T12n0379_四童子三昧經

大正藏第 12 冊 No. 0379 四童子三昧經

No. 379 [No. 378]

四童子三昧經卷上

隋北印度健陀羅國三藏阇那崛多譯

如是我聞：

一時婆伽婆在俱尸那國力士居地娑羅林所二雙樹間。爾時，如來思惟：「今日涅槃時到，應當取滅。」

長老阿難即于其夜欻得惡夢，驚怖憂惱，馳向佛所，愁慘合掌，瞻仰世尊，目不暫舍。

爾時，佛告長老阿難：「瞿曇彌子！何故如是熟視於我，眼不暫瞬？」

爾時，阿難即白佛言：「世尊！我于昨夜忽然見夢，身毛為豎，甚大怖懼，必是如來涅槃先相。世尊！我既見是非吉夢已，心無情賴，深生憂惱，恐畏世尊速入涅槃。」

佛告阿難：「瞿曇彌子！汝見何夢，知是如來涅槃先相，而生驚怖？」

爾時，如來即以此偈問阿難曰：

「汝夢何所見，　　在娑羅林所， 　謂涅槃先相？　　彼相為我說。」

爾時，阿難即以偈頌白世尊曰：

「昨夜所見夢，　　可畏身毛豎， 　恐怖心大驚，　　世尊今當聽。 　忽於世界中，　　出生廣大樹， 　微妙甚可觀，　　常有諸花果， 　普覆眾生界，　　其蔭甚清涼。 　若蒙在樹下，　　受樂除憂患， 　觀樹得凈

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，婆伽婆（Bhagavā，世尊）在俱尸那國（Kuśinagara）力士居住地的娑羅林（Śāla）中兩棵娑羅樹之間。那時，如來（Tathāgata）心想：『今日涅槃（Nirvāṇa）之時已到，應當入滅。』 長老阿難（Ānanda）當夜忽然做了惡夢，驚恐憂愁，急忙來到佛陀處，愁容滿面地合掌，瞻仰世尊，眼睛片刻不離。 這時，佛陀告訴長老阿難：『瞿曇彌子（Gotamīputra，阿難的別稱）！你為何這樣注視著我，眼睛都不眨一下？』 這時，阿難向佛陀稟告說：『世尊！我昨夜忽然做了一個夢，汗毛豎立，非常恐懼，這一定是如來涅槃的先兆。世尊！我既然做了這個不祥的夢，心中毫無依靠，深感憂愁，害怕世尊迅速入涅槃。』 佛陀告訴阿難：『瞿曇彌子！你做了什麼夢，認為這是如來涅槃的先兆，因而感到驚恐？』 這時，如來用偈語問阿難說： 『你夢見了什麼，在娑羅林中，認為是涅槃的先兆？把那景象告訴我。』 這時，阿難用偈頌回答世尊說： 『昨夜所做的夢，令人恐懼汗毛豎立，恐怖得心驚膽戰，世尊現在請聽我說。 忽然在世界中，生長出一棵廣大的樹，微妙非常好看，常常有各種花果，普遍覆蓋眾生界，樹蔭非常清涼。 如果能在樹下，享受快樂消除憂患，觀看此樹能得到清凈。

【English Translation】 English version Thus have I heard: At one time, the Bhagavan (the Blessed One) was in the Śāla grove, at the place where the Mallas resided in Kuśinagara, between two Śāla trees. At that time, the Tathāgata (the Thus-Gone One) thought: 『Today is the time for Nirvāṇa (extinction), I should enter into extinction.』 The elder Ānanda, that night, suddenly had a bad dream, and, filled with fear and sorrow, rushed to the Buddha, with a sorrowful face, palms joined, gazing at the Blessed One, his eyes not leaving him for a moment. Then, the Buddha said to the elder Ānanda: 『Gotamīputra (son of Gotamī, a name for Ānanda)! Why are you looking at me so intently, without blinking your eyes?』 Then, Ānanda reported to the Buddha: 『Blessed One! Last night I suddenly had a dream, my hair stood on end, and I was very frightened. This must be a sign of the Tathāgata』s impending Nirvāṇa. Blessed One! Since I had this inauspicious dream, my heart has no reliance, and I am deeply worried, fearing that the Blessed One will quickly enter Nirvāṇa.』 The Buddha said to Ānanda: 『Gotamīputra! What dream did you have, that you think it is a sign of the Tathāgata』s impending Nirvāṇa, and thus you are so frightened?』 Then, the Tathāgata asked Ānanda in verse: 『What did you see in your dream, in the Śāla grove, that you think is a sign of Nirvāṇa? Tell me about that vision.』 Then, Ānanda replied to the Blessed One in verse: 『The dream I had last night, was terrifying, my hair stood on end, my heart was greatly alarmed, Blessed One, please listen now. Suddenly in the world, a vast tree grew, it was wonderfully beautiful, always bearing various flowers and fruits, universally covering the realm of beings, its shade was very cool. If one could be under the tree, one would enjoy happiness and eliminate worries, and by observing the tree, one would attain purity.』

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眼、　　聞聲得凈耳， 　成就多功德，　　高至於有頂。 　彼樹出妙聲，　　具說諸法相， 　微妙義具足，　　安樂諸眾生； 　彼樹出光明，　　如恒河沙數， 　充滿如是剎，　　所照無不遍， 　諸有十方界，　　無量難思議， 　光明所觸者，　　必當得利益； 　彼樹出妙香，　　普熏十方剎， 　若聞此香氣，　　不墮諸惡道， 　亦不墮地獄，　　及不墮畜生、 　餓鬼、阿修羅，　　皆至於善趣。 　如是大妙樹，　　安樂諸眾生， 　摧折力士地，　　臥于雙樹間。 　爾時千數眾，　　無量不思議， 　見此大樹倒，　　悲號而哀泣。 　忽不聞彼聲，　　亦復不聞香， 　各不能自起，　　我亦迷悶倒。 　我昨夢如是，　　無量可畏相。 　如我所見事，　　具眼為我說。」

爾時，凈居諸天子及娑婆世界主、大梵天王、並商主魔王子、天主憍尸迦、四天王等，並諸眷屬，各于住處聞佛世尊涅槃之相，各及八十餘那由他眷屬諸天子等，前後圍繞，往詣佛所，頂禮佛足，皆悉同聲，悲號懊惱，憂愁泣淚。即向阿難而說偈言：

「嗚呼大苦哉！　　阿難汝具知， 　如來雙樹間，　　欲取于滅度。 　無燈為作燈、　　無歸為作歸， 　欲入于寂靜，　　無餘大涅槃。」

【現代漢語翻譯】 現代漢語譯本 眼睛聽到聲音變得清凈，成就許多功德，高到有頂天（色界最高處）。 那樹發出美妙的聲音，詳盡地講述諸法的實相，微妙的意義具足，使眾生安樂。 那樹發出光明，如同恒河沙數般眾多，充滿這樣的剎土（佛土），所照之處無不遍及。 所有十方世界，無量難以思議，被光明觸及的眾生，必定能夠得到利益。 那樹發出美妙的香氣，普遍薰染十方剎土，如果聞到這香氣，就不會墮入各種惡道。 也不會墮入地獄，以及不會墮入畜生、餓鬼、阿修羅道，都會到達善趣。 這樣的大妙樹，使眾生安樂，摧毀了力士的地位，倒臥在雙樹之間。 那時，成千上萬的眾生，無量不可思議，見到這大樹倒下，悲號哀泣。 忽然聽不到那聲音，也聞不到那香氣，各自都不能自己站起來，我也迷亂昏倒。 我昨天做了這樣的夢，有無量可怕的景象。我所見到的事情，請具眼者為我講述。

這時，凈居天的諸天子以及娑婆世界之主、大梵天王，還有商主魔王子、天主帝釋（憍尸迦）、四大天王等，以及他們的眷屬，各自在住處聽到佛世尊涅槃的訊息，各自帶領八十餘那由他（數量單位）眷屬諸天子等，前後圍繞，前往佛陀所在之處，頂禮佛足，都一同發出悲號懊惱、憂愁哭泣的聲音。他們向阿難說偈語道：

『嗚呼，真是太痛苦了！阿難，你應當知道，如來在雙樹之間，將要進入滅度。 沒有燈的，為他們作燈；沒有歸宿的，為他們作歸宿；將要進入寂靜，無餘的大涅槃。』

【English Translation】 English version The eyes, hearing sounds, become pure, accomplishing many merits, reaching as high as the Akaniṣṭha heaven (the highest realm of form). That tree emits wonderful sounds, fully explaining the characteristics of all dharmas, with subtle meanings complete, bringing peace to all beings. That tree emits light, as numerous as the sands of the Ganges, filling such a Buddha-field, illuminating everywhere without exception. All the ten directions of the world, immeasurable and inconceivable, those touched by the light will surely receive benefits. That tree emits a wonderful fragrance, pervading all the ten directions, if one smells this fragrance, they will not fall into the evil paths. Nor will they fall into hell, nor into the realms of animals, hungry ghosts, or asuras, but will all reach the good realms. Such a great and wonderful tree, bringing peace to all beings, having overthrown the power of the strong, lies fallen between the twin trees. At that time, thousands upon thousands of beings, immeasurable and inconceivable, seeing this great tree fall, cried out in sorrow and lamentation. Suddenly, they could not hear that sound, nor smell that fragrance, each unable to rise on their own, and I too fell into confusion and unconsciousness. Yesterday, I had such a dream, with immeasurable and terrifying signs. As for what I have seen, please, you who have eyes, tell me about it.』

At that time, the gods of the Pure Abodes, the lord of the Saha world, the Great Brahma King, along with the merchant-prince Mara, the heavenly lord Śakra (Kauśika), the Four Heavenly Kings, and their retinues, each in their respective abodes, heard of the Buddha's Parinirvana. Each, with more than eighty nayutas (a unit of number) of heavenly beings in their retinues, surrounded and went to where the Buddha was, bowed at his feet, and all together cried out in sorrow, distress, grief, and tears. They then spoke these verses to Ananda:

『Alas, how great is the suffering! Ananda, you should know, the Tathagata, between the twin trees, is about to enter into extinction. For those without a lamp, he was a lamp; for those without refuge, he was a refuge; he is about to enter into stillness, the great Nirvana without remainder.』

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爾時，世尊向慧命阿難及諸天眾而說偈言：

「汝賢莫憂苦，　　如所見無異， 　今夜取涅槃，　　在於雙林下。 　彼之大樹者，　　枝莖不思議， 　具光明香氣，　　摧折雙樹間。 　如樹佛亦然，　　今欲詣彼所， 　入無餘滅度，　　如水滅大火。 　舍利、目連等，　　神通、智慧最， 　二人已滅度，　　汝今豈不知？ 　諸行皆如是，　　無常生滅法， 　佛知如是相，　　知已為眾說。 　阿難！汝當告，　　我諸聲聞等， 　上座尼婁陀，　　天眼最第一； 　上座迦旃延、　　上座俱絺羅、 　富婁、須菩提、　　難低及牛呞、 　輸那摸伽王、　　著糞掃衣者、 　難陀、羅睺羅，　　及余諸聲聞， 　學無學人等、　　及諸餘凡夫， 　一切速告知，　　不久我滅度， 　勿于涅槃后，　　而生彼苦惱。 　有學及凡夫，　　不見大生苦， 　我慰喻彼等，　　曉示真法相， 　諸行皆如夢，　　無常汝莫憂。」

爾時，世尊如是說已，慧命阿難即以偈頌白世尊曰：

「世尊！我迷方，　　舉身皆戰慄， 　聞佛欲滅度，　　我愁憂不少， 　體畏無歡喜，　　心益增悲悼。 　離欲亦如是，　　其眼云何去？ 　云何告上座，　　諸眼第一者， 　今日大悲尊，　　見已更

【現代漢語翻譯】 現代漢語譯本 當時，世尊向慧命阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）以及諸天大眾說了以下偈語： 『賢者啊，你們不要憂愁痛苦，你們所見到的與事實並無不同，我今晚將在娑羅雙樹（雙林）下入涅槃（Nirvana，佛教的最高境界，指脫離輪迴，達到解脫的狀態）。 那裡的巨大樹木，枝幹莖葉不可思議，具有光明和香氣，它們將在雙樹之間被摧折。 如同樹木一樣，佛陀也是如此，現在我將前往那個地方，進入無餘涅槃（Anupadisesa-Nirvana，指徹底的涅槃，不再有任何殘留），就像水熄滅大火一樣。 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）、目犍連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）等，他們的神通和智慧都是最頂尖的，他們二人都已經入滅，你們難道不知道嗎？ 一切事物都是如此，都是無常生滅的法則，佛陀知道這些真相，知道后就為眾生宣說。 阿難！你應當告訴我的所有聲聞弟子（Sravaka，指聽聞佛陀教誨而修行的人），上座尼婁陀（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱），他的天眼最為第一； 還有上座迦旃延（Katyayana，佛陀的十大弟子之一，以論議第一著稱）、上座俱絺羅（Kusthila，佛陀的弟子之一）、富婁那（Purna，佛陀的十大弟子之一，以說法第一著稱）、須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）、難提（Nandi，佛陀的弟子之一）和牛呞（Gavampati，佛陀的弟子之一）、輸那摸伽王（Sronakotikarna，佛陀的弟子之一）、穿著糞掃衣的修行者、難陀（Nanda，佛陀的弟弟）、羅睺羅（Rahula，佛陀的兒子），以及其他所有聲聞弟子，有學和無學的人，以及所有凡夫俗子， 你們都要迅速告知他們，我即將入滅，不要在我涅槃之後，才生起痛苦和煩惱。 有學和凡夫，他們不瞭解生死的巨大痛苦，我安慰他們，向他們開示真正的法相，一切事物都如夢幻泡影，都是無常的，你們不要憂愁。』 當時，世尊說完這些話后，慧命阿難就用偈頌向世尊稟告說： 『世尊！我感到迷茫，全身都在顫抖，聽到佛陀您要入滅，我的憂愁和悲傷無法減少，身體感到恐懼，沒有絲毫歡喜，心中更加悲痛。 那些已經離欲的人也是如此，他們的眼睛將如何離去？如何告訴那些上座，那些眼睛最為第一的人？今天，大悲的世尊，我們見到您后，更加悲傷。』

【English Translation】 English version At that time, the World Honored One spoke the following verses to the Venerable Ananda (one of the Buddha's ten great disciples, known for his great learning) and all the heavenly beings: 'O virtuous ones, do not grieve or suffer, what you see is no different from the truth. Tonight, I will attain Nirvana (the ultimate state of liberation from the cycle of rebirth) under the twin Sala trees (in the grove). Those great trees there, their branches and stems are inconceivable, possessing light and fragrance, they will be broken between the two trees. Just like the trees, so is the Buddha. Now I will go to that place, entering into Parinirvana (Anupadisesa-Nirvana, the complete cessation of existence), like water extinguishing a great fire. Sariputra (one of the Buddha's ten great disciples, known for his wisdom), Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), and others, their supernatural powers and wisdom were the greatest. Both of them have already passed away, do you not know this? All phenomena are like this, they are all subject to the law of impermanence, arising and ceasing. The Buddha knows these truths, and having known them, he proclaims them to all beings. Ananda! You should tell all my Sravaka disciples (those who practice by listening to the Buddha's teachings), the Venerable Aniruddha (one of the Buddha's ten great disciples, known for his divine eye), whose divine eye is the foremost; Also, the Venerable Katyayana (one of the Buddha's ten great disciples, known for his skill in debate), the Venerable Kusthila (one of the Buddha's disciples), Purna (one of the Buddha's ten great disciples, known for his eloquence in teaching), Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), Nandi (one of the Buddha's disciples), and Gavampati (one of the Buddha's disciples), Sronakotikarna (one of the Buddha's disciples), those who wear rag robes, Nanda (the Buddha's brother), Rahula (the Buddha's son), and all other Sravaka disciples, those who are still learning and those who have completed their learning, and all ordinary beings, You must quickly inform them all that I will soon pass away, do not let them feel pain and sorrow after my Nirvana. Those who are still learning and ordinary beings, they do not understand the great suffering of birth and death. I comfort them, I reveal to them the true nature of reality. All phenomena are like dreams, they are impermanent, do not grieve.' At that time, after the World Honored One had spoken these words, the Venerable Ananda then addressed the World Honored One in verses: 'World Honored One! I feel lost, my whole body is trembling. Hearing that the Buddha is about to pass away, my sorrow and grief cannot be lessened. My body feels fear, there is no joy at all, and my heart is filled with even more grief. Those who have already detached from desire are also like this, how will their eyes depart? How will we tell those Venerables, those whose eyes are the foremost? Today, the compassionate World Honored One, having seen you, we are even more sorrowful.'

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不見？ 　我今自憂苦，　　云何告彼苦？ 　上座云何聞，　　苦惱大怖事？ 　學人云何住，　　及余諸凡夫？ 　憂悲箭所射，　　愿尊住一劫。 　云何於四眾，　　宣說世尊滅？ 　世尊為我說，　　愿尊住一劫。 　大炬逝速疾，　　滅沒於世間， 　世間大黑闇、　　世間永盲冥。 　我不能告彼，　　世間大苦事， 　世尊更遣余，　　無有憂苦者。」

佛告阿難：「瞿曇彌子！汝莫憂苦，諸行性相悉皆無常。」爾時，世尊即說偈言：

「阿難！億諸天，　　聞佛欲涅槃， 　悉舍天宮殿，　　憂愁大苦惱。 　侍者汝正業，　　汝去告比丘， 　我涅槃之後，　　懊惱不見我。」

爾時，慧命阿尼婁陀在須彌山頂為三十三天正當說法。是時，即以清凈天眼過於人眼觀見大威德諸天子等舍于宮殿，復聞諸天叫喚，大聲悲號啼哭，復見己之徒眾眷屬悉皆四散。

時阿尼婁陀正念甚深，天眼之明，重複觀察諸天子等各及眷屬，捨己欲樂，憂悲苦惱，速疾舍離，相續而去。

時阿尼婁陀更復觀見須彌山王及諸山峰——或高百由旬或二百由旬、三百由旬、四百由旬——摧剝崩倒，或五百由旬，或復無量須彌山峰，崩倒墮落大海水中，于彼眾生無所損惱，亦無傷害。尚不損惱於一眾

【現代漢語翻譯】 現代漢語譯本 不見了嗎？ 我現在自己都憂愁痛苦，怎麼能告訴他們這個痛苦呢？ 上座（指長老）怎麼能聽聞這苦惱和巨大的恐怖之事？ 學人和其餘的凡夫俗子又如何安住？ 他們被憂愁悲傷的箭射中，愿尊者能住世一劫。 如何向四眾（比丘、比丘尼、優婆塞、優婆夷）宣說世尊的滅度？ 世尊為我開示，愿尊者能住世一劫。 偉大的火炬逝去得如此迅速，在世間熄滅了， 世間陷入巨大的黑暗，世間將永遠盲目無知。 我不能告訴他們，這世間巨大的苦難之事， 世尊應該派遣其他沒有憂愁痛苦的人去。」

佛陀告訴阿難：「瞿曇彌子（阿難的別稱）！你不要憂愁痛苦，一切諸行的本性都是無常的。」這時，世尊即說偈語：

「阿難！億萬諸天，聽到佛陀將要涅槃， 都捨棄了天宮殿宇，憂愁痛苦至極。 侍者啊，這是你的職責，你去告訴比丘們， 我涅槃之後，他們會懊惱再也見不到我。」

這時，慧命阿尼婁陀（佛陀的弟子）在須彌山頂為三十三天（欲界六天之一）說法。當時，他以清凈的天眼，超越了人眼，看見大威德的諸天子們捨棄了宮殿，又聽到諸天叫喊，大聲悲號啼哭，又看見自己的徒眾眷屬都四散而去。

當時，阿尼婁陀正念甚深，天眼明亮，再次觀察諸天子們各自和眷屬，捨棄自己的欲樂，憂愁悲苦，迅速地離去，接連不斷。

當時，阿尼婁陀又看見須彌山王和各山峰——有的高百由旬，有的二百由旬、三百由旬、四百由旬——摧毀崩塌，有的五百由旬，甚至無數的須彌山峰，崩塌墜落到大海水中，對那裡的眾生沒有造成任何損害，也沒有傷害。甚至沒有損害到一隻眾生。

【English Translation】 English version Is it not seen? I am now in my own sorrow and suffering, how can I tell them of this suffering? How can the elder (referring to a senior monk) hear of this suffering and great terror? How can the learners and the rest of the ordinary people abide? They are shot by the arrows of sorrow and grief, may the venerable one live for a kalpa (an extremely long period of time). How can the passing away of the World Honored One be proclaimed to the four assemblies (monks, nuns, laymen, laywomen)? The World Honored One has spoken to me, may the venerable one live for a kalpa. The great torch has departed so quickly, extinguished in the world, The world has fallen into great darkness, the world will be forever blind and ignorant. I cannot tell them of this great suffering in the world, The World Honored One should send others who have no sorrow or suffering.」

The Buddha said to Ananda, 「Gotami's son (another name for Ananda)! Do not be sorrowful and suffering, all phenomena are impermanent in nature.」 At that time, the World Honored One spoke in verse:

「Ananda! Millions of devas (gods), hearing that the Buddha is about to enter Nirvana, All abandoned their heavenly palaces, in extreme sorrow and suffering. Attendant, this is your duty, go and tell the monks, After my Nirvana, they will be remorseful that they will not see me again.」

At that time, the venerable Aniruddha (a disciple of the Buddha) was on the summit of Mount Sumeru, teaching the Dharma to the Thirty-Three Heavens (one of the six heavens of the desire realm). At that time, with his pure heavenly eye, surpassing human eyes, he saw the great and powerful devas abandoning their palaces, and heard the devas shouting, crying out in great sorrow, and saw his own disciples and relatives all scattered.

At that time, Aniruddha was deeply mindful, his heavenly eye was clear, and he observed again the devas and their relatives, abandoning their desires, in sorrow and suffering, quickly departing, one after another.

At that time, Aniruddha also saw Mount Sumeru and the various peaks—some a hundred yojanas (an ancient Indian unit of distance) high, some two hundred yojanas, three hundred yojanas, four hundred yojanas—being destroyed and collapsing, some five hundred yojanas, and even countless peaks of Mount Sumeru, collapsing and falling into the great ocean, without causing any harm to the beings there, nor any injury. Not even harming a single being.

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生，況多眾生？亦不傷害於一眾生，況當傷害於多眾生？彼須彌山王所有依住天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽，聞于如來欲入涅槃，悉皆憂悲，生大苦惱，同時趣向俱尸那城，速疾急行。當速行處，須彌山峰而自崩倒，音響震動，並出聲言：「今大釋種釋迦牟尼，釋中勝王，于阿僧祇億劫苦行，修諸善根，今于力士所生之地，娑羅林所在雙樹間，欲入無餘寂滅涅槃。諸天人等皆當眼滅。」彼皆匆遑，速疾而行，大須彌山及大海水皆悉撓動。以是事故，此大須彌山王之峰及大山谷崩倒墜落，沒入大海。

爾時，阿尼婁陀正住須彌山頂，即發大聲而說偈言：

「世間大商主，　　眾生大福田， 　與世間樂報，　　此仙今涅槃。 　往昔能作大功德，　　是大醫王治眾病， 　拔刺無礙無所著，　　彼仙今欲入涅槃。 　見諸眾生多欲患，　　輪轉無明、生、老、死， 　處在牢獄顛倒見，　　起大慈悲為說法。 　動諸魔眾瞋恚來，　　猛毅鋒刃欲加害， 　或執大石及山崖，　　示現種種恐怖事， 　如是等眾甚可畏，　　見之身毛不驚動， 　彼尊能破如是魔，　　今欲入滅雙樹間。 　右手舒展指于地，　　振吼聚落及諸山， 　彼仙自在大法王，　　今欲涅槃雙林間。 　能打大地

【現代漢語翻譯】 現代漢語譯本：

如果連一個眾生都不傷害，何況傷害眾多眾生呢？須彌山王（Sumeru，佛教宇宙觀中的中心山）上居住的天、龍、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神），聽到如來（Tathagata，佛的稱號）將要進入涅槃（Nirvana，佛教的最高境界），都感到憂愁悲傷，產生巨大的苦惱，同時奔向拘尸那城（Kushinagar，佛陀涅槃之地），快速急行。當他們快速行進時，須彌山峰自行崩塌，發出震動聲響，併發出聲音說：『現在偉大的釋迦族（Sakya）的釋迦牟尼（Sakyamuni，佛陀的名字），釋迦族中最偉大的王者，在無數億劫中苦行，修習各種善根，現在在力士出生的地方，娑羅樹林（Sala Grove）中的雙樹之間，將要進入無餘寂滅的涅槃。諸天人等都將失去他們的眼睛。』他們都匆忙慌亂，快速行走，巨大的須彌山和大海水都因此動搖。因為這個緣故，這座巨大的須彌山王的峰頂和大山谷崩塌墜落，沒入大海。 那時，阿尼婁陀（Aniruddha，佛陀的十大弟子之一）正站在須彌山頂，就發出大聲，說了偈語： 『世間的大商主，眾生的大福田，給予世間快樂的報應，這位仙人現在要涅槃了。 往昔能夠做出大功德，是偉大的醫王，醫治眾生的疾病，拔除痛苦的刺，無礙無所執著，這位仙人現在要進入涅槃了。 看到眾多眾生有貪慾的疾病，在無明、生、老、死中輪迴，處在牢獄般的顛倒見中，生起大慈悲心為他們說法。 觸動了魔眾，使他們瞋恚而來，拿著鋒利的武器想要加害，或者拿著大石頭和山崖，示現各種恐怖的事情。 像這樣的人眾非常可怕，看到他們，身體的汗毛都不會驚動，這位尊者能夠破除這樣的魔，現在將要在雙樹之間進入涅槃。 右手舒展開指向地面，震動聚落和山脈，這位自在的大法王，現在將要在雙林之間涅槃。 能夠擊打大地』

【English Translation】 English version:

If one does not harm even a single sentient being, how much less would one harm many sentient beings? The Devas, Nagas (dragons), Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (a type of demigod), Kinnaras (mythical beings, half-human and half-bird), and Mahoragas (great serpents) who dwell on Mount Sumeru (the central mountain in Buddhist cosmology), upon hearing that the Tathagata (a title for the Buddha) was about to enter Nirvana (the ultimate state of enlightenment), all became sorrowful and distressed, experiencing great suffering. They simultaneously rushed towards Kushinagar (the place of the Buddha's Parinirvana), moving swiftly. As they hastened, the peak of Mount Sumeru collapsed on its own, emitting a resounding noise, and a voice declared: 'Now, the great Sakyan (the Buddha's clan) Sakyamuni (the Buddha's name), the greatest king among the Sakyas, who has practiced austerities for countless eons, cultivating various roots of goodness, is now, in the place where the strongman was born, between the twin Sala trees in the Sala Grove, about to enter the Nirvana of no remainder. All the Devas and humans will lose their eyes.' They were all in a state of panic and rushed quickly, causing the great Mount Sumeru and the ocean waters to shake. Because of this, the peak of this great Mount Sumeru and the great valleys collapsed and fell, sinking into the ocean. At that time, Aniruddha (one of the Buddha's ten principal disciples) was standing on the summit of Mount Sumeru, and he spoke aloud in verses: 'The great merchant of the world, the great field of merit for sentient beings, who bestows the rewards of happiness upon the world, this sage is now entering Nirvana. In the past, he was able to perform great meritorious deeds, he is the great physician who cures the diseases of sentient beings, removing the thorns of suffering, without hindrance or attachment, this sage is now entering Nirvana. Seeing that many sentient beings suffer from the disease of desire, revolving in ignorance, birth, old age, and death, dwelling in the prison of inverted views, he arose with great compassion to teach them the Dharma. He stirred the Mara (demon) hosts, causing them to come in anger, wielding sharp weapons, wanting to harm him, or holding large stones and cliffs, displaying various terrifying things. Such a crowd is very frightening, but seeing them, the hairs on his body would not even stir, this venerable one is able to defeat such demons, and now he will enter Nirvana between the twin trees. Extending his right hand and pointing to the ground, shaking the villages and mountains, this free and great Dharma king, will now enter Nirvana in the twin grove. Able to strike the earth.'

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出大聲，　　聞不思議十方界， 　彼勝眾生大智者，　　今欲涅槃雙林間。 　昔魔兵眾大可畏，　　已得難動無畏處， 　彼大仙人為眾說，　　轉於四諦大法輪； 　現諸神通無與等，　　一切世界置毛端， 　眾生不知亦不覺，　　彼尊今欲入涅槃。 　今已到于力士地，　　在於娑羅雙林間， 　入大寂靜三昧中，　　欲趣涅槃如火滅。」

爾時，尊者阿尼婁陀說此偈已，以佛神力，閻浮提內所有比丘、比丘尼、優婆塞、優婆夷——惟除上座摩訶迦葉及諸弟子徒眾眷屬——自餘二百四比丘眾、諸餘所有四部眾等，馳趣娑羅雙樹林間，同來聚集，禮世尊足，各作是念：「我等今者即是最後覲見世尊。」

時阿尼婁陀說是偈已，應時三千大千世界所有大威德諸天人等，及諸天天子、天女，諸龍龍子、龍女，及諸夜叉、夜叉男女，毗舍遮、毗舍遮男女，一切諸天人、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，星宿行處。如是等一切大眾皆悉號啕，流血灑地，面淚滿目，心皆迷毒，叫喚舉聲，哀慟大吼，駭動天地。憂箭所射心無情賴，惋嘆感傷喐吚咨嗟，諸根悲塞頓悶斷絕，宛轉于地舉身戰慄，手足垂跢受大苦惱。

其間或有相視而哭；或以手拳自拍頭頂摑裂軀面而大號哭；或有轉眼或復

【現代漢語翻譯】 現代漢語譯本 大聲宣告， 不可思議的十方世界都能聽聞， 那些殊勝的眾生，大智慧者， 如今將在娑羅雙樹林間涅槃。

昔日魔兵眾是如此可怕， 如今已得難動搖的無畏之地， 那位大仙人為眾生宣說， 轉動四諦大法輪；

展現種種無與倫比的神通， 將一切世界置於毛端之上， 眾生不知也不覺察， 那位尊者如今將要入涅槃。

如今已到達力士之地， 在娑羅雙樹林間， 進入大寂靜的三昧之中， 將要趨向涅槃，如火熄滅。

那時，尊者阿尼婁陀（Aniruddha）說完這偈頌后，憑藉佛的神力，閻浮提（Jambudvipa）內所有的比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）——除了上座摩訶迦葉（Mahakasyapa）及其弟子徒眾眷屬——其餘二百零四位比丘眾、以及所有其餘四部眾等，都奔向娑羅雙樹林間，一同聚集，禮拜世尊的足，各自想著：『我們現在就是最後一次覲見世尊了。』

當時阿尼婁陀說完這偈頌后，應時三千大千世界所有大威德諸天人等，以及諸天天子、天女，諸龍龍子、龍女，以及諸夜叉（yaksa）、夜叉男女，毗舍遮（pisaca）、毗舍遮男女，一切諸天人、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）、人非人等，星宿執行之處。像這樣的一切大眾都號啕大哭，流血灑地，淚流滿面，心中迷亂痛苦，叫喊著舉聲，哀慟大吼，驚動天地。憂愁的箭射中心中，無處可依，惋惜感傷，唉聲嘆氣，諸根悲傷堵塞，頓感昏厥斷絕，在地上翻滾，全身戰慄，手足垂落，承受著巨大的苦惱。

他們之中，有的互相看著哭泣；有的用手拳擊打頭頂，抓裂臉面而大聲號哭；有的轉動眼睛，或者

【English Translation】 English version Proclaim loudly, The inconceivable ten directions of the world can hear, Those supreme beings, the great wise ones, Now will enter Nirvana in the twin Sala tree grove.

In the past, the demon armies were so terrifying, Now they have attained an unshakable place of fearlessness, That great sage speaks for the beings, Turning the great wheel of the Four Noble Truths;

Manifesting all kinds of unparalleled supernatural powers, Placing all the worlds on the tip of a hair, Beings do not know nor perceive, That honored one is now about to enter Nirvana.

Now having reached the place of strength, In the twin Sala tree grove, Entering the great stillness of Samadhi, About to proceed to Nirvana, like a fire extinguished.

At that time, Venerable Aniruddha, having spoken this verse, by the Buddha's divine power, all the bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), and upasikas (female lay followers) within Jambudvipa (the earthly realm) — except for the elder Mahakasyapa (a chief disciple) and his disciples and retinue — the remaining two hundred and four bhikshus, and all the other fourfold assemblies, rushed to the twin Sala tree grove, gathered together, bowed at the feet of the World Honored One, each thinking: 'This is our last time to see the World Honored One.'

At the time when Aniruddha spoke this verse, immediately all the great powerful devas (gods) and humans of the three thousand great thousand worlds, as well as the deva sons and deva daughters, the nagas (dragons), naga sons and naga daughters, and the yakshas (nature spirits), yaksha men and women, pisacas (flesh-eating demons), pisaca men and women, all the devas, asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans and non-humans, and the places where the stars travel. All these great assemblies wailed and cried, shedding blood on the ground, their faces covered with tears, their hearts confused and pained, shouting and raising their voices, lamenting and roaring, shaking the heavens and the earth. The arrows of sorrow pierced their hearts, with no place to rely on, lamenting and grieving, sighing and groaning, their senses blocked by sorrow, feeling faint and cut off, rolling on the ground, their whole bodies trembling, their hands and feet drooping, enduring great suffering.

