T12n0378_佛說方等般泥洹經

大正藏第 12 冊 No. 0378 佛說方等般泥洹經

No. 378 [No. 379]

佛說方等般泥洹經卷上

西晉月氏三藏竺法護譯

哀泣品第一

聞如是：

一時佛游鳩夷那竭國雙樹間力士所生處。時佛欲般泥洹，告賢者阿難言：「多陀竭出於世間，般泥洹時本瑞雲何？如今日寧見聞叢樹間感應不乎？答吾所問。」爾時阿難以偈答佛言：

「愿聽我所夢，　　其色近可怪， 　憶夜之所見，　　心竊為危懼。 　夢此閻浮提，　　有樹生甚奇， 　七寶雜挍成，　　花實常豐茂， 　覆蓋佛世界，　　其蔭清且涼， 　開發踴躍意，　　滅除眾憂病， 　上行高無極，　　姿好亦無數， 　見者眼清凈，　　聞者耳徹聽。 　樹出無量音，　　清凈之法音， 　具足空寂滅，　　則令一切安。 　其樹奮大光，　　遍照東方剎， 　其數如恒沙，　　諸佛之國土； 　亦照於十方，　　蠕動荷救護， 　一切蒙光者，　　安隱難思議。 　樹出衆名香，　　器有百種分， 　其有聞香者，　　終不歸惡道； 　地獄以畜生，　　及在餓鬼路， 　于彼聞是香，　　疾得生善處。 　大樹德如是，　　苞潤眾生類， 　忽然于樹間，　　沒于力士地。

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛在拘夷那竭國（Kusinagara）雙樹間的力士出生地游化。當時，佛將要般涅槃（parinirvana），告訴賢者阿難（Ananda）說：『如來（Tathagata）出現在世間，般涅槃時本來的祥瑞是什麼樣的？如今你是否見到或聽到叢樹間有什麼感應？回答我的問題。』 那時，阿難用偈頌回答佛說： 『愿您聽我說我所夢見的，那景象近乎怪異，回憶起夜裡所見，心中暗自感到危懼。 夢見這閻浮提（Jambudvipa），有一棵樹生長得非常奇異，由七寶（sapta ratna）雜合而成，花朵和果實總是豐茂，覆蓋著佛的世界，它的樹蔭清涼，能使人開發踴躍之心，消除各種憂愁和疾病。 向上生長高聳無邊，姿態美好也數不勝數，見到的人眼睛清凈，聽到的人耳朵通徹。 樹發出無量的聲音，是清凈的法音，具足空寂滅的道理，能使一切眾生安寧。 那樹發出巨大的光芒，遍照東方如恒河沙數（Ganges）的諸佛國土，也照耀十方，使蠕動的眾生得到救護，一切蒙受光芒的人，都安穩得難以思議。 樹發出各種名貴的香氣，器物有百種不同的形狀，凡是聞到香氣的人，最終都不會墮入惡道；地獄、畜生和餓鬼道的眾生，在那裡聞到這香氣，都能迅速轉生到善處。 這棵大樹的功德就是這樣，滋潤著眾生，忽然之間，在樹林中，消失在力士之地。』

【English Translation】 English version Thus have I heard: At one time, the Buddha was traveling in the country of Kusinagara, between the twin trees at the birthplace of the Mallas. At that time, the Buddha was about to enter parinirvana, and he said to the venerable Ananda, 'When a Tathagata appears in the world, what are the original auspicious signs at the time of parinirvana? Do you now see or hear any responses among the trees? Answer my question.' Then, Ananda replied to the Buddha in verse: 'May you listen to what I dreamed, its appearance was almost strange, recalling what I saw at night, my heart secretly felt fear. I dreamed that in this Jambudvipa, there was a tree that grew very strangely, made of a mixture of seven treasures (sapta ratna), its flowers and fruits were always abundant, covering the Buddha's world, its shade was cool and refreshing, able to develop a joyful mind, and eliminate all worries and diseases. It grew upwards, infinitely high, its beautiful forms were countless, those who saw it had clear eyes, and those who heard it had clear ears. The tree emitted countless sounds, which were the pure sounds of the Dharma, embodying the principles of emptiness, tranquility, and extinction, enabling all beings to be at peace. That tree emitted great light, illuminating the Buddha lands in the east as numerous as the sands of the Ganges, and also illuminating the ten directions, enabling all moving beings to receive protection, all who received the light were at peace beyond comprehension. The tree emitted various precious fragrances, and the vessels had a hundred different shapes, all who smelled the fragrance would never fall into evil paths; beings in hell, as animals, and in the realm of hungry ghosts, upon smelling this fragrance, could quickly be reborn in good places. The virtues of this great tree are such, nourishing all beings, and suddenly, in the midst of the trees, it disappeared into the land of the Mallas.'

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於時無數千，　　群萌不可計， 　悲泣悉哀慕，　　如盲失其目， 　不復聽其聲，　　亦不見樹形， 　猶不聞其香，　　虛劣若饑人。 　恐懼衣毛豎，　　畏怖情使然， 　于夜夢如是，　　愿尊為解說。」

爾時凈居天子、釋、梵、四天王、魔子導師，各與八十那術之眾，俱到力士所生處叢樹間，前詣佛所，稽首作禮卻住一面，同時舉聲為賢者阿難說偈言：

「尊天今滅度，　　阿難豈知耶？ 　嗚呼感戀毒，　　佛將般泥曰。 　大鎧翳無明，　　佛今欲滅度， 　世尊般泥洹，　　違遠於擁護。」

於是佛為諸天子、釋、梵、四天王、魔子導師說偈言：

「汝等勿愁憂，　　所夢無有異， 　我于雙樹間，　　今當般泥洹。 　樹中之最樹，　　奇妙難可量， 　光香甚殷盛，　　沒于叢樹下。 　世尊譬大樹，　　覆在叢樹中， 　寢處無有識，　　如火得水消。 　萬物皆無常，　　法起當有滅， 　世雄之所了，　　是故為人說。 　阿難知之乎？　　佛尊猶泥曰， 　造迦利比丘，　　智通度彼岸。 　阿難汝今往，　　告敕釋須檀， 　尊者阿那律，　　徹視度無極。 　阿難行告語，　　拘絺迦旃延、 　分褥文陀弗、　　菩提及摩夷、 　須菩提面王、　　善來覺

【現代漢語翻譯】 現代漢語譯本 當時，無數千計的眾生，像草木一樣多得無法計算，他們悲傷哭泣，哀痛思慕，就像盲人失去了眼睛一樣。 他們再也聽不到佛的聲音，也看不到佛的身影，甚至聞不到佛的香氣，虛弱得像飢餓的人一樣。 他們恐懼得汗毛倒豎，這是因為內心的畏懼所致，他們在夜裡做了這樣的夢，希望佛陀能為他們解說。 這時，凈居天子（Suddhavasa Devas，色界天眾）、釋提桓因（Sakka，忉利天主）、梵天（Brahma，色界天主）、四大天王（Catummaharajika，欲界天主）、魔子導師（Mara's teacher，魔王的導師），各自帶領八十那術（Niyuta，數量單位，約百萬）的眷屬，一同來到佛陀誕生處的叢林間，走到佛陀面前，頂禮膜拜後站立在一旁，同時高聲為賢者阿難（Ananda，佛陀十大弟子之一）說偈語： 『尊貴的佛陀今日將要滅度，阿難你可知道嗎？』 『嗚呼，這令人感傷的毒藥，佛陀將要進入涅槃（Parinirvana，佛陀的最終寂滅）。』 『佛陀以大鎧遮蔽無明，如今將要滅度，世尊進入涅槃，遠離了我們的庇護。』 於是，佛陀為諸天子、釋提桓因、梵天、四大天王、魔子導師說偈語： 『你們不要憂愁悲傷，你們所做的夢並沒有什麼不同，我將在雙樹（Sala trees，娑羅雙樹）之間，進入涅槃。』 『樹中之最，奇妙難以衡量，光芒和香氣非常盛大，卻沒入叢林之下。』 『世尊就像大樹，又在叢林之中，安寢時沒有知覺，如同火焰被水澆滅。』 『萬物都是無常的，有生起就會有滅亡，這是世間英雄所了悟的真理，所以才為人們宣說。』 『阿難你知道嗎？佛陀將要涅槃，造迦利比丘（Kala，佛陀弟子），智慧通達彼岸。』 『阿難你現在去，告訴釋須檀（Sakya Suddhana，釋迦族人），尊者阿那律（Anuruddha，佛陀十大弟子之一），他能徹見一切，度脫無極。』 『阿難你去告訴拘絺迦旃延（Katyayana，佛陀弟子）、分褥文陀弗（Purna Maitrayaniputra，佛陀十大弟子之一）、菩提（Bodhi，覺悟）及摩夷（Mahi，大地）、須菩提（Subhuti，佛陀十大弟子之一）面王（Mukhara，佛陀弟子）、善來覺（Sāgata，佛陀弟子）。』

【English Translation】 English version At that time, countless thousands of beings, as numerous as plants, were beyond measure. They wept with sorrow and longing, like the blind who have lost their sight. They could no longer hear the Buddha's voice, nor see his form, nor even smell his fragrance, becoming as weak as the hungry. Their hair stood on end with fear, driven by their inner dread. They had such dreams in the night, and wished the Honored One to explain them. Then, the Suddhavasa Devas (Pure Abode Gods), Sakka (Indra, ruler of the Trayastrimsa heaven), Brahma (creator god), the Four Great Kings (Guardians of the four directions), and Mara's teacher, each with eighty niyutas (a large number) of followers, came together to the grove where the Buddha was born. They approached the Buddha, bowed their heads in reverence, and stood to one side. At the same time, they raised their voices and spoke these verses to the venerable Ananda (Buddha's attendant): 'The Honored One is about to pass away today, does Ananda know this?' 'Alas, this sorrowful poison, the Buddha is about to enter Parinirvana (final liberation).' 'The Buddha, with his great armor, has obscured ignorance, and now he is about to pass away. The World Honored One is entering Parinirvana, leaving us without protection.' Then, the Buddha spoke these verses to the gods, Sakka, Brahma, the Four Great Kings, and Mara's teacher: 'Do not be sad or worried, your dreams are not different. I will enter Parinirvana between the twin Sala trees (Shorea robusta).' 'The best of trees, wonderful and immeasurable, its light and fragrance were very abundant, yet it has sunk beneath the grove.' 'The World Honored One is like a great tree, also in the midst of the grove, resting without awareness, like a fire extinguished by water.' 'All things are impermanent, what arises must pass away. This is the truth understood by the hero of the world, and therefore it is taught to people.' 'Ananda, do you know? The Buddha is about to enter Nirvana. Kala (a disciple), the Bhikkhu, has wisdom that reaches the other shore.' 'Ananda, go now and tell Sakya Suddhana (a member of the Sakya clan), and the venerable Anuruddha (one of the Buddha's chief disciples), who sees all and crosses the boundless.' 'Ananda, go and tell Katyayana (a disciple), Purna Maitrayaniputra (one of the Buddha's chief disciples), Bodhi (enlightenment) and Mahi (earth), Subhuti (one of the Buddha's chief disciples), Mukhara (a disciple), and Sagata (a disciple).'

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薄拘、 　難陀羅云停、　　度知際馬師， 　一切諸比丘，　　來度恐畏者， 　疾去悉告語，　　令知我泥曰。」

爾時阿難以偈答世尊言：

「我身已疲極，　　譬如饑羸人， 　聞佛泥曰故，　　愁慘不自勝， 　其身無有力，　　口亦不能言， 　志意加怯劣，　　世眼云何行？ 　不任告尊者，　　今世不可念， 　適見便不現，　　永失於擁護， 　無護甚勤苦，　　何忍任往告？ 　尊老聞此問，　　安能堪惶懅？ 　世間大光明，　　滅盡為甚疾， 　棄世亦何速，　　厄難遂盲冥。 　不任詣長老，　　陳此酸毒事， 　正覺愿更遣，　　無有愁戚者。」

於是佛為阿難說偈：

「阿難巨億大，　　啼泣感悲哀， 　宮殿難檀廬，　　空虛無人天， 　宣告諸比丘，　　侍者之常業， 　泥曰後來者，　　得無益哀酷。」

爾時賢者阿那律于須彌山頂，為忉利諸天廣講法語。見諸大尊神妙天子各從宮殿遑遑不安，阿那律心念言：「此諸天子何故棄捨天妓之娛，擾擾上下或飛或走，眷屬離散其處空虛忽不復現？」時阿那律從須彌頂遙見寶積山下之地，於是阿那律立須彌頂舉聲以偈讚歎佛言：

「導利於群黎，　　施世之安隱， 　正覺為眾祐，　　云何便泥曰！ 　嗚呼

【現代漢語翻譯】 現代漢語譯本 『薄拘』（Bhaggu），『難陀羅云停』（Nandara-vaniya），『度知際馬師』（Dutiyajani-massaka），所有比丘們，來度脫那些恐懼的人，趕緊去告訴他們，讓他們知道我即將涅槃。」 這時，阿難用偈語回答世尊說： 「我的身體已經非常疲憊，就像一個飢餓虛弱的人，聽到佛陀即將涅槃的訊息，悲傷得無法自持。身體沒有力氣，嘴巴也說不出話，意志更加怯懦，世間的眼睛將如何運轉？我無法去告訴那些尊者，這個世界已經不可留戀，剛剛見到就將消失，永遠失去了庇護。沒有庇護是多麼的痛苦，我怎麼忍心去告訴他們？那些年長的尊者聽到這個訊息，又怎能承受得住驚慌？世間的大光明，熄滅得如此之快，捨棄世間也如此迅速，災難降臨，一片黑暗。我無法去長老那裡，陳述這令人痛苦的事情，愿正覺能夠派遣其他人，沒有悲傷的人去。」 於是，佛陀為阿難說了偈語： 「阿難，你如此悲傷哭泣，宮殿和難檀廬（Nandana-vana）都顯得空虛，沒有天人。宣告諸位比丘，這是侍者的職責，涅槃之後來的人，不會因為哀傷而得到任何益處。」 這時，賢者阿那律在須彌山頂，為忉利諸天廣泛宣講佛法。他看到諸位大尊神妙的天子們，各自從宮殿里慌張不安地出來，阿那律心想：『這些天子為何捨棄天妓的娛樂，如此慌亂地上下飛奔，眷屬離散，他們的住所空虛，忽然消失不見？』這時，阿那律從須彌山頂遙望寶積山下的地方，於是阿那律站在須彌山頂，舉聲用偈語讚歎佛陀說： 「引導眾生，給予世間安穩，正覺是眾生的庇護，為何就要涅槃！嗚呼！」

【English Translation】 English version 『Bhaggu』, 『Nandara-vaniya』, 『Dutiyajani-massaka』, all the monks, come to deliver those who are in fear, quickly go and tell them, let them know that I am about to enter Nirvana.』 At that time, Ananda replied to the World Honored One with a verse: 『My body is already very tired, like a hungry and weak person, hearing the news that the Buddha is about to enter Nirvana, I am so sad that I cannot control myself. My body has no strength, my mouth cannot speak, my will is even more timid, how will the eyes of the world function? I cannot go and tell those venerable ones, this world is no longer worth cherishing, it will disappear as soon as it is seen, and we will forever lose protection. Without protection, it is so painful, how can I bear to tell them? How can those elder venerable ones bear the panic when they hear this news? The great light of the world, extinguished so quickly, abandoning the world so quickly, disaster has come, and all is darkness. I cannot go to the elders and tell them this painful thing, may the Rightly Enlightened One send someone else, someone who is not sad.』 Then, the Buddha spoke a verse to Ananda: 『Ananda, you are crying so sadly, the palaces and Nandana-vana appear empty, without gods or humans. Announce to all the monks, this is the duty of the attendant, those who come after Nirvana will not gain any benefit from sorrow.』 At this time, the wise Aniruddha, on the summit of Mount Sumeru, was widely preaching the Dharma to the gods of Trayastrimsa. He saw the great and divine heavenly sons, each coming out of their palaces in a state of panic. Aniruddha thought: 『Why have these heavenly sons abandoned the pleasures of heavenly courtesans, and are rushing up and down in such a chaotic manner, their families scattered, their dwellings empty, and suddenly disappearing?』 At this time, Aniruddha looked from the summit of Mount Sumeru to the land below Mount Baoji. Then, Aniruddha stood on the summit of Mount Sumeru, raised his voice, and praised the Buddha with a verse: 『Guiding all beings, giving peace to the world, the Rightly Enlightened One is the protection of all beings, why must you enter Nirvana! Alas!』

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世尊喻父母，　　為世之眼除諸冥， 　為世良醫療眾病，　　今世尊雄便泥曰。 　見淫怒人如放逸，　　覺悟愚癡斷生死， 　為法尊上傷慳貪，　　令離瞋諍立大道。 　天中天尊右金臂，　　枚拭一切授正戒， 　佛動是國六震地，　　周遍世界聞大音。 　如大石山一旦崩，　　其音宣廣聞者悸， 　世雄如是今泥曰，　　音暢遐方聞摧悴， 　魔兵興惡若干變，　　金剛器械不可數， 　有戴大山或持火，　　世雄威光毛不動， 　降伏怒害魔官屬，　　得甘露跡無憂懼， 　便轉法輪解四諦，　　今日尊雄便泥曰。 　世尊見化無數種，　　三千世界如一毛， 　能令眾生無毀害，　　今日尊雄便泥曰。 　今天中天為來入，　　至於力士所生地， 　五百眷屬圍繞佛，　　于雙樹間便泥曰。 　佛天中天百世來，　　奉行四禪開度人， 　所修行道闡甘露，　　我最後見佛泥曰。 　所游往來無生死，　　其惠佈施無悔恨， 　其奉正戒無諛諂，　　我最後見佛泥曰。 　于億劫中那術數，　　所為精進無過者， 　忍辱無量譬若地，　　我今後見佛泥曰。 　佛天中尊所生處，　　供養諸覺億那術， 　致甘露跡志惟壹，　　我今後見佛泥曰。 　佛天中尊所生處，　　智慧第一了三達， 　十方

【現代漢語翻譯】 現代漢語譯本 世尊（Bhagavan，佛的尊稱）如同父母，為世間之眼，驅除一切黑暗； 如同世間的良醫，醫治眾生疾病，今日世尊雄偉地進入涅槃（Nirvana，佛教的最高境界）。 看到沉溺於淫慾和憤怒的人如同放縱自己，覺悟到愚癡能斷絕生死輪迴； 爲了正法，尊者克服慳吝貪婪，使人遠離嗔恨爭鬥，建立通往解脫的大道。 天中之天（Devatideva，諸天之上的神）的尊者伸出金色的手臂，一一擦拭，授予正確的戒律； 佛陀震動這個國家，發生六種震動，巨大的聲音傳遍世界。 如同巨大的石山突然崩塌，其聲音廣闊傳播，聽到的人都感到驚悸； 世間的雄者今日如此進入涅槃，聲音傳遍遙遠的地方，使人感到悲傷。 魔兵興起各種邪惡變化，金剛器械數不勝數； 有的頭戴大山，有的手持火焰，世尊的威光卻絲毫未動。 降伏憤怒和傷害的魔官屬下，獲得甘露的足跡，沒有憂愁和恐懼； 於是轉動法輪，宣講四聖諦（catvari-arya-satyani，佛教的基本教義），今日尊者雄偉地進入涅槃。 世尊所展現的化身無數種，三千世界如同一個毛孔； 能使眾生不受損害，今日尊者雄偉地進入涅槃。 今天，天中之天來到這裡，到達力士（Malla，古印度的一個部落）的出生地； 五百眷屬圍繞著佛陀，在雙樹之間進入涅槃。 佛陀，天中之天，百世以來，奉行四禪（catvari-dhyanani，佛教的四種禪定境界）開導眾人； 所修行的道闡明甘露，我最後一次見到佛陀進入涅槃。 所遊歷往來沒有生死，他的恩惠佈施沒有悔恨； 他所奉行的正戒沒有諂媚，我最後一次見到佛陀進入涅槃。 在億劫之中，他的精進無可比擬； 他的忍辱如同大地一樣無量，我今後見到佛陀進入涅槃。 佛陀，天中之尊所出生的地方，供養諸佛覺者億萬無數； 達到甘露的足跡，意志堅定，我今後見到佛陀進入涅槃。 佛陀，天中之尊所出生的地方，智慧第一，通達三明（trividya，佛教的三種智慧），十方

【English Translation】 English version The Bhagavan (the Blessed One) is like parents, the eye of the world, removing all darkness; Like a good physician of the world, healing the diseases of all beings, today the majestic Bhagavan enters Nirvana (the ultimate state of enlightenment). Seeing those who indulge in lust and anger as being unrestrained, realizing that ignorance can sever the cycle of birth and death; For the sake of the Dharma (the teachings of the Buddha), the Venerable One overcomes stinginess and greed, leading people away from hatred and strife, establishing the great path to liberation. The Venerable One, the God of Gods (Devatideva), extends his golden arm, wiping away all impurities, bestowing the correct precepts; The Buddha shakes this land, causing six kinds of tremors, and a great sound spreads throughout the world. Like a huge stone mountain suddenly collapsing, its sound spreads far and wide, causing those who hear it to feel fear; The hero of the world thus enters Nirvana today, his voice spreading to distant places, causing sorrow. The demon soldiers stir up various evil changes, with countless vajra (diamond) weapons; Some wear mountains on their heads, others hold flames, yet the majestic light of the Bhagavan does not move at all. Subduing the demon officials who bring anger and harm, obtaining the path of nectar, without worry or fear; Then turning the wheel of Dharma, proclaiming the Four Noble Truths (catvari-arya-satyani), today the majestic Venerable One enters Nirvana. The Bhagavan manifests countless forms, the three thousand worlds are like a single pore; Able to keep all beings from harm, today the majestic Venerable One enters Nirvana. Today, the God of Gods comes here, arriving at the birthplace of the Mallas (an ancient Indian tribe); Five hundred attendants surround the Buddha, who enters Nirvana between the twin trees. The Buddha, the God of Gods, for hundreds of lifetimes, has practiced the four dhyanas (meditative states) to guide people; The path he has practiced illuminates the nectar, I see the Buddha enter Nirvana for the last time. His travels have no birth or death, his grace and generosity have no regret; His observance of the precepts is without flattery, I see the Buddha enter Nirvana for the last time. In countless eons, his diligence is unparalleled; His patience is immeasurable like the earth, I see the Buddha enter Nirvana for the last time. The place where the Buddha, the God of Gods, was born, offering to countless Buddhas and enlightened ones; Reaching the path of nectar, with unwavering will, I see the Buddha enter Nirvana for the last time. The place where the Buddha, the God of Gods, was born, his wisdom is foremost, understanding the three knowledges (trividya), the ten directions

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世雄無掛礙，　　今我后見佛泥曰。 　大力有十等一切，　　通無與等立金剛， 　求比難比無殊者，　　我今後見佛泥曰。 　十力世雄相嚴身，　　所周旋處光巍巍， 　進止所歷如金摸，　　我今後見佛泥曰。 　化億那術立道證，　　消盡諸欲無塵垢， 　濟人生死燒勤苦，　　我今後見佛泥曰。 　天億那術立虛空，　　雨種種色拘文華， 　雨雜名香天芬薰，　　我今後見佛泥曰。 　佛人中尊行住立，　　若入都邑蹈門閫， 　盲者得眼睹諸色，　　我今後見佛泥曰。 　佛人中尊蹈門時，　　病者得愈懷喜踴， 　一切安隱脫勤苦，　　我今後見佛泥曰。 　佛入城時拘閉解，　　長得安隱自歡娛， 　愁苦休除慧最上，　　我今後見佛泥曰。 　身不知老無死憂，　　已脫眾礙智無雙， 　為人泰祖無過佛，　　我今後見佛泥曰。 　十力世尊上忉利，　　度母摩耶立妙道， 　化那術天不可計，　　我今後見佛泥曰。 　第七梵天住眾疑，　　佛剎其罔授道真， 　彼王自投來稽首，　　我今後見佛泥曰。 　有兇暴賊罪力強，　　降立害者甘露道， 　納邪術人無央數，　　我今後見佛泥曰。 　調達懷毒兇恚盛，　　驅作醉象力難當， 　佛于大城令調伏，　　我今後見佛泥曰。 　佛于

【現代漢語翻譯】 現代漢語譯本 世雄（佛的尊稱）無所掛礙，我今後將得見佛陀的涅槃。 大力的佛陀擁有十種力量，一切通達無與倫比，如金剛般堅固，求比擬也找不到能與之相比的，我今後將得見佛陀的涅槃。 擁有十力的世雄（佛的尊稱）相好莊嚴，所到之處光芒萬丈，舉手投足都如金模般完美，我今後將得見佛陀的涅槃。 佛陀教化億萬那由他（數量單位，表示極大的數目）眾生，使他們證得道果，消除一切慾望，沒有塵垢，救濟眾生脫離生死輪迴，燒盡一切苦惱，我今後將得見佛陀的涅槃。 億萬那由他（數量單位，表示極大的數目）的天人立於虛空，降下種種色彩的蓮花，散發著各種名貴的香氣，我今後將得見佛陀的涅槃。 佛陀是人中之尊，無論行走、站立，還是進入都邑，踏入門檻，盲人都能重見光明，看到各種色彩，我今後將得見佛陀的涅槃。 佛陀是人中之尊，當他踏入門檻時，病人都能痊癒，歡喜雀躍，一切眾生都得到安穩，脫離苦難，我今後將得見佛陀的涅槃。 當佛陀進入城中時，被囚禁的人都得到解脫，長久地享受安樂，愁苦消除，獲得最上等的智慧，我今後將得見佛陀的涅槃。 佛陀的身體不會衰老，沒有死亡的憂慮，已經脫離一切障礙，智慧無與倫比，是眾生的偉大導師，沒有人能超越佛陀，我今後將得見佛陀的涅槃。 擁有十力的世尊（佛的尊稱）上升到忉利天（欲界六天之一），度化母親摩耶（佛陀的生母），使她證得妙道，教化無數的天人，我今後將得見佛陀的涅槃。 第七梵天（色界天之一）的眾生心存疑惑，佛陀在他們的國土中傳授真正的道法，他們的國王親自前來頂禮膜拜，我今後將得見佛陀的涅槃。 有兇暴的賊人，罪惡深重，佛陀降伏他們，使他們走上甘露之道，接納了無數的邪術之人，我今後將得見佛陀的涅槃。 提婆達多（佛陀的堂弟，後背叛佛陀）心懷毒害，兇狠暴戾，驅使醉象想要加害佛陀，佛陀在大城中將其調伏，我今後將得見佛陀的涅槃。

【English Translation】 English version The World-Honored One (a title for the Buddha) is without any attachments, and I shall see the Buddha's Nirvana in the future. The mighty Buddha possesses ten powers, is all-knowing and unparalleled, as firm as a diamond, and there is no one comparable to him. I shall see the Buddha's Nirvana in the future. The World-Honored One (a title for the Buddha) with ten powers is adorned with excellent marks, and wherever he goes, his light shines brilliantly. His every movement is as perfect as a golden mold. I shall see the Buddha's Nirvana in the future. The Buddha teaches countless nayutas (a unit of large numbers) of beings, enabling them to attain the fruit of the path, eliminating all desires, free from defilements, saving beings from the cycle of birth and death, and burning away all suffering. I shall see the Buddha's Nirvana in the future. Countless nayutas (a unit of large numbers) of heavenly beings stand in the sky, raining down lotuses of various colors, emitting various precious fragrances. I shall see the Buddha's Nirvana in the future. The Buddha is the most honored among humans. Whether walking, standing, or entering a city, stepping over the threshold, the blind can regain their sight and see all colors. I shall see the Buddha's Nirvana in the future. The Buddha is the most honored among humans. When he steps over the threshold, the sick are healed, rejoicing with joy, and all beings are at peace, freed from suffering. I shall see the Buddha's Nirvana in the future. When the Buddha enters a city, those imprisoned are released, enjoying peace and happiness for a long time, their sorrows are eliminated, and they attain the highest wisdom. I shall see the Buddha's Nirvana in the future. The Buddha's body does not age, and there is no fear of death. He has already escaped all obstacles, his wisdom is unparalleled, and he is the great teacher of all beings. No one can surpass the Buddha. I shall see the Buddha's Nirvana in the future. The World-Honored One (a title for the Buddha) with ten powers ascends to Trayastrimsa Heaven (one of the six heavens in the desire realm), liberating his mother Maya (the Buddha's birth mother), enabling her to attain the wonderful path, and teaching countless heavenly beings. I shall see the Buddha's Nirvana in the future. The beings of the Seventh Brahma Heaven (one of the heavens in the form realm) have doubts. The Buddha teaches the true Dharma in their land, and their king comes to bow in reverence. I shall see the Buddha's Nirvana in the future. There are violent thieves with heavy sins. The Buddha subdues them, leading them to the path of nectar, and accepts countless practitioners of evil arts. I shall see the Buddha's Nirvana in the future. Devadatta (the Buddha's cousin, who later betrayed him) harbors malice, is fierce and violent, and drives a drunken elephant to harm the Buddha. The Buddha subdues him in the great city. I shall see the Buddha's Nirvana in the future.

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眾會法導人，　　能動天地震山陵， 　大海波盪水居擾，　　我今後見佛泥曰。」

是時阿那律說此偈已，應時佛放威神令閻浮提所在比丘除大迦葉眷屬余盡來會。三千大千世界諸天龍神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒眾等，共到力士生地，詣佛所稽首作禮，皆大啼哭舉聲呼佛，思慕崩絕如喪父母，各各相牽共悲泣者、還顧相視共淚出者，或手相搏拍臏拍頭，或開目閉目諸根變異面頰憔悴肥色困皺，或有卻行右膝著地呼嗟抆眼涕泣交橫，悲哀嘆佛皆言毒痛：「嗚呼世雄！嗚呼大醫！嗚呼師子！嗚呼法王！嗚呼日月王！嗚呼覺正覺！嗚呼大光明施甘露。」無量跡如是號啕，或有自撲而擗地者，或有覆面拍地者。爾時阿難從座起下，䠒跪累膝兩手據地，仰向視佛而說偈言：

「見人眾號慕，　　皆與悲毒俱， 　各各號哭哀，　　益令我酸毒。 　譬如賈客行，　　中道逢劇賊， 　逢見大火光，　　若草懼焦然， 　因見熾火故，　　其心為恐惶， 　意以懷悚慄，　　拜天從求哀。 　我情勤無極，　　憂鬱焉可勝， 　又見蒸庶人，　　悲叫舉兩臂， 　惟慮去來事，　　愿佛住一劫， 　今日何忍見，　　尊人般泥曰。 　我常行求佛，　　不見天中天， 　祇洹用丘空，　　但睹于餘人

【現代漢語翻譯】 現代漢語譯本 『眾會法』引導眾人，能震動天地山陵，大海波濤洶涌，水族不安。我今日之後將見到佛陀的涅槃。」 這時，阿那律（Anaritsu）說完這偈頌后，佛陀即時施展神力，令閻浮提（Yanfuti，指我們所居住的這個世界）所有比丘，除了大迦葉（Mahakasyapa）的眷屬外，都前來集會。三千大千世界（Sanqian daqian shijie，佛教宇宙觀中的一個宇宙單位）的諸天、龍神、揵沓和（Gandharva，天上的樂神）、阿須倫（Asura，好戰的神）、迦留羅（Garuda，金翅鳥神）、真陀羅（Kimnara，歌神）、摩睺勒（Mahoraga，大蟒神）等眾，一同來到佛陀誕生之地，向佛陀頂禮膜拜，都大聲啼哭，呼喚佛陀，思念悲痛得如同失去了父母，各自互相拉扯，一同悲泣，回頭相望，淚流滿面。有的互相拍打手臂、拍打腿、拍打頭，有的睜眼閉眼，諸根變異，面容憔悴，肥胖的也變得消瘦。有的退後，右膝跪地，呼喊悲嘆，擦拭眼淚，涕淚交橫，悲哀地嘆息佛陀，都說痛苦難當：『嗚呼，世雄（Shixiong，對佛陀的尊稱）！嗚呼，大醫！嗚呼，師子（Shizi，對佛陀的尊稱）！嗚呼，法王（Fawang，對佛陀的尊稱）！嗚呼，日月王（Riyue wang，對佛陀的尊稱）！嗚呼，覺正覺（Juezhengjue，對佛陀的尊稱）！嗚呼，大光明，施甘露！』無數人這樣號啕大哭，有的撲倒在地，有的用手捂著臉拍打地面。這時，阿難（Ananda）從座位上起身，跪下，雙膝著地，雙手撐地，仰頭看著佛陀，說道： 『看到眾人如此思慕，都帶著悲痛，各自號哭哀嚎，更加讓我感到酸楚悲痛。譬如商人趕路，中途遇到強盜，又看到大火燃燒，如同草木懼怕被燒焦一樣，因為看到熾熱的火焰，心中感到恐懼慌亂，內心充滿驚恐，向天祈求哀憐。我的悲傷無以復加，憂鬱難以承受，又看到眾多百姓，悲傷地舉起雙手，只擔心未來的事情，愿佛陀住世一劫（Yijie，佛教時間單位），今日怎能忍心看到，尊者您般涅槃（Banniepan，指佛陀的圓寂）？我常常尋求佛陀，卻看不到天中之天（Tianzhongtian，對佛陀的尊稱），祇洹精舍（Qiyuan jingshe，佛陀在世時居住的精舍）空無一人，只能看到其他人。』

【English Translation】 English version 'The 'Assembly Dharma' guides the people, it can move the heavens, earth, mountains, and hills, the great sea surges, and the aquatic creatures are disturbed. I will now see the Buddha's Nirvana.' At that time, after Anaritsu (阿那律) spoke this verse, the Buddha immediately displayed his divine power, causing all the Bhikkhus (比丘, Buddhist monks) in Jambudvipa (閻浮提, the world we live in), except for the retinue of Mahakasyapa (大迦葉), to come to the assembly. The gods, dragons, Gandharvas (揵沓和, celestial musicians), Asuras (阿須倫, warring deities), Garudas (迦留羅, mythical bird-like creatures), Kimnaras (真陀羅, celestial musicians), and Mahoragas (摩睺勒, great serpent deities) of the three thousand great thousand worlds (三千大千世界, a cosmic unit in Buddhist cosmology) all came together to the place where the Buddha was born, bowed down to the Buddha, and cried out loudly, calling out to the Buddha, their longing and grief as if they had lost their parents. They pulled at each other, weeping together, looking back at each other, tears streaming down their faces. Some were hitting their arms, legs, and heads, some were opening and closing their eyes, their features changing, their faces haggard, the plump ones becoming thin. Some retreated, kneeling on their right knees, crying out in lamentation, wiping away tears, their tears and snot flowing together, sorrowfully lamenting the Buddha, all saying in unbearable pain: 'Alas, World Hero (世雄, a title for the Buddha)! Alas, Great Physician! Alas, Lion (師子, a title for the Buddha)! Alas, Dharma King (法王, a title for the Buddha)! Alas, King of the Sun and Moon (日月王, a title for the Buddha)! Alas, Awakened One (覺正覺, a title for the Buddha)! Alas, Great Light, Giver of Ambrosia!' Countless people wailed like this, some throwing themselves to the ground, some covering their faces and hitting the ground. At this time, Ananda (阿難) rose from his seat, knelt down, both knees on the ground, hands supporting himself, looked up at the Buddha, and spoke in verse: 'Seeing the multitude so longing, all with grief and pain, each crying and wailing, it makes me feel even more bitter and sorrowful. It is like a merchant traveling, encountering robbers on the way, and seeing a great fire burning, like grass fearing to be burned, because of seeing the blazing fire, the heart feels fear and panic, the mind is filled with terror, praying to the heavens for mercy. My sorrow is boundless, my depression unbearable, and seeing the many people, raising their arms in grief, only worrying about the future, wishing the Buddha would remain for a kalpa (一劫, a Buddhist unit of time), how can I bear to see today, the Venerable One entering Parinirvana (般涅槃, the Buddha's passing away)? I always seek the Buddha, but I cannot see the Heaven of Heavens (天中天, a title for the Buddha), the Jetavana Monastery (祇洹精舍, the monastery where the Buddha resided) is empty, and I can only see others.'

