foods of delightful color, fragrance, and taste to the World Honored One and the Bhikshu assembly, making sure they were all fully satisfied. He also offered excellent clothing to the Tathagata and the Bhikshu assembly, personally dressing the Buddha and the Sangha (monk community). After dressing them, he bowed to the Buddha, then retreated to one side in front of the Buddha, sat on a low seat, and said to the Buddha: 'World Honored One! From where do anger, concealment, and all faults, as well as ignorance, arise? And from where do they cease?' The Buddha told the king: 'Anger, concealment, and all faults all arise from 'I' and 'mine' (attachment to self and what belongs to self). 'I' and 'mine' are established where there is no basis. If one does not know merit and demerit, it is called ignorance. If one truly knows 'I' and 'mine', then wisdom and non-wisdom cannot be applied. Therefore, O King, you should learn in this way. All conditioned dharmas (things that arise from causes and conditions) originally have no coming or going, nor can they be spoken of. O King! Dharma has no coming or going, and that which has no coming or going does not arise or cease. That which does not arise or cease is called wisdom, and this ignorance is also called wisdom. Why? Because dharmas entering and exiting do not know each other. If there is nothing to know, that is called wisdom.' At that time, King Ajatashatru said to the Buddha: 'World Honored One! How wondrous and extraordinary! The Tathagata, Arhat, Samyak-sambuddha speaks so well. I would rather die while listening to the Dharma than live long without hearing it.' Then, the king again requested the World Honored One to speak the Dharma in the afternoon. At that time, the World Honored One agreed. After finishing the meal, he collected his robes and bowl and went to Mount Gridhrakuta (mountain's name), to wash
足敷座入三摩地。於時世尊為欲說法，于其晡時從三摩地起。時具壽舍利子及諸大聲聞皆從定起，時文殊師利童真菩薩亦從定起，與四萬天子俱。慈氏菩薩與五千菩薩眾俱，師子勇猛雷音菩薩與五百菩薩眾俱，皆從定起，領諸眷屬前後圍繞，詣靈鷲山頭面禮佛，各各敷座退坐一面。
時未生怨王與諸眷屬前後圍繞，往靈鷲山詣如來所，稽首佛足退坐一面。時王舍城，復有無量百千有情，悉皆共往鷲峰山中，至如來所，稽首佛足退坐一面。
爾時舍利子，以佛威神力故，從座而起，偏袒右肩右膝著地，合掌向佛而白佛言：「世尊！如來適於王舍大城四衢路中，已為摧過咎菩薩摩訶薩，略說菩薩摩訶薩圓滿佛剎功德莊嚴。善哉！世尊！唯愿廣說，如諸菩薩行菩薩行，勿令退轉無上菩提，獲一切智摧伏魔羅，降諸外道凈諸煩惱，嚴凈佛剎滿其愿已，起善巧慧離於佛地，住于聲聞及緣覺地，善轉法輪修諸波羅蜜，令其獲得薩婆若智，現為菩薩與無量無數有情作大利益。於此會中有求菩提善男子、善女人，得親從佛聞說妙法，歡喜踴躍，彼歡喜已如說修行。」
爾時世尊作是思惟：「我今現起如是神通，由此神通現行境界普遍十方。」即放多百千光明，一一光明，于多佛剎作那庾多百千光明，照曜于彼諸剎土
【現代漢語翻譯】 現代漢語譯本：他們足以安坐進入三摩地（一種高度集中的冥想狀態）。這時，世尊爲了說法，在下午時分從三摩地中起身。當時，具壽舍利子（佛陀的十大弟子之一）和眾多大聲聞弟子也都從禪定中起身。文殊師利童真菩薩（智慧的象徵）也從禪定中起身，與四萬天子一同。慈氏菩薩（彌勒菩薩的別稱）與五千菩薩眾一同，師子勇猛雷音菩薩與五百菩薩眾一同，都從禪定中起身，帶領各自的眷屬前後圍繞，前往靈鷲山，向佛陀頂禮，各自鋪設座位退坐一旁。 當時，未生怨王（古印度摩揭陀國王）與他的眷屬前後圍繞，前往靈鷲山，來到如來（佛陀的尊稱）所在之處，向佛陀頂禮，退坐一旁。當時，王舍城（古印度城市）還有無數百千眾生，也都一同前往鷲峰山中，來到如來所在之處，向佛陀頂禮，退坐一旁。 這時，舍利子因為佛陀的威神力，從座位上起身，袒露右肩，右膝著地，合掌向佛陀說道：『世尊！如來剛才在王舍大城四通八達的道路上，已經為摧過咎菩薩摩訶薩（能摧毀過失的菩薩）略說了菩薩摩訶薩圓滿佛剎功德莊嚴。善哉！世尊！唯愿您廣為宣說，諸菩薩如何行菩薩道，不令退轉無上菩提（至高無上的覺悟），獲得一切智（對一切事物本質的瞭解），摧伏魔羅（障礙修行的魔），降伏外道（不信奉佛教的宗教），凈化煩惱，莊嚴清凈佛剎，滿足他們的願望后，生起善巧智慧，離開佛地，安住于聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）的境界，善於轉法輪（宣說佛法），修習諸波羅蜜（到達彼岸的方法），使他們獲得薩婆若智（一切智），現在作為菩薩與無量無數眾生作大利益。在此法會中，有求菩提的善男子、善女人，能夠親自從佛陀那裡聽聞妙法，歡喜踴躍，他們歡喜之後，會如所說修行。』 這時，世尊這樣思惟：『我現在顯現這樣的神通，由此神通顯現的境界將普遍十方。』隨即放出眾多百千光明，每一道光明，在多個佛剎中化作那庾多百千光明，照耀那些剎土。
【English Translation】 English version: They were sufficient to sit and enter Samadhi (a state of deep meditative concentration). At that time, the World Honored One, in order to teach the Dharma, arose from Samadhi in the afternoon. Then, the Venerable Shariputra (one of the Buddha's ten great disciples) and all the great Shravakas (disciples who hear the teachings) also arose from their meditations. Manjushri, the Bodhisattva Prince (symbol of wisdom), also arose from meditation, together with forty thousand Devas (gods). Maitreya Bodhisattva (the future Buddha) with five thousand Bodhisattvas, and Simhavikramin Bodhisattva with five hundred Bodhisattvas, all arose from meditation, leading their respective retinues, and surrounded, went to Mount Gridhrakuta, bowed their heads to the Buddha, and each laid out their seats and sat to one side. At that time, King Ajatashatru (King of Magadha in ancient India), surrounded by his retinue, went to Mount Gridhrakuta, to where the Tathagata (an epithet of the Buddha) was, bowed his head to the Buddha's feet, and sat to one side. At that time, in the city of Rajagriha (an ancient Indian city), there were also countless hundreds of thousands of sentient beings, who all went together to Mount Gridhrakuta, to where the Tathagata was, bowed their heads to the Buddha's feet, and sat to one side. Then, Shariputra, by the power of the Buddha's majestic spirit, arose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, spoke to the Buddha, saying: 'World Honored One! The Tathagata, just now in the crossroads of the great city of Rajagriha, has briefly spoken to the Bodhisattva Mahasattvas (great beings who seek enlightenment) who destroy faults, about the meritorious adornments of a Bodhisattva Mahasattva's perfect Buddha-land. Excellent! World Honored One! We beseech you to speak extensively, how the Bodhisattvas practice the Bodhisattva path, so that they do not regress from Anuttara-Samyak-Sambodhi (supreme enlightenment), attain all-knowing wisdom (understanding of the true nature of all things), subdue Mara (the demon of obstacles), vanquish the heretics (those who do not follow Buddhism), purify afflictions, adorn and purify the Buddha-lands, and after fulfilling their vows, generate skillful wisdom, depart from the Buddha-ground, abide in the grounds of Shravakas (those who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), skillfully turn the Dharma wheel (teach the Dharma), cultivate the Paramitas (perfections), enabling them to attain Sarvajna (omniscience), and now as Bodhisattvas, bring great benefit to countless sentient beings. In this assembly, there are good men and good women who seek Bodhi (enlightenment), who can personally hear the wonderful Dharma from the Buddha, and rejoice with great joy, and after rejoicing, they will practice as taught.' At that time, the World Honored One thought: 'I will now manifest such a supernatural power, and by this supernatural power, the manifested realm will pervade the ten directions.' Immediately, he emitted many hundreds of thousands of lights, and each light, in many Buddha-lands, transformed into Nayuta hundreds of thousands of lights, illuminating those lands.
中，映蔽日月，是其光明映奪眼根，所有諸天龍藥叉摩尼電火等光，悉不復現，亦無地獄色相及余有情光明，乃至十方諸世界中輪圍山、大輪圍山、目真鄰陀山、大目真鄰陀山、蘇迷盧山王，及余黑山墻壁樹林，以佛光明而照曜故悉皆透徹。
爾時世尊放斯光已作謦欬聲，警覺十方無量世界。是時東方去此世界，過八十四殑伽沙數諸佛剎土，有世界名普遍，彼土有佛，號吉祥積王如來、應、正等覺，今現住世。彼佛剎中不聞聲聞、緣覺之名，唯有清凈大菩薩眾充滿其國，一一菩薩各有百俱胝不退轉菩薩摩訶薩，前後圍繞而為眷屬。彼世界中有一菩薩摩訶薩，名為法勇。以何義故名為法勇？彼吉祥積王如來處眾說法，法勇菩薩聞說法已，上升虛空高七多羅樹，自隱其身為眾說法，所謂菩薩藏法門陀羅尼金剛句。
時彼眾會咸作念言：「一切諸法唯有其聲，善男子何以故不見其身而聞其聲？」出如是聲，色成就不現；如色，聲亦爾；如聲，一切法亦爾。無量菩薩而獲得忍，以是義故名為法勇。
時法勇菩薩摩訶薩，見大光明、聞謦欬聲，即時往詣吉祥積王如來所，頭面禮足退住一面，白佛言：「世尊！以何因緣於世間中有大光明及聞大謦欬聲？昔未曾有。」
時吉祥積王如來告言：「善男子！西
【現代漢語翻譯】 現代漢語譯本：
（佛光）遮蔽了日月，是因為它的光明奪去了眼根的作用，所有諸天、龍、藥叉（一種守護神）、摩尼（寶珠）、閃電、火焰等的光芒，都無法再顯現，也沒有地獄的景象以及其他有情眾生的光明，乃至十方諸世界中的輪圍山（環繞世界的山）、大輪圍山（更大的環繞世界的山）、目真鄰陀山（一種山名）、大目真鄰陀山（更大的目真鄰陀山）、蘇迷盧山王（須彌山，世界的中心），以及其他黑山、墻壁、樹林，都因為佛的光明照耀而全部透徹。
那時，世尊放出這種光明后，發出咳嗽聲，警醒了十方無量世界。這時，從東方，經過距離此世界八十四恒河沙數（極多的數量）的佛剎土，有一個世界名為普遍，那個世界有一尊佛，號為吉祥積王如來（如來是佛的稱號，應是佛的十號之一，正等覺是佛的智慧），現在住世。那個佛剎中聽不到聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）的名字，只有清凈的大菩薩眾充滿那個國度，每一位菩薩都有百俱胝（極多的數量）不退轉的菩薩摩訶薩（大菩薩），前後圍繞作為眷屬。那個世界中有一位菩薩摩訶薩，名為法勇。因為什麼緣故名為法勇？那位吉祥積王如來在眾人中說法，法勇菩薩聽聞說法后，上升虛空高七多羅樹（一種高大的樹），自己隱身而為眾人說法，所說的是菩薩藏法門陀羅尼（總持，記憶法門）金剛句。
當時，那裡的眾會都這樣想：『一切諸法只有聲音，善男子為什麼看不見他的身體卻能聽到他的聲音？』發出這樣的聲音，色（物質）的成就並不顯現；如同色，聲音也是如此；如同聲音，一切法也是如此。無量菩薩因此獲得忍（對真理的接受），因為這個緣故名為法勇。
當時，法勇菩薩摩訶薩，見到大光明、聽到咳嗽聲，立刻前往吉祥積王如來所在之處，頭面禮足，退到一旁站立，對佛說：『世尊！因為什麼因緣在世間中有大光明和聽到大咳嗽聲？這是以前從未有過的。』
這時，吉祥積王如來告訴他說：『善男子！西方 English version:
(The Buddha's light) obscured the sun and moon, because its radiance seized the function of the eye faculty. All the lights of gods, dragons, yakshas (a type of guardian deity), mani (jewels), lightning, and fire, could no longer appear. There were also no appearances of hell or the light of other sentient beings. Even the Mount Chakravada (mountains surrounding the world), the Great Mount Chakravada (larger mountains surrounding the world), Mount Mucilinda (a mountain name), the Great Mount Mucilinda (a larger Mount Mucilinda), Mount Sumeru (the center of the world), and other black mountains, walls, and forests, were all penetrated because of the Buddha's light.
At that time, after the World Honored One released this light, he made a coughing sound, awakening the immeasurable worlds of the ten directions. At this time, from the east, passing through eighty-four Ganges sands (an extremely large number) of Buddha lands from this world, there was a world named Universal. In that world, there was a Buddha named Auspicious Accumulation King Tathagata (Tathagata is a title of the Buddha, one of the ten titles of the Buddha, Samyaksambuddha is the wisdom of the Buddha), who is now dwelling in the world. In that Buddha land, the names of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through observing causes and conditions) are not heard. Only pure great Bodhisattvas fill that country. Each Bodhisattva has a hundred kotis (an extremely large number) of non-retrogressing Bodhisattva Mahasattvas (great Bodhisattvas) surrounding them as their retinue. In that world, there was a Bodhisattva Mahasattva named Dharma Courage. For what reason was he named Dharma Courage? That Auspicious Accumulation King Tathagata was teaching the Dharma among the assembly. After Bodhisattva Dharma Courage heard the Dharma, he ascended into the sky to a height of seven Tala trees (a type of tall tree), concealed himself, and taught the Dharma to the assembly. What he taught was the Bodhisattva Treasury Dharma Gate Dharani (a mnemonic device) Vajra Sentence.
At that time, the assembly there all thought: 『All dharmas are only sound. Why is it that we cannot see his body but can hear his voice?』 When such a sound was made, the accomplishment of form (matter) did not appear; like form, sound is also like that; like sound, all dharmas are also like that. Immeasurable Bodhisattvas thus obtained forbearance (acceptance of the truth), and for this reason, he was named Dharma Courage.
At that time, Bodhisattva Mahasattva Dharma Courage, seeing the great light and hearing the coughing sound, immediately went to where Auspicious Accumulation King Tathagata was, bowed his head to his feet, and stood aside. He said to the Buddha: 『World Honored One! For what reason is there a great light and a great coughing sound in the world? This has never happened before.』
At this time, Auspicious Accumulation King Tathagata told him: 『Good man! To the west
【English Translation】 (The Buddha's light) obscured the sun and moon, because its radiance seized the function of the eye faculty. All the lights of gods, dragons, yakshas (a type of guardian deity), mani (jewels), lightning, and fire, could no longer appear. There were also no appearances of hell or the light of other sentient beings. Even the Mount Chakravada (mountains surrounding the world), the Great Mount Chakravada (larger mountains surrounding the world), Mount Mucilinda (a mountain name), the Great Mount Mucilinda (a larger Mount Mucilinda), Mount Sumeru (the center of the world), and other black mountains, walls, and forests, were all penetrated because of the Buddha's light. At that time, after the World Honored One released this light, he made a coughing sound, awakening the immeasurable worlds of the ten directions. At this time, from the east, passing through eighty-four Ganges sands (an extremely large number) of Buddha lands from this world, there was a world named Universal. In that world, there was a Buddha named Auspicious Accumulation King Tathagata (Tathagata is a title of the Buddha, one of the ten titles of the Buddha, Samyaksambuddha is the wisdom of the Buddha), who is now dwelling in the world. In that Buddha land, the names of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through observing causes and conditions) are not heard. Only pure great Bodhisattvas fill that country. Each Bodhisattva has a hundred kotis (an extremely large number) of non-retrogressing Bodhisattva Mahasattvas (great Bodhisattvas) surrounding them as their retinue. In that world, there was a Bodhisattva Mahasattva named Dharma Courage. For what reason was he named Dharma Courage? That Auspicious Accumulation King Tathagata was teaching the Dharma among the assembly. After Bodhisattva Dharma Courage heard the Dharma, he ascended into the sky to a height of seven Tala trees (a type of tall tree), concealed himself, and taught the Dharma to the assembly. What he taught was the Bodhisattva Treasury Dharma Gate Dharani (a mnemonic device) Vajra Sentence. At that time, the assembly there all thought: 『All dharmas are only sound. Why is it that we cannot see his body but can hear his voice?』 When such a sound was made, the accomplishment of form (matter) did not appear; like form, sound is also like that; like sound, all dharmas are also like that. Immeasurable Bodhisattvas thus obtained forbearance (acceptance of the truth), and for this reason, he was named Dharma Courage. At that time, Bodhisattva Mahasattva Dharma Courage, seeing the great light and hearing the coughing sound, immediately went to where Auspicious Accumulation King Tathagata was, bowed his head to his feet, and stood aside. He said to the Buddha: 『World Honored One! For what reason is there a great light and a great coughing sound in the world? This has never happened before.』 At this time, Auspicious Accumulation King Tathagata told him: 『Good man! To the west
方去此過八十四殑伽沙數佛剎，有世界名娑訶，佛號釋迦牟尼如來、應、正等覺，今現住世，為欲召集十方世界俱胝那庾多諸菩薩故，而令聽法，一切毛孔放此光明及謦欬聲。」
法勇菩薩即白吉祥積王如來言：「世尊！我今欲往娑訶世界，禮拜瞻睹供養承事釋迦牟尼如來、應、正等覺，兼欲見彼諸菩薩眾及聽法故。」
佛言：「可往，今正是時。」
法勇菩薩即與六十俱胝大菩薩眾，前後圍繞從彼土沒，猶如壯士屈伸臂頃，現此界中。是時法勇菩薩摩訶薩，作是思惟：「今我作何神境通故，往彼禮拜親覲供養釋迦牟尼如來？」作是念已，即入一切莊嚴三摩地，由是三摩地神境通威力故，令此三千大千世界，滿中妙花積至於膝，百千音樂同時俱作，寶幢幡蓋種種莊嚴，復以妙香普薰此界，猶如他化自在天宮。是時法勇菩薩現神通已，與諸菩薩詣釋迦牟尼如來所，頭面禮足右繞三匝，隨所來方以願力故，化現蓮花而坐其上。
爾時南方去此過九十六俱胝那庾多佛剎，有世界名離塵，彼現有佛，號師子勇猛奮迅如來、應、正等覺，而為無量大菩薩眾恭敬圍繞。彼世界中有一菩薩摩訶薩名曰寶手。以何義故名為寶手？謂彼菩薩于諸佛土化有情時，即以右手遍捫若干諸佛世界，即隨所欲而能成辦，從
【現代漢語翻譯】 現代漢語譯本：從這裡往過去，經過八十四殑伽沙（恒河沙）數目的佛剎（佛所教化的國土），有一個世界名為娑訶（意為堪忍），佛號釋迦牟尼如來（如實而來者）、應（應供）、正等覺（真正圓滿的覺悟者），現在正住世間，爲了召集十方世界俱胝（千萬）那庾多（萬億）諸菩薩，讓他們聽聞佛法，所以從一切毛孔放出光明，併發出謦欬（咳嗽）聲。 法勇菩薩隨即對吉祥積王如來說：『世尊！我現在想前往娑訶世界，禮拜、瞻仰、供養、承事釋迦牟尼如來、應、正等覺，也想見見那裡的諸菩薩眾，並聽聞佛法。』 佛說：『可以去，現在正是時候。』 法勇菩薩隨即與六十俱胝（千萬）大菩薩眾，前後圍繞著，從那個國土消失，就像壯士屈伸手臂那樣迅速，出現在這個世界中。這時，法勇菩薩摩訶薩（大菩薩）心想：『我現在要用什麼神通，才能去禮拜、親近、供養釋迦牟尼如來呢？』這樣想著，他立即進入一切莊嚴三摩地（禪定），由於這種三摩地的神通威力，使得這個三千大千世界，充滿美妙的鮮花，堆積到膝蓋那麼高，百千種音樂同時響起，寶幢、幡蓋等各種莊嚴之物出現，又用美妙的香氣普遍薰染這個世界，就像他化自在天宮一樣。這時，法勇菩薩展現神通后，與諸菩薩一起前往釋迦牟尼如來所在之處，頭面禮足，右繞三匝，然後隨著他們來的方向，以願力化現蓮花，坐在上面。 那時，南方距離這裡經過九十六俱胝（千萬）那庾多（萬億）佛剎，有一個世界名為離塵，那裡現在有一尊佛，號師子勇猛奮迅如來（如實而來者）、應（應供）、正等覺（真正圓滿的覺悟者），被無量大菩薩眾恭敬圍繞。那個世界中有一位菩薩摩訶薩，名叫寶手。為什麼叫寶手呢？因為這位菩薩在諸佛國土教化眾生時，用右手遍撫若干佛世界，就能隨心所欲地成就一切，從
【English Translation】 English version: Passing beyond eighty-four Ganges sand-like numbers of Buddha-lands, there is a world named Saha (meaning 'enduring'), where the Buddha is named Shakyamuni Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), who is now dwelling in the world. In order to gather the kotis (ten millions) and nayutas (ten trillions) of Bodhisattvas from the ten directions, and to let them hear the Dharma, he emits light from all his pores and makes a coughing sound. Then, Bodhisattva Dharmavira said to King Auspicious Accumulation Tathagata, 'World Honored One! I now wish to go to the Saha world to bow, behold, make offerings to, and serve Shakyamuni Tathagata, Arhat, Samyaksambuddha. I also wish to see the Bodhisattva assembly there and hear the Dharma.' The Buddha said, 'You may go, now is the right time.' Bodhisattva Dharmavira, together with sixty kotis (ten millions) of great Bodhisattvas, surrounded and followed him, disappeared from that land and appeared in this world as quickly as a strong man stretches his arm. At that time, Bodhisattva Mahasattva Dharmavira thought, 'What kind of miraculous power should I use to go and bow, approach, and make offerings to Shakyamuni Tathagata?' Having thought this, he immediately entered the Samadhi of All Adornments. By the power of this Samadhi's miraculous power, he caused this three-thousand great thousand world to be filled with wonderful flowers piled up to the knees. Hundreds of thousands of musical instruments played simultaneously, and jeweled banners and canopies and various adornments appeared. Furthermore, he perfumed this world with wonderful incense, just like the Paranirmitavasavartin heaven. At that time, after Bodhisattva Dharmavira manifested his miraculous powers, he went with the Bodhisattvas to where Shakyamuni Tathagata was, bowed his head to his feet, circumambulated him three times to the right, and then, according to the direction they came from, by the power of his vows, manifested lotus flowers and sat upon them. At that time, to the south, passing beyond ninety-six kotis (ten millions) and nayutas (ten trillions) of Buddha-lands, there is a world named Dustless, where there is now a Buddha named Lion Courageous and Swift Tathagata, Arhat, Samyaksambuddha, who is respectfully surrounded by countless great Bodhisattvas. In that world, there is a Bodhisattva Mahasattva named Jewel Hand. Why is he called Jewel Hand? It is because when this Bodhisattva transforms sentient beings in the Buddha-lands, he uses his right hand to touch various Buddha-worlds, and he can accomplish whatever he desires, from
其手出佛法僧聲、施戒忍進禪定智慧慈悲喜捨之聲，及餘種種百千俱胝那庾多法寶之聲，以是義故名為寶手。
爾時寶手菩薩摩訶薩，見大光明、聞謦欬聲，昔所未聞昔所未見，即詣師子勇猛奮迅如來所，頭面禮足白佛言：「世尊！以何因緣而有此瑞現大光明，及聞如是大謦欬聲？」
佛言：「善男子！北方去此過九十六俱胝那庾多佛剎，有世界名娑訶，佛號釋迦牟尼如來、應、正等覺，今現住彼，於一切毛孔放大光明，作謦欬聲，為欲演說佛剎功德莊嚴，令無數菩薩，各取本願佛剎莊嚴，故現斯瑞。」
爾時寶手菩薩又白師子勇猛奮迅如來言：「我今欲往娑訶世界禮拜親覲供養承事釋迦牟尼如來，並見諸菩薩及聽法故。」
佛言：「何用往彼雜染世界？」寶手菩薩白佛言：「世尊！釋迦牟尼如來、應、正等覺，見何義利取彼雜染世界，而乃不取凈佛國土？」
佛言：「善男子！彼佛世尊昔于長夜作如是言：『愿我速得成就大悲，常于弊惡有情之中，成無上正覺轉妙法輪。』」
寶手菩薩復白師子勇猛奮迅如來言：「世尊！彼釋迦牟尼如來，乃能往昔發是大悲難發之愿，現於如此惡世界中，如是慈尊甚為難遇，我今當往禮拜親覲。」
佛言：「可往，今正是時。然汝詣彼
【現代漢語翻譯】 現代漢語譯本：他的手中發出佛法僧（佛陀、佛法、僧伽）的聲音，以及佈施、持戒、忍辱、精進、禪定、智慧、慈悲、喜舍的聲音，還有其他種種百千俱胝那由他（數量單位，表示極大的數字）法寶的聲音，因此被稱為寶手。 當時，寶手菩薩摩訶薩（偉大的菩薩）見到大光明、聽到咳嗽聲，這是他過去從未聽聞、從未見過的，於是前往師子勇猛奮迅如來（佛名）所在之處，頂禮佛足，向佛稟告說：『世尊！是什麼因緣而出現這種瑞相，顯現大光明，並且聽到如此大的咳嗽聲？』 佛陀說：『善男子！北方距離這裡超過九十六俱胝那由他佛剎（佛所教化的世界），有一個世界名為娑婆（我們所處的世界），佛號釋迦牟尼如來（佛名）、應、正等覺（佛的稱號），現在住在那裡，從一切毛孔放出大光明，發出咳嗽聲，是爲了演說佛剎功德莊嚴，讓無數菩薩各自選取本願佛剎的莊嚴，所以顯現這種瑞相。』 當時，寶手菩薩又對師子勇猛奮迅如來說：『我現在想前往娑婆世界，禮拜、親近、供養、侍奉釋迦牟尼如來，並且想見諸位菩薩，聽聞佛法。』 佛陀說：『何必前往那個雜染的世界？』寶手菩薩對佛說：『世尊！釋迦牟尼如來、應、正等覺，看到什麼利益，才選擇那個雜染的世界，而不選擇清凈的佛國土呢？』 佛陀說：『善男子！那位佛世尊過去在長夜中曾這樣發願：『愿我迅速成就大悲，常在弊惡的有情眾生之中，成就無上正覺，轉妙法輪。』 寶手菩薩又對師子勇猛奮迅如來說：『世尊！那位釋迦牟尼如來，竟然能在過去發出如此大悲難發的誓願，現在出現在如此惡劣的世界中，這樣的慈悲之尊實在難得一遇，我現在應當前往禮拜親近。』 佛陀說：『可以前往，現在正是時候。但是你到了那裡』
【English Translation】 English version: From his hands emanated the sounds of Buddha, Dharma, and Sangha (the Buddha, the teachings, and the community), as well as the sounds of giving, morality, patience, diligence, meditation, wisdom, loving-kindness, compassion, joy, and equanimity, and various other sounds of hundreds of thousands of kotis of nayutas (units of large numbers) of Dharma treasures. Therefore, he is called 'Treasure Hand'. At that time, the Bodhisattva Mahasattva (great Bodhisattva) Treasure Hand saw great light and heard a coughing sound, which he had never heard or seen before. He then went to where the Tathagata (Buddha) Lion's Courageous Swiftness was, bowed at his feet, and said to the Buddha: 'World Honored One! What is the cause and condition for this auspicious sign, the appearance of great light, and the hearing of such a loud coughing sound?' The Buddha said: 'Good man! To the north, beyond ninety-six kotis of nayutas of Buddha-lands, there is a world called Saha (our world), where the Buddha is named Shakyamuni Tathagata (Buddha's name), Arhat, Samyaksambuddha (titles of a Buddha). He is now residing there, emitting great light from all his pores and making a coughing sound, in order to expound the meritorious adornments of the Buddha-lands, so that countless Bodhisattvas may each choose the adornments of their original vow Buddha-lands. Therefore, this auspicious sign appears.' At that time, Bodhisattva Treasure Hand again said to the Tathagata Lion's Courageous Swiftness: 'I now wish to go to the Saha world to pay homage, draw near, make offerings, and serve the Tathagata Shakyamuni, and also to see the Bodhisattvas and hear the Dharma.' The Buddha said: 'Why go to that defiled world?' Bodhisattva Treasure Hand said to the Buddha: 'World Honored One! What benefit did the Tathagata Shakyamuni, Arhat, Samyaksambuddha see in choosing that defiled world, instead of a pure Buddha-land?' The Buddha said: 'Good man! That World Honored One, in the long night of the past, made this vow: 'May I quickly attain great compassion, and constantly among the evil sentient beings, attain unsurpassed perfect enlightenment and turn the wonderful Dharma wheel.' Bodhisattva Treasure Hand again said to the Tathagata Lion's Courageous Swiftness: 'World Honored One! That Tathagata Shakyamuni was able to make such a great vow of compassion in the past, which is difficult to make, and now appears in such an evil world. Such a compassionate one is truly rare to encounter. I should now go to pay homage and draw near.' The Buddha said: 'You may go, now is the right time. But when you arrive there'
應善謹察無自毀傷，彼佛菩薩雖為難遇，其餘有情心行險诐難可調伏。」
寶手菩薩復白佛言：「彼土雖有忿恨怨仇，無傷於我，假使一切有情盡未來際，于俱胝劫瞋恨罵辱，乃至刀杖瓦石打擲，悉能受之終不加報。」
時師子勇猛奮迅如來，告一切眾菩薩言：「諸善男子！汝等若能如寶手菩薩被忍辱甲冑者，可與俱往娑訶世界。」
師子勇猛奮迅如來說是語已，寶手菩薩一心一意，與彼會中無量菩薩前後圍繞，于彼剎沒現此界中。時寶手菩薩即作是念：「今我以何神通境界，禮拜釋迦牟尼如來？云何安樂無量有情？」作是念已，即作神通現行境界，而以右手覆此三千大千世界，從於手中雨諸飲食衣服車乘，金銀琉璃、真珠珂貝、珊瑚璧玉，隨諸有情心所悕愿，悉能充滿；樂聞法者，即從手中而得聞法，復使無量聞法有情現證真實，亦令無數有情受勝妙樂。是時寶手菩薩摩訶薩，作如是神通境界已，與諸菩薩往詣釋迦牟尼如來所，頭面禮足，右繞三匝，隨所來方以願力故，化現蓮華而坐其上。
爾時西方去此，過九十俱胝那庾多百千佛剎，有世界名寶藏，彼土有佛，號寶積王如來、應、正等覺，今現住彼。其佛剎土，清凈琉璃之所成就，無有聲聞、緣覺，唯是清凈大菩薩眾，去來坐立於琉璃
【現代漢語翻譯】 現代漢語譯本：應當謹慎觀察，不要自我傷害。那裡的佛和菩薩雖然難以遇到，但其他眾生的心性行為卻險惡偏頗，難以調伏。 寶手菩薩又對佛說：『那個世界即使有忿恨和怨仇，也不會傷害我。假設一切眾生在未來無盡的時間裡，用無數劫的時間瞋恨、謾罵、侮辱，甚至用刀杖、瓦石擊打，我都能承受，最終也不會報復。』 這時，師子勇猛奮迅如來告訴所有菩薩說：『各位善男子！你們如果能像寶手菩薩一樣披上忍辱的鎧甲，就可以一起前往娑婆世界。』 師子勇猛奮迅如來說完這話后，寶手菩薩一心一意，與會中無數菩薩前後圍繞，從那個佛土消失，出現在這個世界中。這時，寶手菩薩立刻想到：『現在我應該用什麼神通境界，來禮拜釋迦牟尼如來？又如何才能安樂無量的眾生？』想到這裡，他立刻展現神通境界，用右手覆蓋這個三千大千世界，從手中降下各種飲食、衣服、車乘，以及金銀、琉璃、珍珠、珂貝、珊瑚、璧玉，滿足一切眾生心中所希望的，使他們都得到滿足；喜歡聽法的，就從手中聽到佛法，還使無數聽法的眾生當下證悟真理，也讓無數眾生得到殊勝的快樂。這時，寶手菩薩摩訶薩展現這樣的神通境界后，就和眾菩薩一起前往釋迦牟尼如來所在的地方，頭面禮足，右繞三圈，隨著他們來的方向，用願力化現蓮花，坐在上面。 那時，西方距離這裡，經過九十俱胝（俱胝：一千萬）那庾多（那庾多：一億）百千佛剎，有一個世界名叫寶藏，那個世界有一尊佛，號為寶積王如來（如來：佛的十號之一）、應（應：佛的十號之一）、正等覺（正等覺：佛的十號之一），現在住在那裡。那個佛的國土，是用清凈的琉璃成就的，沒有聲聞（聲聞：聽聞佛陀教誨而得道者）、緣覺（緣覺：不依佛陀教誨，自己悟道者），只有清凈的大菩薩眾，在琉璃地上來來往往，或坐或立。
【English Translation】 English version: One should carefully observe and not harm oneself. Although those Buddhas and Bodhisattvas are difficult to encounter, the minds and actions of other sentient beings are treacherous and difficult to subdue. Bodhisattva Precious Hand then said to the Buddha, 'Even if there are anger and hatred in that land, they will not harm me. Suppose all sentient beings, for endless time in the future, spend countless kalpas (kalpa: an extremely long period of time) hating, cursing, and insulting, even striking with swords, sticks, tiles, and stones, I can endure it all and will never retaliate.' At that time, the Lion's Courageous and Swiftly Advancing Tathagata (Tathagata: one of the ten titles of a Buddha) said to all the Bodhisattvas, 'Good men! If you can, like Bodhisattva Precious Hand, wear the armor of patience, you can go together to the Saha world.' After the Lion's Courageous and Swiftly Advancing Tathagata spoke these words, Bodhisattva Precious Hand, with single-minded devotion, surrounded by countless Bodhisattvas, disappeared from that Buddha land and appeared in this world. At that moment, Bodhisattva Precious Hand immediately thought, 'What kind of miraculous power should I use to pay homage to Shakyamuni (Shakyamuni: the historical Buddha) Tathagata? And how can I bring peace and happiness to countless sentient beings?' Having thought this, he immediately manifested his miraculous power, covering this three-thousand-great-thousand world with his right hand, and from his hand rained down all kinds of food, clothing, vehicles, as well as gold, silver, lapis lazuli, pearls, cowries, coral, and jade, fulfilling all the desires in the hearts of all sentient beings, so that they were all satisfied. Those who loved to hear the Dharma (Dharma: the teachings of the Buddha) heard it from his hand, and he also enabled countless sentient beings who heard the Dharma to realize the truth, and also brought supreme joy to countless sentient beings. After Bodhisattva Precious Hand Mahasattva (Mahasattva: a great Bodhisattva) manifested such miraculous powers, he went with the Bodhisattvas to where Shakyamuni Tathagata was, bowed his head to his feet, circumambulated him three times, and, according to the direction from which they came, used his power of vows to manifest lotus flowers and sat upon them. At that time, to the west of here, passing ninety kotis (koti: ten million) of nayutas (nayuta: one hundred million) of hundreds of thousands of Buddha lands, there was a world named Treasure Store. In that land, there was a Buddha named King of Precious Accumulation Tathagata, Arhat (Arhat: one of the ten titles of a Buddha), Samyaksambuddha (Samyaksambuddha: one of the ten titles of a Buddha), who now resides there. That Buddha's land is made of pure lapis lazuli, and there are no Sravakas (Sravaka: one who attains enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (Pratyekabuddha: one who attains enlightenment on their own, without a teacher), only pure great Bodhisattvas, who walk back and forth, sit, or stand on the lapis lazuli ground.