Among them, some looked at each other and wept; some struck their heads with their fists, tearing their faces and crying loudly; some turned their eyes, or

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轉膝而大號哭；或按兩髀如燒腳足而大號哭；或復唱言：「嗚呼佛陀！嗚呼佛陀！」而大號哭；或手拭眼、或手捫面而大號哭；苦箭入心號啕哽絕，痛哀悲惱不能自定而大號哭。如是無量千億眾生淚墮如雨，長歔嘆息，絕而復穌。或合爪掌涕淚交流而復號哭；或以右手搘頭涕淚低頓躄地而大號哭；或以左手扣頭悵怏憂火所燒而大號哭；或身體萎悴宛轉煩惌而大號哭；或擲兩手面失本色，迷悶哽塞而大號哭。

爾時彼諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽各及眷屬馳趣佛所。到佛所已，在於佛前，皆悉撲地如斫樹倒，或禮佛足、或大叫喚、或大號啕宛轉于地、或在佛前舉雙兩臂遞相攀攣，叫呼號哭並唱是言：「嗚呼佛陀！嗚呼大尊！嗚呼達摩！嗚呼大慈！嗚呼大宅！嗚呼大歸！憐愍我等、救護我等，三界之眼失路示路，一切世間當成空曠、一切眾生當盲無目，大智炬明今日永滅。」互相執挽如喪父母、親戚、兄弟、姊妹、兒女，如是種種號啕悲哽，呼聲大哭。或如是言：「嗚呼我尊！嗚呼我等大善知識！嗚呼巧說微妙美言！嗚呼行步如師子王！嗚呼行步如大牛王！嗚呼行步如大象王！嗚呼演暢甘露法王！」如是種種無量哀辭，悼傷痛切而大號哭、或從虛空撲身墮地，悶絕宛轉，悲哽號哭。

【現代漢語翻譯】 現代漢語譯本 他們轉動膝蓋，大聲哭泣；或者按著大腿，像腳被燒傷一樣大聲哭泣；或者反覆喊著：『嗚呼，佛陀！（Buddha，覺悟者）！嗚呼，佛陀！』而大聲哭泣；或者用手擦拭眼睛，或者用手撫摸臉龐而大聲哭泣；痛苦的箭射入心中，號啕哽咽，悲痛哀傷，不能自持而大聲哭泣。像這樣，無量千億的眾生淚如雨下，長聲嘆息，氣絕又甦醒。或者合攏手掌，涕淚交流而又號哭；或者用右手撐著頭，涕淚低落，跌倒在地而大聲哭泣；或者用左手敲打頭，悵惘憂愁，像被火燒一樣而大聲哭泣；或者身體萎靡不振，翻來覆去，煩惱怨恨而大聲哭泣；或者拋擲雙手，面色失常，迷亂哽塞而大聲哭泣。 那時，那些天（Deva，神）、龍（Naga，蛇神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）各自和眷屬奔向佛陀所在之處。到達佛陀所在之處后，在佛陀面前，都撲倒在地，像被砍倒的樹一樣，或者禮拜佛足，或者大聲叫喊，或者大聲號啕，在地上翻滾，或者在佛陀面前舉起雙手，互相攀拉，叫喊號哭，並唱著說：『嗚呼，佛陀！嗚呼，大尊！嗚呼，達摩（Dharma，佛法）！嗚呼，大慈！嗚呼，大宅！嗚呼，大歸！憐憫我們，救護我們，三界的眼睛迷失了道路，請為我們指路，一切世間將要變得空曠，一切眾生將要變得盲目，大智慧的光明今天永遠熄滅了。』他們互相拉扯，就像失去了父母、親戚、兄弟、姐妹、兒女一樣，像這樣種種號啕悲哽，呼聲大哭。或者這樣說：『嗚呼，我的尊者！嗚呼，我們的大善知識！嗚呼，善於說微妙美言！嗚呼，行走如獅子王！嗚呼，行走如大牛王！嗚呼，行走如大象王！嗚呼，演說甘露法王！』像這樣種種無量的哀傷之辭，悼念傷痛，極其悲切而大聲哭泣，或者從虛空中撲身跌落到地上，悶絕翻滾，悲傷哽咽，號啕大哭。

【English Translation】 English version They turned their knees and cried loudly; or pressed their thighs as if their feet were burned and cried loudly; or repeatedly chanted, 'Alas, Buddha (the Awakened One)! Alas, Buddha!' and cried loudly; or wiped their eyes with their hands, or touched their faces with their hands and cried loudly; the arrow of pain entered their hearts, they wailed and choked, grieved and could not control themselves, and cried loudly. Like this, countless billions of beings shed tears like rain, sighed deeply, and fainted and then revived. Or they joined their palms, tears and snot flowing, and then cried again; or they supported their heads with their right hands, tears falling, collapsing to the ground and cried loudly; or they knocked their heads with their left hands, feeling lost and sorrowful, as if burned by fire, and cried loudly; or their bodies were withered and weak, tossing and turning, troubled and resentful, and cried loudly; or they threw their hands, their faces lost their color, confused and choked, and cried loudly. At that time, those Devas (gods), Nagas (serpent deities), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpent deities), each with their retinues, rushed to where the Buddha was. Having arrived at the Buddha's place, they all fell to the ground in front of the Buddha, like trees that had been chopped down, or they bowed at the Buddha's feet, or they shouted loudly, or they wailed loudly, rolling on the ground, or they raised their arms in front of the Buddha, clinging to each other, crying and wailing, and chanting these words: 'Alas, Buddha! Alas, Great Honored One! Alas, Dharma (the teachings)! Alas, Great Compassion! Alas, Great Abode! Alas, Great Refuge! Have mercy on us, protect us, the eyes of the three realms have lost their way, please show us the way, the whole world will become empty, all beings will become blind, the light of great wisdom has been extinguished forever today.' They pulled at each other, as if they had lost their parents, relatives, brothers, sisters, and children, and in this way, they wailed and grieved, crying loudly. Or they said: 'Alas, my Honored One! Alas, our Great Good Teacher! Alas, skillful speaker of subtle and beautiful words! Alas, walking like a lion king! Alas, walking like a great bull king! Alas, walking like a great elephant king! Alas, expounder of the nectar of the Dharma!' In this way, with countless words of sorrow, mourning and pain, they cried loudly, or they threw themselves from the sky to the ground, fainted and rolled around, grieving and choking, wailing loudly.

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爾時，阿難悶絕撲地如斫樹倒，良久乃穌，在於佛前兩手據地，瞻仰世尊，目不暫舍，而說偈言：

「倍生我苦惱，　　以見眾生等， 　被苦箭所射，　　悲號大哭泣。 　譬如絕闇路，　　商人被劫賊， 　忽見大火明，　　照于眾人前， 　更增彼大怖，　　無方得馳走， 　觸處無依怙，　　以見火聚故。 　以如來滅度，　　多眾皆悲苦， 　如是無救者，　　更被苦箭射。 　世尊不住世，　　餘者復涅槃， 　最勝人滅度，　　我見云何忍？ 　放熾大光明，　　如薪盡火滅， 　墮于力士地，　　我云何忍見？ 　今更不復見，　　在於竹林下， 　及在祇陀園，　　如常說法時。 　云何入毗耶，　　離車最勝城， 　向諸離車語，　　最勝人滅度？ 　云何入迦毗，　　釋種最勝城， 　告彼不喜言，　　最勝人滅度？ 　云何詣阇世，　　摩伽陀勝王， 　云何說此言，　　如來入滅度？ 　多數千眾生，　　數數而哀泣， 　云何慰喻彼，　　釋師子滅度？ 　比丘、比丘尼、　　及諸在家眾， 　云何告此言，　　汝釋王滅度？ 　或在經行所，　　及入大禪定， 　天龍所問時，　　無畏云何說？ 『阿難！佛何在，　　福田最勝人？』 　諸上座問已，　　世尊我何報？

【現代漢語翻譯】 現代漢語譯本 當時，阿難（Ananda）感到極度痛苦，昏厥倒地，就像被砍倒的樹一樣。過了很久才甦醒過來，他雙手撐地，瞻仰著世尊（Buddha），眼睛片刻不離，然後說道： 『我倍感痛苦，因為看到眾生都像被痛苦的箭射中一樣，悲傷地哭泣。 就像在黑暗的道路上，商人被強盜搶劫，突然看到大火的光明照亮在眾人面前，反而更加恐懼，無處可逃，到處都沒有依靠，因為看到了火堆。 因為如來（Tathagata）的滅度（Nirvana），許多眾生都感到悲傷痛苦，就像沒有救助的人，又被痛苦的箭射中。 世尊不住世間，其他聖者也相繼涅槃，最殊勝的人都滅度了，我看到這些怎麼能忍受呢？ 您放出熾盛的光明，就像柴火燒盡火焰熄滅一樣，您倒在了力士之地，我怎麼能忍心看到呢？ 現在再也看不到您在竹林下，以及在祇陀園（Jetavana），像往常一樣說法的時候了。 我怎麼能進入毗耶（Vaisali），離車（Licchavi）最殊勝的城市，告訴那些離車人，最殊勝的人已經滅度了呢？ 我怎麼能進入迦毗（Kapilavastu），釋迦（Sakya）族最殊勝的城市，告訴那些不高興的人，最殊勝的人已經滅度了呢？ 我怎麼能去見阇世（Ajatasatru），摩伽陀（Magadha）的勝王，怎麼能說出如來已經入滅度了呢？ 成千上萬的眾生，一次又一次地哀號哭泣，我怎麼能安慰他們，說釋迦獅子（Sakya Lion）已經滅度了呢？ 比丘（Bhikkhu）、比丘尼（Bhikkhuni）以及所有在家信徒，我怎麼能告訴他們，你們的釋迦王已經滅度了呢？ 當他們在經行的地方，或者進入大禪定的時候，或者天龍（Deva and Naga）詢問的時候，我怎麼能無畏地說呢？ 『阿難！佛在哪裡？福田最殊勝的人在哪裡？』 當這些上座問我的時候，世尊，我該如何回答呢？』

【English Translation】 English version At that time, Ananda was overwhelmed with grief and fell to the ground unconscious, like a tree that had been chopped down. After a long while, he regained consciousness, and with both hands on the ground, he gazed at the World Honored One (Buddha), his eyes not leaving him for a moment, and then spoke in verse: 'My suffering is doubled, seeing all beings, like those struck by arrows of pain, weeping and wailing in sorrow. It is like a merchant on a dark road, robbed by bandits, who suddenly sees the light of a great fire illuminating everyone before him, only to be filled with even greater fear, with nowhere to flee, no refuge anywhere, because of seeing the fire. Because of the Tathagata's (Tathagata) passing into Nirvana, many beings are filled with sorrow and pain, like those without a savior, struck again by arrows of suffering. The World Honored One does not remain in the world, and other sages also pass into Nirvana, the most excellent ones have all passed away, how can I bear to see this? You emitted a blazing light, like a fire that goes out when the firewood is exhausted, you have fallen on the ground of the mighty, how can I bear to see this? Now I will no longer see you under the bamboo grove, nor in Jetavana, as you used to teach the Dharma. How can I enter Vaisali, the most excellent city of the Licchavis, and tell those Licchavis that the most excellent one has passed away? How can I enter Kapilavastu, the most excellent city of the Sakyas, and tell those who are unhappy that the most excellent one has passed away? How can I go to Ajatasatru, the victorious king of Magadha, and say that the Tathagata has entered Nirvana? Thousands upon thousands of beings, again and again, wail and weep, how can I comfort them, saying that the Sakya Lion has passed away? Bhikkhus, Bhikkhunis, and all lay followers, how can I tell them that your Sakya King has passed away? When they are in the place of walking meditation, or entering great samadhi, or when Devas and Nagas ask, how can I speak without fear? 'Ananda! Where is the Buddha? Where is the most excellent one, the field of merit?' When these elders ask me, World Honored One, how should I answer?'

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我為誰敷設，　　師子大法座？ 　復為誰敷設，　　大師子臥床？ 　眾中無所畏，　　如大師子吼， 　復更誰邊聞，　　甚深無比法？ 　與誰洗足水？　　為誰執袈裟？ 　最勝人滅后，　　更為誰執捉？ 　誰復大眾前，　　讚歎我勤劬？ 　誰復讚歎我，　　多聞大智海、 　智慧大辯才？　　無邊眾歡悅， 　我更對誰聞，　　微妙軟美言？ 　彼聞持佛子，　　如是傷嘆已， 　在於佛足邊，　　悶絕而倒地。」

爾時，世尊告阿難言：「瞿多彌子！莫過愁毒、莫大迷悶，我於前時已曾語汝如此之義：『一切恩愛悉有別離，一切諸行並皆無常，如夢、如幻、如焰、如泡、如沫、如露，虛妄不實，諸行亦爾。』汝已知之，瞿多彌子！汝時可起，但當速去，可為如來於雙樹間安置床鋪，頭向東，首高如牛頭；面正向北，右手搘頰；雙樹之下偏約南邊。如來世尊今後夜分當入涅槃，滅除無餘有為身份，此之涅槃。」

爾時，阿難啼哭、號啕、愁毒、懊惱、淚下滿面，奉世尊敕，敷師子床于彼娑羅雙樹林所。舒安訖已，而說偈言：

「我今最後設，　　大仙師子床； 　於後更不敷，　　最勝人臥鋪。 　我云何忍見，　　空林雙樹間， 　最勝人滅后，　　寂不見世尊？ 　諸護林神等，

【現代漢語翻譯】 現代漢語譯本 我將為誰鋪設，那雄偉的獅子法座？ 又將為誰鋪設，那尊貴的大獅子臥床？ 在眾人之中無所畏懼，如同大獅子吼叫一般， 我又將從誰那裡聽聞，那深奧無比的佛法？ 我將為誰洗凈雙足？又將為誰執持袈裟？ 最尊貴的人滅度之後，我又將為誰執持？ 誰又會在大眾面前，讚歎我的勤勉努力？ 誰又會讚歎我，如同博學多聞的智慧大海， 擁有智慧和雄辯的才能？在無邊無際的歡悅中， 我又將對誰傾聽，那微妙柔美的言語？ 那位聽聞佛法的弟子，如此悲傷嘆息之後， 在佛陀的腳邊，昏厥倒地。

那時，世尊告訴阿難說：『瞿曇彌子（Gotami-putra，阿難的別名）！不要過度悲傷痛苦，不要如此迷茫困惑，我之前已經對你說過這樣的道理：一切恩愛終將別離，一切諸行都是無常的，如同夢幻、如同幻影、如同火焰、如同泡沫、如同水沫、如同露水，虛妄不實，諸行也是如此。』你已經知道這些道理了，瞿曇彌子！你現在可以起身，趕快去，為如來在娑羅雙樹之間安置床鋪，頭朝東，頭部高度如牛頭；面朝正北，右手托著臉頰；在雙樹之下偏南邊。如來世尊今晚後半夜將入涅槃（Nirvana，佛教的最高境界），滅除所有有為的身份，這就是涅槃。』

那時，阿難哭泣、號啕、悲傷痛苦、懊惱不已、淚流滿面，奉世尊的命令，在那娑羅雙樹林中鋪設獅子床。鋪設完畢后，他說道：

『我今天最後一次鋪設，大仙的獅子床； 之後再也不會鋪設，最尊貴的人的臥鋪。 我怎能忍心看見，空曠的樹林雙樹之間， 最尊貴的人滅度之後，寂靜無聲不見世尊？ 那些守護樹林的諸神等，

【English Translation】 English version For whom shall I spread, the majestic lion's seat of Dharma? And for whom shall I spread, the noble great lion's bed? Fearless among the assembly, like the roar of a great lion, From whom shall I hear again, the profound and incomparable Dharma? For whom shall I wash the feet? For whom shall I hold the robe? After the most excellent one has passed away, for whom shall I hold it? Who will praise my diligence and efforts before the assembly? Who will praise me, like a vast ocean of learning and wisdom, Possessing wisdom and eloquence? In boundless joy, To whom shall I listen again, to the subtle and gentle words? That disciple who heard the Buddha's teachings, having lamented in such sorrow, Fainted and fell to the ground at the Buddha's feet.

Then, the World Honored One said to Ananda: 'Gotami-putra (Ananda's another name)! Do not be excessively sorrowful and distressed, do not be so confused and bewildered. I have told you before about this principle: all love and affection will eventually be separated, all phenomena are impermanent, like dreams, like illusions, like flames, like bubbles, like foam, like dew, unreal and false, all phenomena are like this.' You already know these principles, Gotami-putra! You may now rise, and quickly go, prepare a bed for the Tathagata between the twin Sala trees, with the head facing east, the head height like a bull's head; the face directly north, the right hand supporting the cheek; under the twin trees, slightly to the south. The Tathagata, the World Honored One, will enter Nirvana (the highest state in Buddhism) in the latter part of this night, extinguishing all conditioned existence, this is Nirvana.'

Then, Ananda wept, wailed, was sorrowful and distressed, full of remorse, tears streaming down his face, following the World Honored One's command, he spread the lion's bed in that Sala twin tree grove. After spreading it, he spoke these verses:

'Today I spread for the last time, the great sage's lion's bed; After this, I will never again spread, the bed of the most excellent one. How can I bear to see, in the empty grove between the twin trees, After the most excellent one has passed away, silent and without seeing the World Honored One? Those guardian deities of the forest, etc.

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空守于長夜， 　更不見如來，　　云何樂住此？ 　嗚呼無常行，　　如幻如夢泡， 　丈夫教導師，　　今日當滅度。」

爾時，尊者阿尼婁陀即便說偈，告阿難言：

「如來先已說，　　諸行悉無常， 　因緣不自在，　　汝強心莫憂。 　豈以汝憂悲，　　及以啼哭故， 　無常事已爾，　　智者莫迷悶。」

說此語已，是時阿難即復以偈報大尊者尼婁陀言：

「無畏尼婁陀！　　愿莫作是語， 　睹勝人滅度，　　尊豈無憂愁？」

是時，尊者阿尼婁陀復更以偈報阿難曰：

「我眼豈無淚？　　為之以裁忍。 　見萬類眾生，　　多為愛所逼， 　又我天眼見，　　諸苦惱眾生， 　為彼等大悲，　　是以應號哭。 　為利於世間，　　不以懊惱故， 　是故我語仁，　　莫憂當念法。」

爾時，世尊從座而起，一切天人、諸龍、夜叉、乾闥婆、緊那羅、摩睺羅伽、阿修羅、迦樓羅等，百千億眾圍繞世尊，詣娑羅樹林。至已，右脅臥師子床。世尊臥彼師子床已，時虛空中即雨天華及天末香，作諸天樂億百千種，又赍世間種種人華、種種末香、種種涂香、種種音聲，供養世尊，植諸善業，各口唱言：「此是世尊、多陀阿伽度、阿羅訶、三藐三佛陀最後而臥，亦是我等最後

【現代漢語翻譯】 現代漢語譯本 在漫長的黑夜裡空虛地守候，再也見不到如來（Tathagata，佛的稱號），如何能安樂地住在這裡？唉，無常的執行，就像幻影、夢境和泡沫一樣。我們偉大的導師，今天就要涅槃（Nirvana，佛教的最高境界）了。

那時，尊者阿尼婁陀（Aniruddha，佛陀的十大弟子之一）立即說了偈語，告訴阿難（Ananda，佛陀的十大弟子之一）說：

『如來（Tathagata）先前已經說過，一切事物都是無常的，因緣（Hetupratyaya，事物產生的條件）並不自在，你不要過於憂愁。難道因為你的憂愁悲傷和哭泣，無常的事情就會改變嗎？智者不應該因此而迷茫困惑。』

說完這些話后，阿難尊者立即用偈語回覆大尊者阿尼婁陀說：

『無畏的阿尼婁陀！請不要說這樣的話，看到如此殊勝的人涅槃，您難道沒有憂愁嗎？』

這時，尊者阿尼婁陀再次用偈語回覆阿難說：

『我的眼睛難道沒有眼淚嗎？我只是在努力剋制忍耐。看到萬類眾生，大多被愛慾所逼迫，而且我用天眼看到，許多受苦惱的眾生，爲了對他們的悲憫，我才應該號哭。爲了利益世間，而不是因為懊惱，所以我告訴你，不要憂愁，應當憶念佛法。』

那時，世尊（Bhagavan，佛的稱號）從座位上起身，一切天人、諸龍（Naga，神話生物）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天上的樂神）、緊那羅（Kinnara，天上的歌神）、摩睺羅伽（Mahoraga，大蟒神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）等，成百上千億的眾生圍繞著世尊，前往娑羅樹林。到達后，世尊右脅臥在獅子床上。世尊臥在獅子床上后，虛空中立即下起天花和天上的香末，奏響億萬種天樂，又帶來世間各種人間的花、各種香末、各種涂香、各種聲音，供養世尊，種下各種善業，各自口中唱道：『這是世尊、多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺）最後一次臥床，也是我們最後一次

【English Translation】 English version Empty guarding in the long night, no longer seeing the Tathagata (the Buddha), how can one happily dwell here? Alas, the impermanent course, like illusions, dreams, and bubbles. The great teacher, today will enter Nirvana (the state of enlightenment).

At that time, the venerable Aniruddha (one of the Buddha's ten great disciples) immediately spoke a verse, telling Ananda (one of the Buddha's ten great disciples):

'The Tathagata (the Buddha) has already said that all things are impermanent, the conditions (Hetupratyaya) are not self-determined, you should not be overly worried. Could it be that because of your sorrow and weeping, the impermanent things will change? The wise should not be confused by this.'

After saying these words, the venerable Ananda immediately replied to the great venerable Aniruddha with a verse:

'Fearless Aniruddha! Please do not say such words, seeing such a superior person enter Nirvana, how can you not have sorrow?'

At this time, the venerable Aniruddha again replied to Ananda with a verse:

'Do my eyes not have tears? I am just trying to restrain myself. Seeing all kinds of beings, mostly forced by desires, and I see with my divine eye, many suffering beings, it is out of compassion for them that I should weep. For the benefit of the world, not because of distress, therefore I tell you, do not worry, you should remember the Dharma (the teachings of the Buddha).'

At that time, the Bhagavan (the Buddha) rose from his seat, all the gods, dragons (Naga), yakshas (Yaksa), gandharvas (Gandharva), kinnaras (Kinnara), mahoragas (Mahoraga), asuras (Asura), garudas (Garuda), and other hundreds of thousands of beings surrounded the Bhagavan, and went to the Sala tree grove. Having arrived, the Bhagavan lay down on the lion's bed on his right side. After the Bhagavan lay down on the lion's bed, heavenly flowers and heavenly incense powder immediately rained down in the sky, and hundreds of thousands of kinds of heavenly music were played, and various human flowers, various incense powders, various perfumes, and various sounds were brought to offer to the Bhagavan, planting various good deeds, each chanting: 'This is the last time the Bhagavan, Tathagata, Arhat, Samyaksambuddha, lies down, and it is also our last time'

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觀見世尊于彼剎那羅婆牟休多間。」

是時，東方有一世界名寶鳴主，去此佛剎十千俱致。彼國土中有佛，名曰師子鳴聲多陀阿伽度、阿羅訶、三藐三佛陀。其世界中有一菩薩名善思義，從彼應托來到此土王舍城中，摩伽陀國，韋提希子阿阇世王宮內化生，結加趺坐。彼既生已，說此偈言：

「我從師子吼，　　如來剎土來， 　聞此有世尊，　　釋師子在世。」

爾時，空中有一天子以偈報彼善思義菩薩言：

「今者彼人王，　　世尊釋師子， 　于娑羅雙樹，　　欲入于涅槃。」

說是語已，時善思義菩薩摩訶薩即便以偈報彼天言：

「難計諸佛剎，　　百千俱致數， 　我從彼土來，　　聽釋師子法。 　值彼欲滅度，　　當趣雙樹間， 　我不實空來，　　到於斯剎土。 　我今已來此，　　彼尊當涅槃， 　諸天等世間，　　悉愁況於我。 　一念此不住，　　應速見世尊， 　勿令我空來，　　而不得見佛。」 　善思義勸諫，　　摩伽陀國王， 　發哀美善言，　　令彼心歡悅。 「大王聽我語，　　大人出世間， 　王莫放縱心，　　速詣于佛所， 　于數千億劫，　　或當一遇時， 　今既值彼師，　　智者莫空過。 　愿王勿疑意，　　謂我小兒癡， 　我非癡小兒，

【現代漢語翻譯】 現代漢語譯本 『觀見世尊于彼剎那羅婆牟休多間。』 當時，東方有一個名為寶鳴主的世界，距離此佛土有十千俱致（俱致：古代印度數目單位，相當於千萬）之遙。那個國土中有一尊佛，名為師子鳴聲多陀阿伽度（多陀阿伽度：如來）、阿羅訶（阿羅漢）、三藐三佛陀（正等覺）。那個世界中有一位菩薩，名為善思義，從那裡應邀來到這個世界的王舍城，摩伽陀國，在韋提希之子阿阇世王的宮殿內化生，結跏趺坐。 他出生后，說了這首偈語： 『我從師子吼（師子吼：佛陀的教誨）如來剎土來， 聽說這裡有世尊，釋師子（釋師子：釋迦牟尼佛）在世。』 這時，空中有一位天子用偈語迴應善思義菩薩說： 『現在那位人王，世尊釋師子， 在娑羅雙樹（娑羅雙樹：佛陀涅槃之處）下，將要進入涅槃。』 說完這話，善思義菩薩摩訶薩立刻用偈語迴應那位天子說： 『難以計算的諸佛剎土，有百千俱致之多， 我從那個國土而來，聽釋師子說法。 正值他將要滅度，我應當前往雙樹之間， 我不是白白而來，才來到這個剎土。 我如今已經來到這裡，而那位世尊將要涅槃， 諸天等世間眾生，都感到憂愁，更何況是我。 一念之間都不能停留，應當快速去見世尊， 不要讓我空來一趟，而見不到佛陀。』 善思義勸諫摩伽陀國王， 發出哀傷而美好的言辭，使他心中歡喜。 『大王請聽我說，大人（大人：指佛陀）出世間， 大王不要放縱自己的心，快點前往佛陀所在之處， 在數千億劫中，或許才能遇到一次， 如今既然遇到了佛陀，有智慧的人不要空過。 愿大王不要懷疑，認為我是個幼稚的小孩， 我不是幼稚的小孩，

【English Translation】 English version 'Having seen the World Honored One in that instant, in that moment, in that muhurta.' At that time, there was a world in the east named 'Jewel Sound Lord,' ten thousand kotis (koti: an ancient Indian unit of number, equivalent to ten million) away from this Buddha-land. In that land, there was a Buddha named Lion's Roar Sound Tathagata (Tathagata: Thus Come One), Arhat (Arhat: Worthy One), Samyaksambuddha (Samyaksambuddha: Perfectly Enlightened One). In that world, there was a Bodhisattva named Good Thought Meaning, who came from there in response to an invitation to this land, the city of Rajagriha, in the kingdom of Magadha, and was born within the palace of King Ajatasatru, son of Vaidehi, sitting in full lotus posture. After he was born, he spoke this verse: 'I come from the Tathagata's land of Lion's Roar (Lion's Roar: the Buddha's teachings), Having heard that there is a World Honored One here, Shakya Lion (Shakya Lion: Shakyamuni Buddha) is in the world.' At that time, a Deva (Deva: celestial being) in the sky responded to the Bodhisattva Good Thought Meaning with a verse: 'Now that king of men, the World Honored One Shakya Lion, Under the twin Sala trees (twin Sala trees: the place of Buddha's Nirvana), is about to enter Nirvana.' Having spoken these words, the Bodhisattva Mahasattva Good Thought Meaning immediately responded to that Deva with a verse: 'The Buddha-lands are countless, numbering in the hundreds of thousands of kotis, I came from that land to hear the Dharma of Shakya Lion. Just as he is about to pass into extinction, I should go to the twin trees, I did not come in vain, to this Buddha-land. Now that I have come here, and that World Honored One is about to enter Nirvana, The Devas and all beings in the world are sorrowful, how much more so am I. Not even for a moment can I stay, I should quickly go to see the World Honored One, Do not let me come in vain, and not be able to see the Buddha.' Good Thought Meaning advised the King of Magadha, Uttering sorrowful and beautiful words, making his heart joyful. 'Great King, please listen to me, a great being (great being: referring to the Buddha) has appeared in the world, Great King, do not indulge your mind, quickly go to where the Buddha is, In countless billions of kalpas (kalpa: an eon), perhaps one might encounter such a time, Now that you have met the Buddha, a wise person should not let it pass in vain. May the Great King not doubt, thinking that I am a foolish child, I am not a foolish child,

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王自小兒耳。 　貪於世欲樂，　　殺父造逆殃， 　此是小兒癡，　　當墮于惡道。 　王近惡知識，　　調達斗亂人， 　隨順彼逆心，　　故殺無過父。 　王如法無比，　　真是佛子儔， 　但以有我心，　　無智故興逆， 　如此大惡逆，　　恐怖事非輕， 　以是王必當，　　墮大阿鼻獄。 　及佛今現在，　　未入涅槃間， 　當興供養心，　　佛諸舍利骨。 　愿王施歡喜，　　我欲詣佛邊， 　來生此土中，　　不為受諸欲。 　我以聞本土，　　師子鳴如來， 　稱此大仙人，　　猶師子滅度。 　欲得奉見故，　　來生此土中， 　諸剎利宗親，　　一時詣向佛。」

爾時，阿阇世王即以偈告彼童子言：

「力士生地去此遙，　　不可輕往須嚴駕， 　童子汝但今夜待，　　明整兵馬安樂行。」

爾時，善思義童子還復以偈報阿阇世王言：

「大王慎莫生懶惰，　　我神通力不思議， 　我今若欲過東方，　　無量佛剎無限礙。 　元從所來佛剎土，　　經歷無量無有邊， 　其間佛國如恒沙，　　力士生地竟何遠？」

爾時，童子從阿阇世懷裡而起，徒步而行，發王舍城安庠而出，說此偈言：

「欲睹清凈無過佛，　　大力能降最勝人， 　汝等隨我速往見，

【現代漢語翻譯】 現代漢語譯本 國王真是個小孩子啊。 他貪戀世俗的享樂，殺害父親犯下滔天罪行， 這真是小孩子的愚癡行為，必定會墮入惡道。 國王親近惡友，像提婆達多（Devadatta，佛陀的堂弟，因嫉妒佛陀而屢次加害）這樣挑撥離間的人， 順從他們邪惡的心意，所以殺害了無辜的父親。 國王本應是無比的如法之人，真是佛陀的弟子， 但因為執著于『我』的觀念，沒有智慧，所以才做出這種叛逆之事。 如此大逆不道的行為，是極其恐怖的，絕非小事， 因此，國王必定會墮入大阿鼻地獄（Avici，佛教中最痛苦的地獄）。 趁著佛陀現在還在世，還未入涅槃（Nirvana，佛教的最高境界，指脫離輪迴的狀態）的時候， 應當生起供養之心，供養佛陀的舍利（Sarira，佛陀火化后的遺骨）。 愿國王能歡喜佈施，我想要去佛陀身邊， 來生在這片土地上，不再受世俗慾望的束縛。 我聽說這片土地上，有如獅子吼般的如來（Tathagata，佛陀的稱號之一）， 稱讚這位大仙人，就像獅子滅度一樣。 爲了能夠瞻仰佛陀，我才來到這片土地， 所有的剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）宗親，都一同前往佛陀那裡。」

這時，阿阇世王（Ajatasatru，古印度摩揭陀國國王，因殺父篡位而聞名）用偈頌回答那個童子說：

『力士的出生地離這裡很遙遠，不可輕易前往，必須準備好車駕， 童子你今晚先等候，明天整頓兵馬，安穩地出發。』

這時，善思義童子又用偈頌回答阿阇世王說：

『大王切莫懈怠，我的神通力不可思議， 我現在如果想去東方，可以穿越無量佛剎，沒有任何阻礙。 從我所來的佛剎國土，經歷無量無邊的世界， 其間的佛國多如恒河沙數，力士的出生地又算得了什麼遙遠呢？』

這時，童子從阿阇世王的懷裡起身，徒步而行，離開王舍城（Rajagrha，古印度摩揭陀國的首都）安詳地走出去，並說出這偈頌：

『想要瞻仰清凈無過錯的佛陀，這位大力能降伏一切的最勝之人， 你們都跟隨我，快去拜見佛陀，』

【English Translation】 English version The king is just a child. He is greedy for worldly pleasures, killing his father and committing a heinous crime, This is truly the foolishness of a child, and he will surely fall into evil realms. The king is close to evil companions, like Devadatta (a cousin of the Buddha who repeatedly tried to harm him out of jealousy), who stir up discord, Following their wicked intentions, he killed his innocent father. The king should have been an unparalleled righteous person, truly a disciple of the Buddha, But because he is attached to the concept of 'self' and lacks wisdom, he committed this rebellious act. Such a great act of rebellion is extremely terrifying and no small matter, Therefore, the king will surely fall into the great Avici hell (the most painful hell in Buddhism). While the Buddha is still alive and has not yet entered Nirvana (the ultimate state of liberation in Buddhism), One should generate a mind of offering, offering to the Buddha's Sarira (the relics of the Buddha after cremation). May the king be pleased to give, I wish to go to the Buddha's side, In the next life, in this land, I will not be bound by worldly desires. I have heard that in this land, there is a Tathagata (one of the titles of the Buddha) who roars like a lion, Praising this great sage, just like a lion passing into extinction. In order to be able to behold the Buddha, I have come to this land, All the Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) relatives, let us all go to the Buddha together.』

At that time, King Ajatasatru (the king of Magadha in ancient India, known for killing his father to usurp the throne) replied to the boy with a verse:

'The birthplace of the strongman is far from here, it is not easy to go, you must prepare the carriage, Boy, you wait for tonight, tomorrow we will prepare the troops and set off safely.'

At that time, the boy Good Thought replied to King Ajatasatru with a verse:

'Great King, do not be lazy, my supernatural powers are inconceivable, If I want to go to the East now, I can cross countless Buddha lands without any obstacles. From the Buddha land where I came from, I have passed through countless worlds, The Buddha lands in between are as numerous as the sands of the Ganges, how far is the birthplace of the strongman?'

At that time, the boy rose from King Ajatasatru's embrace, walked on foot, left Rajagrha (the capital of Magadha in ancient India) peacefully, and spoke this verse:

'Wanting to behold the pure and faultless Buddha, the most victorious one who has the power to subdue all, You all follow me, let us quickly go to see the Buddha,'

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及彼釋仙未入滅。」

爾時，童子從王舍城徒步出已，當彼剎那羅婆時頃，有於七萬二千人眾集聚圍繞，復有無量無邊百億那由他諸天眾，隨彼童子往詣佛所，為欲頂禮如來足故。

爾時，世尊作人師子右脅臥已，于彼剎那羅婆牟休多間，從彼南方去此佛剎，五百千億佛之世界有一佛剎，彼佛號曰寶積善現如來，十號具足。彼有菩薩名寂靜轉，從彼剎沒，於此世界閻浮提地舍衛城內，生大居士似師子家。即于初生，而說偈言：

「於何數億劫，　　割捨其手足， 　挑眼破身份，　　斷截無量頭， 　妻妾男女等，　　一切諸財寶， 　于千億數劫，　　求無上菩提。 　為度諸群生，　　佈施廣修福， 　無量百億劫，　　彼眼者希有。」

爾時，似師子居士以偈報童子言：

「汝為是天龍，　　為夜叉、羅剎？ 　汝即生之頃，　　分明出語言。 　我眷屬悉怖，　　馳走散諸方； 　我聞佛名聲，　　是故我不走。」

爾時，童子以偈報居士言：

「我非天非龍，　　非夜叉、羅剎。 　汝居士不知，　　謂我是世人， 　言天、龍、夜叉、　　緊那、摩睺羅。 　我是天中天，　　居士汝當知。」

爾時，似師子復以偈答童子言：

「我心復有疑，　　童子我復

【現代漢語翻譯】 現代漢語譯本：以及那位釋迦牟尼仙人尚未入滅的時候。 當時，童子從王舍城步行出來，在那羅婆（剎那的極短時間）的瞬間，有七萬二千人聚集圍繞著他，還有無量無邊的百億那由他（極大的數量單位）諸天眾，跟隨童子前往佛陀所在之處，爲了頂禮如來的雙足。 當時，世尊像人中獅子一樣右脅而臥，在那羅婆牟休多（極短的時間）之間，從南方離開這個佛剎，在距離此佛剎五百千億佛的世界之外，有一個佛剎，那裡的佛號為寶積善現如來（如來的十個稱號之一），十號具足。那裡有一位菩薩名叫寂靜轉，從那個佛剎消失，在這個世界的閻浮提（我們所居住的這個世界）的舍衛城內，出生在一個像獅子一樣的大居士家中。他剛出生時，就說了偈語： 『在無數億劫中，割捨自己的手足，剜出眼睛，破裂身體，斬斷無數的頭顱，妻妾兒女等，一切的財寶，在千億劫的時間裡，尋求無上的菩提（覺悟）。爲了度化眾生，佈施廣修福德，在無量百億劫中，這樣的人是稀有的。』 當時，像獅子一樣的居士用偈語回答童子說： 『你是天龍（天上的龍），還是夜叉（一種鬼神）、羅剎（惡鬼）？你剛出生的時候，就清晰地說出話語。我的眷屬都感到害怕，四處逃散；我聽到佛的名號，所以沒有逃走。』 當時，童子用偈語回答居士說： 『我不是天，也不是龍，不是夜叉，也不是羅剎。你這位居士不知道，認為我是世間的人，說我是天、龍、夜叉、緊那羅（一種天神）、摩睺羅伽（一種天神）。我是天中之天（佛陀），居士你應當知道。』 當時，像獅子一樣的居士又用偈語回答童子說： 『我心中還有疑惑，童子我再問你』

【English Translation】 English version: And when that Shakyamuni sage had not yet entered Nirvana. At that time, the boy, having walked out of Rajagriha, at that instant of a 'Lava' (an extremely short period of time), there were seventy-two thousand people gathered around him, and countless billions of Nayutas (a very large unit of number) of heavenly beings, following the boy to where the Buddha was, in order to bow at the Tathagata's feet. At that time, the World Honored One, like a lion among men, was lying on his right side, and in that instant of a 'Lava Muhurta' (an extremely short period of time), from the south, away from this Buddha-land, five hundred thousand billion Buddha-worlds away, there was a Buddha-land, where the Buddha was named Ratnakara Subhadra Tathagata (one of the ten titles of a Tathagata), possessing all ten titles. There was a Bodhisattva named Samantashanta, who disappeared from that Buddha-land, and in this world, in Jambudvipa (the world we live in), in the city of Shravasti, was born into the family of a great householder who was like a lion. Immediately upon birth, he spoke a verse: 'In countless billions of kalpas, I have given up my hands and feet, gouged out my eyes, broken my body, cut off countless heads, wives, children, and all treasures, for billions of kalpas, seeking supreme Bodhi (enlightenment). To liberate all beings, I have given generously and cultivated blessings, in countless billions of kalpas, such a person is rare.' At that time, the householder who was like a lion replied to the boy with a verse: 'Are you a Deva (heavenly being) or a Naga (dragon), or a Yaksha (a type of spirit), or a Rakshasa (demon)? The moment you were born, you clearly spoke words. My family members were all frightened and scattered in all directions; I heard the name of the Buddha, so I did not run away.' At that time, the boy replied to the householder with a verse: 'I am not a Deva, nor a Naga, not a Yaksha, nor a Rakshasa. You, the householder, do not know, thinking I am a person of the world, saying I am a Deva, Naga, Yaksha, Kinnara (a type of heavenly being), or Mahoraga (a type of heavenly being). I am the God of Gods (Buddha), householder, you should know.' At that time, the householder who was like a lion again replied to the boy with a verse: 'My heart still has doubts, boy, I ask you again'

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驚， 　聞汝如是言，　　同於智者說。 　云何天及龍、　　夜叉、緊那羅？ 　云何天中天？　　童子更重說。」

爾時，童子以偈報居士言：

「去此南方界，　　有佛名寶積， 　現在如師子，　　我從彼處來。 　百過作帝釋，　　自在亦作來， 　百過作梵天，　　亦作轉輪王， 　我欲多時說，　　一劫或億劫， 　不可得說盡，　　智者速詣佛。

「唯然，大居士！汝常應修如此法行，親近心念廣作顯示。大居士！何者法行？如來當說，彼寶積善現如來十號具足，有諸菩薩摩訶薩等成就三法，于菩提心得不退轉，復當速證無上菩提。何等為三？一者入無邊心、二者入甚深智、三者入堅固修行三昧。」

爾時，彼童子欲重宣此義，而說偈言：

「若欲入于甚深智，　　諸天世人所愛重， 　惟有諸佛大名稱，　　善能知因及非因。 　彼句無非菩提者，　　此智無有染著處， 　舍諸著已離毒箭，　　證法智已得作佛。 　念心無邊無有心，　　入如是心得寂靜， 　隨順是心名為入，　　此心名為遍一切。 　若破若斫彼不堅，　　無破諸法如來說， 　諸有猶如虛空體，　　如是真如如金剛。 　應知如是自性空，　　若能修此無所著， 　彼即出離煩惱網，　　當成正覺

【現代漢語翻譯】 現代漢語譯本： 「啊！ 聽您這樣說，和智者所言相同。 那麼天（deva）及龍（nāga）、夜叉（yakṣa）、緊那羅（kiṃnara）這些眾生是如何存在的呢？ 您所說的天中之天（devātideva）又是誰呢？童子，請您再詳細說說。」

這時，童子用偈頌回答居士說：

「從這裡向南方走， 有一尊佛名為寶積（Ratnakūṭa）， 現在如獅子般威猛， 我就是從他那裡來的。 我曾百次做帝釋（Indra）， 也曾自在地做過帝釋， 百次做過梵天（Brahmā）， 也做過轉輪王（cakravartin）， 我想要多說一些， 說一劫或億劫的時間， 也說不盡， 智者應當儘快去拜見佛陀。

「是的，大居士！您應當經常修習這樣的法行，親近並用心念廣泛地去理解和展現。大居士！什麼是法行呢？如來將要宣說，那位寶積善現如來（Ratnakūṭa-suvikrānta-tathāgata）十號具足，有諸菩薩摩訶薩等成就三種法，對於菩提心不會退轉，並且將迅速證得無上菩提。哪三種呢？一是入無邊心，二是入甚深智，三是入堅固修行三昧（samādhi）。」

這時，童子想要再次宣說這個道理，就說了偈頌：

「如果想要進入甚深智慧， 為諸天世人所愛重， 只有諸佛具有大名聲， 善於知道因和非因。 他們所說的每一句話都與菩提相應， 這種智慧沒有染著之處， 捨棄一切執著，遠離毒箭， 證得法智后就能成佛。 念心無邊，無有心相， 進入這樣的心境就能獲得寂靜， 隨順這樣的心境就叫做入， 這樣的心境遍及一切。 如果想要破壞或砍斷它，它並不堅固， 如來說諸法是不可破壞的， 一切都如同虛空一樣， 這樣的真如如同金剛一樣堅固。 應當知道自性是空性的， 如果能夠修習這種無所執著的境界， 就能出離煩惱的羅網， 最終成就正覺。

【English Translation】 English version: 「Ah! Hearing you speak like this is the same as what the wise ones say. Then how do beings like devas (gods), nāgas (dragons), yakṣas (nature spirits), and kiṃnaras (mythical beings) exist? And who is this devātideva (god of gods) you speak of? Child, please explain in more detail.」

At that time, the child replied to the householder with a verse:

「Going south from here, there is a Buddha named Ratnakūṭa (Heap of Jewels), who is now as majestic as a lion, and I have come from that place. I have been Indra (king of gods) a hundred times, and have also been Indra freely, I have been Brahmā (creator god) a hundred times, and have also been a cakravartin (universal monarch), I want to say more, even if I speak for a kalpa (eon) or billions of kalpas, it cannot be fully described, the wise should quickly go to see the Buddha.