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。 　若入維耶離，　　豪右問訊佛， 　無上尊所生，　　我當云何答？ 　無央數千人，　　泣涕淚流面， 　無上釋師子，　　仁今使安在？ 　諸人哀哭催，　　無不思見佛， 　云何入大城，　　違遠人中尊。 　當立於誰后？　　當爲誰持缽？ 　為誰掌衣被？　　誰當親勸我？ 　誰當爲我說，　　聞持是何謂？ 　誰解我疑言，　　阿難知如海？ 　從誰聞正法，　　深奧難解句？ 　我當從何受，　　無量興妙法？」

爾時佛告阿難：「汝為如來於雙樹間敷師子床。所以者何？多羅竭于夜半時乃般泥洹，與本願合故也。」於是阿難啼從座起，于力士地雙樹下敷師子床令北首，敷已說此偈言：

「今為大神通，　　最後敷此床， 　終始不能得，　　復安清凈座。 　我當何忍入，　　於是雙樹間， 　光明今滅度，　　遠離於至尊。」

於是阿那律為阿難說偈言：

「佛從本已說，　　萬物盡無常， 　獨不得自在，　　於是何為啼！」

爾時阿難以偈答阿那律言：

「云何說是談，　　仁便答我意， 　見尊般泥洹，　　仁豈無憂耶？」

於是阿那律以偈答阿難言：

「我見人哀危，　　動與憂惱俱， 　我淚流滿目，　　悲涕潺橫流。 　我亦察天人，　　

【現代漢語翻譯】 現代漢語譯本 『如果我進入維耶離（Viyali，古印度城市名），那些富有的長者們來問候佛陀，問『無上尊（指佛陀）所生之處』，我應當如何回答？ 無數千人，哭泣著，淚水流滿面，問『無上的釋迦獅子（指佛陀），現在在哪裡？』 人們哀哭催促，無不思念見到佛陀，我如何進入大城，遠離人中至尊？ 我應當站在誰的身後？應當為誰持缽？為誰掌管衣被？誰會親自勸導我？ 誰會為我講解，『聞持』（指聽聞並記住佛法）是什麼意思？誰能解答我的疑惑，像阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）一樣博學如海？ 我將從誰那裡聽聞正法，那些深奧難解的語句？我將從何處接受，無量興盛的妙法？』 那時，佛陀告訴阿難：『你為如來在雙樹之間鋪設獅子床。』為什麼呢？因為多羅竭（Tathagata，如來的另一種稱呼）將在半夜時分般泥洹（Parinirvana，佛陀的涅槃），這與他的本願相符。 於是阿難哭泣著從座位起身，在力士地（指佛陀涅槃之處）雙樹下鋪設獅子床，使其頭朝北。鋪設完畢后，他說了這首偈語： 『現在為大神通（指佛陀）最後鋪設這張床，從開始到結束都無法再得到，又安放清凈的座位。 我怎能忍心進入，在這雙樹之間，光明（指佛陀）如今將要滅度，遠離了至尊。』 這時，阿那律（Anuruddha，佛陀的十大弟子之一，以天眼第一著稱）為阿難說了偈語： 『佛陀從一開始就說過，萬物終將無常，沒有什麼是可以自在的，因此你為何哭泣！』 那時，阿難用偈語回答阿那律說： 『你為何說這樣的話，就回答了我的心意？見到至尊般泥洹，你難道沒有憂愁嗎？』 於是，阿那律用偈語回答阿難說： 『我看到人們哀傷危難，行動都與憂愁煩惱相伴，我的眼淚也充滿了眼眶，悲傷的淚水橫流。 我也觀察到天人，

【English Translation】 English version 'If I enter Viyali (an ancient Indian city), and the wealthy elders come to inquire about the Buddha, asking, 'Where was the Supreme One (referring to the Buddha) born?', how should I answer? Countless thousands of people, weeping with tears streaming down their faces, ask, 'Where is the supreme Shakya Lion (referring to the Buddha) now?' People are weeping and urging, all longing to see the Buddha. How can I enter the great city, being far from the most honored among men? Whom should I stand behind? For whom should I hold the alms bowl? Who will manage the robes? Who will personally advise me? Who will explain to me what 'hearing and retaining' (referring to hearing and remembering the Dharma) means? Who can resolve my doubts, as learned as the sea like Ananda (one of the Buddha's ten great disciples, known for his strong memory)? From whom shall I hear the true Dharma, those profound and difficult to understand verses? From where shall I receive the immeasurable and flourishing wonderful Dharma?' At that time, the Buddha told Ananda, 'You should prepare the lion's bed for the Tathagata (another name for the Buddha) between the twin trees.' Why is that? Because the Tathagata will enter Parinirvana (the Buddha's Nirvana) at midnight, which aligns with his original vow. Then Ananda, weeping, rose from his seat and prepared the lion's bed under the twin trees in the land of the strong (referring to the place of the Buddha's Nirvana), making its head face north. After preparing it, he spoke this verse: 'Now, for the great spiritual power (referring to the Buddha), this bed is prepared for the last time. From beginning to end, it cannot be obtained again, and a pure seat is placed. How can I bear to enter, between these twin trees, where the light (referring to the Buddha) is now about to pass away, far from the most honored one?' At this time, Anuruddha (one of the Buddha's ten great disciples, known for his divine eye) spoke a verse to Ananda: 'The Buddha has said from the beginning that all things are impermanent, and nothing is free from this. Therefore, why do you weep!' Then, Ananda answered Anuruddha with a verse: 'Why do you speak such words, as if answering my heart? Seeing the most honored one enter Parinirvana, do you have no sorrow?' Then, Anuruddha answered Ananda with a verse: 'I see people in sorrow and danger, their actions accompanied by worry and distress. My eyes are also filled with tears, and sad tears flow horizontally. I also observe the gods and humans,

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以天眼涕泣， 　我亦用是故，　　悲叫憎悒毒。 　不用啼哭故，　　便可有所得， 　是故勉喻人，　　莫啼亦勿愁。」

四童現生品第二

爾時世尊從座起入雙樹間，于師子床上右脅倚臥臥已。應時東方去此百億萬佛國有佛，號師子向作如來，今現在說法。其世界名解脫華。佛告阿難：「彼之世界何故名曰解脫華乎？常以七寶華遍佈滿地無有空缺，其花柔軟色甚鮮好出一切香。有七寶樹以寶合成；有栴檀樹以諸栴檀共相裝挍，其色妙絕種種無數；有樹常出伎樂之音，音節和雅無量調合；有樹常出七寶之器種種具足；有樹常出衆寶瓔珞無量之飾。其國土有無數寶園，以眾七寶轉雜相成，如天所有所止宮殿，以諸如意摩尼天珠、紫磨黃金挍鏤相成，譬如第六天上所居宮殿。其菩薩大士生彼佛國者，皆離世會專尚法講，神通大聖度于無極，得諸佛法高明之慧，所問能答及離世間，所語所念常志法事，以善方便現於內明，遠諸諛諂得法會離，諸想得智慧度無極。度彼岸已具足學善權方便，常供事諸佛離於世語，但說不退轉菩薩法事。是諸菩薩不樂余話，但議菩薩陀鄰尼金剛行法三品清凈、佛功德力無所畏，是故彼界名解脫華。」

彼有菩薩名善思義，忽遷神命生閻浮提羅閱祇國，為王阿阇世作子。適

【現代漢語翻譯】 以天眼看到眾生悲傷哭泣，我也因此感到悲傷，發出悲鳴，憎恨和憂鬱。如果哭泣能解決問題，那我就哭泣了，但哭泣並不能帶來任何好處。所以，我勸誡人們，不要哭泣，也不要悲傷。

四童現生品第二

那時，世尊從座位起身，走到雙樹之間，在獅子座上右脅而臥。這時，東方有距離此地百億萬佛國的佛，號為師子向（Simha-mukha，獅子面）如來，現在正在說法。他的世界名為解脫華（Mukti-puspa，解脫之花）。佛告訴阿難：『那個世界為什麼叫做解脫華呢？因為那裡常常用七寶花遍佈地面，沒有空缺，那些花柔軟，顏色鮮艷，散發出各種香味。那裡有七寶樹，由各種寶物合成；有栴檀樹，用各種栴檀裝飾，顏色美妙絕倫，種類繁多；有樹常常發出音樂之聲，音節和諧，無量調和；有樹常常出現七寶器皿，各種器具齊全；有樹常常出現各種寶瓔珞，無量的裝飾品。那個國土有無數的寶園，用各種七寶交錯構成，如同天上的宮殿，用如意摩尼天珠、紫磨黃金裝飾而成，就像第六天上的宮殿一樣。那些菩薩大士生在那個佛國，都遠離世俗的集會，專心研究佛法，神通廣大，度化眾生無量無邊，獲得諸佛高深的智慧，能夠回答所有問題，並且遠離世俗，所說所想都專注于佛法，用善巧方便展現內在的智慧，遠離諂媚，獲得佛法，遠離各種妄想，獲得無上的智慧。他們度過生死苦海，具足學習善巧方便，常常供養諸佛，遠離世俗的言語，只說不退轉菩薩的法事。這些菩薩不樂於其他話題，只討論菩薩陀鄰尼（Dharani，總持）金剛行法三品清凈、佛的功德力和無所畏懼，所以那個世界叫做解脫華。』

那裡有一位菩薩名叫善思義（Subhadrartha，善思義），忽然捨棄生命，轉生到閻浮提（Jambudvipa，南贍部洲）的羅閱祇（Rajagrha，王舍城）國，成為國王阿阇世（Ajatasatru，未生怨）的兒子。剛剛出生，

【English Translation】 With my heavenly eye, seeing beings weeping, I also, because of this, feel sorrow, cry out in grief, and experience hatred and depression. If weeping could achieve something, I would weep, but weeping does not bring any benefit. Therefore, I exhort people not to weep, nor to be sorrowful.

Chapter Two: The Birth of the Four Children

At that time, the World Honored One arose from his seat and went between the twin trees, reclining on his right side on the lion's bed. At that moment, in the east, a Buddha land a hundred billion Buddha lands away, there was a Buddha named Simha-mukha (Lion-face) Tathagata, who is now preaching the Dharma. His world is called Mukti-puspa (Flower of Liberation). The Buddha said to Ananda, 'Why is that world called Mukti-puspa? It is because it is always covered with seven-jeweled flowers, with no gaps, and these flowers are soft, brightly colored, and emit all kinds of fragrances. There are seven-jeweled trees, made of various jewels; there are sandalwood trees, adorned with various sandalwoods, their colors exquisite and countless; there are trees that constantly emit musical sounds, the tones harmonious and infinitely varied; there are trees that constantly produce seven-jeweled vessels, fully equipped with all kinds of utensils; there are trees that constantly produce various jeweled necklaces, countless ornaments. That land has countless jeweled gardens, made of various seven jewels intertwined, like the palaces in the heavens, adorned with wish-fulfilling Mani heavenly pearls and purple-gold carvings, like the palaces in the sixth heaven. Those Bodhisattva Mahasattvas who are born in that Buddha land all stay away from worldly gatherings, focusing on the study of the Dharma, with great supernatural powers, liberating countless beings, attaining the profound wisdom of all Buddhas, able to answer all questions, and staying away from the world, their words and thoughts always focused on the Dharma, using skillful means to manifest inner wisdom, staying away from flattery, attaining the Dharma, staying away from all delusions, and attaining supreme wisdom. Having crossed the sea of birth and death, they are fully equipped with the study of skillful means, constantly making offerings to all Buddhas, staying away from worldly speech, only speaking about the Dharma of non-retrogression Bodhisattvas. These Bodhisattvas do not enjoy other topics, only discussing the three pure aspects of the Bodhisattva Dharani (mantra) Vajra practice, the power of the Buddha's merits, and fearlessness, therefore that world is called Mukti-puspa.'

There was a Bodhisattva named Subhadrartha (Good Meaning), who suddenly gave up his life and was reborn in Jambudvipa (Southern Continent), in the country of Rajagrha (Royal City), becoming the son of King Ajatasatru (Unborn Enemy). As soon as he was born,

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生即便結加趺坐而說偈言：

「吾今所以從，　　師子向剎來， 　欲見釋師子。　　正覺為在不？」

於是有他天為童子說此偈言：

「今日人中尊，　　釋師子垂衣， 　當於雙樹間，　　寂然定泥曰。」

爾時童子以偈答天言：

「吾從東方來，　　經百億萬剎， 　至於釋師子，　　欲聽聞上法。 　今日人中尊，　　當寂取泥曰， 　至此吾有緣，　　不以無緣到。 　今日吾來至，　　佛當般泥曰， 　天上及世間，　　當憂何況我， 　發意頃不住，　　即欲往見佛， 　吾來至於此，　　有益不唐舉， 　佛興難可值。」　　故啟大王言： 「無得為放逸，　　當詣多陀竭， 　億百千劫中，　　時有一佛起， 　于德化當知，　　無枉眾庶民。 　今日于大王，　　諫寤國之尊， 　放意從欲故，　　云何絕父命， 　習近惡知識，　　調達則大賊。 　王從受彼教，　　斷絕父之命， 　起于吾我想，　　癡欲造逆害。 　王父為法行，　　則佛之子孫， 　王已得其罪，　　為犯于逆事， 　以故墮沉冥，　　阿鼻摩地獄。 　喜意凈信佛，　　便當得解脫， 　然後為人尊，　　即可得正覺。 　佛般泥曰已，　　正覺雖復見， 　但能得供養，　　于無我舍利。 　吾

【現代漢語翻譯】 現代漢語譯本 童子隨即結跏趺坐，並說偈語： 『我今日前來，如獅子般來到這佛剎， 想要見釋迦獅子（釋迦牟尼佛的尊稱）。正覺（佛陀）是否在此？』 這時，有天人化作童子，對他說偈語： 『今日人中之尊，釋迦獅子垂下衣袍， 應當在雙樹之間，寂靜地進入涅槃（泥曰）。』 當時，童子以偈語回答天人說： 『我從東方而來，經過百億萬佛剎， 來到釋迦獅子這裡，想要聽聞至上的佛法。 今日人中之尊，將要寂靜地進入涅槃， 我來到這裡是有因緣的，不是無緣無故到來的。 今日我來到這裡，佛陀將要入涅槃， 天上和世間都將憂愁，更何況是我呢？ 我發願后片刻不停留，就想去見佛陀， 我來到這裡，是有益處的，不是白跑一趟， 佛陀出世是難以遇到的。』 所以，我啟稟大王說： 『不要放縱自己，應當去見多陀竭（如來，佛的另一稱呼）， 億百千劫中，才有一佛出世， 對於佛的德行教化，應當知曉，不要辜負眾生。 今日我向大王，勸諫覺悟國之尊， 放縱自己的慾望，怎麼能斷絕父親的性命呢？ 親近惡知識，提婆達多（佛陀的堂弟，後背叛佛陀）是大賊。 大王聽從他的教唆，斷絕父親的性命， 生起我執的妄想，愚癡地造下逆害的罪行。 大王的父親是奉行佛法的人，是佛陀的子孫， 大王已經犯下罪行，做了忤逆之事， 因此將要墮入沉淪，進入阿鼻地獄（佛教中最痛苦的地獄）。 如果能歡喜地凈信佛陀，便應當得到解脫， 然後成為人中之尊，就可以證得正覺。 佛陀入涅槃后，即使再見到正覺， 也只能供養，佛陀無我的舍利。 我

【English Translation】 English version The boy then sat cross-legged and spoke in verse: 'I have come here today, like a lion to this Buddha-land, Wishing to see Shakya Lion (a respectful title for Shakyamuni Buddha). Is the Perfectly Enlightened One (Buddha) here?' Then, a deva (god) transformed into a boy spoke this verse to him: 'Today, the Honored One among humans, Shakya Lion, has let his robes fall, He should be between the twin trees, quietly entering Nirvana (Nirvana).' At that time, the boy answered the deva in verse: 'I have come from the East, passing through hundreds of billions of Buddha-lands, Arriving at Shakya Lion, wishing to hear the supreme Dharma. Today, the Honored One among humans, will quietly enter Nirvana, My coming here is due to a karmic connection, not without reason. Today I have come here, and the Buddha is about to enter Nirvana, The heavens and the world will be sorrowful, how much more so am I? Having made my vow, I did not stop for a moment, wanting to see the Buddha, My coming here is beneficial, not a wasted trip, The appearance of a Buddha is difficult to encounter.' Therefore, I report to the Great King: 'Do not be indulgent, you should go to see Tathagata (another name for the Buddha), In hundreds of billions of kalpas (eons), there is only one Buddha who appears, Regarding the Buddha's virtuous teachings, you should know, do not let down the people. Today I advise the Great King, to awaken the honored one of the country, Indulging your desires, how can you cut off your father's life? Being close to evil companions, Devadatta (Buddha's cousin who later betrayed him) is a great thief. The King listened to his instigation, cutting off his father's life, Giving rise to the delusion of self, foolishly committing the crime of rebellion. The King's father is a practitioner of the Dharma, a descendant of the Buddha, The King has already committed a crime, doing a rebellious act, Therefore, you will fall into the abyss, into Avici Hell (the most painful hell in Buddhism). If you can joyfully have pure faith in the Buddha, you should attain liberation, Then become the honored one among humans, and you can attain Perfect Enlightenment. After the Buddha enters Nirvana, even if you see the Perfectly Enlightened One again, You can only make offerings to the relics of the Buddha's non-self. I

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不以欲故，　　來到於此國， 　大王見忍從，　　我欲往見佛。 　今日夜半時，　　世尊當泥曰， 　吾從師子向，　　聞佛說如是， 　我欲見佛故，　　故至此忍界。 　敬謝中外親，　　諸家且自安， 　我當往覲佛，　　神通生死盡， 　欲見佛者俱，　　前侍尊泥曰。」

於是王阿阇世以偈告子言：

「子汝且忍於是夜，　　我當求勇併力往， 　力士之土去此遠，　　不可便以車乘至。」

爾時童子以偈答父王阿阇世言：

「我精進力甚眾多，　　發意之頃便能來， 　是夜能越無數劫，　　我不懈怠如大王。 　我今日夜所從來，　　亦不可計甚長遠， 　超越中間無數國，　　力士之處何足言。」

爾時童子從座下，步行出羅閱祇大城，便說偈言：

「其欲生天離地獄，　　欲得名聞為尊雄， 　可疾隨我后從來，　　目前詣佛最泥曰。」

童子適出羅閱祇大城說此偈已，應時城中二萬人，無數億天龍鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒來會於是，與若干之眾圍繞，共到力士生地雙樹間至佛所。

爾時佛于師子床上右脅倚臥。時南方去此五十萬佛國有佛，號寶積示現如來，今現在說法。其世界名寶種。彼有菩薩名曰喜信凈，忽遷神命生閻浮提

【現代漢語翻譯】 現代漢語譯本 我並非因為慾望來到這個國家， 大王您請容忍我的請求，我想要去見佛陀。 今天夜半時分，世尊將要涅槃， 我從師子（佛陀的住所）方向，聽到佛陀這樣說， 我想要見佛的緣故，所以來到這娑婆世界。 敬謝中外親友，各位請各自安好， 我將前往覲見佛陀，神通之力將使生死終結， 想要見佛的人，請到前面侍奉世尊涅槃。

於是阿阇世（Ajatasattu）王用偈語告訴他的兒子說：

『孩子你且忍耐到今晚，我將尋求勇士並一同前往， 力士（佛陀）的住處離這裡很遠，不能立即乘坐車馬到達。』

當時童子用偈語回答父王阿阇世說：

『我的精進力量非常強大，發願的瞬間就能到達， 今晚就能跨越無數劫，我不會像大王您那樣懈怠。 我今天晚上所來的地方，也無法計算有多麼遙遠， 超越了中間無數的國土，力士的住處又算得了什麼呢？』

當時童子從座位下來，步行走出羅閱祇（Rajagrha）大城，便說偈語：

『想要昇天脫離地獄，想要獲得名聲成為尊貴的人， 可以趕快跟隨我前來，到前面去拜見佛陀的涅槃。』

童子剛走出羅閱祇大城說完這偈語，當時城中有兩萬人，無數億的天龍（Naga）鬼神、揵沓和（Gandharva）、阿須倫（Asura）、迦留羅（Garuda）、真陀羅（Kinnara）、摩睺勒（Mahoraga）都聚集在這裡，與許多大眾圍繞著，一同到達力士（佛陀）出生地雙樹之間，來到佛陀所在之處。

當時佛陀在師子床上右脅而臥。這時南方距離這裡五十萬佛國的地方，有一尊佛，號為寶積（Ratnakara），示現如來，現在正在說法。他的世界名為寶種（Ratnagarbha）。那裡有一位菩薩，名叫喜信凈（Nandivisuddha），忽然捨棄神命，轉生到閻浮提（Jambudvipa）。

【English Translation】 English version It is not for desire that I have come to this country, Great King, please allow my request, I wish to go see the Buddha. Tonight at midnight, the World Honored One will enter Nirvana, From the direction of the Lion (Buddha's abode), I heard the Buddha say this, It is because I wish to see the Buddha that I have come to this Saha world. I respectfully thank my relatives both near and far, may you all be at peace, I shall go to pay homage to the Buddha, the power of spiritual abilities will end birth and death, Those who wish to see the Buddha, please come forward to attend to the World Honored One's Nirvana.

Then King Ajatasattu spoke to his son in verse:

'Child, please be patient until tonight, I will seek out warriors and go together, The abode of the Mighty One (Buddha) is far from here, it cannot be reached immediately by carriage.'

At that time, the boy replied to his father King Ajatasattu in verse:

'My power of diligence is very great, in the moment of making a vow, I can arrive, Tonight I can cross countless kalpas, I will not be as lax as you, Great King. The place from which I have come tonight, is also immeasurable and very far, Having surpassed countless lands in between, what is the abode of the Mighty One to me?'

At that time, the boy descended from his seat, walked out of the great city of Rajagrha, and spoke in verse:

'Those who wish to ascend to heaven and escape hell, who wish to gain fame and become honored, May quickly follow me and come forward to pay homage to the Buddha's Nirvana.'

As soon as the boy had left the great city of Rajagrha and spoken this verse, at that time, twenty thousand people in the city, countless billions of Nagas, ghosts, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas gathered there, surrounded by many people, and together they arrived at the twin trees where the Mighty One (Buddha) was born, and came to where the Buddha was.

At that time, the Buddha was lying on his right side on the lion's bed. At this time, in the south, fifty hundred thousand Buddha lands away, there was a Buddha named Ratnakara, who manifested as a Tathagata, and was now expounding the Dharma. His world was named Ratnagarbha. There was a Bodhisattva there named Nandivisuddha, who suddenly abandoned his divine life and was reborn in Jambudvipa.

---

舍衛大城，為師子長者作子。適生，即便結加趺坐說此偈言：

「所以手足施，　　及用耳與鼻， 　至於億世中，　　忍以頭為惠。 　勇惠施無懼，　　妻婦及男女， 　欲度一切故，　　釋尊豈在不？ 　所以億劫中，　　肌肉施於人， 　欲度眾生故，　　世眼為在不？」

於是師子長者即恐懼衣毛為豎，以偈問子言：

「為天揵沓和、　　鬼神真陀羅？ 　嬰孩能讚歎，　　辯才說妙言。 　中外皆怪怖，　　小大馳四散， 　吾用聞佛聲，　　是故獨不去。」

爾時童子以偈答父言：

「我為天亦龍，　　亦鬼真陀羅， 　我為天中天，　　亦為人長者。」

於是師子長者以偈問子言：

「用聞是語故，　　子益令我疑， 　所嘆乃如是，　　使我增恐懼。 　云何為天龍？　　何鬼揵沓和？ 　何謂天中天？　　何謂子為人？」

爾時童子以偈答父言：

「南方有佛名，　　寶積如來尊， 　我從彼剎來，　　今至此佛國。 　怒害我為釋，　　為六天亦然， 　若苦則為梵，　　亦作轉輪王， 　于彼咸龍像，　　為神至於此， 　鬼色揵沓和，　　長者當了是。 　我當爲一切，　　哀傷設擁護， 　致得天人尊，　　覺則為上度。 　我所化亦久，　　從劫

【現代漢語翻譯】 現代漢語譯本 在舍衛大城，有一位名叫師子的長者，他生了一個兒子。這孩子剛出生，就立刻結跏趺坐，並說出這樣的偈語： 『我之所以佈施手足，以及耳朵和鼻子，乃至在億萬世中，都忍受著佈施頭顱的痛苦。 我勇敢地佈施，毫無畏懼，甚至連妻子、兒女都捨棄，都是爲了度化一切眾生，那麼，釋尊（釋迦牟尼佛）難道不在嗎？ 我之所以在億萬劫中，將肌肉佈施給他人，都是爲了度化眾生，那麼，世間的明眼人難道不在嗎？』 這時，師子長者感到非常恐懼，汗毛都豎了起來，他用偈語問兒子： 『你是天上的乾闥婆（天神，以音樂為食），還是鬼神緊陀羅（一種鬼神）？ 一個嬰兒竟然能讚歎佛法，辯才無礙地說出如此精妙的言語。 城裡城外的人都感到驚恐，無論老少都四處逃散，只有我因為聽過佛的聲音，所以才沒有離開。』 這時，童子用偈語回答父親說： 『我既是天，也是龍，也是鬼神緊陀羅，我既是天中之天，也是人中的長者。』 於是，師子長者用偈語問兒子： 『聽了你這些話，反而讓我更加疑惑，你所讚歎的如此不同尋常，使我更加恐懼。 你說的天龍是什麼意思？你說的鬼神乾闥婆又是什麼意思？ 你說的天中之天是什麼意思？你說的你是人又是什麼意思？』 這時，童子用偈語回答父親說： 『在南方有一尊佛，名叫寶積如來（佛名），我從他的佛土而來，現在來到這個佛國。 我憤怒時是帝釋（天神），也曾是六慾天（欲界六層天）的眾生，如果受苦時，就成為梵天（色界天），也曾做過轉輪王（統治世界的君主）。 在那裡，我顯現龍的形象，作為神來到這裡，以鬼神乾闥婆的形象出現，長者您應當明白這些。 我將為一切眾生，哀憫他們，並給予保護，使他們獲得天人的尊敬，覺悟后就能得到最高的解脫。 我所教化的時間已經很久了，從劫初開始，我一直都在度化眾生。』

【English Translation】 English version In the great city of Shravasti, there was an elder named Simha who had a son. As soon as the child was born, he immediately sat in the lotus position and spoke these verses: 'Why I give away my hands and feet, and use my ears and nose, even for billions of lifetimes, I endure giving my head as a gift. I give with courage and without fear, even my wife, children, and family, all for the sake of liberating all beings, so, is Shakyamuni (Buddha) not present? Why I give my flesh to others for billions of kalpas, all for the sake of liberating all beings, so, are the eyes of the world not present?' Then, the elder Simha was filled with fear, and his hair stood on end. He asked his son in verse: 'Are you a Gandharva (a celestial musician) from heaven, or a Yaksha (a type of spirit) or a Kinnara (a type of celestial being)? A baby can praise the Dharma, and with eloquence speak such wonderful words. People inside and outside the city are all terrified, young and old are scattering in all directions, only I, because I have heard the voice of the Buddha, have not left.' At that time, the child answered his father in verse: 'I am both a Deva (god), a Naga (dragon), and a Kinnara, I am both the Deva of Devas and the elder among men.' Then, the elder Simha asked his son in verse: 'Hearing these words, my son, you make me even more doubtful, what you praise is so extraordinary, it makes me even more afraid. What do you mean by Deva and Naga? What do you mean by Yaksha and Gandharva? What do you mean by Deva of Devas? What do you mean by you are a man?' At that time, the child answered his father in verse: 'In the south, there is a Buddha named Ratnakara Tathagata (Buddha's name), I came from his Buddha-land, and now I have come to this Buddha-country. When I am angry, I am Indra (a god), and I have also been a being in the six heavens of desire, if I suffer, I become Brahma (a god in the form realm), and I have also been a Chakravartin (a world-ruling monarch). There, I appear in the form of a dragon, as a spirit I came here, appearing in the form of a Gandharva, elder, you should understand this. I will for all beings, have compassion for them, and give them protection, so that they may gain the respect of gods and men, and upon awakening, they will attain the highest liberation. The time of my teaching has been long, from the beginning of the kalpa, I have been liberating beings.'

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至億劫， 　終無有盡時，　　長者我欲去。」

童子白父言：「寶積示現如來所說當學，不當習諸入之事，所修當念行廣大之業。菩薩有三法行，疾得阿惟越致無上正真道。何等為三？一者種種深覺、二者入無數意、三者念要句三昧，是為三法行，菩薩疾得阿惟越致無上正真道。」於時師子長者告子言：「我未知是處。」

童子以偈現說其處：

「深慧難曉亦難了，　　世間皆疑於是句， 　一切了知是義者，　　唯獨有佛多陀竭。 　佛所解句無瑕穢，　　已有無想為上智， 　其無思念清凈道，　　不行想行是謂智。 　無央數意無有意，　　心之所入志寂定， 　無所入者是謂意，　　此意則為見一切。 　金剛三昧得上覺，　　於是之句無入句， 　我立於信妙金剛，　　此之句跡謂上要。 　彼斷要者不為信，　　佛贊信法為持最， 　是一切法為如空，　　習行三昧得為佛。 　一切所知無有智，　　一切所行無有行， 　一切所學無有學，　　一切所說無有說。 　深入慧者無法想，　　入于寂定無寂想， 　雖成覺道無覺想，　　度脫人民無人想。 　是之勇猛離見罔，　　皆覺了究深道事， 　入於一切生死海，　　度脫群萌諸起滅。」

於是童子說此偈已，師子長者及二

【現代漢語翻譯】 現代漢語譯本 即使經歷億劫（kalpa，佛教時間單位，指極長的時間）， 也終究沒有盡頭的時候，長者，我想要離開了。

童子對父親說：『寶積（Ratnakuta，菩薩名）所開示的如來教導應當學習，不應當學習那些感官享受的事情，所修習的應當是唸誦和實踐廣大的事業。菩薩有三種修行方法，可以迅速獲得阿惟越致（avaivartika，不退轉）無上正真之道（anuttara-samyak-sambodhi，無上正等正覺）。是哪三種呢？第一是種種深刻的覺悟，第二是進入無數的意念，第三是念誦重要的句子的三昧（samadhi，禪定），這就是三種修行方法，菩薩可以迅速獲得阿惟越致無上正真之道。』當時，師子長者對兒子說：『我還不明白這些道理。』

童子用偈語來闡述這些道理：

『深刻的智慧難以理解也難以明瞭，世間的人都懷疑這些話語，一切都瞭解這些含義的人，只有佛陀（Buddha）多陀竭（Tathagata，如來）。佛陀所解釋的語句沒有瑕疵，已經以無想（asanjna，無想）為最高的智慧，其無思無念的清凈之道，不執著于想和行，這就是智慧。無數的意念沒有意念，心所進入的境界是寂靜的，沒有進入任何境界，這就是意念，這種意念就能看到一切。金剛三昧（vajra-samadhi，金剛定）可以獲得最高的覺悟，對於這些語句沒有進入的語句，我立足於堅定的信念，像金剛一樣，這些語句的痕跡被稱為最重要的。那些斷絕重要的人不相信，佛陀讚揚信法為最重要，一切法都像虛空一樣，修習三昧可以成佛。一切所知沒有智慧，一切所行沒有行為，一切所學沒有學習，一切所說沒有言說。深入智慧的人沒有法的概念，進入寂靜的禪定沒有寂靜的概念，即使成就覺悟之道也沒有覺悟的概念，度脫人民也沒有人民的概念。這些勇猛的人遠離了見解的迷惑，都覺悟了深奧的道理，進入一切生死輪迴的海洋，度脫一切眾生，讓他們不再經歷生滅。』

這時，童子說完這些偈語后，師子長者和他的兩個兒子

【English Translation】 English version Even if it passes through billions of kalpas (aeons, a very long period of time in Buddhism), there will ultimately be no end. Elder, I wish to depart.』

The boy said to his father, 『What Ratnakuta (a Bodhisattva) has shown, the teachings of the Tathagata (Buddha) should be learned. One should not engage in the affairs of the senses. What should be cultivated is the practice of reciting and engaging in vast deeds. There are three practices for a Bodhisattva to quickly attain avaivartika (non-retrogression) and anuttara-samyak-sambodhi (supreme perfect enlightenment). What are the three? First, various profound realizations; second, entering into countless thoughts; third, reciting the samadhi (meditative absorption) of essential phrases. These are the three practices by which a Bodhisattva quickly attains avaivartika and anuttara-samyak-sambodhi.』 At that time, the elder Simha said to his son, 『I do not yet understand these things.』

The boy then expressed these ideas in verses:

『Profound wisdom is difficult to understand and difficult to comprehend. The world doubts these words. Those who understand all these meanings are only the Buddhas, the Tathagatas. The words explained by the Buddha are without flaw. They have already taken non-perception (asanjna) as the highest wisdom. Their pure path of no thought and no contemplation does not cling to thought and action. This is called wisdom. Countless thoughts have no thought. The state the mind enters is stillness. Not entering any state is called thought. This thought sees everything. The vajra-samadhi (diamond samadhi) attains the highest enlightenment. For these words, there are no words to enter. I stand firm in faith, like a diamond. The traces of these words are called the most essential. Those who cut off the essential do not believe. The Buddha praises faith as the most important. All dharmas (teachings) are like emptiness. Practicing samadhi leads to Buddhahood. All that is known has no wisdom. All that is done has no action. All that is learned has no learning. All that is said has no speaking. Those who deeply enter wisdom have no concept of dharma. Entering into stillness has no concept of stillness. Even if one achieves the path of enlightenment, there is no concept of enlightenment. Liberating people has no concept of people. These courageous ones are free from the net of views. They all realize the profound truths. They enter the ocean of samsara (cycle of birth and death), liberating all beings from the cycle of arising and ceasing.』

Having spoken these verses, the boy, the elder Simha, and his two sons

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百人具足發無上正真道意，應時得不起法忍。八億天發無上正真道意，即立不退轉地，成無上正真道。四那術人遠塵離垢得諸法眼凈。爾時童子便說偈言：

「吾不徒爾來，　　有勸釋尊教， 　度脫無億數，　　令發佛道意。 　于釋師子法，　　懷來宣善義， 　立人于忍地，　　無得不退轉。 　我立父兄弟，　　諸家于佛道， 　八億諸天人，　　皆命悉大乘。 　我為一切人，　　除其貧窶行， 　我為得法利，　　難計難思議。」

爾時童子說此偈已，與父母及百千億人，無數億天龍神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒眷屬圍繞，往到力士生地詣佛所。

是時佛于師子床上右脅倚臥。時西方去此八十億萬佛國有佛、號妙樂如來、今現在說法。其世界名樂園。彼有菩薩名曰空無、忽遷神命生閻浮提、于波羅奈城為須福長者作子。適生便結加趺坐說此偈言：

「法本為空無，　　欲有則爲著， 　不得脫勤苦，　　常立於憒惱。 　法為不可得，　　是謂為定止， 　亦盡亦無盡，　　彼為悉無有。 　空者不智習，　　亦不無有習， 　彼若無因緣，　　何從有所緣？ 　彼所可說法，　　深寂亦難解， 　釋師子人尊，　　正覺為在不？ 　大師子震吼，　　梵音無起滅，

【現代漢語翻譯】 現代漢語譯本 一百人具足發起無上正真道的心意，當時就獲得了不起法忍（對佛法真理的深刻理解和接受）。八億天人發起無上正真道的心意，立即進入不退轉的地位，成就無上正真之道。四那術（數量單位，表示極多）人遠離塵垢，獲得了諸法眼凈（對一切事物本質的清晰洞察）。那時，童子便說了偈語： 『我不是白白而來，是來勸導釋尊的教誨，度脫無數眾生，讓他們發起佛道之心。在釋迦獅子的教法中，我懷著善義而來宣講，使人們安立於忍地（能夠忍受各種困難和挑戰的境界），沒有誰不能達到不退轉。我使我的父兄，以及所有家族都走上佛道，八億天人，都讓他們進入大乘佛法。我為一切人，消除他們的貧困和困苦，我所獲得的法益，難以計數，難以思議。』 那時，童子說完這偈語后，與父母及百千億人，無數億天龍神（天上的神和龍）、揵沓和（香神）、阿須倫（非天神）、迦留羅（金翅鳥神）、真陀羅（樂神）、摩睺勒（大蟒神）等眷屬圍繞，前往力士（佛陀的別稱）出生的地方，來到佛陀的住所。 這時，佛陀在獅子座上右脅而臥。當時，西方距離此地八十億萬佛國的地方，有一尊佛，號為妙樂如來，現在正在說法。他的世界名為樂園。那裡有一位菩薩，名叫空無，忽然捨棄神命，轉生到閻浮提（我們所居住的世界），在波羅奈城，成為須福長者的兒子。他剛出生就結跏趺坐，說了這偈語： 『法的本質是空無，如果執著于慾望，就會被束縛，無法脫離勤苦，常常處於煩惱之中。法是不可得的，這才是真正的止息，既是盡頭，也是無盡，那裡一切都空無所有。空不是不學習，也不是沒有學習，如果它沒有因緣，又從何處產生所緣？他所能說的法，深奧寂靜，難以理解，釋迦獅子人中尊，正覺（佛陀的覺悟）是否還在？大師子（佛陀的別稱）的震吼，梵音（佛陀的聲音）無生無滅，』

【English Translation】 English version One hundred people, having fully generated the intention for the unsurpassed, true, and correct path, immediately attained the forbearance of non-arising dharmas (a profound understanding and acceptance of the truth of the Dharma). Eight hundred million devas (gods) generated the intention for the unsurpassed, true, and correct path, and immediately entered the stage of non-retrogression, achieving the unsurpassed, true, and correct path. Four nayuta (a large number) of people, having distanced themselves from defilements, attained the pure eye of all dharmas (clear insight into the essence of all things). At that time, the boy spoke this verse: 'I have not come in vain, but to encourage the teachings of Shakyamuni, to liberate countless beings, and to inspire them to generate the mind for the Buddha's path. In the Dharma of the Shakya lion, I have come with good intentions to proclaim, establishing people in the land of forbearance (a state of being able to endure various difficulties and challenges), and none will fail to reach non-retrogression. I establish my father, brothers, and all families on the Buddha's path, and all eight hundred million devas, I lead them all to the Mahayana (Great Vehicle). For all people, I remove their poverty and suffering, and the benefits of the Dharma I have attained are countless and inconceivable.' At that time, after the boy had spoken this verse, surrounded by his parents and hundreds of thousands of millions of people, countless millions of devas, nagas (dragons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), and their retinues, he went to the place where the mighty one (an epithet for the Buddha) was born, and arrived at the Buddha's abode. At that time, the Buddha was reclining on his right side on the lion's seat. At that time, in the west, eighty billion Buddha-lands away, there was a Buddha named Wonderful Joy Tathagata, who was currently teaching the Dharma. His world was called Joyful Garden. There was a Bodhisattva named Emptiness, who suddenly relinquished his divine life and was reborn in Jambudvipa (the world we inhabit), in the city of Varanasi, as the son of the elder Subhuti. As soon as he was born, he sat in the lotus position and spoke this verse: 'The essence of Dharma is emptiness, if one clings to desires, one will be bound, unable to escape from diligent suffering, and will always be in affliction. Dharma is unattainable, this is called true cessation, it is both the end and endless, where everything is empty. Emptiness is not not learning, nor is it without learning, if it has no cause, from where does the object of perception arise? The Dharma he can speak is profound and silent, difficult to understand, is the Shakya lion, the honored one among humans, the Rightly Awakened One (Buddha's enlightenment) still present? The roar of the great lion (an epithet for the Buddha), the Brahma sound (the Buddha's voice) has no arising or ceasing,'

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今日于樹間，　　光日沒不現。 　佛于眾僧中，　　譬如月盛滿， 　諸人不復見，　　世雄說法時。 　佛于眾僧中，　　如踞須彌頂， 　世尊不復樂，　　出入于城中。 　為天世吼道，　　說空無我法， 　一切不復得，　　聞服大音聲。 　離吾無有我，　　贊唱于空法， 　今世尊泥曰，　　寢疾于樹間。」

爾時童子說此偈已，應時波羅奈大城中十萬人同時舉聲俱讚歎言：「未曾有也。此幼童子乃能有是深智慧意、智慧入、智慧光明、智慧清凈、智慧高明，說上妙偈，生而逮忍向慧權慧，其處難及所未嘗有，其身未長乃有大力。譬如目見如來正覺。愿令我等智慧如是。」童子曰：「仁等！真愿是智慧，當愿如佛之智慧。微妙無合會、寂無與等者，離諸所有、高明無損，致諸行法一切善本。一切諸佛力無所畏，立於大慈大哀。仁等！當愿得此智慧。我今與仁當共發無上正真道意。」應時大眾俱發無上正真道意，尋為說法皆立不退轉，成無上正真道。「仁等已發大道意，便可共往見如來、無所著、等正覺。」於是童子與父母及十萬人，無數億天龍鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒眷屬圍繞，到力士生地詣佛所。

是時佛于師子床上右脅倚臥。時北方去此六十四萬億佛國有佛

【現代漢語翻譯】 現代漢語譯本 今日在樹林間，太陽的光輝也隱沒不見。 佛陀在眾僧之中，就像滿月一樣光輝圓滿。 當世間的雄者（指佛陀）說法時，人們再也看不見其他。 佛陀在眾僧之中，如同安坐在須彌山頂。 世尊不再喜歡在城市中出入。 他向天界世人發出獅子吼般的教誨，宣說空和無我的法理。 一切都無法再獲得，聽聞這宏大的音聲。 離開我，就沒有我，讚美歌唱著空性的法理。 如今世尊將要涅槃，在樹林間臥病。

這時，童子說完這偈頌后，當時波羅奈大城中十萬人同時發出讚歎的聲音說：『真是前所未有啊！這個幼小的童子竟然有如此深邃的智慧意念、智慧的領悟、智慧的光明、智慧的清凈、智慧的高明，說出如此上妙的偈頌，生來就獲得了忍辱的智慧，趨向于智慧的權巧方便，他的境界難以企及，是前所未有的，他的身體尚未長大卻有如此強大的力量。就像親眼見到如來正覺一樣。愿我們的智慧也能如此。』童子說：『各位！如果真的希望獲得這樣的智慧，應當發願擁有像佛陀那樣的智慧。這種智慧微妙不可聚合，寂靜無與倫比，遠離一切執著，高明無損，能成就一切善法的根本。一切諸佛都具有無所畏懼的力量，立足於大慈大悲。各位！應當發願獲得這種智慧。我現在和各位一起發無上正等正覺的道心。』當時大眾都發了無上正等正覺的道心，隨即為他們說法，都達到了不退轉的境界，成就了無上正等正覺。『各位已經發了大道心，就可以一起去見如來、無所執著、等正覺的佛陀。』於是，童子和父母以及十萬人，無數億的天龍鬼神、乾闥婆（天界的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）等眷屬圍繞著，前往力士出生地，來到佛陀所在之處。

這時，佛陀在獅子床上右脅而臥。當時，北方距離此地六十四萬億佛國的地方，有一位佛陀

【English Translation】 English version Today, among the trees, the light of the sun is hidden and does not appear. The Buddha, among the assembly of monks, is like the full moon, radiant and complete. When the world's hero (referring to the Buddha) speaks the Dharma, people no longer see anything else. The Buddha, among the assembly of monks, is like sitting atop Mount Sumeru. The World Honored One no longer enjoys going in and out of the city. He roars the Dharma like a lion to the heavens and the world, proclaiming the principles of emptiness and no-self. Everything can no longer be obtained, hearing this great sound. Apart from me, there is no me, praising and singing the Dharma of emptiness. Now the World Honored One is about to enter Nirvana, lying ill among the trees.