地，皆見寶積王如來分明顯現，猶如清凈明鏡睹其面像。是諸菩薩于彼地中見佛世尊，亦復如是，見已請法，佛便為說往昔本願，彼諸菩薩聞法得忍。彼寶積王如來，常于眉間毫相摩尼寶中放大光明，遍照彼剎，日月光明悉皆映蔽不辨晝夜，以花開合方辨晝夜。
時彼寶積王如來剎中，有一菩薩摩訶薩名殊勝愿慧，遇釋迦牟尼如來光明照觸，聞謦欬聲，便詣寶積王如來所，頭面禮足退住一面，白佛言：「世尊！以何因緣於世間中，有如是謦欬之聲及大光明？」
佛言：「善男子！東方去此過九十俱胝那庾多百千佛剎，有世界名娑訶，佛號釋迦牟尼如來、應、正等覺，為欲召集十方世界俱胝那庾多菩薩，令其聞法，遍於毛孔放大光明，作謦欬聲。」
時殊勝愿慧菩薩摩訶薩，聞是語已又白佛言：「世尊！我今欲往娑訶世界，禮拜親覲供養承事釋迦牟尼如來、應、正等覺，並見彼諸菩薩及聽法故。」
佛言：「可往，今正是時。」
爾時殊勝愿慧菩薩摩訶薩，即與諸菩薩，于剎那頃來到娑訶世界。時殊勝愿慧菩薩，即作是念：「今我以何神變，往彼親覲釋迦牟尼如來？」作是念已入三摩地，由此三摩地神境通故，令此三千大千世界傍生焰、魔界苦，悉皆停息，于剎那頃獲得無上殊勝安樂，
【現代漢語翻譯】 現代漢語譯本：地面上，都能看見寶積王如來（Ratnakara-rāja，意為寶積之王）清晰顯現，就像在清凈的明鏡中看到自己的面容一樣。這些菩薩在那片土地上見到佛世尊，也是如此。見到后，他們請求佛陀說法，佛陀便為他們講述往昔的本願，那些菩薩聽聞佛法后獲得了忍（kṣānti，意為安忍）。那位寶積王如來，常常從眉間的毫相（ūrṇā，意為白毫）摩尼寶中放出大光明，遍照那個佛剎（buddhakṣetra，意為佛土），日月的光芒都被遮蔽，無法分辨白天黑夜，只能通過花朵的開放和閉合來辨別晝夜。 當時，在寶積王如來的佛剎中，有一位菩薩摩訶薩（bodhisattva-mahāsattva，意為大菩薩）名叫殊勝愿慧（Viśiṣṭa-praṇidhāna-mati，意為殊勝願力之慧），他遇到了釋迦牟尼如來（Śākyamuni，意為釋迦族的聖人）的光明照耀，聽到了咳嗽的聲音，便來到寶積王如來所在之處，頭面禮足，退到一旁站立，對佛說：『世尊！是什麼因緣，在世間中，有這樣的咳嗽聲和大光明？』 佛說：『善男子！東方離此地，經過九十俱胝那庾多（koṭi-nayuta，俱胝為千萬，那庾多為億）百千佛剎，有一個世界名叫娑婆（Sahā，意為堪忍），佛號釋迦牟尼如來、應、正等覺（Tathāgata-arhat-samyaksaṃbuddha，如來、應供、正等覺的合稱），爲了召集十方世界俱胝那庾多菩薩，讓他們聽聞佛法，便從毛孔中放出大光明，發出咳嗽的聲音。』 當時，殊勝愿慧菩薩摩訶薩聽了這話后，又對佛說：『世尊！我現在想去娑婆世界，禮拜、親近、供養、承事釋迦牟尼如來、應、正等覺，並想見那些菩薩，聽聞佛法。』 佛說：『可以去，現在正是時候。』 那時，殊勝愿慧菩薩摩訶薩，立即與眾菩薩一起，在剎那間來到了娑婆世界。當時，殊勝愿慧菩薩立刻想到：『我現在要用什麼神通變化，去親近釋迦牟尼如來呢？』想到這裡，他便進入三摩地（samādhi，意為禪定），由於這種三摩地的神通力量，使得這個三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，意為三千大千世界）的傍生（tiryak，意為畜生）、焰魔界（yamaloka，意為閻羅界）的痛苦，全部停止，在剎那間獲得了無上殊勝的安樂。
【English Translation】 English version: On the ground, all could see the Tathāgata Ratnakara-rāja (King of Jewel Accumulation) clearly manifested, just like seeing one's own face in a clear, bright mirror. These Bodhisattvas, in that land, saw the World Honored One in the same way. Having seen him, they requested the Dharma, and the Buddha then spoke to them of his past vows. Those Bodhisattvas, having heard the Dharma, attained kṣānti (patience). That Tathāgata Ratnakara-rāja, constantly emitted great light from the maṇi jewel in the ūrṇā (white hair between the eyebrows), illuminating that buddha-kṣetra (buddha-field). The light of the sun and moon was completely obscured, making it impossible to distinguish day from night, and only the opening and closing of flowers could indicate the time. At that time, in the buddha-kṣetra of Tathāgata Ratnakara-rāja, there was a Bodhisattva-mahāsattva named Viśiṣṭa-praṇidhāna-mati (Superior Aspiration Wisdom). He encountered the light of Tathāgata Śākyamuni, and heard the sound of a cough. He then went to where Tathāgata Ratnakara-rāja was, bowed his head to the ground at his feet, and stood to one side. He said to the Buddha, 'World Honored One! What is the cause and condition that in the world there is such a sound of coughing and great light?' The Buddha said, 'Good man! To the east, passing ninety koṭi-nayuta (a large number) hundreds of thousands of buddha-kṣetras from here, there is a world named Sahā (Endurance), where the Buddha is named Tathāgata Śākyamuni, Arhat, Samyaksaṃbuddha (the fully enlightened one). In order to gather koṭi-nayuta Bodhisattvas from the ten directions, and to have them hear the Dharma, he emits great light from his pores and makes the sound of a cough.' At that time, the Bodhisattva-mahāsattva Viśiṣṭa-praṇidhāna-mati, having heard these words, again said to the Buddha, 'World Honored One! I now wish to go to the Sahā world, to bow to, draw near to, make offerings to, and serve Tathāgata Śākyamuni, Arhat, Samyaksaṃbuddha, and also to see those Bodhisattvas and hear the Dharma.' The Buddha said, 'You may go, now is the right time.' At that time, the Bodhisattva-mahāsattva Viśiṣṭa-praṇidhāna-mati, together with the other Bodhisattvas, arrived at the Sahā world in an instant. At that time, the Bodhisattva Viśiṣṭa-praṇidhāna-mati immediately thought, 'What kind of miraculous transformation should I use to draw near to Tathāgata Śākyamuni?' Having thought this, he entered samādhi (meditative absorption). Due to the power of this samādhi, the suffering of the tiryak (animals) and the yamaloka (hell realm) in this trisāhasra-mahāsāhasra-loka-dhātu (great trichiliocosm) all ceased, and in an instant, they obtained supreme and extraordinary bliss.
及地獄火悉皆殄滅，餓鬼、畜生及焰魔界有情，所有飢渴皆獲飽滿，于剎那間便得安樂，猶如苾芻入初靜慮。當於是時，無一有情而為貪恚愚癡、忿恨惱害、慳慢嫉妒、矯誑覆藏之所逼惱，一切諸趣有情，互起慈心及利益心。是時殊勝愿慧菩薩，現如是神境通已，與諸菩薩詣釋迦牟尼如來所，頭面禮足右繞三匝，隨所來方以願力故，化現蓮花而坐其上。
爾時北方去此，過六萬三千佛剎，有世界名常莊嚴，彼現有佛，號生娑羅帝王。彼世界中無有在家衣俗服者，一切菩薩皆服袈裟。而彼世界尚不聞有女人之名，況胎生者，一切皆著袈裟之服，結加趺坐蓮花化生。彼佛世尊為諸菩薩，常說性印法門。云何名為性印法門？所謂發菩提心，即為滿足菩薩律儀，即入菩薩藏陀羅尼根本處；心不散動能行舍故，即入空性三摩地，住于正行故，即入無相三摩地，無所悕望故，即入無愿三摩地；性離貪慾故，通達蘊、處、界，于悕望事而得覺悟，而於佛智正愿無生，乃至通達一切法，於一切法分別無分別悉皆斷除。由於彼等作如是見，是故名為性印法門。
于彼會中有一菩薩摩訶薩，名相莊嚴星宿積王，本願殊勝，若有眾生見其身者，必定當得三十二相。時彼菩薩遇佛光明、聞謦欬聲，便詣生娑羅帝王如來所，頂禮雙足
【現代漢語翻譯】 現代漢語譯本 地獄的火焰全部熄滅，餓鬼、畜生以及閻魔界（指地獄）的有情眾生，所有的飢渴都得到飽足，在剎那間便獲得安樂，就像比丘進入初禪定一樣。在這個時候，沒有一個有情眾生被貪婪、嗔恨、愚癡、憤怒、怨恨、惱害、慳吝、傲慢、嫉妒、虛偽、欺騙所困擾，一切諸趣（指六道輪迴）的有情眾生，都互相生起慈悲心和利益他人的心。這時，殊勝愿慧菩薩，展現了這樣的神通境界后，與諸位菩薩一同前往釋迦牟尼如來所在之處，頭面頂禮佛足，右繞佛三圈，隨著他們來的方向，因為願力的緣故，化現出蓮花並坐在上面。 那時，在北方，距離這裡超過六萬三千個佛剎（指佛所教化的世界），有一個世界名為常莊嚴，那裡現在有一尊佛，號為生娑羅帝王（佛名）。那個世界中沒有在家穿著俗服的人，所有的菩薩都穿著袈裟。而且那個世界甚至沒有女人的名字，更不用說胎生的人了，一切眾生都穿著袈裟，結跏趺坐，在蓮花中化生。那尊佛世尊為諸位菩薩，經常宣說性印法門。什麼叫做性印法門呢？就是說發菩提心，就滿足了菩薩的戒律，就進入了菩薩藏陀羅尼（總持）的根本之處；心不散亂能夠行舍，就進入了空性三摩地（禪定），安住于正行，就進入了無相三摩地，沒有希求，就進入了無愿三摩地；本性遠離貪慾，通達五蘊、十二處、十八界，對於希求的事情而得到覺悟，對於佛的智慧正愿無生，乃至通達一切法，對於一切法的分別和無分別都全部斷除。由於他們作這樣的見解，所以叫做性印法門。 在那法會中，有一位菩薩摩訶薩（大菩薩），名叫相莊嚴星宿積王，本願殊勝，如果有眾生見到他的身體，必定會得到三十二相（佛的特徵）。當時，那位菩薩遇到佛的光明，聽到佛的謦欬聲，便前往生娑羅帝王如來所在之處，頂禮佛的雙足。
【English Translation】 English version The fires of hell were all extinguished, and the hungry ghosts, animals, and sentient beings in the realm of Yama (referring to hell) all had their hunger and thirst satisfied, and in an instant, they obtained peace, just like a Bhikshu entering the first dhyana (meditative state). At that time, no sentient being was troubled by greed, hatred, ignorance, anger, resentment, harm, stinginess, arrogance, jealousy, hypocrisy, or deceit. All sentient beings in all realms (referring to the six realms of reincarnation) arose with mutual compassion and the desire to benefit others. At this time, the Bodhisattva of Extraordinary Vow and Wisdom, having manifested such a divine realm, went with the Bodhisattvas to where Shakyamuni Tathagata was, bowed their heads to the Buddha's feet, circumambulated the Buddha three times to the right, and, from the direction they came, by the power of their vows, manifested lotuses and sat upon them. At that time, in the north, beyond sixty-three thousand Buddha-lands (referring to the worlds taught by a Buddha), there was a world named Constantly Adorned. There, there is currently a Buddha named King Salara. In that world, there are no lay people wearing secular clothes; all Bodhisattvas wear kasayas (monk's robes). Moreover, in that world, there is not even the name of a woman, let alone those born from a womb. All beings wear kasayas, sit in the lotus position, and are born from lotuses. That Buddha, the World Honored One, constantly teaches the Dharma of the Nature Seal to the Bodhisattvas. What is called the Dharma of the Nature Seal? It means that when one generates the Bodhi mind, one fulfills the Bodhisattva's precepts, and enters the fundamental place of the Bodhisattva's treasury of Dharani (mantras); when the mind is not scattered and can practice giving, one enters the Samadhi (meditative state) of emptiness; abiding in right practice, one enters the Samadhi of no-form; without desire, one enters the Samadhi of no-wish; when one's nature is free from greed, one understands the five aggregates, the twelve sense bases, and the eighteen realms, and one becomes enlightened about the things one desires, and one has no birth of the right wish for the Buddha's wisdom, and even understands all dharmas, and all distinctions and non-distinctions of all dharmas are completely eliminated. Because they have such a view, it is called the Dharma of the Nature Seal. In that assembly, there was a Bodhisattva Mahasattva (great Bodhisattva) named King Accumulation of Stars of Adorned Appearance, whose original vows were extraordinary. If any sentient being saw his body, they would surely obtain the thirty-two marks (characteristics of a Buddha). At that time, that Bodhisattva encountered the Buddha's light and heard the Buddha's cough, and went to where King Salara Tathagata was, and bowed to the Buddha's feet.
右繞三匝，退住一面，白言：「世尊！以何因緣有大光明及謦欬聲？」
彼佛告言：「善男子！於此南方，過六萬三千佛剎，有世界名娑訶，佛號釋迦牟尼如來、應、正等覺，於一切毛孔放此光明作謦欬聲，為欲召集十方無數世界諸大菩薩令聽法故。」
相莊嚴星宿積王菩薩言：「以何因緣名為娑訶世界？」
佛言：「彼之世界，能忍貪恚愚癡及諸苦惱，是故名為娑訶世界。」
相莊嚴星宿積王菩薩言：「彼娑訶世界諸有情等，毀罵捶打皆能忍受耶？」佛言：「善男子！彼佛世界諸有情等，少能成辦如斯功德，而多隨順貪恚愚癡怨恨纏縛。」彼菩薩言：「若如是者，彼之世界不應名娑訶也。」
佛言：「相莊嚴星宿積王！彼佛剎土亦有行菩薩乘，諸善男子及善女人，已曾供養無量諸佛成就忍辱，將護有情善自調伏，若諸有情以眾苦具而來加害，悉能含忍，終不放逸貪恚愚癡。善男子！由有如此諸善丈夫，是故彼界名曰娑訶。又彼釋迦牟尼如來，世界之中亦有有情具足眾惡，少能悔過，其心粗獷而無愧恥，不敬佛不重法不愛僧，當墮地獄、傍、生餓鬼。彼釋迦牟尼如來，於此下劣有情之中，悉能忍受罵辱嫌恨、誹謗惱亂、惡言怨憎，心如大地不可動搖無所違逆，若得供養及以不得，心無
【現代漢語翻譯】 現代漢語譯本 （菩薩）右繞佛三圈，退到一邊站立，稟告說：『世尊！因為什麼因緣有如此大的光明和咳嗽聲？』 那佛告訴他說：『善男子！在這南方，經過六萬三千個佛剎，有一個世界名叫娑訶（Saha，意為堪忍），佛號釋迦牟尼（Sakyamuni）如來、應、正等覺，從一切毛孔放出這種光明，發出咳嗽聲，是爲了召集十方無數世界的諸大菩薩來聽法。』 相莊嚴星宿積王菩薩（Xiangzhuangyan Xingxiu Ji Wang Pusa）說：『因為什麼因緣叫做娑訶世界？』 佛說：『那個世界，能夠忍受貪婪、嗔恨、愚癡以及各種苦惱，所以叫做娑訶世界。』 相莊嚴星宿積王菩薩說：『那個娑訶世界的眾生，即使被毀罵、捶打都能忍受嗎？』佛說：『善男子！那個佛世界的眾生，很少能成就這樣的功德，大多是順從貪婪、嗔恨、愚癡的怨恨纏縛。』那位菩薩說：『如果這樣，那個世界不應該叫做娑訶。』 佛說：『相莊嚴星宿積王！那個佛剎土也有修行菩薩乘的善男子和善女人，他們曾經供養過無數諸佛，成就了忍辱，愛護眾生，善於調伏自己。如果眾生用各種痛苦的刑具來加害他們，他們都能忍受，最終不會放縱貪婪、嗔恨、愚癡。善男子！因為有這些善丈夫，所以那個世界叫做娑訶。而且那個釋迦牟尼如來，在世界中也有眾生充滿各種惡行，很少能悔改過錯，他們內心粗暴而沒有羞恥心，不尊敬佛，不重視法，不愛護僧，應當墮入地獄、畜生、餓鬼道。那個釋迦牟尼如來，對於這些下劣的眾生，都能忍受他們的謾罵、侮辱、嫌棄、怨恨、誹謗、惱亂、惡言、憎恨，心像大地一樣不可動搖，沒有違逆，無論得到供養還是得不到供養，心中都沒有分別。』
【English Translation】 English version Having circumambulated the Buddha three times to the right, (the Bodhisattva) retreated and stood to one side, and said: 'World Honored One! What is the cause and condition for this great light and the sound of coughing?' That Buddha replied: 'Good man! To the south of here, passing through sixty-three thousand Buddha lands, there is a world named Saha (Saha, meaning 'able to endure'), where the Buddha is named Sakyamuni (Sakyamuni) Tathagata, Arhat, Samyaksambuddha. From all his pores, he emits this light and makes this coughing sound, in order to summon the great Bodhisattvas from countless worlds in the ten directions to listen to the Dharma.' Bodhisattva Xiangzhuangyan Xingxiu Ji Wang (Xiangzhuangyan Xingxiu Ji Wang Pusa) said: 'What is the cause and condition for it to be called the Saha world?' The Buddha said: 'That world is able to endure greed, hatred, ignorance, and all kinds of suffering, therefore it is called the Saha world.' Bodhisattva Xiangzhuangyan Xingxiu Ji Wang said: 'Can the sentient beings of that Saha world endure being reviled, cursed, and beaten?' The Buddha said: 'Good man! The sentient beings of that Buddha world rarely achieve such merit; most of them follow the entanglements of greed, hatred, ignorance, and resentment.' That Bodhisattva said: 'If that is so, that world should not be called Saha.' The Buddha said: 'Xiangzhuangyan Xingxiu Ji Wang! In that Buddha land, there are also good men and good women who practice the Bodhisattva path, who have offered to countless Buddhas, have achieved patience, protect sentient beings, and are good at subduing themselves. If sentient beings harm them with various instruments of suffering, they can endure it, and ultimately will not indulge in greed, hatred, and ignorance. Good man! Because there are such good men, that world is called Saha. Moreover, in the world of that Sakyamuni Tathagata, there are also sentient beings full of various evil deeds, who rarely repent their mistakes. Their hearts are rough and without shame, they do not respect the Buddha, do not value the Dharma, and do not cherish the Sangha. They should fall into hell, the animal realm, and the hungry ghost realm. That Sakyamuni Tathagata, towards these inferior sentient beings, can endure their scolding, insults, disdain, resentment, slander, disturbance, evil words, and hatred. His mind is like the earth, unshakeable, without opposition. Whether he receives offerings or not, his mind has no discrimination.'
高下亦無憎愛，是故彼界名為娑訶。」
爾時相莊嚴星宿積王菩薩，又白佛言：「世尊！我等今者得大善利，不生於彼弊惡下劣有情之中。」
佛言：「善男子！莫作是說。何以故？東北方有世界名千莊嚴，彼現有佛，號大自在王如來、應、正等覺，其土有情皆悉具足一向安樂，譬如苾芻入滅盡定，彼之安樂亦復如是。若諸有情于彼佛剎，百俱胝歲修諸梵行，不如於此娑訶世界，一彈指頃于諸有情起慈悲心，所獲功德尚多於彼，何況能於一日一夜住清凈心。」
爾時相莊嚴星宿積王菩薩白佛言：「世尊！我等欲往娑訶世界，禮拜親覲供養承事釋迦牟尼如來、應、正等覺，並見彼諸菩薩及聽法故。」
佛言：「可往，今正是時。」
爾時相莊嚴星宿積王菩薩摩訶薩，與百俱胝菩薩從彼土沒，于剎那頃到娑訶世界。即時相莊嚴星宿積王菩薩，便作是念：「今我以何神通之力，供養禮覲釋迦牟尼如來？」作是念已，以自神境通，于虛空中化成寶蓋，覆此三千大千世界，百千萬億珠瓔寶幡周匝垂布，于其蓋中雨種種華，百千音樂不鼓自鳴。復令此會苾芻、苾芻尼、鄔波索迦、鄔波斯迦、天龍藥叉、健達嚩、阿蘇羅、蘗路荼、緊捺𠸪、摩呼羅伽、人非人等，各自見身具三十二相，現寶蓋中。爾時
【現代漢語翻譯】 現代漢語譯本 『高下』（指地位高低）也沒有憎恨和喜愛，因此那個世界被稱為『娑訶』（意為堪忍）。
那時，相莊嚴星宿積王菩薩又對佛說：『世尊！我們現在得到了很大的利益，沒有出生在那些卑劣惡劣的眾生之中。』
佛說：『善男子！不要這樣說。為什麼呢？在東北方有一個世界名為『千莊嚴』，那裡現在有一尊佛，號為『大自在王如來』（如來十號之一，意為如實而來者）、應、正等覺（佛的稱號，意為應供、正遍知），那個世界的眾生都完全具備安樂，就像比丘進入滅盡定（一種禪定狀態）一樣，他們的安樂也是如此。如果眾生在那個佛剎，修行梵行（清凈的行為）一百俱胝年（俱胝為印度數字單位，表示千萬），還不如在這個娑訶世界，一彈指頃（極短的時間）對眾生生起慈悲心，所獲得的功德還要多於他們，更何況能夠在一日一夜保持清凈的心呢。』
那時，相莊嚴星宿積王菩薩對佛說：『世尊！我們想要前往娑訶世界，禮拜、親近、供養、承事釋迦牟尼如來（本師佛，意為能仁寂默）、應、正等覺，並且想見那些菩薩和聽聞佛法。』
佛說：『可以去，現在正是時候。』
那時，相莊嚴星宿積王菩薩摩訶薩（大菩薩）與一百俱胝菩薩從那個世界消失，在剎那間到達娑訶世界。當時，相莊嚴星宿積王菩薩就想：『現在我用什麼神通之力，來供養禮拜釋迦牟尼如來呢？』這樣想后，就用自己的神境通（神通的一種），在虛空中化成寶蓋，覆蓋這個三千大千世界（佛教宇宙觀中的一個世界），無數的珠瓔寶幡（裝飾品）周匝垂布，在寶蓋中降下各種各樣的花，百千種音樂不敲自鳴。又讓這個法會中的比丘（出家男眾）、比丘尼（出家女眾）、鄔波索迦（在家男眾）、鄔波斯迦（在家女眾）、天龍（天神和龍）、藥叉（守護神）、健達嚩（香神）、阿蘇羅（非天）、蘗路荼（金翅鳥）、緊捺𠸪（歌神）、摩呼羅伽（大蟒神）、人非人等，各自看到自己的身體具有三十二相（佛的特徵），顯現在寶蓋之中。那時
【English Translation】 English version 'There is no hatred or love for high or low,' therefore that world is called 'Saha' (meaning 'enduring').
At that time, Bodhisattva Samantabhadra Star Accumulation King again said to the Buddha: 'World Honored One! We have now obtained great benefit, not being born among those vile and inferior sentient beings.'
The Buddha said: 'Good man! Do not say that. Why? In the northeast, there is a world named 'Thousand Adornments,' where there is now a Buddha named 'Great Free King Tathagata' (one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat, Samyaksaṃbuddha (titles of a Buddha, meaning 'worthy of offerings, perfectly enlightened'), the sentient beings in that land are all completely endowed with happiness, just like a Bhikshu (Buddhist monk) entering Nirodha-samapatti (a state of meditative absorption), their happiness is also like that. If sentient beings in that Buddha-land cultivate Brahma-caryā (pure conduct) for a hundred kotis (a unit in Indian numbering system, meaning ten million) of years, it is not as good as generating a compassionate heart towards sentient beings in this Saha world for a snap of the fingers (a very short time), the merit obtained is even greater than theirs, let alone being able to maintain a pure mind for one day and one night.'
At that time, Bodhisattva Samantabhadra Star Accumulation King said to the Buddha: 'World Honored One! We wish to go to the Saha world to pay homage, draw near, make offerings, and serve Shakyamuni Tathagata (the historical Buddha, meaning 'sage of the Shakya clan, the silent one'), Arhat, Samyaksaṃbuddha, and also to see those Bodhisattvas and hear the Dharma.'
The Buddha said: 'You may go, now is the right time.'
At that time, Bodhisattva Mahasattva (great Bodhisattva) Samantabhadra Star Accumulation King, with a hundred kotis of Bodhisattvas, disappeared from that land and arrived at the Saha world in an instant. At that time, Bodhisattva Samantabhadra Star Accumulation King thought: 'Now, with what power of supernatural ability shall I make offerings and pay homage to Shakyamuni Tathagata?' Having thought this, he used his own divine realm power to transform into a jeweled canopy in the empty space, covering this three thousand great thousand world (a world in Buddhist cosmology), with countless jeweled necklaces and banners hanging all around, and in the canopy, he rained down all kinds of flowers, and a hundred thousand kinds of music played without being struck. He also caused the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, and non-humans in this assembly to each see their own bodies possessing the thirty-two marks (characteristics of a Buddha), appearing in the jeweled canopy. At that time
相莊嚴星宿積王菩薩，作如是神境通已，與諸菩薩詣釋迦牟尼如來所，頂禮雙足右繞三匝，隨所來方以願力故，化現蓮華而坐其上。
如是乃至遍於十方，各有無量阿僧祇佛剎中無量阿僧祇百千億菩薩，見大光明、聞謦欬聲，皆問彼世尊而來此土，頭面禮佛各坐一面，亦復如是。又此三千大千世界，天龍藥叉、健達嚩、阿蘇羅、蘗路荼、緊捺𠸪、摩呼羅伽，乃至釋梵護世及余大威德諸天等，皆見光明、聞謦欬聲，咸來佛所頂禮雙足卻坐一面。
爾時世尊，作如是神通現行已，十方阿僧祇俱胝無量無邊百千那庾多佛剎，所有菩薩來集會者，皆見此土功德莊嚴，並佛身量菩薩、聲聞，及受用具各，與自剎悉皆同等，一一諸菩薩，各各知自己身在於其中。
爾時慈氏菩薩即從座起，整理衣服，偏袒右肩右膝著地，合掌向佛而說頌言：
「無邊智慧十方聞， 大光普照人天界， 一切有情共度量， 無有能測于佛智。 十方無量諸菩薩， 為求法故咸來集， 住此悉皆瞻敬佛， 而皆渴仰大牟尼。 如來具戒定慧者， 端嚴無畏如師子， 慧光如日照虛空， 名稱普聞諸佛國。 諸天龍神與士女， 並及苾芻苾芻尼， 皆悉合掌而恭敬， 愿佛哀愍為說法。 過現未來
【現代漢語翻譯】 現代漢語譯本 相莊嚴星宿積王菩薩（菩薩名），在展現了這樣的神通境界后，與眾菩薩一同前往釋迦牟尼如來（佛名）所在之處，頂禮佛的雙足，右繞佛三圈，然後根據他們來時的方向，憑藉願力化現蓮花，坐在蓮花之上。 像這樣，乃至遍佈十方，每個方向都有無量阿僧祇（極大的數字）佛剎（佛的國土）中無量阿僧祇百千億菩薩，他們見到大光明、聽到謦欬聲（佛的咳嗽聲），都向各自世界的世尊詢問，然後來到此土，頭面禮佛，各自坐在一旁，情況也是如此。此外，這三千大千世界（佛教宇宙觀中的一個世界）中的天龍（天上的龍）、藥叉（守護神）、健達嚩（香神）、阿蘇羅（非天）、蘗路荼（金翅鳥）、緊捺𠸪（歌神）、摩呼羅伽（大蟒神），乃至釋梵（帝釋天和梵天）護世（守護世界的諸天）以及其他大威德諸天等，都見到光明、聽到謦欬聲，都來到佛所，頂禮佛的雙足，然後退坐一旁。 這時，世尊在展現了這樣的神通之後，十方阿僧祇俱胝（極大的數字）無量無邊百千那庾多（極大的數字）佛剎中，所有前來的菩薩，都見到此土的功德莊嚴，以及佛的身量、菩薩、聲聞（佛的弟子），以及受用之物，都與他們各自的佛剎完全相同，每一位菩薩都各自知道自己身處其中。 這時，慈氏菩薩（彌勒菩薩的別名）即從座位上站起，整理衣服，袒露右肩，右膝著地，合掌向佛，並說頌道： 『無邊智慧十方聞，大光普照人天界，一切有情共度量，無有能測于佛智。 十方無量諸菩薩，為求法故咸來集，住此悉皆瞻敬佛，而皆渴仰大牟尼（佛的尊稱）。 如來具戒定慧者，端嚴無畏如師子，慧光如日照虛空，名稱普聞諸佛國。 諸天龍神與士女，並及苾芻（出家男眾）苾芻尼（出家女眾），皆悉合掌而恭敬，愿佛哀愍為說法。 過現未來』
【English Translation】 English version The Bodhisattva Samantavyūha-tārā-rāja (Bodhisattva's name), having manifested such a miraculous realm, together with other Bodhisattvas, went to where Śākyamuni Tathāgata (Buddha's name) was. They bowed at the Buddha's feet, circumambulated him three times to the right, and then, according to the direction they came from, by the power of their vows, manifested lotus flowers and sat upon them. In this way, even throughout the ten directions, in each direction there were immeasurable asaṃkhya (extremely large number) Buddha-kṣetras (Buddha's lands), with immeasurable asaṃkhya hundreds of thousands of billions of Bodhisattvas. Seeing the great light and hearing the sound of the Buddha's clearing of his throat, they all asked the World Honored Ones of their respective worlds and came to this land. They bowed their heads to the Buddha and sat on one side, and the situation was the same. Furthermore, in this three thousand great thousand world (a world in Buddhist cosmology), the Devas (gods) and Nāgas (dragons), Yakṣas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garuḍas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and even Śakra (Indra) and Brahmā (Brahma), the protectors of the world, and other great powerful Devas, all saw the light and heard the sound of the Buddha's clearing of his throat. They all came to the Buddha, bowed at his feet, and then sat to one side. At that time, after the World Honored One had manifested such miraculous powers, all the Bodhisattvas who came from the immeasurable asaṃkhya koṭi (extremely large number), countless hundreds of thousands of nayutas (extremely large number) of Buddha-kṣetras in the ten directions, all saw the meritorious adornments of this land, as well as the Buddha's stature, the Bodhisattvas, the Śrāvakas (Buddha's disciples), and the objects of use, all being exactly the same as in their own Buddha-kṣetras. Each Bodhisattva knew that they were present in that place. At that time, Bodhisattva Maitreya (another name for Maitreya Bodhisattva) immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, joined his palms, and spoke these verses to the Buddha: 'Boundless wisdom is heard in the ten directions, great light illuminates the realms of humans and gods, all sentient beings can measure it, but none can fathom the Buddha's wisdom. Immeasurable Bodhisattvas from the ten directions, have all gathered here seeking the Dharma, dwelling here they all gaze upon the Buddha with reverence, and all yearn for the Great Sage (an epithet for the Buddha). The Tathāgata, who possesses precepts, concentration, and wisdom, is dignified and fearless like a lion, the light of his wisdom shines like the sun in the sky, his name is widely heard in all Buddha lands. The Devas, Nāgas, men and women, as well as Bhikṣus (monks) and Bhikṣuṇīs (nuns), all join their palms in reverence, wishing that the Buddha would compassionately preach the Dharma. Past, present, and future.'
可度者， 決定了知是法器， 如來善達諸有情， 唯愿演說除疑惑。 云何修行諸佛子， 獲得凈剎離塵垢？ 云何成就於大愿？ 如來為我廣宣說。 云何不染于慳吝？ 云何不壞於尸羅？ 云何陵辱而能度？ 毀罵誹謗皆堪忍？ 云何勇猛勤精進， 修行無倦俱胝劫？ 無量苦惱諸有情， 悉令獲得大安樂？ 云何專注常等引， 住三摩地清凈心， 而能不染于諸境， 猶如蓮華不著水？ 云何能說甚深法， 通達出世之智慧？ 云何降伏魔羅軍， 究竟證於無上覺？」
大聖文殊師利菩薩佛剎功德莊嚴經卷上 大正藏第 11 冊 No. 0319 大聖文殊師利菩薩佛剎功德莊嚴經
大聖文殊師利菩薩佛剎功德莊嚴經卷中
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
爾時如來，告慈氏菩薩摩訶薩言：「汝今為佛嚴辦法座，我當升已，說往昔意樂所修諸行，善巧出生諸佛剎土功德莊嚴，趣向正行法門。」
時慈氏菩薩，即作是念：「今者世尊以何義故，令我嚴座？不使阿難陀、大目揵連等？云何棄捨彼諸聲聞、緣覺，將非唯為清凈諸菩薩說？或彼聲聞、緣
【現代漢語翻譯】 現代漢語譯本 對於那些可以被度化的人，要確定他們是適合佛法的器皿。 如來（Tathagata，佛的稱號）善於瞭解所有眾生的根性，我只希望您能演說佛法，消除我們的疑惑。 佛子（Buddha's disciples，佛的弟子）們應該如何修行，才能獲得清凈的佛土，遠離塵垢？ 如何才能成就偉大的誓願？如來，請為我們廣為宣說。 如何才能不被慳吝所染污？如何才能不破壞戒律（Śīla，佛教的道德規範）？ 如何才能在遭受凌辱時仍然能夠度化眾生？如何才能忍受譭謗和誹謗？ 如何才能勇猛精進，修行無數劫而不感到疲倦？ 如何才能使無量受苦的眾生，都獲得最大的安樂？ 如何才能專注于禪定（Samadhi，專注的狀態），保持清凈的心， 而不被外境所染污，就像蓮花不沾水一樣？ 如何才能宣說甚深的佛法，通達出世的智慧？ 如何才能降伏魔羅（Māra，佛教中的魔）的軍隊，最終證得無上的覺悟（Anuttara-samyak-sambodhi，無上正等正覺）？」
《大聖文殊師利菩薩佛剎功德莊嚴經》捲上 大正藏第 11 冊 No. 0319 《大聖文殊師利菩薩佛剎功德莊嚴經》
《大聖文殊師利菩薩佛剎功德莊嚴經》卷中
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯
那時，如來告訴慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）摩訶薩（Mahasattva，大菩薩）說：『你現在為佛佈置法座，我將升座，講述我過去所發願修行的種種行為，以及如何巧妙地產生諸佛剎土的功德莊嚴，並趨向正行的法門。』
當時，慈氏菩薩立刻這樣想：『現在世尊為什麼讓我佈置法座？而不讓阿難陀（Ananda，佛陀的十大弟子之一）、大目犍連（Maudgalyayana，佛陀的十大弟子之一）等人來做？為什麼捨棄那些聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人），難道只是爲了清凈的菩薩們說法嗎？或者那些聲聞、緣覺
【English Translation】 English version For those who can be converted, it is determined that they are vessels suitable for the Dharma. The Tathagata (Buddha's title) is skilled in understanding the dispositions of all sentient beings. I only wish that you would expound the Dharma and dispel our doubts. How should the Buddha's disciples (Buddha's disciples) practice to obtain a pure Buddha-land, free from defilements? How can one accomplish great vows? Tathagata, please explain this to us in detail. How can one not be tainted by stinginess? How can one not break the precepts (Śīla, Buddhist moral code)? How can one still liberate beings when subjected to humiliation? How can one endure slander and defamation? How can one be courageous and diligent, practicing for countless kalpas (aeons) without fatigue? How can one enable countless suffering beings to attain the greatest happiness? How can one focus on meditation (Samadhi, a state of concentration), maintaining a pure mind, and not be defiled by external circumstances, just like a lotus flower that does not cling to water? How can one expound the profound Dharma, understanding the wisdom that transcends the world? How can one subdue the army of Mara (Māra, the demon in Buddhism), and ultimately attain unsurpassed enlightenment (Anuttara-samyak-sambodhi, supreme perfect enlightenment)?"
The Sutra of the Merits and Adornments of the Buddha-land of the Great Holy Manjushri Bodhisattva, Volume 1 Taisho Tripitaka Volume 11, No. 0319, The Sutra of the Merits and Adornments of the Buddha-land of the Great Holy Manjushri Bodhisattva
The Sutra of the Merits and Adornments of the Buddha-land of the Great Holy Manjushri Bodhisattva, Volume 2
Translated by the Tripitaka Master Amoghavajra of Daxingshan Temple, who was granted the title of Kaifu Yitong Sansi, Special Advanced Envoy of the Honglu Court, Duke of Su of the State, with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Sikong, with the posthumous name of Dajian, and the honorary title of Great Wisdom.
At that time, the Tathagata said to the Bodhisattva Mahasattva Maitreya (Maitreya Bodhisattva, the future Buddha): 'Now you should prepare the Dharma seat for the Buddha. I will ascend it and speak about the various practices I have vowed to cultivate in the past, and how to skillfully bring forth the merits and adornments of the Buddha-lands, and to approach the path of righteous practice.'
At that time, the Bodhisattva Maitreya immediately thought: 'Why does the World Honored One have me prepare the seat now? Why not have Ananda (Ananda, one of the Buddha's ten great disciples), Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples), and others do it? Why abandon those Śrāvakas (Śrāvaka, those who practice by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), is it perhaps only for the pure Bodhisattvas that he will speak? Or are those Śrāvakas and Pratyekabuddhas
覺，於此法門而非器故，為菩薩故令我敷座？」
爾時慈氏菩薩摩訶薩，即作神通現行境界，由此通故化師子座，高四萬逾繕那，以無量寶周匝鈿飾，以天妙衣而敷其上，其衣柔軟而觸之者，獲得安樂，從其座出種種光明，照此三千大千世界。是時如來，從本座起而升此座，三千大千世界六種振動有異於常。
爾時世尊告具壽舍利子：「菩薩成就四法，能令所愿皆得滿足。云何為四？一者、發趣菩提意樂。二者、于諸有情起悲愍心。三者、發起精進。四者、近善知識。菩薩由成就此四法故，圓滿大愿。
「複次，舍利子！菩薩成就一法，不退大愿，凈剎成就。云何一法是菩薩應當學？不動如來為菩薩時，本所修行發弘誓願言：『我當所在生處，若不出家，則為欺誑十方諸佛世尊。』如是，舍利子！是諸菩薩應隨順學，若佛出世若不出世，一切生處皆悉決定，舍家趣于非家。何以故？而諸菩薩最勝利益者，所謂出家。舍利子！菩薩摩訶薩樂出家者，則能攝取十種功德。云何為十？一者、不著諸欲。二者、樂阿蘭若。三者、行佛所行。四者、不著妻子貪愛財利。五者、離惡趣行法。六者、習善趣行法。七者、而能獲得善根成就。八者、積集善根而不退失。九者、恒為諸天之所嘆美。十者、常為非人之所
【現代漢語翻譯】 現代漢語譯本：『覺悟到，我不是適合這個法門的器皿，因為我是菩薩，所以才讓我鋪設座位嗎？』 那時，慈氏菩薩（Maitreya Bodhisattva，未來佛）摩訶薩（Mahasattva，大菩薩）立即展現神通境界，憑藉這種神通，化現出一個獅子座，高四萬逾繕那（yojana，古印度長度單位），用無數珍寶環繞鑲嵌，上面鋪著天界的精美衣物，那衣物柔軟，觸碰的人都能獲得安樂，從座位中發出各種光明，照耀著這個三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）。這時，如來（Tathagata，佛的稱號）從原來的座位起身，升到這個座位上，三千大千世界發生六種震動，與平常不同。 這時，世尊（Bhagavan，佛的尊稱）告訴具壽舍利子（Sariputra，佛陀十大弟子之一）說：『菩薩成就四種法，能使所愿都得到滿足。哪四種呢？第一，發起追求菩提（Bodhi，覺悟）的意樂。第二，對一切眾生生起悲憫之心。第三，發起精進。第四，親近善知識。菩薩由於成就這四種法，就能圓滿大愿。』 『再者，舍利子！菩薩成就一種法，就不會退失大愿，能使清凈佛土成就。哪一種法是菩薩應當學習的呢？不動如來（Akshobhya Tathagata，佛名）作為菩薩時，本所修行發弘誓願說：『我當在所有出生之處，如果不出家，就是欺騙十方諸佛世尊。』像這樣，舍利子！這些菩薩應當隨順學習，無論佛出世還是不出世，在一切出生之處都決定捨棄家庭，走向非家。為什麼呢？因為菩薩最殊勝的利益，就是出家。舍利子！菩薩摩訶薩樂於出家，就能攝取十種功德。哪十種呢？第一，不執著于各種慾望。第二，樂於住在阿蘭若（aranya，寂靜處）。第三，行持佛所行持的。第四，不執著于妻子，貪愛財利。第五，遠離惡趣的行法。第六，修習善趣的行法。第七，能夠獲得善根成就。第八，積累善根而不退失。第九，恒常被諸天所讚美。第十，常常被非人所敬重。
【English Translation】 English version: 'Realizing that I am not a vessel for this Dharma, is it because I am a Bodhisattva that I am asked to prepare the seat?' At that time, the Bodhisattva Mahasattva Maitreya (Maitreya Bodhisattva, the future Buddha) immediately manifested a supernatural realm. Through this power, he transformed a lion's seat, forty thousand yojanas (yojana, an ancient Indian unit of distance) high, adorned with countless jewels all around, and covered with celestial exquisite garments. The garments were soft, and those who touched them obtained peace. From the seat emanated various lights, illuminating this Trisahasra-Mahasahasra-lokadhatu (Buddhist cosmology's great world system). Then, the Tathagata (Tathagata, an epithet of the Buddha) rose from his original seat and ascended to this seat, and the Trisahasra-Mahasahasra-lokadhatu shook in six ways, different from usual. At that time, the Bhagavan (Bhagavan, an honorific title for the Buddha) said to the venerable Sariputra (Sariputra, one of the Buddha's ten great disciples): 'Bodhisattvas who accomplish four dharmas can fulfill all their wishes. What are the four? First, the intention to pursue Bodhi (Bodhi, enlightenment). Second, the arising of compassion for all sentient beings. Third, the initiation of diligence. Fourth, the association with virtuous friends. Bodhisattvas, by accomplishing these four dharmas, can fulfill their great vows.' 'Furthermore, Sariputra! Bodhisattvas who accomplish one dharma will not regress from their great vows and will achieve a pure Buddha-land. What is the one dharma that Bodhisattvas should learn? When the Tathagata Akshobhya (Akshobhya Tathagata, a Buddha's name) was a Bodhisattva, he made a great vow during his practice, saying: 『Wherever I am born, if I do not leave home, I will be deceiving all the Buddhas and World Honored Ones of the ten directions.』 Thus, Sariputra! These Bodhisattvas should follow this practice. Whether a Buddha appears in the world or not, in all their births, they are determined to leave home and go forth into homelessness. Why is this? Because the most supreme benefit for Bodhisattvas is to leave home. Sariputra! Bodhisattva Mahasattvas who delight in leaving home can obtain ten merits. What are the ten? First, they are not attached to desires. Second, they delight in dwelling in aranyas (aranya, secluded places). Third, they practice what the Buddha practiced. Fourth, they are not attached to wives, nor do they crave wealth and profit. Fifth, they are separated from the practices of the evil realms. Sixth, they cultivate the practices of the good realms. Seventh, they can obtain the accomplishment of good roots. Eighth, they accumulate good roots without losing them. Ninth, they are constantly praised by the devas (devas, gods). Tenth, they are always respected by non-humans.'