「Yes, great householder! You should always practice such dharma conduct, be close to it, and use your mind to widely understand and demonstrate it. Great householder! What is dharma conduct? The Tathāgata will explain, that Ratnakūṭa-suvikrānta-tathāgata (The Tathagata, Well-Gone One, Heap of Jewels, of Excellent Prowess) is complete with the ten titles, and there are Bodhisattva Mahāsattvas who accomplish three dharmas, who will not regress from the Bodhi mind, and will quickly attain unsurpassed Bodhi. What are the three? First is entering the boundless mind, second is entering profound wisdom, and third is entering the steadfast practice of samādhi (meditative absorption).

At that time, the child, wishing to further explain this meaning, spoke in verse:

「If one wishes to enter profound wisdom, and be loved and respected by gods and humans, only the Buddhas have great renown, and are skilled in knowing cause and non-cause. Every word they speak is in accordance with Bodhi, this wisdom has no place for attachment, abandoning all attachments, and leaving behind the poisoned arrows, after attaining the wisdom of the Dharma, one can become a Buddha. The mind of thought is boundless, without a mind-form, entering such a state of mind, one can attain tranquility, following such a state of mind is called entering, such a state of mind pervades everything. If one tries to break or cut it, it is not solid, the Tathāgata says that all dharmas are unbreakable, everything is like the nature of space, such true reality is as firm as a diamond. One should know that self-nature is empty, if one can practice this state of non-attachment, one can escape the net of afflictions, and ultimately attain perfect enlightenment.」

---

離諸有。 　當知一切無有知，　　當證一切無所證， 　當覺一切無所覺，　　一切聞聲無取著。 　入甚深法無法想，　　解脫眾生無脫想， 　廣寂無有廣寂想，　　得證菩提無道想， 　彼真健人除毒箭，　　了達眾生諸所趣。 　知一切故名為佛，　　難可輒近無所著。」

爾時，童子說此偈已，于剎那羅婆牟休多時，似師子居士即與眷屬二百人俱左右圍繞，便發阿耨多羅三藐三菩提心，迴向菩提，于諸法中得無生忍；十八億諸天子等亦發阿耨多羅三藐三菩提心，究竟菩提無有退轉；復有四那由他眾生，于諸法中遠離塵垢得法眼凈。

爾時童子復說偈言：

「我今不空來，　　往釋師子所。 　于生死怖中，　　度那由他眾。 　有多眾生數，　　已發菩提心， 　住無上平等，　　證得無生忍。 　我父住法忍，　　我母、兄、眷屬、 　十八億諸天，　　皆住菩提道。 　我得大財寶，　　無量不思議， 　于佛法轉近，　　去貧窮稍遠。」

爾時，寂靜轉童子化其父母及眷屬已，出舍衛大城，共其父母並諸眷屬、無量百千諸眾生等，左右圍繞在於眾前，趣向力士所生之地娑羅林，所欲禮佛足，覲見世尊。

爾時，如來在於師子床上右脅臥時，于彼剎那羅婆牟休多時，西方

【現代漢語翻譯】 現代漢語譯本 遠離一切存在（諸有）。 應當知道一切都無所知，應當證悟一切都無所證， 應當覺悟一切都無所覺，一切聽聞的聲音都無所執著。 進入甚深佛法，不應有法的概念，解脫眾生，不應有解脫的概念， 廣闊寂靜，不應有廣闊寂靜的概念，證得菩提，不應有道的概念， 那才是真正的勇健之人，能拔除毒箭，了達眾生所去的方向。 因為知曉一切，所以被稱為佛，難以輕易接近，無所執著。

當時，童子說完這偈頌后，在剎那羅婆牟休多（極短的時間）內，像獅子一樣的居士（似師子居士）就和他的眷屬二百人一起，左右圍繞著他，便發起了阿耨多羅三藐三菩提心（無上正等正覺之心），迴向菩提，在諸法中得到了無生法忍（對諸法不生不滅的理解）；十八億諸天子等也發起了阿耨多羅三藐三菩提心，最終證得菩提，不再退轉；又有四那由他（極大的數量）的眾生，在諸法中遠離塵垢，得到了法眼凈（清凈的智慧之眼）。

當時，童子又說偈頌：

『我今天不是空來，前往釋師子（佛陀）所在之處。 在生死恐怖中，度脫那由他（極大的數量）的眾生。 有許多眾生，已經發起了菩提心， 安住于無上平等，證得了無生法忍。 我的父親安住於法忍，我的母親、兄長、眷屬、 十八億諸天，都安住在菩提道上。 我得到了大財寶，無量不可思議， 在佛法上更加接近，離貧窮越來越遠。』

當時，寂靜轉童子教化了他的父母和眷屬后，離開了舍衛大城，和他的父母以及諸眷屬、無量百千的眾生等，左右圍繞著他，走在眾人前面，前往力士（佛陀）出生的地方娑羅林，想要禮拜佛足，覲見世尊。

當時，如來在獅子床上右脅而臥時，在那剎那羅婆牟休多（極短的時間）內，西方

【English Translation】 English version Depart from all existences (bhava). It should be known that all is without knowing, all should be realized as without realization, All should be awakened to as without awakening, all heard sounds should be without attachment. Entering the profound Dharma, there should be no thought of Dharma, liberating beings, there should be no thought of liberation, Vast stillness, there should be no thought of vast stillness, attaining Bodhi, there should be no thought of the path, That is the true valiant person, who can remove the poisoned arrow, and understand where beings are going. Because of knowing all, one is called Buddha, difficult to approach easily, without any attachments.

At that time, after the youth spoke this verse, within a kshana-lava-muhurta (an extremely short time), the householder like a lion (Simha-grihapati) along with his two hundred family members, surrounding him on the left and right, then generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment), dedicated it to Bodhi, and attained the kshanti of non-origination (understanding of the non-arising and non-ceasing of all dharmas) in all dharmas; eighteen billion devaputras (sons of gods) also generated the Anuttara-samyak-sambodhi-citta, ultimately attaining Bodhi without regression; and there were four nayutas (a very large number) of beings, who, in all dharmas, were free from defilements and attained the pure Dharma-eye (pure eye of wisdom).

At that time, the youth again spoke a verse:

'I have not come in vain today, going to where Shakya-simha (Buddha) is. In the fear of birth and death, I will liberate nayutas (a very large number) of beings. There are many beings, who have already generated the Bodhi-citta, Abiding in unsurpassed equality, they have attained the kshanti of non-origination. My father abides in Dharma-kshanti, my mother, brothers, family members, Eighteen billion devas, all abide on the path of Bodhi. I have obtained great treasures, immeasurable and inconceivable, I am closer to the Buddha's Dharma, and further away from poverty.'

At that time, the youth, Tranquil Turning, having converted his parents and family, left the great city of Shravasti, together with his parents and family members, and countless hundreds of thousands of beings, surrounding him on the left and right, walking in front of the crowd, heading towards the Sala Grove, the place where the strong one (Buddha) was born, wanting to pay homage to the Buddha's feet and meet the World Honored One.

At that time, when the Tathagata was lying on his right side on the lion's bed, within that kshana-lava-muhurta (an extremely short time), in the west

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去此過八億百千佛剎，有佛名號樂音如來，十號具足。彼佛剎土有一菩薩摩訶薩名無攀緣，從彼佛剎隱滅身已，於此佛剎閻浮提地，波羅奈國大城之內，有大居士名善鬼宿，于其家內而忽化生。時無攀緣童子即于生時而說偈言：

「諸法無攀緣，　　愚癡覺所轉， 　彼不脫眾苦，　　增長諸憂惱。 　諸法無處所，　　求之不可得， 　若盡及不盡，　　一切無所有。 　虛空無所依，　　非空亦無依， 　空法因緣無，　　因緣亦不無。 　彼諸所說法，　　深隱難知見， 　頗有能說者，　　人尊釋師子。 　大象、大師子，　　如梵無諸欲， 　今日于雙林，　　將滅世間眼。 　在於大眾中，　　如月十五日， 　為眾說妙法，　　彼更不可見。 　比丘眾圍繞，　　如帝釋山頂， 　自今更不入，　　一切諸妙城。 　天人中極尊，　　法鼓最勝者， 　發音令眾悅，　　我等不復聞。 　無我、無作者，　　如來說是法， 　今欲入滅度，　　娑羅雙樹間。」

爾時，無攀緣菩薩說此偈已，波羅奈城一千徒眾作如是言：「此童子者甚奇希有，智慧辯才無畏深入，生已乃能憶知宿命生生之事，復能巧說種種妙偈，乃有如是大力智慧，無畏難伏凈妙辯才，愿令我等得如是智若此童子。」爾時，無攀

【現代漢語翻譯】 現代漢語譯本 從這裡往過八億百千個佛剎（佛所教化的世界），有一尊佛，名號是樂音如來（佛的稱號，意為聲音悅耳的如來），具足十種稱號。那個佛剎土有一位菩薩摩訶薩（偉大的菩薩）名叫無攀緣（不執著任何事物），他從那個佛剎隱去身形后，在這個佛剎的閻浮提（我們所居住的這個世界）的波羅奈國（古印度地名）大城之內，有一位大居士名叫善鬼宿（一位善良的在家修行人），在他家中忽然化生。當時，無攀緣童子在出生時就說了偈語： 『諸法（一切事物）沒有攀緣（執著），愚癡的心被覺悟所轉變，他們不能脫離眾苦，反而增長各種憂愁煩惱。 諸法沒有固定的處所，去尋求也無法得到，無論是盡還是不盡，一切都是空無所有。 虛空沒有所依，非空也沒有所依，空法（空性的法）的因緣是無，因緣也不是沒有。 那些所說的法，深奧隱秘難以理解，是否有人能說呢？人中尊者，釋迦獅子（指釋迦牟尼佛）。 大象、大師子（比喻佛的威猛），如同梵天（色界天的最高天）沒有各種慾望，今天在雙林（娑羅雙樹林）將要滅度（佛的死亡），世間的眼睛將要閉上。 在眾人之中，如同十五的滿月，為眾人宣說微妙的佛法，之後就再也看不到了。 比丘眾圍繞著他，如同帝釋天（忉利天主）的山頂，從今以後不再進入一切美好的城市。 天人中最尊貴的，法鼓（比喻佛法）最殊勝的，發出聲音令眾人喜悅，我們再也聽不到了。 無我、無作者（沒有主宰者），如來是這樣說的，現在將要進入滅度，在娑羅雙樹之間。』 當時，無攀緣菩薩說完這偈語后，波羅奈城的一千名徒眾這樣說道：『這個童子真是稀有罕見，智慧辯才無畏而且深入，出生后就能憶起宿命生生世世的事情，又能巧妙地說出各種美妙的偈語，擁有如此強大的力量和智慧，無畏難以被降伏的清凈美妙的辯才，希望我們也能得到像這個童子一樣的智慧。』當時，無攀

【English Translation】 English version Going beyond eight hundred million billion Buddha-lands, there is a Buddha named Joyful Sound Tathagata (a title of Buddha, meaning the Tathagata with a pleasant voice), complete with ten epithets. In that Buddha-land, there is a Bodhisattva Mahasattva (a great Bodhisattva) named No-Clinging (not attached to anything), who, after disappearing from that Buddha-land, suddenly appeared in this Buddha-land, in Jambudvipa (the world we live in), within the great city of Varanasi (an ancient Indian place), in the home of a great householder named Good Ghost Dwelling (a kind lay practitioner). At that time, the boy No-Clinging spoke these verses at birth: 'All dharmas (all things) have no clinging, the foolish mind is transformed by awakening, they cannot escape suffering, but instead increase all sorrows and afflictions. All dharmas have no fixed place, seeking them cannot be obtained, whether they are exhausted or not, everything is empty and without substance. Emptiness has no support, non-emptiness also has no support, the causes and conditions of empty dharmas are non-existent, and yet causes and conditions are not non-existent. Those dharmas that are spoken, are profound and hidden, difficult to understand, is there anyone who can speak them? The honored one among humans, the Lion of Shakya (referring to Shakyamuni Buddha). The great elephant, the great lion (metaphors for the Buddha's power), like Brahma (the highest heaven in the realm of form) without various desires, today in the twin trees (the Sal tree grove) will enter parinirvana (the death of a Buddha), the eyes of the world will close. Among the multitude, like the full moon on the fifteenth day, he speaks the wonderful Dharma for the multitude, and then he will no longer be seen. The assembly of monks surrounds him, like the peak of Mount Indra (the lord of the Trayastrimsa Heaven), from now on he will no longer enter all the beautiful cities. The most honored among gods and humans, the Dharma drum (a metaphor for the Buddha's teachings) is the most supreme, the sound makes everyone joyful, we will no longer hear it. No self, no creator (no controller), this is what the Tathagata says, now he will enter parinirvana, between the twin Sal trees.' At that time, after the Bodhisattva No-Clinging spoke these verses, a thousand followers in the city of Varanasi said: 'This boy is truly rare and extraordinary, his wisdom, eloquence, fearlessness, and depth are profound, after birth he can remember his past lives, and he can skillfully speak various wonderful verses, possessing such great power and wisdom, fearless, difficult to subdue, pure and wonderful eloquence, we hope that we can also obtain wisdom like this boy.' At that time, no-clinging

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緣童子欲令大眾入不退地，世間所無不共之法，希有難得、無量無邊，令彼得入，亦令得入無生忍法。爾時，大眾白童子言：「善哉！童子！我等今者隨童子去，往詣彼所，覲見世尊，並欲供養。」爾時，無攀緣菩薩摩訶薩共彼眷屬徒眾百千，圍繞恭敬在於彼前，從波羅奈大城而出，逕詣佛所，為欲覲見及供養故。

爾時，于彼剎那羅婆牟休多時，從於北方去此佛剎，過六萬四百千億佛土，有佛名曰住菩提分轉如來，十號具足。于彼佛剎有菩薩摩訶薩，名曰開敷神通德，從彼沒身生此剎土閻浮提中，毗耶離大城，大將師子，于彼家內忽然化生。爾時，開敷神通德菩薩摩訶薩生彼家已，即說偈言：

「頗聞佛世尊，　　增長釋種家， 　度脫諸厄難，　　無量百千億。 　頗聞佛世尊，　　無邊智慧海， 　精進及禪定，　　甚深達彼岸。 　如來拔毒箭，　　得忍心調柔， 　為眾常說法，　　亦不著法相。 　頗聞佛世尊，　　不著於三界， 　世間行不行，　　智慧遍一切。 　欲界及色界，　　乃至無色界， 　能以智稱量，　　彼眼者在不？」

時大將家有一天女名轉菩提分，化作人形現童子前，以偈報童子言：

「世尊住一劫，　　或復過一劫， 　汝后當見佛，　　今且受五欲。 　食

【現代漢語翻譯】 現代漢語譯本 緣童子爲了讓大眾進入不退轉的境界，展示世間所沒有的、獨特的、稀有難得、無量無邊的法門，使他們能夠進入，也使他們能夠證得無生法忍。當時，大眾對童子說：『太好了！童子！我們現在跟隨你前往那個地方，去拜見世尊，並想供養他。』當時，無攀緣菩薩摩訶薩（菩薩的名稱，意為不執著于任何事物）和他的眷屬徒眾成百上千，圍繞恭敬地在他面前，從波羅奈大城出發，直接前往佛陀所在之處，爲了拜見和供養佛陀。 當時，在剎那羅婆牟休多（時間單位）的時間裡，從北方，越過六萬四百千億佛土，有一個佛，名叫住菩提分轉如來（如來的名號，意為安住于菩提的覺悟），具足十種名號。在那個佛土，有一位菩薩摩訶薩，名叫開敷神通德（菩薩的名稱，意為開啟神通和功德），從那裡消失，轉生到這個閻浮提（我們所居住的世界）的毗耶離大城，在一個大將師子的家中忽然化生。當時，開敷神通德菩薩摩訶薩出生在這個家后，就說了偈語： 『是否聽聞佛世尊，增長釋迦種姓之家，度脫各種厄難，無量百千億？是否聽聞佛世尊，擁有無邊智慧之海，精進和禪定，甚深到達彼岸？如來拔除毒箭，獲得忍辱心調柔，為眾生常說法，也不執著於法相。是否聽聞佛世尊，不執著於三界（欲界、色界、無色界），在世間行或不行，智慧遍及一切？欲界和色界，乃至無色界，能以智慧衡量，那位明眼者在不在？』 當時，大將家有一位天女名叫轉菩提分，化作人形出現在童子面前，用偈語回答童子說： 『世尊住世一劫，或者超過一劫，你以後會見到佛，現在先享受五欲（色、聲、香、味、觸）。』

【English Translation】 English version The Boy, out of compassion, wished to lead the multitude to the state of non-retrogression, revealing the unique, rare, immeasurable, and boundless Dharma that is not found in the world, enabling them to enter it and also to attain the Dharma-acceptance of non-origination. At that time, the multitude said to the Boy, 'Excellent! Boy! We will now follow you to that place to see the World Honored One and wish to make offerings.' At that time, the Bodhisattva Mahasattva named No-Clinging (meaning not attached to anything), along with his retinue of hundreds and thousands, respectfully surrounded him and departed from the great city of Varanasi, heading directly to where the Buddha was, in order to see and make offerings to the Buddha. At that time, in the space of a kshana-lava-muhurta (a unit of time), from the north, passing over six hundred and four thousand trillion Buddha-lands, there was a Buddha named Dwelling-in-Bodhi-Division-Turning Tathagata (a title of the Buddha, meaning abiding in the enlightenment of Bodhi), who possessed the ten titles. In that Buddha-land, there was a Bodhisattva Mahasattva named Opening-Splendor-of-Supernatural-Virtue (a Bodhisattva's name, meaning opening up supernatural powers and virtues), who disappeared from there and was reborn in this Jambudvipa (the world we live in), in the great city of Vaishali, in the house of a great general named Lion, where he suddenly manifested. At that time, after the Bodhisattva Mahasattva Opening-Splendor-of-Supernatural-Virtue was born into that family, he spoke a verse: 'Have you heard of the World Honored Buddha, who has increased the lineage of the Shakya clan, delivered from all kinds of calamities, countless hundreds of thousands of trillions? Have you heard of the World Honored Buddha, who possesses the boundless ocean of wisdom, diligence, and meditation, profoundly reaching the other shore? The Tathagata removes the poisoned arrow, attains the gentleness of forbearance, constantly teaches the Dharma to beings, and is not attached to the characteristics of the Dharma. Have you heard of the World Honored Buddha, who is not attached to the three realms (desire realm, form realm, formless realm), whether acting or not acting in the world, whose wisdom pervades all? The desire realm and the form realm, and even the formless realm, can be measured by wisdom, is that clear-eyed one present?' At that time, in the general's house, there was a heavenly maiden named Turning-Bodhi-Division, who transformed into a human form and appeared before the boy, responding to the boy with a verse: 'The World Honored One dwells for one kalpa, or even more than one kalpa, you will see the Buddha later, for now, enjoy the five desires (form, sound, smell, taste, touch).'

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勝妙福祿，　　猶如大王家， 　種種妙音聲，　　歌舞作倡等。」

爾時，童子具知如來已益眾生、諸天人等善根成就，以偈報天女言：

「彼愚癡眾生，　　樂於五欲樂， 　不聞正遍知，　　及諸佛教法。 　我不受五欲，　　五欲無堅牢， 　五欲如刀劍，　　誰能信五欲？ 　豬狗及野干、　　騾馬牛驢等， 　此輩貪五欲，　　諸佛聲聞訶； 　盲瞎根殘缺、　　痤陋及攣跛， 　如是等貪慾，　　諸佛聲聞訶； 　蚍蜉蛺蝶蠅、　　俱[翅-羽+只]羅孔雀， 　如是等行欲，　　我勝彼故訶。 　譬如大火坑，　　熾然閻浮滿， 　彼如盲墜墮，　　貪慾亦如是。 　諸欲無常苦，　　智者所呵責， 　若人不知過，　　此等為欲轉。 　我不受五欲，　　世尊已證知， 　能聞此義者，　　當知彼如佛。 　我從佛邊聞，　　彼須彌山王， 　於後夜分時，　　彼佛當滅度。 　我等速往詣，　　盡諸結使者， 　欲見者可去，　　恐彼世尊滅。 　轉菩提分尊，　　最勝人所說， 　于億千數劫，　　難逢種善根。 　若於涅槃所，　　覲見釋種尊， 　聞釋師子法，　　當生善種子。 　若天人夜叉，　　往至如來所， 　若愛釋種幢，　　速見大名稱。」

爾時，開敷神通德

【現代漢語翻譯】 現代漢語譯本 美好的福報和快樂，就像大王的宮殿一樣，有各種美妙的音樂，歌舞表演等。 這時，童子完全明白如來（Tathagata，佛的稱號）已經利益了眾生、諸天人和諸天等，使他們的善根得以成就，於是用偈語回答天女說： 『那些愚癡的眾生，沉溺於五欲的快樂，不聽聞正遍知（Sammasambuddha，佛的稱號）的教誨，以及諸佛的教法。 我不接受五欲，五欲沒有堅實的本質，五欲就像刀劍一樣，誰會相信五欲呢？ 豬、狗、野干、騾、馬、牛、驢等，這些眾生貪戀五欲，諸佛和聲聞（Sravaka，佛的弟子）都呵斥他們； 盲人、瞎子、肢體殘缺的人、醜陋的人、駝背和跛子，像這樣的人貪戀慾望，諸佛和聲聞都呵斥他們； 螞蟻、蝴蝶、蒼蠅、俱[翅-羽+只]羅鳥（Kalavinka，一種鳥）和孔雀，像這樣沉溺於慾望的行為，我勝過他們，所以呵斥他們。 譬如一個巨大的火坑，燃燒著充滿整個閻浮提（Jambudvipa，我們所居住的世界），那些像盲人一樣墜落其中的人，貪戀慾望也是如此。 諸欲是無常的、痛苦的，是智者所呵責的，如果有人不知道這些過患，就會被慾望所驅使。 我不接受五欲，世尊（Bhagavan，佛的稱號）已經知道我的心意，能夠聽聞這個道理的人，應當知道他們就像佛一樣。 我從佛那裡聽到，那須彌山王（Sumeru，佛教宇宙觀中的聖山），在後夜時分，那位佛將要滅度（Parinirvana，佛的最終涅槃）。 我們應該快速前往，那些已經斷盡所有煩惱的人，想要見到佛的人可以去，恐怕世尊就要滅度了。 轉動菩提之輪的尊者，最殊勝的人所說的教誨，在億千數劫中，很難遇到並種下善根。 如果在涅槃之處，能夠覲見釋迦種姓的尊者，聽聞釋迦獅子的教法，就會生起善的種子。 如果天人、夜叉（Yaksa，一種守護神）前往如來所在之處，如果愛慕釋迦種姓的旗幟，就應該快速去見那位大名聲者。』 這時，開敷神通德（Vikurvana-siddhi-guna，具有神通的功德）

【English Translation】 English version The wonderful blessings and happiness are like the palace of a great king, with all kinds of wonderful music, singing, and dancing. At that time, the youth fully understood that the Tathagata (the title of the Buddha) had already benefited sentient beings, devas (gods), and humans, and that their roots of goodness had been accomplished. So, he replied to the heavenly maiden with a verse: 'Those foolish beings are addicted to the pleasures of the five desires, not hearing the teachings of the Sammasambuddha (the title of the Buddha), and the Dharma of all Buddhas. I do not accept the five desires; the five desires have no solid essence. The five desires are like swords; who can believe in the five desires? Pigs, dogs, jackals, mules, horses, cows, donkeys, and other such beings are greedy for the five desires, and all Buddhas and Sravakas (disciples of the Buddha) rebuke them; The blind, the deaf, those with crippled limbs, the ugly, the hunchbacked, and the lame, those who are greedy for desires like these, are rebuked by all Buddhas and Sravakas; Ants, butterflies, flies, Kalavinka birds (a type of bird), and peacocks, those who indulge in desires like these, I surpass them, so I rebuke them. It is like a huge pit of fire, burning and filling the entire Jambudvipa (the world we live in). Those who fall into it like the blind are the same as those who are greedy for desires. All desires are impermanent and painful, and are rebuked by the wise. If people do not know these faults, they will be driven by desires. I do not accept the five desires; the Bhagavan (the title of the Buddha) already knows my mind. Those who can hear this truth should know that they are like the Buddha. I heard from the Buddha that the King of Mount Sumeru (the sacred mountain in Buddhist cosmology), in the last watch of the night, that Buddha will enter Parinirvana (the final Nirvana of the Buddha). We should go quickly. Those who have exhausted all afflictions, those who want to see the Buddha can go, lest the Bhagavan enter Parinirvana. The Venerable One who turns the wheel of Bodhi, the teachings spoken by the most excellent person, are difficult to encounter and plant good roots in billions of kalpas (eons). If, in the place of Nirvana, one can see the Venerable One of the Shakya lineage, and hear the Dharma of the Shakya Lion, good seeds will be planted. If devas, yakshas (a type of guardian deity), go to where the Tathagata is, if they admire the banner of the Shakya lineage, they should quickly go to see that one of great renown.』 At that time, Vikurvana-siddhi-guna (the merit of having supernatural powers)

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童子菩薩摩訶薩說此偈已，與諸眾生無量百千左右圍繞，最居眾首，從毗耶離出，逕詣佛所，欲禮佛足，親覲供養。

四童子三昧經卷上 大正藏第 12 冊 No. 0379 四童子三昧經

四童子三昧經卷中

隋北印度健陀羅國三藏阇那崛多譯

爾時，世尊右脅臥于師子床上。時四童子從四方來，各與大眾前後圍繞，導在眾首，悉皆平等，智慧神通、威德法行，無所差別，不乖毫毛，共趣佛所，往到佛前，恭敬合掌。彼四童子到佛邊時，各隨城邑所從眷屬、一切天人、百千眾生雜類，皆悉合掌，一切靜心，歡喜踴躍，曲躬瞻仰向四童子。

彼四童子當於來時，四方縱廣滿一由旬，諸天雨華遍滿於地，鼓天音樂種種百千，諸天歌詠贊嘆無量。爾時，多陀阿伽度、阿羅訶、三藐三佛陀普於四方自然顯現四師子座。爾時，尊者阿難以偈白佛言：

「世尊！何因緣，　　一切智四邊， 　右脅現四床，　　師子廣大敷？」

作是語已，佛告阿難：「阿難！汝見此四童子已不？從四方來，面如滿月，過日光明蔽四天下，威德特尊齒白明耀，發智慧光得大精進，入甚深智成就功德，識智了達有深信行，謙卑慚愧行業滿足，意見深遠得正念定，智慧善巧有大方便第一總持，為諸眾

【現代漢語翻譯】 現代漢語譯本：童子菩薩摩訶薩（菩薩中的大菩薩）說完這首偈頌后，與無數百千的眾生左右圍繞，位居眾人之首，從毗耶離（古印度城市名）出發，直接前往佛陀所在之處，想要禮拜佛足，親自覲見供養。

當時，世尊右脅臥在獅子床上。這時，四位童子從四方而來，各自帶領著大眾前後圍繞，引導在眾人之首，他們都平等無別，智慧神通、威德法行，沒有絲毫差異，一同前往佛陀所在之處，到達佛前，恭敬合掌。這四位童子到達佛陀身邊時，各自帶領著來自不同城邑的眷屬、一切天人、成百上千的各種眾生，都一同合掌，內心平靜，歡喜雀躍，彎腰瞻仰著這四位童子。

這四位童子在來的時候，四方縱橫都充滿了一由旬（古印度長度單位），諸天降下鮮花遍滿大地，天樂齊鳴，各種各樣的樂器演奏著成百上千的樂曲，諸天歌唱讚歎，無量無盡。這時，多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺）在四方自然顯現出四個獅子座。這時，尊者阿難用偈頌向佛陀稟告說：

『世尊！是什麼因緣，一切智（佛陀的智慧）的四方，右脅顯現出四張床，獅子座如此廣大鋪設？』

說完這話后，佛陀告訴阿難：『阿難！你看到這四位童子了嗎？他們從四方而來，面容如同滿月，光芒勝過太陽，遮蔽了四天下，威德特別尊貴，牙齒潔白明亮，散發著智慧的光芒，獲得了大精進，進入了甚深的智慧，成就了功德，認識智慧通達，有深厚的信心和修行，謙卑慚愧，行業圓滿，見解深遠，獲得了正念禪定，智慧善巧，有大方便，第一總持，爲了眾生』

【English Translation】 English version: After the Bodhisattva Mahasattva (a great Bodhisattva) spoke this verse, he was surrounded by countless hundreds and thousands of beings, taking the lead among them. He departed from Vaisali (an ancient Indian city) and went directly to where the Buddha was, intending to bow at the Buddha's feet and personally pay homage and make offerings.

At that time, the World Honored One was lying on his right side on a lion's bed. Then, four youths came from the four directions, each leading a great assembly, guiding at the forefront. They were all equal and without distinction, their wisdom, spiritual powers, majestic virtue, and Dharma practices were without any difference. They all went together to where the Buddha was, and upon arriving before the Buddha, they respectfully joined their palms. When these four youths arrived at the Buddha's side, each led their retinues from their respective cities, all the gods, humans, and hundreds and thousands of various beings, all joined their palms, their minds at peace, joyful and elated, bowing and gazing up at the four youths.

When these four youths were coming, the four directions were filled for a yojana (an ancient Indian unit of distance), the gods rained down flowers covering the ground, heavenly music resounded, various instruments played hundreds and thousands of melodies, and the gods sang praises without end. At that time, Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) naturally manifested four lion thrones in the four directions. Then, the Venerable Ananda addressed the Buddha in verse, saying:

'World Honored One! What is the cause and condition that the four sides of the All-Knowing One (Buddha's wisdom), four beds appear on the right side, and the lion thrones are so vast and spread out?'

After speaking these words, the Buddha said to Ananda: 'Ananda! Have you seen these four youths? They come from the four directions, their faces like the full moon, their light surpassing the sun, obscuring the four continents. Their majestic virtue is especially honored, their teeth are white and bright, they emit the light of wisdom, they have attained great diligence, entered into profound wisdom, accomplished merits, their knowledge and wisdom are penetrating, they have deep faith and practice, they are humble and ashamed, their conduct is complete, their views are profound, they have attained right mindfulness and samadhi, their wisdom is skillful, they have great expedient means, the foremost dharani (total retention), for the sake of all beings.'