At that time, after the boy spoke this verse, ten million people in the great city of Varanasi simultaneously raised their voices in praise, saying, 'This is unprecedented! This young boy actually possesses such profound wisdom, understanding, the light of wisdom, the purity of wisdom, and the loftiness of wisdom, speaking such excellent verses. He was born with the wisdom of forbearance, inclined towards the skillful means of wisdom. His realm is difficult to reach, it is unprecedented. His body has not yet grown, yet he has such great power. It is like seeing the Tathagata's perfect enlightenment with one's own eyes. May our wisdom be like this.' The boy said, 'Everyone! If you truly wish to obtain such wisdom, you should aspire to have wisdom like that of the Buddha. This wisdom is subtle and cannot be combined, it is peaceful and incomparable, free from all attachments, lofty and without flaw, capable of accomplishing the root of all good dharmas. All Buddhas possess fearless power, standing on great compassion and great pity. Everyone! You should aspire to obtain this wisdom. Now, I will join with you all in generating the aspiration for unsurpassed, true, and perfect enlightenment.' At that time, the assembly all generated the aspiration for unsurpassed, true, and perfect enlightenment. Immediately, the Dharma was preached to them, and they all reached the state of non-retrogression, achieving unsurpassed, true, and perfect enlightenment. 'Everyone has already generated the aspiration for the great path, so you can all go together to see the Tathagata, the unattached, the perfectly enlightened Buddha.' Thereupon, the boy, along with his parents and ten million people, surrounded by countless billions of gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (golden-winged birds), Kinnaras (celestial singers), and Mahoragas (great serpent gods), went to the place where the hero was born, and arrived at the place where the Buddha was.

At that time, the Buddha was lying on his right side on the lion's bed. At that time, in the north, at a distance of 640 million billion Buddha lands, there was a Buddha

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，號覺跡如來，今現在說法。其世界名華跡。彼界及樹華實，晝夜常出覺華行之音。諸天龍鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒其聞音者，皆立覺跡之道行。彼如來有是德，其有人見覺跡行光明者，皆得不退轉無上正真道。彼如來本願之所致。佛語阿難：「覺跡如來華跡世界無求二道者，亦不教人求，亦不為弟子緣覺之乘也，但學大乘亦教勸人。」佛言：「覺跡如來作佛已來六十萬四千劫，無弟子緣覺眾，唯有菩薩眾。譬如轉輪聖王其子眾多，以子為臣、子為門監、子為侍者。覺跡如來國亦如是，唯以諸菩薩為輔弼、以諸菩薩為元首、以諸菩薩為珍寶。以是故其佛國諸菩薩充滿具足為佛境界。阿難！覺跡如來世界所有豐殖熾盛安隱快樂，菩薩輻湊周遍清凈無不神通者也。以諸金剛為財物，合會所聞聞無疑結，其會所聞皆精進行，以法意會皆勤力行，勉修定意一切尊習，諸總持門積于智慧平等之要。彼有菩薩名神通華，忽遷神命生閻浮提維耶離大城中，為師子主兵臣作子。適生便結加趺坐說此偈言：

「于釋釋中尊，　　善說上妙法， 　度脫億億人，　　正覺為在不？ 　法意所隨起，　　其意不可得， 　三界無與等，　　正覺為在不？ 　無世尊無色，　　於人無所比， 　無有與等者，　　明眼

【現代漢語翻譯】 現代漢語譯本：號為覺跡如來（覺悟的軌跡），現在正在說法。他的世界名為華跡（花朵的軌跡）。那個世界以及樹木花朵果實，日夜都發出覺悟之花行進的聲音。諸天、龍、鬼神、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神），聽到這些聲音的人，都立於覺悟的軌跡之道而行。那位如來有這樣的功德，如果有人見到覺跡之光明的行跡，都能得到不退轉的無上正真之道。這是那位如來本願所致。佛告訴阿難：『覺跡如來的華跡世界沒有尋求二乘道的人，也不教人尋求，也不為弟子緣覺的乘法，只學習大乘，也教導勸勉他人。』佛說：『覺跡如來成佛以來六十萬四千劫，沒有弟子緣覺眾，只有菩薩眾。譬如轉輪聖王，他的兒子眾多，讓兒子做大臣、做門監、做侍者。覺跡如來的國度也是這樣，只以諸菩薩為輔弼、以諸菩薩為首領、以諸菩薩為珍寶。因此，他的佛國諸菩薩充滿具足，成為佛的境界。阿難！覺跡如來的世界所有豐饒繁盛、安穩快樂，菩薩雲集周遍，清凈無不具足神通。他們以金剛為財物，聚集所聞，聞而無疑，所聞皆精進修行，以法意會，都勤勉力行，努力修習定意，一切都尊崇學習，諸總持門積累智慧的平等要義。』那裡有一位菩薩名叫神通華，忽然捨棄神命，轉生到閻浮提（我們所居住的世界）的維耶離大城中，成為師子主兵臣的兒子。剛出生就結跏趺坐，說了這首偈語： 『在釋迦（釋迦牟尼）之中最尊貴，善說最上妙的法，度脫億億人，正覺（完全的覺悟）是否在此？法意所隨而起，其意不可得，三界（欲界、色界、無色界）沒有能與之相比的，正覺是否在此？無世尊無色，在人中無可比擬，沒有能與之相等者，明眼（有智慧的眼睛）是否在此？』

【English Translation】 English version: The Tathagata (Buddha) is named Jueji (Traces of Awakening), and he is now preaching the Dharma. His world is named Huaji (Traces of Flowers). That world, as well as the trees, flowers, and fruits, constantly emit the sound of the awakening flower's path day and night. All the devas (gods), nagas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (serpent deities), who hear these sounds, all establish themselves on the path of the traces of awakening. That Tathagata has such merit that if anyone sees the traces of the light of awakening, they will all attain the irreversible, supreme, and true path of enlightenment. This is due to the original vows of that Tathagata. The Buddha told Ananda, 'In the Huaji world of the Tathagata Jueji, there are no seekers of the two vehicles (Shravakayana and Pratyekabuddhayana), nor does he teach others to seek them. He does not teach the vehicle of disciples and Pratyekabuddhas, but only the Mahayana (Great Vehicle), and he also teaches and encourages others.' The Buddha said, 'Since the Tathagata Jueji attained Buddhahood, sixty-four hundred thousand kalpas (eons) have passed, and there have been no disciples who are Pratyekabuddhas, only Bodhisattvas. It is like a Chakravartin (universal monarch) who has many sons, and he makes his sons ministers, gatekeepers, and attendants. The country of the Tathagata Jueji is also like this, with only Bodhisattvas as his assistants, Bodhisattvas as his leaders, and Bodhisattvas as his treasures. Therefore, his Buddha-land is filled with Bodhisattvas, who are complete and perfect, and become the realm of the Buddha. Ananda! The world of the Tathagata Jueji is abundant, prosperous, peaceful, and joyful. Bodhisattvas gather everywhere, and they are pure and possess all kinds of supernatural powers. They use vajra (diamond) as their wealth, gather what they have heard, hear without doubt, and all that they hear is practiced diligently. They understand the meaning of the Dharma, and they all strive diligently, diligently cultivate samadhi (meditative concentration), and all respect and learn, and accumulate the essential meaning of equality of wisdom through all the dharani (mantras).』 There was a Bodhisattva named Shentonghua (Flower of Supernatural Power), who suddenly abandoned his divine life and was reborn in the great city of Viyali in Jambudvipa (the world we live in), as the son of the chief military minister. As soon as he was born, he sat in the lotus position and spoke this verse: 『Among the Shakyas (Shakyamuni), the most honored one, who skillfully speaks the most wonderful Dharma, liberating billions of people, is the Samyak-sambuddha (perfectly enlightened one) here? The meaning of the Dharma arises from what it follows, its meaning cannot be obtained, and there is nothing in the three realms (desire realm, form realm, formless realm) that can compare to it, is the Samyak-sambuddha here? The World Honored One is without form, incomparable among humans, and there is no one equal to him, is the clear-eyed one here?』

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為在不？ 　精進度無極，　　一心禪三昧， 　智慧譬如海，　　正覺為在不？」

於是覺跡如來化作天象童子說偈言：

「正覺住一劫，　　當復過是數， 　正覺后故在，　　可住自娛樂。 　童子且習欲，　　是為大王家， 　鼓樂弦清曲，　　簫成以自娛。」

爾時童子以天意想說偈，報覺跡如來言：

「其有隨欲者，　　此人則為癡， 　不瞭解正覺，　　及佛之教誡。 　豬馬及駱駝，　　狐狼之與驢， 　是輩為習欲，　　非佛子所行。 　盲聾無所知，　　瘖啞不能言， 　是輩為習欲，　　非佛子所行。 　飛蛾蜜蜂蠅，　　馬畜不自知， 　是輩為習欲，　　非佛子所行。 　假使閻浮利，　　合滿其中火， 　寧墮于其中，　　不習於欲事。 　樂欲以為上，　　于欲何足習， 　其有稱譽欲，　　是為不知法。 　不以貪慾故，　　被蒙見識別， 　佛化來問我，　　我謂為是天。 　我從佛所聞，　　法王說如見， 　今日夜半時，　　世尊當泥洹。 　我當往見佛，　　神通無起滅， 　欲往可共俱，　　詣于尊泥洹。 　覺跡天中天，　　人中尊說爾， 　得善度無極，　　以光導御人。 　于百千劫中，　　所建功德事， 　不如泥洹曰，　　世尊之所度。 　

【現代漢語翻譯】 「（佛陀的）正覺（Samadhi，指通過禪定獲得的智慧）是否還在？ （佛陀）精進的程度沒有止境，一心專注于禪定三昧（Samadhi，指高度集中的禪定狀態）， 智慧如同大海般深廣，正覺（Samadhi）是否還在？」

於是，覺跡如來（Buddha's name，佛名）化作天象童子，說偈語道：

「正覺（Samadhi）可以住世一劫（Kalpa，佛教時間單位，指極長的時間），甚至會超過這個時間， 正覺（Samadhi）之後仍然存在，可以安住其中自得其樂。 童子啊，你還是先學習享樂吧，這裡是大王之家， 敲擊鼓樂，彈奏清揚的樂曲，吹奏簫管來娛樂自己。」

這時，童子以天上的想法說偈語，回答覺跡如來（Buddha's name，佛名）說：

「那些隨順慾望的人，是愚癡的， 他們不瞭解正覺（Samadhi），以及佛陀的教誨。 豬、馬、駱駝，狐貍、狼和驢子， 這些眾生都在追求慾望，這不是佛弟子應該做的。 盲人、聾人什麼都不知道，啞巴不能說話， 這些眾生都在追求慾望，這不是佛弟子應該做的。 飛蛾、蜜蜂、蒼蠅，以及不自知的牲畜， 這些眾生都在追求慾望，這不是佛弟子應該做的。 即使整個閻浮提（Jambudvipa，指我們所居住的世界）都充滿火焰， 我寧願墮入其中，也不會去追求慾望。 把享樂當作至上，對於慾望又有什麼可學習的呢？ 那些稱讚慾望的人，是不瞭解佛法的。 我不會因為貪慾而矇蔽自己的見識， 佛陀化身來問我，我以為是天人。 我從佛陀那裡聽聞，法王（Dharmaraja，指佛陀）所說如親眼所見， 今天夜半時分，世尊（Bhagavan，指佛陀）將要入涅槃（Nirvana，指解脫生死的狀態）。 我將前去拜見佛陀，他的神通沒有生滅， 想去的人可以一起去，前往尊貴的涅槃（Nirvana）。 覺跡（Buddha's name，佛名）是天中之天，人中之尊， 他獲得了無上的善，用光明引導人們。 在百千劫（Kalpa，佛教時間單位，指極長的時間）中所建立的功德， 都不如世尊（Bhagavan，指佛陀）入涅槃（Nirvana）時所度化的眾生。

【English Translation】 "Is the Right Enlightenment (Samadhi) still present? His diligence is boundless, his mind focused on the Samadhi (a state of deep meditative concentration), His wisdom is like the vast ocean, is the Right Enlightenment (Samadhi) still present?"

Then, the Tathagata (Buddha's name) Jueji transformed into a celestial boy and spoke in verse:

"The Right Enlightenment (Samadhi) can abide for a kalpa (an extremely long period of time), and even beyond that, The Right Enlightenment (Samadhi) remains after, one can dwell in it and enjoy oneself. Boy, you should first learn to indulge in pleasures, this is the house of the great king, Beat the drums, play clear melodies, and play the flute to entertain yourself."

At that time, the boy, with celestial thoughts, spoke in verse, replying to the Tathagata (Buddha's name) Jueji:

"Those who follow desires are foolish, They do not understand the Right Enlightenment (Samadhi), nor the Buddha's teachings. Pigs, horses, camels, foxes, wolves, and donkeys, These beings pursue desires, which is not what a disciple of the Buddha should do. The blind and deaf know nothing, the mute cannot speak, These beings pursue desires, which is not what a disciple of the Buddha should do. Moths, bees, flies, and livestock that do not know themselves, These beings pursue desires, which is not what a disciple of the Buddha should do. Even if the entire Jambudvipa (the world we live in) were filled with fire, I would rather fall into it than pursue desires. To regard pleasure as supreme, what is there to learn about desires? Those who praise desires do not understand the Dharma (Buddhist teachings). I will not let greed cloud my judgment, The Buddha transformed to ask me, I thought it was a celestial being. I heard from the Buddha, the Dharmaraja (the Buddha) speaks as if seen with one's own eyes, Tonight at midnight, the Bhagavan (the Buddha) will enter Nirvana (the state of liberation from the cycle of death and rebirth). I will go to see the Buddha, whose spiritual powers have no beginning or end, Those who wish to go can come together, to the honored Nirvana. Jueji (Buddha's name) is the highest among the heavens, the most honored among men, He has attained boundless goodness, guiding people with his light. The merits established in hundreds of thousands of kalpas (an extremely long period of time), Are not as great as the beings liberated by the Bhagavan (the Buddha) when he enters Nirvana."

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矜覆一切者，　　是世為擁護， 　今佛當泥洹，　　眾生復勤苦。 　佛為一切眼，　　今日當泥洹， 　是世當更遇，　　值于大闇冥。 　醫王滅眾病，　　今日當泥洹， 　已無人中尊，　　世間甚勤苦。 　能斷一切疑，　　今日當泥洹， 　是世狐疑者，　　當復轉盛火。 　佛除淫怒癡，　　今日當泥洹， 　是世當復值，　　三火之興熾。 　為一切所敬，　　天人所欽奉， 　今沒是樹間，　　眾庶永無見。」

四童品第三

是時佛于師子床上右脅倚臥。應時四方有四童子，以大功德而自莊嚴，動為感應往詣佛所。此四童子所至郡國城郭縣邑，一切人民無遠無近皆傾側瞻仰無不欣戴。此四童子經行之時，上諸天眾從四方來，雨于天華遍滿其地，于虛空中鼓億那術百千伎樂。佛爾時於四面現四師子座，於時阿難見大變化在所色像，以偈問佛言：

「世間之光明，　　誰於是四方， 　右敷師子座？　　愿尊為我說。 　世間之光明，　　誰於是四面， 　震動一切地，　　名山及大海？ 　世間之光明，　　誰於是四方， 　四童子之來，　　為僧那大鎧？ 　世間之光明，　　誰於是四面， 　譬如夜半時，　　月出奮其耀？ 　世間之光明，　　誰於是四方， 　人物一切動，　

【現代漢語翻譯】 現代漢語譯本 『能覆蓋一切的您，是世間的庇護者，如今佛陀您將要涅槃，眾生又要陷入勤苦之中。 佛陀是世間一切的眼睛，今日您將要涅槃，這個世界將再次遭遇，陷入巨大的黑暗之中。 醫王您能滅除眾生的一切疾病，今日您將要涅槃，世間已無尊者，世間將非常勤苦。 能斷除一切疑惑的您，今日將要涅槃，世間那些疑惑的人，將再次被疑惑的火焰所燃燒。 佛陀您能去除淫慾、嗔怒、愚癡，今日您將要涅槃，這個世界將再次面臨，三火熾盛的局面。 您為一切所尊敬，為天人所欽佩奉養，如今您將要在這樹林間逝去，眾生將永遠無法再見到您。』

第四品 四童子

這時，佛陀在獅子床上右脅而臥。當時，四方有四位童子，以大功德莊嚴自身，因感應而來到佛陀所在之處。這四位童子所到之處，無論郡國、城郭、縣邑，所有人民，無論遠近，都側身瞻仰，無不歡喜敬戴。這四位童子行走時，上界諸天眾從四方而來，散下天花遍滿地面，在虛空中演奏億那術百千種伎樂。佛陀當時在四面顯現出四個獅子座，這時阿難見到如此巨大的變化和景象，以偈頌問佛陀說： 『世間的光明啊，是誰在這四方，鋪設了獅子座？愿您為我解說。 世間的光明啊，是誰在這四面，震動了一切大地，包括名山和大海？ 世間的光明啊，是誰在這四方，四位童子前來，如同披上了僧那大鎧？ 世間的光明啊，是誰在這四面，如同夜半時分，月亮升起，奮發光耀？ 世間的光明啊，是誰在這四方，人物一切都動，

【English Translation】 English version 'You who cover all, are the protector of the world, now that the Buddha is about to enter Nirvana, sentient beings will again suffer hardship. The Buddha is the eye of all in the world, today you are about to enter Nirvana, this world will once again encounter, falling into great darkness. The King of Medicine, you can eliminate all diseases of sentient beings, today you are about to enter Nirvana, there is no longer a venerable one in the world, the world will be very arduous. You who can dispel all doubts, today you are about to enter Nirvana, those who are doubtful in the world, will again be burned by the flames of doubt. Buddha, you can remove lust, anger, and ignorance, today you are about to enter Nirvana, this world will once again face, the situation of the three fires blazing. You are respected by all, revered and honored by gods and humans, now you are about to pass away in this grove, sentient beings will never see you again.'

Chapter Four: The Four Youths

At this time, the Buddha was lying on his right side on the lion's bed. At that time, four youths from the four directions, adorned with great merit, came to the Buddha's place in response to the feeling. Wherever these four youths went, whether in prefectures, cities, or counties, all the people, near and far, would lean to look up to them, and all were happy and respectful. When these four youths walked, the heavenly beings from the upper realms came from the four directions, scattering heavenly flowers all over the ground, and playing hundreds of thousands of kinds of music in the void. At that time, the Buddha manifested four lion seats on four sides. Then Ananda, seeing such great changes and sights, asked the Buddha in verses, saying: 'O Light of the World, who is it that has spread out the lion seats in these four directions? May the Venerable One explain it to me. O Light of the World, who is it that has shaken all the earth, including famous mountains and the great sea, on these four sides? O Light of the World, who is it that has come from these four directions, the four youths, as if they are wearing the great armor of Samgha? O Light of the World, who is it that on these four sides, is like the moon rising in the middle of the night, emitting its radiance? O Light of the World, who is it that in these four directions, all beings are moving,

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江河水波盪？ 　世間之光明，　　誰於是四面， 　一切之音聲，　　皆隨四童后？ 　世間之光明，　　誰與天神俱？ 　譬如日月住，　　在於虛空中。」

佛告阿難：「汝寧見四方四童來不？其威德光類面貌殊妙，神明照耀端正無量，其行具足有四種梵音，入深施義有愧吉祥，常自羞慚以自勉成，其所至到輒度人民。有智黠眼、有威神德、有佈施戒忍精進一心智慧，神通諸度無極，皆起一切戒善法義。譬如優曇缽華，億那術百千劫難值難見。奉行無數諸佛之行，于無量億那術百千佛所殖諸德本，各從四方諸異佛剎天中所來生此閻浮提，聞我身當般泥洹，欲見我般泥洹。今日夜半如來當於力士所生地般泥洹，定般泥洹。」佛告阿難：「見此童子從東方來者不乎？姿顏溫雅光色閑妙，與無數億那術百千之眾眷屬圍繞，為億天所供養天華伎樂，來詣如來者。阿難！此童子于師子向作如來國來，常于彼國作轉輪王與主千世界，為一切天人講說法事，以神通慧聖賢之智，往來周旋曾無斷絕。治國積十八億歲，於十八億歲中教授十八億那術菩薩，令始發意立無所從生法忍，應時舍家行學。八十一億歲常修梵清凈之行，八十一億歲未曾知坐，八十一億歲未曾睡臥、未曾念欲、未曾念諍說、未曾念毀害，亦無慾想、亦

【現代漢語翻譯】 現代漢語譯本 江河的水波在盪漾嗎？ 世間的光明，是誰在四面照耀？ 一切的聲音，都跟隨著四位童子嗎？ 世間的光明，是誰與天神同在？ 就像日月懸掛，在虛空中一樣。」

佛陀告訴阿難：『你看見從四方來的四位童子了嗎？他們威德光明，容貌殊勝美妙，神采照耀，端正無比，他們的行為具足四種梵音，深入佈施的意義，有慚愧之心，常以羞愧自勉，他們所到之處都能度化人民。他們有智慧的眼光，有威神功德，有佈施、持戒、忍辱、精進、一心、智慧，神通和各種度化眾生的能力都無邊無際，都源於一切戒律和善法。就像優曇缽花（一種稀有的花），億那術（極大的數字單位）百千劫都難以遇到和見到。他們奉行無數諸佛的修行，在無量億那術百千佛那裡種下各種功德的根本，各自從四方不同的佛剎天界來到這閻浮提（我們所居住的世界），聽到我即將般涅槃（佛陀的圓寂），想要見我般涅槃。今天夜半，如來將在力士出生的地方般涅槃，決定般涅槃。』 佛陀告訴阿難：『你看見這位童子從東方來嗎？他姿態溫和優雅，光彩閑靜美妙，被無數億那術百千的眷屬圍繞，被億萬天人供養天花和伎樂，來到如來這裡。阿難！這位童子從師子向（佛國名）的如來國而來，常在那個國家做轉輪王（統治世界的理想君主）和千世界的主宰，為一切天人講說法事，以神通智慧和聖賢的智慧，往來周旋，從未間斷。他治理國家積累了十八億年，在這十八億年中教導了十八億那術菩薩，讓他們開始發願立下無所從生的法忍，應時捨棄家庭修行。他有八十一億年常修梵行清凈的修行，八十一億年未曾坐下，八十一億年未曾睡覺，未曾有慾望，未曾有爭論，未曾有毀壞的念頭，也沒有慾望的想法，也沒有嗔恨的想法，也沒有愚癡的想法。』

【English Translation】 English version Are the waves of the rivers and streams surging? The light of the world, who is it that shines on all four sides? All the sounds, do they all follow the four children? The light of the world, who is it that is with the gods? It is like the sun and moon dwelling, in the empty space.」

The Buddha said to Ananda: 『Have you seen the four children coming from the four directions? Their majestic virtue and light are exceptionally wonderful, their divine radiance illuminates, they are infinitely upright, their conduct is complete with four kinds of Brahma sounds, they deeply understand the meaning of giving, they have a sense of shame, they constantly encourage themselves with shame, and wherever they go, they can liberate people. They have the eyes of wisdom, they have majestic virtue, they have giving, precepts, patience, diligence, one-pointedness, and wisdom, their supernatural powers and various abilities to liberate beings are boundless, all originating from all precepts and good dharmas. It is like the Udumbara flower (a rare flower), which is difficult to encounter and see even in billions of nayutas (a very large number) of kalpas (eons). They practice the practices of countless Buddhas, and have planted the roots of various merits in countless billions of nayutas of hundreds of thousands of Buddhas, each coming from different Buddha lands in the heavens of the four directions to this Jambudvipa (the world we live in), hearing that I am about to enter Parinirvana (the Buddha's passing), wanting to see my Parinirvana. Tonight at midnight, the Tathagata will enter Parinirvana in the place where the strongman was born, definitely entering Parinirvana.』 The Buddha said to Ananda: 『Do you see this child coming from the east? His demeanor is gentle and elegant, his radiance is serene and wonderful, surrounded by countless billions of nayutas of hundreds of thousands of attendants, being offered heavenly flowers and music by billions of gods, coming to the Tathagata. Ananda! This child comes from the Tathagata land of Simha-mukha (a Buddha land), he often acts as a Chakravartin (an ideal ruler of the world) and the master of a thousand worlds in that country, speaking the Dharma for all gods and humans, with supernatural wisdom and the wisdom of the sages, coming and going without interruption. He has ruled the country for eighteen billion years, and in these eighteen billion years, he has taught eighteen billion nayutas of Bodhisattvas, causing them to begin to aspire to establish the Dharma-patience of non-origination, and to leave their families to practice at the appropriate time. He has practiced pure Brahma conduct for eighty-one billion years, he has not sat down for eighty-one billion years, he has not slept for eighty-one billion years, he has not had desires, he has not had disputes, he has not had thoughts of destruction, he has no thoughts of desire, no thoughts of anger, and no thoughts of ignorance.』

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無事想無毀害想、亦無地水火風想、亦無說想亦無虛空想、亦無男子想亦無女人想、亦無饑想亦無渴想、亦無樹想、亦無我想亦無我人想、亦無城郭想、亦無起滅想。所以者何？是菩薩大士得滅諸想三昧、空無相無愿、得無起行三昧無滅三昧、得一切菩薩三昧、得越一切陀鄰尼門三昧，皆得一切善權方便，得神通智慧度無極，得一切菩薩大慈哀行。於一切世界轉法輪，立一切人于無上正真道所，愿轉于不退轉法輪，如是於一切有大哀令一切安隱。童子之德無數具足如是，為復精進更行上二法。何等為二？離於肉眼行彼亦無離行，說於法會行亦無說之想。如是之比曾無雜言，但詠菩薩法品。於八十億歲教授八十億那術菩薩，立於無上正真道，皆始發意悉立於不起法忍。應時八十一億那術菩薩，各各去至他方佛國天中天所。是諸佛一等以今日夜半同時于師子床上右脅倚臥，是諸世尊皆名釋迦文，皆於五濁惡世作佛。是諸佛天中天，今日中夜皆于力士生地雙樹間當般泥洹。阿難！如來皆知皆見，不以肉眼見也。復過見無央數，不啻一切弟子緣覺所不及也。阿難！若比丘、比丘尼、清信士、清信女、天龍鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒、人非人，其有聞是經法歡喜信，一發意頃，勝於供養那術佛終竟那術劫也

。阿難！此童子其智慧意如是。今日於我法中，一夜所開度蠕動之類，勝舍利弗及一切弟子從本已來所教授，若一劫壽說法所不能及也。此童子所度人民功德無量乃如是。」佛告阿難：「寧見此童子從南方來者不乎？譬如夏日之光照於水中，如月盛滿有盛明也。如持寶杖捶地已出大音——譬如良工作金銀缽，其形圓好無有瑕穢，已離於垢——出五品具足音、十品因緣音、離六十二塵音、百一品具足音、五十種具足音、十品手具足音、十品眼清凈音、奉行十六善音、八部具足音、十二事具足音、千品金銀清凈音、所信所生輒勝音、寂生金色音、離一切諸瑕音、以香作成音、所作廣生音、六品男子清凈微妙音、其種具足音、五億柔軟音、有安隱想除勤苦音、念如來有歡喜想音、降伏魔力音、壞見罔音、滅諸塵勞音、有踴躍于佛想音、安隱無生想音、不退轉法輪音、安隱寂音覺音、一心法門三昧三摩越音、十力無畏音、大慈大哀音、出十向音，寶杖捶地出是輩聲。

「阿難！南方去是五十萬佛國有佛，名寶積示現如來、無所著、等正覺，今現在說法。其世界名寶種。彼世界所以名寶種，其國無眾邪異道，皆審發無上正真道真人國也，其國不聞穢濁塵勞之名也，亦不聞三念名謂淫怒癡念也，亦無男女想。所以者何？皆修

【現代漢語翻譯】 現代漢語譯本：阿難！這個童子的智慧和意念就是這樣。今天在我佛法中，他一夜之間所開導的蠕動生物，勝過舍利弗（佛陀十大弟子之一，以智慧著稱）及所有弟子從一開始到現在所教化的，即使他們用一劫（極長的時間單位）的壽命來說法也達不到這樣的效果。這個童子所度化的人民的功德是無量的，就是這樣。」佛告訴阿難：「你看到這個童子從南方來嗎？他就像夏日的光芒照在水中，又像滿月一樣光明。又像用寶杖敲擊地面發出巨大的聲音——就像工匠製作金銀缽，形狀圓潤美好沒有瑕疵，已經脫離了污垢——發出五種圓滿的聲音、十種因緣的聲音、脫離六十二種塵埃的聲音、一百零一種圓滿的聲音、五十種圓滿的聲音、十種手圓滿的聲音、十種眼睛清凈的聲音、奉行十六種善的聲音、八部圓滿的聲音、十二事圓滿的聲音、千種金銀清凈的聲音、所信所生都殊勝的聲音、寂靜而生的金色聲音、脫離一切瑕疵的聲音、用香作成的聲音、所作所為都廣大的聲音、六種男子清凈微妙的聲音、其種性圓滿的聲音、五億種柔軟的聲音、有安穩想法消除勤勞辛苦的聲音、憶念如來有歡喜想法的聲音、降伏魔力的聲音、破除邪見的聲音、滅除一切塵勞的聲音、有對佛陀生起踴躍想法的聲音、安穩無生想法的聲音、不退轉法輪的聲音、安穩寂靜覺悟的聲音、一心法門三昧三摩越（禪定）的聲音、十力無畏的聲音、大慈大悲的聲音、發出十向的聲音，寶杖敲擊地面發出這樣的聲音。 阿難！南方離這裡五十萬佛國的地方，有一尊佛，名為寶積示現如來（如來的十種稱號之一，意為如實而來）、無所著（不受任何事物束縛）、等正覺（與佛同等的覺悟），現在正在說法。他的世界名為寶種。那個世界之所以名為寶種，是因為那裡沒有邪門歪道，都是真正發願追求無上正真之道的真人國度，那裡聽不到污穢塵勞的名字，也聽不到淫慾、嗔怒、愚癡這三種念頭的名字，也沒有男女之分。這是為什麼呢？因為他們都修習

【English Translation】 English version: 'Ananda! This boy's wisdom and intention are like this. Today, within my Dharma, the number of wriggling creatures he has enlightened in one night surpasses what Sariputra (one of Buddha's ten great disciples, known for his wisdom) and all the disciples have taught from the beginning until now, even if they were to preach for a kalpa (an extremely long unit of time), they could not achieve such an effect. The merit of the people this boy has converted is immeasurable, it is like this.' The Buddha told Ananda, 'Do you see this boy coming from the south? He is like the light of the summer sun shining on water, like the full moon with its bright light. It is like striking the ground with a jeweled staff and producing a great sound—like a craftsman making gold and silver bowls, their shape round and beautiful without flaws, having been purified of impurities—producing five kinds of complete sounds, ten kinds of causal sounds, sounds free from the sixty-two defilements, one hundred and one kinds of complete sounds, fifty kinds of complete sounds, ten kinds of complete hand sounds, ten kinds of pure eye sounds, sounds of practicing sixteen good deeds, eight kinds of complete sounds, twelve kinds of complete sounds, a thousand kinds of pure gold and silver sounds, sounds that are superior in what they believe and where they are born, sounds of golden color born from stillness, sounds free from all flaws, sounds made with fragrance, sounds of great and expansive actions, six kinds of pure and subtle male sounds, sounds of complete lineage, five hundred million soft sounds, sounds with peaceful thoughts that eliminate toil and hardship, sounds with joyful thoughts when remembering the Tathagata, sounds that subdue demonic power, sounds that destroy wrong views, sounds that extinguish all defilements, sounds with a joyful thought of the Buddha, sounds of peaceful and non-arising thoughts, sounds of the non-retrogressing Dharma wheel, sounds of peaceful and silent awakening, sounds of one-pointed Dharma samadhi (meditative absorption), sounds of the ten powers and fearlessness, sounds of great compassion and pity, sounds that emanate in ten directions, the jeweled staff striking the ground produces such sounds.' 'Ananda! Fifty hundred thousand Buddha lands to the south, there is a Buddha named Ratnakara-vyuha Tathagata (one of the ten titles of a Tathagata, meaning 'one who has come as it is'), the Unattached One, the Perfectly Enlightened One, who is now preaching the Dharma. His world is named Ratnagarbha. The reason that world is named Ratnagarbha is that there are no heretical or deviant paths there, it is a land of true people who have all truly aspired to the unsurpassed and true path, there the names of defilement and toil are not heard, nor are the names of the three thoughts of lust, anger, and ignorance heard, nor is there any distinction between male and female. Why is this? Because they all cultivate'