擁護。舍利子！樂出家者，則能攝取如是十種功德。是故，舍利子！菩薩摩訶薩欲求正覺者、欲解脫有情者，是故常樂出家。如是，舍利子！是名一法獲得成就，不退大愿，得隨意樂清凈佛剎。
「複次，舍利子！菩薩成就二法，不退大愿，隨其意樂凈佛剎土。云何為二？所謂菩薩不樂求聲聞，不樂求聲聞乘，不愛樂聲聞所說法，不樂親近聲聞乘者，不學聲聞律儀戒，不樂宣說共聲聞乘相應之法，亦不勸他行聲聞乘；于緣覺乘亦復如是；唯為勸發有情成就最上阿耨多羅三藐三菩提。是名為二。舍利子！若有勸他趣入佛乘，而此菩薩則能攝取十種功德。云何為十？一者、攝取無聲聞、緣覺佛剎。二者、得純一清凈大菩薩眾。三者、諸佛世尊之所護念。四者、常為諸佛稱名讚歎而為說法。五者、於一切事生廣大心。六者、若生天上當作帝釋或梵天王。七者、若生人中作轉輪聖王。八者、常見諸佛世尊而不遠離。九者、為諸天人之所愛樂。十者、獲得不壞眷屬及無量福聚。何以故？舍利子！若有能令三千大千世界諸有情類，一切皆得阿羅漢果或緣覺地，若復有能置一有情于佛菩提，此之功德甚多於彼。何以故？舍利子！若聲聞、緣覺出現於世，則不能令佛種不斷，若佛如來不出於世，亦無聲聞及以緣覺。舍利子！以佛
【現代漢語翻譯】 現代漢語譯本：擁護。舍利子（Śāriputra）！樂於出家的人，就能獲得這十種功德。因此，舍利子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）想要證得正覺、想要解脫眾生，所以常常樂於出家。如此，舍利子！這被稱為成就一法，不退失大愿，能夠隨意清凈佛剎（Buddhakṣetra，佛的國土）。 「再者，舍利子！菩薩成就兩種法，不退失大愿，能夠隨其意願清凈佛土。哪兩種呢？就是菩薩不樂於追求聲聞（Śrāvaka，聽聞佛法而得解脫者），不樂於追求聲聞乘（Śrāvakayāna，聲聞的修行方式），不喜愛聲聞所說的法，不樂於親近聲聞乘的人，不學習聲聞的律儀戒，不樂於宣說與聲聞乘相應的法，也不勸他人修行聲聞乘；對於緣覺乘（Pratyekabuddhayāna，獨自覺悟者）也是如此；只爲了勸導眾產生就最上阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。這被稱為兩種法。舍利子！如果有人勸他人進入佛乘（Buddhayāna，成佛的修行方式），那麼這位菩薩就能獲得十種功德。哪十種呢？一者、獲得沒有聲聞、緣覺的佛剎。二者、得到純一清凈的大菩薩眾。三者、受到諸佛世尊的護念。四者、常常被諸佛稱名讚歎併爲其說法。五者、對於一切事物生起廣大的心。六者、如果生於天上，將成為帝釋（Indra，天神之王）或梵天王（Brahmā，色界之主）。七者、如果生於人間，將成為轉輪聖王（Cakravartin，統治世界的理想君主）。八者、常常見到諸佛世尊而不遠離。九者、被諸天人所喜愛。十者、獲得不壞的眷屬和無量的福德聚集。為什麼呢？舍利子！如果有人能夠使三千大千世界的所有眾生都得到阿羅漢果（Arhat，斷盡煩惱的聖者）或緣覺的果位，如果又有人能夠安置一個眾生於佛菩提，後者的功德遠遠大於前者。為什麼呢？舍利子！如果聲聞、緣覺出現在世間，就不能使佛種不斷絕，如果佛如來（Tathāgata，佛的稱號）不出現於世，也不會有聲聞和緣覺。舍利子！因為佛
【English Translation】 English version: Embrace. Śāriputra! Those who delight in leaving home can obtain these ten merits. Therefore, Śāriputra! Bodhisattva-mahāsattvas who seek perfect enlightenment and wish to liberate sentient beings, therefore, always delight in leaving home. Thus, Śāriputra! This is called accomplishing one dharma, not regressing from the great vow, and being able to purify Buddha-lands at will. Furthermore, Śāriputra! Bodhisattvas who accomplish two dharmas do not regress from their great vows and can purify Buddha-lands according to their wishes. What are the two? They are that Bodhisattvas do not delight in seeking Śrāvakas, do not delight in seeking the Śrāvakayāna, do not love the dharma spoken by Śrāvakas, do not delight in being close to those of the Śrāvakayāna, do not study the monastic precepts of Śrāvakas, do not delight in proclaiming dharmas corresponding to the Śrāvakayāna, and do not encourage others to practice the Śrāvakayāna; the same is true for the Pratyekabuddhayāna; they only encourage sentient beings to achieve the highest Anuttarā-samyak-saṃbodhi. These are called the two dharmas. Śāriputra! If someone encourages others to enter the Buddhayāna, then this Bodhisattva can obtain ten merits. What are the ten? First, they obtain Buddha-lands without Śrāvakas or Pratyekabuddhas. Second, they obtain a pure assembly of great Bodhisattvas. Third, they are protected and remembered by all the Buddhas, the World Honored Ones. Fourth, they are always praised by the Buddhas, who call out their names and teach them the dharma. Fifth, they generate a vast mind towards all things. Sixth, if they are born in the heavens, they will become Indra or Brahmā. Seventh, if they are born among humans, they will become a Cakravartin. Eighth, they will always see the Buddhas, the World Honored Ones, and not be separated from them. Ninth, they will be loved by all gods and humans. Tenth, they will obtain an indestructible retinue and immeasurable accumulations of merit. Why is this so? Śāriputra! If someone could cause all sentient beings in the three thousand great thousand worlds to attain the Arhat fruit or the Pratyekabuddha stage, and if someone could place one sentient being on the path to Buddhahood, the latter's merit would be far greater than the former's. Why is this so? Śāriputra! If Śrāvakas and Pratyekabuddhas appear in the world, they cannot prevent the Buddha-seed from being cut off. If the Buddha Tathāgata does not appear in the world, there will be no Śrāvakas or Pratyekabuddhas. Śāriputra! Because the Buddha
世尊出現於世，是故能令佛種不斷，則有聲聞、緣覺施設。舍利子！由此勸他住菩提心，獲得如是十種功德，不退大愿，得隨意樂清凈佛剎。
「複次，舍利子！菩薩成就三法，不退大愿，攝取佛剎功德莊嚴。云何為三？一者、尊重住阿蘭若。二者、無所悕望而行法施。三者、安住凈戒律儀。舍利子！菩薩安住凈戒律儀，即能獲得十種無畏。云何為十？一者、入聚落無畏。二者、眾中說法無畏。三者、食飲無畏。四者、出聚落無畏。五者、入寺無畏。六者、入僧眾無畏。七者、安坐無畏。八者、詣和尚阿阇梨無畏。九者、教誡大眾住慈心無畏。十者、受用衣服飲食臥具醫藥資緣之具無畏。
「舍利子！所謂安住凈戒律儀，獲得如是十種無畏。
「又，舍利子！菩薩說法心不悕望，復能攝取十種功德。云何為十？一者、不為多欲。二者、不求他人識知。三者、不求名稱。四者、于施主家心不繫著。五者、不佔悕貴族門徒。六者、于粗于細而生知足。七者、諸天來詣不生驕慢。八者、而不退于觀佛作意。九者、所說言教為他信受。十者、起唸佛心。舍利子！菩薩法施心不悕望，獲得如是十種功德。
「又，舍利子！菩薩尊敬住阿蘭若，復能成就十種功德。云何為十？一者、遠離無益談話。二者、
【現代漢語翻譯】 現代漢語譯本：
世尊（佛陀）出現於世，因此能夠使佛種（成佛的種子）不斷絕，從而有聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）的教法設立。舍利子（佛陀的十大弟子之一）！因此勸導他人安住菩提心（覺悟之心），就能獲得這樣的十種功德，不退轉于大愿，並能隨意獲得清凈的佛剎（佛的國土）。 再者，舍利子！菩薩成就三種法，就不會退轉于大愿，並能攝取佛剎的功德莊嚴。哪三種呢？第一，尊重住在阿蘭若（寂靜處）。第二，不求回報地進行法施（傳播佛法）。第三，安住于清凈的戒律。舍利子！菩薩安住于清凈的戒律，就能獲得十種無畏。哪十種呢？第一，進入村落無畏。第二，在眾人中說法無畏。第三，飲食無畏。第四，離開村落無畏。第五，進入寺廟無畏。第六，進入僧眾無畏。第七，安坐無畏。第八，拜訪和尚（出家受戒的師父）和阿阇梨（教授佛法的老師）無畏。第九，教誡大眾安住慈心無畏。第十，受用衣服、飲食、臥具、醫藥等生活必需品無畏。 舍利子！所謂安住于清凈的戒律，就能獲得這樣的十種無畏。 又，舍利子！菩薩說法時心不求回報，還能攝取十種功德。哪十種呢？第一，不貪求過多欲望。第二，不求他人認識自己。第三，不求名聲。第四，對於施主家不執著。第五，不攀附權貴門徒。第六，對於粗糙或精細的食物都感到知足。第七，諸天來訪時不生驕慢。第八，不退轉于觀想佛的意念。第九，所說的教誨能被他人信受。第十，生起唸佛之心。舍利子！菩薩進行法施時心不求回報，就能獲得這樣的十種功德。 又，舍利子！菩薩尊敬住在阿蘭若，還能成就十種功德。哪十種呢？第一，遠離無益的談話。第二，
【English Translation】 English version:
The World Honored One (Buddha) appears in the world, and therefore is able to ensure that the Buddha-seed (the seed of Buddhahood) is not cut off, thus establishing the teachings of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own). Shariputra (one of the Buddha's ten great disciples)! Therefore, by encouraging others to abide in the Bodhi-mind (the mind of enlightenment), one can obtain these ten merits, not regress from the great vows, and freely obtain pure Buddha-lands (Buddha's realms). Furthermore, Shariputra! A Bodhisattva who accomplishes three dharmas will not regress from the great vows and can gather the meritorious adornments of Buddha-lands. What are the three? First, respecting and dwelling in Aranya (secluded places). Second, giving Dharma without seeking anything in return. Third, abiding in pure precepts. Shariputra! A Bodhisattva who abides in pure precepts can obtain ten kinds of fearlessness. What are the ten? First, fearlessness in entering villages. Second, fearlessness in speaking Dharma in crowds. Third, fearlessness regarding food and drink. Fourth, fearlessness in leaving villages. Fifth, fearlessness in entering temples. Sixth, fearlessness in entering the Sangha (monastic community). Seventh, fearlessness in sitting. Eighth, fearlessness in visiting the Upadhyaya (ordaining teacher) and Acharya (Dharma teacher). Ninth, fearlessness in teaching the masses to abide in loving-kindness. Tenth, fearlessness in using clothing, food, bedding, medicine, and other necessities. Shariputra! This is what is meant by abiding in pure precepts and obtaining these ten kinds of fearlessness. Also, Shariputra! A Bodhisattva who speaks Dharma without seeking anything in return can also gather ten kinds of merits. What are the ten? First, not being greedy for excessive desires. Second, not seeking to be recognized by others. Third, not seeking fame. Fourth, not being attached to the benefactor's family. Fifth, not clinging to powerful or noble disciples. Sixth, being content with both coarse and fine food. Seventh, not becoming arrogant when gods visit. Eighth, not regressing from the contemplation of the Buddha. Ninth, the teachings spoken are accepted by others. Tenth, giving rise to the mind of Buddha-remembrance. Shariputra! A Bodhisattva who gives Dharma without seeking anything in return can obtain these ten kinds of merits. Also, Shariputra! A Bodhisattva who respects and dwells in Aranya can also accomplish ten kinds of merits. What are the ten? First, being far from useless talk. Second,
樂於寂靜。三者、心緣定境。四者、不營諸務。五者、愛敬諸佛。六者、不捨禪定喜樂。七者、修梵行時無有障礙。八者、少加功用證三摩地。九者、所受教法名句文身未曾忘失。十者、所聞法義皆悉了知。舍利子！菩薩尊重住阿蘭若，獲得如是十種功德。若菩薩成就三法，不退大愿，得隨所樂凈佛剎土。
「複次，舍利子！菩薩成就四法，不退大愿，獲隨所樂凈佛剎土。云何為四？一者、實語如說修行。二者、常自謙下剪除我慢。三者、遠離慳嫉。四者、見他榮盛心生歡喜。如是名為成就四法。
「又，舍利子！菩薩實語有四種功德。云何為四？一者、口中常出青蓮華香。二者、語業清凈言辭無礙。三者、人天之中以為準繩。四者、攝取諸佛圓滿音聲。舍利子！菩薩實語，獲得如是四種功德。
「又，舍利子！菩薩謙下有四種功德。云何為四？一者、遠離惡趣，不受駝驢牛馬狗等諸傍生身。二者、不被輕毀。三者、惡友怨敵不能凌突。四者、常為人天恭敬禮拜。舍利子！是為菩薩謙下獲得如是四種功德。
「又，舍利子！菩薩遠離慳嫉有四種功德。云何為四？一者、不忘舍心。二者、于饑饉時作大施主。三者、常不閉戶。四者、見律儀者，于施於受不生嫉妒。舍利子！是為菩薩遠離慳嫉獲
【現代漢語翻譯】 現代漢語譯本 樂於寂靜。第一，心專注于禪定境界。第二，不參與各種俗務。第三，敬愛諸佛。第四，不捨棄禪定的喜樂。第五，在修行梵行時沒有障礙。第六，稍加努力就能證得三摩地（Samadhi，禪定）。第七，所接受的教法、名句、文字都能牢記不忘。第八，所聽聞的佛法義理都能完全理解。舍利子（Sariputra）！菩薩尊重住在阿蘭若（Aranya，寂靜處），能獲得這十種功德。如果菩薩成就三種法，就不會退失大愿，能夠隨心所愿地清凈佛剎（Buddha-ksetra，佛的國土）。 「再者，舍利子！菩薩成就四種法，就不會退失大愿，能夠獲得隨心所愿清凈佛剎的果報。哪四種呢？第一，說真實語，並如所說修行。第二，常常謙虛，去除我慢。第三，遠離慳吝和嫉妒。第四，見到他人興盛，心生歡喜。這稱為成就四種法。 「又，舍利子！菩薩說真實語有四種功德。哪四種呢？第一，口中常散發出青蓮花的香氣。第二，語言行為清凈，言辭沒有障礙。第三，在人天之中成為行為的準則。第四，能夠攝取諸佛圓滿的聲音。舍利子！菩薩說真實語，能獲得這四種功德。 「又，舍利子！菩薩謙虛有四種功德。哪四種呢？第一，遠離惡道，不會受生為駝、驢、牛、馬、狗等各種旁生。第二，不會被輕視和譭謗。第三，惡友和怨敵不能侵犯。第四，常常受到人天恭敬禮拜。舍利子！這就是菩薩謙虛所獲得的四種功德。 「又，舍利子！菩薩遠離慳吝和嫉妒有四種功德。哪四種呢？第一，不忘捨棄之心。第二，在饑荒時成為大施主。第三，常常不關閉家門。第四，見到持戒律的人，對於佈施和接受佈施都不會產生嫉妒。舍利子！這就是菩薩遠離慳吝和嫉妒所獲得的功德。
【English Translation】 English version Delights in solitude. First, the mind focuses on the state of meditation. Second, does not engage in various worldly affairs. Third, loves and respects all Buddhas. Fourth, does not abandon the joy of meditation. Fifth, there are no obstacles when practicing Brahmacharya (pure conduct). Sixth, with a little effort, one can attain Samadhi (meditative absorption). Seventh, the teachings, phrases, and words received are never forgotten. Eighth, all the meanings of the Dharma (Buddhist teachings) heard are fully understood. Sariputra! A Bodhisattva who respects and dwells in Aranya (secluded place) obtains these ten merits. If a Bodhisattva accomplishes three dharmas, they will not regress from their great vows and can purify their Buddha-ksetra (Buddha-field) as they wish. 「Furthermore, Sariputra! A Bodhisattva who accomplishes four dharmas will not regress from their great vows and will obtain the reward of purifying their Buddha-ksetra as they wish. What are the four? First, speaking truthfully and practicing as spoken. Second, always being humble and eliminating arrogance. Third, being free from stinginess and jealousy. Fourth, rejoicing in the prosperity of others. This is called accomplishing the four dharmas.」 「Also, Sariputra! A Bodhisattva who speaks truthfully has four merits. What are the four? First, the fragrance of blue lotus flowers constantly emanates from their mouth. Second, their speech is pure, and their words are unobstructed. Third, they become a standard of conduct among humans and gods. Fourth, they can absorb the perfect sounds of all Buddhas. Sariputra! A Bodhisattva who speaks truthfully obtains these four merits.」 「Also, Sariputra! A Bodhisattva who is humble has four merits. What are the four? First, they are far from evil realms and will not be reborn as camels, donkeys, cows, horses, dogs, or other animals. Second, they will not be despised or slandered. Third, evil friends and enemies cannot harm them. Fourth, they are always respected and worshipped by humans and gods. Sariputra! These are the four merits obtained by a Bodhisattva who is humble.」 「Also, Sariputra! A Bodhisattva who is free from stinginess and jealousy has four merits. What are the four? First, they do not forget the mind of giving. Second, they become great benefactors during famines. Third, they never close their doors. Fourth, when they see those who uphold the precepts, they do not feel jealousy towards giving or receiving. Sariputra! These are the merits obtained by a Bodhisattva who is free from stinginess and jealousy.」
得如是四種功德。
「又，舍利子！菩薩見他榮盛心生歡喜，有四種功德。云何為四？一者、常起是心，為彼有情被此甲冑，令彼快樂；彼等既以自福及以己力，獲得財寶而受安樂，而令於我倍生歡喜。二者、所有財物，王難、水火、劫賊、惡友無能侵奪。三者、隨所生處，財寶男女及其眷屬，皆悉具足，帝王歡喜，何況餘人。四者、財寶廣大受用無窮。舍利子！是為菩薩見他榮盛，心生歡喜獲得如是四種功德。
「複次，舍利子！菩薩成就五法，不退大愿，得隨所樂凈佛剎土。云何為五？一者、菩薩為凈佛剎、成就莊嚴而應求法，從彼聞法應當咨問：『菩薩云何成就如是功德莊嚴？』既得聞已如說修行，即應求證真如實相。
「又，舍利子！二者、菩薩欲發願生凈佛國土，應當清凈持凈律儀，由律儀凈故，隨其所愿決定得生，既得生於凈佛剎已，即應觀察彼土取其相狀，種種莊嚴聲聞菩薩，大眾受用資具，既得相已，深生恭敬而為合掌詣佛問法。
「又，舍利子！三者、菩薩取彼廣大佛剎功德莊嚴，彼佛世尊知其增上意樂，即便為說。由佛說故，即能成就廣大佛剎功德莊嚴，彼聞法已如說修行。
「又，舍利子！四者、菩薩於事于智而令清凈，遠離非法。云何事？云何智？于能緣、
【現代漢語翻譯】 現代漢語譯本 能獲得這樣的四種功德。 『又，舍利子（佛陀弟子，以智慧著稱）！菩薩見到他人榮華興盛，心生歡喜，有四種功德。哪四種呢？第一，菩薩常常這樣想：爲了讓那些眾生披上這層鎧甲（指菩薩的慈悲心），讓他們快樂；他們既然憑藉自己的福報和力量，獲得財富而享受安樂，這反而讓我更加歡喜。第二，他們所有的財富，不會被國王的災難、水火、強盜、惡友所侵奪。第三，無論投生到哪裡，財富、男女以及眷屬都完全具備，連帝王都歡喜，更何況其他人呢。第四，財富廣大，受用無窮。舍利子！這就是菩薩見到他人榮華興盛，心生歡喜所獲得的這四種功德。 『再者，舍利子！菩薩成就五種法，就不會退失大愿，能夠隨心所欲地往生清凈的佛國土。哪五種呢？第一，菩薩爲了清凈佛土、成就莊嚴而應當求法，從那裡聽聞佛法后，應當請教：『菩薩如何成就這樣的功德莊嚴？』聽聞之後，就應當按照所說的修行，並且應當求證真如實相（宇宙的真實本質）。 『又，舍利子！第二，菩薩想要發願往生清凈的佛國土，應當清凈地持守清凈的戒律，由於戒律清凈的緣故，就能隨其所愿決定往生。既然往生到清凈的佛土后，就應當觀察那個佛土，取其相狀，包括種種莊嚴、聲聞（聽聞佛法而修行的人）、菩薩、大眾所受用的資具。得到這些相狀后，就應當深深地恭敬，合掌向佛請教佛法。 『又，舍利子！第三，菩薩選取那個廣大佛土的功德莊嚴，那位佛世尊知道他增上的意樂，就會為他宣說。由於佛的宣說，就能成就廣大佛土的功德莊嚴，他聽聞佛法后，就按照所說的修行。 『又，舍利子！第四，菩薩在事和智方面都令其清凈，遠離非法。什麼是事？什麼是智？對於能緣（能認知的心）和所緣（被認知的事物），
【English Translation】 English version One obtains these four kinds of merits. 『Furthermore, Shariputra (a disciple of the Buddha, known for his wisdom)! When a Bodhisattva sees others prospering and feels joy, there are four kinds of merits. What are the four? First, the Bodhisattva always thinks: 『For the sake of those sentient beings, let them be clad in this armor (referring to the Bodhisattva's compassionate heart), so that they may be happy; since they have obtained wealth and enjoy peace through their own merits and strength, this makes me even more joyful.』 Second, all their wealth cannot be seized by the calamities of kings, water, fire, robbers, or evil friends. Third, wherever they are reborn, they will be fully endowed with wealth, men and women, and their families; even emperors will be pleased, let alone others. Fourth, their wealth will be vast and their enjoyment will be inexhaustible. Shariputra! These are the four kinds of merits that a Bodhisattva obtains when seeing others prospering and feeling joy. 『Moreover, Shariputra! A Bodhisattva who accomplishes five dharmas will not regress from their great vows and will be able to be reborn in a pure Buddha-land according to their wishes. What are the five? First, a Bodhisattva, in order to purify a Buddha-land and achieve adornment, should seek the Dharma. After hearing the Dharma from there, they should inquire: 『How does a Bodhisattva achieve such meritorious adornment?』 Having heard this, they should practice according to what was said, and they should seek to realize the true suchness (the true nature of the universe). 『Also, Shariputra! Second, a Bodhisattva who wishes to vow to be reborn in a pure Buddha-land should purely uphold pure precepts. Because of the purity of the precepts, they will surely be reborn according to their wishes. Once reborn in a pure Buddha-land, they should observe that land, taking note of its characteristics, including various adornments, Shravakas (those who practice by hearing the Dharma), Bodhisattvas, and the resources used by the assembly. Having obtained these characteristics, they should deeply respect and, with palms joined, ask the Buddha for the Dharma. 『Also, Shariputra! Third, a Bodhisattva selects the meritorious adornments of that vast Buddha-land. The World Honored One, knowing their increasing aspiration, will then explain it to them. Because of the Buddha's explanation, they will be able to achieve the meritorious adornments of the vast Buddha-land. After hearing the Dharma, they will practice according to what was said. 『Also, Shariputra! Fourth, a Bodhisattva purifies both actions and wisdom, and stays away from what is unlawful. What are actions? What is wisdom? Regarding the object of cognition (the mind that cognizes) and the object of cognition (the thing that is cognized),
所緣，遠離聲聞、緣覺智故，名之為智；謂所聞法皆當修行，名之為事。
「又，舍利子！五者、菩薩知佛自性，知剎土自性。云何佛自性？云何剎土自性？佛及剎土唯有其名，知其名清凈，如是知故不生執著。如是，舍利子！是為菩薩成就五法，不退大愿，獲隨意樂清凈佛剎。
「複次，舍利子！菩薩成就六法，速得阿耨多羅三藐三菩提，超越一切世間取凈佛剎。云何為六？一者、此菩薩為大施主而行舍施，所有愛樂戀著珍玩物等，而生愧恥悉能捨施，踴躍歡喜，作是思惟：『我行大施圓滿大乘，我當滿足無上菩提。』又作是念：『不應以斯少分而能獲得無上正覺。』如是思惟已，所有榮盛盡皆舍施，乃至身命應當舍施，況余財產妻子男女而不施耶？何以故？舍利子！薩婆若者，謂何句義？舍利子！菩薩摩訶薩行菩薩行時，于自所有一切皆舍，以是義故，獲得菩提，名一切智。
「又，舍利子！二者、在家菩薩、出家菩薩，若安住凈戒律儀，設為活命終不毀犯凈戒學處所持律儀，要期功德迴向一切有情，成阿耨多羅三藐三菩提生大歡喜。我是持戒者，于凈戒律儀深生愛樂，晝夜專修梵行安樂，即佛法現前，與理相應得實相觀，住實相觀故得甚深忍，證深忍故即得正見，由正見故則正修行，由住正
【現代漢語翻譯】 現代漢語譯本 所緣，因為遠離了聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）和緣覺（Pratyekabuddha，靠自己領悟佛法的修行者）的智慧，所以稱為智；所聽聞的佛法都應當去修行，這稱為事。 『又，舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！第五，菩薩了知佛的自性，了知佛剎（Buddhakṣetra，佛所居住和教化的世界）的自性。什麼是佛的自性？什麼是佛剎的自性？佛和佛剎都只是名稱而已，知道這些名稱是清凈的，這樣知道就不會產生執著。像這樣，舍利子！這就是菩薩成就五法，不退失大愿，獲得隨心所欲的清凈佛剎。 『再者，舍利子！菩薩成就六法，迅速獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，即佛的智慧），超越一切世間，取得清凈的佛剎。哪六法呢？第一，這位菩薩作為大施主而行佈施，對於所有喜愛和貪戀的珍貴玩物等，都感到慚愧而全部捨棄，並踴躍歡喜，這樣思惟：『我行大布施，圓滿大乘（Mahāyāna，佛教中追求成佛的教派），我應當滿足無上菩提。』又這樣想：『不應該用這些少許的佈施就能獲得無上正覺。』這樣思惟后，所有榮華富貴都全部捨棄，乃至身命都應當捨棄，何況其餘的財產、妻子、兒女而不捨棄呢？為什麼呢？舍利子！薩婆若（Sarvajña，一切智）是什麼意思呢？舍利子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）在行菩薩道時，對於自己所有的一切都捨棄，因為這個緣故，獲得菩提，稱為一切智。 『又，舍利子！第二，在家菩薩、出家菩薩，如果安住于清凈的戒律，即使爲了活命也終不毀犯清凈的戒律和所持的律儀，期望功德迴向給一切有情，成就阿耨多羅三藐三菩提，生起大歡喜。我是持戒者，對於清凈的戒律深生愛樂，日夜專修梵行（Brahmacarya，清凈的行為），感到安樂，佛法就顯現在眼前，與真理相應，得到實相觀，安住于實相觀就得到甚深忍，證得深忍就得到正見，由於正見就正確修行，由於安住于正
【English Translation】 English version The object of focus, because it is far from the wisdom of Śrāvakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), is called wisdom; that which is heard should all be practiced, this is called action. 『Furthermore, Śāriputra! Fifth, a Bodhisattva knows the self-nature of a Buddha, and knows the self-nature of a Buddha-field (Buddhakṣetra, the world where a Buddha resides and teaches). What is the self-nature of a Buddha? What is the self-nature of a Buddha-field? Buddhas and Buddha-fields are only names, knowing that these names are pure, thus knowing, one does not generate attachments. Thus, Śāriputra! This is how a Bodhisattva accomplishes five dharmas, does not regress from the great vow, and obtains a pure Buddha-field at will. 『Moreover, Śāriputra! A Bodhisattva who accomplishes six dharmas quickly attains Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the wisdom of a Buddha), transcends all worldly realms, and obtains a pure Buddha-field. What are the six? First, this Bodhisattva, as a great benefactor, practices giving, and feels ashamed of all cherished and coveted precious objects, giving them all away, and joyfully thinks: 『I practice great giving, fulfilling the Mahāyāna (the path of the Bodhisattva), I shall fulfill supreme Bodhi.』 And also thinks: 『One should not obtain supreme enlightenment with these small acts of giving.』 Having thought thus, all glory and prosperity are given away, even one's own life should be given away, how much more so should one give away possessions, wife, and children? Why is this? Śāriputra! What is the meaning of Sarvajña (all-knowing)? Śāriputra! When a Bodhisattva-mahāsattva (great Bodhisattva) practices the Bodhisattva path, he gives away all that he possesses, and because of this, he attains Bodhi, and is called all-knowing. 『Furthermore, Śāriputra! Second, whether a Bodhisattva is a householder or a renunciate, if they abide in pure precepts, they will never violate the pure precepts and the vows they hold, even for the sake of life, they aspire to dedicate the merits to all sentient beings, and achieve Anuttarā-samyak-saṃbodhi, generating great joy. 『I am a keeper of precepts,』 they deeply love the pure precepts, day and night they diligently practice Brahmacarya (pure conduct), feeling at ease, the Dharma appears before them, in accordance with the truth, they attain the contemplation of reality, abiding in the contemplation of reality they attain profound patience, having attained profound patience they attain right view, because of right view they practice correctly, because of abiding in right
修行故厭惡三界，由厭三界故便生怖畏，由怖畏故即求出離，由懷出離見故作是念言：『我既有如是苦惱，一切有情亦應如是，我應為彼有情荷茲重擔，令彼獲得究竟安樂。』作于如是觀察之時即得大悲，既住大悲發大精進，猶如救于頭衣之燃不捨精進，即能獲得薩婆若智。
「又，舍利子！三者、菩薩應被忍辱甲冑，離於憍慢，得大忍力，若遇罵辱及捶打時，忍辱成就不生嗔恨。作是思惟：『假使有棒如蘇迷盧山，有人執持而見捶打，盡俱胝劫常見惡罵，而我不應起嗔恨心。何以故？彼諸有情未隨佛學，而我欲于佛菩薩學。是故若彼所有打罵，便能增長爾所大悲。我當爲彼有情被弘誓甲冑，攝取有情令得解脫，離於生死入于涅槃，是故我今不應嗔恨。』若被如是忍辱甲冑，即能獲得十種成就。云何為十？一者、族姓成就。二者、財產成就。三者、眷屬成就。四者、色相成就。五者、舍施成就。六者、善友成就。七者、得聞正法成就。八者、如說修行成就。九者、臨命終時，得見諸佛承事成就。十者、既見佛已，生凈信心成就。舍利子！是為菩薩十種成就。
「又，舍利子！四者、菩薩發大精進堅固要期，成就善法，被于如是精進甲冑，作是思惟：『為一一有情盡未來際，于生死中次第修行諸精進行而不
【現代漢語翻譯】 現代漢語譯本：修行者因為厭惡三界（欲界、色界、無色界），由於厭惡三界就產生了恐懼，由於恐懼就尋求出離，由於懷有出離的見解就產生這樣的想法：『我既然有這樣的苦惱，一切有情（眾生）也應該如此，我應該為那些有情承擔這個重擔，讓他們獲得究竟的安樂。』在這樣觀察的時候就得到了大悲心，既然安住于大悲心就發起大精進，就像撲滅頭上衣服的火焰一樣不捨棄精進，就能獲得薩婆若智（一切智）。 又，舍利子（佛陀的十大弟子之一，以智慧著稱）！第三，菩薩應該披上忍辱的鎧甲，遠離驕慢，獲得強大的忍耐力，如果遇到謾罵侮辱和捶打的時候，忍辱成就而不生嗔恨。這樣思考：『假設有像須彌山（佛教中的聖山）一樣大的棒子，有人拿著它來捶打我，即使經歷無數劫都遭受惡罵，我也不應該生起嗔恨心。為什麼呢？因為那些有情沒有跟隨佛陀學習，而我想要學習佛菩薩的修行。因此，他們所有的打罵，反而能增長我的大悲心。我應當為那些有情披上弘誓的鎧甲，攝取有情讓他們得到解脫，脫離生死進入涅槃，因此我現在不應該嗔恨。』如果披上這樣的忍辱鎧甲，就能獲得十種成就。是哪十種呢？第一，族姓成就。第二，財產成就。第三，眷屬成就。第四，色相成就。第五，舍施成就。第六，善友成就。第七，得聞正法成就。第八，如所說修行成就。第九，臨命終時，得見諸佛承事成就。第十，既然見到佛，就生起清凈的信心成就。舍利子！這就是菩薩的十種成就。 又，舍利子！第四，菩薩發起大精進，堅定地發願，成就善法，披上這樣的精進鎧甲，這樣思考：『爲了每一個有情，在未來無盡的時間裡，在生死輪迴中次第修行各種精進行為而不
【English Translation】 English version: A practitioner, because of loathing the Three Realms (the desire realm, the form realm, and the formless realm), due to loathing the Three Realms, fear arises; due to fear, one seeks liberation; due to holding the view of liberation, one thinks: 『Since I have such suffering, all sentient beings should also be like this. I should bear this heavy burden for those sentient beings, so that they may obtain ultimate bliss.』 When contemplating in this way, great compassion is attained. Having abided in great compassion, one generates great diligence, like extinguishing a fire on one's head or clothing, one does not abandon diligence, and thus one can attain Sarvajna (all-knowing) wisdom. Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Thirdly, a Bodhisattva should be clad in the armor of patience, be free from arrogance, and attain great power of endurance. If encountering insults and beatings, one achieves patience and does not generate anger. One should contemplate thus: 『Suppose there is a rod as large as Mount Sumeru (a sacred mountain in Buddhism), and someone holds it and beats me, even if I endure countless eons of abuse, I should not generate anger. Why? Because those sentient beings have not followed the Buddha's teachings, while I wish to learn the practices of the Buddhas and Bodhisattvas. Therefore, all their beatings and insults will instead increase my great compassion. I should don the armor of great vows for those sentient beings, gather them and lead them to liberation, to escape birth and death and enter Nirvana. Therefore, I should not be angry now.』 If one is clad in such armor of patience, one can attain ten kinds of accomplishments. What are the ten? First, accomplishment of lineage. Second, accomplishment of wealth. Third, accomplishment of family. Fourth, accomplishment of appearance. Fifth, accomplishment of generosity. Sixth, accomplishment of good friends. Seventh, accomplishment of hearing the true Dharma. Eighth, accomplishment of practicing as taught. Ninth, at the time of death, accomplishment of seeing and serving the Buddhas. Tenth, having seen the Buddhas, accomplishment of generating pure faith. Shariputra! These are the ten accomplishments of a Bodhisattva. Furthermore, Shariputra! Fourthly, a Bodhisattva generates great diligence, firmly vows to accomplish good dharmas, and is clad in such armor of diligence, thinking thus: 『For each and every sentient being, for the endless future, in the cycle of birth and death, I will sequentially practice all kinds of diligent actions without』
疲倦，以善要期。為一切有情，于爾所劫流轉生死，發是精進不捨有情。』舍利子！若有菩薩，以十方各如殑伽沙數世界滿中七寶，于唸唸中奉上如來，如是相續盡未來際。若有菩薩，內懷增上意樂住大悲心，以如是心被精進甲冑，而此功德復多於彼。舍利子！菩薩具此精進得十種功德。云何為十？一者、離凡愚行。二者、攝取佛行。三者、于生死中作過患想。四者、由此攝取大悲。五者、不退往昔本願。六者、少諸疾病。七者、不違越三世諸如來故。八者、薄淫怒癡。九者、隨其所聞于名句文皆悉通達。十者、修行成就。舍利子！發精進者獲得如是十種功德。
「又，舍利子！五者、菩薩憶念諸佛世尊，由此心得專注觀于如來，常恒得定靜念成就。作是思惟：『我應行如來行，若心散動失念，則不能得殊勝之處所謂佛智，是故應當舍離心所攝受一切之物，亦舍一切利養恭敬、聚落城邑、飲食資生及諸親友，為欲利益諸有情故不捨有情，樂阿蘭若住寂靜處，獨行無侶如犀一角。』住阿蘭若寂靜處已起大慈心，初遍一方二三四方乃至十方，普遍有情住于慈心，住已則得名為住禪那者。舍利子！若有菩薩以一切樂具，于殑伽沙劫供養一切殑伽沙諸佛，及苾芻僧並諸眷屬。若有出家菩薩求于寂靜，往阿蘭若而行七步，
【現代漢語翻譯】 現代漢語譯本：『疲倦時，要以善法來激勵自己。爲了所有有情眾生，在你們所經歷的生死輪迴中，發起這種精進，不捨棄有情眾生。』舍利子（佛陀的十大弟子之一，以智慧著稱）！如果有菩薩，用十方世界，每個世界都像恒河沙數一樣多的七寶，在每個念頭中都供奉如來（佛陀的稱號），這樣持續到未來無盡的時間。如果有菩薩，內心懷著增上的意樂，安住于大悲心，以這樣的心披上精進的鎧甲，那麼他的功德比前者還要多。舍利子！菩薩具備這種精進，可以獲得十種功德。哪十種呢？第一，遠離凡夫愚癡的行為。第二，攝取佛陀的行為。第三，在生死輪迴中產生過患的認識。第四，由此攝取大悲心。第五，不退轉往昔的本願。第六，很少生病。第七，不違背過去、現在、未來三世諸佛的教誨。第八，減少淫慾、嗔怒、愚癡。第九，隨所聽聞的名句文義都能通達。第十，修行成就。舍利子！發起精進的人可以獲得這十種功德。 『還有，舍利子！第五，菩薩憶念諸佛世尊，由此內心專注觀想如來，常常獲得禪定，靜念成就。他會這樣思考：『我應當行如來所行之道，如果心散亂失念，就不能獲得殊勝的智慧，也就是佛智，因此應當捨棄內心所執著的一切事物，也捨棄一切利養恭敬、村落城市、飲食資生以及親朋好友，爲了利益一切有情眾生而不捨棄有情眾生，喜歡住在寂靜的阿蘭若（遠離塵囂的修行場所），獨自修行，如同犀牛的獨角一樣。』住在阿蘭若寂靜處后，發起大慈心，首先遍及一方，然後二方、三方、四方，乃至十方，普遍地對有情眾生安住于慈心，安住之後，就稱為安住于禪那（禪定）的人。舍利子！如果有菩薩用一切樂具，在恒河沙數劫中供養恒河沙數諸佛，以及比丘僧和他們的眷屬。如果有出家菩薩爲了尋求寂靜，前往阿蘭若修行，走了七步，