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生隨順說法，增長善本，于無量億百千佛所種諸善根。各住四方，各于佛剎聞我涅槃，各從彼剎諸如來所咨發啟請，生此剎土，欲聞見我及我名稱，說法利益功德之事，觀看今日如來后夜分時，于力士生地娑羅雙樹間，當入無餘涅槃、不思議涅槃、一切世間無等涅槃、一切世間希有涅槃、一切世間安樂涅槃、一切世間難伏涅槃、一切世間斷離諸趣清凈涅槃，如來當取如是微妙最上涅槃。

「阿難！此東方來童子者，其色微妙，具大功德，端正可喜，光明遍照，威德熾然，猶如盛火放大光明，以多百千徒眾圍繞、及以億數諸天之眾，所共供養，受天雨華，來詣佛所，欲供養佛。

「阿難！此童子者，于彼師子音鳴聲如來國土，曾作轉輪聖王，領千世界而得自在，諸天人等之所供養。彼治化時，于欲界天上及於人間恒多講法，受持句義，為于無量百千眾生解說妙趣，成就彼等種諸善根，得諸神通達解法行，眾聖咨嗟無邊無斷，最上微妙得無畏力，深入法相成就辯才，智慧善巧得到無邊智慧彼岸。滿足如是諸法行已，於十八億年如法治化，不用刀杖惱亂眾生、不為受欲貪于王位，于彼十八億年成熟十八那由他眾生，令住阿耨多羅三藐三菩提，于菩薩法得不退地。彼善男子從初發心得不退地已，乃至畢竟成就阿耨

【現代漢語翻譯】 現代漢語譯本：他們順應佛陀的教誨，增長善根，在無量億百千佛的處所種下各種善根。他們各自居住在四方，各自在佛土聽到我（佛陀）即將涅槃的訊息，各自從他們所在佛土的諸如來那裡請教，來到這個娑婆世界，想要聽聞和見到我以及我的名號，聽聞我所說的利益功德之事，觀看今日如來在後夜時分，于力士生地娑羅雙樹之間，將要進入無餘涅槃（指徹底的涅槃，不再有任何殘留）、不可思議涅槃（指無法用思維理解的涅槃）、一切世間無與倫比的涅槃、一切世間稀有的涅槃、一切世間安樂的涅槃、一切世間難以征服的涅槃、一切世間斷絕諸趣的清凈涅槃。如來將要證得如此微妙最上的涅槃。 阿難！這位從東方來的童子，他的容貌微妙，具足大功德，端正可愛，光明遍照，威德熾盛，猶如盛火放出光明，被眾多百千徒眾圍繞，以及億數諸天之眾共同供養，接受天雨散花，來到佛陀這裡，想要供養佛陀。 阿難！這位童子，在師子音鳴聲如來（佛名）的國土，曾經做過轉輪聖王（擁有統治世界的理想君主），統治著千個世界，得到自在，被諸天人和人所供養。他治理天下時，在欲界天上和人間經常講法，受持佛法的句義，為無量百千眾生解說微妙的道理，成就他們種下各種善根，得到各種神通，通達佛法修行，眾聖讚歎他無邊無斷的功德，得到最上微妙的無畏力量，深入佛法實相，成就辯才，智慧善巧，得到無邊智慧的彼岸。他圓滿這些佛法修行后，在十八億年裡如法治理天下，不用刀杖惱亂眾生，不貪戀王位，在這十八億年裡成熟了十八那由他（數量單位）的眾生，讓他們安住于阿耨多羅三藐三菩提（無上正等正覺），在菩薩的修行中得到不退轉的地位。這位善男子從最初發心得到不退轉的地位后，乃至最終成就阿耨多羅三藐三菩提。

【English Translation】 English version: They, following the Dharma, increase their roots of goodness, having planted various good roots in the presence of countless billions of Buddhas. Residing in each of the four directions, each having heard of my (Buddha's) Nirvana in their respective Buddha-lands, each having inquired and requested from the Tathagatas in their respective lands, they have come to this Saha world, desiring to hear and see me and my name, to hear of the meritorious deeds of my teachings, and to witness the Tathagata today, in the last watch of the night, between the twin Sala trees in the land of the mighty, entering into Parinirvana (complete Nirvana, with no residue), inconceivable Nirvana, Nirvana unequaled in all the world, Nirvana rare in all the world, Nirvana of peace in all the world, Nirvana difficult to subdue in all the world, the pure Nirvana of severing all destinies in all the world. The Tathagata will attain such subtle and supreme Nirvana. Ananda! This youth who comes from the East, his appearance is subtle, possessing great merit, upright and pleasing, his light shines everywhere, his majestic power is blazing, like a great fire emitting light, surrounded by many hundreds of thousands of followers, and by countless millions of heavenly beings, who together make offerings, receiving the rain of heavenly flowers, coming to the Buddha's place, desiring to make offerings to the Buddha. Ananda! This youth, in the land of the Tathagata Lion's Roar Sound (Buddha's name), once served as a Chakravartin King (an ideal monarch who rules the world), ruling over a thousand worlds, attaining freedom, and being honored by gods and humans. During his reign, he frequently taught the Dharma in the heavens of the desire realm and in the human world, upholding the meaning of the teachings, explaining the subtle principles to countless hundreds of thousands of beings, enabling them to plant various good roots, attain various supernatural powers, understand the practice of the Dharma, praised by the sages for his boundless and uninterrupted merits, attaining the supreme and subtle power of fearlessness, deeply understanding the true nature of the Dharma, achieving eloquence, skillful wisdom, and reaching the shore of boundless wisdom. Having completed these practices of the Dharma, he ruled the world righteously for eighteen billion years, without using weapons to disturb beings, without being greedy for the throne, and in these eighteen billion years, he matured eighteen nayutas (a unit of number) of beings, enabling them to abide in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and to attain the stage of non-retrogression in the Bodhisattva path. This good man, from the initial arising of his mind to attain the stage of non-retrogression, until finally achieving Anuttara-samyak-sambodhi.

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多羅三藐三菩提，彼王如是，於後一時剃除鬚髮、著袈裟衣、舍家出家。

「即出家已，於八十一億年行於梵行。從出家已，未嘗坐臥，況復睡眠？於八十一億年中，乃至不起一念欲想及於瞋心，況有殺害、惱亂等心、無不善事及憎愛想？亦復不念修行、不修行想。常住二法，何等為二？一者雖得肉眼，無肉眼想；雖能分別知諸法聚，而不取著法聚之想。于彼八十一億年中，更不論說諸無利益、他餘事想：若地想、水想、火想、風想，若虛空想及識想，若婦女想及丈夫想，飢渴想、聚落想、空閑處想、城邑等想，違逆之想、不違逆想，遠離想、禪定想，自我想、他我想，色想、無色想，邊想、中想，生想、滅想，少想、多想，如是等諸餘亂想，皆悉寂滅，不生分別；惟除二十篋藏法本，思量修習。

「其間成熟八萬那由他眾生，決定於阿耨多羅三藐三菩提，彼諸眾生皆初發心於如此剎；即剎那羅婆時，于彼佛剎自在而去，各更別往諸餘佛剎，到彼諸剎世尊所奉覲承事；于彼世界一一佛剎，一一身到，一身一事無二並者，彼諸剎土一一諸佛皆同；於此一剎那羅婆時右脅而臥，同於此日後夜分中當入涅槃，悉在娑羅雙樹之間力士生地，皆如如來彼諸佛等，同名釋迦牟尼十號具足，彼諸佛等亦同出於五濁惡世。

【現代漢語翻譯】 現代漢語譯本：阿耨多羅三藐三菩提（無上正等正覺）的國王，像這樣，在之後的一個時期剃除了鬚髮，穿上袈裟，捨棄家庭出家修行。 出家之後，他在八十一億年中奉行清凈的修行。自從出家以來，他從未坐臥，更不用說睡眠了。在這八十一億年中，他甚至沒有生起一絲慾望的念頭和嗔恨之心，更不用說殺害、惱亂等心，沒有不善的行為和憎恨愛戀的想法。他也不執著于修行或不修行的想法。他常住于兩種法，是哪兩種呢？一是雖然擁有肉眼，卻沒有執著于肉眼的觀念；二是雖然能夠分辨瞭解諸法的聚合，卻不執著於法聚的觀念。在這八十一億年中，他不再談論那些無益的、其他的事情：比如地想、水想、火想、風想，以及虛空想和識想，婦女想和丈夫想，飢渴想、村落想、空閑處想、城邑等想，違逆之想、不違逆想，遠離想、禪定想，自我想、他我想，色想、無色想，邊想、中想，生想、滅想，少想、多想，像這樣的其他雜亂的想法，都完全寂滅，不再生起分別；只除了二十篋藏的法本，思考修習。 在此期間，他成熟了八萬那由他（極大的數量單位）的眾生，使他們決定證得阿耨多羅三藐三菩提。這些眾生都在這個剎土（佛所教化的世界）初發菩提心；就在剎那羅婆（極短的時間單位）之時，他們從那個佛剎自在地離去，各自前往其他的佛剎，去到那些佛剎的世尊那裡奉覲承事；在那些世界，每一個佛剎，都以一個身體到達，一個身體做一件事，沒有兩個身體同時做同一件事的情況，那些剎土的每一位佛都相同；在這個剎那羅婆之時，他們右脅而臥，在同一天的後半夜將要進入涅槃，都在娑羅雙樹之間力士出生地，都像如來一樣，那些佛都同名釋迦牟尼，十號具足，那些佛也都同樣出現在五濁惡世。

【English Translation】 English version: That king of Anuttara-samyak-sambodhi (supreme perfect enlightenment), in this way, at a later time, shaved his beard and hair, put on the kasaya robe, and left his home to become a monk. Having left home, he practiced pure conduct for eighty-one billion years. Since leaving home, he never sat or lay down, let alone sleep. In those eighty-one billion years, he did not even give rise to a single thought of desire or anger, let alone thoughts of killing or harming, and had no unwholesome actions or thoughts of hatred and love. He also did not cling to the idea of practicing or not practicing. He constantly abided in two dharmas, what are the two? One is that although he possessed the physical eye, he did not cling to the concept of the physical eye; the second is that although he could discern and understand the aggregation of all dharmas, he did not cling to the concept of the aggregation of dharmas. In those eighty-one billion years, he no longer discussed those useless, other matters: such as thoughts of earth, water, fire, wind, as well as thoughts of space and consciousness, thoughts of women and men, thoughts of hunger and thirst, thoughts of villages, thoughts of secluded places, thoughts of cities, etc., thoughts of opposition, thoughts of non-opposition, thoughts of detachment, thoughts of meditation, thoughts of self, thoughts of others, thoughts of form, thoughts of formlessness, thoughts of edge, thoughts of middle, thoughts of birth, thoughts of death, thoughts of few, thoughts of many, such other confused thoughts, all were completely extinguished, no longer giving rise to discrimination; except for the twenty collections of Dharma texts, which he contemplated and practiced. During this time, he matured eighty-thousand nayutas (a very large unit of number) of sentient beings, enabling them to resolve to attain Anuttara-samyak-sambodhi. These beings all initially generated the Bodhi mind in this ksetra (a world where a Buddha teaches); at the moment of ksanalarava (an extremely short unit of time), they freely departed from that Buddha-ksetra, each going to other Buddha-ksetras, to attend and serve the World Honored Ones in those ksetras; in those worlds, in each Buddha-ksetra, they arrived with one body, doing one thing with one body, without two bodies doing the same thing at the same time, all the Buddhas in those ksetras were the same; at this moment of ksanalarava, they lay down on their right side, and in the latter part of the same day, they would enter Nirvana, all in the Sala grove, the birthplace of the strongman, all like the Tathagata, those Buddhas all had the same name Sakyamuni, complete with the ten epithets, and those Buddhas also all appeared in the evil world of the five turbidities.

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「阿難！我以如是無量、無邊、無礙肉眼正知正見，非諸聲聞、辟支佛等之所能入，非境界故。阿難！若有比丘、比丘尼、優婆塞、優婆夷聞此法門，聞已生信，羨我肉眼正知見智，欲得此智，乃至滿足一切種智，及發一念正信之心相續不捨，適發心已，即生無量福德之聚，況得無量無邊大功德聚？

「阿難！若有善男子、善女人，於十八那由他諸如來所，復於十八那由他億年，以一切樂具供養、恭敬、尊重、讚歎，親承奉事彼諸如來，於十八那由他年，所得功德雖復無量，猶故不及聞此法門羨愿之心生功德者，不可譬喻。

「阿難！此童子者，於我法中一日一夜，教化、利益無量眾生，何況多時所作利益？若舍利弗、目犍連等及餘聲聞，不能如是多作利益，度脫如是無量眾生。

「阿難！假使汝等一切壽命，多諸眾生說法教化，不念餘事，晝夜不休，雖作如是教化利益，但自汝等於我法中，不能荷負佛法重擔。如今所見此來童子所荷負者。」

又復告言：「如是，阿難！如是童子為諸眾生作大利益，具足憐愍，念諸眾生、饒益眾生，而此童子有無量功德。

「阿難！汝見從南方來童子已不？如秋滿月十五日夜，光明熾盛，右手執持眾寶，莊嚴杖打此大地，打大地已，出如是

【現代漢語翻譯】 現代漢語譯本： 「阿難！我以如此無量、無邊、無礙的肉眼，真正知曉、真正看見，這不是那些聲聞（聽聞佛法而證悟的修行者）、辟支佛（無師自悟的修行者）等所能達到的，因為這不是他們的境界。阿難！如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）聽聞這個法門，聽聞後生起信心，羨慕我肉眼所見的真正知見智慧，想要獲得這種智慧，乃至圓滿一切種智（佛陀所具有的智慧），並且發出一念正信之心，相續不斷，剛剛發起這個心，就產生無量福德的聚集，更何況獲得無量無邊的大功德聚集呢？ 「阿難！如果有善男子、善女人，在十八那由他（數量單位，表示極大的數目）諸如來（佛陀的稱號）那裡，又在十八那由他億年裡，用一切美好的物品供養、恭敬、尊重、讚歎，親自承事奉養那些如來，在這十八那由他年裡，所獲得的功德雖然也無量，但仍然比不上聽聞這個法門，生起羨慕和願望之心所產生的功德，這是無法比擬的。 「阿難！這個童子，在我的佛法中，一天一夜，教化、利益無量眾生，更何況長時間所作的利益呢？即使是舍利弗（佛陀的十大弟子之一，以智慧著稱）、目犍連（佛陀的十大弟子之一，以神通著稱）等以及其他的聲聞，也不能像這樣多作利益，度脫如此無量的眾生。 「阿難！假設你們所有人的壽命，都用來為眾多眾生說法教化，不考慮其他事情，日夜不停，即使這樣教化利益，但你們自己在我佛法中，也不能承擔佛法的重擔。而現在所看到的這個童子所承擔的，就是這樣的重擔。」 又告訴阿難說：「是的，阿難！這個童子為眾生做了大利益，具足憐憫之心，想著眾生、饒益眾生，而這個童子有無量的功德。 「阿難！你看到從南方來的童子了嗎？就像秋天滿月十五的夜晚，光明熾盛，右手拿著眾寶裝飾的杖，敲打這大地，敲打大地后，出現這樣的景象。」

【English Translation】 English version: 「Ananda! I, with such immeasurable, boundless, unobstructed physical eyes, truly know and truly see, which is not attainable by those Sravakas (disciples who attain enlightenment by hearing the teachings), Pratyekabuddhas (those who attain enlightenment on their own) and others, because it is not their realm. Ananda! If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners) who hear this Dharma teaching, and after hearing it, generate faith, admire the true knowledge and wisdom seen by my physical eyes, and desire to obtain this wisdom, even to the point of fulfilling all-knowing wisdom (the wisdom possessed by a Buddha), and continuously maintain a single thought of right faith without abandoning it, just by generating this thought, they will produce a gathering of immeasurable merits, let alone obtaining a gathering of immeasurable and boundless great merits? 「Ananda! If there are good men and good women who, at the places of eighteen nayutas (a large number) of Tathagatas (another name for Buddha), and for eighteen nayuta billions of years, offer, respect, honor, and praise with all kinds of delightful things, and personally serve those Tathagatas, the merits they obtain in those eighteen nayuta years, although immeasurable, are still not comparable to the merits generated by hearing this Dharma teaching and giving rise to admiration and aspiration. It is beyond comparison. 「Ananda! This youth, in my Dharma, for one day and one night, teaches and benefits immeasurable sentient beings, let alone the benefits he creates over a long period of time? Even Sariputra (one of Buddha's ten great disciples, known for his wisdom), Maudgalyayana (one of Buddha's ten great disciples, known for his supernatural powers), and other Sravakas cannot create such great benefits and liberate such immeasurable sentient beings. 「Ananda! Suppose all of you use your entire lifespan to teach and transform numerous sentient beings, without considering other matters, day and night without rest, even if you teach and benefit in this way, you yourselves, in my Dharma, cannot bear the heavy burden of the Buddha's Dharma. What this youth is bearing now is such a heavy burden.」 He further said to Ananda, 「Yes, Ananda! This youth creates great benefits for sentient beings, is full of compassion, thinks of sentient beings, and benefits sentient beings, and this youth has immeasurable merits. 「Ananda! Have you seen the youth coming from the south? Like the full moon on the fifteenth night of autumn, with blazing light, holding a staff adorned with various treasures in his right hand, striking this earth, and after striking the earth, such a scene appears.」

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聲：譬如摩伽陀國有一寶器——或用金作、或用銀作，作之成就善加瑩治，無有塵垢、無有瑕隙、無有破漏，善好明凈，無有塵土、無有脂膩，種種因緣眾事所成，種種功能練精，明凈五處、具滿十處，遠離一千分觀瞻、遠離十二處金銀煩垢，種性真正金性最勝，百練所成，新成非故具，足八分一千巧匠，一心觀瞻，塵膩垢翳一切悉無——如是妙器打之出聲，若聞聲者能滅眾苦。

「阿難！如是譬喻，如是器聲，我少說耳。而此童子，眾寶間錯嚴潔之杖，打此大地所出之聲，亦復如是。

「阿難！此童子者名寂靜轉，是大菩薩摩訶薩也。從南方寶積現多陀阿伽度、阿羅訶、三藐三佛陀剎土而來。彼佛世界名寶莊嚴。

「阿難！于汝意云何？彼世界何故名寶莊嚴？阿難！彼佛世界，無一眾生住不定者，亦無邪定。阿難！彼諸眾生。皆悉正定於阿耨多羅三藐三菩提。阿難！彼剎是菩薩剎，彼剎眾生無男女想。阿難！彼諸眾生皆悉梵行，無諸穢欲智行清凈，乃至無有穢欲之名。阿難！彼莊嚴佛剎諸眾生等，無有一切不善思想，亦無食想，唯有二食。何等為二？一者以定慧為食，二者以法喜為食。阿難！彼佛剎不說五陰、不說三乘，惟廣演說一切智陰菩薩篋藏。阿難！以是義故，彼佛世界名寶莊嚴。

【現代漢語翻譯】 現代漢語譯本： 聲音說：『譬如在摩伽陀國有一個寶器——或者用金子做，或者用銀子做，製作完成之後，經過仔細的打磨，沒有塵垢，沒有瑕疵，沒有破損，非常完美明亮，沒有塵土，沒有油膩，由各種因緣和眾多工序製成，各種功能都經過精煉，明亮潔凈，具備五種優點，圓滿十種特性，遠離一千種觀瞻上的瑕疵，遠離十二種金銀的污垢，材質純正，金性最為優良，經過百次錘鍊而成，是新制成的而不是舊的，具備八分之一千的巧匠技藝，一心一意地觀察，塵土、油膩、污垢和遮蔽一切都沒有——這樣美妙的器物敲擊時會發出聲音，如果聽到這個聲音的人，能夠滅除各種痛苦。』 『阿難！就像這個比喻，就像這個器物發出的聲音，我只是簡單地說一下。而這個童子，用鑲嵌著各種寶物的潔凈手杖敲擊大地所發出的聲音，也是如此。』 『阿難！這個童子名叫寂靜轉，是一位大菩薩摩訶薩（菩薩中的大菩薩）。他從南方寶積現多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺）的佛土而來。那個佛的世界名叫寶莊嚴。』 『阿難！你認為怎麼樣？那個世界為什麼叫寶莊嚴呢？阿難！那個佛的世界，沒有一個眾生處於不確定的狀態，也沒有邪定。阿難！那裡的所有眾生，都已在阿耨多羅三藐三菩提（無上正等正覺）上得到正定。阿難！那個佛土是菩薩的佛土，那裡的眾生沒有男女之分。阿難！那裡的所有眾生都奉行梵行，沒有污穢的慾望，智慧行為清凈，甚至連污穢慾望的名字都沒有。阿難！那個莊嚴佛土的所有眾生，沒有一切不善的思想，也沒有飲食的慾望，只有兩種食物。哪兩種呢？一種是以禪定和智慧為食，另一種是以法喜為食。阿難！那個佛土不講五陰（色、受、想、行、識）、不講三乘（聲聞乘、緣覺乘、菩薩乘），只廣泛宣說一切智陰菩薩的寶藏。阿難！因為這個原因，那個佛的世界名叫寶莊嚴。』

【English Translation】 English version: The voice said: 'For example, in the kingdom of Magadha, there is a precious vessel—either made of gold or made of silver. Once crafted, it is carefully polished, free from dust, without flaws, without breakage, perfectly bright and clean, without dirt, without grease, made by various causes and numerous processes. All its functions are refined, bright and pure, possessing five merits, fulfilling ten characteristics, free from a thousand kinds of visual defects, free from twelve kinds of gold and silver impurities. Its material is pure, its gold nature is the most superior, forged through a hundred refinements. It is newly made, not old, possessing the skill of eight out of a thousand artisans, observed with undivided attention. Dust, grease, dirt, and all obscurations are completely absent—such a wonderful vessel, when struck, produces a sound. If those who hear this sound can extinguish all suffering.' 'Ananda! This is just a simple analogy, like the sound of this vessel, I have only spoken briefly. And the sound produced by this child striking the earth with a clean staff inlaid with various treasures is also like this.' 'Ananda! This child is named Silent Transformation, and is a great Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas). He comes from the southern Buddha-land of Ratnakara, where Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones) reside. That Buddha's world is named Jewel Adornment.' 'Ananda! What do you think? Why is that world called Jewel Adornment? Ananda! In that Buddha's world, there is not a single being who dwells in uncertainty, nor is there any wrong determination. Ananda! All the beings there are rightly determined towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Ananda! That land is a Bodhisattva land, and the beings there have no concept of male or female. Ananda! All the beings there practice pure conduct, without defiled desires, their wisdom and actions are pure, and even the name of defiled desire does not exist. Ananda! All the beings in that adorned Buddha-land have no unwholesome thoughts, nor do they have any desire for food, but only two kinds of food. What are the two? One is to take meditation and wisdom as food, and the other is to take the joy of Dharma as food. Ananda! In that Buddha-land, they do not speak of the five skandhas (form, feeling, perception, mental formations, consciousness), nor do they speak of the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), but only widely expound the treasury of the all-knowing wisdom of the Bodhisattvas. Ananda! For this reason, that Buddha's world is called Jewel Adornment.'

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「阿難！此土所有他方佛剎眾生生此土者、復有愿生彼佛土者，愿生之者彼眾生等，皆得不退轉于阿耨多羅三藐三菩提。阿難！或有菩薩從余佛剎來生彼者，生已，即自能知彼佛剎內一切諸事，彼等菩薩亦生彼已，即于剎那羅婆牟侯多時，各各想己自身是佛。

「阿難！彼寶積現如來為彼無量無邊那由他諸菩薩摩訶薩等，廣說一切種智及菩薩篋藏法門，不曾斷絕、更不說余。阿難！假使我于無量千劫，說彼佛剎功德之事，及一一分別菩薩摩訶薩等所得勝法，所謂發願莊嚴佛剎，不可得盡。阿難。我但略說彼佛世界功德名字。此寂靜轉菩薩摩訶薩從彼方來，為欲看我入般涅槃，復為憐愍無量無邊諸眾生等，令發無上菩提之心；復為欲顯彼剎功德莊嚴之事；復為顯彼寶積現佛利益名稱。所謂顯諸菩薩法行大事，亦說真實名稱之事，欲令此剎無量無邊諸眾生等攝受正法故，來到此釋迦佛剎，為令未來諸菩薩等生歡喜心。

「阿難！此童子者，于往昔時行菩薩行，值燃燈佛出現於世，爾時曾作轉輪聖王名曰降怨。

「阿難！爾時降怨聖王為無量億無邊眾生說于正法，成熟善根。時彼聖王從旦日初至於食頃，化度三十六億眾生住不退地，于阿耨多羅三藐三菩提，入正定聚證得無生忍法。而此聖王于彼燃燈如

【現代漢語翻譯】 現代漢語譯本： 『阿難！此娑婆世界所有其他佛土的眾生，如果轉生到這個世界，或者有願望往生到其他佛土的眾生，這些發願往生的眾生，都能夠不退轉于阿耨多羅三藐三菩提（無上正等正覺）。阿難！或者有菩薩從其他佛土來到這裡轉生，轉生之後，他們自己就能知道那個佛土內的一切事情。這些菩薩轉生到這裡后，在極短的時間內，各自都能觀想自己是佛。 『阿難！寶積現如來為無量無邊的菩薩摩訶薩（大菩薩）等，廣泛宣說一切種智（佛陀的智慧）和菩薩篋藏法門（菩薩修行的法門），從不間斷，也不說其他的法門。阿難！即使我用無量千劫的時間，來說那個佛土的功德，以及一一分別菩薩摩訶薩等所獲得的殊勝法，比如發願莊嚴佛土，也是說不盡的。阿難！我只是簡略地說一下那個佛世界的功德名稱。這位寂靜轉菩薩摩訶薩從那個佛土來到這裡，是爲了看我入般涅槃（佛陀的圓寂），也是爲了憐憫無量無邊的眾生，讓他們發起無上菩提之心；也是爲了顯示那個佛土的功德莊嚴；也是爲了顯示寶積現佛的利益名稱。所謂顯示諸菩薩的法行大事，也說真實名稱的事情，是爲了讓這個世界的無量無邊眾生能夠接受正法，所以來到這個釋迦佛的佛土，也是爲了讓未來的菩薩們生起歡喜心。 『阿難！這個童子，在過去世修行菩薩道時，遇到燃燈佛（過去佛）出現在世間，那時他曾做過轉輪聖王（統治世界的理想君主），名叫降怨。 『阿難！那時降怨聖王為無量億無邊的眾生宣說正法，使他們成熟善根。當時這位聖王從早晨到中午吃飯的時候，就度化了三十六億眾生安住于不退轉的地位，在阿耨多羅三藐三菩提中，進入正定聚，證得無生忍法（對法性無生無滅的領悟）。而這位聖王在燃燈如來面前，

【English Translation】 English version: 'Ananda! All beings in this land from other Buddha lands, who are born in this land, or those who wish to be born in other Buddha lands, all those who wish to be born there, will attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). Ananda! Or there may be Bodhisattvas who come from other Buddha lands to be born here. After being born, they will immediately know all the affairs within that Buddha land. These Bodhisattvas, after being born here, will each contemplate themselves as Buddhas in an instant, a lava, or a muhurta. 'Ananda! The Tathagata (Buddha) Ratnakara (Jewel Accumulation) is extensively expounding all-knowing wisdom and the Bodhisattva's treasury of Dharma to countless, boundless Nayuta (a large number) of Bodhisattva Mahasattvas (great Bodhisattvas), without ever ceasing, and without speaking of anything else. Ananda! Even if I were to speak for countless thousands of kalpas (eons) about the merits of that Buddha land, and individually describe the superior Dharmas attained by the Bodhisattva Mahasattvas, such as the vows to adorn the Buddha land, it would be impossible to exhaust them. Ananda! I am only briefly mentioning the names of the merits of that Buddha world. This Samantabhadra (Universal Worthy) Bodhisattva Mahasattva came from that land to see me enter Parinirvana (final nirvana), and also out of compassion for countless, boundless beings, to inspire them to develop the supreme Bodhi mind; also to reveal the merits and adornments of that land; and also to reveal the beneficial name of the Buddha Ratnakara. That is, to reveal the great deeds of the Bodhisattvas' Dharma practice, and also to speak of the true names, so that the countless, boundless beings of this land may receive the true Dharma. Therefore, he came to this Shakyamuni Buddha's land, to bring joy to the future Bodhisattvas. 'Ananda! This youth, in his past lives, practiced the Bodhisattva path, and encountered Dipankara Buddha (a past Buddha) appearing in the world. At that time, he was a Chakravartin king (ideal ruler of the world) named Descending-Enmity. 'Ananda! At that time, King Descending-Enmity expounded the true Dharma to countless billions of beings, maturing their roots of goodness. At that time, from dawn until mealtime, this king converted thirty-six billion beings to abide in the stage of non-retrogression, and in Anuttara-samyak-sambodhi, entered the right concentration and attained the Dharma of non-origination. And this king, in the presence of Dipankara Tathagata,

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來般涅槃后，發大精進，剃除鬚髮，舍家出家。既出家已，滿一千年，續燃燈佛轉正法輪。然彼聖王利益無量無邊眾生，作利益已，於後一時日沒之頃，復化三萬六億眾生，令住阿耨多羅三藐三菩提；還於日沒之時，令七萬那由他眾生皆悉漏盡，成阿羅漢，況當證道見諦學人不可稱計。

「阿難！假使我欲以佛智慧，說此寂靜轉菩薩童子往昔之時為諸眾生作利益事，不可得盡。阿難！汝為此寂靜轉善男子就於我前，敷座安置，汝當得無量無邊勝妙功德。若有眾生聞此寂靜轉菩薩名者，彼等眾生，如現在見佛等無有異。

「阿難！若有眾生聞此功德，莊嚴受記法本名字者，乃至一念發凈信心，為欲見彼寶積現如來、多陀阿伽度、阿羅訶、三藐三佛陀，為欲承迎、禮拜、親近、供養，有發心者、欲聞法者，阿難！我今皆與彼等受記，往生彼剎，奉覲如來，聞于正法。彼佛剎中所生菩薩，亦欲同行彼諸法行，惟除願力菩薩摩訶薩等。阿難！彼諸眾生善得大利，若能聞此所說功德莊嚴法本名字，乃至經耳，何況聞已得凈信心？

「阿難！如是等法句，如實不虛，汝當善護、善念、憶持。所以者何，阿難！閻浮提人未曾得聞如是等修多羅章句及以名字？阿難！若名字菩薩及謗法人，如是人等，莫令得聞。何以

【現代漢語翻譯】 現代漢語譯本：在般涅槃（入滅）之後，他發大精進，剃除鬚髮，捨棄家庭出家修行。出家之後，滿一千年，他接續燃燈佛（過去佛）轉動正法輪（佛法教義）。那位聖王利益了無量無邊的眾生，在利益眾生之後，在一天日落時分，又度化了三萬六億眾生，使他們安住于阿耨多羅三藐三菩提（無上正等正覺）；還在日落之時，使七萬那由他（數量單位，表示極大的數目）眾生都斷盡煩惱，成就阿羅漢（斷盡煩惱，不受輪迴的聖者），更何況那些證道見諦（證悟真理）的學人，數量更是不可計數。 阿難！假如我想用佛的智慧，講述這位寂靜轉菩薩（菩薩名號）在過去世為眾生所作的利益之事，也是無法說盡的。阿難！你為這位寂靜轉善男子在我面前鋪設座位，安置妥當，你將獲得無量無邊殊勝的功德。如果有眾生聽到這位寂靜轉菩薩的名字，這些眾生就如同現在見到佛一樣，沒有任何差別。 阿難！如果有眾生聽到這個功德，莊嚴受記法本（記載受記的經典）的名字，乃至一念之間生起清凈的信心，爲了想要見到寶積現如來（佛名）、多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等正覺），爲了想要承迎、禮拜、親近、供養，有發心的人、想要聽聞佛法的人，阿難！我現在都給他們授記，讓他們往生到那個佛國，奉見如來，聽聞正法。那個佛國所出生的菩薩，也想要同行那些法行，唯獨除了發願力的菩薩摩訶薩（大菩薩）等。阿難！這些眾生善得大利益，如果能夠聽到所說的功德莊嚴法本的名字，乃至經過耳朵，更何況是聽聞之後生起清凈的信心？ 阿難！像這樣的法句，真實不虛，你應該好好守護、好好唸誦、憶持。為什麼呢？阿難！閻浮提（我們所居住的世界）的人們從未聽聞過像這樣的修多羅（佛經）章句以及名字。阿難！如果名字菩薩（指名字相似的菩薩）以及誹謗佛法的人，這樣的人，不要讓他們聽到。為什麼呢？

【English Translation】 English version: After his Parinirvana (passing away), he made great effort, shaved his head and beard, and left his home to become a monk. Having become a monk, after a full thousand years, he continued the turning of the Dharma wheel (teaching of the Buddha) of Dipankara Buddha (a past Buddha). That holy king benefited immeasurable and boundless sentient beings. After benefiting them, at the time of sunset on one day, he again converted thirty-six billion sentient beings, causing them to abide in Anuttara-samyak-sambodhi (supreme perfect enlightenment); also at the time of sunset, he caused seventy nayutas (a unit of large number) of sentient beings to exhaust all their outflows, becoming Arhats (saints who have exhausted all outflows and are free from rebirth), not to mention the countless learners who have attained the path and seen the truth. Ananda! If I were to use the wisdom of the Buddha to speak of the deeds of benefit that this Silent Turning Bodhisattva (name of a Bodhisattva) performed for sentient beings in the past, it would be impossible to exhaust. Ananda! If you were to prepare a seat and place it before me for this Silent Turning good man, you would obtain immeasurable and boundless supreme merits. If there are sentient beings who hear the name of this Silent Turning Bodhisattva, these sentient beings would be no different than seeing the Buddha now. Ananda! If there are sentient beings who hear the name of this merit, the adorned record of prediction (a scripture recording predictions), even with one thought of pure faith, wishing to see the Tathagata (Buddha) Jewel Accumulation Manifestation, Tathagata, Arhat, Samyak-sambuddha (perfectly enlightened one), wishing to welcome, bow, draw near, and make offerings, those who have made the aspiration, those who wish to hear the Dharma, Ananda! I now give them all predictions, that they will be reborn in that Buddha-land, pay homage to the Tathagata, and hear the true Dharma. The Bodhisattvas born in that Buddha-land also wish to practice those Dharma practices, except for the Bodhisattva Mahasattvas (great Bodhisattvas) who have made vows. Ananda! These sentient beings will obtain great benefit, if they can hear the name of the scripture of adorned merit, even if it just passes through their ears, how much more so if they hear it and develop pure faith? Ananda! Such phrases of Dharma are true and not false, you should protect them well, recite them well, and remember them. Why is that? Ananda! The people of Jambudvipa (the world we live in) have never heard such sutra (Buddhist scripture) verses and names. Ananda! If there are Bodhisattvas with similar names and those who slander the Dharma, do not let such people hear it. Why is that?