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清凈梵行。彼國不以揣食養身，其人唯有二食。何等為二？樂歡喜說一切智以為食；彼亦無說二事弟子緣覺乘也，但說一切智事。如是專行一行菩薩法品，天人亦諷誦此事。阿難！彼世界以是名寶種。若他方世界菩薩生彼佛國者，適生即立不退轉地及無上正真道，見無央數那術菩薩，說如來一切事、廣議菩薩法句、適生一切佛國，皆聞今日某菩薩生此佛國。阿難！我若一劫億那術劫說寶種世界一一人所行功德尚未竟，亦不可以喻說盡也，我但粗略為汝說寶種世界之德耳。喜信凈菩薩于彼神變，生閻浮提土，欲見我般泥洹時，亦欲嘆其本國功德，宣彼佛之名字，為諸求菩薩道者故來，自觀意無想也。阿難！是喜信凈菩薩，本行菩薩道時，于提桓竭如來世時，轉輪聖王名只世多。從日出至早食時，授教開度三十六億菩薩，皆令發意立不起法忍。提桓竭般泥曰已后，出下鬚髮具足，千歲中轉法輪度無數人，然後日欲入時開導具足六十億菩薩令初發意立不起法忍，應時令七十那術人漏盡意解。阿難！般泥洹經所益義如是。我若為汝說喜信凈菩薩之功德，那術劫尚未竟也。汝為喜信凈菩薩於我前敷座。所以者何？此童子行道已久心不罷厭，其有聞喜凈信菩薩名歡喜者如值佛世，何況面自見踴躍者。阿難！其有比丘、比丘尼、清信

【現代漢語翻譯】 現代漢語譯本 清凈的梵行（brahmacarya，指清凈的修行生活）。那個世界的人不以食物來維持身體，他們只有兩種食物。哪兩種呢？以樂於歡喜地宣說一切智（sarvajñāna，指佛陀的智慧）為食；他們也不說二乘（指聲聞乘和緣覺乘）的教法，只說一切智的教法。他們這樣專一地修行菩薩的法門，天人也誦讀這些教法。阿難！那個世界因此被稱為寶種（ratnagotra，指珍貴的種子）。如果其他世界的菩薩生到那個佛國，剛出生就立即處於不退轉地（avaivartika-bhūmi，指不會退轉的菩薩境界）和無上正真道（anuttara-samyak-sambodhi，指最高的覺悟），見到無數的菩薩，宣說如來的一切事蹟，廣泛討論菩薩的法句。剛出生在任何佛國，都能聽到今天某位菩薩出生在這個佛國。阿難！我即使說一個劫（kalpa，指極長的時間單位）或者億那術劫（nayuta-kalpa，指極長的時間單位）也說不完寶種世界中每一個人的功德，也不能用比喻完全說盡，我只是粗略地為你們說一下寶種世界的功德罷了。喜信凈菩薩（Priyaviśuddha-bodhisattva）以他的神通，降生到閻浮提（Jambudvīpa，指我們所居住的世界），想要見我入滅（parinirvāṇa，指佛陀的涅槃），也想讚歎他本國的功德，宣揚他本國佛陀的名字，爲了那些尋求菩薩道的人而來，他自己觀察自己的心意，沒有絲毫的妄想。阿難！這位喜信凈菩薩，在過去修行菩薩道時，在提桓竭如來（Tīrthaṃkara-tathāgata）在世時，是一位名叫只世多（Jitasatru）的轉輪聖王（cakravartin，指統治世界的君主）。從日出到早飯時，他教導開悟了三十六億菩薩，都讓他們發願安住于不起法忍（anutpattika-dharma-kṣānti，指對無生之法的忍可）。提桓竭如來入滅后，他剃除鬚髮，出家修行，在一千年里轉法輪（dharma-cakra-pravartana，指宣說佛法），度化了無數人，然後在日落時，開導了六十億菩薩，讓他們初發菩提心，安住于不起法忍，當時就讓七十那術人漏盡意解（āsrava-kṣaya，指斷除煩惱）。阿難！入滅的佛經所帶來的利益就是這樣。我如果為你們說喜信凈菩薩的功德，說那術劫也說不完。你為喜信凈菩薩在我面前鋪設座位。為什麼呢？因為這位童子修行佛道已經很久了，心不疲厭，那些聽到喜信凈菩薩的名字而歡喜的人，就像遇到了佛陀在世一樣，更何況是親自見到他而感到歡喜的人呢。阿難！如果有比丘（bhikṣu，指男性出家人）、比丘尼（bhikṣuṇī，指女性出家人）、清信

【English Translation】 English version Pure brahmacarya (holy life). The people of that country do not sustain their bodies with food; they have only two kinds of food. What are the two? They take joy in speaking of all-knowing wisdom (sarvajñāna) as their food; they also do not speak of the teachings of the two vehicles (referring to the Śrāvakayāna and Pratyekabuddhayāna), but only of the all-knowing wisdom. They thus exclusively practice the Bodhisattva path, and even the gods and humans recite these teachings. Ānanda! That world is therefore called the Jewel Lineage (ratnagotra). If Bodhisattvas from other worlds are born in that Buddha-land, they immediately attain the stage of non-retrogression (avaivartika-bhūmi) and the unsurpassed, true, and complete enlightenment (anuttara-samyak-sambodhi) upon birth. They see countless Bodhisattvas, who speak of all the deeds of the Tathāgata and extensively discuss the verses of the Bodhisattva path. Upon being born in any Buddha-land, they hear that a certain Bodhisattva has been born in this Buddha-land today. Ānanda! Even if I were to speak for one kalpa (an extremely long period of time) or a billion nayuta kalpas, I could not finish describing the merits of each individual in the Jewel Lineage world, nor could I fully express it through metaphors. I am only briefly telling you about the virtues of the Jewel Lineage world. The Bodhisattva Priyaviśuddha (Joyful Pure Faith), through his spiritual powers, was born in Jambudvīpa (the world we inhabit), desiring to see my parinirvāṇa (the final passing away of a Buddha), and also wishing to praise the merits of his own country and proclaim the name of the Buddha of his country. He came for the sake of those seeking the Bodhisattva path, and he observes his own mind without any delusions. Ānanda! This Bodhisattva Priyaviśuddha, when he was practicing the Bodhisattva path in the past, during the time of the Tathāgata Tīrthaṃkara, was a wheel-turning king (cakravartin) named Jitasatru. From sunrise until breakfast time, he taught and enlightened thirty-six billion Bodhisattvas, causing them all to aspire to abide in the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti). After the parinirvāṇa of Tīrthaṃkara, he shaved his head and beard, left home, and for a thousand years turned the wheel of Dharma (dharma-cakra-pravartana), liberating countless people. Then, at sunset, he guided sixty billion Bodhisattvas, causing them to initially generate the Bodhi mind and abide in the acceptance of the non-arising of dharmas. At that time, he caused seventy nayutas of people to attain the extinction of outflows (āsrava-kṣaya). Ānanda! The benefits of the sutras of parinirvāṇa are like this. If I were to describe the merits of the Bodhisattva Priyaviśuddha to you, it would not be finished even after a nayuta kalpa. You should prepare a seat for the Bodhisattva Priyaviśuddha in front of me. Why? Because this youth has been practicing the path for a long time, and his mind is not weary. Those who hear the name of the Bodhisattva Priyaviśuddha and rejoice are like those who have encountered a Buddha in the world, let alone those who see him in person and are filled with joy. Ānanda! If there are monks (bhikṣu), nuns (bhikṣuṇī), or lay followers

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士、清信女、天龍鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒、人非人，聞是經能一發意頂戴歡喜，如來皆見是輩。吾預記是等，皆當見寶種示現如來及寶種世界諸菩薩。阿難！默持是經勿妄輕傳。所以者何？閻浮提人未曾聞是經、未暢菩薩無限之法故也。」

佛告阿難：「寧見此童子從西方來者不乎？舞其兩足叵俄其身，地為二反大震動，見者肅然衣毛為豎，降伏一切眾邪外道、盡卻一切諸魔官屬，壞諸往見，令一切安除諸勤苦、令一切歡喜，消諸地獄餓鬼畜生，度脫一切令歸善道，以大音救濟眾生。又見西方大香交露帳來不？」「唯然天中天！已見。」「阿難！從西方來香交露者，是謂導御一切菩薩之香也。汝豈復聞西方有大音聲出不？空聲、光明聲、寂定聲、佛聲。」「唯天中天！已聞。」「阿難！此之所出四大音者，是空無菩薩緣身毛孔之所出也。四大音聲柔軟可意微妙無瑕，出是聲時令六十八億那術百千人漏盡意解，六十八億那術百千人立不起法忍，九億人立不退轉地為無上正真道，使諸佛國各二那術天遠塵離垢諸法法眼凈。阿難！西方去此八十億萬佛剎，有佛名妙樂如來、無所著、等正覺，今現在說法。其世界名樂園。阿難！彼世界所以名樂園，一切皆以佛法為樂，珍寶為人光明清凈，不退

【現代漢語翻譯】 現代漢語譯本：佛陀對阿難說：『善男子、善女人、天龍（天上的龍族）鬼神、揵沓和（香神）、阿須倫（非天神）、迦留羅（金翅鳥）、真陀羅（樂神）、摩睺勒（大蟒神）、人非人等，聽聞此經能一發心頂戴歡喜，如來都能看見這些人。我預先記述這些人，都將見到寶種示現的如來以及寶種世界中的諸菩薩。阿難！要默默持誦此經，不要輕易傳授。這是為什麼呢？因為閻浮提（我們所居住的世界）的人們未曾聽聞此經，不瞭解菩薩無量的法門。』 佛陀告訴阿難：『你看到這個從西方來的童子了嗎？他舞動雙足，身體搖曳，大地為之兩次大震動，見到的人都肅然起敬，汗毛豎立，他降伏一切邪惡的外道，消滅一切魔王的眷屬，破除一切過去的見解，使一切眾生安樂，消除一切勤苦，使一切眾生歡喜，消滅地獄、餓鬼、畜生三惡道，度脫一切眾生，使他們歸向善道，以大音聲救濟眾生。你又看到從西方來的大香交露帳了嗎？』『是的，世尊，我看到了。』『阿難！從西方來的香交露帳，是引導一切菩薩的香。你又聽到西方有大音聲發出嗎？有空聲、光明聲、寂定聲、佛聲。』『是的，世尊，我聽到了。』『阿難！這所發出的四大音聲，是空無菩薩緣身毛孔所發出的。四大音聲柔軟可意，微妙無瑕，發出這些聲音時，使六十八億那術百千人漏盡意解（斷除煩惱，獲得解脫），六十八億那術百千人獲得不起法忍（對佛法真理的堅定信念），九億人獲得不退轉地（不會再退回凡夫的境界），成就無上正真之道，使諸佛國土各有二那術天人遠離塵垢，諸法法眼清凈。阿難！從這裡向西經過八十億萬佛剎，有一尊佛名為妙樂如來、無所著、等正覺，現在正在說法。他的世界名為樂園。阿難！那個世界之所以名為樂園，是因為一切都以佛法為樂，珍寶為人光明清凈，不會退轉。

【English Translation】 English version: The Buddha said to Ananda, 'Good men, good women, gods, dragons, spirits, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, if they hear this sutra and can generate a single thought of joyfully accepting and upholding it, the Tathagata sees all of them. I have already predicted that these beings will all see the Tathagata manifesting the Jewel Seed and the Bodhisattvas in the Jewel Seed world. Ananda! Silently uphold this sutra and do not transmit it lightly. Why is this? Because the people of Jambudvipa (the world we live in) have not yet heard this sutra and do not understand the immeasurable Dharma of the Bodhisattvas.' The Buddha told Ananda, 'Do you see this child coming from the West? He dances with his two feet, his body swaying, and the earth trembles twice greatly. Those who see him are awestruck, their hair standing on end. He subdues all evil heretics, destroys all the retinues of the demon kings, breaks down all past views, brings peace to all beings, eliminates all suffering, brings joy to all beings, eliminates the three evil paths of hell, hungry ghosts, and animals, liberates all beings, and leads them to the path of goodness, saving beings with a great voice. Do you also see the great fragrant canopy coming from the West?' 'Yes, World Honored One, I have seen it.' 'Ananda! The fragrant canopy coming from the West is the fragrance that guides all Bodhisattvas. Do you also hear a great sound coming from the West? A sound of emptiness, a sound of light, a sound of stillness, and a sound of the Buddha.' 'Yes, World Honored One, I have heard it.' 'Ananda! These four great sounds that are emitted come from the pores of the body of the Bodhisattva of Emptiness. The four great sounds are soft, pleasing, subtle, and flawless. When these sounds are emitted, they cause sixty-eight billion nayutas of hundreds of thousands of people to exhaust their outflows and understand the meaning, sixty-eight billion nayutas of hundreds of thousands of people to attain the forbearance of non-arising, and nine hundred million people to attain the stage of non-retrogression, achieving the unsurpassed, true, and correct path. They cause two nayutas of heavenly beings in each Buddha land to be free from defilement, and their Dharma eyes to be purified. Ananda! Going west from here through eighty billion myriads of Buddha lands, there is a Buddha named Wonderful Joy Tathagata, the Unattached, the Perfectly Enlightened One, who is now teaching the Dharma. His world is named Joyful Garden. Ananda! The reason that world is named Joyful Garden is that everything there takes joy in the Dharma, treasures are pure and bright, and there is no retrogression.'

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轉菩薩大士所居，清凈諸菩薩無數，無有弟子緣覺二乘也，唯學一切智乘但行佛道，諸天皆立一切智，其得音安諦，解知一切法界往來，供養諸佛天中天以萬種物，降伏眾魔力化墮見人，滅盡一切塵勞，裂壞一切魔羅網，志於法品，令一切立不退轉地。不說余說但講一切智事，轉菩薩法品，超諸塵勞之界，無復魔行、意無恚怒，行慈悲喜護一切。一一諸毛孔出此六百不退轉法聲、菩薩法品之義，得三脫門，過於弟子緣覺之事，度於三界行一切法界，于彼世界住皆見諸佛，越一切總持法門，得諸佛之覺智、得諸菩薩之三昧，離諸惡智斷諸疑結，得諸佛身智之智，得神通度無極離於諛諂。所愿轉得供養諸佛。立一切人于無上正真道，令多愿人得無起度無極智。當來劫菩薩之行所立無瑕穢，發意頃現生一切諸佛前，無復生老病死啼哭愁憂。已得寂善權現三十二相裝挍其色，已得法身現於凡身，供養奉事一切諸佛，心意踴躍娛樂，智慧度于無極，樂此之樂令餘人亦然。其世界諸菩薩所行所樂如是，以故名曰樂園。複次其樂園世界，有八種交道七寶浴池，中有八味水滿其池。其水底有七寶沙，中有四種蓮華：青曰優缽、紅曰波曇、黃曰拘文、白曰分陀利，其光色具好有無數耀。其國有八重寶樹，金樹、銀樹、琉璃樹、水精樹、車

【現代漢語翻譯】 現代漢語譯本：轉生到菩薩大士所居住的地方，那裡清凈的菩薩無數，沒有弟子和緣覺二乘（聲聞和獨覺）的存在，只有學習一切智乘（大乘佛法）的人，他們只修行佛道。諸天都立志於一切智，他們獲得安定的聲音，瞭解一切法界的往來，用萬種物品供養諸佛天中天。他們降伏眾魔的力量，感化那些墮入邪見的人，滅盡一切塵世的煩惱，摧毀一切魔羅的羅網，專注于佛法，使一切眾生都安立於不退轉的境界。他們不講其他，只講一切智的事情，轉動菩薩的法輪，超越塵世的煩惱，不再有魔的行徑，心中沒有嗔恨和憤怒，以慈悲喜捨之心護佑一切眾生。每一個毛孔都發出六百種不退轉的法音，宣說菩薩的法義，他們獲得三解脫門（空、無相、無愿），超越了弟子和緣覺的境界，度過三界，行於一切法界。他們居住在那個世界，都能見到諸佛，超越一切總持法門，獲得諸佛的覺悟智慧，獲得諸菩薩的三昧（禪定），遠離一切惡智，斷除一切疑惑和煩惱，獲得諸佛的身智之智，獲得神通，度化眾生無有窮盡，遠離諂媚和虛偽。他們所願望的都能實現，能夠供養諸佛。他們使一切眾生都安立於無上正真之道，使許多有願望的人獲得無生無滅的無極智慧。在未來的劫數中，菩薩的修行所建立的功德沒有瑕疵，發願的瞬間就能顯現在一切諸佛面前，不再有生老病死、啼哭愁憂。他們已經獲得了寂靜的善巧方便，顯現三十二相莊嚴其身，已經獲得了法身，卻顯現凡夫之身，供養奉事一切諸佛，心中歡喜踴躍，智慧度無極，樂於這種快樂，也使其他人如此。那個世界的諸菩薩所行所樂就是這樣，因此被稱為樂園。其次，那個樂園世界，有八種交錯的道路，七寶浴池，池中有八種味道的水充滿其中。池底有七寶沙，中有四種蓮花：青色的叫優缽羅（青蓮花），紅色的叫波曇摩（紅蓮花），黃色的叫拘文陀（黃蓮花），白色的叫分陀利（白蓮花），它們的光色美好，有無數的光芒閃耀。那個國家有八重寶樹，金樹、銀樹、琉璃樹、水精樹、車渠樹、瑪瑙樹、硨磲樹、琥珀樹。

【English Translation】 English version: They are reborn in the place where the Bodhisattva Mahasattvas dwell, where there are countless pure Bodhisattvas, without disciples or Pratyekabuddhas (those who achieve enlightenment on their own), only those who study the Sarvajna-yana (the vehicle of all-knowing wisdom), and they only practice the Buddha path. All the devas aspire to Sarvajna, they obtain the sound of peace, understand the comings and goings of all the Dharmadhatus (realms of phenomena), and offer ten thousand kinds of things to the Buddhas, the gods among gods. They subdue the power of all demons, transform those who have fallen into wrong views, extinguish all worldly afflictions, destroy all the nets of Mara, focus on the Dharma, and establish all beings in the state of non-retrogression. They do not speak of anything else, but only of the matters of Sarvajna, turning the wheel of the Bodhisattva Dharma, transcending the realm of worldly afflictions, no longer having the actions of Mara, with no hatred or anger in their minds, practicing loving-kindness, compassion, joy, and equanimity to protect all beings. From each pore of their skin, six hundred sounds of non-retrogression emanate, proclaiming the meaning of the Bodhisattva Dharma, they obtain the three doors of liberation (emptiness, signlessness, and wishlessness), surpassing the realm of disciples and Pratyekabuddhas, crossing the three realms, and practicing in all Dharmadhatus. They dwell in that world and all see the Buddhas, transcending all Dharani (mantra) gates, obtaining the wisdom of the Buddhas' enlightenment, obtaining the Samadhi (meditative absorption) of the Bodhisattvas, leaving all evil wisdom, cutting off all doubts and afflictions, obtaining the wisdom of the Buddhas' body, obtaining supernatural powers to liberate beings without limit, and being free from flattery and deceit. Their wishes are fulfilled, and they are able to make offerings to the Buddhas. They establish all beings on the unsurpassed path of true enlightenment, enabling many who have aspirations to obtain the immeasurable wisdom of no arising and no extinction. In future kalpas (eons), the Bodhisattvas' practice will be without flaw, and in the moment of making a vow, they will appear before all the Buddhas, no longer experiencing birth, old age, sickness, death, weeping, or sorrow. They have already obtained the skillful means of tranquility, manifesting the thirty-two marks of a great being to adorn their bodies, having already obtained the Dharmakaya (Dharma body), yet manifesting in the form of ordinary beings, making offerings and serving all the Buddhas, their hearts filled with joy and delight, their wisdom immeasurable, enjoying this happiness and enabling others to do the same. The practices and joys of the Bodhisattvas in that world are like this, therefore it is called the Garden of Joy. Furthermore, in that Garden of Joy world, there are eight intersecting roads, and seven-jeweled bathing ponds, filled with water of eight flavors. At the bottom of the ponds, there is sand made of seven jewels, and in the ponds, there are four kinds of lotuses: the blue ones are called Utpala (blue lotus), the red ones are called Padmaka (red lotus), the yellow ones are called Kumuda (yellow lotus), and the white ones are called Pundarika (white lotus), their colors are beautiful, and they have countless rays of light. In that country, there are eight layers of precious trees: gold trees, silver trees, lapis lazuli trees, crystal trees, agate trees, carnelian trees, tridacna trees, and amber trees.

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𤦲樹、碼瑙樹、象瑙寶樹、吉祥寶樹、覺轉寶樹、舍羅塞寶樹、碧英寶樹、月光寶樹、逾日月寶樹、雜玉寶樹、阿牟勒寶樹、鳩彌勒味寶樹、赤青白色真珠樹，赤栴檀、青栴檀、黃栴檀、蒲萄酒栴檀、樂會天栴檀、作味栴檀、污勒栴檀樹，蜜香、黑妙香樹，根香莖節枝葉華實各各熾盛。有果樹、器樹、衣樹、瓔珞裝飾樹、伎樂樹，其枝葉華實各亦熾盛，樹香之氣芬馥甚美，如天上所有。阿難！其世界如是，以金為交露，出柔軟音聲，其餘不可計功德亦出柔軟音，世界是故名樂園。空無菩薩于彼神變，來生於此閻浮提，欲見我般泥洹。適生度無央數人，以為佛事轉於法輪。空無菩薩從無數劫來，身體諸毛出是四大音，柔軟可意微妙無瑕。」佛言：「阿難！乃往去世有佛名無垢眼。爾時有比丘名慧樂。其比丘從佛聞四大音義，無數慧句、勤力句、處處句、眼句、天句、音句、信句、佛句、法句、僧句、師子句、金剛句、樂慧句、因緣句、導御句、遠現句、苦諦句、苦習句、苦盡句、向道句。彼於七夜常念不離是句，遠於異講心念四義，無所舍、無所起，清凈志觀壞諸見。從億數佛受是四大無數義句，住於法說，至諸郡國縣邑在人家六年，于眾中講法度無數人。阿難！爾時有魔名曰耆陀，化作龍象其眾無數，雨澆金剛墮此比

丘身上令其命過。阿難！其慧樂比丘者，空無菩薩是也。用彼精進多智，六年于眾會中說法故，從無數劫已來毛孔出此柔軟可意微妙無瑕四大音聲，其一一毛度無數人。閻浮提人其聞空無菩薩名者，為得大利善慶，何況面見歡喜者。空無菩薩得無數諸度無極，故來欲見如來般泥洹。阿難！汝為空無菩薩於我前敷座，從是當得大智慧尊。」於是阿難即受教，于佛前為空無菩薩敷座。佛言：「汝用敷是座故，我般泥洹后汝于座上當一心得六通福。若不志為現清凈行者，敷座之福可得恒沙之數轉輪聖王，一作聖王當一見佛，得為無上正真道最正覺。其有比丘、比丘尼、優婆塞、優婆夷、天龍鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒及余含氣蠕動之類，聞是大清凈法，若今日見現在如來、若如來般泥洹后，為法師比丘敷座，適敷當得十座功德。何等十？一者尊者座；二者轉輪聖王座；三者釋座；四者梵座；五者第六天座；六者法師比丘座；七者在所座處當得法座；八者菩薩大士詣佛樹下時當得佛座；九者得轉法輪度脫無數億天人一切世界普聞音座；十者作如是般泥洹時，天龍鬼神、揵沓和等眷屬圍繞，然後得如來師子座。是為十。阿難！汝為空無菩薩叉十指，說是偈言：

「『其離根為寂定，　　空無出大光明，

我為勇猛叉手，　　為師子大吼禮。 　　志一心及精進，　　積智慧以具足， 　　我為真善叉手，　　禮無有與等者。』」

於是佛為賢者阿難說偈言：

「為空無菩薩，　　汝一心叉手， 　所當得福者，　　且聽我所說。」

佛告阿難：「汝用是叉手福德，我般泥洹已后六月中當獨作佛，天上天下人皆當稽首向汝作禮。若行道入郡國、若住精舍，男子女人小男小女、諸邪異道沙門梵志、諸王大臣、講堂交露及鼓山谷、師子虎野牛象駱駝牛馬驢獼猴、揵沓和阿須倫迦留羅真陀羅摩睺勒天龍鬼神女鬼、樹木枝葉華實諸藥草、有想者無想者，皆當揖讓恭敬禮汝。」

佛告阿難：「譬如如來、無所著、等正覺得佛道之門時，諸樹藥樹有想無想者，皆揖讓低仰向佛樹。阿難！其有比丘、比丘尼、優婆塞、優婆夷、天龍鬼、神揵沓和等，及余含氣有命之類，有說是大清凈法語者，如來今現在若泥洹后，以宣心無諛諂之意，一心叉手向說法者，諸佛天中天皆當授其決，及少功德者皆當具足得是法，何況樂喜無瑕穢者。佛所語無異，聞是大清凈法語，少有歡喜信者、多不樂聞，其有聞說信歡喜，如來已豫見知其人，不於一佛所殖諸德本，為悉于億那術佛所積累功德，皆見我說是大般泥洹會，當復供養

【現代漢語翻譯】 現代漢語譯本 我以勇猛之心合掌，向如獅子般大吼的佛陀致敬。 我以專注一心和精進，積累智慧以達到圓滿。 我以真誠善良之心合掌，向無與倫比的佛陀致敬。

於是，佛陀為賢者阿難說偈語：

『爲了虛空無相的菩薩，你一心合掌， 你所應得的福德，且聽我為你講述。』

佛陀告訴阿難：『你以這合掌的福德，在我般涅槃（parinirvana，佛陀的最終寂滅）后的六個月中，將獨自成佛，天上天下的人都將向你稽首作禮。若你行走在道路上進入城鎮，或住在精舍（vihara，僧侶住所），男子女人、小男孩小女孩、各種外道沙門（sramana，出家修行者）梵志（brahmana，婆羅門教修行者）、諸王大臣、講堂交露以及鼓山谷、獅子老虎野牛大象駱駝牛馬驢獼猴、乾闥婆（gandharva，天界樂神）阿修羅（asura，好戰的神）迦樓羅（garuda，金翅鳥神）緊那羅（kinnara，天界歌神）摩睺羅伽（mahoraga，大蟒神）天龍鬼神女鬼、樹木枝葉花果以及各種藥草，有情識的無情識的，都將揖讓恭敬地向你致禮。』

佛陀告訴阿難：『譬如如來（tathagata，佛陀的稱號）、無所執著、等正覺（samyaksambuddha，完全覺悟）證得佛道時，各種樹木藥草，有情識的無情識的，都揖讓低頭向佛樹。阿難！如果有比丘（bhikkhu，男性出家僧人）、比丘尼（bhikkhuni，女性出家僧人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）、天龍鬼神乾闥婆等，以及其他有氣息有生命的眾生，有人宣說這大清凈法語，如來現在或涅槃后，以宣說內心無有諂媚之意，一心合掌向說法者，諸佛天中天都將為他授記（vyakarana，預言成佛），即使是少許功德的人都將具足獲得此法，何況是那些樂於歡喜沒有瑕疵的人。佛所說的話沒有虛妄，聽到這大清凈法語，少有歡喜信受的，多數不樂意聽聞，那些聽到宣說而歡喜信受的，如來已經預先知道這些人，他們不僅在一尊佛那裡種下諸德本，而是在億那由他（nayuta，數量單位）佛那裡積累功德，他們都將見到我說這大般涅槃法會，並且將供養。』

【English Translation】 English version I, with valiant hands clasped, pay homage to the Buddha who roars like a lion. With focused mind and diligence, I accumulate wisdom to attain completeness. I, with a truly virtuous heart, clasp my hands, paying homage to the one who has no equal.

Then, the Buddha spoke these verses to the venerable Ananda:

'For the Bodhisattva who is empty of form, you clasp your hands with a focused mind, The merit you are to receive, listen to what I shall tell you.'

The Buddha said to Ananda, 'With the merit of this clasping of hands, in the six months after my parinirvana (the final passing away of the Buddha), you will become a Buddha alone, and all beings in heaven and on earth will bow their heads and pay homage to you. If you walk on the road into towns, or reside in a vihara (monastery), men and women, young boys and girls, various heretical sramanas (ascetics) and brahmanas (priests), kings and ministers, lecture halls, crossroads, and drum valleys, lions, tigers, wild oxen, elephants, camels, cows, horses, donkeys, monkeys, gandharvas (celestial musicians), asuras (demons), garudas (mythical birds), kinnaras (celestial beings), mahoragas (serpent deities), heavenly dragons, ghosts, female ghosts, trees, branches, leaves, flowers, fruits, and various herbs, those with consciousness and those without, will all bow and pay respectful homage to you.'

The Buddha said to Ananda, 'For example, when the Tathagata (the Buddha), unattached, having attained samyaksambuddha (perfect enlightenment), enters the path of Buddhahood, all trees and herbs, those with consciousness and those without, bow their heads towards the Buddha tree. Ananda! If there are bhikkhus (monks), bhikkhunis (nuns), upasakas (male lay followers), upasikas (female lay followers), heavenly dragons, ghosts, gandharvas, and other sentient beings, who proclaim this great pure Dharma, whether the Tathagata is present or after his nirvana, with a sincere heart free from flattery, clasping their hands towards the one who speaks the Dharma, all Buddhas, the gods among gods, will bestow upon them a prediction of Buddhahood (vyakarana), and even those with little merit will fully attain this Dharma, how much more so those who are joyful and without blemish. The words of the Buddha are not false, upon hearing this great pure Dharma, few will rejoice and believe, most will not be pleased to hear it, those who hear it and rejoice in faith, the Tathagata has already foreseen these people, they have not only planted roots of virtue in one Buddha, but have accumulated merit in billions of nayutas (a large number) of Buddhas, they will all see me speak this great parinirvana assembly, and will make offerings.'

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彌勒如來。見彌勒佛來下作佛時，當復聞說大般泥洹經，當復見空無菩薩身毛孔出音大音聲，當復得方等經，當復聞見四童子爾時說是經，天人阿須倫諸世間人當復恭敬揖讓叉手作禮，亦當得師子座。」

於是佛告賢者阿那律：「汝寧見四十億天于虛空中聞是經法叉手向我者不？」對曰：「唯然天中天！已見。」佛告阿那律：「是四十億天用是叉手福億，阿僧祇劫不歸三惡道，各各當一恒沙數更作轉輪聖王，一一作聖王常值見佛，更是數已然後得作佛，號愿寂如來、無所著、等正覺，皆同一字。」

爾時于眾會中有力士，一名那尼、二名羅提、三名首羅颰、四名叉摩迦樓、五名覆呿遬、六名波囚遮、七名阿比他、八名維那提、九名優多羅、十名浮浮樓遮、十一名和利前、十二名醘犁阇、十三名醘梨陀樓、十四名叉摩遮，一一力士與五百之眾俱悲啼哭往詣佛所，稽首作禮泣下交橫，白佛言：「唯世尊！我等為空無菩薩、善思議菩薩、喜信凈菩薩、神通華菩薩，及大會諸菩薩，及此大經、諸大弟子眾，叉手揖讓恭敬作禮，持是功德求無上正真道。」時佛便笑。賢者阿難以偈問佛言：

「佛為世光明，　　今何因緣笑？ 　善為我等解，　　無數億人疑。」

於是佛為阿難說偈言：

「阿難汝為見，

【現代漢語翻譯】 現代漢語譯本：彌勒如來（Maitreya Tathagata）。當見到彌勒佛（Maitreya Buddha）降生於世成佛時，將再次聽聞宣說《大般泥洹經》（Mahaparinirvana Sutra），將再次見到空無菩薩（Sunyata Bodhisattva）身毛孔發出洪亮的聲音，將再次獲得《方等經》（Vaipulya Sutra），將再次聽聞並見到四位童子在彼時宣說此經，天人、阿修羅（Asura）以及世間眾人將再次恭敬作揖、合掌作禮，也將獲得師子座（lion throne）。 這時，佛陀告訴賢者阿那律（Aniruddha）說：『你是否看見四十億天人在虛空中聽聞此經，並向我合掌？』阿那律回答說：『是的，天中天！我已看見。』佛陀告訴阿那律說：『這四十億天人因合掌的福德，在阿僧祇劫（asamkhya kalpa）中不會墮入三惡道，他們各自將經歷恒河沙數（Ganges sand）次的轉輪聖王（Chakravartin）的輪迴，每一次成為聖王時都能值遇佛陀，經歷這些次數之後，他們將成佛，佛號為愿寂如來（Pranita-shanta Tathagata）、無所著（Asakta）、等正覺（Samyaksambuddha），他們的佛號都相同。』 當時，在法會中有一些力士，第一位名叫那尼（Nani），第二位名叫羅提（Rati），第三位名叫首羅颰（Shura-bhadra），第四位名叫叉摩迦樓（Kshama-karu），第五位名叫覆呿遬（Prakshipta-shura），第六位名叫波囚遮（Prakshipta-shura），第七位名叫阿比他（Abhita），第八位名叫維那提（Vinati），第九位名叫優多羅（Uttara），第十位名叫浮浮樓遮（Praphulla-ruchi），第十一位名叫和利前（Haripriya），第十二位名叫醘犁阇（Kshali-ja），第十三位名叫醘梨陀樓（Kshali-dara），第十四位名叫叉摩遮（Kshama-ja），每一位力士都帶領著五百位隨從，他們一同悲傷哭泣，前往佛陀所在之處，頂禮佛足，淚流滿面，向佛陀稟告說：『世尊！我們爲了空無菩薩、善思議菩薩（Susambuddha Bodhisattva）、喜信凈菩薩（Shraddha-vishuddha Bodhisattva）、神通華菩薩（Abhijnana-pushpa Bodhisattva），以及法會中的諸位菩薩，以及這部大經、諸位大弟子眾，合掌作揖，恭敬作禮，以此功德，祈求無上正真之道。』這時，佛陀笑了。賢者阿難（Ananda）以偈頌向佛陀問道： 『佛陀是世間的光明， 如今因何緣故而笑？ 請為我們解說， 無數億人心中疑惑。』 於是，佛陀為阿難說偈頌道： 『阿難，你是否看見，』

【English Translation】 English version: Maitreya Tathagata. When Maitreya Buddha comes down to earth to become a Buddha, he will again hear the Mahaparinirvana Sutra being preached, he will again see the pores of Sunyata Bodhisattva emitting loud sounds, he will again obtain the Vaipulya Sutra, he will again hear and see four boys preaching this sutra at that time, gods, asuras, and all people in the world will again respectfully bow, clasp their hands, and pay homage, and they will also obtain the lion throne. Then, the Buddha said to the venerable Aniruddha: 'Have you seen forty billion gods in the sky listening to this sutra and clasping their hands towards me?' Aniruddha replied: 'Yes, Lord of the Gods! I have seen it.' The Buddha told Aniruddha: 'These forty billion gods, because of the merit of clasping their hands, will not fall into the three evil paths for asamkhya kalpas, and each of them will go through the cycle of being a Chakravartin king as many times as there are sands in the Ganges River. Each time they become a holy king, they will encounter a Buddha. After going through these cycles, they will become Buddhas, named Pranita-shanta Tathagata, Asakta, Samyaksambuddha, and their Buddha names will all be the same.' At that time, in the assembly, there were some strong men, the first named Nani, the second named Rati, the third named Shura-bhadra, the fourth named Kshama-karu, the fifth named Prakshipta-shura, the sixth named Prakshipta-shura, the seventh named Abhita, the eighth named Vinati, the ninth named Uttara, the tenth named Praphulla-ruchi, the eleventh named Haripriya, the twelfth named Kshali-ja, the thirteenth named Kshali-dara, and the fourteenth named Kshama-ja. Each of these strong men, along with five hundred followers, were weeping sadly. They went to where the Buddha was, bowed their heads to the ground, and with tears streaming down their faces, they said to the Buddha: 'Lord, for the sake of Sunyata Bodhisattva, Susambuddha Bodhisattva, Shraddha-vishuddha Bodhisattva, Abhijnana-pushpa Bodhisattva, and all the Bodhisattvas in the assembly, as well as this great sutra and all the great disciples, we clasp our hands, bow respectfully, and pay homage. With this merit, we seek the unsurpassed, true, and right path.' At this time, the Buddha smiled. The venerable Ananda asked the Buddha in verse: 'The Buddha is the light of the world, Why do you smile now? Please explain to us, For countless billions of people are in doubt.' Then, the Buddha spoke in verse to Ananda: 'Ananda, have you seen,'

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諸力士之眾， 　各五百眷屬，　　發大道意不？ 　為我叉手恭，　　及空無童子， 　一切諸菩薩，　　於是經尊法， 　勸助大道意，　　哀念於一切， 　各與五百眾，　　皆當得佛道， 　無央數億劫，　　終不歸惡道， 　觀于叉手者，　　其福乃如是。 　我忍住一劫，　　及數億百劫， 　諸佛得道時，　　其國甚快樂， 　所行至輒尊，　　其國則豐盛， 　我忍住一劫，　　說得未能竟。 　阿難我今日，　　于夜中半時， 　汝為最後說，　　見佛人中尊。」

佛告阿難：「汝寧見此童子從北方來，有大金光耀來者不？其威神照于北方草木藥樹，樹木莖節枝葉華實，宮殿交露山陵溪谷，及人非人，皆同現為金色。」對曰：「唯然天中天！已見。」「阿難！汝見北方七寶交露精舍來不？」對曰：「唯然天中天！已見。」「阿難！汝見金交露中結加趺坐者不？」對曰：「唯然天中天！已見。」佛告阿難：「北方去此六十四億萬佛國，有佛名覺跡如來、無所著、等正覺，今現在說法。神通華菩薩于彼神變，來生此閻浮提，欲見我般泥洹，時光明所照謂是如來光明威神，其七寶交露謂華跡世界，其七寶金交露帳中坐童子謂如來也。自然作是世界，坐此七寶金交露帳中，令無央數人具足於德本

【現代漢語翻譯】 現代漢語譯本 諸位力士，每人帶領五百眷屬，是否都發起了追求無上菩提的心？ 他們為我合掌恭敬，還有空無童子（菩薩名），以及一切諸菩薩，都因這部經的尊貴教法， 勸勉幫助發起追求無上菩提的心，哀憫一切眾生，每人帶領五百眷屬，都將證得佛道。 在無數億劫中，最終都不會墮入惡道，觀察這些合掌的人，他們的福報就是如此。 我忍耐住一劫，乃至數億百劫，諸佛得道的時候，他們的國土非常快樂， 所行之處都受到尊敬，他們的國土則非常豐盛，我忍耐住一劫，所說的都未能說完。 阿難，我今天，在半夜時分，為你最後說法，讓你見到佛，人中之尊。

佛告訴阿難：『你是否看見這個童子從北方來，帶著巨大的金光照耀而來？他的威神照耀著北方的草木藥樹，樹木的莖節枝葉花果，宮殿交錯的山陵溪谷，以及人和非人，都一同顯現為金色。』 阿難回答說：『是的，天中天！我已看見。』 『阿難！你看見從北方來的七寶交露精舍嗎？』 阿難回答說：『是的，天中天！我已看見。』 『阿難！你看見在金交露中結跏趺坐的人嗎？』 阿難回答說：『是的，天中天！我已看見。』 佛告訴阿難：『北方距離這裡有六十四億萬佛國，有一尊佛名為覺跡如來（佛名），無所著（佛的稱號），等正覺（佛的稱號），現在正在說法。神通華菩薩（菩薩名）在那裡顯現神通變化，來到這閻浮提（我們所居住的世界），想要見我入般涅槃（佛的去世），當時的光明照耀，人們以為是如來的光明威神，那七寶交露是華跡世界（佛國名），那坐在七寶金交露帳中的童子就是如來。他自然創造了這個世界，坐在七寶金交露帳中，讓無數人具足功德根本。』

【English Translation】 English version All you strong warriors, each with five hundred attendants, have you all generated the aspiration for the Great Path? They respectfully join their palms for me, along with the Empty No Child (a Bodhisattva), and all the Bodhisattvas, because of this honored Dharma of the scripture, Encouraging and helping to generate the aspiration for the Great Path, they have compassion for all beings, each leading five hundred attendants, all will attain Buddhahood. In countless eons, they will never fall into evil paths. Observing those who join their palms, their blessings are like this. I endure for one kalpa, even for hundreds of millions of kalpas. When the Buddhas attain enlightenment, their lands are very joyful, Wherever they go, they are respected, and their lands are very prosperous. I endure for one kalpa, and what I have said is still not finished. Ananda, today, in the middle of the night, I will speak the final Dharma for you, so that you may see the Buddha, the Honored One among humans.