【English Translation】 English version: 『When weary, one should encourage oneself with good dharmas. For all sentient beings, in the cycle of birth and death you have experienced, generate this diligence, not abandoning sentient beings.』 Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva, with the seven treasures filling each of the worlds in the ten directions, as numerous as the sands of the Ganges, makes offerings to the Tathagata (an epithet of the Buddha) in every thought, continuing thus until the end of the future. If a Bodhisattva, with an enhanced intention in his heart, dwells in great compassion, and with such a mind puts on the armor of diligence, then his merit is even greater than the former. Shariputra! A Bodhisattva possessing this diligence obtains ten kinds of merits. What are the ten? First, abandoning the actions of ordinary fools. Second, embracing the actions of the Buddha. Third, perceiving the faults in the cycle of birth and death. Fourth, thereby embracing great compassion. Fifth, not retreating from past vows. Sixth, having few illnesses. Seventh, not violating the teachings of the Buddhas of the past, present, and future. Eighth, reducing lust, anger, and ignorance. Ninth, understanding all the meanings of the words and phrases he hears. Tenth, accomplishing practice. Shariputra! One who generates diligence obtains these ten kinds of merits. 『Furthermore, Shariputra! Fifth, a Bodhisattva remembers all the Buddhas, the World Honored Ones, and thereby his mind is focused on contemplating the Tathagata, constantly attaining samadhi, and accomplishing tranquil mindfulness. He thinks thus: 『I should walk the path of the Tathagata, if the mind is scattered and loses mindfulness, then one cannot attain the supreme wisdom, which is the wisdom of the Buddha, therefore one should abandon all things that the mind clings to, also abandoning all gains and respect, villages and cities, food and sustenance, and relatives and friends, for the sake of benefiting all sentient beings without abandoning them, delighting in dwelling in the quiet aranya (a secluded place for practice), practicing alone, like the horn of a rhinoceros.』 Having dwelt in the quiet aranya, one generates great loving-kindness, first pervading one direction, then two, three, four, and even ten directions, universally dwelling in loving-kindness towards sentient beings, having dwelt thus, one is then called one who dwells in dhyana (meditation). Shariputra! If a Bodhisattva with all kinds of enjoyable things, for as many kalpas as the sands of the Ganges, makes offerings to as many Buddhas as the sands of the Ganges, and to the Bhikshu Sangha and their retinues. If a Bodhisattva who has left home, seeking quietude, goes to the aranya and walks seven steps,
如此福德甚多於彼。何以故？以能速得大菩提故。舍利子！樂於寂靜住禪那者，則能獲得十種功德。云何為十？一者、得念。二者、得慧。三者、得正修行。四者、堅志勇猛。五者、得迅疾辯。六者、得陀羅尼。七者、于生於死而得善巧。八者、于戒蘊等處而不動搖。九者、諸天奉事。十者、於他榮盛而不貪羨。舍利子！樂於寂靜住禪那者。獲得如是十種功德。
「又，舍利子！六者、菩薩善應了知慧所流出而作是念：『慧從何生？謂從凈戒律儀處生，而是慧者能令一切白法增長，是故菩薩應學一切世間智慧。』工巧咒術醫方，難作難成悉皆遍學，如是學已，復作是念：『而今此慧，不能證入離欲寂滅，亦復不能趣向神通及以正覺。非向沙門、非向婆羅門、非向涅槃，是故我今應更遍求法藥工巧，以如是慧令我得彼究竟寂滅。』而彼菩薩求諸法本，不見少法能起於法，以不見故住于寂滅，住寂滅故則無熱惱，無熱惱故了知生死，為于有情而作利益，令諸有情滅除眾苦。舍利子！是為菩薩成就六法，不退大愿，得隨意樂凈佛剎土。
「複次，舍利子！菩薩成就七法，不退大愿，得隨所樂凈佛剎土。云何為七？一者、自己所有一切皆舍，所舍不可得故。二者、于戒不缺，不思惟戒故。三者、忍辱柔和，有情不
【現代漢語翻譯】 現代漢語譯本：如此的福德比那還要多。為什麼呢？因為能迅速獲得大菩提的緣故。舍利子（佛陀的十大弟子之一，以智慧著稱）！樂於寂靜，安住于禪定的人，就能獲得十種功德。是哪十種呢？第一，獲得正念。第二，獲得智慧。第三，獲得正確的修行。第四，意志堅定，勇猛精進。第五，獲得迅速的辯才。第六，獲得總持（陀羅尼）。第七，對於生死輪迴能夠善巧應對。第八，在戒律等修行方面不會動搖。第九，諸天都會供奉。第十，對於他人的榮華富貴不會貪婪羨慕。舍利子！樂於寂靜，安住于禪定的人，就能獲得這十種功德。 又，舍利子！第六，菩薩應當善於瞭解智慧的來源，並這樣思考：『智慧從哪裡產生？是從清凈的戒律中產生，而這種智慧能夠使一切善法增長，所以菩薩應當學習一切世間的智慧。』工巧技藝、咒術、醫術，這些難以成就的都要普遍學習，這樣學習之後，又這樣思考：『而今這些智慧，不能證入離欲寂滅的境界，也不能趨向神通和正覺。既不能導向沙門（出家修行者），也不能導向婆羅門（古印度祭司），也不能導向涅槃（解脫），所以我現在應當更加廣泛地尋求法藥和工巧，用這樣的智慧使我獲得究竟的寂滅。』而那位菩薩尋求諸法的根本，看不到有任何法能夠生起其他法，因為看不到的緣故，安住于寂滅，安住于寂滅的緣故就沒有熱惱，沒有熱惱的緣故就了知生死，爲了利益眾生，使眾生滅除各種痛苦。舍利子！這就是菩薩成就六法，不退失大愿，能夠隨意樂於清凈的佛國土。 再次，舍利子！菩薩成就七法，不退失大愿，能夠隨意樂於清凈的佛國土。是哪七法呢？第一，把自己所有的一切都捨棄，因為所捨棄的不可得。第二，在戒律方面沒有缺失，因為不執著于戒律。第三，忍辱柔和，對於眾生不
【English Translation】 English version: Such merit is much more than that. Why is that? Because one can quickly attain great Bodhi. Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Those who delight in tranquility and abide in meditation can obtain ten merits. What are the ten? First, one obtains mindfulness. Second, one obtains wisdom. Third, one obtains correct practice. Fourth, one has firm resolve and is courageous. Fifth, one obtains swift eloquence. Sixth, one obtains Dharani (total retention). Seventh, one is skillful in dealing with birth and death. Eighth, one is unwavering in precepts and other practices. Ninth, the devas (gods) will serve. Tenth, one does not envy the prosperity of others. Shariputra! Those who delight in tranquility and abide in meditation obtain these ten merits. Furthermore, Shariputra! Sixth, a Bodhisattva should be skilled in understanding the source of wisdom and think thus: 'Where does wisdom arise from? It arises from pure precepts and discipline, and this wisdom can cause all good dharmas to grow. Therefore, a Bodhisattva should learn all worldly wisdom.' Skills, mantras, and medicine, all these difficult things should be learned extensively. After learning these, one should think thus: 'But now, this wisdom cannot lead to the realization of detachment and tranquility, nor can it lead to supernatural powers and enlightenment. It does not lead to Shramanas (ascetics), nor to Brahmins (ancient Indian priests), nor to Nirvana (liberation). Therefore, I should now seek more extensively for Dharma medicine and skills, so that with this wisdom I may attain ultimate tranquility.' And that Bodhisattva seeks the root of all dharmas, and does not see any dharma that can give rise to another dharma. Because of not seeing, one abides in tranquility. Because of abiding in tranquility, there is no affliction. Because of no affliction, one understands birth and death, and for the benefit of sentient beings, one causes them to extinguish all suffering. Shariputra! This is how a Bodhisattva accomplishes six dharmas, does not regress from the great vow, and can freely enjoy a pure Buddha-land. Furthermore, Shariputra! A Bodhisattva who accomplishes seven dharmas does not regress from the great vow and can freely enjoy a pure Buddha-land. What are the seven? First, one gives up everything one owns, because what is given up is unattainable. Second, one has no deficiency in precepts, because one does not cling to precepts. Third, one is patient and gentle, and does not
可得故。四者、發起精進，于身口意不可得。故五者、成就靜慮，不住靜慮故。六者、智慧圓滿，無分別故。七者、隨念諸佛，遠離相故。舍利子！菩薩如是成就七法，不退大愿，獲得一切凈佛剎土種種莊嚴。
「複次，舍利子！菩薩成就八法，不退大愿，得隨所樂凈佛剎土。云何為八？一者、心不嫉妒。二者、施莊嚴具。三者、其心廣大。四者、尊敬法師。五者、不行邪命。六者、平等惠施。七者、不自矜高。八者、不輕懱他。舍利子！是為菩薩成就八法，不退大愿，得隨意樂凈佛剎土。
「複次，舍利子！菩薩成就九法，不退大愿，得隨所樂凈佛剎土。云何為九？一者、具身律儀。二者、具語律儀。三者、具意律儀。四者、令貪慾衰謝。五者、令瞋恚衰謝。六者、令愚癡衰謝。七者、不行欺誑。八者、為堅固善友。九者、不輕慢善友。舍利子！菩薩如是成就九法，不退大愿，得隨意樂凈佛剎土。
「複次，舍利子！菩薩成就十法，不退大愿，得隨意樂凈佛剎土。云何為十？一者、菩薩執持妙花，詣如來所或窣堵波興供養時，作是愿言：『如此妙花色香殊勝，見者欣悅。我成佛時，令我剎中種種妙花遍佈其地，及眾寶樹周匝莊嚴，乃至燒香末香涂香，衣服飲食、寶蓋幢幡，金銀琉璃、真珠車𤦲、
【現代漢語翻譯】 現代漢語譯本 可以理解的。第四，發起精進，但身、口、意都不可執著。第五，成就禪定，但不執著于禪定。第六，智慧圓滿，沒有分別心。第七，隨念諸佛，遠離一切表象。舍利子（佛陀的十大弟子之一，以智慧著稱）！菩薩這樣成就七種法，就不會退失大愿，能夠獲得一切清凈佛土的種種莊嚴。
「再者，舍利子！菩薩成就八種法，就不會退失大愿，能夠得到隨心所欲的清凈佛土。哪八種呢？第一，心中不嫉妒。第二，佈施莊嚴的物品。第三，心胸廣大。第四，尊敬法師。第五，不以不正當的手段謀生。第六，平等地佈施。第七，不自高自大。第八，不輕視他人。舍利子！這就是菩薩成就八種法，不退失大愿，能夠得到隨心所欲的清凈佛土。
「再者，舍利子！菩薩成就九種法，就不會退失大愿，能夠得到隨心所欲的清凈佛土。哪九種呢？第一，具足身律儀（行為的規範）。第二，具足語律儀（言語的規範）。第三，具足意律儀（思想的規範）。第四，使貪慾衰退。第五，使瞋恚衰退。第六，使愚癡衰退。第七，不行欺騙。第八，成為堅固的善友。第九，不輕慢善友。舍利子！菩薩這樣成就九種法，就不會退失大愿，能夠得到隨心所欲的清凈佛土。
「再者，舍利子！菩薩成就十種法，就不會退失大愿，能夠得到隨心所欲的清凈佛土。哪十種呢？第一，菩薩拿著美妙的花，到如來（佛陀）所在之處或佛塔（窣堵波，佛教建築，用於供奉佛陀舍利）供養時，發願說：『如此美妙的花，顏色和香氣都非常殊勝，見到的人都感到歡喜。我成佛時，讓我佛土中各種美妙的花遍佈地面，以及各種寶樹環繞莊嚴，乃至焚香、末香、涂香，衣服飲食、寶蓋、幢幡，金銀、琉璃、珍珠、車𤦲（一種裝飾品）等，
【English Translation】 English version It is understandable. Fourth, initiating diligence, yet the body, speech, and mind are unattainable. Fifth, achieving meditative concentration, yet not dwelling in meditative concentration. Sixth, wisdom is complete, without discrimination. Seventh, contemplating all Buddhas, being apart from all forms. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva who achieves these seven dharmas will not regress from their great vows and will obtain all the various adornments of pure Buddha lands.
「Furthermore, Shariputra! A Bodhisattva who achieves eight dharmas will not regress from their great vows and will obtain pure Buddha lands according to their wishes. What are the eight? First, the mind is not jealous. Second, giving away adornments. Third, having a vast mind. Fourth, respecting Dharma teachers. Fifth, not engaging in wrong livelihood. Sixth, giving equally. Seventh, not being arrogant. Eighth, not looking down on others. Shariputra! This is how a Bodhisattva achieves eight dharmas, does not regress from their great vows, and obtains pure Buddha lands according to their wishes.
「Furthermore, Shariputra! A Bodhisattva who achieves nine dharmas will not regress from their great vows and will obtain pure Buddha lands according to their wishes. What are the nine? First, possessing bodily discipline. Second, possessing verbal discipline. Third, possessing mental discipline. Fourth, causing greed to decline. Fifth, causing anger to decline. Sixth, causing ignorance to decline. Seventh, not engaging in deception. Eighth, being a steadfast good friend. Ninth, not looking down on good friends. Shariputra! A Bodhisattva who achieves these nine dharmas will not regress from their great vows and will obtain pure Buddha lands according to their wishes.
「Furthermore, Shariputra! A Bodhisattva who achieves ten dharmas will not regress from their great vows and will obtain pure Buddha lands according to their wishes. What are the ten? First, when a Bodhisattva holds beautiful flowers and goes to the place of the Tathagata (Buddha) or a stupa (a Buddhist structure for enshrining relics) to make offerings, they make this vow: 『These beautiful flowers, with their excellent color and fragrance, bring joy to those who see them. When I become a Buddha, may various beautiful flowers cover the ground in my Buddha land, and may various precious trees surround and adorn it, and may incense, powdered incense, and scented ointments, clothing, food and drink, jeweled canopies, banners, gold, silver, lapis lazuli, pearls, and chariots (a type of ornament),』
珊瑚等寶，用奉獻時，亦應如是迴向佛剎功德莊嚴；菩薩應當住凈律儀，若住戒者隨心所愿皆得成就。』
「複次，舍利子！二者、菩薩觀察自受樂時，作是愿言：『兼他同受如是之樂。』是故菩薩成正覺時，其佛剎中所是有情，悉皆具足一向安樂。
「複次，舍利子！三者、菩薩不於他發不喜悅言辭，常出善巧語言。作如是愿：『得菩提時，我佛剎中勿令有情聞不悅聲，常使得聞悅意之聲。』
「複次，舍利子！四者、菩薩常勸有情修十善道，所有善根共諸有情，迴向薩婆若智：『得菩提時，我佛剎中悉令成就十善業道。』
「複次，舍利子！五者、菩薩隨所至方眼所見者，有情男女童男童女，一切皆勸令修無上正等菩提，終不讚揚二乘果故。是故菩薩得菩提時，彼佛剎中所生有情，一切皆悉發於無上菩提之心，遠離聲聞緣覺之意，獲得如是清凈剎土，諸菩薩眾充滿其中。
「複次，舍利子！六者、菩薩於他利養終不遮斷，見他得利常生歡喜。是故菩薩得菩提時，彼佛剎中所是有情，受用資具恒無斷絕，獲得如是大法光明。
「複次，舍利子！七者、菩薩若見苾芻、苾芻尼有犯過者終不發揚，但自安住正法之中。是故菩薩得菩提時，彼佛剎中一切無有過失之聲。何以故？以彼
【現代漢語翻譯】 現代漢語譯本：用珊瑚等寶物供奉時，也應如此迴向，使佛土功德莊嚴；菩薩應當安住于清凈的戒律，如果安住于戒律，那麼隨心所愿都能成就。 『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！第二，菩薩觀察自己享受快樂時，會發愿說：『愿他人也一同享受這樣的快樂。』因此，菩薩成佛時，他的佛土中所有的眾生，都將完全具備恒常的安樂。 『再者，舍利子！第三，菩薩不會對他人說不悅耳的話，總是說善巧的語言。他會發愿：『當我證得菩提（bodhi，覺悟）時，我的佛土中不要讓眾生聽到不悅耳的聲音，總是讓他們聽到悅耳的聲音。』 『再者，舍利子！第四，菩薩經常勸導眾生修習十善道，並將所有善根與眾生一同迴向于薩婆若智（sarvajña-jñāna，一切智）：『當我證得菩提時，我的佛土中要讓所有眾生都成就十善業道。』 『再者，舍利子！第五，菩薩無論去到哪裡，眼睛所見到的眾生，無論是男女、童男童女，都勸導他們修習無上正等菩提，永遠不讚揚二乘（聲聞乘和緣覺乘）的果位。因此，菩薩證得菩提時，他的佛土中所出生的眾生，都會發起無上菩提之心，遠離聲聞（śrāvaka，聽聞佛法而修行者）和緣覺（pratyekabuddha，獨自覺悟者）的意念，獲得如此清凈的剎土，其中充滿著諸菩薩眾。 『再者，舍利子！第六，菩薩對於他人的利益供養，永遠不會加以阻斷，看到他人得到利益，總是心生歡喜。因此，菩薩證得菩提時，他的佛土中所有的眾生，所受用的資具將恒常不斷絕，獲得如此大法光明。 『再者，舍利子！第七，菩薩如果看到比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）有犯戒過失，永遠不會宣揚，只是自己安住于正法之中。因此，菩薩證得菩提時，他的佛土中一切都沒有過失的聲音。為什麼呢？因為他們都安住于正法之中。』
【English Translation】 English version: When offering treasures such as coral, one should also dedicate them in this way, so that the Buddha-land's merits and virtues are adorned; Bodhisattvas should abide in pure precepts, and if they abide in precepts, they will achieve whatever they wish. 'Furthermore, Śāriputra! Secondly, when a Bodhisattva observes himself enjoying happiness, he makes this vow: 'May others also share in this happiness.' Therefore, when a Bodhisattva attains Buddhahood, all sentient beings in his Buddha-land will be fully endowed with constant happiness. 'Furthermore, Śāriputra! Thirdly, a Bodhisattva does not utter unpleasant words to others, but always speaks skillful language. He makes this vow: 'When I attain Bodhi (enlightenment), may there be no unpleasant sounds heard by sentient beings in my Buddha-land, but may they always hear pleasant sounds.' 'Furthermore, Śāriputra! Fourthly, a Bodhisattva constantly encourages sentient beings to cultivate the ten virtuous paths, and shares all his roots of goodness with all sentient beings, dedicating them to Sarvajña-jñāna (all-knowing wisdom): 'When I attain Bodhi, may all sentient beings in my Buddha-land achieve the ten virtuous paths.' 'Furthermore, Śāriputra! Fifthly, wherever a Bodhisattva goes, whatever sentient beings he sees, whether male or female, boys or girls, he encourages them all to cultivate unsurpassed, perfect Bodhi, and never praises the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, when a Bodhisattva attains Bodhi, all sentient beings born in his Buddha-land will generate the mind of unsurpassed Bodhi, abandoning the intentions of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), and obtain such a pure land, filled with Bodhisattvas. 'Furthermore, Śāriputra! Sixthly, a Bodhisattva never obstructs the offerings of benefits to others, and always rejoices when he sees others gaining benefits. Therefore, when a Bodhisattva attains Bodhi, all sentient beings in his Buddha-land will have their resources constantly available, and will obtain such great Dharma light. 'Furthermore, Śāriputra! Seventhly, if a Bodhisattva sees Bhikṣus (monks) or Bhikṣuṇīs (nuns) who have committed transgressions, he never publicizes them, but abides in the true Dharma himself. Therefore, when a Bodhisattva attains Bodhi, there will be no sound of transgressions in his Buddha-land. Why? Because they all abide in the true Dharma.'
大眾皆得清凈無過失法故。
「複次，舍利子！八者、菩薩樂法求法不生熱惱，凡所聞法正住修行。得菩提時，彼佛剎中，有情樂法皆無熱惱，如所聞法隨順修行。
「複次，舍利子！九者、菩薩以商佉鼓角絃管種種音樂，奉獻如來窣堵波時，以此善根迴向成就佛剎莊嚴。是故菩薩得菩提時，彼佛剎中百千音樂不鼓自鳴。
「複次，舍利子！十者、菩薩若見失念有情，作是愿言：『令得正念。』是故菩薩得菩提時，彼佛剎中一切有情得禪悅食。
「舍利子！如是佛剎具足功德，設使如來辯才，或於一劫或過一劫，說不能盡。舍利子！然我今者隨諸菩薩之所樂欲，如是略說，令增上意樂者聞已趣向，當獲圓滿佛剎功德。
「複次，舍利子！菩薩成就三法，速得無上正等菩提，所求佛剎皆得成就。云何三法？一者、住不放逸。二者、如所聞法起正修行。三者、發殊勝大愿。
「舍利子！若菩薩成就此三法者，速證無上正等菩提，隨其所樂凈佛剎土皆得圓滿。」
爾時具壽舍利子白佛言：「世尊！希有如來善說此法。世尊！由住不放逸故，獲得一切菩提分法，住正修行故得大菩提，以大愿殊勝故成就佛剎。」
佛告舍利子：「如是，如是！如汝所說，由不放逸故得菩提分
【現代漢語翻譯】 現代漢語譯本 大眾都能獲得清凈無過失的法。 『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！第八，菩薩喜愛佛法、尋求佛法，不生煩惱，凡是聽聞的佛法都能正確地安住修行。當證得菩提（bodhi，覺悟）時，那個佛剎（buddhakṣetra，佛的國土）中的眾生都喜愛佛法，沒有煩惱，都能按照所聽聞的佛法隨順修行。 『再者，舍利子！第九，菩薩用商佉（śaṅkha，法螺）、鼓、角、絃管等各種音樂，供奉如來（tathāgata，佛的稱號）的窣堵波（stūpa，佛塔）時，以此善根迴向成就佛剎的莊嚴。因此，菩薩證得菩提時，那個佛剎中百千種音樂不用敲擊就能自己發出聲音。 『再者，舍利子！第十，菩薩如果看到失去正念的眾生，就發願說：『愿他們能得到正念。』因此，菩薩證得菩提時，那個佛剎中一切眾生都能得到禪悅（dhyāna-prīti，禪定帶來的喜悅）的食物。 『舍利子！像這樣的佛剎具足功德，即使如來有辯才，用一劫（kalpa，極長的時間單位）或者超過一劫的時間來說，也說不完。舍利子！然而我現在只是隨順各位菩薩的喜好，這樣簡略地說，讓那些增上意樂（adhimukti-chanda，強烈的意願）的人聽了之後能夠趣向，當獲得圓滿的佛剎功德。 『再者，舍利子！菩薩成就三種法，就能迅速證得無上正等菩提，所求的佛剎都能成就。哪三種法？第一，安住于不放逸（apramāda，精進不懈怠）。第二，按照所聽聞的佛法發起正確的修行。第三，發起殊勝的大愿。 『舍利子！如果菩薩成就這三種法，就能迅速證得無上正等菩提，隨其所喜愛的清凈佛剎都能得到圓滿。』 這時，具壽舍利子對佛說：『世尊！稀有啊，如來善於宣說此法。世尊！由於安住于不放逸，所以獲得一切菩提分法（bodhi-pakṣa-dharma，通往覺悟的修行方法），由於安住于正確的修行，所以得到大菩提，由於大愿殊勝，所以成就佛剎。』 佛告訴舍利子：『是的，是的！正如你所說，由於不放逸，所以得到菩提分法。
【English Translation】 English version All beings can obtain pure and faultless Dharma. 『Furthermore, Śāriputra! Eighth, a Bodhisattva delights in the Dharma, seeks the Dharma without generating afflictions, and correctly dwells in practice with whatever Dharma they hear. When they attain Bodhi, the sentient beings in that Buddha-field all delight in the Dharma, are without afflictions, and practice in accordance with the Dharma they have heard. 『Furthermore, Śāriputra! Ninth, when a Bodhisattva offers various musical instruments such as conches (śaṅkha), drums, horns, and stringed instruments to the Tathāgata's stupa, they dedicate this merit to the adornment of the Buddha-field. Therefore, when the Bodhisattva attains Bodhi, hundreds of thousands of musical instruments in that Buddha-field play themselves without being struck. 『Furthermore, Śāriputra! Tenth, if a Bodhisattva sees sentient beings who have lost mindfulness, they make the vow: 『May they attain right mindfulness.』 Therefore, when the Bodhisattva attains Bodhi, all sentient beings in that Buddha-field obtain the food of meditative joy (dhyāna-prīti).』 『Śāriputra! Such a Buddha-field is endowed with merits, that even if the Tathāgata had eloquence, it could not be fully described in one kalpa or even more than one kalpa. Śāriputra! However, I am now briefly speaking according to the wishes of the Bodhisattvas, so that those with strong aspiration (adhimukti-chanda) may hear and be inclined towards it, and thus attain the complete merits of a Buddha-field.』 『Furthermore, Śāriputra! A Bodhisattva who accomplishes three dharmas quickly attains unsurpassed, perfect, and complete Bodhi, and all the Buddha-fields they seek are accomplished. What are the three dharmas? First, dwelling in non-negligence (apramāda). Second, engaging in correct practice according to the Dharma they have heard. Third, making supreme great vows.』 『Śāriputra! If a Bodhisattva accomplishes these three dharmas, they will quickly attain unsurpassed, perfect, and complete Bodhi, and all the pure Buddha-fields they desire will be perfected.』 At that time, the venerable Śāriputra said to the Buddha: 『World Honored One! It is rare that the Tathāgata has so well explained this Dharma. World Honored One! Because of dwelling in non-negligence, one obtains all the factors of Bodhi (bodhi-pakṣa-dharma); because of dwelling in correct practice, one obtains great Bodhi; and because of the supreme great vows, one accomplishes a Buddha-field.』 The Buddha told Śāriputra: 『So it is, so it is! As you have said, because of non-negligence, one obtains the factors of Bodhi.
法，由住正修行故得大菩提，由發殊勝大愿故得凈佛剎圓滿莊嚴。舍利子！如我往昔依勝愿故，成如是剎。舍利子！我由住不放逸故滿其本願，由正修行故得大菩提。舍利子！若但言說而不修行，尚不能至聲聞之地，何況能得無上菩提？是故，舍利子！菩薩應當要期真實，如說修行，于諸學處應如是學。」
爾時會中四萬菩薩，從座而起，合掌向佛，異口同聲白言：「世尊！如佛所說，菩薩學處我當隨學，住不放逸成就修行，滿其大愿嚴凈佛剎。如是之行我當行之，若諸菩薩隨其所愿，我當滿足。」
爾時世尊熙怡微笑，時舍利子白佛言：「世尊！以何因緣現此微笑？」
佛告舍利子：「汝見此諸善男子作師子吼不？」
舍利子言：「唯然已見。」
佛言：「舍利子！此諸善男子過百千劫，各于異剎得阿耨多羅三藐三菩提，同號愿莊嚴，亦如當來師子佛等，其國清凈與無量壽如來剎土不增不減，唯除壽量。」
舍利子言：「彼諸如來壽量幾何？」
佛言：「彼一一佛皆壽十劫。」
爾時師子勇猛雷音菩薩，即從座起，偏袒右肩右膝著地，合掌向佛，白言：「世尊！是文殊師利童真菩薩，諸佛如來常所稱讚。是文殊師利久如當得無上菩提？所得佛剎當復云何？」
【現代漢語翻譯】 現代漢語譯本：佛法，通過安住于正確的修行而獲得偉大的菩提（覺悟），通過發起殊勝的宏大誓願而獲得清凈的佛國圓滿莊嚴。舍利子（佛陀十大弟子之一）！正如我過去依靠殊勝的誓願，成就了這樣的佛國。舍利子！我通過安住于不放逸而圓滿了我的本願，通過正確的修行而獲得了偉大的菩提。舍利子！如果只是口頭說說而不去修行，尚且不能達到聲聞（小乘修行者）的境界，更何況能夠獲得無上的菩提呢？因此，舍利子！菩薩應當要期真實，如所說的那樣去修行，對於各種學處應當這樣去學習。 當時法會中有四萬菩薩，從座位上站起來，合掌向佛，異口同聲地說：『世尊！如佛所說，菩薩的學處我等應當隨之學習，安住于不放逸，成就修行，圓滿宏大的誓願，莊嚴清凈佛國。這樣的修行我等應當奉行，如果其他菩薩隨其所愿，我等應當滿足他們的願望。』 這時，世尊面露喜悅的微笑，當時舍利子問佛說：『世尊！因為什麼因緣而現出這樣的微笑？』 佛告訴舍利子說：『你看到這些善男子發出獅子吼了嗎？』 舍利子說：『是的，我看到了。』 佛說：『舍利子！這些善男子在過百千劫之後，各自在不同的佛國獲得阿耨多羅三藐三菩提（無上正等正覺），都號稱願莊嚴，也像當來的師子佛等一樣，他們的佛國清凈，與無量壽如來（阿彌陀佛）的佛國不增不減，只是壽命長短不同。』 舍利子問：『那些如來的壽命有多長？』 佛說：『他們每一位佛的壽命都是十劫。』 當時，師子勇猛雷音菩薩，即從座位上站起來，袒露右肩，右膝著地，合掌向佛，說道：『世尊！這位文殊師利（智慧第一的菩薩）童真菩薩，是諸佛如來常常稱讚的。這位文殊師利多久才能獲得無上菩提？他所獲得的佛國又會是怎樣的呢？』
【English Translation】 English version: The Dharma, through abiding in correct practice, one attains great Bodhi (enlightenment), and through making extraordinary great vows, one obtains a pure Buddha-land with complete adornment. Shariputra (one of the Buddha's ten great disciples)! Just as I, in the past, relied on superior vows and achieved such a Buddha-land. Shariputra! I, through abiding in non-negligence, fulfilled my original vows, and through correct practice, attained great Bodhi. Shariputra! If one only speaks without practicing, one cannot even reach the level of a Shravaka (a Hinayana practitioner), how much less can one attain unsurpassed Bodhi? Therefore, Shariputra! Bodhisattvas should be truthful in their aspirations, practice as they have spoken, and learn in this way in all areas of study. At that time, forty thousand Bodhisattvas in the assembly rose from their seats, joined their palms towards the Buddha, and said in unison: 'World Honored One! As the Buddha has said, we should follow the Bodhisattva's practices, abide in non-negligence, accomplish practice, fulfill great vows, and adorn and purify the Buddha-lands. We should practice in this way, and if other Bodhisattvas follow their vows, we should fulfill their wishes.' At this time, the World Honored One smiled with joy, and then Shariputra asked the Buddha: 'World Honored One! For what reason do you show this smile?' The Buddha told Shariputra: 'Have you seen these good men roar like lions?' Shariputra said: 'Yes, I have seen it.' The Buddha said: 'Shariputra! These good men, after hundreds of thousands of kalpas, will each attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment) in different Buddha-lands, and will all be named Vow Adornment, just like the future Lion Buddhas, etc. Their Buddha-lands will be pure, and will be neither more nor less than the Buddha-land of Amitayus Tathagata (Amitabha Buddha), except for the length of their lives.' Shariputra asked: 'How long will the lives of those Tathagatas be?' The Buddha said: 'Each of those Buddhas will have a lifespan of ten kalpas.' At that time, the Bodhisattva Lion Courageous Thunder Sound, immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said: 'World Honored One! This Manjushri (Bodhisattva of wisdom) Kumara Bodhisattva, is constantly praised by all the Buddhas. How long will it be before this Manjushri attains unsurpassed Bodhi? And what will the Buddha-land he attains be like?'
佛告師子勇猛雷音菩薩摩訶薩言：「善男子！汝當自問文殊師利童真菩薩。」
師子勇猛雷音菩薩，問文殊師利言：「汝於何時當得阿耨多羅三藐三菩提？」
答言：「善男子！汝何不問我云何住于無上菩提？而乃問我成菩提也？何以故？我于菩提尚猶不住，云何令我證菩提耶？菩提之法不住不證，而我云何有所證住？」
師子勇猛言：「文殊師利！汝豈不為利一切有情證菩提耶？」
答言：「不也！善男子！何以故？有情不可得故。若有情可得，我當爲彼有情證於菩提而住菩提。有情壽命及補特伽羅皆無所有，是故我今不住菩提亦不退轉。」
師子勇猛言：「文殊師利！汝豈不住于佛法耶？」
「不也！善男子！一切諸法住于佛法，凡所有法，無漏無際無相無形，是故佛住于如；如佛所住，一切諸法亦復如是。」
師子勇猛復言：「善男子！今汝所言，我不住于佛法。我今當問如是之義，應當忍許而為我說。」
答言：「善男子！于意云何？為色求菩提耶？為色本性、為色如如、為色自性、為色空性、為色遠離、為色法性，求菩提耶？善男子！于意云何？若色是菩提，色豈證菩提耶？色本性、色如如、色自性、色空性、色遠離、色法性，證菩提耶？」
【現代漢語翻譯】 現代漢語譯本：佛陀告訴師子勇猛雷音菩薩摩訶薩（菩薩中的大菩薩）說：『善男子！你應該自己去問文殊師利童真菩薩。』 師子勇猛雷音菩薩問文殊師利說：『你什麼時候能夠證得阿耨多羅三藐三菩提（無上正等正覺）？』 文殊師利回答說：『善男子！你為什麼不問我如何安住于無上菩提，反而問我何時成就菩提呢？為什麼呢？因為我對於菩提尚且不住著，又怎麼能讓我證得菩提呢？菩提的法則是不住不證的，我又怎麼會有所證有所住呢？』 師子勇猛說：『文殊師利！你難道不是爲了利益一切有情（眾生）而證得菩提的嗎？』 文殊師利回答說：『不是的！善男子！為什麼呢？因為有情是不可得的。如果說有情是可得的，我就會爲了那些有情證得菩提並安住于菩提。有情、壽命以及補特伽羅（人）都是不存在的，所以我現在不住于菩提，也不會退轉。』 師子勇猛說：『文殊師利！你難道不住于佛法嗎？』 文殊師利回答說：『不是的！善男子！一切諸法都安住于佛法，凡所有法，都是無漏、無際、無相、無形的，所以佛安住于如（真如）；如佛所安住的，一切諸法也都是如此。』 師子勇猛又說：『善男子！你現在所說，我不安住于佛法。我現在要問你這個道理，你應該忍可併爲我解說。』 文殊師利回答說：『善男子！你認為如何？是爲了色（物質）求菩提嗎？是爲了色的本性、色的如如（真如）、色的自性、色的空性、色的遠離、色的法性，求菩提嗎？善男子！你認為如何？如果色是菩提，色難道能證得菩提嗎？色的本性、色的如如、色的自性、色的空性、色的遠離、色的法性，能證得菩提嗎？』
【English Translation】 English version: The Buddha said to the Bodhisattva Mahasattva (great Bodhisattva) Simha Vikridita Meghaghosha: 'Good man! You should ask the Bodhisattva Manjushri Kumara yourself.' Simha Vikridita Meghaghosha Bodhisattva asked Manjushri: 'When will you attain Anuttara Samyak Sambodhi (unexcelled perfect enlightenment)?' Manjushri replied: 'Good man! Why do you not ask me how to abide in unsurpassed Bodhi, but instead ask when I will achieve Bodhi? Why is that? Because I do not even abide in Bodhi, how can I attain Bodhi? The Dharma of Bodhi is neither abiding nor attaining, so how can I have something to attain or abide in?' Simha Vikridita said: 'Manjushri! Are you not attaining Bodhi for the benefit of all sentient beings?' Manjushri replied: 'No, good man! Why is that? Because sentient beings are unattainable. If sentient beings were attainable, I would attain Bodhi for those sentient beings and abide in Bodhi. Sentient beings, lifespan, and pudgala (person) are all non-existent, therefore I do not abide in Bodhi now, nor do I regress.' Simha Vikridita said: 'Manjushri! Do you not abide in the Buddha Dharma?' Manjushri replied: 'No, good man! All dharmas abide in the Buddha Dharma. All dharmas are without outflows, without limit, without form, and without shape. Therefore, the Buddha abides in Suchness (Tathata); as the Buddha abides, so are all dharmas.' Simha Vikridita said again: 'Good man! What you have said now is that you do not abide in the Buddha Dharma. I will now ask you about this meaning, and you should accept and explain it to me.' Manjushri replied: 'Good man! What do you think? Is it for the sake of form (rupa) that you seek Bodhi? Is it for the sake of the nature of form, the suchness of form, the self-nature of form, the emptiness of form, the detachment from form, or the dharma-nature of form that you seek Bodhi? Good man! What do you think? If form is Bodhi, can form attain Bodhi? Can the nature of form, the suchness of form, the self-nature of form, the emptiness of form, the detachment from form, or the dharma-nature of form attain Bodhi?'