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故？以其謗法罪大深重故。

「阿難！汝見西方如是輦輿眾寶莊嚴乘空而來，汝見已不？」阿難白佛言：「如是已見。」

佛復告阿難：「汝見其間一童子不？二足神通變化所作，騰空飛來動此大地，動大動、震大震，大地動時，所化眾生怖畏毛豎。」阿難報言：「如是婆伽婆，如是修伽陀，我今見已。此童子者，神通遊戲種種示現，乘空而來。」

佛告阿難：「如此輦譽眾寶間錯，在童子前而來，出於種種異妙之香，滿此佛剎。」阿難白言：「如是婆伽婆，如是修伽陀。」

佛復告阿難言：「此事還是彼善男子智力所現，能使輦輿出是妙香。阿難！汝聽復能出於四種之聲——所謂空聲、無所有聲、寂靜聲、佛聲。」阿難白言：「如是婆伽婆。」

佛復告阿難：「還是童子毛孔所出如是等聲。阿難！此聲出時，有六十八那由他眾生大得饒益，復千世界諸眾生數有多眾生，于無為法心漏永盡，便得解脫。阿難！聞一佛名，已有九億菩薩住不退轉地，得入聖道于阿耨多羅三藐三菩提。於此剎土人天世界，有二百千那由他天人得阿毗跋致地，決定住阿耨多羅三藐三菩提。

「阿難！此善男子所住西方，有佛名曰喜樂音多陀阿伽度、阿羅訶、三藐三佛陀，世界名樂毛，從彼剎來，欲見如

【現代漢語翻譯】 現代漢語譯本 為什麼呢？因為他們誹謗佛法的罪過極其深重。 『阿難！你看到西方有這樣的裝飾著各種珍寶的輦車，乘空而來嗎？你看到了嗎？』阿難回答佛說：『是的，我已經看到了。』 佛又告訴阿難：『你看到其中一個童子嗎？他以雙足的神通變化所化現，騰空飛來，震動這大地，大動搖、大震盪，大地震動時，所化現的眾生都感到恐懼，毛髮豎立。』阿難回答說：『是的，婆伽婆（Bhagavat，世尊），是的，修伽陀（Sugata，善逝），我現在已經看到了。這個童子，以神通遊戲，展現種種變化，乘空而來。』 佛告訴阿難：『這樣的輦車，各種珍寶交錯裝飾，在童子前面而來，散發出種種奇異美妙的香氣，充滿這個佛剎。』阿難回答說：『是的，婆伽婆，是的，修伽陀。』 佛又告訴阿難說：『這件事還是那位善男子智慧力量所顯現，能使輦車散發出如此美妙的香氣。阿難！你聽，還能發出四種聲音——所謂空聲、無所有聲、寂靜聲、佛聲。』阿難回答說：『是的，婆伽婆。』 佛又告訴阿難：『這些聲音還是童子毛孔所發出的。阿難！這些聲音發出時，有六十八那由他（nayuta，數量單位，意為千萬）眾生得到極大的利益，還有千世界中無數的眾生，對於無為法的心漏永遠斷盡，便得到解脫。阿難！聽到一佛的名號，已經有九億菩薩安住于不退轉地，得以進入聖道，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。在這個剎土的人天世界，有二百千那由他天人得到阿毗跋致（avaivartika，不退轉）地，決定證得阿耨多羅三藐三菩提。 『阿難！這位善男子所居住的西方，有一尊佛，名號叫做喜樂音多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺），世界名為樂毛，從那個佛剎而來，想要見如

【English Translation】 English version Why? Because their sin of slandering the Dharma is extremely grave and profound. 『Ananda! Do you see the western region with such a palanquin adorned with various treasures, coming through the air? Have you seen it?』 Ananda replied to the Buddha, 『Yes, I have already seen it.』 The Buddha further told Ananda, 『Do you see a boy among them? He is transformed by the magical power of his two feet, flying through the air, shaking this earth, causing great movement and great tremors. When the earth shakes, the beings he has transformed are terrified, and their hair stands on end.』 Ananda replied, 『Yes, Bhagavat (the Blessed One), yes, Sugata (the Well-Gone One), I have now seen it. This boy, with his magical play, manifests various transformations, coming through the air.』 The Buddha told Ananda, 『Such a palanquin, adorned with various intermingled treasures, comes before the boy, emitting various strange and wonderful fragrances, filling this Buddha-field.』 Ananda replied, 『Yes, Bhagavat, yes, Sugata.』 The Buddha further told Ananda, 『This matter is still manifested by the wisdom power of that good man, enabling the palanquin to emit such wonderful fragrances. Ananda! Listen, it can also emit four kinds of sounds—namely, the sound of emptiness, the sound of non-existence, the sound of stillness, and the sound of the Buddha.』 Ananda replied, 『Yes, Bhagavat.』 The Buddha further told Ananda, 『These sounds are still emitted from the pores of the boy. Ananda! When these sounds are emitted, sixty-eight nayutas (a unit of number, meaning ten million) of beings receive great benefit, and countless beings in a thousand worlds, their mental outflows towards the unconditioned Dharma are forever exhausted, and they attain liberation. Ananda! Upon hearing the name of one Buddha, nine hundred million Bodhisattvas already dwell in the stage of non-retrogression, and are able to enter the holy path, attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). In the human and heavenly realms of this land, two hundred thousand nayutas of heavenly beings attain the stage of avaivartika (non-retrogression), and are determined to attain Anuttara-samyak-sambodhi.』 『Ananda! In the western region where this good man dwells, there is a Buddha named Joyful Sound Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), whose world is named Joyful Hair, coming from that Buddha-field, desiring to see the

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來入于涅槃。此善男子，然其來已，為于無量無邊眾生作大利益。阿難！今善男子來此剎時，大作佛事，亦如如來轉大法輪，彼亦如是轉大法輪。阿難！此善男子乃從阿僧祇劫已來諸毛孔中恒常出此四種之聲——所謂空寂等聲——於一一聲中，為無量無邊眾生作大利益。」

阿難白佛言：「世尊！此善男子往昔之時作何善根，乃能于諸毛孔出如是諸聲？」

佛告阿難：「我念往昔過去無量無數劫，時有佛出世，名無垢眼，善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。此善男子于彼佛所出家，作大沙門，名曰智樂，凈修梵行。而彼沙門于彼如來問于真理、難知智慧、甚深句義：所謂不生不滅、一切諸法空無所有、一切諸法本性寂靜、一切諸佛皆同一體。而彼沙門七日七夜相續不斷、不念疲惓、不念餘事、不捨重擔，於此四句躬自受持，善味諷習，善持通利，善意貫穿，研精己行。

「阿難！彼時沙門者，此童子是也。以此四句妙義——億數諸佛所共說之——入諸佛法，攝諸眾生，復自然得覺了之事。而彼沙門愍諸眾生，緣諸村舍、聚落、城邑為彼說法。

「阿難！爾時法師智樂沙門者，以多聞知法義趣，復以真心六年為他宣說如是法句。以是因緣，于阿僧祇劫，從諸毛孔出如是聲神

【現代漢語翻譯】 現代漢語譯本：進入涅槃。這位善男子，他的到來，是爲了給無量無邊的眾生帶來巨大的利益。阿難！這位善男子來到這個世界的時候，做了偉大的佛事，就像如來轉大法輪一樣，他也同樣轉大法輪。阿難！這位善男子從無數劫以來，他的每一個毛孔中都恒常發出這四種聲音——即空寂等聲音——在每一種聲音中，都為無量無邊的眾生帶來巨大的利益。 阿難問佛說：『世尊！這位善男子在過去的時候做了什麼善事，才能從他的毛孔中發出這樣的聲音呢？』 佛告訴阿難說：『我回憶過去無量無數劫以前，那時有一位佛出世，名叫無垢眼（Vimalanetra），善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusadamyasarathi）、天人師（Sasta devamanusyanam）、佛（Buddha）、世尊（Bhagavan）。這位善男子在那位佛的座下出家，成為一位偉大的沙門，名叫智樂（Jnanarama），清凈地修行梵行。而那位沙門向那位如來請教真理、難以理解的智慧、深奧的句義：即不生不滅、一切諸法空無所有、一切諸法本性寂靜、一切諸佛皆同一體。而那位沙門七天七夜連續不斷，不感到疲倦，不考慮其他事情，不放棄重擔，親自受持這四句話，好好地品味諷誦，好好地掌握通達，好好地理解貫穿，精研自己的修行。 『阿難！那時那位沙門，就是這個童子。他憑藉這四句妙義——無數諸佛共同宣說的——進入諸佛的法，攝受諸眾生，又自然地覺悟了真理。而那位沙門憐憫眾生，在各個村莊、聚落、城鎮為他們說法。 『阿難！那時法師智樂沙門，因為多聞而了解法義的旨趣，又以真心六年為他人宣說這樣的法句。因為這個因緣，在無數劫中，從他的毛孔中發出這樣的聲音。』

【English Translation】 English version: enters into Nirvana. This good man, his coming, is to bring great benefit to immeasurable and boundless sentient beings. Ananda! When this good man comes to this world, he performs great Buddha deeds, just as the Tathagata turns the great Dharma wheel, he also turns the great Dharma wheel in the same way. Ananda! This good man, from countless kalpas, from each of his pores, constantly emits these four kinds of sounds—namely, sounds of emptiness and tranquility—in each sound, he brings great benefit to immeasurable and boundless sentient beings. Ananda asked the Buddha, 『World Honored One! What good deeds did this good man do in the past that he can emit such sounds from his pores?』 The Buddha told Ananda, 『I recall in the past, countless and immeasurable kalpas ago, there was a Buddha who appeared in the world, named Vimalanetra (無垢眼, Immaculate Eye), Sugata (善逝, Well-Gone), Lokavid (世間解, Knower of the World), Anuttara (無上士, Unsurpassed One), Purusadamyasarathi (調御丈夫, Tamer of Men), Sasta devamanusyanam (天人師, Teacher of Gods and Humans), Buddha (佛, Buddha), and Bhagavan (世尊, World Honored One). This good man left home under that Buddha, became a great Shramana, named Jnanarama (智樂, Joy of Wisdom), and purely practiced the Brahma conduct. And that Shramana asked that Tathagata about the truth, the difficult-to-understand wisdom, and the profound meanings of the sentences: namely, non-birth and non-death, all dharmas are empty and without substance, the nature of all dharmas is tranquil, and all Buddhas are of one body. And that Shramana, for seven days and seven nights continuously, without feeling tired, without considering other matters, without abandoning the heavy burden, personally received and upheld these four sentences, savored and recited them well, grasped and understood them well, comprehended and penetrated them well, and diligently studied his own practice. 『Ananda! That Shramana at that time, is this boy. He, through these four wonderful meanings—spoken by countless Buddhas—entered the Dharma of all Buddhas, gathered all sentient beings, and naturally awakened to the truth. And that Shramana, out of compassion for sentient beings, preached the Dharma to them in various villages, settlements, and towns. 『Ananda! At that time, the Dharma teacher, Shramana Jnanarama, because of his extensive learning and understanding of the meaning of the Dharma, and with a sincere heart, for six years, proclaimed such Dharma sentences to others. Because of this cause, for countless kalpas, such sounds emanate from his pores.』

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通。以是事故，此善男子從身毛孔出如是四種法聲，為多眾生作大利益。如是次第，此童子者于阿僧祇劫身毛孔中，成就如是四種妙聲。

「阿難！閻浮提人得大善利、得第一利，若聞此無攀緣菩薩名字者，已獲善利，況聞其法？阿難！若有善男子及善女人，或在天中、或在人間，聞此無攀緣菩薩，乃至名字，已得凈心，所得功德不可思議，何況瞻對覲覿見者？所以者何？阿難！此無攀緣菩薩摩訶薩于諸菩薩地已得功德，不可思議、不可稱說。阿難！而此菩薩摩訶薩故，欲來見如來入般涅槃。

「阿難！汝今可為彼大菩薩施設床敷于如來前，用擬此善男子坐。阿難！汝當得大安樂利益，亦當速得勝妙神通。阿難！汝設此敷業因緣故，所獲果報，或坐、或臥常得安隱，於一念頃，當現證得阿羅漢果無為聖法。阿難！汝于無漏聲聞聖果未證入者，我今與汝授記當得，汝復應有諸功德分，迴向阿耨多羅三藐三菩提，當得諸佛如來大法。

「阿難！若有比丘、比丘尼、優婆塞、優婆夷，若天、若龍、若夜叉、若犍闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人若非人、及餘眾生，聞此寂靜轉所說授記，聞已得凈深心及信解者；若復有人慾得聞此寂靜說授記法門，或如來邊聞、或聲聞邊聞，復能為彼法師敷設

【現代漢語翻譯】 現代漢語譯本：因此，這位善男子從身上的毛孔中發出這四種法音，為眾多眾生帶來巨大的利益。就這樣次第，這位童子在無數劫的時間裡，從身上的毛孔中成就了這四種美妙的聲音。 阿難（佛陀的弟子）！閻浮提（我們所居住的這個世界）的人們獲得了巨大的善利，獲得了第一等的利益，如果聽到這位無攀緣菩薩（不執著于任何事物的菩薩）的名字，就已經獲得了善利，更何況是聽聞他的教法呢？阿難！如果有善男子或善女人，或者在天界，或者在人間，聽到這位無攀緣菩薩，乃至只是聽到他的名字，就已經獲得了清凈的心，所獲得的功德不可思議，更何況是瞻仰、面對、親眼見到他呢？這是為什麼呢？阿難！這位無攀緣菩薩摩訶薩（偉大的菩薩）在各個菩薩的修行階段已經獲得了不可思議、無法言說的功德。阿難！而這位菩薩摩訶薩正是爲了前來見如來（佛陀）入般涅槃（佛陀的最終寂滅）的。 阿難！你現在可以為那位大菩薩在如來面前設定床座，用來給這位善男子坐。阿難！你將會獲得巨大的安樂利益，也將迅速獲得殊勝的神通。阿難！你設定這個床座的因緣，所獲得的果報，無論是坐著還是躺著，都會常常得到安穩，在一念之間，就將證得阿羅漢果（斷絕煩惱的聖者）的無為聖法。阿難！你對於無漏（沒有煩惱）的聲聞（聽聞佛法而修行的人）聖果還沒有證入，我現在給你授記，你將來會證得，你還應當將你的功德迴向阿耨多羅三藐三菩提（無上正等正覺），將會獲得諸佛如來的大法。 阿難！如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），或者天人、龍、夜叉（守護神）、犍闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人或者非人，以及其他眾生，聽到這寂靜轉所說的授記，聽聞后獲得清凈的深心和信解；如果有人想要聽聞這寂靜說授記的法門，或者從如來那裡聽聞，或者從聲聞那裡聽聞，又能為那些法師設定

【English Translation】 English version: Therefore, this good man emits these four kinds of Dharma sounds from the pores of his body, bringing great benefit to many sentient beings. In this way, gradually, this youth, over countless kalpas, has perfected these four wonderful sounds from the pores of his body. Ananda (Buddha's disciple)! The people of Jambudvipa (the world we inhabit) have obtained great good fortune, the foremost benefit. If they hear the name of this Unattached Bodhisattva (a Bodhisattva who is not attached to anything), they have already obtained good fortune, how much more so if they hear his teachings? Ananda! If there are good men or good women, whether in the heavens or in the human realm, who hear of this Unattached Bodhisattva, even just his name, they have already obtained a pure mind, and the merits they obtain are inconceivable. How much more so if they gaze upon, face, and see him with their own eyes? Why is this so? Ananda! This Unattached Bodhisattva Mahasattva (great Bodhisattva) has already obtained inconceivable and inexpressible merits in the various stages of Bodhisattva practice. Ananda! And this Bodhisattva Mahasattva has come here specifically to see the Tathagata (Buddha) enter Parinirvana (Buddha's final passing away). Ananda! You may now prepare a seat for that great Bodhisattva in front of the Tathagata, for this good man to sit upon. Ananda! You will obtain great peace and benefit, and you will also quickly obtain supreme spiritual powers. Ananda! Because of the karmic cause of setting up this seat, the resulting rewards, whether sitting or lying down, you will always be at peace, and in a single moment, you will realize the unconditioned holy Dharma of the Arhat fruit (a saint who has extinguished afflictions). Ananda! You have not yet entered the unconditioned (without afflictions) holy fruit of the Sravaka (one who practices by hearing the Dharma), I now give you a prediction that you will attain it in the future. You should also dedicate your merits towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), and you will obtain the great Dharma of all Buddhas. Ananda! If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), or Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans or non-humans, and other sentient beings, who hear this prediction spoken by the Silent One, and after hearing it, obtain a pure and profound mind and understanding; if there are those who wish to hear this Dharma gate of the Silent One's prediction, whether they hear it from the Tathagata or from the Sravakas, and are able to prepare for those Dharma teachers

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床座，所得功德，如彼法師坐此座上，復當說斯寂靜說授記法門，如斯無異。所以者何？阿難！彼人敷設座已，當得十種敷設功德。何等為十？一者、當得轉輪聖王座，二者、得帝釋座，三者、得梵天王座，四者、得世主座，五者、世世于諸佛所得法師座，六者、菩薩地滿既得位已，在道場菩提樹下坐于蓮華師子高座，七者、證一切智已，得無上菩提坐于佛座，八者、轉大法輪時，得無量億數諸天所共莊嚴轉法輪座，九者、欲現大神通時，過出一切諸世間道，為得如來無上顯現最大神通師子高座，十者、欲現入于大涅槃時，得彼多陀阿伽度、阿羅訶、三藐三佛陀，令諸天、龍、夜叉、犍闥婆、阿修羅、迦樓羅、摩睺羅伽、人非人等心生歡喜，得清凈信，最後寂滅一切諸行，住金剛三昧得如來座。阿難！汝當得如是等十種師子高座果報。

「阿難！若有善男子、善女人，凈心聞此寂靜說受記法本句偈之義，為於法師敷設法座，愛敬尊重彼法師故，以是因緣，彼彼成就十種師子敷座果報。以是義故，阿難！汝應可合掌向無攀緣菩薩邊，汝應當得大利安樂大福德聚，因此功德，汝速當得發於神通。」

爾時，尊者阿難為無攀緣善男子敷法座已，合掌向無攀緣菩薩摩訶薩生清凈心、尊重心、慚愧心，即于爾時而說

【現代漢語翻譯】 現代漢語譯本：

『床座所獲得的功德，就像那位法師坐在這個座位上，再次宣說這寂靜的授記法門一樣，沒有差別。為什麼呢？阿難！那個人鋪設座位之後，將獲得十種鋪設座位的功德。是哪十種呢？第一，將獲得轉輪聖王的寶座；第二，獲得帝釋（Indra，天神之王）的寶座；第三，獲得梵天王（Brahma，創造之神）的寶座；第四，獲得世主（world ruler）的寶座；第五，世世代代在諸佛那裡獲得法師的座位；第六，菩薩的修行圓滿，獲得果位后，在道場菩提樹下坐在蓮花獅子高座上；第七，證得一切智慧后，獲得無上菩提，坐在佛的寶座上；第八，轉大法輪時，獲得無數億諸天共同莊嚴的轉法輪寶座；第九，想要顯現大神通時，超越一切世間道，爲了獲得如來無上顯現最大神通的獅子高座；第十，想要進入大涅槃時，獲得多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者）的座位，令諸天、龍、夜叉（Yaksa，夜叉）、犍闥婆（Gandharva，天樂神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、摩睺羅伽（Mahoraga，大蟒神）、人非人等心生歡喜，獲得清凈的信心，最後寂滅一切諸行，安住于金剛三昧，獲得如來的寶座。阿難！你將獲得像這樣的十種獅子高座的果報。

『阿難！如果有善男子、善女人，以清凈的心聽聞這寂靜的授記法本句偈的含義，爲了給法師鋪設法座，愛敬尊重那位法師的緣故，因為這個因緣，他們將成就十種鋪設獅子座的果報。因為這個意義，阿難！你應該合掌向無攀緣菩薩，你應當獲得大利益安樂大福德聚集，因為這個功德，你很快將能發起神通。』

當時，尊者阿難為無攀緣善男子鋪設法座后，合掌向無攀緣菩薩摩訶薩生起清凈心、尊重心、慚愧心，就在那時說道： English version:

'The merit obtained from a seat is the same as that of a Dharma master sitting on this seat and again expounding this silent teaching of prediction. Why is that? Ananda! After a person has prepared a seat, they will obtain ten merits of preparing a seat. What are these ten? First, they will obtain the seat of a Universal Monarch; second, they will obtain the seat of Indra (king of the gods); third, they will obtain the seat of Brahma (the creator god); fourth, they will obtain the seat of a world ruler; fifth, they will obtain the seat of a Dharma master in the presence of all Buddhas in every lifetime; sixth, when a Bodhisattva has completed their practice and attained their position, they will sit on a lotus lion high seat under the Bodhi tree in the Bodhimanda; seventh, after realizing all wisdom, they will attain unsurpassed Bodhi and sit on the Buddha's seat; eighth, when turning the great Dharma wheel, they will obtain the Dharma wheel seat adorned by countless billions of gods; ninth, when desiring to manifest great supernatural powers, they will transcend all worldly paths to obtain the lion high seat of the Tathagata's unsurpassed manifestation of the greatest supernatural powers; tenth, when desiring to enter into great Nirvana, they will obtain the seat of the Tathagata (the Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), causing gods, dragons, Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Mahoragas (serpent deities), humans, and non-humans to rejoice, gain pure faith, and finally, after extinguishing all actions, abide in the Vajra Samadhi and obtain the seat of the Tathagata. Ananda! You will obtain the karmic reward of these ten kinds of lion high seats.

'Ananda! If there are good men or good women who, with pure minds, hear the meaning of the verses of this silent teaching of prediction, and prepare a Dharma seat for the Dharma master out of love, respect, and reverence for that Dharma master, then because of this cause, they will achieve the ten karmic rewards of preparing a lion seat. Because of this meaning, Ananda! You should join your palms towards the Unattached Bodhisattva, and you should obtain great benefit, peace, and a great accumulation of merit. Because of this merit, you will quickly be able to develop supernatural powers.'

At that time, after Venerable Ananda had prepared the Dharma seat for the Unattached good man, he joined his palms towards the Unattached Bodhisattva Mahasattva with a pure mind, a respectful mind, and a mind of shame, and at that very moment, he spoke:

【English Translation】 'The merit obtained from a seat is the same as that of a Dharma master sitting on this seat and again expounding this silent teaching of prediction. Why is that? Ananda! After a person has prepared a seat, they will obtain ten merits of preparing a seat. What are these ten? First, they will obtain the seat of a Universal Monarch; second, they will obtain the seat of Indra (king of the gods); third, they will obtain the seat of Brahma (the creator god); fourth, they will obtain the seat of a world ruler; fifth, they will obtain the seat of a Dharma master in the presence of all Buddhas in every lifetime; sixth, when a Bodhisattva has completed their practice and attained their position, they will sit on a lotus lion high seat under the Bodhi tree in the Bodhimanda; seventh, after realizing all wisdom, they will attain unsurpassed Bodhi and sit on the Buddha's seat; eighth, when turning the great Dharma wheel, they will obtain the Dharma wheel seat adorned by countless billions of gods; ninth, when desiring to manifest great supernatural powers, they will transcend all worldly paths to obtain the lion high seat of the Tathagata's unsurpassed manifestation of the greatest supernatural powers; tenth, when desiring to enter into great Nirvana, they will obtain the seat of the Tathagata (the Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), causing gods, dragons, Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Mahoragas (serpent deities), humans, and non-humans to rejoice, gain pure faith, and finally, after extinguishing all actions, abide in the Vajra Samadhi and obtain the seat of the Tathagata. Ananda! You will obtain the karmic reward of these ten kinds of lion high seats. 'Ananda! If there are good men or good women who, with pure minds, hear the meaning of the verses of this silent teaching of prediction, and prepare a Dharma seat for the Dharma master out of love, respect, and reverence for that Dharma master, then because of this cause, they will achieve the ten karmic rewards of preparing a lion seat. Because of this meaning, Ananda! You should join your palms towards the Unattached Bodhisattva, and you should obtain great benefit, peace, and a great accumulation of merit. Because of this merit, you will quickly be able to develop supernatural powers.' At that time, after Venerable Ananda had prepared the Dharma seat for the Unattached good man, he joined his palms towards the Unattached Bodhisattva Mahasattva with a pure mind, a respectful mind, and a mind of shame, and at that very moment, he spoke:

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偈言：

「合掌向健兒，　　降伏龍入定， 　大智眾王者，　　無攀緣光明。 　得智及精進，　　智慧禪定聚， 　世間無等侶，　　向無畏合掌。」

爾時，世尊以偈告阿難言：

「汝今敬合掌，　　供養無攀緣， 　所獲諸果報，　　我當爲汝說。 　阿難合掌敬，　　自我涅槃后， 　于村舍聚落，　　及我弟子間， 　或於入聚時，　　或出彼村落， 　及經行坐臥，　　一切威儀中， 　當作大佛事。　　汝于諸世間， 　所有眾物類，　　或識及無識， 　悉皆向汝邊，　　恭敬而傴身。

「若男、若女，天男、天女，及諸外道波利婆等，若沙門、婆羅門、若王、大臣，若國師，若兵將及余官屬，若長者、居士，自余凡類但是有形，乃至六畜、象、馬、走獸及諸飛鳥，若見汝者，皆得凈信；一切樹木、藥草、苗稼、所有華果，悉皆向汝傴身恭敬；一切臺殿、屋宇、重閣、樓櫓、卻敵、竅孔、車乘、輦輿，以汝福德威光之力覆蔽于彼，皆悉如是向汝傴身。

「阿難！譬如多陀阿伽度、阿羅訶、三藐三佛陀初證阿耨多羅三藐三菩提得無礙解脫時，一切苗稼、樹木、藥草及諸華果，乃至略說人非人等，周匝充滿菩提道場，皆向如來傴身恭敬。阿難！如是，如是。汝今以此于無攀緣善

【現代漢語翻譯】 現代漢語譯本： 偈語說： 『合掌向著勇猛的修行者，降伏煩惱如龍般入于禪定，擁有大智慧的眾王者，他們的光明不依賴任何外物攀緣。 獲得智慧和精進，智慧與禪定聚集，世間沒有可以與之相比的伴侶，他們向著無畏的境界合掌。』

那時，世尊用偈語告訴阿難（Ananda）： 『你現在恭敬合掌，供養不依賴任何外物攀緣的境界，所獲得的各種果報，我將為你解說。 阿難，你合掌恭敬，自我涅槃之後，在村莊、聚落，以及我的弟子之間，或者進入村落時，或者離開村落時，以及在經行、坐、臥等一切威儀中，都將成就偉大的佛事。 你在世間，所有的一切眾生，無論有意識還是無意識，都會向你恭敬地彎腰。

『無論是男人、女人，天男、天女，以及其他外道修行者（波利婆 Parivrajaka），無論是沙門（Sramana）、婆羅門（Brahmana），無論是國王、大臣，無論是國師，無論是將領及其他官員，無論是長者、居士，以及其他凡人，只要是有形體的，乃至六畜、象、馬、走獸以及各種飛鳥，如果見到你，都會生起清凈的信心；一切樹木、藥草、莊稼、所有的花果，都會向你彎腰恭敬；一切樓臺、殿宇、重閣、樓櫓、防禦工事、孔洞、車乘、輦輿，都會因為你的福德威光之力覆蓋，而向你彎腰。

『阿難！譬如多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者）初次證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）獲得無礙解脫時，一切莊稼、樹木、藥草以及各種花果，乃至簡略地說人與非人等，周匝充滿菩提道場，都向如來彎腰恭敬。阿難！就是這樣，就是這樣。你現在以此不依賴任何外物攀緣的善行』

【English Translation】 English version: The verse says: 'With palms joined, facing the valiant one, subduing the dragon and entering samadhi, the great wise kings, their light does not cling to any external thing. Having attained wisdom and diligence, wisdom and samadhi gathered, there is no equal companion in the world, they join their palms towards the fearless realm.'

At that time, the World Honored One spoke to Ananda (Ananda) in verses: 'Now you respectfully join your palms, offering to the state of non-clinging, the various fruits you will obtain, I will explain to you. Ananda, you join your palms in reverence, after my Nirvana, in villages, settlements, and among my disciples, whether entering a village, or leaving a village, and in all your deportments of walking, sitting, and lying down, you will accomplish great Buddha deeds. In the world, all beings, whether conscious or unconscious, will bow to you with respect.

'Whether men, women, celestial men, celestial women, and other externalist practitioners (Parivrajaka), whether Sramanas (Sramana), Brahmanas (Brahmana), whether kings, ministers, whether national teachers, whether generals and other officials, whether elders, laymen, and other ordinary people, as long as they have a form, even livestock, elephants, horses, beasts, and various birds, if they see you, they will generate pure faith; all trees, herbs, crops, all flowers and fruits, will bow to you with respect; all terraces, palaces, multi-storied pavilions, watchtowers, fortifications, holes, vehicles, and palanquins, will be covered by the power of your merit and radiance, and will bow to you.

'Ananda! Just as when the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) first attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) and gained unobstructed liberation, all crops, trees, herbs, and various flowers and fruits, and even briefly speaking, humans and non-humans, filled the Bodhi field, all bowed to the Tathagata with respect. Ananda! It is so, it is so. Now, with this good deed of non-clinging』

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男子邊合掌傴身因緣力故，汝于卻後一切威儀隨所在處，人非人等，一切苗稼、樹木、藥草皆當向汝傴身恭敬。

「阿難！若有善男子、善女人于如來涅槃之後，或於我今現前之頃，須臾聞此莊嚴說授記法本，乃至一合十指掌、一念因緣、或以真心思惟此義發一信心，彼人尚得如是福報，如我前說。如是，阿難！當來之世少有眾生得聞此法，亦復少有，但聞如是法本名字，若一聞再聞，尚不可得，何況聞已，得真信心、恭敬尊重、不生誹謗、滅除疑惑、思惟修習、生實想者？我于如是善男子、善女人等，復以佛眼悉皆現見、復以佛智悉皆現知，如是人等，非於一佛所修行供養、非一佛所種諸善根。

「阿難！今在此眾集會我前，一切大眾、天人、男女故來，欲見如來世尊入于涅槃。阿難！如是等眾，于當來世彌勒菩薩初欲證於阿耨多羅三藐三菩提時，受智位已后，乃至坐于菩提道場，設大供養，尊重恭敬。如是次第，乃至彌勒世尊入涅槃時，亦復觀看，還於爾時在如來邊，亦復得見此四童子如是聽法。如今我前得見得聞無攀緣善男子于毛孔內廣聞大法微妙之聲，得聞聲已，生大歡喜。是故，阿難！汝今得聞說如是等微妙義趣，汝應數數傴身，合掌凈心敬信。所以者何？汝以如是凈心敬信善業因緣，所在之

【現代漢語翻譯】 現代漢語譯本 男子一邊合掌彎腰，因為因緣力的緣故，你之後的一切威儀，無論在什麼地方，人和非人等，一切莊稼、樹木、藥草都會向你彎腰恭敬。 『阿難！如果有善男子、善女人在如來涅槃之後，或者在我現在還在世的時候，哪怕只是片刻聽到這個莊嚴的授記法本，甚至只是合攏十指掌、一念因緣、或者以真心思惟這個道理而生起一分信心，這個人尚且能得到像我前面所說的福報。像這樣，阿難！未來的世間很少有眾生能夠聽到這個法，也很少有眾生，只是聽到這個法本的名字，如果能聽到一次兩次，尚且都很難得到，更何況是聽了之後，能夠生起真正的信心、恭敬尊重、不生誹謗、消除疑惑、思惟修習、生起真實想法的人呢？對於這樣的善男子、善女人等，我用佛眼全部都能看見，用佛智全部都能知道，這樣的人，不是隻在一個佛那裡修行供養，不是隻在一個佛那裡種下各種善根。 『阿難！現在在這裡的大眾，在我面前，一切大眾、天人、男女之所以來到這裡，是想看到如來世尊進入涅槃。阿難！像這樣的大眾，在未來世彌勒菩薩最初想要證得阿耨多羅三藐三菩提（無上正等正覺）的時候，接受智位之後，乃至坐在菩提道場，設定盛大的供養，尊重恭敬。像這樣次第，乃至彌勒世尊進入涅槃的時候，也會觀看，還會像那時一樣在如來身邊，也會看到這四個童子這樣聽法。就像現在我在面前看到聽到沒有攀緣的善男子，從毛孔內廣泛聽到大法微妙的聲音，聽到聲音后，生起大歡喜。所以，阿難！你現在能夠聽到說這樣的微妙義理，你應該常常彎腰，合掌凈心敬信。為什麼呢？你以這樣的凈心敬信的善業因緣，無論在什麼地方，你的』

【English Translation】 English version The man, while joining his palms and bowing, due to the power of karmic conditions, all your dignified conduct thereafter, wherever you may be, beings human and non-human, all crops, trees, and medicinal herbs will bow to you in reverence. 'Ananda! If there are good men or good women who, after the Tathagata's Nirvana, or even while I am still present, hear this majestic prophecy scripture for even a moment, or even join their ten fingers in a palm, or have a single thought of karmic connection, or with a sincere heart contemplate this meaning and generate a single faith, that person will still obtain such blessings as I have previously described. Thus, Ananda! In the future world, there will be few beings who can hear this Dharma, and even fewer who, upon merely hearing the name of this scripture, if they hear it once or twice, it will still be difficult to obtain, let alone those who, having heard it, can generate true faith, respect, and reverence, not give rise to slander, eliminate doubts, contemplate and practice, and generate true thoughts? For such good men and good women, I see them all with my Buddha eye, and I know them all with my Buddha wisdom. Such people have not only practiced and made offerings to one Buddha, nor have they only planted roots of goodness with one Buddha. 'Ananda! Now, in this assembly before me, all the great assembly, gods, humans, men, and women, have come here to witness the Tathagata, the World Honored One, enter Nirvana. Ananda! Such an assembly, in the future when Bodhisattva Maitreya first seeks to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), after receiving the position of wisdom, and even when sitting in the Bodhi field, will set up great offerings, respect, and reverence. In this order, even when the World Honored One Maitreya enters Nirvana, they will also observe, and will be by the Tathagata's side as they were then, and will also see these four children listening to the Dharma in this way. Just as now, before me, they see and hear the unattached good man, from within his pores, widely hearing the subtle sound of the great Dharma, and having heard the sound, they generate great joy. Therefore, Ananda! Now that you have heard such subtle meanings, you should frequently bow, join your palms, and with a pure heart, have faith and reverence. Why is that? Because with such pure heart, faith, and reverence, the karmic conditions of good deeds, wherever you are, your'

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處一切眾生、諸天、世人恭敬供養，尊重讚歎，躬傴汝邊，乃至於汝涅槃之後，諸天世人起塔供養汝之舍利。」

爾時，世尊告阿尼婁陀言：「阿尼婁陀！汝見上界有四十億諸天人眾，聞此經典，皆悉合掌傴身而住。」阿尼婁陀白佛言：「如是婆伽婆。」

佛復告阿尼婁陀：「彼天人等因聞此法，信心合掌，傴躬善根，于未來世阿僧祇劫不墮惡道，或在天上、或在人間，于恒沙世流轉生已，一一得作轉輪聖王，一切生處恒值諸佛，于諸佛所成就善根。成善根已，乃至得證阿耨多羅三藐三菩提，同一名號，名為一切眾類傴身多陀阿伽度、阿羅訶、三藐三佛陀。」

說是語已，時大眾中有諸力士及其眷屬各有五百，其名曰娛樂力士、頭俱耶力士、大力力士、天威力士、勝天力士、郁干蹉力士、無畏力士、婆藪力士、真實力士、優多羅力士、婆儔力士、一切忍力士，如是等一一力士，各及眷屬五百圍繞，聚集來會在其眾首，為欲供養向如來所，皆半傴身，合掌悲泣，哀哽大叫，流淚雨面，而白佛言：「世尊！我等今者，為欲供養如來世尊及無攀緣童子菩薩，並余無量大菩薩等、乃至一切大德聲聞，此修多羅微妙句義清凈法門，為供養故，合掌傴身。世尊！我等以此一念善根，迴向阿耨多羅三藐三菩提。」

【現代漢語翻譯】 現代漢語譯本：

『（此人）將受到一切眾生、諸天、世人的恭敬供養，尊重讚歎，他們會向你彎腰致敬，甚至在你涅槃之後，諸天世人還會建造佛塔供奉你的舍利。』 當時，世尊告訴阿尼婁陀（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）說：『阿尼婁陀！你看到上界有四十億諸天人眾，聽到這部經典，都雙手合十，彎腰站立嗎？』阿尼婁陀回答佛說：『是的，婆伽婆（Bhagavan，佛陀的尊號）。』 佛又告訴阿尼婁陀：『那些天人等因為聽聞此法，信心合掌，彎腰的善根，在未來無量劫中不會墮入惡道，或者在天上，或者在人間，在恒河沙數的世界中流轉往生之後，他們都會一一成為轉輪聖王（Chakravartin，擁有統治世界的理想君主），一切出生之處都會恒常遇到諸佛，在諸佛那裡成就善根。成就善根之後，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），他們都將擁有同一個名號，名為一切眾類傴身多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyak-sambuddha，正等覺）。』 說完這些話后，當時大眾中有一些力士及其眷屬，每人各有五百人，他們的名字是：娛樂力士、頭俱耶力士、大力力士、天威力士、勝天力士、郁干蹉力士、無畏力士、婆藪力士、真實力士、優多羅力士、婆儔力士、一切忍力士，像這樣每一位力士，各自帶領五百眷屬圍繞，聚集來到會場的前面，爲了供養佛陀，他們都半彎著身子，合掌悲泣，哀傷哽咽大叫，淚流滿面，對佛說：『世尊！我們現在，爲了供養如來世尊和無攀緣童子菩薩（無攀緣童子菩薩，指不執著于任何事物的菩薩），以及其餘無量的大菩薩等，乃至一切大德聲聞（Sravaka，聽聞佛法而修行的弟子），這部修多羅（Sutra，佛經）微妙句義的清凈法門，爲了供養的緣故，合掌彎腰。世尊！我們以此一念善根，迴向阿耨多羅三藐三菩提。』

【English Translation】 English version:

'They will be respected, revered, and honored by all sentient beings, gods, and humans, who will bow down to you. Even after your Nirvana, gods and humans will build stupas to enshrine your relics.' At that time, the World Honored One said to Aniruddha: 'Aniruddha! Do you see the forty billion gods and humans in the upper realms, who, upon hearing this sutra, have all joined their palms and bowed their bodies?' Aniruddha replied to the Buddha: 'Yes, Bhagavan.' The Buddha further said to Aniruddha: 'Those gods and humans, because of hearing this Dharma, with faith, joining their palms, and bowing their bodies, will not fall into evil paths for countless kalpas in the future. They will either be in the heavens or in the human realm. After transmigrating through worlds as numerous as the sands of the Ganges, they will each become a Chakravartin, a universal monarch. In every place of birth, they will always encounter Buddhas, and they will achieve good roots in the presence of the Buddhas. Having achieved good roots, they will eventually attain Anuttara-samyak-sambodhi, and they will all have the same name, called 'All Beings Bowing Tathagata, Arhat, Samyak-sambuddha.' After speaking these words, at that time, among the assembly, there were some mighty warriors and their retinues, each with five hundred members. Their names were: Joyful Warrior, Head Kutiya Warrior, Great Strength Warrior, Heavenly Power Warrior, Victorious Heavenly Warrior, Ugranksha Warrior, Fearless Warrior, Vasu Warrior, Truthful Warrior, Uttara Warrior, Bahu Warrior, All-Enduring Warrior. Each of these warriors, surrounded by their five hundred retinues, gathered at the front of the assembly. To make offerings to the Tathagata, they all bowed halfway, joined their palms, wept with sorrow, sobbed loudly, and with tears streaming down their faces, said to the Buddha: 'World Honored One! We now, in order to make offerings to the Tathagata, the World Honored One, and the Unattached Child Bodhisattva, as well as the countless great Bodhisattvas, and all the great virtuous Sravakas, this Sutra, with its subtle and profound meanings, and this pure Dharma, for the sake of making offerings, join our palms and bow our bodies. World Honored One! With this single thought of good roots, we dedicate it towards Anuttara-samyak-sambodhi.'