The Buddha said to Ananda, 'Do you see this child coming from the north, with great golden light shining forth? His majestic power illuminates the grasses, trees, and medicinal plants of the north, the stems, branches, leaves, flowers, and fruits of the trees, the palaces, the intersecting mountains and valleys, and both humans and non-humans, all appearing as golden.' Ananda replied, 'Yes, Honored One among the heavens! I have seen it.' 'Ananda! Do you see the jeweled pavilion with interwoven canopies coming from the north?' Ananda replied, 'Yes, Honored One among the heavens! I have seen it.' 'Ananda! Do you see the one sitting in full lotus posture within the golden interwoven canopies?' Ananda replied, 'Yes, Honored One among the heavens! I have seen it.' The Buddha said to Ananda, 'Sixty-four billion Buddha lands away to the north, there is a Buddha named Jueji Tathagata (Buddha's name), the Unattached (Buddha's title), the Perfectly Enlightened One (Buddha's title), who is now teaching the Dharma. Bodhisattva Shentonghua (Bodhisattva's name) is manifesting his spiritual powers there, coming to this Jambudvipa (the world we live in), wishing to see my Parinirvana (Buddha's passing). The light that was shining at that time, people thought it was the majestic power of the Tathagata's light. The jeweled interwoven canopies are the Huaji World (Buddha's land name), and the child sitting in the jeweled golden interwoven canopy is the Tathagata. He naturally created this world, sitting in this jeweled golden interwoven canopy, allowing countless people to be complete in the roots of merit.'

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。阿難！此佛國有無央數億百千人，與此童子殖眾德本。是童子適生於是佛國，悉當令其同輩之眾漏盡意解得住學地，于無上正真道得不退轉。」

於是四菩薩往詣佛所，同一時前稽首佛足。佛告阿難：「如來所當作者，及如來弟子，以令一切具足得其所。是神通華菩薩以此金交露之變化，令七十億人得阿羅漢，七十億那術人住學地，七十億百人立無上正真道，七十億那術人得不起法忍立，無數人當值彌勒時。」

佛說方等般泥洹經卷上 大正藏第 12 冊 No. 0378 佛說方等般泥洹經

佛說方等般泥洹經卷下

西晉月氏三藏竺法護譯

囑累品第四

爾時賢者阿難白佛言：「唯世尊住一劫復過一劫。所以者何？唯天中天！如來、無所著、等正覺在於世者，是諸正士來至此，我等得見跪拜承事。如來般泥洹已后，我曹永絕於三處。何等為三？佛、法、僧。是等正士為離三處。」於是阿難說此語已啼泣躄地。於時善思義菩薩為阿難說此偈言：

「阿難仁莫啼，　　萬物皆無常， 　合會有別離，　　況人焉可常？ 　於是空無法，　　阿難何為啼？ 　咸有聚會者，　　諸會難得久， 　佛道亦無得，　　阿難何為悲？ 　所合會為空，　　慧慧亦復空， 　若念

【現代漢語翻譯】 現代漢語譯本：阿難！這個佛國有無數億百千人，與這個童子一同種下各種功德的根本。這個童子剛出生在這個佛國，就能夠讓所有同輩的人都斷盡煩惱，心意解脫，證得有學之位，在無上正真之道上得到不退轉的境界。 於是，四位菩薩前往佛陀所在之處，同時向前向佛陀的足部頂禮。佛陀告訴阿難：『如來所應當做的事情，以及如來的弟子們所應當做的事情，是爲了讓一切眾生都能夠圓滿具足地得到他們所應得的。這位神通華菩薩通過這金交露的變化，使得七十億人證得阿羅漢果位，七十億那術（一種數量單位）人安住于有學之位，七十億百人確立了無上正真之道，七十億那術人證得不起法忍的境界，無數的人將在彌勒佛出世時得度。』 《佛說方等般泥洹經》捲上 大正藏第 12 冊 No. 0378 《佛說方等般泥洹經》 《佛說方等般泥洹經》卷下 西晉月氏三藏竺法護譯 囑累品第四 當時，賢者阿難對佛陀說：『唯愿世尊住世一劫，甚至超過一劫。這是為什麼呢？唯有天中之天！如來、無所著、等正覺在世的時候，這些正士才能來到這裡，我們才能得見、跪拜、承事。如來入般泥洹之後，我們這些人將永遠失去三處依靠。哪三處呢？佛、法、僧。這些正士也將離開這三處依靠。』於是，阿難說完這些話后，哭泣著倒在地上。這時，善思義菩薩為阿難說了這首偈語： 『阿難啊，你不要哭泣，萬物都是無常的，聚合必然有分離，何況是人呢，怎麼可能常住？這裡是空無一物的，阿難你為何哭泣？凡是聚合的，都難以長久，佛道也是不可得的，阿難你為何悲傷？凡是聚合的都是空，智慧也是空，如果念頭』

【English Translation】 English version: 'Ananda! In this Buddha-land, there are countless billions of people who, together with this child, plant the roots of various virtues. This child, upon being born in this Buddha-land, will enable all his peers to exhaust their defilements, attain liberation of mind, abide in the stage of learning, and achieve non-retrogression on the unsurpassed path of true enlightenment.' Then, four Bodhisattvas went to where the Buddha was, and at the same time, they bowed their heads to the Buddha's feet. The Buddha told Ananda, 'What the Tathagata should do, and what the Tathagata's disciples should do, is to enable all beings to fully obtain what they deserve. This Bodhisattva, Supernatural Flower, through the transformation of this golden dew, has enabled seventy billion people to attain the Arhatship, seventy billion nayuta (a unit of number) people to abide in the stage of learning, seventy billion hundred people to establish the unsurpassed path of true enlightenment, seventy billion nayuta people to attain the non-arising forbearance, and countless people will be saved when Maitreya Buddha appears.' 'The Sutra of the Buddha's Discourse on the Great Nirvana, Volume One' 'Taisho Tripitaka Volume 12, No. 0378, The Sutra of the Buddha's Discourse on the Great Nirvana' 'The Sutra of the Buddha's Discourse on the Great Nirvana, Volume Two' 'Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty' 'Chapter Four: Entrustment' At that time, the Venerable Ananda said to the Buddha, 'May the World Honored One abide for one kalpa, or even more than one kalpa. Why is that? Only when the Tathagata, the Unattached One, the Perfectly Enlightened One, is in the world, can these righteous ones come here, and we can see, bow, and serve. After the Tathagata enters Parinirvana, we will forever lose three refuges. What are the three? The Buddha, the Dharma, and the Sangha. These righteous ones will also leave these three refuges.' Then, after Ananda said these words, he wept and fell to the ground. At this time, the Bodhisattva Good Thought spoke this verse to Ananda: 'Ananda, do not weep, all things are impermanent, gatherings must have separations, how much more so for people, how can they be permanent? Here, there is nothing, Ananda, why do you weep? All that gathers will not last long, the Buddha's path is also unattainable, Ananda, why are you sad? All that gathers is empty, wisdom is also empty, if the thought'

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若不念，　　一切法無念。 　無獲空無有，　　譬若如野馬， 　又如化象馬，　　園果樹木華， 　巧幻師所現，　　佛弟子如是。」

於是阿難以偈答善思義菩薩言：

「實然如仁言，　　諸法無所念， 　我今日當離，　　違遠於世尊， 　云何入舍衛，　　彼問以何答？ 　正覺為在不？　　法眼當來不？ 　若入香積山，　　不見人中尊， 　但見其空座，　　何忍住于彼。 　若出香積山，　　入迦利精舍， 　人中尊在中，　　廣說於四諦； 　見迦利羅空，　　無世雄光神， 　若入音聲園，　　于中獨啼哭。 　用不見正覺，　　馳走趣四方， 　其淚充滿目，　　何忍住于彼。」

爾時喜信凈菩薩為賢者阿難說偈言：

「若億歲愁憂，　　安可有所得？ 　阿難且觀是，　　法界甚難得。 　譬如芭蕉樹，　　葉葉分解之， 　獲之無所得，　　萬物皆如是。 　譬如天雨時，　　水中之有泡， 　適起便復漂，　　萬物亦如是。 　譬如水之沫，　　但可以眼觀， 　獲之不可得，　　四種亦如是。 　譬如明鏡凈，　　影現不可得， 　三界亦如是，　　阿難何為啼？」

於是阿難以偈答喜信凈菩薩言：

「非為不知是，　　不為不見是， 　三界無所有，　　

【現代漢語翻譯】 現代漢語譯本 若不執著于念頭，一切法本無念。 不執著于空無所得，就像野馬一樣， 又像幻化出來的象馬，園中的果樹和花朵， 都是巧妙的幻術師所展現的，佛的弟子也應如此看待一切。

於是阿難用偈語回答善思義菩薩說：

『確實如您所說，一切法本無所念， 我今天將要離開，遠離世尊， 如何進入舍衛城，別人問我該如何回答？ 正覺（指佛陀）是否還在？法眼（指佛陀的智慧）是否還會到來？ 如果進入香積山，卻見不到人中尊（指佛陀）， 只能看到空蕩的座位，我怎能忍心住在那裡。 如果離開香積山，進入迦利精舍， 人中尊（指佛陀）在那裡，廣說四諦（苦、集、滅、道）； 看到迦利精舍空無一人，沒有世雄（指佛陀）的光輝， 如果進入音聲園，只能獨自在那裡哭泣。 因為見不到正覺（指佛陀），只能奔走四方， 淚水充滿眼眶，我怎能忍心住在那裡。』

這時，喜信凈菩薩為賢者阿難說了偈語：

『即使憂愁億萬年，又怎能有所得呢？ 阿難，你且看看，法界（指宇宙萬法）是多麼難以把握。 譬如芭蕉樹，一片片葉子剝開， 最終什麼也得不到，萬物皆是如此。 譬如天下雨時，水中的泡沫， 剛出現就又消散，萬物也是如此。 譬如水面的泡沫，只能用眼睛看到， 卻無法抓住，四種（指地、水、火、風）也是如此。 譬如明亮的鏡子，映現的影像無法抓住， 三界（指欲界、色界、無色界）也是如此，阿難你為何哭泣？』

於是阿難用偈語回答喜信凈菩薩說：

『並非不知道這些道理，並非沒有看到這些道理， 三界本無所有，

【English Translation】 English version If one does not cling to thoughts, all dharmas are without thought. Not grasping at emptiness and non-existence, it's like a wild horse, Or like an illusionary elephant or horse, the fruits and flowers of the garden trees, All are manifestations of a skillful illusionist; thus should the Buddha's disciples view all things.

Then Ananda replied to Bodhisattva Good-Thought with a verse:

'Indeed, as you say, all dharmas are without thought, Today I am about to depart, far from the World Honored One, How shall I enter Shravasti, and what shall I answer when asked? Is the Rightly Awakened One (Buddha) still there? Will the Dharma Eye (Buddha's wisdom) come again? If I enter Fragrant Mountain and do not see the Honored One among men (Buddha), But only see the empty seat, how can I bear to stay there? If I leave Fragrant Mountain and enter the Karali Vihara, The Honored One among men (Buddha) is there, extensively explaining the Four Noble Truths; Seeing Karali empty, without the light of the Hero of the World (Buddha), If I enter the Sound Garden, I can only weep alone there. Because I cannot see the Rightly Awakened One (Buddha), I can only run in all directions, Tears filling my eyes, how can I bear to stay there?'

At that time, Bodhisattva Joyful-Faith-Purity spoke a verse to the venerable Ananda:

'Even if you grieve for billions of years, what can you gain? Ananda, look at this, the Dharma Realm (universe and all phenomena) is so difficult to grasp. Like a banana tree, if you peel off each leaf, You will gain nothing, all things are like this. Like the bubbles in the water when it rains, They arise and then disappear, all things are like this. Like the foam on the water, it can only be seen with the eyes, But cannot be grasped, the four elements (earth, water, fire, wind) are also like this. Like a clear mirror, the reflected image cannot be grasped, The three realms (desire realm, form realm, formless realm) are also like this, Ananda, why do you weep?'

Then Ananda replied to Bodhisattva Joyful-Faith-Purity with a verse:

'It is not that I do not know these principles, it is not that I have not seen these principles, The three realms are without substance,

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經常載說此。 　見是億人眾，　　淚下皆交流， 　至我所愁泣，　　用是益感戚。 　今世尊當去，　　人上忽不現， 　當於何求索？　　誰復為我護？ 　當從誰聞法，　　深奧難解句？ 　當入何所難，　　嗚呼佛難值！」

爾時空無菩薩為阿難說偈言：

「阿難起莫憂，　　觀於法非法， 　法為不可得，　　何緣當有滅？ 　如諸佛生時，　　得道亦如是， 　如佛轉法輪，　　泥洹亦如是。 　生不生於生，　　佛道亦無滅， 　于無生之法，　　阿難何為啼？ 　觀我身毛孔，　　諸所講說業， 　說佛空無有，　　法界亦如是。」

於是阿難以偈答空無菩薩言：

「仁等各當去，　　于諸界無憂， 　當見億諸佛，　　講說上妙法。 　我等及億天，　　周匝相圍繞， 　比丘比丘尼，　　共舉聲吁嗟。 　或從數千里，　　皆來至我所， 　號呼聲遠聞，　　釋師子所在。 　忉利及焰天，　　兜術泥摩羅， 　世尊為至梵，　　何時當來下？ 　在閑居三月，　　人中尊一心， 　世雄何時起，　　當復擊法鼓？」

爾時神通華菩薩為阿難說偈言：

「我為以知是，　　自期於三月， 　示現於仁前，　　阿難可勿啼。 　我當故為汝，　　啟白于如來， 　令轉

【現代漢語翻譯】 現代漢語譯本 他們經常這樣說： 『看到這億萬民眾，淚水都交織流淌，他們來到我這裡愁苦哭泣，這更加讓我感到悲傷。』 『如今世尊（佛陀）將要離去，忽然從人們眼前消失，我們應當向何處尋求？誰還能再來護佑我們？』 『我們應當從誰那裡聽聞佛法，那些深奧難解的語句？我們應當進入何等艱難的境地？唉，佛陀真是難以值遇啊！』

這時，空無菩薩對阿難（佛陀的侍者）說偈語：

『阿難，起來不要憂愁，觀察法與非法，法是不可得的，又怎麼會有滅亡呢？』 『如同諸佛出生時一樣，得道也是如此，如同佛陀轉法輪（宣講佛法）一樣，涅槃（寂滅）也是如此。』 『生不是真正的生，佛道也沒有真正的滅，對於無生的法，阿難你為何哭泣？』 『觀察我身上的毛孔，以及我所講說的業，說佛是空無所有的，法界（宇宙萬法）也是如此。』

於是，阿難用偈語回答空無菩薩說：

『諸位各自應當離去，在各個世界都不要憂愁，將會見到億萬諸佛，宣講至高無上的妙法。』 『我們以及億萬天人，都團團圍繞著，比丘（出家男眾）和比丘尼（出家女眾），一起發出嘆息的聲音。』 『有的從數千里之外，都來到我這裡，號哭的聲音傳得很遠，詢問釋迦獅子（佛陀）在哪裡。』 『忉利天（欲界第二天）和焰天（欲界第三天），兜術天（欲界第四天）和泥摩羅天（欲界第五天），世尊前往梵天（色界天），何時才能下來？』 『在閑靜處居住了三個月，人中之尊一心禪定，世雄（佛陀）何時才能起身，再次敲響法鼓（宣講佛法）？』

這時，神通華菩薩對阿難說偈語：

『我已經知道這件事，自己約定三個月，顯現在你面前，阿難你不要哭泣。』 『我將特意為你，稟告如來（佛陀），讓他轉動法輪（宣講佛法）。』

【English Translation】 English version They often say this: 'Seeing these billions of people, tears flow in streams, they come to me weeping in sorrow, which makes me feel even more grief.' 'Now the World Honored One (Buddha) is about to depart, suddenly disappearing from people's sight, where should we seek? Who will protect us again?' 'From whom should we hear the Dharma, those profound and difficult to understand words? Into what kind of difficult situation should we enter? Alas, it is so difficult to encounter a Buddha!'

At that time, the Bodhisattva Emptiness said to Ananda (Buddha's attendant) in verse:

'Ananda, arise and do not grieve, observe the Dharma and non-Dharma, the Dharma is unattainable, how can there be extinction?' 'Just as when all Buddhas are born, enlightenment is also like this, just as the Buddha turns the Dharma wheel (preaches the Dharma), Nirvana (extinction) is also like this.' 'Birth is not true birth, the Buddha's path has no true extinction, regarding the Dharma of non-birth, why do you weep, Ananda?' 'Observe the pores of my body, and the karma I have spoken, saying that the Buddha is empty and non-existent, the Dharma realm (all phenomena of the universe) is also like this.'

Then, Ananda answered the Bodhisattva Emptiness in verse:

'You all should depart, in all realms do not worry, you will see billions of Buddhas, preaching the supreme and wonderful Dharma.' 'We and billions of devas (gods), all surround, the Bhikkhus (monks) and Bhikkhunis (nuns), together raise voices of lamentation.' 'Some from thousands of miles away, all come to me, the sound of weeping is heard far away, asking where is Shakya Lion (Buddha).' 'Trayastrimsa Heaven (second heaven of the desire realm) and Yama Heaven (third heaven of the desire realm), Tushita Heaven (fourth heaven of the desire realm) and Nimarati Heaven (fifth heaven of the desire realm), the World Honored One goes to Brahma Heaven (heaven of the form realm), when will he come down?' 'Having stayed in seclusion for three months, the Honored One among men is in deep meditation, when will the Hero of the World (Buddha) arise, and strike the Dharma drum (preach the Dharma) again?'

At that time, the Bodhisattva Divine Flower said to Ananda in verse:

'I already know this matter, I have made an appointment for three months, to appear before you, Ananda, do not weep.' 'I will especially for you, report to the Tathagata (Buddha), and ask him to turn the Dharma wheel (preach the Dharma).'

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第一法，　　用離釋尊故。 　諸佛有大哀，　　當來至人所， 　阿難勿得悲，　　人中尊以起。 　諸天龍尚憂，　　何況于汝身， 　如是之光明，　　乃於世滅盡。 　佛為以說是，　　面從世尊聞， 　雖住于億劫，　　諸會猶別離。」

於是阿難起住佛前，三舉聲說此偈言：

「佛為一切護，　　今日當泥洹， 　世間當復冥，　　為以失眼明。 　國王及尊者，　　畀褫國勤苦， 　何忍聞是言，　　佛當般泥洹。 　力士力士妻，　　力士子俱來， 　悲哀皆啼泣，　　最後見世尊。 　諸天龍之類，　　周匝五由旬， 　涕流至於膝，　　除余諸人民。 　難頭和難龍，　　六十億龍俱， 　皆來共啼哭，　　最後見世尊。 　和陵摩奈龍，　　娑竭有大力， 　淚啼一由旬，　　往詣于佛所。 　阿耨達龍王，　　百億眾圍繞， 　淚涕如車輪，　　往至於佛所。 　伊隸缽龍王，　　化作大身來， 　啼泣發洪音，　　往到于佛所。 　千億諸鬼神，　　及百那術眾， 　前稽首佛足，　　最後見世尊。 　諸釋有億千，　　其眾百那術， 　前行禮佛足，　　明眼莫泥洹。 　於是億梵天，　　明照是天地， 　前禮于佛足，　　愿尊住一劫。 　魔子于彼來，　　導師自言在，

【現代漢語翻譯】 現代漢語譯本 第一法，是因為要離開釋尊（釋迦牟尼佛）。 諸佛有大慈悲，將來會來到世人所在之處， 阿難（佛陀的弟子）你不要悲傷，人中之尊（佛陀）已經起身。 諸天和龍尚且憂愁，更何況是你們自身呢？ 這樣的光明，將要在世間滅盡。 佛陀這樣說，是當面從世尊那裡聽到的， 即使住世億劫，所有的聚會終究會有別離的時候。

於是阿難起身站在佛前，三次高聲說了這首偈語：

佛陀是一切眾生的守護者，今日將要入涅槃， 世間將要再次陷入黑暗，如同失去了眼睛的光明。 國王和尊者們，都將放棄國家的辛勞， 怎能忍心聽到這樣的話，佛陀將要入般涅槃。 力士、力士的妻子，力士的兒子都來了， 他們悲哀地哭泣，最後一次見世尊。 諸天和龍的種類，在周圍五由旬（古印度長度單位）的地方， 眼淚流到膝蓋，除了其他的人民。 難頭和難龍（龍的名字），帶著六十億條龍， 都來一起哭泣，最後一次見世尊。 和陵摩奈龍（龍的名字），娑竭（龍的名字）有大力， 眼淚流了一由旬，前往佛陀所在之處。 阿耨達龍王（龍的名字），被百億眾生圍繞， 眼淚像車輪一樣大，前往佛陀所在之處。 伊隸缽龍王（龍的名字），化作巨大的身體前來， 哭泣發出巨大的聲音，前往佛陀所在之處。 千億諸鬼神，以及百那術（數量單位）的眾生， 向前叩拜佛足，最後一次見世尊。 諸釋迦族有億千，他們的數量有百那術， 向前禮拜佛足，明眼（佛陀）不要入涅槃。 於是億萬梵天，光明照耀著天地， 向前禮拜佛足，愿尊者住世一劫。 魔子從那裡來，說導師（佛陀）自己還在，

【English Translation】 English version The first dharma is because of leaving Shakyamuni (Buddha). All Buddhas have great compassion and will come to where people are in the future, Ananda (Buddha's disciple), do not be sad, the honored one among men (Buddha) has already risen. The gods and dragons are still worried, let alone yourselves? Such light will be extinguished in the world. The Buddha said this, having heard it directly from the World Honored One, Even if he lives for billions of kalpas, all gatherings will eventually have separations.

Then Ananda rose and stood before the Buddha, and said this verse three times in a loud voice:

The Buddha is the protector of all beings, and today he will enter Nirvana, The world will once again fall into darkness, as if losing the light of the eyes. Kings and honored ones will give up the hardships of their countries, How can they bear to hear such words, that the Buddha will enter Parinirvana. The strong men, the strong men's wives, and the strong men's sons have all come, They are crying sadly, seeing the World Honored One for the last time. The kinds of gods and dragons, within a radius of five yojanas (an ancient Indian unit of length), Their tears flowed to their knees, except for the other people. Nanda and Upananda dragons (names of dragons), with sixty billion dragons, They all came to cry together, seeing the World Honored One for the last time. Varuna and Sagara dragons (names of dragons), with great power, Their tears flowed for one yojana, going to where the Buddha was. Anavatapta Dragon King (name of a dragon), surrounded by hundreds of billions of beings, His tears were as big as chariot wheels, going to where the Buddha was. Erapata Dragon King (name of a dragon), transformed into a huge body and came, Crying and making a huge sound, going to where the Buddha was. Billions of ghosts and spirits, and hundreds of nayutas (a unit of quantity) of beings, Prostrated themselves before the Buddha's feet, seeing the World Honored One for the last time. The Shakyas have billions and thousands, and their number is hundreds of nayutas, They bowed before the Buddha's feet, may the clear-eyed one (Buddha) not enter Nirvana. Then billions of Brahma gods, their light illuminating the heavens and the earth, Bowed before the Buddha's feet, wishing the honored one to live for one kalpa. The son of Mara came from there, saying that the guide (Buddha) himself is still here,

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哀念一切故，　　愿尊住一劫。」

爾時空無菩薩為釋、梵、天龍鬼神、犍沓和、魔子導師說偈言：

「汝等皆無知，　　但作強法語， 　已為放逸行，　　於今甫啼泣。 　譬如諸嵩𤠞，　　所住于無黠， 　若人以刀擊，　　即便懅悲喚。 　卿等亦如是，　　一切皆啼泣， 　若正覺在者，　　故行放逸行。 　今日光當去，　　其智譬如海， 　卿等當何作？　　釋尊已泥洹。」

是時佛告賢者阿那律、大迦旃延、分耨文陀尼弗、鳩摩迦葉、須菩提、目呵羅耶、大拘絺：「汝等皆伸臂授如來掌。」應時十萬比丘伸臂授世尊掌。佛以左手授諸比丘掌，右手持阿難、羅云掌著諸比丘手中：「我所以親敬阿難、羅云囑累汝等。」爾時即如其像有大自然音，其音遍告一佛國。其千比丘聞所囑累，欲放身命，言：「我等當先沒泥洹，不忍見世雄般泥洹時也。」於是佛伸臂向北方，應時他方世界五百佛伸手授佛掌。佛便持阿難、羅雲手著諸佛掌中：「我持所親阿難及子羅云累諸世雄。」爾時佛便說偈言：

「我持子羅云，　　及侍者阿難， 　面以此囑累，　　諸佛之世尊。 　誰為無護者，　　能為作擁護， 　獨諸佛世尊，　　其智無掛礙。 　今日之夜半，　　天龍世人民， 　在閻浮提者，

【現代漢語翻譯】 現代漢語譯本： 『哀憐一切眾生，愿您（佛陀）住世一劫。』

那時，空無菩薩為釋提桓因（帝釋天）、梵天、天龍鬼神、犍闥婆（天樂神）、魔子導師說偈語：

『你們都無知，只會說些強硬的話語， 已經放縱自己的行為，如今才開始啼哭。 譬如那些愚笨的蟲子，住在沒有智慧的地方， 如果有人用刀擊打它們，它們就會驚恐地悲鳴。 你們也像這樣，全都啼哭， 如果正覺（佛陀）還在，你們就會放縱自己的行為。 今天，光明將要離去，他的智慧猶如大海， 你們將如何是好？釋尊（佛陀）已經入滅。』

這時，佛告訴賢者阿那律（Aniruddha）、大迦旃延（Mahakatyayana）、分耨文陀尼弗（Punna Mantaniputra）、鳩摩迦葉（Kumarajiva）、須菩提（Subhuti）、目呵羅耶（Mokhalaya）、大拘絺（Mahakosthila）：『你們都伸出手臂，把手掌交給如來。』當時，十萬比丘伸出手臂，把手掌交給世尊。佛用左手接過眾比丘的手掌，右手拿著阿難（Ananda）、羅云（Rahula）的手，放在眾比丘的手中：『我之所以親近敬重阿難、羅云，是因為要將他們囑託給你們。』當時，就像那個景像一樣，有巨大的自然之音，那聲音遍告一個佛國。那千位比丘聽到所囑託的事情，想要捨棄生命，說：『我們應當先入滅，不忍心見到世雄（佛陀）入滅的時候。』於是，佛伸出手臂向北方，當時，他方世界的五百佛伸出手，把手掌交給佛。佛便拿著阿難、羅云的手，放在諸佛的手中：『我把所親近的阿難和兒子羅云，託付給諸位世雄。』當時，佛便說偈語：

『我把兒子羅云，以及侍者阿難， 當面以此囑託給，諸佛世尊。 誰能為無依無靠者，作為庇護， 唯有諸佛世尊，他們的智慧沒有障礙。 今天夜半時分，天龍、世人、 在閻浮提（Jambudvipa）的眾生，

【English Translation】 English version: 'Out of compassion for all beings, I wish that the Honored One would remain for a kalpa (an extremely long period of time).'

At that time, Bodhisattva Emptiness spoke a verse to Shakra (Indra), Brahma, the gods, dragons, spirits, Gandharvas (celestial musicians), and the teachers of the demon princes:

'You are all ignorant, only speaking harsh words, Having already indulged in reckless behavior, you now begin to weep. Like those foolish insects, dwelling in a place without wisdom, If someone strikes them with a knife, they will cry out in fear and sorrow. You are also like this, all weeping, If the Perfectly Awakened One (Buddha) were still here, you would indulge in reckless behavior. Today, the light will depart, his wisdom is like the ocean, What will you do? Shakyamuni (Buddha) has already entered Nirvana.'

At that time, the Buddha said to the venerable Aniruddha, Mahakatyayana, Punna Mantaniputra, Kumarajiva, Subhuti, Mokhalaya, and Mahakosthila: 'All of you extend your arms and give your palms to the Tathagata.' At that moment, one hundred thousand monks extended their arms and gave their palms to the World Honored One. The Buddha took the palms of the monks with his left hand, and with his right hand, he took the hands of Ananda and Rahula and placed them in the hands of the monks: 'The reason I am close to and respect Ananda and Rahula is that I am entrusting them to you.' At that time, just like that image, there was a great natural sound, and that sound spread throughout a Buddha-land. The thousand monks, upon hearing what was entrusted to them, wanted to give up their lives, saying: 'We should enter Nirvana first, we cannot bear to see the World Hero (Buddha) enter Nirvana.' Then, the Buddha extended his arm towards the north, and at that moment, five hundred Buddhas from other worlds extended their hands and gave their palms to the Buddha. The Buddha then took the hands of Ananda and Rahula and placed them in the hands of the Buddhas: 'I entrust my close ones, Ananda and my son Rahula, to all of you World Heroes.' At that time, the Buddha spoke a verse:

'I entrust my son Rahula, and my attendant Ananda, Face to face, I entrust them to all the Buddhas, the World Honored Ones. Who can be a protector for the unprotected, Only the Buddhas, the World Honored Ones, their wisdom is without hindrance. Tonight, at midnight, the gods, dragons, people of the world, Those in Jambudvipa (the earthly realm),

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不復得見我。 　遍觀諸世界，　　無量難思議， 　都不見一人，　　當爲住度者。 　無央數億劫，　　譬如恒邊沙， 　能以一人故，　　忍住爾所劫。 　其奉敬佛法，　　我義度此人， 　以無恭恪者，　　億佛不能療。」

爾時五百佛各欲還其國土，授阿難、羅云掌已，便說偈言：

「其奉敬諸佛，　　佛義度此人， 　所示現濟脫，　　輒廣弘法鼓。 　釋師子世尊，　　滌除諸憂患， 　飽滿億數人，　　如天雨潤地。」

於是阿難、羅云爲諸佛跪啼泣悲訴，說偈言：

「愿諸大勇猛，　　勸尊住一劫， 　諸佛之威神，　　令明住一劫， 　令無數億人，　　得義住正諦， 　天龍諸鬼神，　　皆發大道意。」

爾時五百佛各各還其世界已，告賢者阿難、羅云言：「止！阿難、羅云！無憂無悲。諸佛天中天法伸臂者為已竟。若放光明及來若住，是為諸佛之示現也。」

度地獄品第五

於是佛便三昧，右足大指放億那術百千光明，一一光明端化作億百千蓮華，一一蓮華上化作億百千座，一一座上有一化如來坐說法，一一如來令億那術百千人立不起滅地。時佛復以左足大指放億那術百千光明，十足指放十億那術百千光明，十手指放十億那術百千光明，兩膝放二

【現代漢語翻譯】 現代漢語譯本 『我』將不再被看見。 遍觀所有世界，無量且難以思議， 都找不到一個人，可以作為我停留並度化之人。 即使經過無數億劫，如同恒河沙粒般眾多， 能爲了一個人，忍耐停留如此之久。 如果有人奉行敬重佛法，我就會度化此人， 但對於不恭敬的人，即使億萬佛陀也無法救治。

這時，五百佛各自想要返回自己的國土，將阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）、羅云（Rahula，佛陀的兒子）託付給對方后，便說了偈語：

『如果有人奉行敬重諸佛，佛陀就會度化此人，』 『所展現的救濟和解脫，都會廣為弘揚佛法。』 『釋迦獅子世尊（Sakyamuni，佛陀的尊號），滌除一切憂患，』 『使億萬眾人得到滿足，如同天降雨水滋潤大地。』

於是，阿難、羅云爲諸佛跪地哭泣悲傷地訴說，並說了偈語：

『愿諸位大勇猛者，勸請尊者停留一劫，』 『諸佛的威神之力，令光明停留一劫，』 『令無數億人，得以領悟真諦，安住于正道，』 『天龍（Naga，佛教護法神）諸鬼神，都發起無上菩提之心。』

這時，五百佛各自返回自己的世界后，告訴賢者阿難、羅云說：『停止吧！阿難、羅云！不要憂愁悲傷。諸佛天中天（佛陀的尊稱）所伸出的手臂已經完成。無論是放出光明，還是前來，還是停留，這都是諸佛的示現。』

度地獄品第五

這時，佛陀進入三昧（Samadhi，禪定），右腳大拇指放出億那術（Nayuta，數量單位，表示極大的數目）百千光明，每一道光明端都化作億百千蓮花，每一朵蓮花上都化作億百千座，每一座上都有一位化身如來坐著說法，每一位如來都令億那術百千人安住于不生不滅之地。這時，佛陀又以左腳大拇指放出億那術百千光明，十個腳趾放出十億那術百千光明，十個手指放出十億那術百千光明，兩膝放出二

【English Translation】 English version 'I' will not be seen again. Looking throughout all the worlds, immeasurable and inconceivable, I do not see a single person who could be the one for whom I should stay and liberate. Even after countless eons, as numerous as the sands of the Ganges, To be able to stay for so long for the sake of one person. If someone reveres and respects the Buddha's teachings, I will liberate that person, But for those who are not respectful, even billions of Buddhas cannot cure them.

At that time, the five hundred Buddhas each wished to return to their own lands. After entrusting Ananda (one of the ten great disciples of the Buddha, known for his great learning) and Rahula (the Buddha's son) to each other, they spoke in verses:

'If someone reveres and respects all the Buddhas, the Buddha will liberate that person,' 'The salvation and liberation shown will widely propagate the Dharma.' 'Sakyamuni (another name for the Buddha) the Lion of the Sakyas, eliminates all worries and afflictions,' 'Satisfying billions of people, like the rain from the sky nourishing the earth.'

Then, Ananda and Rahula knelt down before the Buddhas, weeping and lamenting, and spoke in verses:

'May all the great courageous ones, urge the honored ones to stay for one kalpa (an extremely long period of time),' 'The majestic power of the Buddhas, let the light remain for one kalpa,' 'So that countless billions of people, may understand the true meaning and abide in the right path,' 'May the Nagas (mythical serpent beings) and all the spirits, all generate the aspiration for the supreme path.'

At that time, after the five hundred Buddhas each returned to their own worlds, they told the venerable Ananda and Rahula: 'Stop! Ananda, Rahula! Do not worry or grieve. The outstretched arms of the Buddhas, the gods among gods, are already completed. Whether it is emitting light, coming, or staying, this is the manifestation of the Buddhas.'