答言：「不也！文殊師利！色不求菩提，菩提無色、本性無色、如如無色、自性無色、空性無色、遠離無色、法性無色，而證菩提，乃至廣說色法性亦不證菩提。」
文殊師利言：「善男子！于意云何？受、想、行、識求菩提耶？善男子！受、想、行、識證菩提耶？乃至識法性證菩提耶？」
答言：「不也！文殊師利！受、想、行、識不求菩提、不證菩提，乃至識法性，不求菩提、不證菩提。」
文殊師利言：「善男子！于意云何？離於五蘊，有我我所施設耶？」
答言：「不也！」
文殊師利言：「善男子！云何二法而證菩提？」
師子勇猛言：「文殊師利！初發心菩薩聞如是語，對文殊師利皆生驚怖，以文殊師利此語便為定量。此諸菩薩而作是言：『我不求菩提、不證菩提。』」
文殊師利言：「善男子！一切諸法無有驚怖，于實際中亦無驚怖，佛為無驚怖者而演說法，若驚怖者彼則生厭；若生厭者，彼則離欲；若離欲者，彼則解脫；若解脫者，則無菩提；若無菩提，是則不著；彼若無著，是則無去；若無有去，是則無來；若無有來，則無愿求；若無愿求，則無所求；若無所求，則不退轉；若不退轉，從何而退？從我執退耶？從有情壽命及補特伽羅若斷若常取相分
【現代漢語翻譯】 現代漢語譯本：回答說：『不，文殊師利！色（物質現象）不尋求菩提（覺悟），菩提沒有色，其本性無色，如如（真如）無色，自性無色，空性無色，遠離無色，法性無色，而證得菩提，乃至廣說色法的本性也不證得菩提。』 文殊師利說：『善男子！你認為如何？受（感受）、想（概念）、行（意志）、識（意識）尋求菩提嗎？善男子！受、想、行、識證得菩提嗎？乃至識的法性證得菩提嗎？』 回答說：『不，文殊師利！受、想、行、識不尋求菩提，不證得菩提，乃至識的法性，不尋求菩提，不證得菩提。』 文殊師利說：『善男子！你認為如何？離開五蘊（色、受、想、行、識），有我或我所（屬於我的事物）的施設嗎？』 回答說：『不。』 文殊師利說：『善男子！如何以二法而證得菩提？』 師子勇猛說：『文殊師利！初發心的菩薩聽到這樣的話，對文殊師利都會感到驚恐，因為文殊師利的話被認為是真理。這些菩薩會這樣想：『我不尋求菩提，也不證得菩提。』 文殊師利說：『善男子！一切諸法都沒有驚恐，在實際中也沒有驚恐，佛為沒有驚恐的人演說佛法，如果有人感到驚恐，他們就會產生厭惡；如果產生厭惡，他們就會遠離慾望；如果遠離慾望，他們就會解脫；如果解脫，就沒有菩提；如果沒有菩提，那就是不執著；如果沒有執著，那就是沒有去處；如果沒有去處，那就是沒有來處；如果沒有來處，就沒有愿求；如果沒有愿求，就沒有所求；如果沒有所求，就不會退轉；如果不會退轉，從何處退轉？是從我執退轉嗎？是從有情、壽命以及補特伽羅（個體）的斷滅或常住的執著退轉嗎？』
【English Translation】 English version: The answer was: 'No, Manjushri! Form (rupa) does not seek Bodhi (enlightenment), Bodhi has no form, its nature is without form, Suchness (tathata) is without form, self-nature is without form, emptiness is without form, detachment is without form, the nature of Dharma is without form, and yet Bodhi is attained, and even broadly speaking, the nature of form does not attain Bodhi.' Manjushri said: 'Good man! What do you think? Do feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) seek Bodhi? Good man! Do feeling, perception, mental formations, and consciousness attain Bodhi? And even the Dharma-nature of consciousness, does it attain Bodhi?' The answer was: 'No, Manjushri! Feeling, perception, mental formations, and consciousness do not seek Bodhi, do not attain Bodhi, and even the Dharma-nature of consciousness, does not seek Bodhi, does not attain Bodhi.' Manjushri said: 'Good man! What do you think? Apart from the five aggregates (skandhas), is there any establishment of self or what belongs to self?' The answer was: 'No.' Manjushri said: 'Good man! How can Bodhi be attained through two dharmas?' Lion's Courage said: 'Manjushri! A Bodhisattva who has just generated the aspiration for enlightenment, upon hearing such words, would be terrified by Manjushri, because Manjushri's words are considered the ultimate truth. These Bodhisattvas would think: 『I do not seek Bodhi, nor do I attain Bodhi.』' Manjushri said: 'Good man! All dharmas are without fear, and in reality, there is no fear. The Buddha teaches the Dharma to those without fear. If there is fear, they will generate aversion; if they generate aversion, they will detach from desire; if they detach from desire, they will be liberated; if they are liberated, there is no Bodhi; if there is no Bodhi, there is no attachment; if there is no attachment, there is no going; if there is no going, there is no coming; if there is no coming, there is no wish; if there is no wish, there is nothing to seek; if there is nothing to seek, there is no regression; if there is no regression, from what does one regress? Does one regress from the attachment to self? Does one regress from the attachment to the notions of sentient beings, life span, and the individual (pudgala) as either annihilated or eternal?'
別而生退耶？彼若退轉，無退轉者云何而退？從空性、無相、無愿、實際及諸佛法退耶？從何佛法而退轉耶？謂不離佛法不究竟佛法，無所觀無所出入，無所行亦無表示，唯有其名，空、無生無滅、無去無來，遠離清凈雜染，無塵離塵、不平不等，遠離作意，無盡無執著，無等無非等，是為佛法。善男子！所有佛法此法無法。何以故？其處不可得故。若如是佛法生者，善男子！新發意菩薩聞此說已心生驚怖，速證菩提；若不驚怖，不證菩提。」
師子勇猛言：「文殊師利！云何如是密意而說？」
答言：「善男子！若驚怖、若分別，彼等咸皆證於菩提。如是發心、若不發心，為于正覺所求之者，皆證菩提。複次，不發心者彼不得菩提，亦不思惟，彼菩提心實無所得，亦不分別，若不分別不證正覺。以何因緣不證正覺？彼不得菩提，亦不證菩提。何以故？善男子！虛空界豈證菩提耶？」
答言：「不也。」
文殊師利言：「善男子！如來豈不說一切法同虛空耶？」
答言：「如是，如是！文殊師利！言如虛空，菩提亦爾；如菩提，虛空亦然。虛空菩提無二無別。若菩薩知此平等，則無所知，亦無不知。」
說此法時，一萬四千苾芻盡諸有漏心得解脫；十二那庾多苾芻遠塵離垢，于
【現代漢語翻譯】 現代漢語譯本：難道會因為別的原因而產生退轉嗎？如果他會退轉，那麼沒有退轉的人又如何退轉呢？是從空性（śūnyatā，指一切事物沒有固定不變的自性）、無相（animitta，指沒有可以執著的表象）、無愿（apraṇihita，指沒有追求的目標）、實際（bhūta-koṭi，指真如實相）以及諸佛法退轉嗎？是從什麼樣的佛法而退轉呢？所謂不離佛法，不究竟的佛法，無所觀察，無所出入，無所行也無所表示，唯有其名，空、無生無滅、無去無來，遠離清凈和雜染，無塵離塵、不平不等，遠離作意，無盡無執著，無等無非等，這就是佛法。善男子！所有的佛法，這種法是無法可得的。為什麼呢？因為它的所在之處是不可得的。如果這樣的佛法產生，善男子！新發心的菩薩聽到這些話後會心生驚恐，從而迅速證得菩提；如果他不驚恐，就不能證得菩提。 師子勇猛問道：『文殊師利！為什麼這樣用隱晦的含義來說呢？』 文殊師利回答說：『善男子！無論是驚恐還是分別，他們都能夠證得菩提。這樣發心或者不發心，爲了追求正覺的人，都能夠證得菩提。此外，不發心的人不能得到菩提，也不思惟，他們的菩提心實際上是無所得的，也不分別，如果不分別就不能證得正覺。因為什麼原因不能證得正覺呢？因為他們不能得到菩提，也不能證得菩提。為什麼呢？善男子！虛空界難道能證得菩提嗎？』 回答說：『不能。』 文殊師利說：『善男子！如來難道沒有說過一切法都如同虛空嗎？』 回答說：『是的，是的！文殊師利！說如同虛空，菩提也是這樣；如同菩提，虛空也是這樣。虛空和菩提沒有二致，沒有分別。如果菩薩知道這種平等，那麼他就無所知，也無所不知。』 當說此法時，一萬四千位比丘斷盡了所有煩惱，心得解脫；十二那由他（nayuta，數量單位，此處指很多）比丘遠離塵垢，在諸法中獲得法眼清凈。
【English Translation】 English version: Does one fall back due to something else? If he falls back, how does one who does not fall back fall back? Does he fall back from emptiness (śūnyatā, referring to the lack of inherent existence in all phenomena), signlessness (animitta, referring to the absence of graspable appearances), wishlessness (apraṇihita, referring to the absence of goals to pursue), reality (bhūta-koṭi, referring to the true nature of reality), and all the Buddha-dharmas? From what kind of Buddha-dharma does one fall back? That which is not separate from the Buddha-dharma, not the ultimate Buddha-dharma, without observation, without entry or exit, without action or indication, only having a name, empty, without birth or death, without going or coming, separate from purity and defilement, without dust or separation from dust, not equal or unequal, separate from intention, endless and without attachment, without equal or non-equal, this is the Buddha-dharma. Good man! All Buddha-dharmas, this dharma is unattainable. Why? Because its location is unattainable. If such a Buddha-dharma arises, good man! A newly initiated Bodhisattva, upon hearing this, will be terrified and quickly attain Bodhi; if he is not terrified, he will not attain Bodhi. Lion's Courage asked: 'Mañjuśrī! Why is it spoken with such hidden meaning?' Mañjuśrī replied: 'Good man! Whether they are terrified or discriminate, they all attain Bodhi. Whether they generate the aspiration or not, those who seek enlightenment all attain Bodhi. Furthermore, those who do not generate the aspiration do not attain Bodhi, nor do they contemplate. Their Bodhi-mind is actually unattainable, nor do they discriminate. If they do not discriminate, they do not attain perfect enlightenment. For what reason do they not attain perfect enlightenment? Because they do not attain Bodhi, nor do they realize Bodhi. Why? Good man! Does the realm of space attain Bodhi?' The answer was: 'No.' Mañjuśrī said: 'Good man! Did the Tathāgata not say that all dharmas are like space?' The answer was: 'Yes, yes! Mañjuśrī! As it is said to be like space, so is Bodhi; as it is Bodhi, so is space. Space and Bodhi are not two, not different. If a Bodhisattva knows this equality, then he knows nothing, and also knows nothing that is not known.' When this dharma was spoken, fourteen thousand bhikṣus exhausted all outflows and their minds were liberated; twelve nayutas (nayuta, a unit of number, here meaning many) of bhikṣus were far from dust and defilement, and obtained the pure Dharma-eye in all dharmas.
諸法中得法眼凈；九萬六千有情，昔未曾發無上菩提之心，今皆已發；五萬菩薩得無生法忍。
爾時師子勇猛雷音菩薩白文殊師利言：「汝發無上菩提心來，為幾時耶？」
文殊師利言：「止！善男子！莫于無生法中而起分別。善男子！若有作如是言：『我發菩提心，我為菩提行。』彼等是大邪見者。善男子！我不見彼心為菩提發故，我以心不可見故，是故不為菩提發心。」
師子勇猛言：「文殊師利！是何句義？」
文殊師利言：「善男子！若無所見是名平等，如向所說。」
師子勇猛言：「文殊師利！云何名為平等？」
「善男子！平等者無種種相，由此平等說一切法一味，一味者說一性，說一性者寂靜性，則無雜染亦無清凈。如是說法，不斷不常、不生不滅，無我無攝受、不取不捨；如是說法，說已無所思亦無所分別。善男子！於此平等法中起修行智，名為平等。複次，善男子！菩薩入于如是法性，不見異不見一，名為平等。其平等者離不平等，于不平等中及以平等，本來清凈。」
爾時師子勇猛雷音菩薩白佛言：「世尊！今文殊師利不肯自說我于無上菩提發心遠近，大眾皆欲樂聞。」
佛言：「善男子！文殊師利是甚深忍者，乃至甚深忍亦不可得，菩提不
【現代漢語翻譯】 現代漢語譯本：在諸法中獲得了法眼清凈；九萬六千有情眾生，過去未曾發起無上菩提之心，現在都已發起；五萬菩薩獲得了無生法忍（對無生之法的理解和接受）。
當時，師子勇猛雷音菩薩問文殊師利菩薩：『您發起無上菩提心以來，有多久了？』
文殊師利菩薩說：『停止！善男子！不要在無生之法中產生分別。善男子！如果有人這樣說：「我發起了菩提心，我爲了菩提而修行。」他們是具有大邪見的人。善男子！我沒有看到那個心是爲了菩提而發起的，因為心是不可見的，所以不認為是爲了菩提而發心。』
師子勇猛菩薩問：『文殊師利！這是什麼意思？』
文殊師利菩薩說：『善男子！如果沒有任何所見，就叫做平等，就像我剛才所說的那樣。』
師子勇猛菩薩問：『文殊師利！什麼叫做平等？』
『善男子！平等是沒有種種差別的相狀，因此平等是指一切法都是同一味道，同一味道是指同一自性，同一自性是指寂靜的自性，既沒有雜染也沒有清凈。像這樣說法，是不斷也不常、不生也不滅，無我也沒有攝受、不取也不捨；像這樣說法，說完之後既沒有思慮也沒有分別。善男子！在這種平等法中生起修行智慧，就叫做平等。此外，善男子！菩薩進入這樣的法性，不見差異也不見統一，就叫做平等。這種平等是遠離不平等的，在不平等中以及平等中，本來就是清凈的。』
當時，師子勇猛雷音菩薩對佛說：『世尊！現在文殊師利菩薩不肯自己說他發起無上菩提心的時間遠近，大眾都想聽聞。』
佛說：『善男子！文殊師利是具有甚深忍辱的人，乃至甚深的忍辱也是不可得的，菩提（覺悟）不
【English Translation】 English version: Among all dharmas, the Dharma Eye was purified; ninety-six thousand sentient beings, who had never before generated the mind of unsurpassed Bodhi, have now all generated it; fifty thousand Bodhisattvas attained the forbearance of non-origination (understanding and acceptance of the non-arising of dharmas).
At that time, the Bodhisattva Simha-vikrānta-megha-ghoṣa (Lion's Courageous Thunderous Sound) asked Mañjuśrī Bodhisattva, 'How long has it been since you generated the unsurpassed Bodhi mind?'
Mañjuśrī Bodhisattva said, 'Stop! Good man! Do not create distinctions in the Dharma of non-origination. Good man! If there are those who say, 「I have generated the Bodhi mind, I practice for Bodhi,」 they are those with great wrong views. Good man! I do not see that mind as having been generated for Bodhi, because the mind is invisible, therefore I do not consider it as having generated the mind for Bodhi.'
Simha-vikrānta asked, 'Mañjuśrī! What is the meaning of this statement?'
Mañjuśrī Bodhisattva said, 'Good man! If there is nothing seen, it is called equality, as I have just said.'
Simha-vikrānta asked, 'Mañjuśrī! What is called equality?'
'Good man! Equality is without various different characteristics, therefore equality means that all dharmas are of one flavor, one flavor means one nature, one nature means the nature of stillness, which is neither defiled nor pure. Speaking in this way, it is neither continuous nor discontinuous, neither arising nor ceasing, without self and without acceptance, neither grasping nor abandoning; speaking in this way, after speaking there is neither thought nor discrimination. Good man! To generate the wisdom of practice in this equal Dharma is called equality. Furthermore, good man! When a Bodhisattva enters such a Dharma nature, seeing neither difference nor unity, it is called equality. This equality is apart from inequality, and in inequality as well as in equality, it is originally pure.'
At that time, the Bodhisattva Simha-vikrānta-megha-ghoṣa said to the Buddha, 'World Honored One! Now Mañjuśrī Bodhisattva is unwilling to say how long ago he generated the unsurpassed Bodhi mind, and the assembly all wishes to hear it.'
The Buddha said, 'Good man! Mañjuśrī is one who has profound forbearance, even profound forbearance is unattainable, Bodhi (enlightenment) is not
可得，心亦不可得，以心不可得故，是故不說發心遠近。善男子！汝應善聽，我今當說。文殊師利童真菩薩，久已發於無上菩提之心。善男子！過去久遠過七十萬阿僧企耶百千殑伽沙劫，彼時有佛，號雷音如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世，在於東方去此過七十二那庾多佛剎，有世界名無生，彼雷音如來於中說法，諸聲聞眾有八十四俱胝那庾多，諸菩薩眾二倍過前。
「善男子！彼時有王名曰虛空，七寶具足，王四天下，正法理化為法輪王。善男子！彼虛空王，于雷音如來會中，八萬四千歲以種種樂具衣服飲食宮殿臺觀，僮僕給侍一一殊妙，恭敬供養承事雷音如來及諸菩薩聲聞大眾，其王親族、中宮綵女、王子大臣，唯務供養余無所作，雖經多歲初無疲倦，過八萬四千歲后，其王是時獨居無侶，作是思惟：『我已積集無量善根，我今迴向如是善根欲求何愿？為求帝釋？為梵王耶？為轉輪聖王耶？為求聲聞、緣覺耶？』善男子！彼虛空王作是念已，空中諸天告言：『大王！止！止！勿起如是下劣之心。何以故？王之所集福聚甚多，大王應發無上菩提之心。』善男子！時虛空王聞是語已，歡喜念言：『我今於此決定不退。何以故？天知我心而來告我。』
【現代漢語翻譯】 現代漢語譯本：可以知道，心也是不可得的，因為心不可得的緣故，所以不說發心有遠近之分。善男子！你應該好好聽著，我現在要說了。文殊師利童真菩薩，早已發起了無上菩提之心。善男子！在過去久遠，超過七十萬阿僧祇耶百千殑伽沙劫之前，那時有一尊佛，號為雷音如來（如來是佛的十號之一，意為「如實而來」）、應（應供，值得受人供養）、正等覺（正等覺悟一切真理）、明行足（智慧和德行都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切事理）、無上士（至高無上的人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天和人的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），出現在世間，在東方，距離這裡超過七十二那由他佛剎，有一個世界名為無生，那尊雷音如來在那裡說法，諸聲聞眾有八十四俱胝那由他，諸菩薩眾是聲聞眾的兩倍還多。 善男子！那時有一位國王，名叫虛空，七寶具足，統治著四大天下，以正法教化治理，是轉輪聖王。善男子！那位虛空王，在雷音如來的法會中，用各種樂器、衣服、飲食、宮殿樓臺，以及侍從僕人，每一樣都非常精妙，恭敬供養承事雷音如來以及諸菩薩聲聞大眾，他的王族親眷、後宮嬪妃、王子大臣，都只專注于供養，沒有其他事情可做，雖然經過多年，卻從不感到疲倦。過了八萬四千年後，這位國王獨自一人，沒有伴侶，心中思惟：『我已經積累了無量的善根，我這次迴向這些善根，想要求得什麼願望呢？是求帝釋（天界之主）？還是梵王（色界之主）？還是轉輪聖王？還是求聲聞、緣覺（小乘修行者）的果位呢？』善男子！那位虛空王這樣想的時候，空中的諸天告訴他說：『大王！停止！停止！不要生起這樣低劣的心。為什麼呢？大王您所積累的福德非常多，大王應該發起無上菩提之心。』善男子！當時虛空王聽到這些話后，歡喜地想：『我這次一定不會退轉了。為什麼呢？天人知道我的心意，特地來告訴我。』
【English Translation】 English version: It can be known that the mind is also unattainable. Because the mind is unattainable, therefore, it is not said that the aspiration for enlightenment is near or far. Good man! You should listen carefully, I will now speak. Mañjuśrī (文殊師利) the pure youth Bodhisattva, has long since generated the unsurpassed aspiration for Bodhi (菩提, enlightenment). Good man! In the distant past, more than seventy hundred thousand asamkhyeya (阿僧祇耶, countless) kotis (百千, hundred thousand) of nayutas (殑伽沙, a large number) of kalpas (劫, eon), there was a Buddha named Thunder Sound Tathāgata (雷音如來, Thus Come One), Arhat (應, worthy of offerings), Samyaksaṃbuddha (正等覺, perfectly enlightened), Vidyācaraṇasaṃpanna (明行足, perfect in knowledge and conduct), Sugata (善逝, well-gone), Lokavid (世間解, knower of the world), Anuttara (無上士, unsurpassed), Puruṣadamyasārathi (調御丈夫, tamer of men), Śāstādevamanuṣyāṇām (天人師, teacher of gods and humans), Buddha (佛, awakened one), Bhagavān (世尊, the Blessed One), appeared in the world. In the east, beyond seventy-two nayutas of Buddha-lands from here, there is a world named No-Birth (無生), where that Thunder Sound Tathāgata was teaching the Dharma. The assembly of Śrāvakas (聲聞, disciples) numbered eighty-four kotis of nayutas, and the assembly of Bodhisattvas was twice as many. Good man! At that time, there was a king named Empty Space (虛空), who possessed the seven treasures, ruled over the four continents, and governed with the righteous Dharma as a Cakravartin (轉輪聖王, wheel-turning monarch). Good man! That King Empty Space, in the assembly of Thunder Sound Tathāgata, for eighty-four thousand years, with various musical instruments, clothing, food, palaces, and pavilions, and with servants, each one being exquisite, respectfully made offerings and served Thunder Sound Tathāgata and the great assembly of Bodhisattvas and Śrāvakas. His royal family, palace women, princes, and ministers, only focused on making offerings and did nothing else. Although many years passed, they never felt weary. After eighty-four thousand years, the king was alone, without a companion, and thought to himself: 『I have accumulated immeasurable roots of goodness. What wish should I seek by dedicating these roots of goodness? Should I seek to be Indra (帝釋, king of gods)? Or Brahmā (梵王, creator god)? Or a Cakravartin? Or should I seek the attainment of Śrāvakas or Pratyekabuddhas (緣覺, solitary realizers)?』 Good man! When King Empty Space had this thought, the gods in the sky told him: 『Great King! Stop! Stop! Do not give rise to such inferior thoughts. Why? The accumulation of merit that you have gathered is very great. Great King, you should generate the unsurpassed aspiration for Bodhi.』 Good man! When King Empty Space heard these words, he joyfully thought: 『I will definitely not regress this time. Why? The gods know my mind and have come to tell me.』
「善男子！爾時虛空王即與八十俱胝那庾多百千有情，往詣雷音如來所，頂禮雙足右繞七匝退坐一面。又，善男子！彼虛空王向雷音如來合掌說伽他曰：
「『我問最勝法， 唯愿人尊說。 云何得最勝， 丈夫人中尊？ 對於世尊前， 我以廣供養， 以心無所依， 未曾發回向。 獨處生是念， 一緣系此心： 「已作廣大福， 云何而回向？ 為求于釋梵， 及以轉輪王？ 為求于聲聞， 並及於緣覺？」 心中作是念， 諸天告我言： 「若發下劣心， 其福當損壞， 大王發勝愿， 作諸有情利， 為度世間故， 應發菩提心。」』 我問于遍覺， 諸法自在者： 『云何發是心， 成於等正覺？ 以何獲此處， 為我而顯示， 應發菩提念， 等同於牟尼？』 從空聞是語， 故白于如來。 『大王汝當知， 我今次第說， 諸法屬因緣， 樂欲為根本， 如彼所希愿， 獲果亦如是。 我昔於過去， 亦曾發此心， 利益諸有情， 發如是勝愿， 由彼勝愿故， 而獲殊勝果， 我證大菩提， 滿足勝希愿。 大王應勇猛， 當發如是心，
【現代漢語翻譯】 現代漢語譯本 『善男子！』當時，虛空王（Vajra-garbha，菩薩名）與八十俱胝（koti，印度計數單位，一俱胝等於一千萬）那庾多（nayuta，印度計數單位，一那庾多等於一千萬）百千有情（sattva，指一切有情識的生命），一同前往雷音如來（Gaganarava，佛名）所在之處，頂禮佛的雙足，右繞佛七圈，然後退坐在一旁。『又，善男子！』虛空王向雷音如來合掌，說了以下偈頌： 『我請問最殊勝的佛法，唯愿人中至尊的您為我解說。 如何才能獲得最殊勝的成就，您這位丈夫中的人中至尊？ 在世尊您面前，我做了廣大的供養， 以無所執著的心，未曾將功德迴向。 獨自一人時，我生起這樣的念頭，一心專注於此： 『我已經做了如此廣大的福德，應當如何迴向呢？』 是爲了求得帝釋天（Indra，天神名）、梵天（Brahma，天神名），以及轉輪聖王（chakravartin，擁有統治世界的理想君主）的果位嗎？ 是爲了求得聲聞（sravaka，聽聞佛法而修行證果的人）和緣覺（pratyekabuddha，不需聽聞佛法，自己覺悟的人）的果位嗎？』 心中這樣想著的時候，諸天告訴我： 『如果發下低劣的心願，你的福德將會損毀， 大王您應當發殊勝的願望，利益一切有情， 爲了度化世間，應當發起菩提心（bodhicitta，追求覺悟的心）。』 我向遍知一切、諸法自在的您請問： 『如何發起這樣的心，才能成就無上正等正覺（anuttara-samyak-sambodhi，佛的智慧）？ 以什麼方法才能獲得這樣的境界，請您為我開示， 應當發起菩提的念頭，等同於牟尼（Muni，佛的尊稱）？』 我從虛空中聽到這些話，所以向如來稟告。 『大王您應當知道，我現在依次為您解說， 一切諸法都取決於因緣（hetupratyaya，事物產生和存在的條件），而樂欲（chanda，願望）是根本。 如同他所希望的那樣，所獲得的果報也是如此。 我過去也曾發起這樣的心願， 利益一切有情，發起如此殊勝的願望， 由於那殊勝的願望，而獲得了殊勝的果報， 我證得了大菩提，滿足了殊勝的願望。 大王您應當勇猛精進，應當發起這樣的心，』
【English Translation】 English version 'Good man!' At that time, Vajra-garbha (a Bodhisattva's name), along with eighty kotis (a unit of ten million in Indian counting) of nayutas (a unit of ten million in Indian counting) of hundreds of thousands of sentient beings (sattva, referring to all living beings with consciousness), went to where the Tathagata Gaganarava (a Buddha's name) was, bowed at the Buddha's feet, circumambulated him seven times to the right, and then sat down to one side. 'Also, good man!' Vajra-garbha, facing the Tathagata Gaganarava, put his palms together and spoke the following verses: 'I ask about the most supreme Dharma, may the Honored One among men explain it to me. How can one attain the most supreme achievement, you, the Honored One among men? Before the World Honored One, I have made vast offerings, With a mind free from attachment, I have not dedicated the merits. When alone, I had this thought, focusing my mind on this: 'I have already accumulated such vast merits, how should I dedicate them?' Is it to seek the positions of Indra (a god's name), Brahma (a god's name), and the Chakravartin (an ideal ruler who governs the world)? Is it to seek the positions of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own)?' While thinking this in my heart, the gods told me: 'If you make an inferior vow, your merits will be destroyed, Great King, you should make a supreme vow, benefiting all sentient beings, To liberate the world, you should generate the Bodhicitta (the mind of enlightenment).' I ask you, the all-knowing one, the master of all Dharmas: 'How does one generate this mind to attain Anuttara-samyak-sambodhi (the supreme enlightenment of a Buddha)? By what means can one attain this state, please reveal it to me, One should generate the thought of Bodhi, equal to that of Muni (an honorific title for the Buddha)?' I heard these words from the sky, so I report them to the Tathagata. 'Great King, you should know, I will now explain it to you in order, All Dharmas depend on causes and conditions (hetupratyaya, the conditions for the arising and existence of things), and desire (chanda, wish) is the root. As one wishes, so is the result one obtains. In the past, I also generated this wish, To benefit all sentient beings, I made such a supreme vow, Because of that supreme vow, I obtained supreme results, I attained great Bodhi, fulfilling my supreme wish. Great King, you should be courageous and diligent, you should generate such a mind,'
而行此妙行， 汝必成正覺。』 從佛聞是語， 其王大歡喜， 而作師子吼， 世間皆振動： 『乃至本初際， 及盡生死邊， 利益諸有情， 我行無邊行。 對於大眾前， 我發菩提心， 誓度諸群生， 皆離於眾苦。 愿從今已后， 若我有染污， 瞋恚嫉妒心， 並我慢貪愛， 是欺誑十方， 及現在諸佛。 從此而已后， 乃至證菩提， 誓行於梵行， 我舍貪慾罪， 隨佛而修學， 凈戒柔和忍， 不以匆遽心， 速求成正覺。 我盡未來際， 於一一有情， 凈于佛剎土， 無量不思議， 稱揚彼名號， 普聞十方國， 我今自授記， 成佛不應疑。 對於導師前， 我凈于意業， 及凈于身業， 乃至於語業， 悉皆令清凈， 不應起不善， 以我真實行， 得佛利世間。 由斯誠實言， 地當六種動， 我若不實語， 四大互遷易。 以言誠實故， 當有諸音樂， 空中而自奏。 以我實無矯， 亦無諸結使， 以斯誠實故， 愿雨天妙花。』 由說不妄語， 真實警覺故， 於十方無量， 俱胝
【現代漢語翻譯】 現代漢語譯本 『如果修行這種殊勝的行持，你必定能成就正覺（samyak-sambodhi，完全的覺悟）。』 國王從佛陀那裡聽到這些話，非常歡喜， 發出獅子般的吼聲，令世間都為之震動： 『乃至追溯到最初的開端，以及生死輪迴的盡頭， 爲了利益一切有情眾生，我將修行無邊的行持。 在大眾面前，我發起了菩提心（bodhicitta，覺悟之心）， 誓願度化一切眾生，使他們都脫離各種痛苦。 我願從今以後，如果我還有任何染污， 諸如嗔恨、嫉妒之心，以及我慢和貪愛， 那就是欺騙十方世界以及現在諸佛。 從今以後，乃至證得菩提（bodhi，覺悟）， 我發誓要修行清凈的梵行（brahmacarya，清凈的修行），我將捨棄貪慾的罪過， 跟隨佛陀的教導而修學，持守清凈的戒律，修習柔和與忍辱， 不以急躁的心情，快速地追求成就正覺。 我將在未來無盡的時間裡，對於每一個有情眾生， 都將清凈佛剎（buddhakṣetra，佛的國土），使其無量不可思議， 稱揚他們的名號，使之普聞於十方世界， 我現在自己授記，我成佛是毫無疑問的。 在導師（佛陀）面前，我清凈我的意業（manas-karma，思想行為）， 以及清凈我的身業（kāya-karma，身體行為），乃至我的語業（vāc-karma，語言行為）， 使它們都清凈無染，不應生起不善的念頭， 憑藉我真實的修行，我將獲得佛陀的果位，利益世間。 由於我這誠實的話語，大地應當發生六種震動， 如果我說的是虛妄之語，四大（地、水、火、風）應當互相遷變。 因為我言語真實，應當有各種音樂， 在空中自然奏響。因為我真實不虛， 也沒有任何煩惱結使，因為這真實之故， 愿天降美妙的花朵。』由於說了真實不虛的話， 真實地警覺自己，在十方無量， 俱胝（koṭi，千萬）
【English Translation】 English version 'And by practicing this sublime conduct, you will surely attain perfect enlightenment (samyak-sambodhi).' Having heard these words from the Buddha, the king was greatly delighted, And roared like a lion, causing the world to tremble: 'Even to the very beginning, and to the end of the cycle of birth and death, For the benefit of all sentient beings, I will practice boundless conduct. Before this great assembly, I generate the bodhicitta (the mind of enlightenment), I vow to liberate all beings, that they may all be free from suffering. I vow that from this moment on, if I have any defilements, Such as anger, jealousy, and pride and attachment, That would be deceiving the ten directions and all the Buddhas present. From this moment on, until I attain bodhi (enlightenment), I vow to practice pure brahmacarya (holy life), I will abandon the sins of desire, Following the Buddha's teachings, I will practice pure precepts, gentleness, and patience, Not with a hasty mind, quickly seeking to attain perfect enlightenment. I will, for the endless future, for each and every sentient being, Purify the Buddha-fields (buddhakṣetra), making them immeasurable and inconceivable, Extolling their names, making them heard throughout the ten directions, I now self-predict my own enlightenment, there is no doubt that I will become a Buddha. Before the teacher (the Buddha), I purify my mental actions (manas-karma), And purify my bodily actions (kāya-karma), and even my verbal actions (vāc-karma), Making them all pure and undefiled, not allowing any unwholesome thoughts to arise, Through my true practice, I will attain Buddhahood and benefit the world. Because of these truthful words, the earth should tremble in six ways, If my words are false, the four elements (earth, water, fire, wind) should change places. Because my words are true, there should be various music, Playing spontaneously in the sky. Because I am truly without deceit, And without any afflictions, because of this truth, May heavenly flowers rain down.' Because of speaking truthful words, Truly awakening myself, in the immeasurable ten directions, Koṭi (ten million)
剎振動。 剎那于虛空， 俱胝音樂奏， 雨妙曼陀花， 高七迷盧山。 二十俱胝人， 隨彼王而學， 皆出微妙音： 『我等當成佛。』 如二十俱胝， 一切人亦爾， 學王求正覺。
「善男子！彼時虛空王者莫作異觀，今文殊師利童真菩薩是也！童真菩薩當彼之時為虛空王，過七十萬阿僧企耶百千殑伽沙劫，最初發于菩提之心，又過六十殑伽沙劫，得無生法忍，從此已后滿足十地具足十力，亦滿一切如來之地，亦滿足一切佛法，亦不曾於一念起如是心：『我證無上正等菩提。』
「複次，善男子！彼時二十俱胝人同與彼王，于雷音如來所發菩提心者，皆已證於無上菩提、轉不退法輪，為阿僧祇有情而作佛事，作佛事已，以佛涅槃而般涅槃。彼等皆是文殊師利之所勸發，于施戒忍進定及慧悉皆次第承事，彼等諸佛所有教法皆悉護持。余有一佛在此下方，過四十殑伽沙佛土，世界名地，佛號地天，壽命無量，今現住世，有無量聲聞之所圍繞。」
說此文殊師利往昔事，時眾中七千有情，皆發無上正等大菩提心。
大聖文殊師利菩薩佛剎功德莊嚴經卷中 大正藏第 11 冊 No. 0319 大聖文殊師利菩薩佛剎功德莊嚴經
大聖文殊師利
【現代漢語翻譯】 現代漢語譯本 剎那間，大地振動。 剎那間，在虛空中， 無數的音樂同時奏響，美妙的曼陀羅花如雨般落下， 高聳入雲的須彌山也為之震動。 兩千萬億人， 跟隨那位國王學習，都發出微妙的聲音： 『我們應當成佛。』 如同那兩千萬億人一樣， 所有的人都如此，跟隨國王尋求正覺。
『善男子！那時虛空之王不要看作是別人，他就是現在的文殊師利（Manjusri）童真菩薩！這位童真菩薩在當時是虛空之王，經過七十萬阿僧祇（asamkhya，無數）百千恒河沙劫（ganga-sand，恒河沙數）的時間，最初發起了菩提之心，又經過六十恒河沙劫，獲得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟），從此之後圓滿了十地（dasabhumi，菩薩修行的十個階段），具足了十力（dasabala，佛的十種力量），也圓滿了一切如來的境界，也圓滿了一切佛法，甚至不曾在一念之間生起這樣的想法：『我證得了無上正等菩提（anuttara-samyak-sambodhi，無上正等覺）。』
『再次，善男子！那時與那位國王一同在雷音如來（Ghosasvara-tathagata）處發菩提心的兩千萬億人，都已證得了無上菩提，轉動了不退轉的法輪（avaivartika-dharma-cakra，永不退轉的佛法之輪），為無數的有情眾生做著佛事，做完佛事後，以佛陀涅槃的方式而般涅槃（parinirvana，完全的涅槃）。他們都是文殊師利所勸發，在佈施、持戒、忍辱、精進、禪定和智慧方面都次第地修行，他們都護持著諸佛的所有教法。還有一尊佛在下方，經過四十恒河沙佛土，世界名為地，佛號地天（Bhumi-deva），壽命無量，現在住世，有無數的聲聞弟子圍繞著他。』
說完文殊師利往昔的事蹟，當時在場的七千有情眾生，都發起了無上正等大菩提心。
《大聖文殊師利菩薩佛剎功德莊嚴經》卷中 大正藏第 11 冊 No. 0319 《大聖文殊師利菩薩佛剎功德莊嚴經》
大聖文殊師利 English version The earth quaked in an instant. In an instant, in the void, Countless music played simultaneously, and exquisite mandara flowers rained down, Even the towering Mount Meru trembled. Twenty kotis (a crore, ten million) of people, Following that king to learn, all emitted subtle sounds: 'We shall become Buddhas.' Just like those twenty kotis of people, All people were like that, following the king seeking perfect enlightenment.