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爾時，世尊即便微笑。諸佛法爾，若微笑時，即從口出種種微妙雜色光明——所謂青、黃、赤、白、金色玻璃——放斯光已，遍至無量無邊世界，光明所照乃至梵宮，還來旋繞世尊三匝，從佛頂入。

爾時，慧命阿難見是事已，即以偈頌而白佛言：

「世燈何因放，　　如此大光明？ 　善哉決我疑，　　及餘眾生等。」

佛告阿難：「汝見已不？此力士子一心集聚，合掌向我及無攀緣童子菩薩，並於此經至心凈信，復發無上大菩提心。」阿難白言：「見已，世尊！」

佛復告阿難言：「此力士子，從今已后阿僧祇億劫不墮惡趣，然後證得阿耨多羅三藐三菩提。」

爾時，世尊欲重宣此義，而說偈言：

「阿難！汝不見，　　摩羅子集聚， 　心生大歡喜，　　曲躬而向我？ 　歡喜說此言，　　當得無上道。 　大智力士子，　　此等供養我， 　及於無攀緣，　　於法生尊重， 　我諸聲聞等，　　如是合掌已， 　阿僧祇劫數，　　當不墮惡道。 　因此合掌業，　　及向我曲躬， 　假令一劫說，　　或無數億劫， 　此等當證道，　　成就諸佛土。 　行於最勝行，　　其數不可測， 　于億數等劫，　　思量不能知。 　阿難！今不久，　　於此后夜分， 　吾共

【現代漢語翻譯】 現代漢語譯本 那時，世尊便露出了微笑。諸佛的常態是，當微笑時，就會從口中放出各種微妙的雜色光明——也就是青色、黃色、紅色、白色、金色和琉璃色——放出這些光芒后，遍及無量無邊的世界，光明所照之處甚至到達梵天宮，然後又迴旋環繞世尊三圈，從佛的頭頂進入。 這時，慧命阿難（Ananda，佛陀的十大弟子之一，以多聞第一著稱）見到這種情況后，便用偈頌向佛稟告說： 『世間的明燈為何放出如此巨大的光明？ 請您慈悲地解除我的疑惑，以及其他眾生的疑惑。』 佛告訴阿難：『你看到了嗎？這些力士子（指具有強大力量和堅定信念的修行者）一心聚集，合掌向我和無攀緣童子菩薩（指不執著于任何事物，具有菩薩心腸的修行者），並且對這部經典至誠地凈信，還發起了無上的大菩提心（指追求覺悟的決心）。』阿難回答說：『看到了，世尊！』 佛又告訴阿難說：『這些力士子，從今以後，經過阿僧祇（asamkhya，佛教中表示極大數量的單位）億劫都不會墮入惡道，然後將會證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）。』 這時，世尊想要再次宣說這個道理，便說了偈頌： 『阿難！你沒看見嗎，這些摩羅子（指年輕的修行者）聚集在一起， 心中生起極大的歡喜，彎腰向我行禮？ 他們歡喜地說出這樣的話，將來必定能證得無上道。 這些具有大智慧的力士子，如此供養我， 以及那些不執著于任何事物的修行者，對佛法生起無比的尊重。 我所有的聲聞弟子（sravaka，聽聞佛法而修行的人）等，像這樣合掌之後， 經過阿僧祇劫的漫長時間，都不會墮入惡道。 因為他們合掌的善業，以及向我彎腰行禮的舉動， 即使花費一劫的時間來說，或者無數億劫的時間來說， 他們都將證得佛道，成就諸佛的凈土。 他們所修行的最殊勝的善行，其數量不可估量， 即使經過億萬劫的時間，也無法思量得知。 阿難！現在不久，就在今晚的後半夜， 我將與……』

【English Translation】 English version At that time, the World Honored One then smiled. It is the nature of all Buddhas that when they smile, they emit various subtle and multicolored lights from their mouths—namely, blue, yellow, red, white, gold, and crystal colors. Having emitted these lights, they pervade immeasurable and boundless worlds, and the light reaches even the Brahma Palace. Then, it returns, circling the World Honored One three times, and enters from the top of the Buddha's head. At that time, the Venerable Ananda (Ananda, one of the ten great disciples of the Buddha, known for his great learning) saw this event and immediately addressed the Buddha in verse: 'Why does the lamp of the world emit such great light? May you kindly resolve my doubts, and the doubts of other beings as well.' The Buddha said to Ananda, 'Have you seen it? These sons of strength (referring to practitioners with great power and firm faith) have gathered with one mind, joined their palms towards me and the unattached child Bodhisattvas (referring to practitioners who are not attached to anything and have the heart of a Bodhisattva), and have pure faith in this sutra with all their hearts, and have also generated the unsurpassed great Bodhi mind (referring to the determination to seek enlightenment).' Ananda replied, 'I have seen it, World Honored One!' The Buddha further said to Ananda, 'These sons of strength, from now on, will not fall into evil realms for asamkhya (asamkhya, a unit in Buddhism representing an extremely large number) eons, and then they will attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, the unsurpassed perfect enlightenment, the highest enlightenment).' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Ananda! Have you not seen, the sons of Mara (referring to young practitioners) gathered together, Their hearts filled with great joy, bowing towards me? They joyfully speak these words, and will surely attain the unsurpassed path. These sons of strength with great wisdom, offer such to me, And those practitioners who are not attached to anything, have great respect for the Dharma. All my Sravaka disciples (sravaka, those who practice by hearing the Dharma), having joined their palms like this, Will not fall into evil realms for asamkhya eons. Because of their good karma of joining their palms, and bowing towards me, Even if it takes one eon to explain, or countless eons to explain, They will all attain the Buddha path, and accomplish the pure lands of the Buddhas. The most excellent practices they perform, their number is immeasurable, Even after billions of eons, it cannot be comprehended. Ananda! Now, not long from now, in the latter part of this night, I will with...'

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汝等別，　　是最後相見。」

佛復告阿難：「阿難！汝見從北方有大金光照耀來已不？彼之威光映蔽一切，其方所有樹木、苗稼、藥草、華果，山崖、堆阜、臺殿、樓閣，輦輿、車乘，人非人等，于上虛空皆成一色，所謂金色。」阿難白佛言：「如是婆伽婆。」

佛復告阿難：「汝見北方復有七閻浮檀金輦輿從彼來不？中央輦輿其上童子結加趺坐，威光最勝，功德巍巍。」阿難白佛言：「如是婆伽婆，我今已見。」

佛復告阿難：「北方去此剎土六十四百千俱致，有佛剎名曰俱蘇摩拔坻(隋言多華)。彼剎世尊號名菩提分轉多陀阿伽度、阿羅訶、三藐三佛陀。彼佛剎中有此童子菩薩摩訶薩，名曰華敷神通德，從彼捨身來生此土。

「阿難！彼世界出諸法聲，名曰菩提分音。彼處眾生有聞聲者，成諸善根。阿難！彼菩提分轉如來，從證阿耨多羅三藐三菩提已來，六十四千劫現在說法。阿難！彼如來無有聲聞眾，唯菩薩眾。阿難！譬如灌頂轉輪聖王多有諸子，彼諸子等，為作大臣、為作國師、為作諸小國王；如是如是，彼佛如來諸菩薩等亦復如是，亦名為子、亦名大臣，彼佛亦爾。有二菩薩最為殊勝，于諸菩薩獨為侍者，還以菩薩而為僧寶。阿難！如是次第說彼佛剎，皆悉菩薩滿彼國界。

【現代漢語翻譯】 現代漢語譯本：『你們要分別了，這是最後一次相見。』 佛陀又告訴阿難：『阿難，你看到從北方有巨大的金色光芒照耀過來嗎？那光芒的威勢覆蓋一切，它所在方向的樹木、莊稼、藥草、花果，山崖、土丘、臺殿、樓閣，輦車、車輛，人和非人等，在上面的虛空中都變成一種顏色，就是金色。』阿難回答佛陀說：『是的，世尊。』 佛陀又告訴阿難：『你看到北方又有七輛閻浮檀金（一種金）的輦車從那裡過來嗎？中央的輦車上，有一個童子結跏趺坐，威光最盛，功德巍峨。』阿難回答佛陀說：『是的，世尊，我現在已經看到了。』 佛陀又告訴阿難：『北方距離這個剎土六十四百千俱致（極大的數字單位），有一個佛剎名為俱蘇摩拔坻（意為多華）。那個剎土的世尊，號名為菩提分轉多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺）。那個佛剎中有這個童子菩薩摩訶薩（大菩薩），名叫華敷神通德，從那裡捨身來到這個世界。』 『阿難，那個世界發出諸法之聲，名為菩提分音。那裡眾生有聽到這個聲音的，都能成就各種善根。阿難，那位菩提分轉如來，從證得阿耨多羅三藐三菩提（無上正等正覺）以來，已經六十四千劫都在說法。阿難，那位如來沒有聲聞眾，只有菩薩眾。阿難，譬如灌頂轉輪聖王有很多兒子，那些兒子們，有的做大臣，有的做國師，有的做小國王；像這樣，像這樣，那位佛如來的菩薩們也像這樣，也稱為兒子，也稱為大臣，那位佛也是這樣。有兩位菩薩最為殊勝，在所有菩薩中單獨作為侍者，還以菩薩作為僧寶。阿難，像這樣依次講述那個佛剎，都是菩薩充滿那個國界。』

【English Translation】 English version: 『You must part, this is the last time we shall meet.』 The Buddha further said to Ananda: 『Ananda, have you seen a great golden light shining from the north? The power of that light covers everything, and in its direction, the trees, crops, herbs, flowers, fruits, cliffs, mounds, terraces, pavilions, carriages, vehicles, humans and non-humans, all in the sky above become one color, which is golden.』 Ananda replied to the Buddha, 『Yes, Bhagavan.』 The Buddha further said to Ananda: 『Have you seen seven chariots of Jambu-gold (a type of gold) coming from the north? In the central chariot, there is a boy sitting in the lotus position, his majestic light is the most supreme, and his merits are magnificent.』 Ananda replied to the Buddha, 『Yes, Bhagavan, I have now seen it.』 The Buddha further said to Ananda: 『To the north, sixty-four hundred thousand kotis (an extremely large number unit) away from this land, there is a Buddha-land named Kusumabhadri (meaning many flowers). The World Honored One of that land is named Bodhi-part-turn Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). In that Buddha-land, there is this boy Bodhisattva Mahasattva (Great Bodhisattva), named Flower-Spread-Supernatural-Virtue, who has given up his body there and come to be born in this land.』 『Ananda, that world emits the sound of all dharmas, called the Bodhi-part sound. Those beings there who hear this sound can achieve various good roots. Ananda, that Bodhi-part-turn Tathagata, since attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), has been teaching the Dharma for sixty-four thousand kalpas. Ananda, that Tathagata has no Sravaka (Hearer) assembly, only a Bodhisattva assembly. Ananda, just as a crowned Chakravartin King has many sons, and those sons become ministers, national teachers, or small kings; in the same way, in the same way, the Bodhisattvas of that Buddha Tathagata are also like that, they are also called sons, also called ministers, and that Buddha is also like that. There are two Bodhisattvas who are the most outstanding, serving as attendants among all the Bodhisattvas, and they also regard Bodhisattvas as the Sangha Jewel. Ananda, in this way, I have described that Buddha-land, which is filled with Bodhisattvas throughout its realm.』

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「阿難！彼佛世界資生所須，皆悉豐足無所乏少；具足無畏安隱快樂，微妙可瞻人民充滿，菩薩功德皆悉滿足；住諸神通最為殊勝，以三昧力周旋往返；猶彼朋友智慧之聚，最為殊勝智藏滿足；常能修習菩提之心，常能講論一切智法，于諸菩薩一切深法，無量無邊皆悉證得。阿難！如是等諸菩薩摩訶薩滿彼世界。彼佛剎中，此華敷神通德菩薩摩訶薩——善男子——來生此土閻浮提毗舍離城。彼善男子今現神通而來此者，為欲頂禮如來足故，又欲觀見如來世尊入大涅槃。

「阿難！此大光明現者，是彼如來多陀阿伽度、阿羅訶、三藐三佛陀威神之力。阿難！所謂此七閻浮檀金輦輿者，是彼如來七菩提分助道法故，為作化現。

「阿難！此閻浮提有無量千俱胝諸眾生、諸天人等，共此童子，往昔已來同種善根；而此童子亦生此間閻浮提時，令彼眾生即得歡喜踴躍無量，復有眾生當得漏盡、或有眾生當得學地、或有眾生得無學地、或有眾生未發菩提心者當能令發菩提之心、或有眾生髮于本性不退忍心。

「阿難！如此童子，處中輦輿加趺坐者，所出光明，此之光明是彼如來神通威力之所現耳，從此光明出生彼之六輦輿也。阿難！汝看，以彼如來威神之力，此華敷神通德菩薩摩訶薩能於此處現種種神通

【現代漢語翻譯】 現代漢語譯本： 「阿難（Ananda，佛陀的十大弟子之一）！那個佛的世界裡，生活所需的一切都非常充足，沒有任何缺乏；那裡充滿著無畏的安穩和快樂，景象美妙，人民眾多，菩薩的功德都圓滿具足；他們安住于各種神通之中，最為殊勝，以三昧（Samadhi，禪定）的力量自由自在地來回往返；他們就像朋友一樣，是智慧的集合，擁有最殊勝的智慧寶藏；他們常常修習菩提之心，常常講論一切智的法門，對於菩薩們所修習的一切深奧法門，都無量無邊地證悟了。阿難！像這樣的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）充滿了那個世界。在那個佛剎中，這位名為華敷神通德的菩薩摩訶薩——善男子——來到我們這個閻浮提（Jambudvipa，我們所居住的這個世界）的毗舍離城（Vaishali，古印度城市）。這位善男子現在顯現神通來到這裡，是爲了頂禮如來的雙足，也是爲了瞻仰如來世尊進入大涅槃（Mahaparinirvana，佛陀的最終涅槃）。 「阿難！現在顯現的這道大光明，是那位如來多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者）的威神之力。阿難！你所看到的這七輛閻浮檀金（Jambudana，一種金色）輦輿，是那位如來爲了示現七菩提分（Saptabodhyanga，七種覺悟的因素）的助道法而化現的。 「阿難！在這個閻浮提，有無量千俱胝（koti，印度計數單位）的眾生、天人等，和這位童子在過去世中共同種下了善根；而當這位童子降生到這個閻浮提時，就使得那些眾生立刻感到歡喜踴躍，無量無邊。還有一些眾生將要證得漏盡（Asravaksaya，煩惱的止息），或者有些眾生將要證得學地（Saiksa，有待學習的階段），或者有些眾生將要證得無學地（Asaiksa，無需再學習的階段），或者有些眾生尚未發起菩提心（Bodhi-citta，覺悟之心）的，將能令他們發起菩提之心，或者有些眾生將能發起本性不退轉的忍辱之心。 「阿難！這位童子，在中間的輦輿上結跏趺坐（Vajrasana，一種坐姿）時所發出的光明，這光明是那位如來的神通威力所顯現的，從這光明中又化生出那六輛輦輿。阿難！你看，憑藉那位如來的威神之力，這位華敷神通德菩薩摩訶薩能夠在這裡顯現種種神通。」

【English Translation】 English version: 『Ananda! In that Buddha-world, all the necessities of life are abundant and without any lack; it is filled with fearlessness, peace, and happiness, with beautiful sights and a multitude of people. The merits of the Bodhisattvas are all complete; they dwell in various supernormal powers, which are most excellent, and they travel freely back and forth by the power of Samadhi (meditative absorption). They are like a gathering of friends, a most excellent treasury of wisdom, full of wisdom; they constantly cultivate the Bodhi-mind (mind of enlightenment), constantly discuss the Dharma of all-knowing wisdom, and they have attained immeasurable and boundless realization of all the profound Dharmas practiced by the Bodhisattvas. Ananda! Such Bodhisattva-Mahasattvas (great Bodhisattvas) fill that world. In that Buddha-land, this Bodhisattva-Mahasattva named Flower-Adorned Supernormal Virtue—a good man—has come to this Jambudvipa (the world we live in), to the city of Vaishali (an ancient Indian city). This good man has now manifested supernormal powers to come here, in order to pay homage to the feet of the Tathagata (the thus-gone one), and also to behold the World-Honored One, the Tathagata, entering into Mahaparinirvana (the final nirvana of the Buddha).』 『Ananda! This great light that is now appearing is the power of the majestic spirit of that Tathagata, Arhat (worthy one), Samyaksambuddha (perfectly enlightened one). Ananda! These seven chariots of Jambudana gold (a type of gold) that you see are manifestations of the Tathagata, created to demonstrate the seven factors of enlightenment (Saptabodhyanga), which are aids to the path.』 『Ananda! In this Jambudvipa, there are countless thousands of kotis (a unit of Indian counting) of beings, gods, and humans, who have planted good roots together with this youth in past lives; and when this youth was born in this Jambudvipa, he immediately caused those beings to feel joy and elation, immeasurable and boundless. There are also some beings who will attain the extinction of outflows (Asravaksaya), or some beings who will attain the stage of learning (Saiksa), or some beings who will attain the stage of no-more-learning (Asaiksa), or some beings who have not yet generated the Bodhi-mind, who will be able to generate the Bodhi-mind, or some beings who will generate the patience of non-retrogression in their inherent nature.』 『Ananda! This youth, sitting in the lotus position (Vajrasana) in the middle chariot, the light that emanates from him, this light is manifested by the supernormal power of that Tathagata, and from this light, those six chariots were also born. Ananda! Look, by the power of the majestic spirit of that Tathagata, this Bodhisattva-Mahasattva of Flower-Adorned Supernormal Virtue is able to manifest various supernormal powers here.』

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，又此光明之力，於此世界能為無量無邊諸眾生等，作大利益，所謂以彼正法，共相攝受。」

爾時，彼童子等悉皆和合，歡喜踴躍，復與無量百千眾生前後圍繞，於一剎那之頃雨種種華，詣向佛所。到已，頂禮佛足。

爾時，世尊告慧命阿難言：「阿難！如來為諸眾生所可作者，及如來長子諸菩薩摩訶薩等所應作者，我於今者皆已具足；我為眾生所作利益者，今已作竟。阿難！此華敷神通德菩薩摩訶薩在於閻浮檀金輦輿中儼然而坐，所作神通以如是等，教化那由他眾生證於阿羅漢果，復教俱胝那由他數眾生已得學地，復有百俱胝數眾生令於三寶得生凈信、受持五戒，復有七百俱胝諸天令得住于不退轉地、決定當得阿耨多羅三藐三菩提，復有七俱胝眾生令住無生法忍，復有無量阿僧祇那由他俱胝眾生，當令值遇彌勒世尊初首法會。」

四童子三昧經卷中 大正藏第 12 冊 No. 0379 四童子三昧經

四童子三昧經卷下

隋北印度健陀羅國三藏阇那崛多譯

爾時，慧命阿難白佛言：「世尊！惟愿世尊或住一劫、或減一劫，憐愍此等諸眾生故。所以者何？如來、多陀阿伽度、阿羅訶、三藐三佛陀若住世者，如是大事常現於世，又令是等真善大士，數數往返閻浮提內。

【現代漢語翻譯】 現代漢語譯本： 『而且，這光明之力，在這個世界能為無量無邊的眾生帶來巨大的利益，也就是用這正法，共同互相攝受。』 當時，那些童子們都和合在一起，歡喜踴躍，又與無量百千的眾生前後圍繞，在一剎那間降下種種鮮花，前往佛陀所在之處。到達后，他們頂禮佛足。 當時，世尊告訴慧命阿難說：『阿難！如來為眾生所能做的事，以及如來長子諸菩薩摩訶薩（菩薩中的大菩薩）所應做的事，我現在都已經做完了；我為眾生所做的利益，現在已經做完了。阿難！這位華敷神通德菩薩摩訶薩（具有神通和德行的菩薩）正坐在閻浮檀金（一種金子）的輦輿中，莊嚴地坐著，他所展現的神通就是這樣，教化了那由他（數量單位）的眾生證得阿羅漢果（佛教修行者所能達到的最高境界之一），又教化了俱胝（數量單位）那由他數量的眾生已經得到學地（修行過程中的階段），又有百俱胝數量的眾生讓他們對三寶（佛、法、僧）生起清凈的信心、受持五戒，又有七百俱胝諸天讓他們安住于不退轉地（不會退轉的修行境界）、決定當得阿耨多羅三藐三菩提（無上正等正覺，即成佛），又有七俱胝眾生讓他們安住于無生法忍（對無生之法的忍可），又有無量阿僧祇（數量單位）那由他俱胝的眾生，將讓他們值遇彌勒世尊（未來佛）初次說法的大會。』 《四童子三昧經》卷中 大正藏第12冊 No. 0379 《四童子三昧經》 《四童子三昧經》卷下 隋北印度健陀羅國三藏阇那崛多譯 當時，慧命阿難對佛說：『世尊！唯愿世尊或者住世一劫（時間單位），或者減少一劫，爲了憐憫這些眾生。這是為什麼呢？如來、多陀阿伽度（如來十號之一，意為如實而來者）、阿羅訶（如來十號之一，意為應供）、三藐三佛陀（如來十號之一，意為正等覺者）如果住世的話，這樣的大事就會常常顯現在世間，又讓這些真善的大士，多次往返于閻浮提（我們所居住的世界）之內。』

【English Translation】 English version: 'Moreover, this power of light can bring immense benefits to countless beings in this world, that is, to mutually embrace and receive each other with this righteous Dharma.' At that time, those youths all came together, rejoicing and leaping with joy, and surrounded by countless hundreds of thousands of beings, they rained down various flowers in an instant, and went to where the Buddha was. Having arrived, they bowed at the Buddha's feet. At that time, the World Honored One said to the Venerable Ananda: 'Ananda! What the Tathagata (another name for Buddha) can do for sentient beings, and what the eldest sons of the Tathagata, the Bodhisattva Mahasattvas (great Bodhisattvas), should do, I have now completed; the benefits I have done for sentient beings, I have now completed. Ananda! This Bodhisattva Mahasattva, Flower-Adorned Supernatural Virtue, is sitting solemnly in a palanquin made of Jambu-gold (a type of gold), and the supernatural powers he displays are like this: he has taught nayuta (a unit of number) beings to attain the Arhat fruit (one of the highest states of enlightenment in Buddhism), and he has taught koti (a unit of number) nayuta beings who have already attained the stage of learning, and there are also a hundred koti beings who have been made to generate pure faith in the Three Jewels (Buddha, Dharma, Sangha), and to uphold the five precepts, and there are also seven hundred koti devas (gods) who have been made to abide in the stage of non-retrogression (a state of practice from which one will not regress), and who are determined to attain Anuttara-samyak-sambodhi (supreme enlightenment, Buddhahood), and there are also seven koti beings who have been made to abide in the forbearance of non-origination, and there are also countless asamkhya (a unit of number) nayuta koti beings who will be made to encounter the first Dharma assembly of the World Honored One Maitreya (the future Buddha).' The Sutra of the Samadhi of the Four Youths, Scroll Middle Taisho Tripitaka Volume 12, No. 0379, The Sutra of the Samadhi of the Four Youths The Sutra of the Samadhi of the Four Youths, Scroll Lower Translated by Tripitaka Jnanagupta of the Gandhara Kingdom in Northern India during the Sui Dynasty At that time, the Venerable Ananda said to the Buddha: 'World Honored One! May the World Honored One abide for one kalpa (a unit of time), or reduce one kalpa, out of compassion for these sentient beings. Why is that? If the Tathagata, Tathagata (one of the ten titles of the Buddha, meaning 'the one who has thus come'), Arhat (one of the ten titles of the Buddha, meaning 'worthy of offerings'), Samyak-sambuddha (one of the ten titles of the Buddha, meaning 'perfectly enlightened one') were to abide in the world, such great events would always appear in the world, and also cause these truly virtuous great beings to repeatedly travel back and forth within Jambudvipa (the world we inhabit).'

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我等眾生復應於此如許時間，當見此等菩薩大眾承事供養；又於此時，如是經典復應當得廣行流佈；復如許時，我等得聞合佛法義；如許時間，令我得見如來世尊及大士等種種現化神通之力。若如來今日不住於世、入涅槃者，我等眾生於如來世尊滅度之後遠離三事。何等為三？所謂不見佛、不聞正法、三者不見此等大士弘廣之心，亦復不得承奉供養；有如是失。」慧命阿難說是言已，悲號大哭，憂嘆懊惱，涕淚滿目，宛轉在地，如斫樹倒，並唱是言：「我等速疾共佛別離，諸善知識亦復別離。」

爾時，眾中有菩薩摩訶薩，名曰善思義，以偈白慧命阿難言：

「阿難莫憂惱，　　諸行悉無常， 　世法欲常者，　　此處不可得。 　若言有諸行，　　此言不可得。 　如是諸法空，　　汝今何憂苦？ 　諸智皆悉空，　　于佛智亦空， 　佛尚不可得，　　汝今何憂愁？ 　汝莫生分別，　　智者舍分別。 　諸有如虛空，　　如陽焰似水， 　亦如幻師化，　　像馬諸乘等， 　園林眾聚落，　　樹木諸花果， 　世諦亦如是，　　如幻化無實。 　諸佛及聲聞，　　亦如是不異。」

爾時，慧命阿難以偈報善思義菩薩言：

「如是如所說，　　諸法無有相， 　此最為勝法，　　我今最後聞。

【現代漢語翻譯】 現代漢語譯本 我等眾生還應當在這樣長的時間裡，得見這些菩薩大眾承事供養；又在這個時候，這樣的經典也應當得以廣泛流傳；再過這樣長的時間，我們能夠聽聞符合佛法真義的教誨；再過這樣長的時間，使我們得見如來世尊以及大菩薩們種種顯現的神通之力。如果如來今天不住世、入涅槃的話，我們這些眾生在如來世尊滅度之後，就會失去三件事。是哪三件呢？就是見不到佛，聽不到正法，第三是見不到這些大菩薩們弘揚佛法的廣大心願，也無法承奉供養他們；會有這樣的缺失。』慧命阿難說完這些話后，悲傷地大哭起來，憂愁嘆息，懊惱不已，眼淚盈眶，倒在地上，像被砍倒的樹一樣，並且喊道：『我們很快就要和佛陀分別了，和各位善知識也要分別了。』 這時，大眾中有一位菩薩摩訶薩（大菩薩），名叫善思義，用偈頌對慧命阿難說： 『阿難不要憂愁煩惱，一切事物都是無常的，如果世間法想要恒常不變，這是不可能的。如果說諸行（一切事物）是真實存在的，這種說法也是不可能成立的。一切諸法都是空性的，你現在為何如此憂愁痛苦呢？一切智慧都是空性的，對於佛的智慧也是空性的，佛尚且不可得，你現在為何如此憂愁呢？你不要產生分別心，有智慧的人會捨棄分別心。一切存在都像虛空一樣，像陽光下的水汽一樣，也像魔術師變幻出來的，大象、馬匹等各種坐騎，園林、村落，樹木、花果，世俗的真相也是如此，像幻化一樣沒有實體。諸佛和聲聞（佛陀的弟子）也是如此，沒有不同。』 這時，慧命阿難用偈頌回答善思義菩薩說： 『正如你所說，一切諸法都沒有固定的相狀，這是最殊勝的法，我今天最後才聽到。』

【English Translation】 English version We sentient beings should, for such a long time, witness these Bodhisattva assemblies making offerings; and at this time, such scriptures should also be widely circulated; and for such a long time, we should be able to hear teachings that accord with the Dharma; and for such a long time, may we see the Tathagata World-Honored One and the great Bodhisattvas manifesting various miraculous powers. If the Tathagata does not remain in the world today and enters Nirvana, we sentient beings, after the Tathagata World-Honored One's passing, will be separated from three things. What are the three? Namely, not seeing the Buddha, not hearing the true Dharma, and thirdly, not seeing the great aspiration of these great Bodhisattvas to propagate the Dharma, nor being able to make offerings to them; there will be such a loss.』 After the Venerable Ananda spoke these words, he wept bitterly, lamenting with sorrow and regret, his eyes filled with tears, falling to the ground like a felled tree, and cried out: 『We will soon be separated from the Buddha, and also separated from all the virtuous friends.』 At that time, among the assembly, there was a Bodhisattva Mahasattva (great Bodhisattva) named Good-Thought-Meaning, who spoke to the Venerable Ananda in verse: 『Ananda, do not be sorrowful or distressed, all phenomena are impermanent; if one seeks permanence in worldly matters, it is unattainable. If one says that all phenomena exist, this statement is also untenable. All dharmas are empty in nature, why are you now so sorrowful and suffering? All wisdom is empty, and the wisdom of the Buddha is also empty; even the Buddha is unattainable, why are you now so worried? You should not give rise to discrimination; the wise abandon discrimination. All existences are like empty space, like a mirage in the sun, like the illusions created by a magician, elephants, horses, and various vehicles, gardens, villages, trees, flowers, and fruits; the worldly truth is also like this, like an illusion without substance. The Buddhas and Sravakas (Buddha's disciples) are also like this, without difference.』 At that time, the Venerable Ananda replied to the Bodhisattva Good-Thought-Meaning in verse: 『As you have said, all dharmas have no fixed characteristics; this is the most supreme Dharma, which I have heard for the last time today.』

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云何向舍衛，　　所問我何報？ 『阿難！佛何在？　　世眼何時來？』 　我昔往彼處，　　常見佛世尊， 　今往彼處空，　　大智我那住？」

爾時，寂靜轉善男子復向慧命阿難以偈白言：

「汝于億年哭，　　此事難可得。 　阿難！汝諦觀，　　法界難見處。 　譬如芭蕉莖，　　葉葉皆除去， 　其間無有實，　　法體亦如是。 　猶如天降雨，　　普下諸水渧， 　泡起已還滅，　　諸有為亦然。 　如水沫揣聚，　　有眼者觀見， 　此處無有實，　　世相亦如是。 　譬如鏡中像，　　其體無有實， 　三界世相爾，　　智者莫涕泣。」

爾時，慧命阿難以偈報寂定菩薩摩訶薩言：

「我非不知此，　　如汝智者說， 　三相皆無常，　　經中大仙說。 　但此億數天，　　泣淚皆啼哭， 　向我邊叫喚，　　以是生我苦。 　世尊不久去，　　舍我等眼者， 　我等何趣向？　　誰能救護我？ 　正法從誰聞，　　寂靜深無比？ 　我今供養誰？　　嗚呼！佛難見！」

爾時，無攀緣菩薩摩訶薩以偈告慧命阿難言：

「尊者阿難起，　　但觀法莫憂， 　法無有來者，　　亦無有去者。 　譬如佛有生，　　證菩提亦爾； 　譬如轉法輪，　　涅槃亦如是。 　諸佛

【現代漢語翻譯】 現代漢語譯本 『我該如何前往舍衛城（Savatthi，古印度城市名）？他們問我，我該如何回答？』 『阿難（Ananda，佛陀十大弟子之一）！佛陀在哪裡？世間的眼睛何時再來？』 我過去常去那裡，常見到佛陀世尊（Bhagavan，佛陀的尊稱）， 如今再去那裡，卻空無一人，大智慧的佛陀，我該如何安住？』

這時，寂靜轉善男子（一個菩薩的名稱）又以偈頌對慧命阿難（Ananda，佛陀十大弟子之一）說：

『你即使哭泣億萬年，此事也難以改變。 阿難！你仔細觀察，法界（Dharmadhatu，宇宙萬法的總稱）的真相難以見到。 譬如芭蕉的莖，一層層剝開， 其中沒有實在的東西，法的本體也是如此。 猶如天降雨，普降下無數水滴， 水泡生起后又會消滅，一切有為法（Samskara，因緣和合而生的事物）也是這樣。 如同水沫聚在一起，有眼睛的人都能看到， 這裡面沒有實在的東西，世間的現象也是如此。 譬如鏡中的影像，其本體並非真實存在， 三界（Trailokya，欲界、色界、無色界）的世間現象也是這樣，智者不應為此哭泣。』

這時，慧命阿難以偈頌回答寂定菩薩摩訶薩（Mahasattva，大菩薩）說：

『我並非不知道這些，正如你智者所說， 三相（Anicca，苦，空）皆是無常，經中大仙（佛陀）也這樣說過。 只是這億萬天人，都在哭泣流淚， 向我呼喚，因此我才感到痛苦。 世尊不久就離去，捨棄我們這些有眼之人， 我們該何去何從？誰能救護我們？ 正法（Sad-dharma，佛陀的教法）從誰那裡聽聞，如此寂靜深奧？ 我如今該供養誰？嗚呼！佛陀難得一見！』

這時，無攀緣菩薩摩訶薩（Mahasattva，大菩薩）以偈頌告訴慧命阿難說：

『尊者阿難，請起身，但觀照法，不要憂愁， 法沒有來處，也沒有去處。 譬如佛陀有生，證得菩提（Bodhi，覺悟）也是如此； 譬如轉法輪（Dharmacakra-pravartana，佛陀宣講佛法），涅槃（Nirvana，寂滅）也是如此。 諸佛

【English Translation】 English version 'How should I go to Savatthi? What should I answer when asked?' 'Ananda! Where is the Buddha? When will the eye of the world come again?' I used to go there often and see the Buddha, the World Honored One (Bhagavan), But now when I go there, it is empty. Where should I, with my great wisdom, reside?'

At that time, the virtuous man of serene transformation (a Bodhisattva's name) again spoke to the venerable Ananda in verse:

'Even if you cry for billions of years, this matter is difficult to change. Ananda! Observe carefully, the truth of the Dharma realm (Dharmadhatu) is difficult to see. It is like the stem of a banana tree, when you peel off layer after layer, There is nothing substantial inside, the essence of Dharma is also like this. It is like the rain from the sky, falling down in countless drops, Bubbles arise and then disappear, all conditioned things (Samskara) are like this. Like foam gathering together, those with eyes can see, There is nothing real here, the phenomena of the world are also like this. Like an image in a mirror, its substance is not real, The phenomena of the three realms (Trailokya) are like this, the wise should not weep for it.'

At that time, the venerable Ananda replied to the Bodhisattva Mahasattva of serene contemplation in verse:

'It is not that I do not know this, as you, the wise one, have said, The three characteristics (Anicca, Dukkha, Anatta) are all impermanent, the great sage (Buddha) in the scriptures has also said this. But these billions of gods are all weeping and crying, Calling out to me, and that is why I feel pain. The World Honored One will soon depart, abandoning us who have eyes, Where should we go? Who can protect us? From whom shall we hear the true Dharma (Sad-dharma), so serene and profound? Whom shall I offer to now? Alas! The Buddha is difficult to see!'