Chapter Five: On Liberating from Hell

Then, the Buddha entered Samadhi (a state of meditative consciousness), and from the big toe of his right foot, he emitted billions of Nayutas (a large number) of hundreds of thousands of lights. At the end of each light, billions of hundreds of thousands of lotuses appeared. On each lotus, billions of hundreds of thousands of seats appeared. On each seat, there was a manifested Tathagata (another name for the Buddha) sitting and teaching the Dharma. Each Tathagata caused billions of Nayutas of hundreds of thousands of people to abide in the place of non-birth and non-death. Then, the Buddha emitted billions of Nayutas of hundreds of thousands of lights from the big toe of his left foot, ten billion Nayutas of hundreds of thousands of lights from his ten toes, ten billion Nayutas of hundreds of thousands of lights from his ten fingers, and two

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億那術百千光明，兩臏放二億那術百千光明，陰馬藏放億那術百千光明，齊中放億那術百千光明，兩肩肘放二億那術百千光明，腦戶放億那術百千光明，左右脅放二億那術百千光明，四十齒放四十億那術百千光明，面放億那術百千光明，頂相放億那術百千光明，三十二大人相放三十二億那術百千光明，兩眉間相放億那術百千光明。八十種好一一好，各放億那術百千光明，一一光明端有化億那術百千蓮華，一一蓮華上有化億那術百千座，一一座上各有坐如來說法。是諸佛世尊不講異義，但詠菩薩法品總持金剛行三品清凈力無所畏。一一化如來令億那術百千人立不退轉法。

佛爾時便於雙樹間更化作佛，往至先儒大泥犁放光明，其光遍照思想大獄中。佛爾時便說偈言：

「是諸人已解脫，　　複數數有思想， 　用習起思想故，　　令其生於苦惱。 　於世間有得道，　　佛世尊放光明， 　其所說于正法，　　令滅盡諸苦惱， 　無所盡無所得，　　無有起亦無滅， 　其有知是法者，　　終不歸於惡道。」

佛適說是偈竟已，應時具足億那術百千人于思想地獄得脫，即生忉利天上。時佛便復往忉利天上，便重說此偈言：

「是諸人已解脫，　　複數數有思想， 　用習思想之故，　　令其生苦痛中。

【現代漢語翻譯】 現代漢語譯本 從一個億那術百千（億那術：數量單位，百千：十萬）的光明中，兩鬢放出二億那術百千光明，陰馬藏（指身體隱秘處）放出億那術百千光明，齊中（指肚臍）放出億那術百千光明，兩肩肘放出二億那術百千光明，腦戶（指後腦）放出億那術百千光明，左右脅（指身體兩側）放出二億那術百千光明，四十顆牙齒放出四十億那術百千光明，面部放出億那術百千光明，頂相（指佛頂的肉髻）放出億那術百千光明，三十二大人相（指佛的三十二種殊勝相貌）放出三十二億那術百千光明，兩眉間相（指白毫相）放出億那術百千光明。八十種好（指佛的八十種細微特徵）中的每一種好，都放出億那術百千光明，每一道光明端都化現出億那術百千蓮花，每一朵蓮花上都化現出億那術百千個座位，每一個座位上都各有如來佛在說法。這些佛世尊不講不同的道理，只是宣揚菩薩法品總持金剛行三品清凈力無所畏（指菩薩的修行和境界）。每一位化現的如來都令億那術百千人安住于不退轉的法門。 佛陀當時在雙樹之間又化現出佛，前往先儒大泥犁（指地獄名）放出光明，這光明遍照思想大獄中。佛陀當時就說了偈語： 『這些人已經解脫， 又屢屢產生思想， 因為習慣產生思想的緣故， 使他們生於苦惱之中。 在世間有得道者， 佛世尊放出光明， 他所說的正法， 能使一切苦惱滅盡， 無所盡也無所得， 沒有生起也沒有滅， 那些知道這個法的人， 最終不會墮入惡道。』 佛陀剛說完這偈語，當時就有億那術百千人在思想地獄中得到解脫，立即轉生到忉利天（指欲界第二天）。這時佛陀又前往忉利天，再次說了這偈語： 『這些人已經解脫， 又屢屢產生思想， 因為習慣產生思想的緣故， 使他們生於苦痛之中。』

【English Translation】 English version From one 'Eynasut' (a unit of large number) hundred thousand lights, two temples emitted two 'Eynasut' hundred thousand lights, the hidden private parts emitted 'Eynasut' hundred thousand lights, the navel emitted 'Eynasut' hundred thousand lights, both shoulders and elbows emitted two 'Eynasut' hundred thousand lights, the back of the head emitted 'Eynasut' hundred thousand lights, the left and right sides emitted two 'Eynasut' hundred thousand lights, forty teeth emitted forty 'Eynasut' hundred thousand lights, the face emitted 'Eynasut' hundred thousand lights, the crown of the head emitted 'Eynasut' hundred thousand lights, the thirty-two marks of a great man emitted thirty-two 'Eynasut' hundred thousand lights, the space between the eyebrows emitted 'Eynasut' hundred thousand lights. Each of the eighty minor marks emitted 'Eynasut' hundred thousand lights, each light manifested 'Eynasut' hundred thousand lotuses, each lotus had 'Eynasut' hundred thousand seats, and on each seat sat a Tathagata preaching the Dharma. These Buddhas, World Honored Ones, did not preach different doctrines, but only chanted the Bodhisattva Dharma, the 'Samadhi' (total concentration) of the Vajra practice, the three pure powers, and fearlessness. Each manifested Tathagata caused 'Eynasut' hundred thousand people to abide in the irreversible Dharma. At that time, the Buddha transformed into another Buddha between the twin trees, went to the 'Xianru' (name of a hell) great 'Nili' (another name of hell) and emitted light, which illuminated the great prison of thought. The Buddha then spoke this verse: 'These people have been liberated, Yet repeatedly have thoughts, Because of the habit of having thoughts, They are born into suffering. In the world, there are those who have attained the Way, The Buddha, the World Honored One, emits light, The true Dharma he speaks, Extinguishes all suffering, There is no end and nothing to be gained, There is no arising and no ceasing, Those who know this Dharma, Will never fall into evil paths.' As soon as the Buddha finished speaking this verse, 'Eynasut' hundred thousand people were liberated from the prison of thought and were immediately reborn in the 'Trayastrimsa' heaven (the second heaven of the desire realm). Then the Buddha went to the 'Trayastrimsa' heaven and repeated this verse: 'These people have been liberated, Yet repeatedly have thoughts, Because of the habit of having thoughts, They are born into suffering.'

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於世間有得道，　　佛世尊放光明， 　其所說于正法，　　令滅盡諸苦惱， 　無所盡無所得，　　無有滅亦無起， 　其有知是法者，　　終不歸於惡道。」

世尊說是偈適竟，應時具足億那術百千人聞是法得須陀洹道。得神通已，便說此偈言：

「無有起亦無盡，　　無有生亦無滅， 　吾之等解於法，　　得忍道之滅度。 　其智慧如光明，　　照知人諸根本， 　現因緣為解脫，　　輒于彼脫人民， 　滅愁苦得大智，　　療治於一切人， 　諸一切佛所療，　　終不歸於惡道。 　大光明為甚疾，　　於世間而滅盡， 　億人民被燒炙，　　令度脫想地獄。」

於是佛復至燒炙、缹煮、叫喚、雨黑沙燒人四大地獄中，施金色光明，遍於一切光明。于佛之光明柔軟可意，以哀眼視一切，施眼令安隱，慧戒使清涼，作寂定光明皆遍其中。其威神尊清凈第一，于垢無所染遠離於垢，施與于智行，大慈念大哀施無限安樂，施慧無礙之眼，施戒之香照於一切，施於法味達於一切已示現於法身，施法心之眼，斷一切不善之本、授與一切清白之法，悉壞魔力悉令怖懼，使邪異道皆斷諸見，令眾一切得安隱想。開于天門閉塞于惡戶，以無盡之德代諸勤苦，一心精進行慈悲喜護，常導眾人于大無為。施眼

【現代漢語翻譯】 現代漢語譯本 在世間有得道之人，佛世尊放出光明， 他所說的正法，能使眾生滅盡一切苦惱。 達到無所盡、無所得的境界，既沒有滅，也沒有生起。 那些瞭解此法的人，最終不會墮入惡道。

世尊說完這偈頌后，當時就有億那術百千人聽聞此法，證得須陀洹道（初果）。他們獲得神通后，便說了這偈頌：

既沒有生起，也沒有滅盡，既沒有出生，也沒有消亡。 我們平等地理解了此法，獲得了忍道（無生法忍）的滅度。 他們的智慧如同光明，照見眾生的根本。 顯現因緣以求得解脫，從而使人們脫離苦難。 滅除憂愁痛苦，獲得大智慧，治療一切眾生。 所有被諸佛所救治的人，最終不會墮入惡道。 大光明非常迅速，在世間滅盡一切苦難。 億萬人民被燒灼，使他們脫離了想地獄（地獄名）。

於是，佛又來到燒炙、缹煮、叫喚、雨黑沙燒人四大地獄中，施放金色光明，遍照一切。 佛的光明柔和可意，用慈悲的眼神注視一切，施予安穩的眼神，用智慧和戒律使眾生清涼，使寂靜的光明遍照其中。 他的威神尊貴清凈第一，不被污垢所染，遠離污垢，施予智慧的修行，以大慈大悲之心施予無限的安樂，施予無礙的智慧之眼，施予戒律的香氣照耀一切，施予法味通達一切，已經示現了法身，施予法心的眼睛，斷除一切不善的根本，授予一切清白的法，完全摧毀魔力，使之恐懼，使邪道異見都斷除，使一切眾生獲得安穩的想。 開啟天門，關閉惡道之門，以無盡的功德代替一切勤苦，一心精進修行慈悲喜捨，常常引導眾人走向大無為的境界。施予眼睛

【English Translation】 English version In the world, there are those who have attained the path, the Buddha, the World Honored One, emits light, The Dharma (teachings) he speaks of, enables the extinction of all suffering and afflictions. Reaching a state of no exhaustion and no attainment, there is neither extinction nor arising. Those who understand this Dharma will ultimately not fall into evil paths.

After the World Honored One finished speaking this verse, at that time, hundreds of thousands of nayutas (a large number) of people heard this Dharma and attained the Srotaapanna path (stream-enterer). Having gained supernatural powers, they spoke this verse:

There is neither arising nor extinction, neither birth nor death. We have equally understood this Dharma, and attained the extinction of the path of forbearance (Anutpattika-dharma-kshanti). Their wisdom is like light, illuminating the roots of all beings. Revealing the causes and conditions for liberation, thereby freeing people from suffering. Extinguishing sorrow and pain, gaining great wisdom, healing all beings. All those who are healed by all the Buddhas will ultimately not fall into evil paths. The great light is very swift, extinguishing all suffering in the world. Hundreds of millions of people are being burned, enabling them to escape the thought-hell (a type of hell).

Then, the Buddha went to the four great hells of burning, cooking, screaming, and raining black sand, emitting golden light, illuminating everything. The Buddha's light was gentle and pleasing, looking at everything with compassionate eyes, bestowing peaceful eyes, using wisdom and precepts to cool beings, making the light of tranquility pervade them. His majestic power is noble, pure, and foremost, not stained by defilement, far from defilement, bestowing the practice of wisdom, with great compassion and great sorrow, bestowing infinite joy, bestowing the unobstructed eye of wisdom, bestowing the fragrance of precepts illuminating everything, bestowing the taste of Dharma reaching everything, having already manifested the Dharma body, bestowing the eye of the Dharma mind, cutting off the roots of all unwholesome things, bestowing all pure Dharma, completely destroying the power of Mara, making them fearful, causing all heretical views to be cut off, enabling all beings to attain the thought of peace. Opening the gates of heaven, closing the gates of evil, using endless merit to replace all diligence and suffering, with one mind diligently practicing loving-kindness, compassion, joy, and equanimity, always guiding people towards the great unconditioned. Bestowing eyes

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耳鼻口身意身，一切諸毛孔放大光明，說經法柔軟可意，悲哀口說尊語。

「我為施安於世，　　我為脫諸苦痛， 　我為眾勤勞者，　　除若干之苦塵。 　我之所可說法，　　照尊光清凈安， 　一切人聞是法，　　皆棄捐諸惡道。 　其有人歸命佛，　　彼則為得大利， 　于億劫生死數，　　終不墮諸惡道。」

佛說是偈已，應時大地獄一一地獄具足各各億那術百千人得脫，生兜率天上，用聞是法故，悉得阿那含道。得神通已，便說此偈言：

「譬如在厄道，　　有智慧導師， 　令大眾賈人，　　度怨賊鬼神。 　佛所度如是，　　以光明為道， 　免脫億人民，　　離厄淫怒癡。 　我等歸命佛，　　導師放光明， 　已發慈悲意，　　得濟諸勤苦， 　當歸命於法，　　撫養於我身， 　僧為尊重寶，　　其德難思議。」

爾時佛往詣合會、大合會、不可意三地獄中，放金色五百萬億那術種光明遍照其中，以寂定無人無有萬物無起無滅，以佈施持戒忍辱精進一心智慧諸度無極，用大慈大悲大喜大護以四恩行、用如來十力、四無所畏、諸佛十八法不共，如來尊行世慧，神足變化、說法變化、教授變化以用大慧。以根、力、覺意、三昧、三摩越，用一切菩薩之行。以無礙佛慧，以無礙佛眼

【現代漢語翻譯】 現代漢語譯本 耳、鼻、口、身、意（五根）以及全身的毛孔都放出光明，所說的經法柔和悅耳，以悲憫之心說出尊貴的話語。

『我爲了給世間帶來安寧，我爲了使眾生脫離各種痛苦，我爲了那些辛勤勞作的人們，消除各種煩惱的塵埃。 我所宣說的法，能照耀尊貴的光芒，清凈安寧，一切人聽到此法，都能捨棄各種惡道。 如果有人歸依佛，他們就能獲得巨大的利益，在億萬劫的生死輪迴中，終將不會墮入惡道。』

佛陀說完這偈頌后，當時大地獄中的每一個地獄，都有億那術（極大的數目）百千人得以解脫，往生到兜率天（欲界天之一），因為聽聞此法，都證得了阿那含道（三果）。獲得神通后，他們便說了這偈頌：

『譬如在險惡的道路上，有一位智慧的導師，帶領眾多的商人，度過怨賊和鬼神的威脅。 佛陀的救度也是如此，以光明為道路，使億萬人民免於災難，脫離淫慾、嗔怒、愚癡。 我們歸依佛陀，導師放出光明，已經發起了慈悲之心，得以救濟各種勤勞的苦難。 應當歸依於法，它撫養我們的身心，僧伽是尊貴的寶藏，其功德難以思議。』

那時，佛陀前往合會、大合會、不可意這三處地獄，放出金色五百萬億那術種光明，遍照其中，以寂靜禪定，無我、無萬物、無生無滅的境界，以佈施、持戒、忍辱、精進、一心、智慧等各種波羅蜜（度無極），用大慈、大悲、大喜、大護四種恩德，用如來十力、四無所畏、諸佛十八不共法，如來尊貴的行為和世間的智慧，神足變化、說法變化、教授變化，運用大智慧。以根、力、覺意、三昧、三摩越（禪定），運用一切菩薩的修行。以無礙的佛慧，以無礙的佛眼。

【English Translation】 English version The ears, nose, mouth, body, and mind (the five senses), and all the pores of the body emitted great light, speaking the Dharma in a gentle and pleasing manner, with compassionate words of respect.

'I bring peace to the world, I free beings from all suffering, I remove the dust of affliction for those who labor diligently. The Dharma I preach illuminates with noble light, pure and peaceful, and all who hear this Dharma will abandon all evil paths. Those who take refuge in the Buddha will gain great benefit, and in countless kalpas of birth and death, they will never fall into evil realms.'

After the Buddha spoke these verses, at that moment, in each of the great hells, hundreds of thousands of people, numbering in the billions of nayutas (a very large number), were liberated and reborn in the Tushita Heaven (one of the heavens in the desire realm). Because they had heard this Dharma, they all attained the state of Anagami (the third stage of enlightenment). Having gained supernatural powers, they spoke these verses:

'Like a wise guide on a perilous path, who leads a group of merchants, safely through the dangers of bandits and demons. The Buddha's salvation is like this, using light as the path, freeing billions of people from disaster, and from lust, anger, and ignorance. We take refuge in the Buddha, the guide who emits light, having generated compassion, and saving us from all kinds of diligent suffering. We should take refuge in the Dharma, which nurtures our body and mind, and the Sangha is a precious treasure, whose merits are inconceivable.'

At that time, the Buddha went to the three hells of Samghata, Mahasamghata, and Avici, emitting five million billion nayutas of golden light, illuminating them all. He was in a state of peaceful meditation, without self, without things, without arising or ceasing, using generosity, morality, patience, diligence, concentration, and wisdom, the various paramitas (perfections), with great kindness, great compassion, great joy, and great protection, with the four kinds of grace, with the ten powers of the Tathagata, the four fearlessnesses, the eighteen unique qualities of the Buddhas, the noble conduct and worldly wisdom of the Tathagata, the supernatural powers of transformation, the transformation of teaching, the transformation of instruction, using great wisdom. With the roots, powers, factors of enlightenment, samadhi, and samapatti (meditative absorption), using all the practices of the Bodhisattvas. With the unobstructed wisdom of the Buddha, with the unobstructed eye of the Buddha.

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、以無礙法眼、以無礙慧眼、以無礙天眼、以無礙肉眼，以大慈大哀。於一切用一切佛法無上之德，用一切如來覺法。于彼八億那術百千有命之類，悉蒙五百萬億那術種光音，除諸勤苦皆得安隱，出彼合會、大合會、不可意地獄，得生波羅尼蜜和耶越天，聞是法已著志得阿那含道。於是佛便住于梵天說偈言：

「諸人無勤苦，　　則為第一安， 　為說勤苦應，　　諸想無有念。 　一切無所想，　　如於此所說， 　在三界豈安？　　數數有生死。 　其有解空空，　　彼空乃為空， 　其說深縛者，　　彼能解于空。 　空者無有起，　　思想無有界， 　已見非我法，　　則為佛之子。 　是法為非吾，　　亦不可得我， 　已無吾我者，　　於何復有喜？」

佛說是偈已，應時彼億那術百千人聞法者，心悉斷一切塵勞，生死已盡得阿羅漢證，便放身命般泥洹：「我等不忍見世尊般泥洹時。」

現諸佛品第六

爾時佛于梵天忽然不現，即住雙樹間。佛心念言：「今日夜半如來於是當般泥洹。人民最後見佛終竟，我聊復令眾庶歡悅，得安隱想斷諸穢毒，令念如來作大善本想，離大眾惱得無極慶，發大慈大悲棄諸魔事，懷來諸佛法，皆除裂諸見網、悉滅諸塵勞、悉舍諸諛諂、悉捐諸大見，來諸

【現代漢語翻譯】 現代漢語譯本 以無礙法眼（能洞察一切法的智慧之眼）、以無礙慧眼（能洞察真理的智慧之眼）、以無礙天眼（能洞察天界的智慧之眼）、以無礙肉眼（能洞察物質世界的智慧之眼），以大慈大悲之心。運用一切佛法無上的功德，運用一切如來覺悟的法。對於那八億那術（數量單位，表示極大的數目）百千有情眾生，都蒙受五百萬億那術種光音的照耀，消除一切勤勞的痛苦，都得到安穩，脫離那些合會（眾生聚集之處）、大合會（更大的眾生聚集之處）、不可意地獄（令人不悅的地獄），得以轉生到波羅尼蜜和耶越天（他化自在天），聽聞此法后，專心致志地證得阿那含道（不還果）。於是，佛便安住在梵天，說偈頌道：

『諸人無勤苦，　　則為第一安， 為說勤苦應，　　諸想無有念。 一切無所想，　　如於此所說， 在三界豈安？　　數數有生死。 其有解空空，　　彼空乃為空， 其說深縛者，　　彼能解于空。 空者無有起，　　思想無有界， 已見非我法，　　則為佛之子。 是法為非吾，　　亦不可得我， 已無吾我者，　　於何復有喜？』

佛說完這偈頌后，當時那億那術百千聽聞佛法的人，心中都斷除了一切塵勞（煩惱），生死已經終結，證得了阿羅漢果位，便捨棄身命，入于般泥洹（涅槃）：『我們不忍心見到世尊入般泥洹的時候。』

現諸佛品第六

這時，佛在梵天忽然消失不見，隨即安住在雙樹之間。佛心中想道：『今天夜半如來將在這裡入般泥洹。人民最後一次見到佛的終結，我姑且再讓眾生歡喜，得到安穩的想法，斷除一切污穢的毒素，讓他們憶念如來，作為修習大善的根本，遠離大眾的煩惱，得到無上的慶幸，發起大慈大悲之心，捨棄一切魔事，懷抱諸佛的法，都消除破裂的見網、全部滅除一切塵勞、全部捨棄一切諂媚、全部拋棄一切大見，來到諸佛的法中。

【English Translation】 English version With unobstructed Dharma Eye (the wisdom eye that can see through all dharmas), with unobstructed Wisdom Eye (the wisdom eye that can see through the truth), with unobstructed Heavenly Eye (the wisdom eye that can see through the heavens), with unobstructed Physical Eye (the wisdom eye that can see through the material world), and with great compassion and great pity. Using all the supreme virtues of all Buddha's teachings, using all the awakened dharmas of all Tathagatas. To those eight hundred million nayutas (a unit of large number) of hundreds of thousands of sentient beings, all were illuminated by five million billion nayutas of light and sound, eliminating all the toilsome sufferings, all attained peace and tranquility, escaping from those assemblies (places where beings gather), great assemblies (larger places where beings gather), and unpleasant hells, and were reborn in Paranirmita Vasavartin Heaven (the heaven of the gods who delight in the creations of others), having heard this Dharma, they focused their minds and attained the Anagamin path (the non-returner stage). Then, the Buddha resided in the Brahma Heaven and spoke this verse:

'Those who have no toil and suffering, are in the first peace, To speak of toil and suffering is appropriate, all thoughts have no remembrance. All have no thoughts, as it is said here, In the three realms, how can there be peace? Again and again there is birth and death. Those who understand emptiness as emptiness, that emptiness is indeed emptiness, Those who speak of deep bondage, they can understand emptiness. Emptiness has no arising, thoughts have no boundaries, Having seen the non-self dharma, they are the children of the Buddha. This dharma is not mine, nor can I be obtained, Having no self or mine, what joy is there?'

After the Buddha finished speaking this verse, at that time, those billions of nayutas of hundreds of thousands of people who heard the Dharma, in their hearts, all cut off all defilements (afflictions), birth and death had ended, they attained the Arhatship, and then they gave up their lives and entered Parinirvana (Nirvana): 'We cannot bear to see the World Honored One enter Parinirvana.'

Chapter Six: Manifestation of All Buddhas

At this time, the Buddha suddenly disappeared from the Brahma Heaven and immediately resided between the twin Sala trees. The Buddha thought in his heart: 'Tonight at midnight, the Tathagata will enter Parinirvana here. The people will see the final end of the Buddha, I will temporarily make the masses rejoice, obtain peaceful thoughts, cut off all the defiled poisons, let them remember the Tathagata, as the root of cultivating great good, be free from the troubles of the masses, obtain boundless joy, generate great compassion and great pity, abandon all demonic affairs, embrace the dharmas of all Buddhas, all eliminate the broken nets of views, completely extinguish all defilements, completely abandon all flattery, completely discard all great views, and come to the dharmas of all Buddhas.'

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度無極，嘆詠菩薩之行，現諸如來令一切目見，作大變化說于佛法。」

於是世尊于師子床上右脅倚臥，如師子無恐懼。大尊雄周觀十方，以足指案地六反震動十方境界。佛即如其像三昧正受，一一毛孔出恒邊沙等數之光明，一一光明照恒沙等佛國，一一光明終不相錯。以是之數一切諸毛孔各各放恒邊沙數之光明，放已即如其像三昧正受，令一切人眼還得佛眼，皆見諸佛國土所有。爾時佛告諸比丘言：「汝等寧見東方縱廣上下各十萬由旬滿其中塵，東方諸佛其數如此塵一塵為一佛，皆右脅倚臥。所見變化亦如是，一切諸佛其所教度皆已周畢，悉入力士生地雙樹間，皆名為釋迦文，一切皆于師子床上臥，皆當於今日夜半般泥洹。汝等寧見東方不可計不可數不可思議無有量諸菩薩行具足往詣佛樹下，寧復見無央數得佛道者不？寧復見余無央數轉法輪者不？復見余無央數說法者不？復見無有量放壽命者不？復見無有限右脅倚臥于師子床上如我臥者不？」眾會對曰：「已見，不知其數。」佛言：「譬如三千大千世界，上至三十三天下盡地際，滿其中塵。于汝等意云何？寧能有知是塵數者不？」「唯天中天！不可計不可量不可稱不可數。」佛言：「譬如是三千大千世界，更有如是比億百千三千大千世界滿其中塵，有如此塵

【現代漢語翻譯】 現代漢語譯本 『度無極』，讚歎菩薩的修行，顯現諸如來（Tathagata，佛的稱號）讓一切眾生親眼看見，施展大神通演說佛法。 這時，世尊在獅子座上右脅而臥，如獅子般無所畏懼。大雄（Mahavira，佛的稱號）環顧十方，用腳趾按地六次，震動十方世界。佛即刻進入如其像三昧（Samadhi，禪定的一種），每一個毛孔都放出如恒河沙數般的光明，每一道光明都照耀如恒河沙數般的佛國，每一道光明都不會互相混淆。以這樣的數量，一切毛孔各自放出如恒河沙數般的光明，放出后即刻進入如其像三昧，使一切人眼都獲得佛眼，都能看見諸佛國土的一切景象。這時，佛告訴眾比丘（Bhikkhu，佛教出家男眾）說：『你們是否看見東方縱橫上下各十萬由旬（Yojana，古印度長度單位）的區域，其中充滿塵埃，東方諸佛的數量如同這些塵埃，一粒塵埃代表一尊佛，都右脅而臥。所見的神通變化也如此，一切諸佛所教化度脫的眾生都已經圓滿，都進入力士生地雙樹之間，都名為釋迦文（Sakyamuni，佛的稱號），一切都臥在獅子座上，都將在今日夜半入般涅槃（Parinirvana，佛的最終寂滅）。你們是否看見東方不可計數、不可思議、無有量諸菩薩（Bodhisattva，發願成佛的修行者）修行圓滿前往菩提樹下，是否看見無數得佛道者？是否看見無數轉法輪（Dharmacakra，佛陀的教法）者？是否看見無數說法者？是否看見無數捨棄壽命者？是否看見無數像我一樣右脅臥于獅子座上者？』大眾回答說：『已經看見，無法知道其數量。』佛說：『譬如三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位），上至三十三天（Trayastrimsa，欲界六天之一）下至地際，其中充滿塵埃。你們認為如何？是否有人能知道這些塵埃的數量？』『唯有天中天（Devatideva，佛的稱號）！不可計數、不可衡量、不可稱量、不可數。』佛說：『譬如這個三千大千世界，更有如億百千個三千大千世界，其中充滿塵埃，有如此多的塵埃

【English Translation】 English version 'Limitless in crossing over,' praising the practice of Bodhisattvas, manifesting all Tathagatas (Buddha's title) for all to see, performing great transformations and expounding the Dharma. Then, the World Honored One reclined on his right side on the lion throne, fearless as a lion. The Great Hero (Mahavira, Buddha's title) looked around in all ten directions, and with his toe pressed the ground six times, shaking the realms of the ten directions. The Buddha immediately entered the Samadhi (a state of meditative consciousness) of his likeness, and from each pore of his body emitted light as numerous as the sands of the Ganges River. Each ray of light illuminated Buddha lands as numerous as the sands of the Ganges, and each ray of light did not interfere with another. With this number, each pore emitted light as numerous as the sands of the Ganges, and after emitting the light, immediately entered the Samadhi of his likeness, enabling all people's eyes to gain the Buddha's eye, and all could see everything in the Buddha lands. At that time, the Buddha told the Bhikkhus (Buddhist monks): 'Do you see the east, extending ten thousand yojanas (an ancient Indian unit of distance) in length, width, up and down, filled with dust? The Buddhas in the east are as numerous as these dust particles, each dust particle representing a Buddha, all reclining on their right sides. The transformations you see are also like this. All the beings that all the Buddhas have taught and liberated have been completed, and all have entered the twin Sala trees in the place of the strong man's birth, all are named Sakyamuni (Buddha's title), all are lying on the lion throne, and all will enter Parinirvana (Buddha's final passing away) tonight at midnight. Do you see the immeasurable, countless, inconceivable, and limitless Bodhisattvas (those who aspire to Buddhahood) in the east, who have completed their practices and are going to the Bodhi tree? Do you see countless beings who have attained Buddhahood? Do you see countless beings who are turning the Dharma wheel (Buddha's teachings)? Do you see countless beings who are expounding the Dharma? Do you see countless beings who are relinquishing their lifespans? Do you see countless beings who are reclining on their right sides on the lion throne like I am?' The assembly replied: 'We have seen them, but we do not know their number.' The Buddha said: 'For example, the three thousand great thousand world system (a unit of the Buddhist cosmology), from the highest heaven of the thirty-three (one of the six heavens of the desire realm) down to the edge of the earth, is filled with dust. What do you think? Is there anyone who can know the number of these dust particles?' 'Only the Deva of Devas (Buddha's title)! It is immeasurable, uncountable, incalculable, and beyond number.' The Buddha said: 'For example, this three thousand great thousand world system, there are more like a hundred million three thousand great thousand world systems, filled with dust, and there are as many dust particles as that.'

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數東方佛國，菩薩名釋迦文，來詣佛樹下得佛道者數亦如是，轉法輪者數亦如是，教授說法者數亦如是，放身命者數亦如是，如我右脅倚臥者數亦如是，無起余于泥洹界般泥洹者其數如是，皆名為釋迦文，母名摩耶、父名悅頭檀，其國名迦維羅衛，其世名忍界。舍利弗、摩訶目犍連、尊弟子阿難為侍者。如東方之所有，九方亦如是，皆為釋迦文。如釋迦之數，名提桓竭者亦如是，名曰提名多羅者亦如是，名維衛者亦如是，名式者亦如是，名隨葉者亦如是，名拘樓秦者亦如是，名拘那含者亦如是，名迦葉者亦如是。是諸佛天中天如是柔軟微妙為名號出柔軟音聲，皆同一號為釋迦文。如來皆以具足肉眼見是尚不足言，其所見廣大過此無央數。其有居家修道、若出家學道，令一佛國諸菩薩皆得作佛，具足一劫供養此諸佛名。復有聞是說現諸佛經品，聞已須臾樂歡信，勝於三千大千世界人民皆得佛共供養具足。一切諸菩薩已慧解如是，疾近無上正真道。」說是經時，六十二億菩薩得難具足法，如是得護不可思議意不退轉，立於無上正真道。十那術菩薩初發大道意，立不退轉地無上正真道。三十二億菩薩得不起法忍。恒沙數等人斷一切塵勞，滅生死證說。無央數人當與彌勒會。

於時弊魔懷毒恨心，垂淚白佛：「唯世尊！

【現代漢語翻譯】 現代漢語譯本： 數數東方佛國，菩薩名為釋迦文（Sakyamuni），來到菩提樹下得道成佛的數量也如此眾多，轉法輪（Dharma wheel）的數量也如此眾多，教授佛法的數量也如此眾多，捨棄身命的數量也如此眾多，像我一樣右脅而臥的數量也如此眾多，沒有在涅槃（Nirvana）界之外般涅槃（Parinirvana）的數量也如此眾多，他們都名為釋迦文，母親名為摩耶（Maya），父親名為悅頭檀（Suddhodana），他們的國家名為迦維羅衛（Kapilavastu），他們所處的時代名為忍界（Saha world）。舍利弗（Sariputra）、摩訶目犍連（Maha Maudgalyayana）、尊者阿難（Ananda）是他們的侍者。如同東方一樣，其他九方也是如此，都名為釋迦文。如同釋迦文的數量，名為提桓竭（Dipankara）的佛也如此眾多，名為提名多羅（Ratnagarbha）的佛也如此眾多，名為維衛（Vipasyin）的佛也如此眾多，名為式（Sikhin）的佛也如此眾多，名為隨葉（Visvabhu）的佛也如此眾多，名為拘樓秦（Krakucchanda）的佛也如此眾多，名為拘那含（Kanakamuni）的佛也如此眾多，名為迦葉（Kasyapa）的佛也如此眾多。這些佛中之天，以如此柔軟微妙的名號發出柔軟的聲音，都同一個名號為釋迦文。如來以具足的肉眼所見尚且不足以言說，他們所見的廣大無邊無際。那些在家修行的人，或者出家學道的人，如果能令一個佛國的所有菩薩都成佛，用一劫的時間供養這些佛的名號。又有人聽聞這部講述諸佛的經典，聽聞后須臾之間生起歡喜和信心，勝過三千大千世界所有人民都得到佛的共同供養。一切菩薩已經如此智慧通達，迅速接近無上正真之道（Anuttara-samyak-sambodhi）。 當宣說這部經時，六十二億菩薩獲得了難得的具足法，如此獲得了守護不可思議的意念，不退轉，立於無上正真之道。十那術（Nayuta）菩薩初發大道之心，立於不退轉地，證得無上正真之道。三十二億菩薩獲得了不起法忍（anutpattika-dharma-ksanti）。恒河沙數的人斷除了一切塵勞，滅除了生死，證得了果位。無量數的人將來會與彌勒（Maitreya）相會。 這時，魔王波旬（Mara）懷著毒恨之心，流著眼淚對佛說：『世尊！』

【English Translation】 English version: Counting the Buddha lands in the east, the number of Bodhisattvas named Sakyamuni (釋迦文), who came under the Bodhi tree and attained Buddhahood, is also like that; the number of those who turned the Dharma wheel (法輪) is also like that; the number of those who taught the Dharma is also like that; the number of those who gave up their lives is also like that; the number of those who lie on their right side like me is also like that; the number of those who entered Parinirvana (般泥洹) without remaining in the realm of Nirvana (泥洹) is also like that. They are all named Sakyamuni. Their mothers are named Maya (摩耶), their fathers are named Suddhodana (悅頭檀), their countries are named Kapilavastu (迦維羅衛), and their ages are named the Saha world (忍界). Sariputra (舍利弗), Maha Maudgalyayana (摩訶目犍連), and the venerable Ananda (阿難) are their attendants. Just like in the east, it is the same in the other nine directions, all are named Sakyamuni. Like the number of Sakyamunis, the number of Buddhas named Dipankara (提桓竭) is also like that, the number of Buddhas named Ratnagarbha (提名多羅) is also like that, the number of Buddhas named Vipasyin (維衛) is also like that, the number of Buddhas named Sikhin (式) is also like that, the number of Buddhas named Visvabhu (隨葉) is also like that, the number of Buddhas named Krakucchanda (拘樓秦) is also like that, the number of Buddhas named Kanakamuni (拘那含) is also like that, and the number of Buddhas named Kasyapa (迦葉) is also like that. These Buddhas, the gods among gods, with such soft and subtle names, emit soft voices, all with the same name, Sakyamuni. The Tathagatas, with their complete physical eyes, cannot fully describe what they have seen, their vision is vast and boundless. Those who practice at home, or those who leave home to study the Way, if they can cause all the Bodhisattvas in one Buddha land to become Buddhas, and for one kalpa (劫) offer to the names of these Buddhas. Furthermore, if someone hears this sutra that speaks of the Buddhas, and in a moment of hearing, generates joy and faith, it is superior to all the people in the three thousand great thousand worlds receiving the joint offerings of the Buddhas. All Bodhisattvas have already understood with such wisdom, and quickly approach the unsurpassed, true, and right path (Anuttara-samyak-sambodhi). When this sutra was being spoken, sixty-two billion Bodhisattvas attained the rare and complete Dharma, thus attaining the protection of inconceivable thoughts, without regression, and established themselves on the unsurpassed, true, and right path. Ten Nayuta (那術) Bodhisattvas initially generated the mind for the great path, established themselves on the ground of non-regression, and attained the unsurpassed, true, and right path. Thirty-two billion Bodhisattvas attained the forbearance of non-arising of dharmas (anutpattika-dharma-ksanti). As many people as the sands of the Ganges River severed all defilements, extinguished birth and death, and attained the fruit of enlightenment. Countless people will meet with Maitreya (彌勒) in the future. At that time, Mara (弊魔), with a heart full of poisonous hatred, shed tears and said to the Buddha, 'World Honored One!'