'Good man! Do not view that King of the Void as someone else; he is the Bodhisattva Manjusri, the pure youth, now! This pure youth was the King of the Void at that time. After seventy hundred thousand asamkhya (countless) nayutas of kalpas (aeons), he first generated the mind of Bodhi. After another sixty nayutas of kalpas, he attained the forbearance of non-origination (anutpattika-dharma-ksanti), and from then on, he fulfilled the ten bhumis (ten stages of a Bodhisattva's path), possessed the ten powers (dasabala) and also fulfilled all the realms of the Tathagatas, and also fulfilled all the Buddha-dharmas. He never even once had the thought: 'I have attained the unsurpassed, perfect, and complete enlightenment (anuttara-samyak-sambodhi).'
'Furthermore, good man! At that time, the twenty kotis of people who generated the mind of Bodhi together with that king at the place of the Tathagata Ghosasvara, have all attained unsurpassed Bodhi, turned the irreversible wheel of Dharma (avaivartika-dharma-cakra), and are performing Buddha-works for countless sentient beings. After completing their Buddha-works, they entered parinirvana (complete nirvana) in the manner of the Buddha's nirvana. They were all encouraged by Manjusri, and they all practiced in order in giving, morality, patience, diligence, meditation, and wisdom. They all upheld all the teachings of the Buddhas. There is another Buddha below, after forty nayutas of Buddha-lands, in a world named Earth, the Buddha is named Bhumi-deva, his lifespan is immeasurable, and he is now dwelling in the world, surrounded by countless Sravakas (hearers).'
After speaking about the past deeds of Manjusri, seven thousand sentient beings in the assembly all generated the mind of unsurpassed, perfect, and complete great Bodhi.
The Sutra of the Merits and Adornments of the Buddha-land of the Great Holy Bodhisattva Manjusri, Scroll Middle Taisho Tripitaka Volume 11, No. 0319, The Sutra of the Merits and Adornments of the Buddha-land of the Great Holy Bodhisattva Manjusri
The Great Holy Manjusri
【English Translation】 The earth quaked in an instant. In an instant, in the void, Countless music played simultaneously, and exquisite mandara flowers rained down, Even the towering Mount Meru trembled. Twenty kotis (a crore, ten million) of people, Following that king to learn, all emitted subtle sounds: 'We shall become Buddhas.' Just like those twenty kotis of people, All people were like that, following the king seeking perfect enlightenment.
'Good man! Do not view that King of the Void as someone else; he is the Bodhisattva Manjusri, the pure youth, now! This pure youth was the King of the Void at that time. After seventy hundred thousand asamkhya (countless) nayutas of kalpas (aeons), he first generated the mind of Bodhi. After another sixty nayutas of kalpas, he attained the forbearance of non-origination (anutpattika-dharma-ksanti), and from then on, he fulfilled the ten bhumis (ten stages of a Bodhisattva's path), possessed the ten powers (dasabala) and also fulfilled all the realms of the Tathagatas, and also fulfilled all the Buddha-dharmas. He never even once had the thought: 'I have attained the unsurpassed, perfect, and complete enlightenment (anuttara-samyak-sambodhi).'
'Furthermore, good man! At that time, the twenty kotis of people who generated the mind of Bodhi together with that king at the place of the Tathagata Ghosasvara, have all attained unsurpassed Bodhi, turned the irreversible wheel of Dharma (avaivartika-dharma-cakra), and are performing Buddha-works for countless sentient beings. After completing their Buddha-works, they entered parinirvana (complete nirvana) in the manner of the Buddha's nirvana. They were all encouraged by Manjusri, and they all practiced in order in giving, morality, patience, diligence, meditation, and wisdom. They all upheld all the teachings of the Buddhas. There is another Buddha below, after forty nayutas of Buddha-lands, in a world named Earth, the Buddha is named Bhumi-deva, his lifespan is immeasurable, and he is now dwelling in the world, surrounded by countless Sravakas (hearers).'
After speaking about the past deeds of Manjusri, seven thousand sentient beings in the assembly all generated the mind of unsurpassed, perfect, and complete great Bodhi.
The Sutra of the Merits and Adornments of the Buddha-land of the Great Holy Bodhisattva Manjusri, Scroll Middle Taisho Tripitaka Volume 11, No. 0319, The Sutra of the Merits and Adornments of the Buddha-land of the Great Holy Bodhisattva Manjusri
The Great Holy Manjusri
菩薩佛剎功德莊嚴經卷下
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
爾時師子勇猛雷音菩薩，白文殊師利言：「仁者已滿足如來十力及以十地，一切佛法悉皆圓滿，何故不證無上菩提？」
文殊師利言：「善男子！豈有圓滿諸佛法已，更證菩提？何以故？已圓滿故，更何所證。」
師子勇猛復言：「文殊師利！云何圓滿諸佛法耶？」
答言：「真如圓滿。由真如圓滿故，一切佛法圓滿，由一切佛法圓滿故，虛空圓滿。虛空、真如、一切佛法，無二無別。複次，善男子！如汝所言佛法圓滿，佛法圓滿者，色圓滿、受、想、行、識圓滿；佛法圓滿，亦復如是。」
師子勇猛言：「文殊師利！云何色圓滿？云何受、想、行、識圓滿？」
文殊師利言：「善男子！汝所見色是常耶？為無常耶？」
答言：「不也！」
文殊師利言：「善男子！若法不增不減是名圓滿，以何因緣知法圓滿？轉如是智則生分別智，若不轉則不分別，亦無所分別亦不增不減，若不增不減則名平等。是故，善男子！若見色平等者則是色圓滿，若見受、想、行、識平等者則是受、想、行、識圓滿。」
爾時師子勇猛雷音菩
【現代漢語翻譯】 現代漢語譯本 《菩薩佛剎功德莊嚴經》卷下
開府儀同三司特進試鴻臚卿肅國公（官名）食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空（人名）奉詔翻譯
當時，師子勇猛雷音菩薩（菩薩名），對文殊師利（菩薩名）說：『仁者您已經圓滿了如來的十力（佛的十種力量）以及十地（菩薩修行的十個階段），一切佛法都已圓滿，為什麼還不證得無上菩提（最高的覺悟）呢？』
文殊師利說：『善男子！難道有已經圓滿諸佛法的人，還需要再去證得菩提嗎？為什麼呢？因為已經圓滿了，還證什麼呢？』
師子勇猛又說：『文殊師利！如何才算圓滿諸佛法呢？』
文殊師利回答說：『真如（事物的真實本性）圓滿。由於真如圓滿，所以一切佛法圓滿；由於一切佛法圓滿，所以虛空圓滿。虛空、真如、一切佛法，沒有二樣，沒有分別。再者，善男子！正如你所說佛法圓滿，佛法圓滿就是色（物質現象）圓滿、受（感受）圓滿、想（思維）圓滿、行（意志）圓滿、識（意識）圓滿；佛法圓滿，也是如此。』
師子勇猛說：『文殊師利！如何是色圓滿？如何是受、想、行、識圓滿？』
文殊師利說：『善男子！你所見的色是常（永恒不變）的嗎？還是無常（變化不定）的呢？』
師子勇猛回答說：『不是常的！』
文殊師利說：『善男子！如果法不增不減，就叫做圓滿。用什麼因緣知道法圓滿呢？如果轉動這樣的智慧，就會產生分別智；如果不轉動，就不會分別，也沒有所分別，也不增不減。如果不增不減，就叫做平等。所以，善男子！如果見到色是平等的，那就是色圓滿；如果見到受、想、行、識是平等的，那就是受、想、行、識圓滿。』
當時，師子勇猛雷音菩薩
【English Translation】 English version The Sutra of the Merits and Adornments of the Buddha Lands of Bodhisattvas, Scroll 2
Translated by the Tripitaka Master Śramaṇa Amoghavajra of the Da Guang Zhi Da Xing Shan Temple, who was granted the title of Grand Master of the Three Departments, Special Advanced Official of the Honglu Court, Duke of Su of the State, with a fief of 3,000 households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous name of Dajian, and the honorific title of Da Guang Zhi (Great Wisdom).
At that time, the Bodhisattva Lion's Courageous Roar (Śīhavikrīḍita-megha-nirghoṣa) said to Mañjuśrī (Bodhisattva): 'O Noble One, you have already fulfilled the ten powers of the Tathagata (Buddha's ten powers) and the ten bhūmis (ten stages of Bodhisattva practice), and all the Buddha-dharmas are completely perfected. Why have you not yet attained Anuttara-samyak-sambodhi (supreme enlightenment)?'
Mañjuśrī said: 'Good man! Is there anyone who has already perfected all the Buddha-dharmas and still needs to attain Bodhi? Why? Because it is already perfected, what else is there to attain?'
Lion's Courageous Roar again said: 'Mañjuśrī! How is it that the Buddha-dharmas are perfected?'
Mañjuśrī replied: 'Tathatā (suchness) is perfected. Because Tathatā is perfected, all Buddha-dharmas are perfected. Because all Buddha-dharmas are perfected, space is perfected. Space, Tathatā, and all Buddha-dharmas are not two, not different. Furthermore, good man! As you said, the Buddha-dharmas are perfected, the perfection of the Buddha-dharmas is the perfection of rūpa (form), vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness); the perfection of the Buddha-dharmas is also like this.'
Lion's Courageous Roar said: 'Mañjuśrī! How is rūpa perfected? How are vedanā, saṃjñā, saṃskāra, and vijñāna perfected?'
Mañjuśrī said: 'Good man! Is the rūpa you see permanent or impermanent?'
Lion's Courageous Roar replied: 'It is not permanent!'
Mañjuśrī said: 'Good man! If a dharma neither increases nor decreases, it is called perfection. By what cause and condition is it known that a dharma is perfected? If such wisdom is turned, then discriminative wisdom arises; if it is not turned, then there is no discrimination, nor is there anything to discriminate, nor is there increase or decrease. If there is no increase or decrease, it is called equality. Therefore, good man! If one sees that rūpa is equal, then it is the perfection of rūpa; if one sees that vedanā, saṃjñā, saṃskāra, and vijñāna are equal, then it is the perfection of vedanā, saṃjñā, saṃskāra, and vijñāna.'
At that time, the Bodhisattva Lion's Courageous Roar
薩，白文殊師利言：「汝久已得甚深忍，而不起心作如是解：『我證菩提。』今文殊師利豈不欲覺悟有情而勸發耶？」
答言：「善男子！我不曾覺悟有情及以勸發。何以故？有情無所有故，有情遠離故，有情無所得故。若菩提可得，是則覺悟有情而有勸發。善男子！我及菩提、有情俱不可得，是故我覺悟有情勸發平等，不令求于無上菩提亦不退轉。何以故？無所分別，性平等故。了知於行無來無去，名為平等亦名空性句。空性句者則無所求。善男子！若如是者，云何言久而獲得忍？既無所得，我豈有心證菩提耶？善男子！汝見心與智得耶？」
答言：「不也。」
文殊師利言：「其心非色無名，乃至菩提以名施設，是菩提及心亦不空，名亦不空。」
師子勇猛言：「善男子！莫作如是密意而說。」
文殊師利言：「心無所生，我云何得菩提耶？心既不生，云何為現證耶？」
師子勇猛言：「云何名現證？」
文殊師利言：「善男子！隨覺一切法思惟平等，名為現證；作是隨覺無少起想，亦不滅想，名為現證；如是真如、非真如不起分別，名為現證；若住正見，於法平等，無所得故，以無所得，不作一、不作異、不思一、不思異，名為現證。若於身證一相，知一切法所謂
【現代漢語翻譯】 現代漢語譯本： 薩（Sā，梵音，此處為呼喚語），文殊師利（Mañjuśrī，菩薩名，代表智慧）問道：『你早已獲得甚深的忍辱，卻不起心認為「我證得了菩提（bodhi，覺悟）」。現在文殊師利難道不是想要覺悟眾生而勸勉他們發菩提心嗎？』 回答說：『善男子！我從未覺悟眾生，也未曾勸勉他們發菩提心。為什麼呢？因為眾生本無所有，眾生是遠離的，眾生是無所得的。如果菩提是可得的，那麼覺悟眾生和勸勉他們發菩提心才是可能的。善男子！我和菩提、眾生都是不可得的，因此我覺悟眾生和勸勉他們發菩提心是平等的，既不讓他們追求無上菩提，也不讓他們退轉。為什麼呢？因為沒有分別，自性是平等的。了知一切行為無來無去，這稱為平等，也稱為空性句。空性句就是無所求。善男子！如果這樣，怎麼能說我久已獲得忍辱呢？既然無所得，我怎麼會有心去證菩提呢？善男子！你認為心和智慧是可得的嗎？』 回答說：『不是的。』 文殊師利說：『心不是色，沒有名稱，乃至菩提也只是以名稱來施設的，這個菩提和心也不是空，名稱也不是空。』 師子勇猛（Siṃhavikrānta，菩薩名）說：『善男子！不要以這樣的密意來說。』 文殊師利說：『心無所生，我怎麼能得到菩提呢？心既然不生，又怎麼能說是現證呢？』 師子勇猛說：『什麼叫做現證？』 文殊師利說：『善男子！隨順覺悟一切法，思維平等，這叫做現證；作這樣的隨覺，沒有絲毫生起的想法，也沒有滅去的想法，這叫做現證；像這樣，對於真如（tathātā，實相）和非真如不起分別，這叫做現證；如果安住于正見，對於一切法平等，因為無所得，以無所得的緣故，不認為是一，不認為是異，不思惟是一，不思惟是異，這叫做現證。如果以身體證得一相，知道一切法，所謂』
【English Translation】 English version: Then, Mañjuśrī (Bodhisattva of wisdom) said to Sā (a vocative particle): 'You have long attained profound patience, yet you do not give rise to the thought, 「I have attained Bodhi (enlightenment).」 Now, does Mañjuśrī not wish to awaken sentient beings and encourage them to aspire?' He replied: 'Good man! I have never awakened sentient beings, nor have I encouraged them to aspire. Why? Because sentient beings are without any inherent existence, sentient beings are detached, and sentient beings are without attainment. If Bodhi were attainable, then awakening sentient beings and encouraging them to aspire would be possible. Good man! I, Bodhi, and sentient beings are all unattainable. Therefore, my awakening sentient beings and encouraging them to aspire are equal, neither causing them to seek supreme Bodhi nor causing them to regress. Why? Because there is no discrimination, and the nature is equal. Knowing that all actions have no coming and no going, this is called equality, and it is also called the phrase of emptiness. The phrase of emptiness is without seeking. Good man! If this is so, how can it be said that I have long attained patience? Since there is no attainment, how can I have the mind to attain Bodhi? Good man! Do you see the mind and wisdom as attainable?' He replied: 'No, I do not.' Mañjuśrī said: 'The mind is not form, it has no name, and even Bodhi is merely a designation. This Bodhi and the mind are not empty, and the name is not empty either.' Siṃhavikrānta (Bodhisattva name) said: 'Good man! Do not speak with such hidden meaning.' Mañjuśrī said: 'The mind has no arising, how can I attain Bodhi? Since the mind does not arise, how can it be said to be realized?' Siṃhavikrānta said: 'What is called realization?' Mañjuśrī said: 'Good man! To follow the awakening of all dharmas, contemplating equality, this is called realization; to make such a following awakening, without the slightest thought of arising, nor the thought of ceasing, this is called realization; like this, not discriminating between Suchness (tathātā, reality) and non-Suchness, this is called realization; if one abides in right view, regarding all dharmas as equal, because there is no attainment, and because of no attainment, not considering it as one, not considering it as different, not thinking of it as one, not thinking of it as different, this is called realization. If one realizes one aspect in the body, knowing all dharmas, so-called'
無相，若知一切法無相者，不于身心而有染著，名現證得。」
「云何名得？」
文殊師利言：「善男子！無所行句是名為得，無所行者不於三界中行，三界言說所不能說。何以故？正法無阿賴耶，亦無所行，故不能言說。複次，善男子！無聲言說，亦無法可得，以無所得，是故名得。」
爾時師子勇猛雷音菩薩白佛言：「世尊！善哉！愿說文殊師利童真菩薩所得佛剎。」
佛言：「善男子！汝當自問文殊師利童真菩薩。」
時師子勇猛雷音菩薩摩訶薩，白文殊師利言：「云何是仁者佛剎莊嚴？」
答言：「善男子！若樂菩提者汝可當問。」
師子勇猛言：「汝豈不樂菩提耶？」
文殊師利言：「不也！善男子！若有樂求則有厭離，若有厭離則有貪愛，若有貪愛則無出離。善男子！我為是故而不忻樂，亦無厭離。
「複次，善男子！汝言云何成就佛剎莊嚴？我不能自讚。何以故？對於如來一切智前，說自佛剎功德莊嚴，即為菩薩自讚已德。」
佛告文殊師利：「汝可當說自願佛剎功德莊嚴。何以故？令諸菩薩從汝聞已，決定成滿此之愿故。」
文殊師利言：「我不敢違于如來教命，承佛威力，我今說之。」
爾時文殊師利童真菩薩，從座
【現代漢語翻譯】 現代漢語譯本 『無相』，如果知道一切法都沒有固定的相狀，就不會對身心產生執著，這叫做現證得道。 『什麼是得道？』 文殊師利菩薩說：『善男子！無所執著的境界就叫做得道，無所執著的人不會在三界中流轉，三界的言語無法描述這種境界。為什麼呢？真正的佛法沒有阿賴耶識（儲存一切經驗的意識），也沒有任何執著，所以無法用言語表達。再者，善男子！沒有聲音的言說，也沒有任何法可以獲得，因為沒有任何所得，所以叫做得道。』 這時，師子勇猛雷音菩薩對佛說：『世尊！太好了！請您說說文殊師利童真菩薩所成就的佛剎（佛所居住的清凈國土）。』 佛說：『善男子！你應該自己去問文殊師利童真菩薩。』 於是，師子勇猛雷音菩薩摩訶薩（大菩薩）問文殊師利菩薩：『您的佛剎是如何莊嚴的呢？』 文殊師利菩薩回答說：『善男子！如果喜歡追求菩提（覺悟）的人，你可以問他。』 師子勇猛菩薩說：『難道您不喜歡追求菩提嗎？』 文殊師利菩薩說：『不是的！善男子！如果有所喜歡追求，就會有厭惡舍離；如果有所厭惡舍離，就會有貪戀執著；如果有所貪戀執著，就無法解脫。善男子！我正是因為這個原因，所以既不歡喜追求，也沒有厭惡舍離。』 『再者，善男子！你問我如何成就佛剎的莊嚴？我不能自己讚歎。為什麼呢？在如來（佛）的一切智慧面前，說自己佛剎的功德莊嚴，就等於菩薩自己讚美自己的功德。』 佛告訴文殊師利菩薩：『你可以說說你所愿成就的佛剎功德莊嚴。為什麼呢？爲了讓各位菩薩聽了之後，能夠堅定地成就這個願望。』 文殊師利菩薩說：『我不敢違背如來的教誨，承蒙佛的威神之力，我現在就說。』 這時，文殊師利童真菩薩從座位上
【English Translation】 English version 'Without characteristics,' if one knows that all dharmas (phenomena) are without characteristics, one will not be attached to body and mind, this is called realizing the attainment. 'What is called attainment?' Manjushri (a Bodhisattva) said: 'Good man! The state of non-attachment is called attainment. One who is without attachment does not wander in the three realms (desire, form, and formless realms). The language of the three realms cannot describe this state. Why? True Dharma has no alaya-vijnana (store consciousness), nor any attachment, therefore it cannot be expressed in words. Furthermore, good man! There is speech without sound, and no dharma can be obtained. Because there is nothing to be obtained, it is called attainment.' At that time, Simha Vikridita Meghaghosha Bodhisattva (Lion's Courageous Roar Bodhisattva) said to the Buddha: 'World Honored One! Excellent! May you speak about the Buddha-land (pure land of a Buddha) attained by Manjushri, the pure youth Bodhisattva.' The Buddha said: 'Good man! You should ask Manjushri, the pure youth Bodhisattva, yourself.' Then, Simha Vikridita Meghaghosha Bodhisattva Mahasattva (great Bodhisattva) asked Manjushri: 'How is your Buddha-land adorned?' Manjushri replied: 'Good man! If one is fond of seeking Bodhi (enlightenment), you may ask him.' Simha Vikridita said: 'Do you not like to seek Bodhi?' Manjushri said: 'No! Good man! If there is a fondness for seeking, there will be aversion to abandoning; if there is aversion to abandoning, there will be craving and attachment; if there is craving and attachment, there will be no liberation. Good man! It is for this reason that I neither rejoice in seeking nor have aversion to abandoning.' 'Furthermore, good man! You ask how I have accomplished the adornment of a Buddha-land? I cannot praise myself. Why? In front of the Tathagata's (Buddha's) all-knowing wisdom, to speak of the merits and adornments of one's own Buddha-land is for a Bodhisattva to praise his own merits.' The Buddha said to Manjushri: 'You may speak of the merits and adornments of the Buddha-land you wish to accomplish. Why? So that all Bodhisattvas, having heard from you, may firmly fulfill this aspiration.' Manjushri said: 'I dare not disobey the Tathagata's teachings. By the power of the Buddha, I will now speak.' At that time, Manjushri, the pure youth Bodhisattva, rose from his seat
而起，偏袒右肩，右膝著地，向佛作禮，而白佛言：「世尊！我今當說，若有求菩提善男子、善女人，應當諦聽，若得聞已，令其滿足真實之行由。」
文殊師利右膝著地之時，于剎那間十方大地殑伽沙數諸佛世界六種震動。
文殊師利白佛言：「我願若不于無量俱胝那庾多百千劫積集菩提，我終不證無上正覺。世尊！我以無礙天眼，見於十方乃至無量無邊世界所有諸佛。世尊！若非是我勸發無上菩提之心，修菩提行，勸學施戒忍進禪慧，令彼成就六波羅蜜。我既勸已教授教誡，悉令滿足無上正覺。世尊！彼時我以無礙天眼，觀察十方作佛事已，然後我證無上菩提。」
爾時眾中或有菩薩作是念言：「云何文殊師利童真菩薩，見如是等諸佛世尊？」
是時如來知諸菩薩作是思惟，告師子勇猛雷音菩薩言：「善男子！譬如有一丈夫，以此三千大千世界，碎如微塵。于意云何？彼微塵若算師、算師弟子，算知其數是百是千是俱胝那庾多百千不？
「不也！世尊！」
佛言：「善男子！如是文殊師利童真菩薩，以無礙天眼觀察十方，一一世界見於如是無量無數諸佛世尊。」
爾時文殊師利又白佛言：「世尊！我有如是愿：『以殑伽沙數廣大世界成一佛剎，其佛剎中墻壁高大，至
【現代漢語翻譯】 現代漢語譯本：於是，他起身，袒露右肩，右膝跪地，向佛陀行禮，然後對佛說：『世尊！我現在要說，如果有尋求菩提（覺悟）的善男子、善女人，應當仔細聽，如果聽了之後，能讓他們圓滿真實的修行。』 文殊師利（菩薩名，代表智慧）右膝跪地的時候，剎那間，十方大地，像恒河沙數一樣多的諸佛世界，發生了六種震動。 文殊師利對佛說：『我發願，如果不在無量俱胝那庾多（極多的數量單位）百千劫中積累菩提，我終究不證得無上正覺（最高的覺悟）。世尊！我以無礙的天眼，見到十方乃至無量無邊的世界所有的佛。世尊！如果不是我勸發他們無上菩提之心，修菩提行，勸他們學習佈施、持戒、忍辱、精進、禪定、智慧，使他們成就六波羅蜜（菩薩修行的六種方法）。我勸導他們之後，教導他們，使他們都圓滿無上正覺。世尊！那時我用無礙的天眼，觀察十方，完成佛事之後，然後我才證得無上菩提。』 這時，大眾中有的菩薩這樣想：『為什麼文殊師利童真菩薩，能見到如此多的佛世尊？』 這時，如來（佛的稱號）知道這些菩薩在思考，就告訴師子勇猛雷音菩薩說：『善男子！譬如有一個人，把這三千大千世界，打碎成微塵。你認為怎麼樣？那些微塵，如果讓算師、算師的弟子來算，能算出它的數量是百、是千、是俱胝那庾多百千嗎？』 『不能，世尊！』 佛說：『善男子！文殊師利童真菩薩，就是這樣用無礙的天眼觀察十方，在每一個世界都見到像這樣無量無數的佛世尊。』 這時，文殊師利又對佛說：『世尊！我有這樣的願望：用恒河沙數一樣多的廣大世界，形成一個佛剎（佛的國土），這個佛剎中墻壁高大，直到...
【English Translation】 English version: Then, he arose, bared his right shoulder, knelt on his right knee, bowed to the Buddha, and said to the Buddha: 'World Honored One! I will now speak. If there are good men and good women who seek Bodhi (enlightenment), they should listen carefully. If they hear it, it will enable them to fulfill the practice of truth.' When Manjushri (a Bodhisattva representing wisdom) knelt on his right knee, in an instant, the ten directions of the earth, like the sands of the Ganges River, all the Buddha worlds shook in six ways. Manjushri said to the Buddha: 'I vow that if I do not accumulate Bodhi in immeasurable kotis nayutas (extremely large units of quantity) of hundreds of thousands of kalpas, I will never attain Anuttara-samyak-sambodhi (supreme enlightenment). World Honored One! With my unobstructed heavenly eye, I see all the Buddhas in the ten directions and even in immeasurable and boundless worlds. World Honored One! If it were not for me encouraging them to arouse the mind of supreme Bodhi, practice Bodhi, and encourage them to learn giving, morality, patience, diligence, meditation, and wisdom, enabling them to achieve the six paramitas (six perfections of a Bodhisattva's practice), after I have encouraged and taught them, I will enable them all to fulfill supreme enlightenment. World Honored One! At that time, with my unobstructed heavenly eye, after observing the ten directions and completing the Buddha's work, then I will attain supreme Bodhi.' At that time, some Bodhisattvas in the assembly thought: 'Why can the youthful Bodhisattva Manjushri see so many Buddhas, World Honored Ones?' At that time, the Tathagata (another name for the Buddha), knowing that these Bodhisattvas were thinking this, said to the Bodhisattva Lion's Courageous Thunder Sound: 'Good man! Suppose there is a man who crushes this three thousand great thousand world into fine dust. What do you think? If a mathematician or a mathematician's disciple were to calculate the number of those dust particles, could they determine if it is a hundred, a thousand, or a koti nayuta of hundreds of thousands?' 'No, World Honored One!' The Buddha said: 'Good man! In this way, the youthful Bodhisattva Manjushri, with his unobstructed heavenly eye, observes the ten directions, and in each world, he sees such immeasurable and countless Buddhas, World Honored Ones.' At that time, Manjushri again said to the Buddha: 'World Honored One! I have this wish: to form a Buddha-ksetra (Buddha's land) with as many vast worlds as the sands of the Ganges River. In this Buddha-ksetra, the walls are high and reach up to...'