At that time, the Bodhisattva Mahasattva of non-attachment spoke to the venerable Ananda in verse:

'Venerable Ananda, please rise, just contemplate the Dharma, do not worry, The Dharma has no coming, nor does it have any going. Just as the Buddha had a birth, so too is the attainment of Bodhi (enlightenment); Just as the turning of the Dharma wheel (Dharmacakra-pravartana), so too is Nirvana (liberation). All Buddhas

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不曾生，　　亦復不曾滅， 　如是真法中，　　阿難何以哭？ 　汝聞我毛孔，　　出如是諸聲， 　諸有空寂靜，　　佛等四種事。」

爾時，慧命阿難以偈白無攀緣菩薩摩訶薩言：

「大士等不久，　　各各別剎去， 　彼國見諸佛，　　說于甘露法。 　汝聞彼佛法，　　甚深諸妙義， 　見彼佛徒眾，　　及諸菩薩等。 　今我億數天，　　哭泣而圍繞， 　世尊涅槃已，　　智者我那住？ 　優婆塞千數，　　今日承聽我， 　大苦惱憂悲，　　我云何慰喻？ 　三十三焰摩、　　兜率及他化、 　自在及梵天、　　如是等天來， 　云何令歡喜？　　釋牛王滅后， 　云何宣彼法？　　我口云何辯？ 　諸天問我時：　　『阿難！尊何在？』 　彼問我何報？　　人牛王滅后， 　一切諸處所，　　甚深如來住， 　我于經行林，　　今在何處所？」

爾時，開敷華神通德善男子以偈白慧命阿難言：

「我以知汝行，　　善於三月中， 　數現身向汝，　　阿難莫哭泣。 　自余千數佛，　　我告為汝故， 　諸佛為汝說，　　化作釋種身。 　諸佛有慈念，　　以汝好事佛， 　當來向汝邊，　　阿難莫大哭。 　天等諸世間，　　今日可憂悲， 　如是大教師，　　隱寂而不現。

【現代漢語翻譯】 現代漢語譯本 『不曾生，亦復不曾滅，』 『在這樣的真理之中，阿難為何哭泣？』 『你聽見我毛孔發出這樣的聲音，』 『一切皆空寂靜，佛陀等同於這四種狀態。』

那時，慧命阿難以偈頌對無攀緣菩薩摩訶薩說：

『大士們不久將各自前往不同的佛土，』 『在那裡見到諸佛，宣說甘露妙法。』 『你們聽聞那些佛法，甚深的諸種奧義，』 『見到那些佛陀的弟子，以及諸菩薩等。』 『如今我被億萬天人哭泣圍繞，』 『世尊涅槃后，我這智者將何處安住？』 『成千上萬的優婆塞（在家男居士）今日聽我說法，』 『他們如此苦惱憂悲，我該如何安慰他們？』 『三十三焰摩天（欲界第二天）、兜率天（欲界第四天）及他化自在天（欲界第六天），』 『還有梵天（色界諸天）等天人前來，』 『我如何才能讓他們歡喜？釋迦牛王（指佛陀）滅度后，』 『我如何宣說佛法？我口如何能辯？』 『諸天問我時：『阿難！世尊在哪裡？』 『他們問我，我如何回答？人中牛王（指佛陀）滅度后，』 『一切諸處，甚深的如來（佛陀）所在，』 『我在這經行林中，如今又在何處？』

那時，開敷華神通德善男子以偈頌對慧命阿難說：

『我已知曉你的修行，在過去三個月中，』 『多次顯現身形向你示現，阿難不要哭泣。』 『其餘成千上萬的佛陀，我爲了你而告知，』 『諸佛爲了你，化現為釋迦種姓之身。』 『諸佛有慈悲的念頭，因為你親近佛陀，』 『未來將來到你身邊，阿難不要大哭。』 『天人等世間眾生，今日可以憂悲，』 『如此偉大的導師，隱沒寂靜不再顯現。』

【English Translation】 English version 'There is no birth, nor is there extinction,' 'In such a true Dharma, why does Ananda weep?' 'You hear such sounds coming from my pores,' 'All are empty and still, the Buddha is equal to these four states.'

At that time, the venerable Ananda spoke in verse to the Bodhisattva Mahasattva Without Attachment:

'The great beings will soon each go to different Buddha lands,' 'There, they will see the Buddhas, and hear the nectar of the Dharma.' 'You will hear those Buddha's teachings, the profound and subtle meanings,' 'And see those Buddha's disciples, and the Bodhisattvas.' 'Now, I am surrounded by billions of weeping devas,' 'After the World Honored One's Nirvana, where shall I, the wise one, dwell?' 'Thousands of Upasakas (male lay practitioners) listen to me today,' 'They are so distressed and sorrowful, how shall I comfort them?' 'The thirty-three Trayastrimsha devas (second heaven of the desire realm), Tushita devas (fourth heaven of the desire realm), and Paranirmitavasavartin devas (sixth heaven of the desire realm),' 'As well as the Brahma devas (devas of the form realm) and others, have come,' 'How can I make them happy? After the extinction of the Shakya Bull King (referring to the Buddha),' 'How shall I proclaim the Dharma? How shall my mouth speak?' 'When the devas ask me: 'Ananda! Where is the Honored One?' 'How shall I answer them? After the extinction of the Bull King among men (referring to the Buddha),' 'In all places, where the profound Tathagata (Buddha) dwells,' 'In this walking grove, where am I now?'

At that time, the virtuous man of the power of the blossoming flower, spoke in verse to the venerable Ananda:

'I have known your practice, in the past three months,' 'I have appeared many times to you, Ananda, do not weep.' 'The other thousands of Buddhas, I tell you for your sake,' 'The Buddhas, for your sake, have manifested as the Shakya lineage.' 'The Buddhas have compassionate thoughts, because you are close to the Buddha,' 'They will come to your side in the future, Ananda, do not weep greatly.' 'The devas and other beings of the world, may be sorrowful today,' 'Such a great teacher, has disappeared into silence and no longer appears.'

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如來昔曾說，　　壽命住億劫， 　諸行唸唸滅，　　我對教師聞。」

爾時，慧命阿難住于佛后，三大叫喚而說偈言：

「眾生所歸者，　　能與彼等眼， 　導師入滅后，　　眾生轉盲冥。 　勝王阿阇世，　　聞此不善言， 　導師入滅后，　　憂苦云何住？ 　勝人今涅槃，　　於後力士子， 　如是等憂惱，　　悲號大哭泣。 　彼等集聚已，　　最後見導師， 　敬心而尊重，　　合掌以曲躬。 　天龍夜叉滿，　　縱廣五由旬， 　此處無空缺，　　人類無入處。 　雨微妙香華，　　充滿至於膝， 　復雨諸末香，　　供養最勝仙。 　難陀、優波陀，　　及六十億龍， 　悉來涅槃處，　　最後見導師。 　摩那斯婆論，　　娑伽羅、大龍、 　睺嘍、目真陀，　　各百億圍繞， 　起雲雨香水，　　散灑此大地， 　降大雨而來，　　最後見導師。 　諸天雨天華，　　及雨凈香水， 　天龍等敬心，　　供養世尊故。 　阿耨達龍王，　　六十俱胝等， 　雨種種寶雨，　　到人牛王邊。 　伊羅缽啼哭，　　須彌子大蛇， 　供養世尊故，　　最後奉見佛。 　諸龍有百千，　　億數那由他， 　起云震雷電，　　來到導師所， 　彼等澍大雨，　　清凈諸香水， 　亦為供養

【現代漢語翻譯】 現代漢語譯本 『如來（Tathagata，佛的稱號）過去曾說，壽命可住億劫（kalpa，極長的時間單位），一切行爲念念生滅，這些我都是從老師那裡聽聞的。』

當時，慧命阿難（Ananda，佛陀的十大弟子之一）站在佛陀身後，三次大聲呼喚，並以偈頌說道：

『眾生所歸依的，能給予他們光明的人，導師（Buddha，佛陀）入滅后，眾生將轉入黑暗和迷茫。 勝王阿阇世（Ajatasatru，古印度國王）聽到這些不祥的話語，導師入滅后，憂愁痛苦將如何安住？ 勝人（Buddha，佛陀）如今將要涅槃（Nirvana，佛教的最高境界），之後那些有力量的人， 像這樣憂愁煩惱，悲傷哭泣。 他們聚集在一起，最後一次見到導師， 以恭敬和尊重的心情，合掌彎腰。 天龍（Naga，神話中的龍族）夜叉（Yaksa，一種守護神）充滿，縱橫五由旬（yojana，古印度長度單位）， 這裡沒有空缺，人類沒有進入的地方。 降下微妙的香花，充滿到膝蓋， 又降下各種末香，供養最殊勝的仙人（Buddha，佛陀）。 難陀（Nanda，佛陀的異母弟）、優波陀（Upavata，佛陀的親戚），以及六十億龍， 都來到涅槃之處，最後一次見到導師。 摩那斯婆論（Manasvin，龍名），娑伽羅（Sagara，龍名）、大龍、 睺嘍（Hulu，龍名）、目真陀（Mucilinda，龍名），各自有百億眷屬圍繞， 興起雲彩降下香水，灑遍這大地， 降下大雨而來，最後一次見到導師。 諸天降下天花，以及清凈的香水， 天龍等以恭敬的心，供養世尊（Buddha，佛陀）的緣故。 阿耨達龍王（Anavatapta，龍王名），以及六十俱胝（koti，印度數字單位）眷屬， 降下種種寶雨，來到人中牛王（Buddha，佛陀）身邊。 伊羅缽啼（Elapatra，龍名）哭泣，須彌子（Sumeru，山名）大蛇， 爲了供養世尊的緣故，最後奉見佛陀。 諸龍有百千，億數那由他（nayuta，印度數字單位）， 興起雲彩震動雷電，來到導師所在之處， 他們降下大雨，清凈的香水， 也是爲了供養。'

【English Translation】 English version 'The Tathagata (Buddha's title) once said that life could last for billions of kalpas (an extremely long period of time), and that all actions arise and cease in every moment. I heard these things from my teacher.'

At that time, the venerable Ananda (one of Buddha's ten great disciples) stood behind the Buddha, cried out three times loudly, and spoke in verse:

'The one to whom all beings turn for refuge, the one who can give them light, after the Teacher (Buddha) enters Nirvana (the highest state in Buddhism), beings will fall into darkness and confusion. King Ajatasatru (an ancient Indian king) hearing these inauspicious words, after the Teacher enters Nirvana, how will sorrow and suffering be contained? The Victorious One (Buddha) is now about to enter Nirvana, and after that, those who are powerful, will be filled with such sorrow and distress, weeping and wailing. They gather together, to see the Teacher for the last time, with reverence and respect, they join their palms and bow. Nagas (mythical dragon beings), Yakshas (a type of guardian deity) fill the space, extending five yojanas (an ancient Indian unit of length) in all directions, there is no space here, no place for humans to enter. They rain down subtle fragrant flowers, filling the space up to the knees, and they also rain down various powdered incense, to offer to the most excellent sage (Buddha). Nanda (Buddha's half-brother), Upavata (Buddha's relative), and sixty billion Nagas, all come to the place of Nirvana, to see the Teacher for the last time. Manasvin (a Naga's name), Sagara (a Naga's name), the Great Naga, Hulu (a Naga's name), Mucilinda (a Naga's name), each surrounded by hundreds of billions of attendants, raise clouds and rain down fragrant water, sprinkling it all over this earth, they come with heavy rain, to see the Teacher for the last time. The gods rain down heavenly flowers, and pure fragrant water, the gods and Nagas, with reverence, make offerings to the World Honored One (Buddha). The Naga King Anavatapta (a Naga King's name), and sixty kotis (an Indian numerical unit) of attendants, rain down various treasures, coming to the Bull among Men (Buddha). Elapatra (a Naga's name) weeps, the great serpent Sumeru (a mountain's name), for the sake of making offerings to the World Honored One, they come to see the Buddha for the last time. The Nagas number in the hundreds of thousands, billions of nayutas (an Indian numerical unit), raising clouds and shaking with thunder and lightning, they come to where the Teacher is, they rain down heavy rain, pure fragrant water, also for the sake of making offerings.'

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故，　　最後見世尊。 　夜叉千億數，　　或百那由他， 　唸佛諸功德，　　皆來欲見佛。 　復有四天王，　　悲泣滿面淚， 　來至導師邊，　　最後覲見佛。 　釋提摩那民，　　諸天眾圍繞， 　六十三千數，　　已來到佛所， 　彼等雨天花，　　微妙曼陀羅， 　及雨栴檀末，　　供養最勝仙。 　毗求螺髻梵，　　二梵眾圍繞， 　悲泣到佛所，　　最後見如來。 　凈居天威力，　　多百億諸天， 　號哭到佛所，　　以佛今涅槃。 　諸天百億數，　　種種悲哀泣， 　勸請大導師，　　愿住於一劫。 　魔子大智慧，　　名娑陀婆訶， 　愴怏到佛所，　　勝仙涅槃故。 　捧執世尊足，　　傴身勸請佛， 　愿愍世間故，　　釋王住一劫。 　世尊若住者，　　為大仁諸天， 　當不思議利，　　請尊住一劫。」

爾時，無攀緣善男子以偈告彼一切諸天、世人及諸梵天王、商主、魔王子等，而說偈言：

「汝等悉不知，　　小兒如獼猴， 　恒常心放逸，　　以何號啼哭？ 　譬如豬睡眠，　　忽起失本念， 　被刀斫剝時，　　驚怖馳奔走。 　我意如是見，　　汝等皆如是， 　昔不聞法者，　　以貪放逸故。 　今日智慧炬，　　將滅而不現， 　及佛猶現在，　　汝應作

【現代漢語翻譯】 現代漢語譯本 因此，最後他們見到了世尊（佛陀）。 有千億乃至百那由他（極大的數量單位）的夜叉（守護神）， 他們唸誦佛陀的功德，都前來想要見佛。 又有四大天王，悲傷地滿面淚水， 來到導師（佛陀）身邊，最後一次覲見佛陀。 釋提摩那民（帝釋天），被諸天眾圍繞， 有六萬三千之眾，已經來到佛陀所在之處， 他們散佈天花，微妙的曼陀羅花（天界之花）， 以及散佈栴檀末（香料），供養最殊勝的仙人（佛陀）。 毗求螺髻梵（梵天的一種），被二梵眾圍繞， 悲傷地來到佛陀所在之處，最後一次見到如來（佛陀）。 凈居天（色界天）以其威力，帶領多百億諸天， 號哭著來到佛陀所在之處，因為佛陀即將涅槃。 有百億諸天，以各種方式悲哀哭泣， 勸請大導師（佛陀），希望他能住世一劫（極長的時間單位）。 魔子（魔王的兒子）具有大智慧，名為娑陀婆訶， 因為殊勝的仙人（佛陀）即將涅槃而悲傷地來到佛陀所在之處。 他捧著世尊的腳，彎著身子勸請佛陀， 爲了憐憫世間，希望釋迦王（佛陀）能住世一劫。 如果世尊住世，對於大仁的諸天來說， 將會帶來不可思議的利益，請您住世一劫。」 那時，無攀緣善男子以偈頌告訴所有諸天、世人以及諸梵天王、商主、魔王子等，說道： 『你們都不知道，像小孩子一樣像獼猴， 總是心意放縱，為何要啼哭呢？ 譬如豬在睡眠，忽然醒來失去了本來的念頭， 當被刀砍剝時，驚恐地奔跑逃走。 我的想法是這樣，你們都像這樣， 過去沒有聽聞佛法，因為貪婪放縱的緣故。 今日智慧的火炬，將要熄滅而不顯現， 趁著佛陀還在世的時候，你們應該做'

【English Translation】 English version Therefore, they finally saw the World Honored One (Buddha). There were billions, even hundreds of nayutas (an extremely large unit of number) of yakshas (guardian spirits), who, mindful of the Buddha's merits, all came wanting to see the Buddha. There were also the Four Heavenly Kings, their faces full of tears of sorrow, who came to the Teacher (Buddha), to see the Buddha for the last time. Shakra Devanam Indra (Indra), surrounded by the assembly of gods, with sixty-three thousand beings, had already arrived at the place where the Buddha was, They scattered heavenly flowers, exquisite mandalas (heavenly flowers), and scattered sandalwood powder (fragrant material), offering them to the most supreme sage (Buddha). Brahma with a topknot (a type of Brahma), surrounded by two Brahma assemblies, came sorrowfully to the place where the Buddha was, to see the Tathagata (Buddha) for the last time. The Pure Abode Heavens (a realm in the Form Realm), with their power, led hundreds of billions of gods, weeping and wailing, came to the place where the Buddha was, because the Buddha was about to enter Nirvana. Hundreds of billions of gods, in various ways, wept with sorrow, entreating the Great Teacher (Buddha), hoping that he would remain in the world for a kalpa (an extremely long unit of time). The son of Mara (the demon king), with great wisdom, named Sadavaha, came sorrowfully to the place where the Buddha was, because the supreme sage (Buddha) was about to enter Nirvana. He held the World Honored One's feet, bowing down and entreating the Buddha, for the sake of compassion for the world, hoping that the Shakya King (Buddha) would remain in the world for a kalpa. If the World Honored One were to remain, for the great benevolent gods, it would bring inconceivable benefits, please remain for a kalpa.」 At that time, the good man without attachments, with verses, told all the gods, people of the world, and the Brahma Kings, merchants, and the son of Mara, saying: 『You all do not know, like children, like monkeys, always with unrestrained minds, why do you weep? It is like a pig sleeping, suddenly waking up and losing its original thought, when being cut and peeled by a knife, it runs away in fear. My thought is like this, you are all like this, in the past, not having heard the Dharma, because of greed and unrestraint. Today, the torch of wisdom, is about to be extinguished and not appear, while the Buddha is still in the world, you should do'

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善業。」

爾時，世尊告慧命阿難及富婁那、須菩提，並不空見王童子、迦葉上座、大俱絺羅及諸上座：「今告汝等諸比丘言，將汝右手來與我。」彼諸比丘聞佛世尊如是言已，即白佛言：「善哉！世尊！」

爾時，諸比丘等滿一千人，各以右手奉授世尊。爾時，世尊復以左手執彼一切諸比丘右手。執已，復以右手執羅睺羅及阿難手，付與諸比丘手中，口遺囑曰：「汝等比丘！我阿難賢及羅睺羅上座，今付囑汝等，遺囑汝等。」于如是時，出大叫聲、如是叫聲悲號啼哭，震動天地甚大可畏，而彼大聲遍此佛剎。爾時，羅睺羅、阿難當付囑時，眾中五百比丘見是事已，便捨身命。所以者何？彼諸比丘不忍見佛入于滅度，彼作是念：「寧使我等先入涅槃，不忍見此世間大燈、世間導師、大慈悲父、最善知識、憐愍眾生、常與世樂，今入滅盡，我豈忍見？」

爾時，于彼剎那羅婆浮休多時，五百諸佛各住自剎，皆伸右手與釋迦牟尼。爾時，世尊又以手執阿難、羅睺羅上座手，付囑與彼如來手中，而說偈言：

「此我羅睺子，　　阿難我侍者， 　今在諸佛前，　　我付囑此二。 　於今后夜分，　　我當入涅槃， 　更不復見我；　　天龍及人等， 　亦無有歸依，　　救護憐愍者， 　惟除諸世尊，

【現代漢語翻譯】 現代漢語譯本 『善業。』

那時，世尊告訴慧命阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）以及富婁那（Purna，佛陀的十大弟子之一，以說法第一著稱）、須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱），還有不空見王童子、迦葉上座（Mahakasyapa，佛陀的十大弟子之一，以頭陀第一著稱）、大俱絺羅（Mahakusthila，佛陀的弟子之一，以辯才著稱）以及其他上座比丘：『現在我告訴你們這些比丘，把你們的右手給我。』那些比丘聽了佛世尊這樣說后，就對佛說：『好的，世尊！』

那時，一千位比丘都各自伸出右手奉給世尊。那時，世尊又用左手握住所有比丘的右手。握住后，又用右手握住羅睺羅（Rahula，佛陀的兒子）和阿難的手，交給那些比丘手中，口中囑咐說：『你們這些比丘！我把賢者阿難和上座羅睺羅，現在託付給你們，囑咐給你們。』在那個時候，發出巨大的叫聲，這樣的叫聲悲號啼哭，震動天地，非常可怕，而那巨大的聲音遍佈這個佛剎（Buddha-ksetra，佛所教化的世界）。那時，當羅睺羅、阿難被託付時，眾中五百位比丘看到這件事後，就捨棄了生命。這是為什麼呢？那些比丘不忍心看到佛陀進入滅度（Nirvana，佛教的最高境界，指脫離輪迴的狀態），他們這樣想：『寧願我們先進入涅槃，也不忍心看到這世間的大燈、世間的導師、大慈悲的父親、最善的知識、憐憫眾生、常與世人快樂的佛陀，現在進入滅盡，我們怎麼忍心看到呢？』

那時，在那個剎那羅婆浮休多（Lava-bhuvihuta，時間單位，極短的時間）時，五百位佛陀各自住在自己的佛剎，都伸出右手給釋迦牟尼（Sakyamuni，佛教的創始人）。那時，世尊又用手握住阿難、上座羅睺羅的手，託付給那些如來（Tathagata，佛的稱號）手中，並說了偈語：

『這是我的兒子羅睺羅，阿難是我的侍者，現在在諸佛面前，我把這二人託付給你們。在今晚的後半夜，我將進入涅槃，再也見不到我了；天龍（Naga，佛教中的護法神）以及人等，也沒有可以歸依的，救護憐憫的人，只有諸位世尊，』

【English Translation】 English version 'Good deeds.'

At that time, the World Honored One told the venerable Ananda (one of the ten great disciples of the Buddha, known for his great learning), as well as Purna (one of the ten great disciples of the Buddha, known for his eloquence in preaching), Subhuti (one of the ten great disciples of the Buddha, known for his understanding of emptiness), and also the prince Non-Empty Vision, the elder Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices), Mahakusthila (one of the Buddha's disciples, known for his eloquence), and other elder monks: 'Now I tell you, these monks, bring your right hands to me.' Those monks, having heard the World Honored One say this, then said to the Buddha: 'Excellent, World Honored One!'

At that time, a thousand monks each extended their right hands to the World Honored One. Then, the World Honored One again used his left hand to grasp the right hands of all the monks. Having grasped them, he then used his right hand to grasp the hands of Rahula (the Buddha's son) and Ananda, and placed them into the hands of those monks, saying in his instructions: 'You monks! I now entrust the virtuous Ananda and the elder Rahula to you, I entrust them to you.' At that time, there arose a great cry, such a cry of lamentation and weeping, shaking heaven and earth, greatly terrifying, and that great sound spread throughout this Buddha-ksetra (Buddha's field, the world where a Buddha teaches). At that time, when Rahula and Ananda were entrusted, five hundred monks in the assembly, having seen this, then gave up their lives. Why was this? Those monks could not bear to see the Buddha enter Nirvana (the ultimate state of liberation from suffering and rebirth), they thought: 'We would rather enter Nirvana first, than bear to see this great lamp of the world, the teacher of the world, the father of great compassion, the most virtuous knowledge, who pities all beings, and always brings joy to the world, now enter extinction, how can we bear to see this?'

At that moment, in that instant of Lava-bhuvihuta (a very short unit of time), five hundred Buddhas, each residing in their own Buddha-ksetra, all extended their right hands to Sakyamuni (the founder of Buddhism). At that time, the World Honored One again used his hand to grasp the hands of Ananda and the elder Rahula, and entrusted them to the hands of those Tathagatas (a title for a Buddha), and spoke a verse:

'This is my son Rahula, Ananda is my attendant, now before all the Buddhas, I entrust these two to you. In the latter part of this night, I will enter Nirvana, and you will not see me again; neither gods (Naga, a type of deity in Buddhism) nor humans, will have anyone to rely on, anyone to protect and pity them, except for all the World Honored Ones,'

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覆不思議慈。 　我觀諸世間，　　不思議無量， 　不見一眾生，　　今我為誰住？ 　無量千數劫，　　猶如恒河沙， 　我于如是劫，　　為一眾生住。 　我已利眾生，　　有信敬心者， 　自余無信心，　　億佛不能化。」

爾時，五百諸佛異口同聲而說偈言：

「尊已眾生利，　　尊作佛事已， 　現種種神通，　　擊大法鼓竟。 　已充億眾生，　　如雲雨潤地， 　拔眾生毒箭，　　釋種大仙人。」

爾時，長老阿難、慧命羅睺羅兩膝著地，以偈白彼諸佛曰：

「大丈夫勸請，　　令尊住一劫。 　以佛威力故，　　一切見眼者， 　最勝二足尊，　　大智住世故， 　多有眾生信，　　得利不思議。 　增長諸天人，　　阿修羅減少， 　聲聞及菩薩，　　多生不思議。」

爾時，彼五百諸佛告慧命阿難及羅睺羅言：「汝等善男子！莫大啼哭、莫大愁憂。本性如是、事盡如是、真實如是、諸行如是；一切有為法、一切作法、一切世諦法，悉皆如是。盡際如是，已捨身命，如來行乃無量，以世諦法如是，故不得自在。又如來者，是法身，非有為身，無住世法，汝等不應請如來住。諸善男子！汝等且止，到我佛剎，釋迦如來即時當伸右手，當放光明，彼之光明照我剎土。照

【現代漢語翻譯】 現代漢語譯本 覆蓋著不可思議的慈悲。 我觀察所有世間，不可思議且無量無邊， 看不到一個眾生，現在我爲了誰而停留？ 無量千劫，猶如恒河沙數， 我在這無數劫中，為一個眾生而停留。 我已經利益了眾生，那些有信心和敬畏心的人， 至於那些沒有信心的人，即使億萬佛陀也無法度化。

那時，五百位佛陀異口同聲地說了偈語：

『尊者已經利益了眾生，尊者已經完成了佛事，』 『展現了種種神通，敲響了大法鼓。』 『已經滋潤了億萬眾生，如同雲雨滋潤大地，』 『拔除了眾生的毒箭，釋迦族的大仙人。』

那時，長老阿難（Ananda，佛陀的十大弟子之一）、慧命羅睺羅（Rahula，佛陀的兒子）雙膝跪地，用偈語對那些佛陀說：

『大丈夫勸請，請尊者住世一劫。』 『因為佛陀的威力，一切有眼之人，』 『最殊勝的二足尊，大智者住世的緣故，』 『許多眾生會生起信心，獲得不可思議的利益。』 『增長諸天人，阿修羅（Asura，一種神道生物）減少，』 『聲聞（Sravaka，佛陀的弟子）和菩薩（Bodhisattva，追求覺悟的修行者），多生出不可思議的功德。』

那時，那五百位佛陀告訴慧命阿難和羅睺羅說：『你們這些善男子！不要大聲啼哭，不要過於憂愁。本性就是如此，事情的結局就是如此，真實就是如此，諸行就是如此；一切有為法、一切造作法、一切世俗諦法，都是如此。終結就是如此，已經捨棄了身命，如來的行為是無量的，因為世俗諦法就是如此，所以不能自在。而且如來是法身，不是有為之身，沒有住世之法，你們不應該請求如來住世。諸位善男子！你們暫且停止，到我的佛剎，釋迦如來（Sakyamuni，佛教的創始人）即時會伸出右手，會放出光明，那光明會照耀我的剎土。』

【English Translation】 English version Covered with inconceivable compassion. I observe all the worlds, inconceivable and immeasurable, I do not see a single sentient being, for whom do I now remain? For immeasurable thousands of kalpas, like the sands of the Ganges, I have remained for one sentient being in such kalpas. I have already benefited sentient beings, those who have faith and reverence, As for those who have no faith, even a billion Buddhas cannot transform them.

At that time, five hundred Buddhas spoke in unison in verses:

'The Honored One has already benefited sentient beings, the Honored One has already completed the Buddha's work,' 'Manifested various supernatural powers, and finished striking the great Dharma drum.' 'Has already nourished billions of sentient beings, like clouds and rain nourishing the earth,' 'Pulled out the poisonous arrows of sentient beings, the great sage of the Shakya clan (Sakya, the clan of Buddha).'

At that time, the elder Ananda (Ananda, one of the ten great disciples of the Buddha), and the wise Rahula (Rahula, the son of the Buddha) knelt on both knees, and spoke in verses to those Buddhas:

'Great men entreat, please let the Honored One remain for one kalpa.' 'Because of the Buddha's power, all those who have eyes to see,' 'The most supreme two-legged Honored One, because the great wise one remains in the world,' 'Many sentient beings will generate faith, and obtain inconceivable benefits.' 'Increase the gods and humans, and decrease the Asuras (Asura, a type of demigod),' 'Sravakas (Sravaka, disciples of the Buddha) and Bodhisattvas (Bodhisattva, practitioners seeking enlightenment), will generate many inconceivable merits.'

At that time, those five hundred Buddhas said to the wise Ananda and Rahula: 'You good men! Do not weep loudly, do not be overly sorrowful. Such is the nature, such is the end of things, such is the truth, such are all actions; all conditioned dharmas, all created dharmas, all worldly truths, are all like this. The end is like this, having already abandoned the body and life, the actions of the Tathagata (Tathagata, an epithet of the Buddha) are immeasurable, because the worldly truth is like this, therefore there is no freedom. Moreover, the Tathagata is the Dharma body, not a conditioned body, there is no dharma of remaining in the world, you should not request the Tathagata to remain in the world. Good men! You should stop for now, go to my Buddha-land, Sakyamuni (Sakyamuni, the founder of Buddhism) Tathagata will immediately extend his right hand, will emit light, and that light will illuminate my Buddha-land.'

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彼土已，汝等還來見釋迦佛在汝等前為汝說法，令汝等聞。是故，汝等莫大憂愁。」

爾時，世尊入於三昧。住三昧已，即伸右手，于右手中乃至大拇指端、及於左手諸身節分，乃至千輻輪處足相之中、及手足柔軟網縵相中，赤銅色瓜甲、及以十指妙色掌文寶手之間，皆悉放于百千億光明。一一光明化生蓮華百千億數，一一華臺化出化師子高座百千億數，一一座上見一佛坐，一一化佛教化無量百千億眾生——其間或得漏盡、或得離欲地——如是一切諸相好中所放光明，事相皆亦如是；如是等臍輪之間及陰馬藏相，亦復如是；面輪眉間亦復如是。

爾時，世尊從於頂上放百千種光明，一一光明端化出蓮華百千億數，一一花臺化作師子臺座百千億數，一一座上化一佛坐為說妙法。彼諸如來不說余法，唯說菩薩密藏修多羅及諸陀羅尼金剛章句，為人顯說清凈三輪如來諸力無畏法等似彼法門。一一化佛一一說法，能凈無量無邊眾生令住不退轉地，向于阿耨多羅三藐三菩提。

爾時，世尊于娑羅雙樹間，右脅師子臥床中，化現一佛右脅而臥。化已，自身即至活大地獄中。到彼處已，身放光明。放光明已，其光遍照活地獄中。爾時，世尊以此光明照于活大地獄已，而說偈言：

「此眾生數死，　　數數還復活

【現代漢語翻譯】 現代漢語譯本：『他們離開那裡后，你們還會回來見到釋迦佛（釋迦牟尼佛，佛教創始人）在你們面前為你們說法，讓你們聽聞。因此，你們不要過於憂愁。』 那時，世尊（佛的尊稱）進入禪定。住于禪定后，即伸出右手，從右手中乃至大拇指端，以及左手各處關節，乃至足底千輻輪相（佛的三十二相之一，指腳底的輪狀紋路）處，以及手足柔軟的網狀紋路中，赤銅色的指甲，以及十指間美妙的掌紋，都放出百千億光明。每一道光明化生出百千億蓮花，每一蓮花臺化出百千億獅子高座，每一座上都有一佛坐著，每一化佛都教化無量百千億眾生——其中有的證得漏盡（斷絕煩惱），有的證得離欲地（脫離慾望的境界）——所有這些相好（佛的莊嚴相貌）中所放出的光明，其事相也都是如此；像這樣，從臍輪之間以及陰馬藏相（佛的隱秘處）所放出的光明，也是如此；面輪眉間所放出的光明，也是如此。 那時，世尊從頭頂放出百千種光明，每一道光明端都化出百千億蓮花，每一蓮花臺都化作百千億獅子臺座，每一座上都化出一佛坐著為眾生宣說妙法。那些如來（佛的稱號）不說其他法，只說菩薩密藏修多羅（菩薩所修的秘密經典）以及各種陀羅尼（總持法門）金剛章句（堅固不壞的語句），為人們顯說清凈三輪（施者、受者、施物皆空）如來諸力（如來的十種力量）無畏法（佛的四種無畏）等類似的法門。每一化佛都各自說法，能夠凈化無量無邊的眾生，使他們安住于不退轉地（不會退失菩提心的境界），趨向于阿耨多羅三藐三菩提（無上正等正覺）。 那時，世尊在娑羅雙樹（佛陀涅槃之處）間，右脅獅子臥床中，化現一佛右脅而臥。化現之後，自身即到活大地獄中。到達那裡后，身體放出光明。放出光明后，其光遍照活地獄中。那時，世尊用這光明照耀活大地獄后，說了偈語： 『這些眾生死去，又數次復活。』

【English Translation】 English version: 'After they have departed from that place, you will return to see Śākyamuni Buddha (the founder of Buddhism) before you, teaching the Dharma for you to hear. Therefore, you should not be greatly sorrowful.' At that time, the World Honored One (a title for the Buddha) entered into samadhi (a state of meditative consciousness). Having dwelt in samadhi, he then extended his right hand, from his right hand, even to the tip of his thumb, and from the various joints of his left hand, even to the thousand-spoked wheel mark (one of the 32 marks of a Buddha, referring to the wheel-like patterns on the soles of the feet) on the soles of his feet, and from the soft, webbed patterns of his hands and feet, the copper-red nails, and the beautiful palm lines between his ten fingers, all emitted hundreds of thousands of millions of lights. Each light manifested hundreds of thousands of millions of lotuses, each lotus pedestal manifested hundreds of thousands of millions of lion thrones, and on each throne, a Buddha was seated. Each manifested Buddha taught countless hundreds of thousands of millions of beings—among whom some attained the extinction of outflows (the end of afflictions), and some attained the stage of detachment from desire (the state of being free from desires)—all the lights emitted from these auspicious marks (the glorious features of a Buddha), their manifestations were all like this; similarly, the lights emitted from between the navel and the hidden mark (the Buddha's private parts) were also like this; the lights emitted from between the eyebrows on the face were also like this. At that time, the World Honored One emitted hundreds of thousands of kinds of light from the top of his head, each light manifested hundreds of thousands of millions of lotuses, each lotus pedestal transformed into hundreds of thousands of millions of lion thrones, and on each throne, a manifested Buddha sat, expounding the wonderful Dharma. Those Tathagatas (another title for the Buddha) did not speak of other Dharmas, but only spoke of the Bodhisattva Secret Treasury Sutra (secret scriptures practiced by Bodhisattvas) and various Dharani (mantras) Vajra verses (firm and indestructible verses), revealing to people the pure three wheels (the emptiness of the giver, receiver, and gift), the Tathagata's powers (the ten powers of a Buddha), the fearlessness of the Dharma (the four fearlessnesses of a Buddha), and other similar teachings. Each manifested Buddha spoke the Dharma, able to purify countless beings, causing them to dwell in the stage of non-retrogression (the state of not falling back from the aspiration for enlightenment), and to move towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World Honored One, between the twin Sala trees (where the Buddha attained Nirvana), in the lion's reclining posture on his right side, manifested a Buddha reclining on his right side. After manifesting, he himself went to the Great Hell of the Living. Having arrived there, his body emitted light. After emitting light, the light illuminated the Great Hell of the Living. At that time, the World Honored One, having illuminated the Great Hell of the Living with this light, spoke a verse: 'These beings die, and then repeatedly come back to life.'