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我本願欲使如來早般泥洹，欲令人民不出我界。如來、無著、等正覺所度遂益多。若住其壽命令至一劫，所度之數不能復過今日之所度也。今天中天已空我界。」於是佛以手兩指取地土用著爪上，告弊魔言：「于汝意云何？如來爪上土多？大地土多？」魔白佛言：「如來爪上土少，大地土多不可計也。」佛言：「波旬！我之所度立於無為，其數如爪上之土。其從汝之教者，復多於大地土，汝當歡喜怡懌。人之種如是，不可盡無有數。」佛告波旬：「汝欲求人種如求空。於是波旬！卿所當作者便為之。今日夜半如來當般泥洹。」

爾時佛告諸比丘：「置是諸佛世尊之數，置是諸佛世尊國土所有快樂，置是諸菩薩之興盛。」對曰：「唯然天中天！悉在耳。」佛告阿難：「若我從一劫至那術劫，作譬合會挍計說譬喻法、講義說諸佛，無有竟時不可竟也。無央數諸佛天中天現在者如是，如來皆以具足肉眼見，復過是，所見不可限。」於是佛告諸比丘：「如來為一切所當爲者，以度一切矣。無有不度之想名如毛髮。所以者何？故告汝等。」爾時佛即如其像三昧現神足，令是諸佛世尊所說經悉使此剎人聞，聞是法者恒沙等人立於三乘，十億百千人得無上正真道，十億千人立緣覺道，其餘者皆放身命。

佛國凈品第七

【現代漢語翻譯】 現代漢語譯本：我本來的願望是想讓如來早點進入涅槃（泥洹，佛教用語，指脫離生死輪迴的境界），想讓人們不出我的境界。如來、無著（指沒有執著）、等正覺（指佛的覺悟）所度化的人已經足夠多了。如果住世的壽命延長到一劫（佛教時間單位，指非常長的時間），所度化的人數也不會超過今天所度化的。今天，天中天（指佛）已經清空了我的境界。」於是，佛用兩根手指取了地上的土，放在指甲上，告訴弊魔（指魔王）說：「你覺得怎麼樣？如來指甲上的土多，還是大地上的土多？」魔回答佛說：「如來指甲上的土少，大地上的土多得不可計數。」佛說：「波旬（魔王的名字）！我所度化的人，他們立於無為（指不執著于任何事物），其數量就像指甲上的土一樣。而那些聽從你教導的人，比大地上的土還要多，你應該感到高興。人的種類就是這樣，不可能完全沒有數量。」佛告訴波旬：「你想要尋找人種，就像在尋找虛空一樣。所以，波旬！你該做的就去做吧。今天半夜，如來將進入涅槃。」 那時，佛告訴眾比丘（佛教出家修行者）說：「先放下那些諸佛世尊的數量，放下那些諸佛世尊國土所有的快樂，放下那些菩薩的興盛。」眾比丘回答說：「是的，天中天！我們都聽著呢。」佛告訴阿難（佛的十大弟子之一）說：「如果我從一劫到那術劫（佛教時間單位，指極長的時間），用譬喻來講述佛法，講述諸佛，也沒有結束的時候，不可能講完。無數的諸佛天中天現在就是這樣，如來都用具足的肉眼看見了，而且看到的比這還要多，所見是無法限制的。」於是，佛告訴眾比丘說：「如來為一切所應該做的，都已經做完了，已經度化了一切。沒有一個沒有被度化的想法，就像毛髮一樣微不足道。之所以這樣說，是特意告訴你們。」那時，佛立即像他所顯現的那樣，進入三昧（佛教禪定），展現神足（指神通），讓那些諸佛世尊所說的經典，都讓這個剎土（指佛所教化的世界）的人聽到，聽到這些佛法的人，像恒河沙數一樣多的人，都立於三乘（指聲聞乘、緣覺乘、菩薩乘），十億百千人得到了無上正真道（指佛的覺悟），十億千人立於緣覺道，其餘的人都放棄了生命。 佛國凈品第七

【English Translation】 English version: 'My original wish was to have the Tathagata (如來, one of the titles of Buddha) enter Nirvana (泥洹, the Buddhist term for the state of liberation from the cycle of birth and death) sooner, and to keep people from leaving my realm. The Tathagata, the Unattached (無著, referring to non-attachment), the Perfectly Enlightened One (等正覺, referring to the Buddha's enlightenment) have already converted enough beings. Even if his lifespan were to extend to a kalpa (劫, a Buddhist unit of time, referring to a very long period), the number of beings converted would not exceed what has been converted today. Today, the Lord of the World (天中天, referring to the Buddha) has emptied my realm.' Then, the Buddha took some earth with two fingers and placed it on his fingernail, and said to Mara (弊魔, referring to the demon king), 'What do you think? Is the earth on the Tathagata's fingernail more, or is the earth on the ground more?' Mara replied to the Buddha, 'The earth on the Tathagata's fingernail is less, the earth on the ground is countless.' The Buddha said, 'Mara (波旬, the name of the demon king)! Those I have converted, who stand in non-action (無為, referring to non-attachment to anything), are like the earth on my fingernail. And those who follow your teachings are more numerous than the earth on the ground, you should be happy. The nature of beings is such, it is impossible for them to be completely without number.' The Buddha told Mara, 'Your desire to seek beings is like seeking emptiness. Therefore, Mara! Do what you must do. Tonight at midnight, the Tathagata will enter Nirvana.' At that time, the Buddha said to the Bhikkhus (比丘, Buddhist monks), 'Set aside the number of all the Buddhas, set aside the happiness of all the Buddhas' lands, set aside the flourishing of all the Bodhisattvas.' The Bhikkhus replied, 'Yes, Lord of the World! We are all listening.' The Buddha said to Ananda (阿難, one of the Buddha's ten great disciples), 'If I were to use parables to explain the Dharma (佛法, Buddhist teachings), to speak of all the Buddhas, from one kalpa to a nayuta kalpa (那術劫, a Buddhist unit of time, referring to an extremely long period), there would be no end, it would be impossible to finish. Countless Buddhas, Lords of the World, are like this now, the Tathagata has seen them all with his complete physical eyes, and what he has seen is even more than that, what he has seen is limitless.' Then, the Buddha said to the Bhikkhus, 'The Tathagata has done all that should be done, has converted all. There is not a single thought of not having converted, as insignificant as a hair. The reason for saying this is to specifically tell you.' At that time, the Buddha immediately entered Samadhi (三昧, Buddhist meditation) as he appeared, displayed his supernatural powers (神足, referring to supernatural abilities), and caused the scriptures spoken by all the Buddhas to be heard by the people of this realm (剎土, referring to the world where the Buddha teaches), those who heard these teachings, as numerous as the sands of the Ganges, all stood in the Three Vehicles (三乘, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), ten billion hundred thousand people attained Anuttara-samyak-sambodhi (無上正真道, referring to the Buddha's enlightenment), ten billion thousand people stood in the Pratyekabuddha Vehicle, and the rest all gave up their lives. Chapter Seven: The Pure Land of the Buddha

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爾時佛以三十二大人相八十種好，及八千種好、十億聲、六十億那術百千種語、無限億那術百千種具足音，受持諸佛法之相、如來寂定、如來十力、如來四無所畏、如來四神足、如來四解智、諸佛十八法不共。如來世上行，悉令面見諸法。於是佛所說法即現，是三千大千之世界平等如掌無沙礫石，但有摩尼真珠、琉璃虎珀、硨𤦲金銀。三千大千世界周匝有諸寶殿，無央數宮珍寶交露、摩尼宮殿交露，遍有明月珠樹、明月珠蓋、明月珠幢幡、明月珠舍、明月珠座，具足三千大千世界。周遍八方有八交道，以金銀琉璃水精、車𤦲馬瑙象瑙、虎珀寶、赤車釭寶、吉祥福寶、月光明寶、逾日寶、阿牟勒寶、鳩彌勒寶、味寶、碧英寶，以此眾寶轉相莊挍為樹、為蓋幢幡。其樹根莖節枝葉華實熾盛，幡蓋麗妙。有器樹、衣樹、瓔珞莊飾被服果樹，滿無空缺。有赤栴檀、紅栴檀、汁勒栴檀、蜜香黑妙音。有曼陀勒花、大曼陀勒花、巾迦勒花、大巾迦勒花、粗花、大粗花、柔軟華、大柔軟華、度晝花、大度晝花、波羅犁花、大波羅犁花、善優波羅犁花、月華、大月花、周遍月華、摸花、大摸花、周遍摸花、善敬摸花、蓋華、大蓋花、周遍蓋花、懼生花、大懼生花、周遍懼生花，周匝遍滿是三千大千世界無空缺。皆有珍寶蓮華。有

九十九億那術百千殿舍，青琉璃、黃金、虎珀、馬瑙以為殿舍。吉祥福寶、摩尼寶以為車，有軟妙衣垂掛車上。周匝遍是三千大千世界。三千大千世界有敷自然師子之座，一切樹下皆有自然師子座，以好綩綖錦繡綾綺上妙衣服以為座具。有雜色網幔，其文交錯狀如綬紛，或以黃金焰光摩尼以為莊挍。一切諸師子座有坐菩薩，三十二相嚴飾其身。是三千大千世界周匝遍佈赤珠青珠白珠，有赤栴檀之瓣香、蜜香、黑妙香，散以粟金。

於是三千大千世界上虛空中，遍有摩尼珠網幔，出天之伎樂音聲。以珠掛諸幔上，以妙貫珠寶，貫珠、師子賴珠、颰蹉賴買珠。以金縷交錯為系，以金種種莊嚴為寶帳幔，以純金為帳幔。是三千大千世界周匝，下盡地際上至三十三天，以摩尼寶遍以紫磨金周匝為莊嚴。從黃金帳出無央數億那術百千之好音聲，空無相無愿聲、非常苦空非身之聲、寂定戒三昧智慧解脫度知見聲、調損忍辱慚愧聲、慈悲喜護安詳奉行聲、佈施聲佈施度無極聲、持戒聲持戒度無極聲、忍辱聲忍辱度無極聲、精進聲精進度無極聲、一心聲一心度無極聲、智慧聲智慧度無極聲、神通聲神通度無極聲、菩薩行聲、懷來菩薩使至不退轉地聲、菩薩得不起法忍聲、一切諸佛法聲。如須摩提國阿彌陀佛光明，如阿[禾*(兇

【現代漢語翻譯】 現代漢語譯本 九十九億那由他百千殿堂，以青琉璃、黃金、琥珀、瑪瑙作為殿堂的建材。用吉祥福寶、摩尼寶作為車乘，車上垂掛著柔軟美妙的衣物。周圍遍佈三千大千世界。三千大千世界中鋪設有天然的獅子座，一切樹下都有天然的獅子座，用上好的綩綖、錦繡、綾綺等上妙的衣服作為座具。還有各種顏色的網幔，其紋路交錯，形狀如同綬帶，有的用黃金火焰光摩尼來裝飾。一切獅子座上都坐著菩薩，以三十二相莊嚴其身。這三千大千世界周圍遍佈著紅珠、青珠、白珠，散發著赤栴檀的瓣香、蜜香、黑妙香，並散落著粟金。 於是，在三千大千世界的上空，遍佈著摩尼珠網幔，發出天上的伎樂之聲。用珠子懸掛在幔帳上，用美妙的貫珠、師子賴珠、颰蹉賴買珠等珠寶串聯起來。用金線交錯編織成繫繩，用各種黃金裝飾成寶帳幔，用純金製作帳幔。這三千大千世界周圍，下至地底，上至三十三天，都用摩尼寶和紫磨金周匝裝飾。從黃金帳中發出無數億那由他百千種美妙的聲音，包括空無相無愿之聲、非常苦空非身之聲、寂定戒三昧智慧解脫度知見之聲、調損忍辱慚愧之聲、慈悲喜護安詳奉行之聲、佈施之聲、佈施度無極之聲、持戒之聲、持戒度無極之聲、忍辱之聲、忍辱度無極之聲、精進之聲、精進度無極之聲、一心之聲、一心度無極之聲、智慧之聲、智慧度無極之聲、神通之聲、神通度無極之聲、菩薩行之聲、懷來菩薩使至不退轉地之聲、菩薩得不起法忍之聲、一切諸佛法之聲。如同須摩提國阿彌陀佛的光明，如同阿[禾*(兇

【English Translation】 English version Ninety-nine billion nayuta (a large number) hundred thousand palaces, with blue lapis lazuli, gold, amber, and agate as the materials for the palaces. Auspicious treasure and mani jewels are used as vehicles, with soft and exquisite clothing hanging on the vehicles. The three thousand great thousand worlds are all around. In the three thousand great thousand worlds, there are naturally arranged lion thrones, and under every tree, there is a natural lion throne, with fine wanyuan (a kind of fine silk), brocade, damask, and other exquisite clothing as seat cushions. There are also various colored net curtains, with interwoven patterns resembling ribbons, some decorated with golden flame-light mani jewels. All the lion thrones are occupied by Bodhisattvas, adorned with the thirty-two marks of a great man. The three thousand great thousand worlds are surrounded by red pearls, blue pearls, and white pearls, emitting the fragrance of red sandalwood petals, honey fragrance, and black exquisite fragrance, and scattered with millet gold. Then, in the sky above the three thousand great thousand worlds, there are mani jewel net curtains everywhere, emitting the sounds of heavenly music. Jewels are hung on the curtains, and exquisite strings of jewels, lion-like jewels, and badracala jewels are strung together. Golden threads are interwoven to form the ties, and various gold ornaments are used to decorate the treasure tents, with pure gold used to make the tents. The three thousand great thousand worlds are surrounded, from the bottom of the earth to the thirty-third heaven, all adorned with mani jewels and purple gold. From the golden tents, countless billions of nayuta hundred thousand beautiful sounds emanate, including the sound of emptiness, non-form, and non-desire, the sound of impermanence, suffering, emptiness, and non-self, the sound of stillness, precepts, samadhi, wisdom, liberation, and knowledge, the sound of taming, forbearance, shame, and remorse, the sound of loving-kindness, compassion, joy, protection, peace, and practice, the sound of giving, the sound of giving to the ultimate, the sound of upholding precepts, the sound of upholding precepts to the ultimate, the sound of forbearance, the sound of forbearance to the ultimate, the sound of diligence, the sound of diligence to the ultimate, the sound of one-pointedness, the sound of one-pointedness to the ultimate, the sound of wisdom, the sound of wisdom to the ultimate, the sound of supernatural powers, the sound of supernatural powers to the ultimate, the sound of Bodhisattva practices, the sound of inviting Bodhisattvas to reach the stage of non-retrogression, the sound of Bodhisattvas attaining the non-arising dharma forbearance, and the sound of all the Buddhas' teachings. Like the light of Amitabha Buddha in the country of Sumati, like the A[禾*(兇

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-乂+(乖-北+(乂*乂)))]佛世尊，及與香王國所有為上妙。如寶香天中天，如法焰光佛國土之世雄，如摩尼王世尊，如日寶藏又若日寶藏，如音響王佛，如善覺佛，如須彌劫正覺佛國興盛安樂，釋師子國土興樂亦如是。用哀一切故示現般泥洹，人得知無疑。世尊剎貧窮，用哀是等故示現國快樂。如一切諸佛尊行佛道事，釋師子剎如是，毛髮無異無增無減。又若一切佛國土之快樂嚴凈好，釋師子剎如是，毛髮而不差異。

天菩薩品第八

爾時賢者阿那律啼泣悲哀，便說是偈言：

「好如月盛住虛空，　　若日柔軟千光明， 　譬火摩尼照一切，　　世尊不復入教授。 　誰當復護諸世間，　　無央數人流生死， 　一切世間復盲冥，　　用世尊入樹間故。 　一切三界群生類，　　諸所得安及快樂， 　悉蒙佛法及尊僧，　　用荷哀傷得撫養。 　善釋師子巧醫王，　　療治憂苦度彼岸， 　勉濟一切諸勤苦，　　法王入于雙樹間。 　一切世間當狂亂，　　用不見佛釋師子， 　除無央數淫怒癡，　　人民眄眩頓躄地。 　天中之天滅生死，　　金翅龍鳥皆歸命， 　鬼阿須倫摩睺勒，　　世尊去後皆墮冥。 　無有淫慾離慢塵，　　照四方明為已滅， 　一切世間當大冥，　　佛般泥洹當

【現代漢語翻譯】 現代漢語譯本 佛世尊（Buddha, 世尊是對佛的尊稱），以及香王國（Gandhavati）的一切都至為殊勝。如同寶香天（Ratnagandha）中的天中天（Devatideva，天神之上的天神），如同法焰光佛（Dharmarcis）國土的世雄（Lokavira，世間的英雄），如同摩尼王世尊（Maniraja），如同日寶藏（Suryagarbha）又若日寶藏，如同音響王佛（Svararaja），如同善覺佛（Subuddha），如同須彌劫正覺佛國（Sumerukalpa）興盛安樂，釋師子（Shakyasimha，釋迦牟尼的別稱）的國土興盛安樂也如同這樣。因為憐憫一切眾生而示現般泥洹（Parinirvana，佛的涅槃），使人們得知而無疑慮。世尊的剎土（Buddhaksetra，佛的國土）雖然貧窮，也是因為憐憫這些眾生而示現國土的快樂。如同一切諸佛所行佛道之事，釋師子的剎土也是這樣，沒有絲毫差異，沒有增多也沒有減少。又如同一切佛國土的快樂莊嚴美好，釋師子的剎土也是這樣，沒有絲毫差異。

天菩薩品第八

那時，賢者阿那律（Aniruddha）啼哭悲哀，便說了這首偈頌： 『好比月亮盛大地懸掛在虛空，如同太陽散發著柔和的千道光明，譬如火摩尼（Agni-mani）照耀一切，世尊不再進行教導了。 誰將再次守護這些世間？無數的人在生死中流轉，一切世間再次陷入盲昧，因為世尊進入雙樹之間（指佛陀涅槃）。 一切三界（Trailokya，欲界、色界、無色界）的眾生，所得到的安寧和快樂，都蒙受佛法和尊僧（Sangha，僧團）的恩澤，因為承受著哀傷而得到撫養。 善巧的釋師子，如同醫王，療治憂愁痛苦，度過彼岸，勉力救濟一切的勤苦，法王（Dharmaraja，佛的尊稱）卻進入了雙樹之間。 一切世間將要狂亂，因為看不見佛釋師子，他除去了無數的淫慾、嗔怒、愚癡，人民驚慌失措，頓然倒地。 天中之天滅除了生死，金翅鳥（Garuda）、龍（Naga）等都歸順於他，鬼（Preta）、阿修羅（Asura）、摩睺羅伽（Mahoraga）等，在世尊離去後都陷入黑暗。 沒有淫慾，遠離傲慢塵垢，照耀四方的光明已經熄滅，一切世間將要陷入大黑暗，佛陀般泥洹（涅槃）將要到來。』

【English Translation】 English version The World Honored One (Buddha), and everything in the Gandhavati (Fragrant Land) kingdom is supremely wonderful. Like the Deva of Devas (God of Gods) in Ratnagandha (Jewel Fragrance), like the World Hero (Lokavira) of the land of Dharmarcis (Flame of Dharma), like Maniraja (King of Jewels) World Honored One, like Suryagarbha (Sun Treasury) or like Suryagarbha, like Svararaja (King of Sound) Buddha, like Subuddha (Good Awakening) Buddha, like the flourishing and peaceful Sumerukalpa (Mount Meru Kalpa) Right Awakening Buddha Land, the land of Shakyasimha (Lion of the Shakya clan) is also flourishing and peaceful like this. Because of compassion for all beings, he manifested Parinirvana (Final Nirvana), so that people may know without doubt. Although the Buddha's land is poor, it is also because of compassion for these beings that he manifested the happiness of the land. Just as all Buddhas practice the path of the Buddha, so is the land of Shakyasimha, without any difference, neither increasing nor decreasing. And just as the happiness and adornment of all Buddha lands are beautiful, so is the land of Shakyasimha, without any difference.

Chapter Eight: Deva Bodhisattva

At that time, the worthy Aniruddha wept with sorrow and spoke this verse: 'Like the moon dwelling in the vast sky, like the sun with its soft thousand rays of light, like the Agni-mani (Fire Jewel) illuminating everything, the World Honored One no longer gives teachings. Who will again protect these worlds? Countless people flow in birth and death, all the worlds are again plunged into blindness, because the World Honored One has entered between the twin trees (referring to the Buddha's Nirvana). All beings in the three realms (Trailokya), the peace and happiness they have obtained, all receive the grace of the Dharma and the Sangha (monastic community), because they are nurtured by bearing sorrow. The skillful Shakyasimha, like a king of medicine, heals sorrow and suffering, crosses to the other shore, strives to save all the diligent and suffering, the Dharma King (Dharmaraja) has entered between the twin trees. All the worlds will be in chaos, because they cannot see the Buddha Shakyasimha, who has removed countless lust, anger, and ignorance, the people are in panic and fall to the ground. The Deva of Devas has extinguished birth and death, the Garuda (mythical bird), the Naga (dragon), and others all submit to him, the Preta (hungry ghost), Asura (demigod), Mahoraga (great serpent), and others all fall into darkness after the World Honored One departs. Without lust, far from the dust of arrogance, the light that illuminated the four directions has been extinguished, all the worlds will fall into great darkness, the Buddha's Parinirvana (Nirvana) is about to come.'

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奈何！」

阿那律說此偈已，應時有諸異天乘車來者、獨乘者、乘象者、乘馬車者、在交露車者、在座上者、在殿上者、在窗牖者、在交露帳者、在戶上者、在半月上者、在梯陛上者，各從所乘各從在所下。下已啼泣呼嗟，往諸力士所生地，到佛所稽首佛足。或有天散優缽青蓮黃白諸花，或有散雜栴檀。或有天自取寶冠寶珥手著之寶及以天衣，持散佛上供養于佛。於是賢者羅云啼泣悲哀說偈言：

「功德特異慧無量，　　為眾所奉開迷亂， 　除一切惡勤勞憂，　　入于力士所生地。 　佛為福地眾所仰，　　尊為醫王滅諸病， 　尊相好好如蓮華，　　尊今寢臥于樹間。 　佛逾日月諸世間，　　無量之曜消天光， 　佛為法主過須彌，　　度脫億人勤苦惱。 　佛入空法寂無有，　　第一無想度彼岸， 　尊棄一切世間愿，　　法王已入諸樹間。 　世尊之眼滅世冥，　　三達無礙去來今， 　佛為導師度生死，　　佛用哀故寢樹間。 　尊師子吼出妙聲，　　佛所語明如月照， 　佛軟音響眾喜樂，　　佛用哀故寢樹間。 　賢者羅云贊十力，　　即便眄眩尋躄地， 　于地婉轉自擗撲，　　法王加哀莫泥洹。」

尊者羅云說此偈已，應時東方不可議無央數不可稱無崖際世界，諸佛天中天。國不

【現代漢語翻譯】 現代漢語譯本 「怎麼辦啊！」 阿那律（Anaritsu）說完這偈語后，當時有許多不同的天人乘坐著車子前來，有的獨自乘坐，有的乘坐著象，有的乘坐著馬車，有的在敞篷車上，有的在座位上，有的在殿堂上，有的在窗戶邊，有的在敞篷帳篷里，有的在門上，有的在半月形的地方，有的在臺階上，各自從所乘之處、從所在之處下來。下來后，他們啼哭呼喊，前往諸佛力士（Buddha）出生的地方，到達佛陀那裡，頂禮佛足。有的天人散佈優缽羅花（utpala，青蓮花）、青蓮花、黃蓮花、白蓮花等各種花，有的散佈各種栴檀（candana，一種香木）。有的天人自己取下寶冠、寶珥、手上佩戴的寶物以及天衣，拿著散在佛陀身上，供養佛陀。這時，賢者羅云（Rahula）啼哭悲哀，說了偈語： 『功德特別殊勝，智慧無量，被眾人所敬奉，開解迷亂，消除一切惡行、勤勞和憂愁，進入到佛力士出生的地方。 佛陀是福德之地，為眾人所仰望，尊者是醫王，能滅除各種疾病，尊者的相貌美好如蓮花，尊者現在卻安臥在樹林間。 佛陀的光輝超越日月，照耀世間，無量的光芒消除了天上的光輝，佛陀是法的主宰，超越須彌山（Sumeru，佛教中的聖山），度脫億萬人的勤苦和煩惱。 佛陀進入空寂的法中，寂靜無有，達到第一無想的彼岸，尊者捨棄一切世間的願望，法王已經進入樹林間。 世尊的眼睛熄滅了世間的黑暗，三達（過去、現在、未來）無礙，佛陀是導師，度脫生死，佛陀因為慈悲的緣故安臥在樹林間。 尊者發出獅子吼般的美妙聲音，佛陀所說的話明亮如月光照耀，佛陀的聲音柔和，使眾人喜悅，佛陀因為慈悲的緣故安臥在樹林間。 賢者羅云讚歎佛陀的十力（佛陀的十種力量），隨即感到眩暈，倒在地上，在地上翻滾，自己捶打自己，祈求法王慈悲，不要入滅。』 尊者羅云說完這偈語后，當時東方不可思議、無量無數、不可稱量、無邊無際的世界，諸佛天中天（佛陀的尊稱）。

【English Translation】 English version 「What to do!」 After Anaritsu (Anaritsu) spoke this verse, at that time, many different devas (deities) came riding in vehicles, some riding alone, some riding elephants, some riding chariots, some in open carriages, some on seats, some in palaces, some by windows, some in open tents, some on doors, some in crescent-shaped places, some on steps, each descending from where they were riding and from where they were. After descending, they wept and cried out, going to the place where the Buddhas (Buddha) were born, arriving at the Buddha and bowing at his feet. Some devas scattered utpala (utpala, blue lotus), blue lotuses, yellow lotuses, white lotuses, and various other flowers, while others scattered various candana (candana, a type of fragrant wood). Some devas themselves took off their jeweled crowns, jeweled earrings, the jewels on their hands, and their celestial garments, holding them and scattering them on the Buddha, making offerings to the Buddha. At this time, the worthy Rahula (Rahula) wept with sorrow and spoke a verse: 『Merit is especially extraordinary, wisdom is immeasurable, revered by all, dispelling confusion, eliminating all evil deeds, toil, and sorrow, entering the place where the Buddha was born. The Buddha is a field of merit, revered by all, the Venerable One is the king of physicians, able to eradicate all diseases, the Venerable One』s appearance is as beautiful as a lotus flower, yet the Venerable One now lies down in the forest. The Buddha』s radiance surpasses the sun and moon, illuminating the world, countless rays of light extinguish the light of the heavens, the Buddha is the master of the Dharma, surpassing Mount Sumeru (Sumeru, a sacred mountain in Buddhism), delivering billions of people from toil and affliction. The Buddha enters the empty Dharma, peaceful and without existence, reaching the other shore of the first non-thought, the Venerable One abandons all worldly desires, the Dharma King has already entered the forest. The eyes of the World Honored One extinguish the darkness of the world, the three knowledges (past, present, future) are unobstructed, the Buddha is the guide, delivering from birth and death, the Buddha lies down in the forest out of compassion. The Venerable One utters a wonderful sound like a lion』s roar, the words spoken by the Buddha are as bright as the moonlight, the Buddha』s voice is gentle, bringing joy to all, the Buddha lies down in the forest out of compassion. The worthy Rahula praised the ten powers of the Buddha (the ten powers of the Buddha), then felt dizzy and fell to the ground, rolling on the ground, beating himself, and praying that the Dharma King would have compassion and not enter Nirvana.』 After the Venerable Rahula spoke this verse, at that time, in the immeasurable, countless, incalculable, and boundless worlds of the East, the Buddhas, the gods among gods (a title of the Buddha).

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可計無央數不可思議無有限諸菩薩，啟辭諸佛來至此剎，欲見如來般泥洹及諸大會菩薩，欲見如來稽首跪拜承事供養。諸菩薩來所經世界無數無量，一切天宮天伎樂不鼓自鳴，雨于天香天華。彼諸世界諸天子有大德學大乘者，及諸天王、龍王、鬼神、阿須倫王、迦留羅王、甄陀羅王、摩睺勒王，皆侍從諸菩薩來供養者。菩薩以諸寶自莊挍來者，或以天子被服來者，或以第六天子被服來者，或以梵天被服來者，或以自在天子被服來者，或以善化天子被服來者，或以兜術天子被服來者，或以天帝釋被服來者，或以日天子被服來者，或以月王被服來者，有菩薩入摩尼寶殿舍中結加趺坐來者，或入摩尼寶宮中坐來者，或入摩尼寶交露帳中坐來者。復有菩薩入香殿香宮香交露帳中結加趺坐來者，或入紫磨金殿、或入一切寶殿、或入一切寶交露帳中結加趺坐來者。復有菩薩入赤栴檀殿、入一切栴檀殿舍中結加趺坐來者。復有菩薩入七寶花殿、或入月光照明逾日月摩尼寶殿、或入如意寶珠殿、或入如意寶珠宮、或入如意摩尼寶交露帳中結加趺坐來者。

諸菩薩以三十二相莊嚴其身，有無數光明不可思議之光曜，無數廣大光明。其光明除一切人勤苦，令一切得善想光明。除一切地獄餓鬼畜生光明，將一切詣善道光明，令身有福功

【現代漢語翻譯】 現代漢語譯本 有無數不可計數、不可思議、沒有限量的菩薩，他們辭別各自世界的諸佛，來到這個佛土，想要瞻仰如來的涅槃，以及參加菩薩大會。他們想要頂禮如來，跪拜承事，供養如來。這些菩薩所經過的世界無數無量，一切天宮的天樂不敲自鳴，天空中降下天香和天花。那些世界的諸天子，有大德行、修習大乘佛法的人，以及諸天王、龍王、鬼神、阿修羅王（非天，一種神道眾生）、迦樓羅王（金翅鳥王）、緊那羅王（歌神）、摩睺羅伽王（大蟒神），都侍奉跟隨這些菩薩前來供養。菩薩們有的用各種珍寶裝飾自己而來，有的穿著天子的服飾而來，有的穿著第六天（他化自在天）天子的服飾而來，有的穿著梵天（色界初禪天）的服飾而來，有的穿著自在天（欲界第六天）天子的服飾而來，有的穿著善化天（化樂天）天子的服飾而來，有的穿著兜率天（欲界第四天）天子的服飾而來，有的穿著帝釋天（欲界第二天）的服飾而來，有的穿著日天子的服飾而來，有的穿著月王的服飾而來。有菩薩進入摩尼寶殿（如意寶珠裝飾的宮殿）中結跏趺坐而來，有的進入摩尼寶宮中坐著而來，有的進入摩尼寶交露帳（用摩尼寶珠裝飾的帳篷）中坐著而來。還有菩薩進入香殿、香宮、香交露帳中結跏趺坐而來，有的進入紫磨金殿，有的進入一切寶殿，有的進入一切寶交露帳中結跏趺坐而來。還有菩薩進入赤栴檀殿，進入一切栴檀殿中結跏趺坐而來。還有菩薩進入七寶花殿，有的進入月光照明、勝過日月光明的摩尼寶殿，有的進入如意寶珠殿，有的進入如意寶珠宮，有的進入如意摩尼寶交露帳中結跏趺坐而來。 這些菩薩以三十二相莊嚴自身，有無數光明，不可思議的光芒，無數廣大的光明。他們的光明消除一切人的勤苦，使一切人得到善念的光明。他們的光明消除一切地獄、餓鬼、畜生的痛苦，引導一切眾生走向善道，使眾生身具福德功德。

【English Translation】 English version There were countless, immeasurable, and limitless Bodhisattvas, who bid farewell to the Buddhas of their respective worlds and came to this Buddha-land, desiring to witness the Tathagata's Parinirvana and to attend the assembly of Bodhisattvas. They wished to bow down to the Tathagata, kneel in service, and make offerings. The worlds these Bodhisattvas passed through were countless and immeasurable. The celestial music of all the heavenly palaces played without being struck, and heavenly fragrances and flowers rained down from the sky. The celestial beings of those worlds, those with great virtue who practiced the Mahayana teachings, as well as the heavenly kings, dragon kings, ghosts, Asura kings (demigods), Garuda kings (mythical bird-like creatures), Kinnara kings (celestial musicians), and Mahoraga kings (serpent deities), all attended and followed these Bodhisattvas to make offerings. Some Bodhisattvas came adorned with various jewels, some wearing the attire of celestial beings, some wearing the attire of the celestial beings of the sixth heaven (Paranirmitavasavartin), some wearing the attire of Brahma (the first dhyana heaven of the form realm), some wearing the attire of the celestial beings of the Svargaloka (the sixth heaven of the desire realm), some wearing the attire of the celestial beings of the Sunirmita heaven (the fifth heaven of the desire realm), some wearing the attire of the celestial beings of the Tusita heaven (the fourth heaven of the desire realm), some wearing the attire of Indra (the second heaven of the desire realm), some wearing the attire of the sun god, and some wearing the attire of the moon king. Some Bodhisattvas came sitting in the lotus posture within jeweled palaces adorned with Mani jewels, some came sitting in Mani jeweled palaces, and some came sitting in Mani jeweled canopies. Furthermore, some Bodhisattvas came sitting in the lotus posture within fragrant palaces, fragrant mansions, and fragrant canopies. Some came in palaces of Jambunada gold, some in palaces of all jewels, and some in canopies of all jewels. Furthermore, some Bodhisattvas came sitting in the lotus posture within red sandalwood palaces and within all sandalwood palaces. Furthermore, some Bodhisattvas came in palaces of seven jewels and flowers, some in Mani jeweled palaces illuminated by moonlight, surpassing the light of the sun and moon, some in palaces of wish-fulfilling jewels, some in mansions of wish-fulfilling jewels, and some in canopies of wish-fulfilling Mani jewels. These Bodhisattvas adorned themselves with the thirty-two marks of a great being, possessing countless lights, inconceivable radiance, and immeasurable vast light. Their light dispelled the toil and suffering of all beings, enabling all to attain the light of good thoughts. Their light eliminated the suffering of all beings in hell, hungry ghosts, and animals, guiding all beings towards the path of goodness, and endowing them with merit and virtue.

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德相端正姝好，見者歡喜愛其色則無與等者，其色為一切所觀視。有梵聲柔軟音響，令諸道歡喜音、恐諸魔音、益一切人音、出諸法諸福德音、滅除一切惡出無量法明音。彼有菩薩大士，雨諸寶天花遍三千大千世界，往詣如來。或雨衣者、或雨瓔珞莊飾者、或雨蓋者、或雨幡彩者、或雨雜栴檀者、或雨紫磨金者、或雨蓮華者、或雨如意珠者、或雨逾天所有諸寶者，遍三千大千世界下詣如來。或有菩薩化作諸寶莊飾蓋，如三千大千世界，逾諸天寶用供養如來。或有菩薩以諸瓔珞莊嚴，如三千大千世界，化作蓮華，細根青琉璃車𤦲虎珀吉祥藏寶以為車，如意珠車皆悉周遍，焰光珠摩尼黃金以一切為莊飾。或有化作一宮殿如三千大千世界，或有化作逾天諸寶交露帳如三千大千世界，以焰光珠黃金一切為莊挍。或有化作清凈處如三千大千世界，甚大不可計無央數不可思議無有量無崖底。所化乃如是，以供養如來、無所著、等正覺。八方上下來如是，不可計不可數不可思議，無有量諸菩薩來供養佛。

是諸菩薩皆同時前，稽首佛足繞世尊三匝，各從其所方來化作大蓮華師子座，諸寶焰光珠黃金為莊挍座。一一菩薩各為佛于雙樹間化作師子座，以無量清凈逾天衣敷其上，以無央數種種色、無量色、不可計色、不可計億那術百

【現代漢語翻譯】 現代漢語譯本 他們的相貌端正美好，見到的人都歡喜愛慕他們的容色，沒有誰能與之相比，他們的容色為一切眾生所瞻仰。他們有梵天般柔和的聲音，發出令諸道眾生歡喜的音聲、震懾諸魔的音聲、利益一切眾生的音聲、宣說諸法和福德的音聲、滅除一切惡業併發出無量法明的音聲。那些菩薩大士們，紛紛降下各種寶物和天花，遍佈三千大千世界，前往如來所在之處。有的降下天衣，有的降下瓔珞裝飾，有的降下寶蓋，有的降下幡旗綵帶，有的降下各種栴檀香，有的降下紫磨金，有的降下蓮花，有的降下如意寶珠，有的降下超越天界的所有珍寶，遍佈三千大千世界，降臨到如來面前。有的菩薩化現出各種珍寶裝飾的寶蓋，如同三千大千世界般巨大，用超越天界的珍寶來供養如來。有的菩薩用各種瓔珞莊嚴自身，如同三千大千世界般廣大，化現出蓮花，用細根、青琉璃、車𤦲（一種寶石）、琥珀、吉祥藏寶作為車身，如意寶珠作為車輪，全都遍佈各處，用焰光珠、摩尼寶珠和黃金等一切珍寶來裝飾。有的菩薩化現出如同三千大千世界般巨大的宮殿，有的菩薩化現出超越天界的各種珍寶交織而成的帷帳，如同三千大千世界般廣大，用焰光珠和黃金等一切珍寶來裝飾。有的菩薩化現出如同三千大千世界般清凈的處所，極其廣大，不可計數，無量無邊，不可思議，沒有邊際和底限。他們所化現的供養如此，以此來供養如來、無所執著、等正覺的佛陀。從八方上下，像這樣不可計數、不可思議、無量無邊的諸菩薩前來供養佛陀。 這些菩薩同時來到佛前，向佛陀的足部頂禮，繞世尊三圈，各自從他們來的方向化現出巨大的蓮花獅子座，用各種珍寶、焰光珠和黃金來裝飾寶座。每一位菩薩都為佛陀在雙樹之間化現出獅子座，在上面鋪上無量清凈的超越天界的天衣，用無量無邊的各種顏色、不可計數的顏色、不可計數的億那由他百千種顏色來裝飾。

【English Translation】 English version Their appearances were upright and beautiful, and those who saw them rejoiced and loved their colors, which were unmatched, and their colors were gazed upon by all. They had Brahma-like soft voices, producing sounds that delighted all beings, sounds that terrified demons, sounds that benefited all people, sounds that proclaimed all dharmas and merits, sounds that extinguished all evils and emitted immeasurable light of the Dharma. Those Bodhisattva Mahasattvas rained down various treasures and heavenly flowers, covering the three thousand great thousand worlds, and went to where the Tathagata was. Some rained down heavenly garments, some rained down necklaces and ornaments, some rained down canopies, some rained down banners and streamers, some rained down various sandalwood fragrances, some rained down purple gold, some rained down lotuses, some rained down wish-fulfilling jewels, and some rained down all the treasures beyond the heavens, covering the three thousand great thousand worlds, and descended before the Tathagata. Some Bodhisattvas transformed canopies adorned with various treasures, as vast as the three thousand great thousand worlds, and used treasures beyond the heavens to make offerings to the Tathagata. Some Bodhisattvas adorned themselves with various necklaces, as vast as the three thousand great thousand worlds, and transformed lotuses, using fine roots, blue lapis lazuli, carnelian, amber, auspicious treasure troves as the bodies of the vehicles, and wish-fulfilling jewels as the wheels, all of which were everywhere, adorned with radiant jewels, mani jewels, and gold. Some transformed palaces as vast as the three thousand great thousand worlds, and some transformed canopies of various treasures beyond the heavens, as vast as the three thousand great thousand worlds, adorned with radiant jewels and gold. Some transformed pure places as vast as the three thousand great thousand worlds, which were extremely vast, immeasurable, countless, inconceivable, limitless, and without end. Their transformations were like this, to make offerings to the Tathagata, the unattached, the perfectly enlightened one. From the eight directions, up and down, countless, inconceivable, and immeasurable Bodhisattvas came to make offerings to the Buddha. These Bodhisattvas all came before the Buddha at the same time, bowed their heads to the Buddha's feet, circumambulated the World Honored One three times, and each from their respective directions transformed great lotus lion thrones, adorned with various treasures, radiant jewels, and gold. Each Bodhisattva transformed a lion throne for the Buddha between the twin trees, and spread upon it immeasurable pure heavenly garments, adorned with countless various colors, immeasurable colors, countless colors, and countless billions of nayutas of hundreds of thousands of colors.