于有頂無量百千眾寶莊嚴，復以無量妙寶間錯鈿飾；若不爾者我終不證無上菩提。』
「複次，世尊！我復有愿：『令我剎中菩提之樹，其量正等萬大千界，彼樹光明遍照一切諸佛剎土。』
「複次，世尊！我復有愿：『坐菩提樹已，于其中夜成等正覺，乃至般涅槃夜，于其中間不起于座，但以化身遍於十方無量無數俱胝那庾多諸佛剎土，為諸有情而演說法。』
「複次，世尊！我復有愿：『令我剎中無有聲聞、緣覺之名，唯有清凈大菩薩眾，離一切過及諸惑等，皆是清凈梵行之者滿此佛剎。其佛剎中無女人名，一切菩薩唯是化生，悉被袈裟結加趺坐，如是菩薩充滿其國，唯除如來之所變化，往詣十方為諸有情，隨其意樂說三乘法。』」
爾時師子勇猛雷音菩薩白佛言：「世尊！文殊師利當來成佛，名字何等？」
佛言：「善男子！此文殊師利成佛之時，名為普見。善男子！以何因緣，稱彼如來號為普見？善男子！普見如來，普使十方無量阿僧祇俱胝那庾多百千世界中，普令見故，名為普見。彼諸有情見彼佛者，決定當得無上菩提。普見如來雖未成佛，若我現在及滅度后，有聞其名亦皆決定，當得阿耨多羅三藐三菩提，唯除已入聲聞、尼夜摩位及下劣勝解之者。」
複次文殊師
【現代漢語翻譯】 現代漢語譯本 『在有頂天（Akanistha，色界最高層天）之上，要有無量百千種珍寶來莊嚴，並且用無量奇妙的寶物交錯鑲嵌裝飾；如果不是這樣，我終究不會證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 『再者，世尊！我還有愿：『令我佛剎中的菩提樹（Bodhi tree，覺悟之樹），其大小正好等同於萬個大千世界（Trisahasra-Mahasahasra-lokadhatu，三千大千世界），那樹的光明遍照一切諸佛剎土。』 『再者，世尊！我還有愿：『在菩提樹下坐定之後，于其中夜成就無上正等正覺，乃至般涅槃（Parinirvana，完全的涅槃）之夜，在這期間不起于座，只是以化身遍佈十方無量無數俱胝那由他（Koti-Niyuta，極大的數量單位）諸佛剎土，為一切有情眾生演說佛法。』 『再者，世尊！我還有愿：『令我佛剎中沒有聲聞（Sravaka，聽聞佛法而修行者）、緣覺（Pratyekabuddha，獨自覺悟者）之名，只有清凈的大菩薩眾，遠離一切過失和各種迷惑等，都是清凈梵行（Brahmacarya，清凈的修行）的修行者充滿這個佛剎。這個佛剎中沒有女人的名字，一切菩薩都是化生，都披著袈裟（Kasaya，僧侶的法衣）結跏趺坐（Vajrasana，佛教的坐姿），這樣的菩薩充滿其國，只有如來（Tathagata，佛的稱號）所變化出來的，前往十方為一切有情眾生，隨其意願宣說三乘佛法（Triyana，聲聞乘、緣覺乘、菩薩乘）。』 當時，師子勇猛雷音菩薩（Simhavikramita-meghanirghosa Bodhisattva）對佛說：『世尊！文殊師利（Manjusri，智慧的象徵）未來成佛，名字叫什麼？』 佛說：『善男子！這位文殊師利成佛的時候，名為普見（Samantadarśana）。善男子！因為什麼因緣，稱那位如來號為普見呢？善男子！普見如來，普遍使十方無量阿僧祇（Asamkhya，極大的數量單位）俱胝那由他百千世界中的眾生，普遍見到他，所以名為普見。那些有情眾生見到那位佛的，必定會得到無上菩提。普見如來雖然還沒有成佛，如果我現在以及滅度之後，有人聽到他的名字，也必定會得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），只有已經進入聲聞、尼夜摩位（Niyama，確定證果的階段）以及下劣勝解（Adhimukti，低劣的理解）的人除外。』 再者，文殊師利
【English Translation】 English version 'Above Akanistha (the highest heaven in the Realm of Form), there should be adorned with immeasurable hundreds of thousands of precious jewels, and further embellished with immeasurable wondrous treasures interspersed and inlaid; if it is not so, I shall never attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'Furthermore, World Honored One! I have another vow: 'May the Bodhi tree (the tree of enlightenment) in my Buddha-field be exactly equal in size to ten thousand great chiliocosms (Trisahasra-Mahasahasra-lokadhatu), and may the light of that tree illuminate all Buddha-lands.' 'Furthermore, World Honored One! I have another vow: 'Having sat beneath the Bodhi tree, may I attain Unsurpassed Perfect Enlightenment in the middle of the night, and until the night of Parinirvana (complete Nirvana), may I not rise from my seat during that time, but with my emanated bodies, may I pervade the immeasurable, countless, Koti-Niyuta (a very large number) of Buddha-lands in the ten directions, and expound the Dharma for all sentient beings.' 'Furthermore, World Honored One! I have another vow: 'May there be no names of Sravakas (hearers of the Dharma) or Pratyekabuddhas (solitary realizers) in my Buddha-field, but only a pure assembly of great Bodhisattvas, free from all faults and delusions, all of whom are practitioners of pure Brahmacarya (pure conduct), filling this Buddha-field. In this Buddha-field, there is no name of woman, all Bodhisattvas are born by transformation, all wearing Kasaya (monk's robe) and sitting in Vajrasana (lotus position), such Bodhisattvas fill that land, except for those transformed by the Tathagata (the Buddha), who go to the ten directions for all sentient beings, expounding the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) according to their inclinations.' At that time, the Bodhisattva Simhavikramita-meghanirghosa (Lion's Courageous Roar) said to the Buddha: 'World Honored One! When Manjusri (symbol of wisdom) attains Buddhahood in the future, what will his name be?' The Buddha said: 'Good man! When this Manjusri attains Buddhahood, he will be named Samantadarśana (Universal Vision). Good man! For what reason is that Tathagata called Samantadarśana? Good man! The Tathagata Samantadarśana universally causes beings in the immeasurable Asamkhya (an extremely large number), Koti-Niyuta hundreds of thousands of worlds in the ten directions to see him, therefore he is called Samantadarśana. Those sentient beings who see that Buddha will certainly attain Unsurpassed Perfect Enlightenment. Although the Tathagata Samantadarśana has not yet attained Buddhahood, if now or after my Parinirvana, anyone hears his name, they will also certainly attain Anuttara-samyak-sambodhi, except for those who have already entered the stage of Sravaka, Niyama (the stage of assured attainment), and those of inferior Adhimukti (understanding).' Furthermore, Manjusri
利白佛言：「世尊！我復有愿：『如無量壽如來剎中，以法喜為食，而我剎中菩薩初生起食想時，即便百味飲食盈滿於缽，在右手中，尋作是念：「若未供養十方諸佛，及施貧窮苦惱有情並餓鬼趣于其千歲，乃至不得涕唾食者，若不惠施令其飽足，我終不食于剎那頃，獲五神通有大威德，乘空無礙如風不著，即往十方無量無數諸佛剎中，以食供獻諸佛世尊並聲聞眾，及施貧匱苦惱有情並餓鬼趣，令其充滿離乎飢渴，即為說法既說法已，于剎那頃還至本土。」』
「複次，世尊！我復有愿：『得菩提已，於我剎中，若諸菩薩初生之時，所須衣服隨其意念，即于手中而出清凈沙門所宜衣服。是衣出已便作是念：「若不以此寶衣先當供獻十方諸佛，而我不應便自受用。」才發是念，即時往詣無數世界，以此寶衣奉獻諸佛，還複本處，然自被擐。』
「複次，世尊！於我剎中，諸菩薩眾所有受用之具，先皆奉獻諸佛世尊並聲聞眾，然自受用。又我剎中遠離八難及不善聲，愿於我剎中遠離眾苦，無有毀犯凈戒律儀，於色聲香味觸無不悅意。」
爾時師子勇猛雷音菩薩，白佛言：「世尊！而彼世界名號何等？普見如來成佛出現，覆在何處？」
佛言：「善男子！彼佛世界名如願圓滿積集離塵清凈，其佛剎
【現代漢語翻譯】 現代漢語譯本：利白菩薩對佛說：『世尊！我還有個願望：『就像無量壽如來（Amitayus Buddha）的佛土中，以法喜為食一樣，在我的佛土中，菩薩初生起吃飯的念頭時，立刻就有百種美味佳餚充滿缽盂，出現在右手中。他們會立刻這樣想：「如果我沒有先供養十方諸佛，並且佈施給貧窮困苦的有情眾生和餓鬼道的眾生，讓他們在千年中，甚至連一點點食物的殘渣都得不到，如果我不施捨讓他們飽足，我決不吃一口食物。』他們會獲得五神通，擁有強大的威德，能夠乘空飛行，毫無阻礙，像風一樣不著痕跡。他們會立刻前往十方無量無數的佛土，用食物供養諸佛世尊和聲聞弟子，並且佈施給貧困苦惱的有情眾生和餓鬼道的眾生，讓他們充滿飽足，遠離飢渴。然後為他們說法，說法完畢后，在剎那間回到自己的佛土。』 『再者，世尊！我還有個願望：『當我證得菩提之後，在我的佛土中，如果菩薩初生之時，所需要的衣服會隨著他們的意念，立刻在手中出現清凈沙門所適合的衣服。衣服出現后，他們會這樣想：「如果我不先把這些寶貴的衣服供養十方諸佛，我就不應該自己享用。」他們剛一產生這個念頭，就會立刻前往無數的世界，用這些寶貴的衣服供養諸佛，然後回到原來的地方，再自己穿上。』 『再者，世尊！在我的佛土中，所有菩薩所享用的物品，都會先供養諸佛世尊和聲聞弟子，然後自己才享用。而且我的佛土遠離八難（八種難以修行佛法的障礙）和不善的聲音。我希望我的佛土遠離一切痛苦，沒有違犯清凈戒律的行為，對於色、聲、香、味、觸五種感官的體驗，都感到愉悅。』 這時，師子勇猛雷音菩薩（Simhavikraminadita Bodhisattva）對佛說：『世尊！那個世界叫什麼名字？普見如來（Samantadarshana Tathagata）成佛出現，又在什麼地方？』 佛說：『善男子！那個佛的世界名叫如願圓滿積集離塵清凈（Yathabhilashapurana-samudgata-viraja-vishuddha），那個佛土』
【English Translation】 English version: The Bodhisattva Libai said to the Buddha: 'World Honored One! I have another vow: 'Just as in the Buddha-land of Amitayus Tathagata (Amitayus Buddha), they take the joy of Dharma as food, in my Buddha-land, when Bodhisattvas first have the thought of eating, immediately a hundred flavors of delicious food will fill their bowls, appearing in their right hands. They will immediately think: 「If I have not first made offerings to the Buddhas of the ten directions, and given to the poor and suffering sentient beings and the beings in the hungry ghost realm, who for a thousand years cannot even get a scrap of food, if I do not give to them to be full, I will not eat a single bite.」 They will obtain the five supernormal powers, possessing great power and virtue, able to fly through the air without obstruction, like the wind without attachment. They will immediately go to the countless Buddha-lands of the ten directions, using the food to make offerings to the Buddhas and the Shravakas, and give to the poor and suffering sentient beings and the beings in the hungry ghost realm, making them full and free from hunger and thirst. Then they will preach the Dharma to them, and after preaching the Dharma, in an instant they will return to their own Buddha-land.』 'Furthermore, World Honored One! I have another vow: 'When I attain Bodhi, in my Buddha-land, if Bodhisattvas are born, the clothes they need will appear in their hands according to their thoughts, pure clothes suitable for a Shramana. After the clothes appear, they will think: 「If I do not first offer these precious clothes to the Buddhas of the ten directions, I should not use them myself.」 As soon as they have this thought, they will immediately go to countless worlds, using these precious clothes to make offerings to the Buddhas, then return to their original place, and then put them on themselves.』 'Furthermore, World Honored One! In my Buddha-land, all the things that the Bodhisattvas use will first be offered to the Buddhas and the Shravakas, and then they will use them themselves. Moreover, my Buddha-land is far from the eight difficulties (eight obstacles to practicing the Dharma) and unwholesome sounds. I wish that my Buddha-land will be far from all suffering, with no violations of pure precepts, and that the experiences of the five senses of sight, sound, smell, taste, and touch will all be pleasing.』 At that time, the Bodhisattva Simhavikraminadita (Simhavikraminadita Bodhisattva) said to the Buddha: 'World Honored One! What is the name of that world? Where does Samantadarshana Tathagata (Samantadarshana Tathagata) attain Buddhahood and appear?' The Buddha said: 'Good man! That Buddha's world is called Yathabhilashapurana-samudgata-viraja-vishuddha (Yathabhilashapurana-samudgata-viraja-vishuddha), that Buddha-land'
土在此南方，娑訶世界亦在其中。」
複次，文殊師利童真菩薩白佛言：「我復有愿：『於我剎中，積集無量百千眾寶，無量摩尼互相影現，所有大寶十方剎土之所難得亦未曾見，彼所積集摩尼寶等所有名號，于百千俱胝歲說不能盡。』世尊！彼世界中菩薩樂見彼剎，而為金者即現於金，樂見銀者即現於銀，然于見金未曾損減，樂見吠琉璃、頗胝迦、赤珠、瑪瑙、牟薩羅寶無量諸寶，各隨所樂見種種相，並及彼沉水香，多蘗羅香、多摩羅跋香、龍堅香、栴檀香，各隨所欲悉皆得見，非彼世界寶相變異。彼佛剎中不假日月星宿、摩尼火光之所照見，皆從菩提樹自然出光而作照明。彼諸菩薩意所欲樂，以此光明照彼俱胝那庾多百千世界無有晝夜，以花開合辨其晝夜，隨諸菩薩所樂時節即皆應之，亦無寒暑及老病死。若諸菩薩隨其所樂欲證菩提，即往余剎，于睹史多天壽盡降生而成正覺。于彼佛剎空中常奏俱胝那庾多百千種樂，雖不現相，而聞其聲，于彼樂中無有貪染相應之聲，唯出諸波羅蜜聲、佛聲、法聲、僧聲，諸菩薩藏法教之聲，悉皆得聞。彼中菩薩渴仰于佛，隨所諸處經行坐立，應念即見普見如來、應、正等覺坐菩提樹。若諸菩薩於法有疑，但見彼佛不待解說，疑網皆斷解了法義。」
爾時會中無量俱
【現代漢語翻譯】 現代漢語譯本： 「此土位於南方，娑婆世界（Saha world，指我們所居住的這個世界）也在此之中。」
文殊師利童真菩薩（Manjushri，代表智慧的菩薩）再次對佛說：『我還有願望：在我的佛土中，積聚無量百千種珍寶，無量的摩尼寶珠（Mani jewel，一種象徵純潔和光明的寶珠）互相輝映，所有的大寶都是十方佛土難以得到甚至從未見過的。那些積聚的摩尼寶等所有名稱，即使經過百千俱胝（koti，印度數字單位，表示千萬）年也說不完。』世尊！那個世界中的菩薩喜歡看到那個佛土，如果喜歡看到金子，金子就會顯現；如果喜歡看到銀子，銀子就會顯現。然而，在看到金子時，金子本身並沒有減少。如果喜歡看到吠琉璃（Vaidurya，青色寶玉）、頗胝迦（Sphatika，水晶）、赤珠（Red pearl，紅色珍珠）、瑪瑙（Agate，一種寶石）、牟薩羅寶（Musaragalva，一種寶石）等無量珍寶，都會各自隨著他們的喜好顯現出種種景象。還有沉水香（Agarwood，一種香料）、多蘗羅香（Tagara，一種香料）、多摩羅跋香（Tamalapatra，一種香料）、龍堅香（Draksha，一種香料）、栴檀香（Sandalwood，一種香料），也都會隨著他們的意願而顯現，而那個世界的寶物本身並沒有變化。那個佛土中不需要日月星辰、摩尼寶珠或火光來照明，所有的光芒都從菩提樹（Bodhi tree，佛陀悟道之樹）自然發出，用來照明。那些菩薩心中所希望的，用這種光明照耀俱胝那庾多（Nayuta，印度數字單位，表示千萬億）百千個世界，沒有白天和黑夜，而是通過花朵的開放和閉合來區分白天和黑夜。隨著菩薩們所喜歡的時節，一切都會應時而至，也沒有寒冷、炎熱、衰老、疾病和死亡。如果菩薩們隨著自己的意願想要證得菩提（Bodhi，覺悟），就會前往其他佛土，在睹史多天（Tushita Heaven，彌勒菩薩居住的凈土）壽命結束后降生併成就正覺。在那個佛土的空中，經常演奏俱胝那庾多百千種音樂，雖然沒有具體的形象，但可以聽到聲音。在那些音樂中，沒有貪婪和染著的聲音，只有諸波羅蜜（Paramita，到達彼岸的方法）的聲音、佛的聲音、法的聲音、僧的聲音，以及諸菩薩藏法教的聲音，都可以聽到。那裡的菩薩渴望見到佛，無論在什麼地方經行、坐立，只要一念之間，就能見到普見如來（Tathagata，佛的稱號）、應供、正等覺（Samyaksambuddha，佛的稱號）坐在菩提樹下。如果菩薩們對佛法有疑問，只要見到佛，不需要任何解釋，疑惑就會消除，理解佛法的含義。』
當時，法會中有無量俱
【English Translation】 English version: 『This land is in the south, and the Saha world (Saha world, referring to the world we live in) is also within it.』
Furthermore, Manjushri, the youthful Bodhisattva (Manjushri, a Bodhisattva representing wisdom), said to the Buddha: 『I have another vow: In my Buddha-land, I will accumulate countless hundreds of thousands of treasures, and countless Mani jewels (Mani jewel, a jewel symbolizing purity and light) will reflect each other. All the great treasures are difficult to obtain and have never been seen in the ten directions' Buddha-lands. The names of all the accumulated Mani jewels and other treasures cannot be exhausted even after hundreds of thousands of kotis (koti, an Indian numerical unit, meaning ten million) of years.』 World Honored One! The Bodhisattvas in that world like to see that Buddha-land. If they like to see gold, gold will appear; if they like to see silver, silver will appear. However, when seeing gold, the gold itself does not diminish. If they like to see Vaidurya (Vaidurya, a blue gem), Sphatika (Sphatika, crystal), red pearls (Red pearl, red pearls), agate (Agate, a gemstone), Musaragalva (Musaragalva, a gemstone), and other countless treasures, each will appear in various forms according to their preferences. There are also agarwood (Agarwood, a kind of spice), Tagara (Tagara, a kind of spice), Tamalapatra (Tamalapatra, a kind of spice), Draksha (Draksha, a kind of spice), and sandalwood (Sandalwood, a kind of spice), which will also appear according to their wishes, and the treasures of that world themselves do not change. In that Buddha-land, there is no need for the sun, moon, stars, Mani jewels, or firelight for illumination. All the light naturally emanates from the Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment) for illumination. Whatever the Bodhisattvas desire in their minds, this light illuminates countless kotis of nayutas (Nayuta, an Indian numerical unit, meaning ten million billion) of worlds, without day or night. Instead, day and night are distinguished by the opening and closing of flowers. As the Bodhisattvas like the seasons, everything will come in due time, and there will be no cold, heat, old age, sickness, or death. If the Bodhisattvas wish to attain Bodhi (Bodhi, enlightenment) according to their own desires, they will go to other Buddha-lands, and after their lifespan in Tushita Heaven (Tushita Heaven, the pure land where Maitreya Bodhisattva resides) ends, they will be born and attain perfect enlightenment. In the sky of that Buddha-land, countless kotis of nayutas of music are constantly played. Although there are no specific forms, the sounds can be heard. In that music, there are no sounds of greed or attachment, only the sounds of the Paramitas (Paramita, the methods to reach the other shore), the sounds of the Buddha, the sounds of the Dharma, the sounds of the Sangha, and the sounds of the teachings of the Bodhisattva Pitaka, all of which can be heard. The Bodhisattvas there yearn to see the Buddha. Wherever they walk, sit, or stand, with a single thought, they can see the Tathagata (Tathagata, the title of the Buddha), the Arhat, the Samyaksambuddha (Samyaksambuddha, the title of the Buddha) sitting under the Bodhi tree. If the Bodhisattvas have doubts about the Dharma, as long as they see the Buddha, without any explanation, their doubts will be eliminated, and they will understand the meaning of the Dharma.』
At that time, in the assembly, there were countless kotis
胝那庾多百千諸菩薩眾，異口同音而說是言：「今此世尊名義相稱，所謂名號普見如來，若有得聞其名號者，快哉獲得殊勝之利，何況得生彼佛剎中。若有得聞如是授記所說法要，及聞文殊師利童真菩薩名號，經于耳者，是則名為面見諸佛說是語已。」
爾時世尊告諸菩薩言：「如是，如是！如汝所說。善男子！若有受持俱胝那庾多百千如來名號，若復有稱文殊師利童真菩薩名者，福多於彼，何況稱于普見佛名。何以故？彼俱胝那庾多百千如來利益有情，不及文殊師利於一劫中所作利益。」
爾時，俱胝那庾多百千天、龍、藥叉、健達嚩、阿蘇羅、蘗路荼、緊那羅、摩呼羅伽、人非人等，同聲唱言：「那謨文殊師利童真菩薩，那謨普見如來應正等覺。」眾多天龍說是語已，八十俱胝那庾多百千有情，發無上正等大菩提心，無量有情成熟善根，于無上菩提得不退轉。文殊師利復白佛言：「世尊！我復有愿：『如我所見十方無量無數俱胝那庾多百千諸佛世尊，而彼諸佛所有佛剎功德莊嚴行相之類，如是一切皆令置我一佛剎中，唯除而為聲聞現化所莊嚴剎及五濁之世。若我自讚佛剎功德莊嚴，過爾所殑伽沙劫說不能盡。』世尊！如我所愿，唯佛世尊、應、正等覺，余不能知。」
佛言：「如是，如是！文
【現代漢語翻譯】 現代漢語譯本 無數（胝那庾多百千）菩薩大眾，異口同聲地說：『如今這位世尊名實相符，被稱為普見如來（普見如來，佛名），如果有人能聽到他的名號，真是太好了，獲得了殊勝的利益，更何況能往生到他的佛剎中。如果有人聽到這樣的授記所說的法要，以及聽到文殊師利（文殊師利，菩薩名）童真菩薩的名號，經過耳根，這就稱為面見諸佛。』說完這些話。 這時，世尊告訴諸位菩薩說：『是這樣，是這樣！正如你們所說。善男子！如果有人受持無數（俱胝那庾多百千）如來的名號，如果又有人稱念文殊師利童真菩薩的名號，他的福德比前者更多，更何況稱念普見佛的名號。為什麼呢？因為那無數（俱胝那庾多百千）如來利益眾生，比不上文殊師利在一個劫中所作的利益。』 這時，無數（俱胝那庾多百千）天、龍、藥叉（藥叉，一種鬼神）、健達嚩（健達嚩，香神）、阿蘇羅（阿蘇羅，非天）、蘗路荼（蘗路荼，金翅鳥）、緊那羅（緊那羅，歌神）、摩呼羅伽（摩呼羅伽，大蟒神）、人非人等，同聲唱言：『頂禮文殊師利童真菩薩，頂禮普見如來應正等覺。』眾多天龍說完這些話后，八十無數（俱胝那庾多百千）有情，發起了無上正等大菩提心，無數有情成熟了善根，在無上菩提中得到了不退轉。 文殊師利又對佛說：『世尊！我還有個願望：『正如我所見到的十方無量無數（俱胝那庾多百千）諸佛世尊，而那些諸佛所有的佛剎功德莊嚴的形態等等，像這樣的一切都令安置在我一個佛剎中，唯獨排除為聲聞現化所莊嚴的剎土以及五濁的世間。如果我讚歎自己佛剎的功德莊嚴，即使經過恒河沙數劫也說不完。』世尊！像我這樣的願望，只有佛世尊、應、正等覺才能知道，其餘的都不能知道。』 佛說：『是這樣，是這樣！文殊師利！正如你所說。』
【English Translation】 English version Countless (kotinayuta) Bodhisattvas, with one voice, said: 'Now this World Honored One's name matches his meaning, being called the Tathagata Universal Vision (普見如來, Buddha's name). If anyone hears his name, how wonderful, they obtain supreme benefit, let alone being born in his Buddha-land. If anyone hears the Dharma teachings of such a prophecy, and hears the name of Manjushri (文殊師利, Bodhisattva's name) the Youthful Bodhisattva, passing through their ears, this is called seeing all Buddhas.' Having said these words. At that time, the World Honored One told the Bodhisattvas: 'It is so, it is so! As you have said. Good men! If anyone upholds the names of countless (kotinayuta) Tathagatas, and if there is one who recites the name of Manjushri the Youthful Bodhisattva, their merit is greater than the former, let alone reciting the name of the Buddha Universal Vision. Why is that? Because the benefit that countless (kotinayuta) Tathagatas give to sentient beings is not comparable to the benefit that Manjushri gives in one kalpa.' At that time, countless (kotinayuta) Devas, Nagas, Yakshas (藥叉, a type of ghost), Gandharvas (健達嚩, celestial musicians), Asuras (阿蘇羅, demigods), Garudas (蘗路荼, mythical birds), Kinnaras (緊那羅, celestial musicians), Mahoragas (摩呼羅伽, great serpent gods), humans and non-humans, all chanted in unison: 'Homage to Manjushri the Youthful Bodhisattva, Homage to the Tathagata Universal Vision, the Perfectly Enlightened One.' After the many Devas and Nagas said these words, eighty countless (kotinayuta) sentient beings generated the unsurpassed, perfect, great Bodhi mind, and countless sentient beings matured their good roots, attaining non-retrogression in unsurpassed Bodhi. Manjushri again said to the Buddha: 'World Honored One! I have another wish: 'Just as I have seen the countless (kotinayuta) Buddhas, World Honored Ones in the ten directions, and all the merits and adornments of those Buddhas' Buddha-lands, may all of these be placed in my one Buddha-land, except for the lands adorned by the Shravakas and the five turbid worlds. If I were to praise the merits and adornments of my own Buddha-land, I could not finish speaking even after countless kalpas like the Ganges River. World Honored One! Such is my wish, only the Buddha, the World Honored One, the Perfectly Enlightened One, can know, and no others can.' The Buddha said: 'It is so, it is so! Manjushri! As you have said.'
殊師利！如來知見於三世中無有限礙。」
爾時眾中，或有菩薩作如是念：「文殊師利所說佛剎功德莊嚴，與無量壽如來剎土為等不耶？」
是時世尊知彼菩薩心之所念，即告師子勇猛雷音菩薩言：「善男子！譬如丈夫而析一毛，以為百分以一分毛，于大海中取一滴水。善男子！彼一毛水多？大海水多？」
師子勇猛白佛言：「世尊！一毛水少，大海水多。」
佛言：「善男子！彼丈夫所舉一毛端水如無量壽佛剎功德莊嚴，余大海水如普見如來佛剎功德莊嚴應如是見。」
爾時師子勇猛白佛言：「世尊！過去現在及以未來，頗有如是佛剎功德莊嚴已不？」
佛答言：「有！善男子！東方去此過八十俱胝百千殑伽沙世界，彼有佛剎，名愿住高踴，是中有佛，號普光常多功德海王如來，今現住彼，佛壽無量無邊，復有無量大菩薩眾圍繞說法。善男子！彼佛剎土功德莊嚴與普見如來佛剎不增不減，有四菩薩被不退甲冑住如是行。善男子！彼諸菩薩亦當得此普見如來佛剎莊嚴。」
師子勇猛言：「唯愿說彼菩薩名號及其住處，並說普光常多功德海王如來佛剎，為我示現彼佛菩薩，令諸菩薩取彼佛剎。」
佛言：「善男子！汝等諦聽，我今當說。善男子！第一菩薩名光明幢，
【現代漢語翻譯】 現代漢語譯本： 文殊師利！如來的知見在過去、現在、未來三世中沒有限制和障礙。 當時，大眾中，有的菩薩心中這樣想：『文殊師利所說的佛剎功德莊嚴，和無量壽如來（Amitayus Buddha）的剎土相等嗎？』 這時，世尊知道那些菩薩心中所想，就告訴師子勇猛雷音菩薩說：『善男子！譬如有一個人，把一根毛髮分成一百份，取其中一份毛髮，在大海中取一滴水。善男子！那一毛髮上的水多呢？還是大海里的水多呢？』 師子勇猛菩薩對佛說：『世尊！一毛髮上的水少，大海里的水多。』 佛說：『善男子！那個人所取的一毛髮上的水，就像無量壽佛（Amitayus Buddha）剎土的功德莊嚴，而其餘的大海水，就像普見如來（Samantadarśana Tathāgata）佛剎的功德莊嚴，應當這樣理解。』 當時，師子勇猛菩薩對佛說：『世尊！過去、現在以及未來，是否有像這樣功德莊嚴的佛剎存在呢？』 佛回答說：『有！善男子！從東方過八十俱胝百千殑伽沙（Ganges sand）世界，那裡有一個佛剎，名叫愿住高踴，那裡有一尊佛，號為普光常多功德海王如來（Samantaprabhāsa-nitya-anekaguṇa-sāgararāja Tathāgata），現在住在那裡，佛的壽命無量無邊，還有無量的大菩薩眾圍繞著他說法。善男子！那個佛剎的功德莊嚴和普見如來（Samantadarśana Tathāgata）的佛剎不增不減，有四位菩薩披著不退轉的鎧甲，安住于這樣的修行。善男子！那些菩薩也應當得到這普見如來（Samantadarśana Tathāgata）佛剎的莊嚴。』 師子勇猛菩薩說：『希望您能說出那些菩薩的名號和他們所住的地方，並說出普光常多功德海王如來（Samantaprabhāsa-nitya-anekaguṇa-sāgararāja Tathāgata）的佛剎，為我們示現那尊佛和菩薩，讓菩薩們能夠取用那個佛剎。』 佛說：『善男子！你們仔細聽，我現在就說。善男子！第一位菩薩名叫光明幢，』
【English Translation】 English version: 『Manjushri! The Tathagata』s (Tathāgata) knowledge and vision are without limit or obstruction in the three periods of time.』 At that time, among the assembly, some Bodhisattvas thought thus: 『Is the meritorious adornment of the Buddha-land described by Manjushri equal to the land of Amitayus Tathagata (Amitayus Buddha)?』 Then, the World Honored One, knowing the thoughts in the minds of those Bodhisattvas, said to the Bodhisattva Lion's Courageous Roar: 『Good man! Suppose a man were to split a single hair into a hundred parts, and take one part of that hair, and take a drop of water from the great ocean. Good man! Is the water on that single hair more, or is the water in the great ocean more?』 The Bodhisattva Lion's Courageous Roar said to the Buddha: 『World Honored One! The water on a single hair is less, the water in the great ocean is more.』 The Buddha said: 『Good man! The water taken on that single hair is like the meritorious adornment of the Buddha-land of Amitayus Buddha (Amitayus Buddha), and the remaining water of the great ocean is like the meritorious adornment of the Buddha-land of Samantadarśana Tathagata (Samantadarśana Tathāgata). It should be understood in this way.』 At that time, the Bodhisattva Lion's Courageous Roar said to the Buddha: 『World Honored One! In the past, present, and future, are there any Buddha-lands with such meritorious adornments?』 The Buddha replied: 『Yes! Good man! Passing eighty kotis of hundreds of thousands of Ganges sand (Ganges sand) worlds to the east, there is a Buddha-land called Wish-Dwelling-High-Leap, and there is a Buddha there named Samantaprabhāsa-nitya-anekaguṇa-sāgararāja Tathagata (Samantaprabhāsa-nitya-anekaguṇa-sāgararāja Tathāgata), who now dwells there. The Buddha』s lifespan is immeasurable and boundless, and there are also immeasurable great Bodhisattvas surrounding him, expounding the Dharma. Good man! The meritorious adornment of that Buddha-land is neither more nor less than that of the Buddha-land of Samantadarśana Tathagata (Samantadarśana Tathāgata). There are four Bodhisattvas who wear the armor of non-retrogression and abide in such practice. Good man! Those Bodhisattvas shall also attain the adornment of this Buddha-land of Samantadarśana Tathagata (Samantadarśana Tathāgata).』 Lion's Courageous Roar said: 『May you please speak of the names of those Bodhisattvas and their dwelling places, and speak of the Buddha-land of Samantaprabhāsa-nitya-anekaguṇa-sāgararāja Tathagata (Samantaprabhāsa-nitya-anekaguṇa-sāgararāja Tathāgata), and show us that Buddha and those Bodhisattvas, so that the Bodhisattvas may take that Buddha-land.』 The Buddha said: 『Good men! Listen carefully, I will now speak. Good men! The first Bodhisattva is named Light Banner,』
在於東方無憂吉祥如來佛剎。第二菩薩名為智上，在於南方智王如來佛剎。第三菩薩名為寂根，在於西方慧積如來佛剎。第四菩薩名為愿慧，在於北方那羅延如來佛剎。」
爾時世尊以神境通現普光常多功德海王如來佛剎，令此大會見彼如來及菩薩眾，並其佛剎功德莊嚴，昔所未見亦未曾聞，不可思議眾相成就，彼此世界互得相見，猶觀掌中阿摩勒果。彼佛世尊普光常多功德海王如來，身量八萬四千逾繕那，金色光明端嚴照曜如蘇迷盧山王，與四萬二千逾繕那身量菩薩摩訶薩前後圍繞，于無量功德莊嚴菩提樹下坐師子座，往俱胝那庾多世界，為諸有情而演說法。
爾時世尊告諸菩薩言：「善男子！汝等見彼如來佛剎功德莊嚴菩薩眾不？」
時諸大眾異口同聲，白言：「世尊！唯然已見。我等當學此菩薩行，如文殊師利童真菩薩之所修行，我等亦當成就如此莊嚴佛剎。」
爾時世尊熙怡微笑，從其面門放種種光，所謂青黃赤白紅紫等光，照曜無量無邊世界，照已還來，繞佛三匝，入于佛頂。
爾時慈氏菩薩摩訶薩白佛言：「世尊！以何因緣現此微笑？」
佛告慈氏：「由現彼佛世界功德莊嚴。時此大眾中八萬四千菩薩，見彼佛剎莊嚴之事，如文殊師利童真佛剎；于彼眾中唯有十六
【現代漢語翻譯】 現代漢語譯本：在東方是無憂吉祥如來（Ashoka-shri-buddha）的佛剎。第二位菩薩名為智上（Jnana-uttara），在南方是智王如來（Jnana-raja-buddha）的佛剎。第三位菩薩名為寂根（Shanta-mula），在西方是慧積如來（Prajna-kuta-buddha）的佛剎。第四位菩薩名為愿慧（Pranidhana-mati），在北方是那羅延如來（Narayana-buddha）的佛剎。 那時，世尊以神通力顯現普光常多功德海王如來（Samanta-prabha-ananta-guna-sagara-raja-buddha）的佛剎，讓在場的大眾見到那位如來和菩薩眾，以及佛剎的功德莊嚴，這是他們過去從未見過也從未聽聞的，成就了不可思議的眾多景象，彼此世界可以互相看見，就像觀看掌中的阿摩勒果（amalaka）。那位佛世尊普光常多功德海王如來，身量八萬四千由旬（yojana），金色光明端莊照耀，如同須彌山王（Sumeru），與四萬二千由旬身量的菩薩摩訶薩前後圍繞，在無量功德莊嚴的菩提樹下坐于獅子座，前往俱胝那由他（koti-nayuta）世界，為眾生演說佛法。 那時，世尊告訴諸位菩薩說：『善男子！你們看見那位如來的佛剎功德莊嚴和菩薩眾了嗎？』 當時，大眾異口同聲地回答說：『世尊！是的，我們已經看見了。我們應當學習這些菩薩的修行，就像文殊師利童真菩薩（Manjushri-kumara-bhuta）所修行的那樣，我們也應當成就如此莊嚴的佛剎。』 那時，世尊喜悅地微笑，從他的面門放出種種光芒，如青、黃、赤、白、紅、紫等光，照耀無量無邊的世界，照耀之後又返回，繞佛三圈，進入佛的頭頂。 那時，慈氏菩薩摩訶薩（Maitreya-bodhisattva-mahasattva）問佛說：『世尊！因為什麼因緣而現出這樣的微笑？』 佛告訴慈氏：『因為顯現了那個佛的世界的功德莊嚴。當時，這個大眾中有八萬四千位菩薩，看見了那個佛剎莊嚴的事情，就像文殊師利童真佛剎一樣；在那大眾中只有十六位菩薩，
【English Translation】 English version: In the east is the Buddha-field of Ashoka-shri-buddha (Worry-free Auspicious Tathagata). The second Bodhisattva is named Jnana-uttara (Supreme Wisdom), in the south is the Buddha-field of Jnana-raja-buddha (Wisdom King Tathagata). The third Bodhisattva is named Shanta-mula (Peaceful Root), in the west is the Buddha-field of Prajna-kuta-buddha (Wisdom Accumulation Tathagata). The fourth Bodhisattva is named Pranidhana-mati (Vow Wisdom), in the north is the Buddha-field of Narayana-buddha (Narayana Tathagata). At that time, the World Honored One, through his divine power, manifested the Buddha-field of Samanta-prabha-ananta-guna-sagara-raja-buddha (Universal Light, Infinite Merit Ocean King Tathagata), allowing the assembly to see that Tathagata and the Bodhisattva assembly, as well as the meritorious adornments of the Buddha-field. This was something they had never seen or heard before, accomplishing inconceivable manifestations. The worlds could see each other, like looking at an amalaka fruit in the palm of one's hand. That World Honored One, Samanta-prabha-ananta-guna-sagara-raja-buddha, had a body measuring eighty-four thousand yojanas, with golden light, dignified and radiant, like Mount Sumeru. He was surrounded by Bodhisattva Mahasattvas with bodies measuring forty-two thousand yojanas, sitting on a lion throne under a Bodhi tree adorned with immeasurable merits, going to koti-nayuta (countless) worlds, expounding the Dharma for sentient beings. At that time, the World Honored One said to the Bodhisattvas, 'Good men! Have you seen the meritorious adornments of that Tathagata's Buddha-field and the Bodhisattva assembly?' Then, the assembly replied in unison, 'World Honored One! Yes, we have seen it. We shall learn the practices of these Bodhisattvas, just as Manjushri-kumara-bhuta (Manjushri, the Youthful One) has practiced. We shall also accomplish such an adorned Buddha-field.' At that time, the World Honored One smiled joyfully, and from his face emitted various lights, such as blue, yellow, red, white, pink, and purple, illuminating immeasurable and boundless worlds. After illuminating, the lights returned, circled the Buddha three times, and entered the crown of his head. Then, Maitreya-bodhisattva-mahasattva (Maitreya, the Bodhisattva Mahasattva) asked the Buddha, 'World Honored One! For what reason do you show this smile?' The Buddha told Maitreya, 'It is because of the manifestation of the meritorious adornments of that Buddha's world. At that time, among this assembly, eighty-four thousand Bodhisattvas saw the adornments of that Buddha-field, just like the Buddha-field of Manjushri-kumara-bhuta; among that assembly, only sixteen Bodhisattvas,
正士，而能成就增上意樂，作是愿言：『如文殊師利國土莊嚴，愿令我等亦當如是。』除十六正士，余無能發如是大愿，樂速疾證無上菩提，所求佛國如無量壽莊嚴功德。慈氏！汝今見不？意樂成就菩薩而能作大利益，由增上意樂故發是勝愿，是故得彼佛剎如文殊師利。其諸菩薩少有信心志愿下劣，由羸劣業，過六十俱胝那庾多百千劫，然始得滿五波羅蜜。」
爾時光明幢、智上、寂根、愿慧等四大菩薩，從四方來而現於此，各于無量吠琉璃光明樓閣中坐，有俱胝那庾多百千天眾圍繞，震動諸剎，以種種神通，散俱胝那庾多百千花及奏音樂。
是時慈氏菩薩摩訶薩白佛言：「世尊！以何因緣於此世界大地震動？四方復有四樓閣現？」
佛言：「慈氏！是四菩薩由佛警覺而來親覲于佛世尊。」所言未訖于剎那頃，此四菩薩從樓閣下，往詣佛所頭面禮足，繞佛三匝退坐一面，彼菩薩光從四方來普照大眾。
爾時世尊告諸菩薩言：「善男子！此四正士住不思議旨趣，汝等於彼正士應發殊勝恭敬之心，當問法要。善男子！汝等當聽彼正士愿，彼正士愿者，所有菩薩乘。善男子！善女人！若有得見彼四菩薩，于無上菩提得不退轉，超二十俱胝劫流轉生死，具足圓滿五波羅蜜。若有女人聞其名者，速得舍
【現代漢語翻譯】 現代漢語譯本： 正士（菩薩的別稱），如果能夠成就增上的意樂，併發出這樣的願望：『如同文殊師利（Manjusri，智慧的象徵）的國土那樣莊嚴，愿我們也能如此。』除了十六位正士之外，其餘的菩薩都不能發出如此宏大的願望，他們渴望迅速證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），所求的佛國如同無量壽（Amitayus，阿彌陀佛）的莊嚴功德。慈氏（Maitreya，彌勒菩薩）！你現在看到了嗎？意樂成就的菩薩能夠做出巨大的利益，由於增上意樂的緣故，他們發出如此殊勝的願望，因此能夠得到像文殊師利那樣的佛剎。那些菩薩中，少有信心和志願低下的，由於羸弱的業力，需要經過六十俱胝（koti，千萬）那庾多（nayuta，億）百千劫（kalpa，大劫），才能圓滿五波羅蜜（pāramitā，佈施、持戒、忍辱、精進、禪定）。
那時，光明幢、智上、寂根、愿慧等四大菩薩，從四方而來，顯現在這裡，各自坐在無量吠琉璃（Vaidurya，一種寶石）光明的樓閣中，有俱胝那庾多百千天眾圍繞，震動各個佛剎，以種種神通，散佈俱胝那庾多百千花朵，並演奏音樂。
這時，慈氏菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）對佛說：『世尊！因為什麼因緣，這個世界發生大地震動？四方又出現四個樓閣？』
佛說：『慈氏！這四位菩薩由於佛的警覺而來親自覲見佛世尊。』話音未落，剎那之間，這四位菩薩從樓閣下來，來到佛前，頭面禮足，繞佛三匝，退坐在一旁，他們的光芒從四方而來，普照大眾。
這時，世尊告訴諸位菩薩說：『善男子！這四位正士安住于不可思議的旨趣，你們對於他們應當生起殊勝的恭敬之心，應當請問佛法要義。善男子！你們應當聽聞他們的願望，他們的願望是所有菩薩乘的根本。善男子！善女人！如果有人能夠見到這四位菩薩，在無上菩提上將不會退轉，超越二十俱胝劫的生死流轉，具足圓滿五波羅蜜。如果有女人聽到他們的名字，將迅速捨棄女身。』
【English Translation】 English version: Righteous beings (Bodhisattvas), if they can accomplish superior aspiration and make this vow: 'Just as the land of Manjusri (symbol of wisdom) is adorned, may we also be like that.' Except for the sixteen righteous beings, no others can make such a great vow. They desire to quickly attain Anuttara-samyak-sambodhi (supreme enlightenment), and the Buddha-land they seek is like the adornments and merits of Amitayus (Amitabha Buddha). Maitreya, do you see now? Bodhisattvas who have accomplished aspiration can bring great benefit. Because of their superior aspiration, they make such excellent vows, and therefore they can obtain a Buddha-land like that of Manjusri. Among those Bodhisattvas, few have weak faith and inferior aspirations. Due to their weak karma, they need to pass through sixty kotis (ten million) of nayutas (hundred million) of hundreds of thousands of kalpas (eons) before they can fulfill the five pāramitās (perfections: generosity, morality, patience, diligence, and meditation).
At that time, the four great Bodhisattvas, Light Banner, Wisdom Supreme, Root of Tranquility, and Wish Wisdom, came from the four directions and appeared here. Each sat in a countless Vaidurya (a type of gemstone) luminous pavilion, surrounded by kotis of nayutas of hundreds of thousands of heavenly beings. They shook all the Buddha-lands, using various supernatural powers, scattering kotis of nayutas of hundreds of thousands of flowers, and playing music.
At this time, the Bodhisattva-mahāsattva (great Bodhisattva) Maitreya said to the Buddha: 'World Honored One, for what reason did a great earthquake occur in this world? And why have four pavilions appeared from the four directions?'
The Buddha said: 'Maitreya, these four Bodhisattvas have come to personally pay homage to the World Honored One because of the Buddha's awakening.' Before the words were finished, in an instant, these four Bodhisattvas descended from the pavilions, went to the Buddha, bowed their heads to his feet, circumambulated the Buddha three times, and sat down to one side. Their light came from the four directions, illuminating the assembly.
At this time, the World Honored One said to the Bodhisattvas: 'Good men, these four righteous beings dwell in inconceivable purposes. You should generate supreme respect for them and ask about the essential teachings of the Dharma. Good men, you should listen to their vows, for their vows are the foundation of all Bodhisattva vehicles. Good men and good women, if anyone can see these four Bodhisattvas, they will not regress from Anuttara-samyak-sambodhi, they will transcend twenty kotis of kalpas of transmigration in samsara, and they will fully accomplish the five pāramitās. If any woman hears their names, she will quickly abandon her female body.'
離女人之身。」是時世尊現彼剎已還攝神力，而彼世界忽然不現。
爾時文殊師利白佛言：「世尊！一切法如幻，譬如幻師化作幻事，幻而復隱。世尊！如是一切法生已覆滅，亦無生滅，此則平等。世尊！若學平等，疾證無上正等菩提。」
爾時智上菩薩白文殊師利童真菩薩言：「云何而證無上菩提？」
文殊師利言：「善男子！法無所得亦無所壞，于無無所著，于有無所得。」
智上菩薩言：「文殊師利！為于有故獲于菩提？為于無耶？」
答言：「善男子！法本無生，無已有、無今有、無當有，究竟無所得。」
智上菩薩言：「文殊師利！以何一相而說於法？」
文殊師利言：「善男子！云何所說一相法耶？」
智上菩薩答曰：「文殊師利！不見蘊及處、界，亦非無見亦非有見，於法無分別亦無所分別，又不於法而見積集，亦不於法而見散失，是即名為一相法門。」
師子勇猛雷音菩薩曰：「若於法性不違法性，不作種種分別，是凡夫法、是聲聞法、是緣覺法、是如來法，入於一相，謂遠離相，是即名為一相法門。」
喜見菩薩曰：「若修行真如，而於真如無所思惟，亦不分別此是甚深，是即名為一相法門。」
無盡辯菩薩曰：「諸法皆盡
【現代漢語翻譯】 現代漢語譯本：'脫離女人之身。' 當時，世尊展示了那個剎土后，收回神通，那個世界忽然消失不見。 當時，文殊師利菩薩對佛說：'世尊！一切法都如幻象，就像幻術師變出幻象，幻象出現后又消失。世尊！一切法都是這樣，生起后又滅去，實際上既沒有生也沒有滅，這就是平等。世尊！如果學習這種平等，就能迅速證得無上正等菩提（無上正等覺悟）。' 當時，智上菩薩問文殊師利童真菩薩：'如何才能證得無上菩提？' 文殊師利說：'善男子！法既沒有可以得到的，也沒有可以毀壞的，對於『無』不執著，對於『有』也沒有所得。' 智上菩薩說：'文殊師利！是爲了『有』而獲得菩提？還是爲了『無』？' 文殊師利回答說：'善男子！法本來就沒有生，沒有已經存在、現在存在、將來存在，最終是無所得的。' 智上菩薩說：'文殊師利！用哪一種相來說法？' 文殊師利說：'善男子！你所說的一相法是什麼？' 智上菩薩回答說：'文殊師利！不見五蘊（色、受、想、行、識）和十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界），既不是沒有見，也不是有見，對於法沒有分別，也沒有所分別，也不在法中看到積聚，也不在法中看到散失，這就是所謂的一相法門。' 師子勇猛雷音菩薩說：'如果對於法的本性不違背法的本性，不作種種分別，認為這是凡夫法、這是聲聞法、這是緣覺法、這是如來法，進入一相，就是遠離相，這就是所謂的一相法門。' 喜見菩薩說：'如果修行真如（事物的真實本性），而對於真如沒有思惟，也不分別這是甚深，這就是所謂的一相法門。' 無盡辯菩薩說：'一切法都歸於盡'
【English Translation】 English version: 'Depart from the body of a woman.' At that time, the World Honored One, having displayed that Buddha-land, withdrew his spiritual power, and that world suddenly disappeared. Then, Manjushri Bodhisattva said to the Buddha, 'World Honored One! All dharmas are like illusions, just as a magician creates illusions, which appear and then vanish. World Honored One! All dharmas are like this, arising and then ceasing, and in reality, there is neither arising nor ceasing; this is equality. World Honored One! If one learns this equality, one will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, Jishang Bodhisattva asked Manjushri, the pure youth Bodhisattva, 'How does one attain Anuttara-samyak-sambodhi?' Manjushri said, 'Good man! Dharmas have neither anything to be obtained nor anything to be destroyed. One is not attached to 'non-existence,' and one does not obtain anything from 'existence.' Jishang Bodhisattva said, 'Manjushri! Is it through 'existence' that one obtains Bodhi? Or through 'non-existence?' Manjushri replied, 'Good man! Dharmas are originally without arising, without having existed, without existing now, and without existing in the future; ultimately, there is nothing to be obtained.' Jishang Bodhisattva said, 'Manjushri! With what single characteristic is the Dharma explained?' Manjushri said, 'Good man! What is the single characteristic of Dharma that you speak of?' Jishang Bodhisattva replied, 'Manjushri! Not seeing the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen dhatus (eye element, ear element, nose element, tongue element, body element, mind element; form element, sound element, smell element, taste element, touch element, dharma element; eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), neither not seeing nor seeing, having no discrimination about dharmas, nor anything to be discriminated, not seeing accumulation in dharmas, nor seeing dissipation in dharmas, this is called the Dharma-gate of one characteristic.' Lion Courageous Thunder Sound Bodhisattva said, 'If one does not violate the nature of dharmas, does not make various distinctions, thinking this is the dharma of ordinary beings, this is the dharma of Sravakas (hearers), this is the dharma of Pratyekabuddhas (solitary realizers), this is the dharma of Tathagatas (Buddhas), entering into one characteristic, which is the absence of characteristics, this is called the Dharma-gate of one characteristic.' Joyful Vision Bodhisattva said, 'If one practices Suchness (the true nature of things), and does not contemplate Suchness, nor discriminate that this is profound, this is called the Dharma-gate of one characteristic.' Inexhaustible Eloquence Bodhisattva said, 'All dharmas come to an end.'
，究竟盡者乃曰無盡，說一切法不可盡者，是即名為一相法門。」
善思惟菩薩曰：「若於思惟入不思惟，彼無所思亦不可得，是即名為一相法門。」
離塵菩薩曰：「若究竟不染，於一切相，染無所染，亦不愛不恚不癡，不作一不作異，亦非作亦非不作，不取不捨，是即名為一相法門。」
娑蘗羅菩薩曰：「若入甚深法，難測如大海，而於正法亦不分別，如是住、如是說，于自無所思，於他無所說，是即名為一相法門。」
月上童真菩薩曰：「若思惟一切有情平等如月，而亦不思我及有情，如是說者，是即名為一相法門。」
摧一切憂闇菩薩曰：「若遇憂戚而無所憂，而於憂箭亦不疲厭，云何有情起于憂根？所謂於我若有，於我住平等者，是即名為一相法門。」
無所緣菩薩曰：「若不緣欲界，不緣色、無色界，不緣聲聞、獨覺之法，不緣佛法，如是說者，是即名為一相法門。」
普見菩薩曰：「若說法者應平等說，其平等者所謂空性，不于空性思惟平等，于平等法亦無所得；如是說者，是即名為一相法門。」
三輪清凈菩薩曰：「夫所說法不違三輪。云何為三？於我無所得，于聞不分別，於法無所取；如此名為三輪清凈。如是所說者，是即名為一相法門。」
【現代漢語翻譯】 現代漢語譯本 究竟的盡頭被稱為無盡，說一切法不可窮盡，這就是所謂的一相法門。 善思惟菩薩說：『如果思惟進入不思惟的狀態，那時無所思也無法獲得，這就是所謂的一相法門。』 離塵菩薩說：『如果達到究竟的不染，對於一切現象，染而不染，也不愛不恨不癡，不執著於一也不執著于異，既非造作也非不造作，不取也不捨，這就是所謂的一相法門。』 娑蘗羅（Sāgara）菩薩（意為海）說：『如果進入深奧的法，難以測度如同大海，而對於正法也不分別，如此安住、如此宣說，對於自己無所思，對於他人無所說，這就是所謂的一相法門。』 月上童真菩薩說：『如果思惟一切眾生平等如月亮，也不思惟我及眾生，如此宣說，這就是所謂的一相法門。』 摧一切憂闇菩薩說：『如果遇到憂愁而不憂愁，對於憂愁的箭矢也不感到疲倦厭煩，眾生如何生起憂愁的根源？所謂對於我若有執著，對於我安住平等，這就是所謂的一相法門。』 無所緣菩薩說：『如果不緣于欲界，不緣於色界、無色界，不緣于聲聞、獨覺之法，不緣于佛法，如此宣說，這就是所謂的一相法門。』 普見菩薩說：『如果說法者應當平等宣說，其平等就是空性，不于空性思惟平等，對於平等法也無所得；如此宣說，這就是所謂的一相法門。』 三輪清凈菩薩說：『所說的法不違背三輪。什麼是三輪？對於我無所得，對於聽聞不分別，對於法無所取；如此稱為三輪清凈。如此所說，這就是所謂的一相法門。』
【English Translation】 English version The ultimate end is called endless, and to say that all dharmas are inexhaustible, this is called the 'One-Aspect Dharma Gate'. Bodhisattva Good-Thinking said: 'If in thinking one enters non-thinking, where no thought is attainable, this is called the 'One-Aspect Dharma Gate'.' Bodhisattva Free-from-Dust said: 'If one ultimately is not defiled, towards all aspects, defiled without defilement, neither loving nor hating nor being deluded, not making one nor making different, neither acting nor not acting, neither grasping nor abandoning, this is called the 'One-Aspect Dharma Gate'.' Bodhisattva Sāgara (meaning 'ocean') said: 'If one enters the profound dharma, immeasurable like the ocean, and towards the true dharma does not discriminate, thus abiding, thus speaking, having no thought of oneself, and nothing to say to others, this is called the 'One-Aspect Dharma Gate'.' Bodhisattva Moon-Above-Youth said: 'If one thinks of all sentient beings as equal like the moon, and also does not think of self and sentient beings, thus speaking, this is called the 'One-Aspect Dharma Gate'.' Bodhisattva Destroyer-of-All-Sorrow-Darkness said: 'If one encounters sorrow without sorrow, and towards the arrows of sorrow is not weary or tired, how do sentient beings arise from the root of sorrow? It is said that if there is attachment to self, and one abides in equality with self, this is called the 'One-Aspect Dharma Gate'.' Bodhisattva Without-Object said: 'If one does not dwell on the desire realm, does not dwell on the form realm or formless realm, does not dwell on the teachings of Śrāvakas (hearers) or Pratyekabuddhas (solitary realizers), does not dwell on the Buddha's teachings, thus speaking, this is called the 'One-Aspect Dharma Gate'.' Bodhisattva Universal-Vision said: 'If a dharma speaker should speak equally, and that equality is emptiness, not thinking of equality in emptiness, and also not attaining anything in the dharma of equality; thus speaking, this is called the 'One-Aspect Dharma Gate'.' Bodhisattva Three-Wheels-Pure said: 'The dharma spoken does not contradict the three wheels. What are the three? No attainment of self, no discrimination in hearing, no grasping of dharma; this is called the purity of the three wheels. Thus spoken, this is called the 'One-Aspect Dharma Gate'.'
成就行菩薩曰：「若知一切法不著，如是知、如是說，亦不說一字，所謂離言說故；若如是說一切法者，是即名為一相法門。」
深行菩薩曰：「若樂瑜伽、知一切法，則于諸法而無所見，于彼若說若無說者，於法無二，是即名為一相法門。」
如是無量大威德諸菩薩等，各各以自辯才說一相法。說此一相法門時，七十俱胝菩薩得無生法忍，八萬那庾多百千有情發無上正等菩提之心，七千苾芻盡諸有漏心得解脫，九十六那庾多人天得法眼凈。
爾時師子勇猛雷音菩薩摩訶薩白佛言：「世尊！彼普見如來，有幾何大菩薩眾而為眷屬？壽量幾何？卻後幾時，文殊師利成等正覺？」
佛言：「善男子！如是之義當問文殊師利童真菩薩。」
爾時師子勇猛雷音菩薩摩訶薩，問文殊師利童真菩薩言：「汝卻後幾時當得菩提？」
文殊師利言：「善男子！若虛空界而為色相，我乃證於無上菩提；若幻師所幻丈夫證菩提，我乃當證無上菩提；若漏盡阿羅漢證菩提，我乃當證無上菩提；若夢中丈夫若光影若響應，如是變化證菩提；我乃當證無上菩提；若以日光成夜，月光成晝，我乃當證無上菩提。善男子！汝可當問求菩提者。」
師子勇猛言：「文殊師利豈不求菩提耶？」
【現代漢語翻譯】 現代漢語譯本 成就行菩薩說：『如果知道一切法都不執著，像這樣知道、像這樣說，也不說一個字，因為是遠離言說的緣故；如果像這樣說一切法，這就叫做一相法門。』 深行菩薩說：『如果樂於瑜伽（修行），知道一切法，那麼對於諸法就沒有所見，對於那些說或不說的情況，在法上沒有差別，這就叫做一相法門。』 像這樣，無量具有大威德的菩薩們，各自用自己的辯才說一相法。在說這個一相法門時，七十俱胝（億）菩薩得到了無生法忍，八萬那由他（極多數）百千有情發起了無上正等菩提之心，七千比丘斷盡了所有煩惱，心得解脫，九十六那由他人天得到了法眼清凈。 這時，師子勇猛雷音菩薩摩訶薩（大菩薩）問佛說：『世尊！那位普見如來，有多少大菩薩眾作為眷屬？壽命有多長？過多久，文殊師利會成就正等正覺？』 佛說：『善男子！這樣的意義應當問文殊師利童真菩薩。』 這時，師子勇猛雷音菩薩摩訶薩問文殊師利童真菩薩說：『你過多久會得到菩提？』 文殊師利說：『善男子！如果虛空界有顏色和形狀，我才會證得無上菩提；如果幻術師所幻化的人證得菩提，我才會證得無上菩提；如果斷盡煩惱的阿羅漢證得菩提，我才會證得無上菩提；如果夢中的人、光影、回聲，像這樣的變化證得菩提，我才會證得無上菩提；如果用日光變成夜晚，月光變成白天，我才會證得無上菩提。善男子！你可以去問那些求菩提的人。』 師子勇猛說：『文殊師利難道不求菩提嗎？』
【English Translation】 English version Accomplishment-Practice Bodhisattva said, 'If one knows that all dharmas are without attachment, knowing and speaking in this way, not even uttering a single word, because it is apart from speech; if one speaks of all dharmas in this way, it is called the Dharma-gate of One Characteristic.' Profound-Practice Bodhisattva said, 'If one delights in yoga (spiritual practice) and knows all dharmas, then one has no perception of any dharmas; regarding whether they are spoken or unspoken, there is no duality in the dharma, and this is called the Dharma-gate of One Characteristic.' In this way, countless great and powerful Bodhisattvas each used their own eloquence to speak of the Dharma of One Characteristic. When this Dharma-gate of One Characteristic was spoken, seventy kotis (hundred million) of Bodhisattvas attained the forbearance of non-origination of dharmas, eighty nayutas (a very large number) of hundreds of thousands of sentient beings generated the mind of unsurpassed, right, and complete Bodhi, seven thousand Bhikshus exhausted all outflows and their minds were liberated, and ninety-six nayutas of humans and devas attained the purity of the Dharma-eye. At that time, the Bodhisattva Mahasattva Lion-Courageous-Thunder-Sound asked the Buddha, 'World Honored One! How many great Bodhisattva assemblies does that Universal-Seeing Tathagata have as his retinue? How long is his lifespan? And after how long will Manjushri attain complete and perfect enlightenment?' The Buddha said, 'Good man! The meaning of this should be asked of the youth Bodhisattva Manjushri.' At that time, the Bodhisattva Mahasattva Lion-Courageous-Thunder-Sound asked the youth Bodhisattva Manjushri, 'After how long will you attain Bodhi?' Manjushri said, 'Good man! If the realm of space has color and form, then I will attain unsurpassed Bodhi; if a man conjured by a magician attains Bodhi, then I will attain unsurpassed Bodhi; if an Arhat who has exhausted all outflows attains Bodhi, then I will attain unsurpassed Bodhi; if a man in a dream, a reflection, or an echo, such transformations attain Bodhi, then I will attain unsurpassed Bodhi; if sunlight becomes night and moonlight becomes day, then I will attain unsurpassed Bodhi. Good man! You should ask those who seek Bodhi.' Lion-Courageous said, 'Does Manjushri not seek Bodhi?'
答言：「善男子！不也。何以故？文殊師利即是菩提，菩提即是文殊師利。何以故？但有名字，名字亦空。文殊師利乃至菩提，名亦遠離，無所有空，空者即是菩提。」
爾時佛告師子勇猛雷音菩薩言：「汝頗見聞無量壽如來聲聞菩薩諸眾會耶？」
「唯然，世尊！我已見聞。」
「善男子！于意云何？」
答言：「非是算數思議之所能及。」
佛言：「善男子！如摩伽陀國量一婆訶胡麻，取一粒喻無量壽佛國聲聞菩薩眾會，余況文殊師利童真菩薩得菩提時菩薩眾會，應如是知。善男子！如以三千大千世界末為微塵，一塵一劫，若比普見如來壽量劫數，百分千分百千俱胝分，乃至算數譬喻所不能及。善男子！以算數計校籌量，應知普見如來壽命無量無邊。善男子！譬如三千大千世界析為微塵，或有一丈夫，取一微塵乃至眾多微塵，過三千大千世界乃下一塵，彼之丈夫，如是東行下盡塵數，如是十方一一丈夫，準前下盡彼微塵數。善男子！于意云何？彼三千大千世界，是百是千、是俱胝那庾多百千，知其量不？」
答言：「不也！世尊！」
「善男子！如是十丈夫，各過三千大千世界又下微塵。彼一切世界，已下未下盡末為塵。善男子！于意云何？豈能算計是百是千、是俱
【現代漢語翻譯】 現代漢語譯本：回答說：『善男子！不是這樣的。為什麼呢？文殊師利（Manjushri，菩薩名）就是菩提（Bodhi，覺悟），菩提就是文殊師利。為什麼呢？只是有名字而已，名字也是空性的。文殊師利乃至菩提，名字也都是遠離的，沒有實體，是空性的，空性就是菩提。』 這時，佛告訴師子勇猛雷音菩薩說：『你是否見到或聽聞到無量壽如來（Amitayus，佛名）的聲聞（Shravaka，聽聞佛法者）菩薩（Bodhisattva，追求覺悟的修行者）等大眾集會呢？』 回答說：『是的，世尊！我已經見到和聽聞了。』 『善男子！你認為怎麼樣？』 回答說：『不是用算數和思議所能達到的。』 佛說：『善男子！比如在摩伽陀國（Magadha，古印度國名）量取一婆訶（bhara，容量單位）胡麻，取其中一粒來比喻無量壽佛國土的聲聞菩薩大眾集會，其餘的更何況文殊師利童真菩薩（Manjushri Kumara Bodhisattva，文殊菩薩的童真形象）得菩提時的菩薩大眾集會，應當這樣理解。善男子！比如把三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙）磨成微塵，一粒微塵代表一劫（kalpa，時間單位），如果用它來比普見如來（Samantadarshana Tathagata，佛名）的壽命劫數，百分、千分、百千俱胝分，乃至用算數譬喻都無法比擬。善男子！用算數計算籌量，應當知道普見如來的壽命是無量無邊的。善男子！比如把三千大千世界分解成微塵，有一個丈夫，取一粒微塵乃至眾多微塵，經過三千大千世界才放下一粒微塵，這個丈夫，這樣向東走，直到把塵數都放完，像這樣十方每一位丈夫，都按照之前的方法放完微塵。善男子！你認為怎麼樣？那三千大千世界，是百、是千、是俱胝那庾多百千，能知道它的數量嗎？』 回答說：『不能，世尊！』 『善男子！像這樣十位丈夫，各自經過三千大千世界又放下微塵。他們所經過的一切世界，已經放下和沒有放下的都磨成微塵。善男子！你認為怎麼樣？難道能計算出是百、是千、是俱胝那庾多百千嗎？』
【English Translation】 English version: He replied, 'Good man! It is not so. Why? Manjushri (a Bodhisattva's name) is Bodhi (enlightenment), and Bodhi is Manjushri. Why? It is only a name, and the name is also empty. Manjushri, even Bodhi, the name is also far removed, without substance, it is empty, and emptiness is Bodhi.' At that time, the Buddha said to the Bodhisattva Lion's Courageous Thunder Sound, 'Have you seen or heard the assembly of the Shravakas (listeners of the Dharma) and Bodhisattvas of the Tathagata Amitayus (the Buddha of Infinite Life)?' He replied, 'Yes, World Honored One! I have seen and heard them.' 'Good man! What do you think?' He replied, 'It cannot be reached by calculation or thought.' The Buddha said, 'Good man! For example, in the country of Magadha (an ancient Indian kingdom), measure one bhara (a unit of capacity) of sesame seeds, and take one seed to represent the assembly of Shravakas and Bodhisattvas in the Buddha-land of Amitayus. How much more so the assembly of Bodhisattvas when Manjushri Kumara Bodhisattva (Manjushri in his youthful form) attains Bodhi, it should be understood in this way. Good man! For example, if the Trisahasra-Mahasahasra-Lokadhatu (a great chiliocosm in Buddhist cosmology) is ground into dust, and one dust particle represents one kalpa (an eon), if it is used to compare the number of kalpas of the lifespan of Samantadarshana Tathagata (a Buddha's name), it cannot be compared by a hundredth, a thousandth, a hundred thousandth, or even by calculation and analogy. Good man! By calculation and measurement, it should be known that the lifespan of Samantadarshana Tathagata is immeasurable and boundless. Good man! For example, if the Trisahasra-Mahasahasra-Lokadhatu is broken down into dust, and there is a man who takes one dust particle, or even many dust particles, and drops one dust particle after passing through the Trisahasra-Mahasahasra-Lokadhatu, and this man walks eastward until all the dust particles are dropped, and like this, each man in the ten directions drops all the dust particles in the same way. Good man! What do you think? Can the quantity of that Trisahasra-Mahasahasra-Lokadhatu, whether it is a hundred, a thousand, or a koti nayuta hundred thousand, be known?' He replied, 'No, World Honored One!' 'Good man! Like this, ten men, each passing through the Trisahasra-Mahasahasra-Lokadhatu, drop dust particles again. All the worlds they have passed through, whether the dust particles have been dropped or not, are ground into dust. Good man! What do you think? Can it be calculated whether it is a hundred, a thousand, or a koti nayuta hundred thousand?'
胝那庾多百千數不？」
答言：「不也！世尊！」
佛言：「善男子！乃至十方十丈夫，復過三千大千世界，所下微塵及所未下微塵之處，又末為塵。善男子！于意云何？豈能算計彼之微塵，是百是千、是俱胝那庾多百千，乃至仰蘗羅，泯末羅，阿閦婆等？」
「世尊！若人聞此算數心則迷亂，彼不可知其數量。」
佛言：「善男子！如來悉知彼之微塵，是百是千、是俱胝那庾多百千，乃至仰蘗羅、泯末羅、阿閦婆等。善男子！如是如來悉知，復過彼量。」
爾時慈氏菩薩摩訶薩白佛言：「世尊！若有菩薩，求于如是了色之無盡智，寧于無量劫中受泥𪏭苦，而是菩薩于如是色大智中終不棄捨？」
佛言：「慈氏！如是，如是！如汝所說。豈有于佛無盡大智不起悕望？唯除下劣勝解及懈怠者。」說此如來大智之時，一萬有情發菩提心。
佛告師子勇猛言：「善男子！如是十方世界微塵，彼十丈夫下微塵數，過如是等微塵數劫。善男子！文殊師利童真菩薩，于彼多劫示現行於菩薩之行。何以故？善男子！文殊師利不可思議，愿亦不可思議，趣向亦不可思議；證菩提已，壽命亦不可思議，菩薩眾會亦不可思議。」
爾時師子勇猛雷音菩薩摩訶薩白佛言：「世尊！希有！文
【現代漢語翻譯】 現代漢語譯本： 「難道是俱胝那庾多（俱胝：千萬；那庾多：一億）百千的數量嗎？」 回答說：「不是的，世尊！」 佛說：「善男子！乃至十方十個丈夫，又超過三千大千世界，所落下的微塵以及未落下的微塵之處，又將其磨成微塵。善男子！你認為如何？難道能夠計算那些微塵，是百、是千、是俱胝那庾多百千，乃至仰蘗羅（不可思議的極大數）、泯末羅（極大的數）、阿閦婆（極大的數）等嗎？」 「世尊！如果有人聽到這些算數，心就會迷亂，無法知道它的數量。」 佛說：「善男子！如來完全知道那些微塵，是百、是千、是俱胝那庾多百千，乃至仰蘗羅、泯末羅、阿閦婆等。善男子！如來完全知道，還超過那個數量。」 這時，慈氏菩薩摩訶薩（慈氏：彌勒菩薩的別名；摩訶薩：大菩薩）對佛說：「世尊！如果有菩薩，爲了求得這樣了知色法無盡的智慧，寧願在無量劫中承受地獄的痛苦，而這位菩薩對於這樣色法的大智慧，最終也不會捨棄嗎？」 佛說：「慈氏！是的，是的！正如你所說。難道有人對於佛的無盡大智慧不生起希望嗎？除非是下劣的勝解和懈怠的人。」在說如來大智慧的時候，一萬有情發起了菩提心。 佛告訴師子勇猛（菩薩名）說：「善男子！就像十方世界微塵，那十個丈夫所落下的微塵數量，超過這樣微塵數量的劫數。善男子！文殊師利童真菩薩（文殊師利：文殊菩薩的別名），在那麼多劫中示現修行菩薩的行。為什麼呢？善男子！文殊師利不可思議，願力也不可思議，趣向也不可思議；證得菩提后，壽命也不可思議，菩薩的聚會也不可思議。」 這時，師子勇猛雷音菩薩摩訶薩（師子勇猛雷音：菩薩名；摩訶薩：大菩薩）對佛說：「世尊！稀有啊！文殊師利菩薩的功德真是不可思議！」
【English Translation】 English version: 'Is it the number of kotinayutas (koti: ten million; nayuta: one hundred million) multiplied by hundreds of thousands?' The answer was: 'No, World Honored One!' The Buddha said: 'Good man! Even if ten men in the ten directions, surpassing the three thousand great thousand worlds, were to grind all the dust that has fallen and not fallen into even finer dust. Good man! What do you think? Could one calculate those dust particles, whether they are hundreds, thousands, kotinayutas multiplied by hundreds of thousands, or even up to ayugala (an inconceivably large number), mimbala (an extremely large number), akshobhya (an extremely large number), and so on?' 'World Honored One! If someone were to hear these numbers, their mind would be confused, and they would not be able to know their quantity.' The Buddha said: 'Good man! The Tathagata knows all those dust particles, whether they are hundreds, thousands, kotinayutas multiplied by hundreds of thousands, or even up to ayugala, mimbala, akshobhya, and so on. Good man! The Tathagata knows all of them, and even more than that.' At that time, the Bodhisattva Mahasattva Maitreya (Maitreya: the name of the future Buddha; Mahasattva: great Bodhisattva) said to the Buddha: 'World Honored One! If there is a Bodhisattva who seeks such wisdom of knowing the endless nature of form, would they rather endure the suffering of hell for countless kalpas, and would this Bodhisattva never abandon such great wisdom of form?' The Buddha said: 'Maitreya! It is so, it is so! Just as you have said. Is there anyone who would not have hope for the endless great wisdom of the Buddha? Except for those with inferior understanding and those who are lazy.' When the great wisdom of the Tathagata was spoken, ten thousand sentient beings generated the Bodhi mind. The Buddha told Simhavikridita (name of a Bodhisattva): 'Good man! Like the dust particles of the ten directions, the number of dust particles dropped by those ten men, surpassing the number of kalpas of such dust particles. Good man! The Bodhisattva Manjushri Kumara (Manjushri: the name of a Bodhisattva), has shown the practice of a Bodhisattva in so many kalpas. Why is that? Good man! Manjushri is inconceivable, his vows are also inconceivable, his direction is also inconceivable; after attaining Bodhi, his lifespan is also inconceivable, and the assembly of Bodhisattvas is also inconceivable.' At that time, the Bodhisattva Mahasattva Simhavikridita-Ghosha (Simhavikridita-Ghosha: name of a Bodhisattva; Mahasattva: great Bodhisattva) said to the Buddha: 'World Honored One! It is rare! The merits of Bodhisattva Manjushri are truly inconceivable!'
殊師利發趣甚大，所修行大：所謂文殊師利童真，乃于爾所微塵數劫不生疲倦。」
文殊師利言：「善男子！于意云何？虛空有如是念于晝夜半月月時歲、劫百劫千劫俱胝那庾多百千劫不？」
答言：「不也！文殊師利！何以故？虛空界無分別故。」
文殊師利言：「善男子！若如虛空等悟一切法，隨悟如是亦不分別，無所分別，于彼晝夜半月月時歲等，如先所說無有少想於法起者。善男子！如虛空界大火熾然，過無量殑伽沙劫，而虛空界不曾生起，亦不燒壞。何以故？虛空界無自性故。如是，善男子！若菩薩知一切法無性，亦無熱惱疲倦，如虛空不燒不生疲倦及以熱惱，而不動搖亦不生、不朽、不死、不遷、不起、無去無來。如是，如是！善男子！文殊師利名號亦爾，而不燒壞亦不疲倦，亦無熱惱，亦不動搖，不生、不朽、不死、不遷、不起、無去無來。何以故？名字究竟遠離故。」
說是法時，四大天王、釋提桓因、大梵天王，及余大威德諸天子等，異口同音，唱如是言：「若諸有情聞此法門獲大善利，何況受持讀誦？當知不以少善根而能成就。世尊！我等於此法門，受持、讀誦、廣宣流佈，為護持正法故。」
爾時師子勇猛雷音菩薩，白佛言：「世尊！善男子、善女人於此法門
【現代漢語翻譯】 現代漢語譯本： 『殊師利（文殊菩薩的另一種稱呼）發起的修行非常偉大，所修行的法門也極其廣大：所謂的文殊師利童真菩薩，在過去如微塵數般多的劫數中，都不曾感到疲倦。』
文殊師利菩薩說：『善男子！你認為如何？虛空會有這樣的想法嗎？在白天、夜晚、半個月、一個月、一年、一個劫、一百個劫、一千個劫、俱胝那庾多（極大的數量單位）百千個劫的時間裡？』
回答說：『不會的，文殊師利！為什麼呢？因為虛空界沒有分別。』
文殊師利菩薩說：『善男子！如果像虛空一樣領悟一切法，隨著領悟也不分別，沒有分別，對於白天、夜晚、半個月、一個月、一年等時間，就像先前所說的那樣，不會對法產生絲毫的執著。善男子！就像虛空界燃起熊熊大火，經過無量恒河沙數般的劫數，而虛空界不曾生起，也不會被燒壞。為什麼呢？因為虛空界沒有自性。同樣，善男子！如果菩薩知道一切法沒有自性，也不會有熱惱和疲倦，就像虛空不會被燒，不會產生疲倦和熱惱，也不會動搖，不生、不朽、不死、不遷、不起、無去無來。就是這樣，就是這樣！善男子！文殊師利這個名號也是如此，不會被燒壞，也不會疲倦，也沒有熱惱，也不會動搖，不生、不朽、不死、不遷、不起、無去無來。為什麼呢？因為名字的究竟是遠離一切執著的。』
當宣說這個法門時，四大天王、釋提桓因（帝釋天）、大梵天王，以及其他具有大威德的諸天子等，異口同聲地說：『如果眾生聽聞這個法門，就能獲得巨大的利益，更何況是受持、讀誦呢？應當知道，不是憑藉少許的善根就能成就的。世尊！我們對於這個法門，會受持、讀誦、廣泛宣揚，爲了護持正法。』
這時，師子勇猛雷音菩薩，對佛說：『世尊！善男子、善女人對於這個法門』
【English Translation】 English version: 'Shushili (another name for Manjushri Bodhisattva) has initiated a very great practice, and the Dharma he practices is also extremely vast: the so-called Manjushri Kumara Bodhisattva, in the past countless kalpas like dust particles, has never felt fatigue.'
Manjushri Bodhisattva said: 'Good man! What do you think? Does space have such thoughts during the day, night, half a month, a month, a year, a kalpa, a hundred kalpas, a thousand kalpas, koti nayuta (an extremely large unit of quantity) hundreds of thousands of kalpas?'
The answer was: 'No, Manjushri! Why? Because the realm of space has no discrimination.'
Manjushri Bodhisattva said: 'Good man! If one realizes all dharmas like space, and with that realization, does not discriminate, has no discrimination, then regarding day, night, half a month, a month, a year, etc., as previously mentioned, there will not be the slightest attachment to dharmas. Good man! Just as if a great fire were to blaze in the realm of space, passing through countless kalpas like the sands of the Ganges, the realm of space would not arise, nor would it be burned. Why? Because the realm of space has no self-nature. Likewise, good man! If a Bodhisattva knows that all dharmas have no self-nature, they will also have no heat or fatigue, just as space is not burned, does not generate fatigue or heat, and does not waver, is not born, does not decay, does not die, does not move, does not arise, has no going or coming. It is like this, it is like this! Good man! The name Manjushri is also like this, it is not burned, nor is it fatigued, nor is there heat, nor does it waver, it is not born, does not decay, does not die, does not move, does not arise, has no going or coming. Why? Because the ultimate nature of names is to be free from all attachments.'
When this Dharma was being spoken, the Four Heavenly Kings, Shakra Devanam Indra (Indra), the Great Brahma King, and other heavenly sons with great power, said in unison: 'If sentient beings hear this Dharma, they will obtain great benefits, how much more so if they uphold and recite it? It should be known that it cannot be achieved with only a small amount of good roots. World Honored One! We will uphold, recite, and widely propagate this Dharma, for the sake of protecting the true Dharma.'
At that time, the Lion Courageous Thunder Sound Bodhisattva said to the Buddha: 'World Honored One! Good men and good women regarding this Dharma'
受持讀誦，為他宣說如是法要、佛剎莊嚴成就、發如是心，如文殊師利，所得功德，為幾許耶？」
佛言：「善男子！如來以無障礙眼所見世界，若有菩薩以七寶滿彼世界，於一一佛奉獻供養，乃至盡未來際俱胝劫中舍施，令此菩薩安住凈戒律儀，於一切有情得平等心。若有菩薩於此佛剎功德莊嚴法門受持讀誦，復能發心隨文殊師利所學行，於七步功德之聚，比前福聚，百分千分迦羅分百千俱胝分，乃至算數所不能及。」
爾時文殊師利菩薩，入菩薩平等照曜如幻相三摩地，入已，由文殊師利三摩地故，乃至眾會菩薩等，近見十方無量無邊諸佛世界，一一佛前皆有文殊師利，說自佛剎功德莊嚴。眾會見已，于文殊師利勝愿三摩地智而生奇特，如文殊師利童真菩薩法王之子，于百千俱胝那庾多，愿我等咸見。
爾時慈氏菩薩，白佛言：「世尊！當何名此法門？云何受持？」
佛告慈氏：「今此法門名為『諸佛遊戲』，汝當受持；亦名『不思議愿』，汝當受持；亦名『說佛剎功德莊嚴』，汝當受持；亦名『發菩提心令歡喜』，汝當奉持。」
爾時十方無量菩薩眾集會者，于佛及法作大供養，雨眾天花，頭面禮足繞佛三匝，各還本土，作是贊言：「奇哉！世尊！奇哉！世尊！令我等聞是不思
【現代漢語翻譯】 現代漢語譯本：『如果有人受持、讀誦，併爲他人宣說這樣的法要，以及佛剎（佛的國土）莊嚴成就，併發起這樣的心願，就像文殊師利（Manjushri，菩薩名）一樣，那麼他所獲得的功德，會有多少呢？』 佛說：『善男子！如來以無障礙的眼睛所見的世界，如果有菩薩用七寶充滿那個世界，在每一尊佛前奉獻供養，乃至盡未來際無數劫中都進行佈施，並使這位菩薩安住于清凈的戒律，對一切眾生都持有平等心。如果又有菩薩對於這個佛剎功德莊嚴的法門受持讀誦，又能發心隨學文殊師利所修行的，那麼他所獲得的功德，比之前用七寶佈施的福德，百分、千分、迦羅分、百千俱胝分，乃至用算數都無法比擬。』 當時，文殊師利菩薩進入菩薩平等照耀如幻相三摩地（Samadhi，禪定），進入之後，由於文殊師利的三摩地力量，乃至在場的菩薩們，都親眼見到十方無量無邊的諸佛世界，在每一尊佛前都有文殊師利，宣說自己佛剎的功德莊嚴。在場的大眾看到后，對於文殊師利殊勝的願力三摩地智慧感到驚奇，如同文殊師利童真菩薩（Bodhisattva，菩薩）是法王之子一樣，在百千俱胝那由他（Nayuta，數量單位）劫中，都希望我們能夠見到。 這時，慈氏菩薩（Maitreya，菩薩名）對佛說：『世尊！這個法門應當叫什麼名字？應當如何受持呢？』 佛告訴慈氏：『現在這個法門名為『諸佛遊戲』，你應當受持；也名為『不可思議愿』，你應當受持；也名為『說佛剎功德莊嚴』，你應當受持；也名為『發菩提心令歡喜』，你應當奉持。』 當時，十方無量菩薩大眾，對佛和佛法作大供養，降下各種天花，頭面禮足，繞佛三圈，各自回到自己的國土，並讚歎說：『奇哉！世尊！奇哉！世尊！讓我們聽聞這不可思議的法門。』
【English Translation】 English version: 'If someone upholds, recites, and proclaims to others such Dharma teachings, as well as the glorious achievements of a Buddha-land (Buddha's realm), and generates such aspirations, like Manjushri (a Bodhisattva), how much merit would they obtain?' The Buddha said: 'Good man! The worlds seen by the Tathagata's unobstructed eyes, if a Bodhisattva were to fill those worlds with seven treasures, offer them to each Buddha, and continue to give alms for countless kalpas (eons) into the future, and enable this Bodhisattva to abide in pure precepts, and hold an equal mind towards all sentient beings. If another Bodhisattva upholds and recites this Dharma teaching on the glorious merits of a Buddha-land, and also aspires to follow the practices of Manjushri, then the merit they obtain, compared to the merit of the previous almsgiving with seven treasures, is beyond comparison, even by a hundredfold, a thousandfold, a kala-fold, a hundred thousand kotis-fold, and even beyond calculation.' At that time, Bodhisattva Manjushri entered the Samadhi (meditative state) of the Bodhisattva's equal illumination of illusory appearances. Having entered, due to the power of Manjushri's Samadhi, even the Bodhisattvas present in the assembly, all saw with their own eyes the immeasurable Buddha-lands of the ten directions. In front of each Buddha, there was Manjushri, proclaiming the glorious merits of his own Buddha-land. Upon seeing this, the assembly was amazed by Manjushri's superior aspiration, Samadhi wisdom, and that Manjushri, the youthful Bodhisattva, was like the son of the Dharma King. For hundreds of thousands of kotis of nayutas (a unit of number), they wished that they could all see him. At this time, Bodhisattva Maitreya (a Bodhisattva) said to the Buddha: 'World Honored One! What should this Dharma teaching be called? How should it be upheld?' The Buddha told Maitreya: 'Now, this Dharma teaching is called 'The Play of the Buddhas,' you should uphold it; it is also called 'Inconceivable Aspiration,' you should uphold it; it is also called 'Proclaiming the Glorious Merits of a Buddha-land,' you should uphold it; it is also called 'Generating the Bodhi Mind and Causing Joy,' you should practice it.' At that time, the immeasurable assembly of Bodhisattvas from the ten directions made great offerings to the Buddha and the Dharma, rained down various heavenly flowers, bowed their heads to the feet of the Buddha, circumambulated the Buddha three times, and each returned to their own lands, praising: 'Wonderful! World Honored One! Wonderful! World Honored One! You have allowed us to hear this inconceivable Dharma teaching.'
議法，及文殊師利童真菩薩大師子吼。」
說是法已，殑伽沙數菩薩，于無上菩提得不退轉，無量有情成就善根。
佛說是經已，文殊師利童真菩薩摩訶薩、師子勇猛雷音菩薩摩訶薩，所有諸大聲聞、梵釋護世、天、龍、藥叉、健達嚩、阿蘇羅、蘗路荼、緊那羅、摩呼羅伽、人非人等，皆大歡喜信受奉行。
大聖文殊師利菩薩佛剎功德莊嚴經卷下
【現代漢語翻譯】 現代漢語譯本：討論佛法，以及文殊師利（Manjusri）童真菩薩的大師子吼（指其說法如獅子吼般有力）。 說法完畢后，如恒河沙數般的菩薩，在無上菩提（Anuttara-samyak-sambodhi，指無上正等正覺）中獲得不退轉的境界，無量眾產生就了善根。 佛陀說完這部經后，文殊師利（Manjusri）童真菩薩摩訶薩（Bodhisattva-Mahasattva，指大菩薩）、師子勇猛雷音菩薩摩訶薩，以及所有的大聲聞（Sravaka，指聽聞佛法而修行的人）、梵天（Brahma）、帝釋天（Indra）等護世神、天眾、龍眾（Naga）、藥叉（Yaksa，一種鬼神）、健達嚩（Gandharva，一種天神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種歌神）、摩睺羅伽（Mahoraga，一種大蟒神）、人與非人等，都非常歡喜，信受奉行。 《大聖文殊師利菩薩佛剎功德莊嚴經》下卷
【English Translation】 English version: Discussing the Dharma, and the great lion's roar of Manjusri (Manjusri) the youthful Bodhisattva (Bodhisattva, an enlightened being). After the Dharma was spoken, Bodhisattvas as numerous as the sands of the Ganges attained non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment), and countless sentient beings achieved roots of goodness. After the Buddha finished speaking this sutra, Manjusri (Manjusri) the youthful Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva), Simha-vikridita-megha-nirghosa Bodhisattva-Mahasattva, and all the great Sravakas (Sravaka, a disciple who hears and practices the Dharma), Brahma, Indra and other world-protecting deities, Devas, Nagas (Naga, a serpent deity), Yakshas (Yaksa, a type of spirit), Gandharvas (Gandharva, a celestial musician), Asuras (Asura, a type of warring deity), Garudas (Garuda, a mythical bird), Kinnaras (Kinnara, a celestial musician), Mahoragas (Mahoraga, a great serpent deity), humans and non-humans, all greatly rejoiced, believed, accepted, and practiced it. The Lower Volume of the Sutra of the Merits and Virtues of the Buddha Land of the Great Holy Manjusri Bodhisattva