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千色，逾天上諸所有以為莊挍，焰光珠黃金諸寶紫磨金以為帳而莊嚴，逾天上香而為芬熏，令諸惡道為善本想，令一切歡喜怡懌。如一菩薩所作莊飾，諸菩薩皆亦如是。一一菩薩各各所化不相雜錯。所以者何？寂定無諛諂、于諸法無所著。譬如如意珠于諸塵垢無所染污。學善權方便、于諸法所念清凈、得諸尊慧法，如身所行口亦如是，為大布施主，住於法無所著。是諸菩薩皆嘆如來本求道，不可計無央數不可量不可稱勤苦行，以義示現。

如來化說法品第九

爾時賢者阿難以偈贊佛言：

「眼明凈好如月滿，　　十力神足慧無塵， 　為天龍王所供事，　　今日世尊入樹間。 　若佛眾總入大城，　　世雄以足蹈門閫， 　則動天地至六反，　　放其光明遍佛國。 　琴瑟簫鼓諸樂器，　　不鼓自出柔軟音， 　師子虎鹿及野牛，　　諸龍大象止雪山， 　哮吼咆陸心歡喜，　　皆有慈意向如來， 　其聲可樂勝眾寶，　　諸牛那術及百千， 　見佛光明皆踴躍，　　得安無量樂無數。 　鴹鴨鸕鶿雁拘逸，　　又羅瞻無無數眾， 　于鐵圍山鳥鸚鵡，　　鳴喜欣欣至佛所。 　人本所失諸寶藏，　　皆還得之至世尊， 　諸瞋恚者悉慈心，　　以清凈意奉事佛。 　天住虛空雨天華，　　又羅蓮花有

【現代漢語翻譯】 現代漢語譯本 （菩薩的）裝飾色彩繽紛，勝過天上所有的一切，用火焰般的光芒、珍珠、黃金、各種寶物和紫磨金來裝飾帳幔，勝過天上的香氣來散發芬芳，使惡道眾生生起向善的念頭，使一切眾生歡喜快樂。就像一位菩薩所作的裝飾一樣，所有菩薩也都如此。每一位菩薩所教化之處都不互相混淆。這是為什麼呢？因為他們寂靜安寧，沒有虛偽諂媚，對於一切法都沒有執著。譬如如意寶珠，不會被任何塵垢所污染。他們學習善巧方便，對於一切法所思所念都清凈，獲得各種尊貴的智慧法，身所行和口所說一致，是大布施的主人，安住於法而不執著。這些菩薩都讚歎如來（Tathagata）本初求道時，經歷不可計數、無量無邊、不可稱量的勤苦修行，並以這些事蹟來向眾生展示佛法的意義。

如來化說法品第九

這時，賢者阿難（Ananda）用偈頌讚美佛陀說：

『您的眼睛明亮清澈，如同滿月一般，具有十力（Dasabala）和神通，智慧沒有塵垢，被天龍王所供養侍奉，今日世尊您來到樹林間。 如果佛陀和僧眾進入大城，世雄（佛陀的尊稱）的足踏過門檻，就會震動天地六次，放出光明遍照佛國。 琴瑟簫鼓等各種樂器，不用敲打就能發出柔和的樂音，獅子、老虎、鹿和野牛，以及龍和大象都停止在雪山，發出歡喜的吼叫，都對如來生起慈悲之心。 它們的聲音悅耳勝過各種珍寶，成千上萬的牛和那術（Nasuk）等，見到佛陀的光明都歡喜跳躍，得到無量的安樂。 鹙、鴨、鸕鶿、雁和拘逸（Koyit），還有無數的羅瞻（Lozhan）等眾鳥，在鐵圍山上的鸚鵡，都歡快地鳴叫著來到佛陀的處所。 人們原本丟失的各種寶藏，都重新獲得，來到世尊面前，所有嗔恚的人都生起慈悲心，以清凈的心意侍奉佛陀。 天人住在虛空中降下天花，還有羅蓮花（Luo lotus）等』

【English Translation】 English version The decorations (of the Bodhisattvas) are of a thousand colors, surpassing all that exists in the heavens, adorned with flames of light, pearls, gold, various treasures, and purple gold to decorate the canopies, surpassing the fragrances of the heavens to emit fragrance, causing beings in evil paths to generate thoughts of goodness, and making all beings joyful and happy. Just as one Bodhisattva adorns themselves, so do all Bodhisattvas. Each Bodhisattva's sphere of influence does not overlap. Why is this so? Because they are peaceful and still, without flattery or deceit, and they are not attached to any dharma. They are like a wish-fulfilling jewel, which is not stained by any dust. They learn skillful means, their thoughts and intentions towards all dharmas are pure, they attain various noble wisdom dharmas, their actions and words are consistent, they are the masters of great giving, and they abide in the dharma without attachment. These Bodhisattvas all praise the Tathagata's (如來) original pursuit of the path, the immeasurable, countless, and incalculable diligent practices, and they use these events to demonstrate the meaning of the Dharma to sentient beings.

Chapter Nine: The Tathagata's Transformation and Teaching

At that time, the Venerable Ananda (阿難) praised the Buddha with verses:

'Your eyes are bright and clear, like a full moon, possessing the ten powers (Dasabala) and supernatural abilities, your wisdom is without defilement, you are served and honored by the kings of gods and dragons, today, World Honored One, you have come to the forest. If the Buddha and the Sangha enter a great city, when the World Hero (a title for the Buddha) steps over the threshold, the earth and sky will shake six times, and light will be emitted, illuminating the Buddha-lands. Various musical instruments such as zithers, flutes, and drums, without being played, will emit soft and harmonious sounds, lions, tigers, deer, and wild oxen, as well as dragons and elephants, will stop in the snowy mountains, roaring with joy, and all will generate compassion towards the Tathagata. Their sounds are pleasing to the ear, surpassing all treasures, thousands upon thousands of oxen and Nasuks (那術), upon seeing the Buddha's light, will leap with joy, attaining immeasurable peace and happiness. Cormorants, ducks, cormorants, geese, and Koyits (拘逸), as well as countless Lozhans (羅瞻) and other birds, the parrots on Mount Iron Ring, will joyfully chirp and come to the Buddha's place. The various treasures that people had originally lost will be regained, and they will come before the World Honored One, all those who were filled with anger will generate compassion, and with pure intentions, they will serve the Buddha. The gods will dwell in the sky, raining down heavenly flowers, and there will be Luo lotuses (羅蓮花) and others.'

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千葉， 　諸宮采女及天子，　　各為供養於世尊。 　色凈如是當不現，　　佛今泥洹當奈何！ 　譬如犢子斷母乳，　　斷絕擁護為甚劇。 　十方從本無塵垢，　　已離生死為眾祐， 　諸世雄界為自在，　　其受得住不減劫。 　誰為光王逾日月？　　誰當有力逾鐵圍？ 　誰當忍辱等如地？　　世尊導人使離塵， 　當以精進及一心，　　智慧示現度一切。 　若子億世與母離，　　暫得一會便復別， 　子愁思親四方求，　　世尊泥洹我亦爾。 　愁憂勤苦無復樂，　　見佛經行及坐處， 　及見講堂以精舍，　　奈何斷無吉祥得。 　讚歎十方法施人，　　無量勤苦賢釋子， 　即便躄地蓬婉轉，　　我最意見月善月。」

爾時世尊以一切持句三昧、正受作安隱行現三昧、善說三昧、雷雨三昧、師子響三昧、光耀響三昧、威神光明三昧、放光明三昧、微妙句三昧、力三昧、力句三昧、無量力三昧、意持照明三昧、起世有三昧、鼓響三昧、月三昧、大月三昧、周匝月三昧、月響三昧、上月三昧、藏三昧、諦藏三昧、琉璃藏三昧、觀視三昧、無量觀視三昧、遍照一切十方三昧、除一切疑光明三昧、至誠三昧、諦至誠三昧、至語三昧、說一切行三昧、所說諦至誠三昧、無量三昧、寂定三昧、寂定句三昧

【現代漢語翻譯】 現代漢語譯本 千葉（指佛陀的弟子）， 各宮的采女和天子們，都各自為世尊（佛陀）供養。 （佛陀）的色身如此清凈，現在將要不復存在，佛陀涅槃后我們該怎麼辦啊！ 就像小牛犢斷了母乳，失去保護是多麼痛苦。 十方世界本來就沒有塵垢，已經脫離生死，成為眾生的庇護。 在各個世界中，佛陀是自在的雄者，他的壽命本可以住世無量劫。 誰的光明能超越日月？誰的力量能超越鐵圍山？ 誰的忍辱能像大地一樣？世尊引導人們脫離塵世的煩惱。 應當以精進和一心，用智慧來教導和度化一切眾生。 如果子女億萬世與母親分離，即使短暫相遇也會再次分別。 子女思念母親會四處尋覓，世尊涅槃后我也會這樣。 憂愁和勤苦使我不再快樂，看到佛陀經行和坐過的地方， 以及講堂和精舍，怎麼能斷絕吉祥的希望呢？ 讚歎十方世界佈施的人，以及無數勤苦修行的賢釋子（佛陀的弟子）， （他們）隨即癱倒在地，蓬頭垢面地翻滾，我（阿難）的見解最差，像月亮一樣時圓時缺。

這時，世尊進入一切持句三昧（能持一切法的三昧）、正受作安隱行現三昧（以正受而現安穩之行的三昧）、善說三昧（善於說法的三昧）、雷雨三昧（如雷雨般說法的三昧）、師子響三昧（如獅子吼般說法的三昧）、光耀響三昧（光明照耀併發出響聲的三昧）、威神光明三昧（具有威神光明的的三昧）、放光明三昧（能放出光明的三昧）、微妙句三昧（具有微妙語句的三昧）、力三昧（具有力量的三昧）、力句三昧（具有力量語句的三昧）、無量力三昧（具有無量力量的三昧）、意持照明三昧（以意念持照明的三昧）、起世有三昧（能生起世間一切有的三昧）、鼓響三昧（如鼓聲般說法的三昧）、月三昧（如月亮般清涼的三昧）、大月三昧（如大月亮般清涼的三昧）、周匝月三昧（如月光周遍照耀的三昧）、月響三昧（如月光般清涼併發出響聲的三昧）、上月三昧（如上弦月般逐漸圓滿的三昧）、藏三昧（如寶藏般的三昧）、諦藏三昧（如真理寶藏般的三昧）、琉璃藏三昧（如琉璃寶藏般的三昧）、觀視三昧（能觀察一切的三昧）、無量觀視三昧（能無量觀察一切的三昧）、遍照一切十方三昧（能遍照十方一切的三昧）、除一切疑光明三昧（能消除一切疑惑的光明三昧）、至誠三昧（至誠的三昧）、諦至誠三昧（真實至誠的三昧）、至語三昧（真實不虛妄的語言三昧）、說一切行三昧（能說一切行為的三昧）、所說諦至誠三昧（所說真實至誠的三昧）、無量三昧（無量的三昧）、寂定三昧（寂靜禪定的三昧）、寂定句三昧（寂靜禪定語句的三昧）。

【English Translation】 English version Thousand Leaves (referring to a disciple of the Buddha), The palace ladies and the sons of heaven, each made offerings to the World Honored One (Buddha). The physical form (of the Buddha) is so pure, and now it will cease to exist. What shall we do when the Buddha enters Nirvana! It is like a calf separated from its mother's milk, the loss of protection is so painful. The ten directions are originally without dust, having already transcended birth and death, becoming the refuge of all beings. In all the worlds, the Buddha is the sovereign hero, his life could have remained for countless kalpas. Whose light can surpass the sun and moon? Whose power can surpass the Iron Mountain? Whose patience can be like the earth? The World Honored One guides people to leave the troubles of the world. We should use diligence and single-mindedness, using wisdom to teach and liberate all beings. If children are separated from their mother for billions of lifetimes, even if they meet briefly, they will separate again. Children miss their mother and search everywhere, I will be like this after the World Honored One enters Nirvana. Sorrow and hardship make me no longer happy, seeing the places where the Buddha walked and sat, as well as the lecture hall and the monastery, how can we cut off the hope of auspiciousness? Praising those who give in the ten directions, and the countless diligent and virtuous disciples of the Shakya (Buddha), (They) immediately collapsed to the ground, rolling around with disheveled hair, my (Ananda's) views are the worst, like the moon, sometimes full and sometimes waning.

At that time, the World Honored One entered the Samadhi of Holding All Phrases (samadhi that can hold all dharmas), the Samadhi of Right Reception and Manifesting Peaceful Conduct (samadhi that manifests peaceful conduct through right reception), the Samadhi of Good Explanation (samadhi that is good at explaining the dharma), the Samadhi of Thunder and Rain (samadhi that explains the dharma like thunder and rain), the Samadhi of Lion's Roar (samadhi that explains the dharma like a lion's roar), the Samadhi of Radiant Sound (samadhi that shines light and emits sound), the Samadhi of Majestic Light (samadhi that has majestic light), the Samadhi of Releasing Light (samadhi that can release light), the Samadhi of Subtle Phrases (samadhi that has subtle phrases), the Samadhi of Power (samadhi that has power), the Samadhi of Powerful Phrases (samadhi that has powerful phrases), the Samadhi of Immeasurable Power (samadhi that has immeasurable power), the Samadhi of Intentional Holding and Illumination (samadhi that holds and illuminates with intention), the Samadhi of the Arising of the World (samadhi that can give rise to all existence in the world), the Samadhi of Drum Sound (samadhi that explains the dharma like the sound of a drum), the Samadhi of the Moon (samadhi that is as cool as the moon), the Samadhi of the Great Moon (samadhi that is as cool as the great moon), the Samadhi of the All-Encompassing Moon (samadhi that illuminates everywhere like moonlight), the Samadhi of Moon Sound (samadhi that is as cool as moonlight and emits sound), the Samadhi of the Upper Moon (samadhi that gradually becomes full like the waxing moon), the Samadhi of Treasure (samadhi that is like a treasure), the Samadhi of Truth Treasure (samadhi that is like a treasure of truth), the Samadhi of Lapis Lazuli Treasure (samadhi that is like a treasure of lapis lazuli), the Samadhi of Observation (samadhi that can observe everything), the Samadhi of Immeasurable Observation (samadhi that can observe everything immeasurably), the Samadhi of Illuminating All Ten Directions (samadhi that can illuminate all ten directions), the Samadhi of Removing All Doubts with Light (samadhi that can remove all doubts with light), the Samadhi of Utmost Sincerity (samadhi of utmost sincerity), the Samadhi of True Utmost Sincerity (samadhi of true utmost sincerity), the Samadhi of True Words (samadhi of true and non-false words), the Samadhi of Explaining All Actions (samadhi that can explain all actions), the Samadhi of What is Said is True and Utmost Sincerity (samadhi of what is said is true and utmost sincerity), the Samadhi of Immeasurable (immeasurable samadhi), the Samadhi of Tranquil Concentration (samadhi of tranquil meditation), the Samadhi of Tranquil Concentration Phrases (samadhi of tranquil meditation phrases).

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、諦寂定語三昧、佈施三昧、諦佈施三昧、大布施士三昧、光明三昧、善光明三昧、大光明三昧、無量光明三昧、照明句三昧、斷一切疑光明三昧、說諸善本三昧、除說諸疑結三昧、諦說見三昧、於是斷疑三昧、善施廢解三昧、作諸佛三昧、現說一切行三昧、善說一切行三昧、善說轉法輪三昧、善開度其處三昧，以是善說現在諸佛慧三昧正受所住處，一一毛出不可計不可議不可稱不可量無崖底億那術百千光明，一一光端化無央數不可計議無量浴池，一一浴池化作不可計議無數無限億那術百千蓮花，一一蓮華上化作不可計議無數無限億那術百千座，一切諸座上皆有如來坐說法。一一化如來所開導人，使立不退轉地住于佛法，其數如蓮華上所坐化佛，得須陀洹、斯陀含、阿那含、阿羅漢。一一各如是緣覺之數，及不退轉立善本者其數亦爾，生天上者數亦如是不復隨苦。諸浴池際各有四寶樹，無數莖節枝葉華實，一一莖節枝葉花實上化作無數不可計議不可稱量如來，化出坐師子座上說法度脫一切。其數如化樹上如來之數。開度一切已，便說此偈言：

「眾祐人中尊，　　諦覺於一切， 　人見歡喜者，　　皆棄捐惡道。 　其久有神通，　　世雄難得值， 　如優曇缽花，　　其色可意好。 　其欲供養佛，　　及奉事我

身， 　彼聞是經法，　　其心當歡喜。 　其欲見現在，　　世尊人中上， 　世光明威神，　　當信樂吉祥。 　其當來諸佛，　　以光導御人， 　欲見是世尊，　　當信是吉祥。 　其有求大乘，　　彼則有大利， 　聞是經法已，　　則奉侍于佛。 　其目得清凈，　　及耳鼻之根， 　身口意諸根，　　為斷無所受。 　三昧戒清凈，　　智慧解脫凈， 　解脫示現智，　　脫現為至誠。 　解於一切法，　　於我無所起， 　所知無所滅，　　即不憂諸響。」

諸化如來說此偈已，應時不可計人立於三乘，無數世界人民皆得一心，無數佛國諸地獄皆滅盡，諸畜生皆脫勤苦，餓鬼皆得安隱。爾時佛入量寶三昧正受。如來住是三昧者，隨一切人所欲得寶則如其意，見佛國寶皆悉在前，見諸佛樹以寶莊飾，隨意所好所欲見色，則見諸郡國縣邑及國人民，即如意見滿諸佛國。盡形壽見所欲莊飾，則如意見男子女人小男小女瓔珞莊飾，亦復見諸天龍鬼神、犍陀羅、阿須倫、迦留羅、真陀羅、摩睺勒。所欲服飾、所欲食飲、所欲舍宅，如意所好皆見皆得。

佛告阿難：「有三昧名慧行，諸佛世尊住是三昧，隨人所欲得三昧，如意即見一切人愿。阿難！諸佛世尊有三昧，名無量過度三昧，吉祥威神，隨人

【現代漢語翻譯】 現代漢語譯本 身（指眾生）， 他們聽聞這部經法，心中應當歡喜。 他們如果想見到現在的世尊，人中至上者， 擁有光明威神的世尊，應當信受並樂於吉祥。 他們如果想見到未來的諸佛，以光明引導眾生， 想見到這樣的世尊，應當信受這種吉祥。 那些尋求大乘佛法的人，他們將獲得巨大的利益， 聽聞這部經法后，就會奉侍于佛。 他們的眼睛會變得清凈，以及耳朵和鼻子的根（指感官）， 身體、口、意等諸根，爲了斷除一切執著。 三昧（定）和戒律清凈，智慧和解脫清凈， 解脫所展現的智慧，解脫的顯現是至誠的。 理解一切法，對於我執不再生起， 所知之法無生無滅，就不會憂慮于各種聲響。

諸佛化身說完這偈頌后，當時有不可計數的人證悟了三乘（聲聞乘、緣覺乘、菩薩乘），無數世界的人民都達到一心不亂，無數佛國的地獄都滅盡，所有的畜生都脫離了勤苦，餓鬼都得到了安穩。那時，佛陀進入了量寶三昧正定。如來安住于這種三昧時，隨一切人所希望得到的寶物，都能如其所愿，見到佛國的寶物都在眼前，見到諸佛樹以寶物裝飾，隨意所喜歡、所想見到的顏色，就能見到各個郡國縣邑以及國家人民，就像自己的意願一樣充滿佛國。盡其一生都能見到所希望的裝飾，就像自己的意願一樣見到男子女人、小男孩小女孩佩戴瓔珞裝飾，也能見到諸天、龍、鬼神、犍陀羅（香神）、阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩睺勒（大蟒神）。所希望的服飾、所希望的食物飲品、所希望的住所，如意所喜歡的一切都能見到並得到。

佛陀告訴阿難：『有一種三昧名為慧行，諸佛世尊安住于這種三昧，隨眾生所希望得到的三昧，都能如意地見到一切眾生的願望。阿難！諸佛世尊還有一種三昧，名為無量過度三昧，具有吉祥的威神力，隨眾生

【English Translation】 English version The body (referring to sentient beings), When they hear this Dharma teaching, their hearts should rejoice. If they wish to see the present World Honored One, the supreme among humans, The World Honored One with glorious and majestic power, they should believe and delight in auspiciousness. If they wish to see the future Buddhas, who guide beings with light, Wishing to see such World Honored Ones, they should believe in this auspiciousness. Those who seek the Great Vehicle (Mahayana), they will gain great benefit, Having heard this Dharma teaching, they will then serve the Buddha. Their eyes will become pure, as well as the roots of the ears and nose (referring to the senses), The roots of body, mouth, and mind, to cut off all attachments. Samadhi (meditation) and precepts are pure, wisdom and liberation are pure, The wisdom manifested by liberation, the manifestation of liberation is sincere. Understanding all dharmas, no self-attachment arises in me, What is known has no birth and no death, and one will not worry about various sounds.

After the manifested Buddhas spoke this verse, at that time, countless people attained the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), countless people in the worlds achieved single-mindedness, the hells of countless Buddha lands were extinguished, all animals were freed from suffering, and hungry ghosts obtained peace. At that time, the Buddha entered the Samadhi of Immeasurable Treasures. When the Tathagata abides in this Samadhi, according to what all people wish to obtain, they can have it as they desire, seeing the treasures of the Buddha lands before them, seeing the Buddha trees adorned with treasures, and seeing any color they like or wish to see, they can see the various counties, cities, and the people of the country, just as their own wishes fill the Buddha lands. Throughout their lives, they can see the decorations they desire, just as they wish, seeing men, women, boys, and girls adorned with necklaces, and also seeing gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents). The clothing they desire, the food and drink they desire, the dwellings they desire, everything they like can be seen and obtained as they wish.

The Buddha told Ananda: 'There is a Samadhi called the Practice of Wisdom. The World Honored Ones abide in this Samadhi, and according to what beings wish to obtain in Samadhi, they can see all beings' wishes as they desire. Ananda! The World Honored Ones also have a Samadhi called the Samadhi of Immeasurable Transcendence, which has auspicious and majestic power, according to what beings

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所欲得萬物，即如意在前，得萬物已供養如來。阿難！諸佛世尊有三昧名眼，住是三昧時，令一切人不復習欲、樂道德欲，于淫慾不凈想不復習也，于夢中亦不樂。阿難！諸佛世尊有三昧名意慚愧，住是三昧時，令諸佛國中人民皆有愧心無恚亂意。阿難！諸佛世尊有三昧名目主，住是三昧盲者得目。阿難！諸佛世尊有三昧名無憂主，住是三昧時，若入城令一切人無復憂患。阿難！諸佛世尊有三昧名神通主，住是三昧，令無神通者飛行虛空，神足能高七樹。阿難！諸佛世尊有三昧名世光耀，住是三昧時，盲者得見世尊。阿難！諸佛世尊有三昧名受清凈，住是三昧時足蹈門閫，令諸天龍鬼神、犍陀羅王、阿須倫王、迦留羅王、真陀羅王、摩睺勒王、釋、梵于彼稽首禮佛。阿難、諸佛世尊有三昧名過師子英，住是三昧時，諸外異道這見如來威神，皆降伏自歸。阿難！諸佛世尊有三昧名金剛光明，住是三昧足蹈地時，三千大千諸鐵圍、大鐵圍山、須彌山王及黑山，諸溝坑溪谷山林及地皆正，高者為卑、丘墟為平，其地柔軟譬如好衣。阿難！諸佛世尊有三昧名伏諸魔力，住是三昧時，令諸魔恐懼怖懅不安，各各不樂其宮舍怖懅不止，至於見佛歸命如是稽首佛足。阿難！諸佛世尊有三昧名無恐懼，住是三昧時，令一切人無傷害意相

【現代漢語翻譯】 現代漢語譯本：阿難，如果想要得到任何東西，它們都會立刻如意地出現在眼前，得到之後就用來供養如來（Tathagata）。阿難！諸佛世尊有一種三昧（samadhi，禪定）名為『眼』，當安住于這種三昧時，能使一切人不再習染慾望，喜愛道德的慾望，對於淫慾的不凈想法不再習染，即使在夢中也不會貪戀。阿難！諸佛世尊有一種三昧名為『意慚愧』，當安住于這種三昧時，能使諸佛國土中的人民都具有慚愧之心，沒有嗔恚和混亂的意念。阿難！諸佛世尊有一種三昧名為『目主』，當安住于這種三昧時，盲人能夠重見光明。阿難！諸佛世尊有一種三昧名為『無憂主』，當安住于這種三昧時，如果進入城市，能使一切人不再有憂愁和煩惱。阿難！諸佛世尊有一種三昧名為『神通主』，當安住于這種三昧時，能使沒有神通的人飛行於虛空，神足能夠高至七棵樹的高度。阿難！諸佛世尊有一種三昧名為『世光耀』，當安住于這種三昧時，盲人能夠看見世尊。阿難！諸佛世尊有一種三昧名為『受清凈』，當安住于這種三昧時，腳踏門檻，能使諸天、龍、鬼神、犍陀羅王（Gandharva，天樂神）、阿須倫王（Asura，非天）、迦留羅王（Garuda，金翅鳥）、真陀羅王（Kinnara，歌神）、摩睺勒王（Mahoraga，大蟒神）、釋（Sakra，帝釋天）、梵（Brahma，梵天）都向佛稽首禮拜。阿難！諸佛世尊有一種三昧名為『過師子英』，當安住于這種三昧時，那些外道異見者見到如來的威神，都會降伏並歸順。阿難！諸佛世尊有一種三昧名為『金剛光明』，當安住于這種三昧時，腳踏地面，三千大千世界中的鐵圍山、大鐵圍山、須彌山王（Sumeru，宇宙中心之山）以及黑山，所有的溝壑、溪谷、山林和地面都會變得平整，高的地方變低，丘陵變成平地，地面柔軟得像上好的衣物。阿難！諸佛世尊有一種三昧名為『伏諸魔力』，當安住于這種三昧時，能使諸魔感到恐懼、害怕和不安，各自不樂於待在自己的宮殿，恐懼不止，直到見到佛陀，歸命並稽首佛足。阿難！諸佛世尊有一種三昧名為『無恐懼』，當安住于這種三昧時，能使一切人沒有傷害彼此的想法。 現代漢語譯本：阿難，如果想要得到任何東西，它們都會立刻如意地出現在眼前，得到之後就用來供養如來。阿難！諸佛世尊有一種三昧名為『眼』，當安住于這種三昧時，能使一切人不再習染慾望，喜愛道德的慾望，對於淫慾的不凈想法不再習染，即使在夢中也不會貪戀。阿難！諸佛世尊有一種三昧名為『意慚愧』，當安住于這種三昧時，能使諸佛國土中的人民都具有慚愧之心，沒有嗔恚和混亂的意念。阿難！諸佛世尊有一種三昧名為『目主』，當安住于這種三昧時，盲人能夠重見光明。阿難！諸佛世尊有一種三昧名為『無憂主』，當安住于這種三昧時，如果進入城市，能使一切人不再有憂愁和煩惱。阿難！諸佛世尊有一種三昧名為『神通主』，當安住于這種三昧時，能使沒有神通的人飛行於虛空，神足能夠高至七棵樹的高度。阿難！諸佛世尊有一種三昧名為『世光耀』，當安住于這種三昧時，盲人能夠看見世尊。阿難！諸佛世尊有一種三昧名為『受清凈』，當安住于這種三昧時，腳踏門檻，能使諸天、龍、鬼神、犍陀羅王、阿須倫王、迦留羅王、真陀羅王、摩睺勒王、釋、梵都向佛稽首禮拜。阿難！諸佛世尊有一種三昧名為『過師子英』，當安住于這種三昧時，那些外道異見者見到如來的威神，都會降伏並歸順。阿難！諸佛世尊有一種三昧名為『金剛光明』，當安住于這種三昧時，腳踏地面，三千大千世界中的鐵圍山、大鐵圍山、須彌山王以及黑山，所有的溝壑、溪谷、山林和地面都會變得平整，高的地方變低，丘陵變成平地，地面柔軟得像上好的衣物。阿難！諸佛世尊有一種三昧名為『伏諸魔力』，當安住于這種三昧時，能使諸魔感到恐懼、害怕和不安，各自不樂於待在自己的宮殿，恐懼不止，直到見到佛陀，歸命並稽首佛足。阿難！諸佛世尊有一種三昧名為『無恐懼』，當安住于這種三昧時，能使一切人沒有傷害彼此的想法。

【English Translation】 English version: Ananda, if one desires to obtain anything, it will immediately appear as wished before them, and having obtained it, they will use it to make offerings to the Tathagata (如來). Ananda! The Buddhas, the World Honored Ones, have a samadhi (三昧, meditative absorption) called 'Eye'. When abiding in this samadhi, it causes all people to no longer practice desire, to delight in the desire for morality, and to no longer practice impure thoughts of lust, not even being attached to it in dreams. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Sense of Shame'. When abiding in this samadhi, it causes the people in the Buddha's lands to all have a sense of shame, without anger or confused thoughts. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Master of Sight'. When abiding in this samadhi, the blind are able to see again. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Master of No Worry'. When abiding in this samadhi, if they enter a city, it causes all people to no longer have worries or troubles. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Master of Supernatural Powers'. When abiding in this samadhi, it causes those without supernatural powers to fly in the sky, and their divine feet can reach the height of seven trees. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'World Illumination'. When abiding in this samadhi, the blind are able to see the World Honored One. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Receiving Purity'. When abiding in this samadhi, when their feet step on the threshold, it causes the gods, dragons, ghosts, Gandharva kings (犍陀羅王, celestial musicians), Asura kings (阿須倫王, demigods), Garuda kings (迦留羅王, mythical birds), Kinnara kings (真陀羅王, mythical beings), Mahoraga kings (摩睺勒王, serpent deities), Sakra (釋, Indra), and Brahma (梵, creator god) to bow their heads and pay homage to the Buddha. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Surpassing the Lion's Strength'. When abiding in this samadhi, those with external and different views, upon seeing the Buddha's majestic power, will all be subdued and return to him. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Vajra Light'. When abiding in this samadhi, when their feet touch the ground, the Iron Mountains, the Great Iron Mountains, Mount Sumeru (須彌山王, the cosmic mountain), and the Black Mountains in the three thousand great thousand worlds, all the ravines, streams, valleys, forests, and the ground will become level, the high places will become low, the hills will become flat, and the ground will be as soft as fine clothing. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Subduing the Power of Demons'. When abiding in this samadhi, it causes the demons to feel fear, terror, and unease, each being unwilling to stay in their palaces, their fear not ceasing until they see the Buddha, take refuge, and bow at the Buddha's feet. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'No Fear'. When abiding in this samadhi, it causes all people to have no intention of harming each other. English version: Ananda, if one desires to obtain anything, it will immediately appear as wished before them, and having obtained it, they will use it to make offerings to the Tathagata. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Eye'. When abiding in this samadhi, it causes all people to no longer practice desire, to delight in the desire for morality, and to no longer practice impure thoughts of lust, not even being attached to it in dreams. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Sense of Shame'. When abiding in this samadhi, it causes the people in the Buddha's lands to all have a sense of shame, without anger or confused thoughts. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Master of Sight'. When abiding in this samadhi, the blind are able to see again. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Master of No Worry'. When abiding in this samadhi, if they enter a city, it causes all people to no longer have worries or troubles. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Master of Supernatural Powers'. When abiding in this samadhi, it causes those without supernatural powers to fly in the sky, and their divine feet can reach the height of seven trees. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'World Illumination'. When abiding in this samadhi, the blind are able to see the World Honored One. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Receiving Purity'. When abiding in this samadhi, when their feet step on the threshold, it causes the gods, dragons, ghosts, Gandharva kings, Asura kings, Garuda kings, Kinnara kings, Mahoraga kings, Sakra, and Brahma to bow their heads and pay homage to the Buddha. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Surpassing the Lion's Strength'. When abiding in this samadhi, those with external and different views, upon seeing the Buddha's majestic power, will all be subdued and return to him. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Vajra Light'. When abiding in this samadhi, when their feet touch the ground, the Iron Mountains, the Great Iron Mountains, Mount Sumeru, and the Black Mountains in the three thousand great thousand worlds, all the ravines, streams, valleys, forests, and the ground will become level, the high places will become low, the hills will become flat, and the ground will be as soft as fine clothing. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'Subduing the Power of Demons'. When abiding in this samadhi, it causes the demons to feel fear, terror, and unease, each being unwilling to stay in their palaces, their fear not ceasing until they see the Buddha, take refuge, and bow at the Buddha's feet. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 'No Fear'. When abiding in this samadhi, it causes all people to have no intention of harming each other.

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向，無諸恐懼亦無憍慢。阿難！諸佛世尊有三昧名妙句，住是三昧時，令諸世界人無有食者，得諸無數種種之味。阿難！諸佛世尊有三昧名顏色，住是三昧時，令一切人得好妙色不復多病。阿難！諸佛世尊有三昧名為他故令無衣者得自然衣，住是三昧時，拘閉獄者皆得解脫，諸在厄難者令免難苦得諸安樂，慳貪者喜佈施，惡戒者住凈戒，恚怒者立忍辱，懈怠者使精進，斷諸不善法習增善法，亂意者令得一心，惡智者得凈智慧。阿難！諸佛世尊有三昧名說無意行善說句，住是三昧時，諸憂愁者悉令喜踴。阿難！諸佛世尊有三昧名二光，住是三昧時，于去來今諸法無所掛礙、無有不等示現智慧。阿難！諸佛世尊有三昧名于諸法無諛諂便去，住是三昧時，令諸菩薩大士得不起法忍。」

佛說如是，賢者阿難、諸尊弟子、十方諸會菩薩、諸天龍神、世間人民，為佛作禮而去。

佛說方等般泥洹經卷下

【現代漢語翻譯】 現代漢語譯本：阿難，他們沒有恐懼，也沒有驕慢。阿難！諸佛世尊有一種三昧（Samadhi，指禪定）名為『妙句』，當他們處於這種三昧時，能使所有世界的人，即使沒有食物，也能獲得無數種美味。阿難！諸佛世尊有一種三昧名為『顏色』，當他們處於這種三昧時，能使所有人獲得美好容貌，不再多病。阿難！諸佛世尊有一種三昧名為『為他』，能使沒有衣服的人獲得自然出現的衣服。當他們處於這種三昧時，被囚禁的人都能獲得解脫，處於困境中的人能免除苦難，獲得安樂，吝嗇的人喜歡佈施，持戒不好的人能持守清凈的戒律，憤怒的人能安住于忍辱，懈怠的人能變得精進，斷除一切不善之法，修習增長善法，心意散亂的人能獲得一心，愚昧的人能獲得清凈的智慧。阿難！諸佛世尊有一種三昧名為『說無意行善說句』，當他們處於這種三昧時，能使所有憂愁的人都感到歡喜踴躍。阿難！諸佛世尊有一種三昧名為『二光』，當他們處於這種三昧時，對於過去、現在、未來的一切法都沒有障礙，沒有不平等，能示現智慧。阿難！諸佛世尊有一種三昧名為『于諸法無諛諂便去』，當他們處於這種三昧時，能使所有菩薩大士獲得不起法忍（Anutpattika-dharma-ksanti，指對法不生不滅的真理的領悟和接受）。 佛陀說完這些話，賢者阿難、所有尊貴的弟子、十方世界前來集會的菩薩、諸天龍神、世間人民，都向佛陀行禮后離去。 《佛說方等般泥洹經》卷下

【English Translation】 English version: Ananda, they have no fear, nor arrogance. Ananda! The Buddhas, the World Honored Ones, have a samadhi (Samadhi, meditative absorption) called 『Wonderful Words』. When they abide in this samadhi, they enable all beings in all worlds, even those without food, to obtain countless varieties of delicious flavors. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 『Appearance』. When they abide in this samadhi, they enable all beings to obtain beautiful appearances and no longer suffer from many illnesses. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 『For Others』, which enables those without clothing to obtain naturally appearing clothes. When they abide in this samadhi, those imprisoned are all liberated, those in distress are freed from suffering and obtain peace and happiness, the stingy become fond of giving, those with poor precepts abide in pure precepts, the angry abide in patience, the lazy become diligent, they cut off all unwholesome dharmas and cultivate and increase wholesome dharmas, those with scattered minds obtain one-pointedness, and the ignorant obtain pure wisdom. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 『Speaking of Unintentional Good Deeds and Words』. When they abide in this samadhi, they enable all those who are sorrowful to feel joy and elation. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 『Two Lights』. When they abide in this samadhi, they have no obstruction regarding all dharmas of the past, present, and future, there is no inequality, and they manifest wisdom. Ananda! The Buddhas, the World Honored Ones, have a samadhi called 『Departing Without Flattery Regarding All Dharmas』. When they abide in this samadhi, they enable all Bodhisattva Mahasattvas to obtain the non-arising of dharmas forbearance (Anutpattika-dharma-ksanti, the acceptance and understanding of the truth that dharmas neither arise nor cease). After the Buddha spoke these words, the Venerable Ananda, all the honored disciples, the Bodhisattvas who had gathered from the ten directions, the gods, dragons, and spirits, and the people of the world, all bowed to the Buddha and departed. The Sutra of the Buddha's Discourse on the Great Nirvana of the Square and Equal, Scroll 2

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