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， 　又不捨彼想，　　故生諸苦惱。 　世有此聖出，　　世尊能作明， 　能說諸正法，　　滅除諸苦惱。 　無為亦無盡、　　無滅亦無行， 　若能如是解，　　彼不墮諸趣。」

爾時，如來說是偈已，于彼剎那羅婆摩休多時，令彼活大地獄三十億數諸苦眾生便得捨身。即捨身已，生於三十三天。爾時，世尊復至三十三天還說此偈，以佛神力聲遍一切諸大地獄。彼地獄趣無量百千億諸眾生，舍地獄身生兜率陀天，得生天已，還復憶念前所說法，皆得阿那含果。

爾時，諸天子得法果已，證法、證果，入于諸法，共說偈言：

「譬如大曠路，　　有智慧商主， 　度脫多眾生，　　被賊諸獸者。 　世尊亦如是，　　無上大商主， 　能脫億眾生，　　縛在生死中。 　我等歸依佛，　　光明大商主， 　於我起慈悲，　　能脫諸苦惱； 　我等歸依法，　　我等身已證； 　我等歸依僧，　　功德難思議。」

爾時，世尊以涼冷光明普照阿鼻脂地獄處。作涼冷已——除滅熱惱一切苦毒，成就諸法千數億分，能令一切得諸喜樂，愍哀潤益一切眾生，安慰柔軟哀憐喜慶利益眾生，合三空門，無相、無愿及以無作——告彼地獄諸眾生等，而說偈言：

「空法及無相，　　無生及無滅， 　若

【現代漢語翻譯】 現代漢語譯本 又因為不捨棄那些想法，所以產生了各種痛苦煩惱。 世間有這樣一位聖者出現，世尊能夠帶來光明， 能夠宣說各種正法，消除各種痛苦煩惱。 無為是無盡的，無滅也是無行的， 如果能夠這樣理解，就不會墮入各種輪迴。

當時，如來說完這偈頌后，在剎那羅婆摩休多（剎那：極短的時間單位；羅婆：時間單位，約等於1/60秒；摩休多：時間單位，約等於1/30秒）的時間裡，讓活大地獄中三十億受苦的眾生得以捨棄身體。他們捨棄身體后，就轉生到三十三天（佛教欲界六天中的第二天）。當時，世尊又到三十三天再次宣說這偈頌，以佛的神力使聲音遍佈一切大地獄。那些地獄道的無量百千億眾生，捨棄地獄之身轉生到兜率陀天（佛教欲界六天中的第四天），得生天界后，又回憶起之前所聽聞的佛法，都證得了阿那含果（佛教聲聞乘四果中的第三果）。

當時，諸天子得到法果后，證悟了法，證得了果位，進入了諸法之中，共同說了偈頌：

『譬如在廣闊的道路上，有一位有智慧的商主， 他能救度許多被強盜和野獸所困的眾生。 世尊也像這樣，是無上的大商主， 能夠解脫億萬被束縛在生死輪迴中的眾生。 我們皈依佛，這位光明的偉大商主， 他對我們生起慈悲心，能夠解脫各種痛苦煩惱； 我們皈依法，我們已經親身證悟了； 我們皈依僧，他們的功德難以思議。』

當時，世尊用清涼的光明普照阿鼻脂地獄（佛教八大地獄中最苦的地獄）之處。在帶來清涼之後——消除了熱惱和一切痛苦毒害，成就了諸法千數億分，能夠讓一切眾生得到各種喜樂，憐憫和潤澤一切眾生，安慰和柔和地憐憫，喜悅和慶幸地利益眾生，結合了三空門，即無相、無愿和無作——告訴那些地獄的眾生們，並說了偈頌：

『空法以及無相，無生以及無滅，』

【English Translation】 English version And not relinquishing those thoughts, therefore various sufferings and afflictions arise. In the world, such a sage appears, the World Honored One can bring light, Able to proclaim all the right Dharma, eliminating all sufferings and afflictions. Non-action is endless, non-cessation is also without action, If one can understand in this way, one will not fall into various realms of rebirth.

At that time, after the Thus Come One spoke this verse, within the time of kshana-lava-muhurta (kshana: an extremely short unit of time; lava: a unit of time, approximately 1/60 of a second; muhurta: a unit of time, approximately 1/30 of a second), he caused thirty billion suffering beings in the Avici Great Hell to be able to relinquish their bodies. After relinquishing their bodies, they were reborn in the Trayastrimsha Heaven (the second of the six heavens in the Desire Realm of Buddhism). At that time, the World Honored One went to the Trayastrimsha Heaven again and proclaimed this verse, using the Buddha's power to make the sound pervade all the great hells. Those countless hundreds of thousands of billions of beings in the hell realms, relinquished their hell bodies and were reborn in the Tushita Heaven (the fourth of the six heavens in the Desire Realm of Buddhism). After being born in the heavens, they recalled the Dharma they had heard before, and all attained the Anagamin fruit (the third of the four fruits of the Hearer Vehicle in Buddhism).

At that time, after the heavenly beings obtained the fruit of the Dharma, realized the Dharma, attained the fruit, and entered into all Dharmas, they spoke the following verse together:

『Like a vast road, there is a wise merchant, Who can deliver many beings who are trapped by robbers and beasts. The World Honored One is also like this, the supreme great merchant, Able to liberate billions of beings who are bound in the cycle of birth and death. We take refuge in the Buddha, the great merchant of light, He arises with compassion for us, able to liberate us from all sufferings and afflictions; We take refuge in the Dharma, which we have personally realized; We take refuge in the Sangha, whose merits are inconceivable.』

At that time, the World Honored One used cool and bright light to illuminate the place of the Avici Hell (the most painful of the eight great hells in Buddhism). After bringing coolness—eliminating the heat and all painful poisons, accomplishing countless billions of parts of all Dharmas, able to let all beings obtain various joys, compassionately and moistening all beings, comforting and gently pitying, joyfully and happily benefiting beings, combining the three gates of emptiness, namely no-sign, no-wish, and no-action—he told those beings in the hells, and spoke the following verse:

『The Dharma of emptiness and no-sign, no-birth and no-cessation,』

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解如是法，　　彼即脫惡道。」

爾時，八百千億眾生得聞偈已，此偈所說三世無礙，是諸法分成百千種，已至耳邊清凈微妙。聞是聲已，從於阿鼻脂大地獄舍地獄身，即生他化自在天宮。爾時，世尊住梵天宮，復說此偈言：

「眾生最上樂，　　無有諸苦處、 　名相所說處、　　及諸顛倒想。 　健兒應當舍，　　即免諸苦惱， 　諸想皆顛倒，　　及著非色想。 　三界何有樂？　　數數流轉生， 　死已復更生，　　增長相續苦。 　能以智知空，　　亦不著于空， 　彼人即知空，　　不著知空者。 　此知法義已，　　亦復無有我， 　既不得於我，　　此處何有苦？ 　空是無為法，　　相亦不可得， 　能見無我智，　　此是真佛子。」

爾時，彼百千億數諸眾生等所生之處即得無漏天仙妙果，即便憶念宿命之時受地獄苦，復念如來丈夫功德，知報佛恩，先取滅度；又復不忍見於如來、多陀阿伽度、阿羅訶、三藐三佛陀入于涅槃，時諸天子已得果者，異口同聲而說偈言：

「我等不忍見大慈，　　調御丈夫入滅度， 　能為眾生作光明，　　我不忍見先取滅。」

作是語已，即於此處入于涅槃。

爾時，世尊于彼剎那牟休多時，從梵天宮便自隱身，即至娑羅雙樹之間。

【現代漢語翻譯】 現代漢語譯本 理解這樣的法，就能脫離惡道。 那時，八百千億眾生聽聞這偈頌后，此偈所說的三世無礙（過去、現在、未來不受阻礙），是諸法（一切事物）分成百千種，已經傳入耳中，清凈微妙。聽聞這聲音后，他們從阿鼻脂大地獄（佛教中最底層的地獄）捨棄地獄之身，立即轉生到他化自在天宮（欲界頂層天）。那時，世尊住在梵天宮（色界初禪天），又說此偈頌： 『眾生最上的快樂，是沒有痛苦的地方、名相所說的處所、以及各種顛倒的想法。 勇猛的人應當捨棄這些，就能免除各種苦惱，各種想法都是顛倒的，以及執著于非色（物質）的想法。 三界（欲界、色界、無色界）哪裡有快樂？只是不斷地流轉生死，死後又再生，增長相續的痛苦。 能以智慧了知空性（一切事物沒有固定不變的自性），也不執著于空性，那個人就真正瞭解空性，不執著于瞭解空性的人。 瞭解這個法義后，也就不再有我（自我）的概念，既然沒有我，哪裡會有痛苦呢？ 空是無為法（不依賴因緣而存在的真理），相（現象）也是不可得的，能見到無我智慧的人，才是真正的佛子。』 那時，那百千億眾生等所生之處立即獲得無漏（沒有煩惱）的天仙妙果，他們立即憶起宿命時所受的地獄之苦，又憶念如來（佛的稱號）丈夫（大丈夫）的功德，知道要報答佛恩，所以先取滅度（涅槃）；又不忍心見到如來、多陀阿伽度（如來十號之一）、阿羅訶（如來十號之一）、三藐三佛陀（如來十號之一）進入涅槃，這時，已經得果的諸天子異口同聲地說偈頌： 『我們不忍心見到大慈大悲的調御丈夫（佛的稱號）進入滅度，他能為眾生帶來光明，我們不忍心見到他先取滅度。』 說完這些話后，他們就在那裡進入涅槃。 那時，世尊在那牟休多（極短的時間）時，從梵天宮隱去身形，立即來到娑羅雙樹之間。

【English Translation】 English version Understanding the Dharma in this way, one is liberated from evil paths. At that time, after eight hundred thousand billion beings heard this verse, the verse spoke of the unobstructed nature of the three times (past, present, and future), that all dharmas (all things) are divided into hundreds of thousands of kinds, and it had reached their ears, pure and subtle. Having heard this sound, they abandoned their hellish bodies from the Avici Great Hell (the lowest hell in Buddhism) and were immediately reborn in the Paranirmitavasavartin Heaven (the highest heaven in the desire realm). At that time, the World Honored One, residing in the Brahma Heaven (the first dhyana heaven in the form realm), again spoke this verse: 'The supreme joy of beings is where there is no suffering, no place described by names and forms, and no inverted thoughts. The valiant should abandon these, and then they will be free from all afflictions. All thoughts are inverted, as well as attachment to non-form (material) thoughts. Where is there joy in the three realms (desire realm, form realm, formless realm)? It is just continuous cycles of birth and death, dying and being reborn, increasing the continuity of suffering. One who can understand emptiness (the lack of inherent existence in all things) with wisdom, and is not attached to emptiness, that person truly understands emptiness and is not attached to the one who understands emptiness. Having understood this meaning of the Dharma, there is also no concept of 'I' (self). Since there is no 'I', where is there suffering? Emptiness is the unconditioned Dharma (the truth that does not depend on causes and conditions), and forms (phenomena) are also unattainable. One who can see the wisdom of no-self is a true child of the Buddha.' At that time, those hundreds of thousands of billions of beings, in the places where they were born, immediately attained the pure (without defilements) celestial fruits of the heavenly immortals. They immediately recalled the suffering of hell they had experienced in their past lives, and also remembered the merits of the Tathagata (title of the Buddha), the great man, knowing they should repay the Buddha's kindness, so they first entered Nirvana (extinction); and they could not bear to see the Tathagata, the Tathagata (one of the ten titles of the Buddha), the Arhat (one of the ten titles of the Buddha), the Samyaksambuddha (one of the ten titles of the Buddha) enter Nirvana. At this time, the heavenly beings who had already attained the fruits, spoke in unison this verse: 'We cannot bear to see the great compassionate, the taming hero (title of the Buddha) enter extinction. He can bring light to all beings, we cannot bear to see him enter extinction first.' Having spoken these words, they entered Nirvana right there. At that time, the World Honored One, in that moment of muhurta (a very short time), concealed himself from the Brahma Heaven and immediately went to the twin Sala trees.

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爾時，世尊作如是念曰：「我於今日後夜分時入于涅槃，即是最後見於眾生。我今當可令其歡喜，滅一切苦而受快樂，顯現如來大神通力，令彼眾生即便得入安隱之門。欲顯如來無餘涅槃，合諸佛意故示神通。」

爾時，世尊作是念已，欹右脅臥，猶如師子心無所畏觀察十方一切大眾，猶大龍象。如是觀已，即以右足第一拇指，按此大地出大音聲，六種震動遍十方界，示現無礙不思議光照曜十方。爾時，世尊從身諸相復放光明。放光明已，一一毛孔復出微妙恒河沙數微妙光明，一一光明遍照恒河沙等諸佛剎土——彼之光明不相雜入，無所妨礙——如是數數從毛孔中，次第放諸微妙光明；如是毛孔各各次第復放光明，還復如是，遍照如前。

爾時，世尊更復顯現作諸神通。現神通已，以佛神力、佛護持力，令諸眾生皆得具足，所見境界佛眼無異。彼諸眾生住此佛剎，皆悉睹見如來光明所照一切諸佛剎土。

爾時，世尊告諸比丘：「汝等見彼東方世界有城，周圓縱廣一千由旬，如是廣大，上下亦爾，以諸微塵百千億數滿此國城，汝等見不？」諸比丘白佛言：「如是婆伽婆，如是修伽陀，我等皆見。」

佛復告曰：「汝諸比丘于意云何，此微塵數是為多不？」諸比丘言：「如是，如是，婆伽婆。」

【現代漢語翻譯】 現代漢語譯本：當時，世尊心中這樣想：『我將在今天后半夜進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），這將是我最後一次見到眾生。我應該讓他們歡喜，滅除一切痛苦而享受快樂，顯現如來（Tathagata，佛的稱號之一）的大神通力，使他們立即進入安穩的解脫之門。爲了顯示如來無餘涅槃（Parinirvana，指佛陀的完全涅槃），並符合諸佛的意願，所以要示現神通。』 當時，世尊這樣想后，便向右側臥下，像獅子一樣內心毫無畏懼地觀察十方一切大眾，如同大龍像一般。這樣觀察后，他用右腳的第一根大拇指按壓大地，發出巨大的聲音，六種震動遍及十方世界，顯示出無礙不可思議的光芒照耀十方。當時，世尊從身上的各種相好（Lakshana，佛的三十二種殊勝的身體特徵）中再次放出光明。放出光明后，每一個毛孔又發出微妙如恒河沙數般的光明，每一道光明都照遍如恒河沙數般的諸佛剎土（Buddha-ksetra，佛所教化的世界）——這些光明互不混雜，沒有任何障礙——就這樣，一次又一次地從毛孔中，依次放出各種微妙的光明；這些毛孔又各自依次放出光明，再次像之前那樣，照遍一切地方。 當時，世尊再次顯現各種神通。顯現神通后，憑藉佛的神力、佛的護持力，使所有眾生都能夠完全看到，他們所見的境界與佛眼所見沒有差別。那些居住在這個佛剎的眾生，都能夠看到如來光明所照耀的一切諸佛剎土。 當時，世尊告訴眾比丘（Bhikkhu，佛教出家男眾）：『你們看到東方世界有一座城，周長縱橫一千由旬（Yojana，古印度長度單位），如此廣大，上下也是如此，用無數微塵（Raja，極小的物質單位）充滿這座城，你們看到了嗎？』眾比丘回答佛說：『是的，婆伽婆（Bhagavan，佛的尊稱），是的，修伽陀（Sugata，佛的尊稱），我們都看到了。』 佛又說：『你們這些比丘，你們認為如何，這些微塵的數量是多還是不多呢？』眾比丘說：『是的，是的，婆伽婆。』

【English Translation】 English version: At that time, the World-Honored One thought thus: 'I will enter Nirvana (the state of liberation from the cycle of birth and death) in the latter part of this night, which will be my last time seeing sentient beings. I should make them rejoice, extinguish all suffering and receive happiness, manifest the great supernatural powers of the Tathagata (one of the titles of the Buddha), so that they may immediately enter the gate of secure liberation. To reveal the Tathagata's Parinirvana (the complete Nirvana of the Buddha), and to accord with the intentions of all Buddhas, I will therefore display supernatural powers.' Having thought thus, the World-Honored One reclined on his right side, like a lion, with no fear in his heart, observing all the great assembly in the ten directions, like a great dragon elephant. Having observed thus, he pressed the earth with the first toe of his right foot, emitting a great sound, and the six kinds of tremors shook the ten directions, manifesting unobstructed and inconceivable light illuminating the ten directions. At that time, the World-Honored One again emitted light from the various marks (Lakshana, the thirty-two auspicious marks of the Buddha) on his body. Having emitted light, from each pore again came forth subtle light as numerous as the sands of the Ganges, each light illuminating all the Buddha-ksetras (Buddha-fields, the realms where Buddhas teach) as numerous as the sands of the Ganges—these lights did not mix with each other, without any obstruction—in this way, again and again from the pores, in order, various subtle lights were emitted; these pores each in order again emitted light, and again as before, illuminated all places. At that time, the World-Honored One again manifested various supernatural powers. Having manifested supernatural powers, by the Buddha's divine power and the Buddha's protective power, he enabled all sentient beings to fully see, and the realms they saw were no different from what the Buddha's eyes saw. Those sentient beings dwelling in this Buddha-ksetra were all able to see all the Buddha-ksetras illuminated by the Tathagata's light. At that time, the World-Honored One said to the Bhikkhus (Buddhist monks): 'Do you see a city in the eastern world, with a circumference of one thousand yojanas (an ancient Indian unit of distance), so vast, and the same in height, filled with countless dust particles (Raja, extremely small units of matter), do you see it?' The Bhikkhus replied to the Buddha: 'Yes, Bhagavan (a respectful title for the Buddha), yes, Sugata (another respectful title for the Buddha), we all see it.' The Buddha further said: 'What do you Bhikkhus think, is the number of these dust particles many or not?' The Bhikkhus said: 'Yes, yes, Bhagavan.'

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佛復告言：「諸比丘！若有人能于諸法中知如是等無為之法，不生、不滅、無漏、無為。如是知者，彼諸眾生得脫諸苦一切惡道。」

當於爾時，有三十億諸眾生等，聞此法已，即得阿那含果。

既得果已，異口同聲而說偈言：

「無為法無盡，　　無漏亦不滅， 　聖法如是知，　　我等證寂滅。 　知以如是得，　　如實知諸根， 　為憐愍眾生，　　示現因緣法。 　如來化我等，　　拔除毒箭病， 　一切智與藥，　　及與于涅槃。 　智炬今速疾、　　智眼不久滅， 　億眾苦逼切，　　從活地獄出， 　拔箭大醫師、　　治眾生病者， 　能救無數眾，　　令不墮惡道。」

爾時，世尊立住黑繩大地獄岸上，放大光明遍照彼大地獄，拔于彼處無量眾生置於天上。如是等熱惱地獄、大熱惱地獄，亦皆如是；叫喚、大叫喚大地獄，眾合、大眾合地獄，拔出無量無邊眾生，安置善道及涅槃道。

爾時，世尊復以金色光明照八大地獄。其光明力能令眾生所觸身者皆得安樂，遍體潤益，身心歡喜，苦惱消除；眼目所觀心地歡慶，快得清涼，從慈悲生，令身安隱。光明遍照大地獄已，滅諸熱惱和軟流潤，彼大地獄所有眾生在大火聚熾然中者，與彼樂故，于諸毛孔次第而放如是光明

【現代漢語翻譯】 現代漢語譯本 佛陀又告訴眾比丘：『如果有人能在諸法中認識到像這樣無為的法，它不生、不滅、無漏、無為。像這樣認識的人，他們就能脫離一切痛苦和惡道。』 當時，有三十億眾生聽聞此法后，立即證得阿那含果（Anagamin-phala，佛教四果的第三果，不再返回欲界受生）。 他們證得果位后，異口同聲地說了偈語： 『無為之法沒有窮盡，無漏之法也不滅亡，聖法就是這樣被認識的，我們因此證得了寂滅。』 『知道通過這樣的方式可以獲得，如實地瞭解諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官），爲了憐憫眾生，佛陀示現了因緣法（pratītyasamutpāda，指一切事物相互依存的法則）。』 『如來教化我們，拔除了我們身上的毒箭病，給予我們一切智慧的良藥，以及涅槃（nirvana，指解脫生死輪迴的境界）。』 『智慧的火炬現在迅速燃燒，智慧的眼睛不會很快熄滅，億萬眾生被痛苦逼迫，從活地獄中解脫出來。』 『拔除毒箭的大醫師，醫治眾生疾病的人，能夠救度無數眾生，使他們不墮入惡道。』 當時，世尊站在黑繩大地獄（Kālasūtra-naraka，八大地獄之一）的岸邊，放出大光明遍照那個大地獄，將那裡的無量眾生救拔出來，安置在天上。像這樣，熱惱地獄（Saṃtāpa-naraka）、大熱惱地獄（Mahāsaṃtāpa-naraka），也都是如此；叫喚地獄（Raurava-naraka）、大叫喚地獄（Mahāraurava-naraka），眾合地獄（Saṃghāta-naraka）、大眾合地獄（Mahāsaṃghāta-naraka），都救拔出無量無邊的眾生，安置在善道和涅槃之道。 當時，世尊又以金色光明照耀八大地獄。這光明之力能使被光觸及的眾生都得到安樂，全身得到滋潤，身心歡喜，痛苦消除；眼睛所見之處，心中都感到歡慶，快速獲得清涼，從慈悲心中生出，使身體安穩。光明遍照大地獄后，消滅了所有熱惱，變得柔和潤澤，那些在大火中燃燒的大地獄眾生，因為這光明而感到快樂，從他們的毛孔中次第放出這樣的光明。

【English Translation】 English version The Buddha further said, 'Monks, if someone can understand the unconditioned dharmas in all dharmas, which are unborn, unperishing, without outflows, and unconditioned. Those who understand in this way will be liberated from all suffering and evil paths.' At that time, thirty billion beings, upon hearing this dharma, immediately attained the fruit of Anagamin (Anagamin-phala, the third of the four stages of enlightenment, meaning 'non-returner'). Having attained the fruit, they spoke in unison the following verses: 'The unconditioned dharma is endless, the dharma without outflows is also imperishable, the holy dharma is understood in this way, and we have thus attained nirvana (nirvana, the state of liberation from the cycle of birth and death).' 'Knowing that it is obtained in this way, truly understanding the faculties (indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind), out of compassion for beings, the Buddha revealed the law of dependent origination (pratītyasamutpāda, the principle of interconnectedness).' 'The Tathagata (Tathagata, an epithet of the Buddha) has taught us, removed the poisonous arrows of illness from us, and given us the medicine of all wisdom, as well as nirvana.' 'The torch of wisdom now burns swiftly, the eye of wisdom will not soon be extinguished, countless beings are oppressed by suffering, and are liberated from the living hells.' 'The great physician who removes the poisonous arrows, the one who heals the diseases of beings, is able to save countless beings, so that they do not fall into evil paths.' At that time, the World Honored One stood on the shore of the Kālasūtra-naraka (Kālasūtra-naraka, one of the eight great hells), emitting great light that illuminated that great hell, and rescued countless beings from there, placing them in the heavens. Likewise, the Saṃtāpa-naraka (Saṃtāpa-naraka, the hell of heat), the Mahāsaṃtāpa-naraka (Mahāsaṃtāpa-naraka, the great hell of heat), the Raurava-naraka (Raurava-naraka, the hell of wailing), the Mahāraurava-naraka (Mahāraurava-naraka, the great hell of wailing), the Saṃghāta-naraka (Saṃghāta-naraka, the hell of crushing), and the Mahāsaṃghāta-naraka (Mahāsaṃghāta-naraka, the great hell of crushing), all rescued countless beings and placed them on the path of goodness and the path of nirvana. At that time, the World Honored One again illuminated the eight great hells with golden light. The power of this light enabled all beings touched by it to attain peace, their bodies were nourished, their minds and bodies rejoiced, and their suffering was eliminated; wherever their eyes looked, their hearts rejoiced, quickly gaining coolness, arising from compassion, making their bodies secure. After the light had illuminated the great hells, it extinguished all heat and became soft and flowing, and those beings in the great hells who were burning in the great fires, because of this light, felt joy, and from their pores, such light was emitted in succession.

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爾時，世尊以大光明普覆一切無量眾生，令心柔軟堪任法器，具足無量百千功德，以微妙語而說偈言：

「我與世間樂，　　解脫諸憂苦， 　見諸苦逼切，　　示現涅槃道。 　我所說諸法，　　寂靜無畏樂， 　若能知彼法，　　此不墮惡趣。 　能歸依佛者，　　彼人得大利， 　百千諸劫數，　　更不見諸苦。」

爾時，如來說此偈已，即于剎那羅婆牟休多時，諸比丘眾及諸眾生多於前數，復有無量無邊諸佛，右脅而臥師子床上，彼諸世尊從師子床起，還復示現如是神通。

爾時，彼四部眾白佛言：「世尊！此諸佛等皆悉欲于剎那羅婆牟休多時，入般涅槃現神通耶？如今世尊所現無異。」

佛告諸比丘：「如是，如是。彼諸佛等今日同欲舍最後身入于涅槃，彼諸佛等悉皆同名釋迦牟尼，皆于力士所生之地娑羅雙樹，臥師子床，今後夜分當入涅槃。」

爾時，世尊于南方及西南方、西方及西北方、北方及東北方、東方及東南方、上下二方，遍告十方諸比丘言：「汝等比丘！見於東方無量無邊諸佛世尊證得阿耨多羅三藐三菩提不？」

諸比丘言：「如是，如是，婆伽婆，我等皆見，以世諦故見，非第一義。」

佛復告諸比丘：「譬如四天下世界微塵悉滿，乃至

【現代漢語翻譯】 現代漢語譯本 當時，世尊以大光明普照一切無量眾生，使他們內心柔軟，堪能接受佛法，具備無量百千功德。世尊用微妙的語言說了以下偈頌： 『我給予世間快樂， 解脫一切憂愁痛苦， 看到眾生被痛苦逼迫， 我就示現涅槃之道。 我所說的諸法， 寂靜、無畏、安樂， 如果能夠了解這些法， 就不會墮入惡道。 能夠歸依佛的人， 他將獲得大利益， 在百千劫的時間裡， 再也見不到各種痛苦。』 當時，如來說完這偈頌后，在剎那羅婆牟休多（kṣaṇa-lava-muhūrta，極短的時間單位）的時間裡，比丘眾和眾生比之前更多。又有無量無邊的諸佛，右脅而臥在獅子床上。這些世尊從獅子床上起身，再次示現這樣的神通。 當時，四部眾（比丘、比丘尼、優婆塞、優婆夷）對佛說：『世尊！這些佛都想在剎那羅婆牟休多時，入般涅槃並示現神通嗎？就像現在世尊所展現的一樣。』 佛告訴眾比丘：『是的，是的。這些佛今天都想捨棄最後的身體，進入涅槃。這些佛都同名釋迦牟尼（Śākyamuni），都在力士所生之地娑羅雙樹（śāla trees）下，臥在獅子床上，在今夜後半夜將進入涅槃。』 當時，世尊向南方、西南方、西方、西北方、北方、東北方、東方、東南方、上方和下方，遍告十方諸比丘說：『你們這些比丘！看到東方無量無邊的諸佛世尊證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）了嗎？』 諸比丘說：『是的，是的，婆伽婆（Bhagavān，世尊），我們都看到了，以世俗諦（saṃvṛti-satya，相對真理）的角度看到，而非第一義諦（paramārtha-satya，絕對真理）。』 佛又告訴諸比丘：『譬如四天下世界（catvāro dvīpāḥ，四大洲）的微塵全部充滿，乃至

【English Translation】 English version At that time, the World Honored One covered all the immeasurable beings with great light, making their hearts soft and capable of receiving the Dharma, possessing immeasurable hundreds of thousands of merits. The World Honored One spoke the following verses with subtle words: 'I give the world happiness, and liberate from all sorrows and sufferings, Seeing beings oppressed by suffering, I show the path of Nirvana. The dharmas I speak are peaceful, fearless, and joyful, If one can understand these dharmas, one will not fall into evil realms. Those who can take refuge in the Buddha, will obtain great benefits, For hundreds of thousands of kalpas, they will no longer see any suffering.' At that time, after the Thus Come One spoke these verses, in the time of kṣaṇa-lava-muhūrta, the assembly of monks and beings were more numerous than before. There were also immeasurable and boundless Buddhas, lying on their right sides on lion thrones. These World Honored Ones rose from their lion thrones and again manifested such supernatural powers. At that time, the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) said to the Buddha: 'World Honored One! Do these Buddhas all want to enter Parinirvana and manifest supernatural powers in the time of kṣaṇa-lava-muhūrta? Just like what the World Honored One is manifesting now.' The Buddha told the bhikṣus: 'Yes, yes. These Buddhas today all want to abandon their last bodies and enter Nirvana. These Buddhas all have the same name, Śākyamuni, and are all under the śāla trees in the place where the strong man was born, lying on lion thrones, and will enter Nirvana in the latter part of this night.' At that time, the World Honored One, towards the south, southwest, west, northwest, north, northeast, east, southeast, above, and below, proclaimed to the bhikṣus of the ten directions: 'You bhikṣus! Do you see the immeasurable and boundless World Honored Buddhas in the east attaining anuttarā-samyak-saṃbodhi?' The bhikṣus said: 'Yes, yes, Bhagavān, we all see them, we see them from the perspective of conventional truth (saṃvṛti-satya), not from the perspective of ultimate truth (paramārtha-satya).' The Buddha again told the bhikṣus: 'For example, if the dust of the four world systems (catvāro dvīpāḥ) were all filled, and even'

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從金剛際至梵天宮，諸比丘！于汝意云何？頗有人知其數不？能以譬喻知其數不？」

諸比丘言：「不也，世尊！難可得知。」

佛復告諸比丘：「譬如前所說微塵譬喻，如是等四天下世界，如是百千億世界，皆悉充滿彼微塵眾。諸比丘！彼所有微塵，如是等微塵，我以肉眼見此世界諸佛世尊所住在東方，如一步地，但以肉眼無礙、無分別，見前世界如向所說；如是南、西、北方四維、上、下，亦復如是。

「諸比丘！譬如四大天下諸世界，若百千億數滿彼微塵，從金剛際至梵天宮，所有微塵，一一方面，各有若干諸佛世尊，一一方面，我皆現見此諸世尊坐于道場，或有已坐或始坐者，彼等一切諸佛世尊，皆悉同名釋迦牟尼；如是復有無量諸佛，與然燈佛同一名號；我復見有諸佛世尊名勝一切，亦同名號；如是一切諸佛同名蓮華上，如是等上佛同一名者，如是上名稱佛同一名者；如是拘樓孫佛同一名者；如是拘那含佛同一名者；如是迦葉佛同名號者；如是各各佛同名號者，我在於此皆悉現見。彼諸佛等各各名號，我於世間得最勝法、微妙法、無極之法，但有能稱名者皆得善根。彼等諸佛各各名號如是無邊，如是等諸佛世尊，我住於此皆悉現見；如是等現在世間種種名字，或入無餘涅槃、或現住世轉

【現代漢語翻譯】 現代漢語譯本： 『諸位比丘！從金剛際到梵天宮，你們認為如何？是否有人能知道其中的數量？能用比喻來了解其數量嗎？』 眾比丘回答說：『不能，世尊！難以得知。』 佛陀再次告訴眾比丘：『譬如之前所說的微塵比喻，像這樣四天下世界，像這樣百千億個世界，都充滿著那些微塵。諸位比丘！那些所有的微塵，像這樣多的微塵，我用肉眼就能看到這個世界諸佛世尊所居住的東方，如一步之地，只是用肉眼無礙、無分別地看到之前的世界，就像剛才所說的那樣；南方、西方、北方、四維、上方、下方，也都是如此。』 『諸位比丘！譬如四大天下所有世界，如果百千億的數量充滿那些微塵，從金剛際到梵天宮，所有微塵，每一方面，都有若干諸佛世尊，每一方面，我都親眼見到這些世尊坐在道場，有的已經坐下，有的剛開始坐下，他們所有這些佛世尊，都同名釋迦牟尼；像這樣還有無量諸佛，與燃燈佛同名；我又見到有諸佛世尊名為勝一切，也同名；像這樣一切諸佛同名蓮華上，像這樣等上佛同名，像這樣上名稱佛同名，像這樣拘樓孫佛同名，像這樣拘那含佛同名，像這樣迦葉佛同名，像這樣各個佛同名，我在這裡都親眼見到。那些諸佛各自的名號，我在世間得到最殊勝的法、微妙的法、無極的法，只要能稱念其名號，都能得到善根。那些諸佛各自的名號是如此無邊，像這樣等諸佛世尊，我住在這裡都能親眼見到；像這樣等現在世間種種名字，有的進入無餘涅槃，有的現在住世轉』

【English Translation】 English version: 'Monks, from the Vajra Limit to the Brahma Palace, what do you think? Is there anyone who knows their number? Can their number be known by analogy?' The monks replied, 'No, World-Honored One! It is difficult to know.' The Buddha again told the monks, 'For example, like the analogy of the fine dust mentioned earlier, such as these four world systems, such as these hundreds of thousands of billions of worlds, all are filled with those fine dust particles. Monks, all those fine dust particles, such a number of fine dust particles, I can see with my physical eye the east where the Buddhas and World-Honored Ones of this world reside, like a step's distance, but with unobstructed and non-discriminating physical eyes, I see the previous world as just described; the south, west, north, four intermediate directions, above, and below are also the same.' 'Monks, for example, if the four great world systems, if hundreds of thousands of billions of them are filled with those fine dust particles, from the Vajra Limit to the Brahma Palace, all the fine dust particles, in each direction, there are several Buddhas and World-Honored Ones, in each direction, I personally see these World-Honored Ones sitting in the Bodhi-mandala, some have already sat down, some are just beginning to sit, all these Buddha World-Honored Ones have the same name Shakyamuni; like this, there are also countless Buddhas, with the same name as Dipankara Buddha; I also see that there are Buddhas and World-Honored Ones named Victorious Over All, also with the same name; like this, all Buddhas with the same name Lotus Above, like this, Buddhas with the same name Above, like this, Buddhas with the same name Superior Name, like this, Buddhas with the same name Krakucchanda, like this, Buddhas with the same name Kanakamuni, like this, Buddhas with the same name Kashyapa, like this, each Buddha with the same name, I see them all here. Those Buddhas' respective names, I have obtained in the world the most supreme Dharma, the subtle Dharma, the limitless Dharma, as long as one can recite their names, one can obtain good roots. Those Buddhas' respective names are so boundless, such Buddhas and World-Honored Ones, I, residing here, can see them all; such as these various names in the present world, some enter into Nirvana without remainder, some are currently residing in the world turning'

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於法輪，我住於此悉皆現見。彼佛世尊，於我肉眼無礙無妨，皆現在前。

「諸比丘！如來如是復勝此知，更復勝知不可思議，更復不可思議無量無邊，復有無量無邊如是等無量知見。諸比丘！以是義故，如來智見無邊，如是無邊不可稱量，如是不可稱、如是不可思議，但以肉眼，況復盡于諸佛智法？

「諸比丘！譬如此剎所有一切眾生，若在家、若出家，彼諸眾生假使悉成阿耨多羅三藐三菩提，具足十力四無所畏。彼諸世尊有一善男子，能以四事供養承事，足滿一劫尊重恭敬，種種樂具諸莊嚴事，無量無邊不可思議。復有善男子、善女人等，能信我此顯示一切諸佛所說法門，乃至一念頃能生實想不起疑心，彼人即于發心之時所得功德，近諸如來所有功德，復勝三千大千世界所有眾生證得諸佛一切智已，經劫供養，得福雖多，不如於此法門生一念信，福多於彼。若有菩薩信此智者，彼之菩薩即得近諸世尊阿耨多羅三藐三菩提。」

爾時，世尊說此肉眼功德之時，有六十二億諸眾生，迴向阿耨多羅三藐三菩提者，還生退心。所以者何？佛阿耨多羅三藐三菩提難可證故，我等但於此處，滅盡諸苦，取漏盡果；復有無量無邊眾生住于學地；復有十那由他菩薩成就最初發菩提心；復有三十二億諸菩薩等得無

【現代漢語翻譯】 現代漢語譯本：在法輪（Dharma wheel，佛法之輪）中，我住在這裡，一切都清晰可見。那位佛世尊，對於我的肉眼來說，沒有任何障礙，都顯現在我面前。 諸位比丘！如來（Tathagata，佛的稱號）的智慧遠勝於此，更勝過不可思議的智慧，更勝過不可思議的無量無邊的智慧，還有無量無邊像這樣的無量知見。諸位比丘！因為這個緣故，如來的智慧和見解是無邊的，如此無邊無法衡量，如此不可衡量、如此不可思議，僅僅用肉眼就能看到，更何況是窮盡諸佛的智慧和法呢？ 諸位比丘！譬如這個世界所有的一切眾生，無論是在家的還是出家的，如果這些眾生都成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），具足十力（十種力量）和四無所畏（四種無所畏懼的品質）。這些世尊有一位善男子，能夠用四種供養來承事他們，足足供養一劫（kalpa，佛教時間單位，極長的時間）的時間，尊重恭敬，用各種各樣的樂器和莊嚴的物品，無量無邊不可思議。又有善男子、善女人等，能夠相信我所說的這個顯示一切諸佛所說法門的道理，甚至在一念之間能夠生起真實的念頭，不起疑心，這個人就在發心的時候所得到的功德，接近於諸如來所有的功德，又勝過三千大千世界所有眾生證得諸佛一切智慧之後，經過一劫的供養，所得的福報雖然很多，但是不如對於這個法門生起一念的信心，福報比他們還要多。如果有菩薩相信這種智慧，那麼這位菩薩就能夠接近諸世尊的阿耨多羅三藐三菩提。 那時，世尊在說肉眼功德的時候，有六十二億的眾生，迴向阿耨多羅三藐三菩提的人，反而生起了退心。這是為什麼呢？因為佛的阿耨多羅三藐三菩提難以證得，我們不如在這裡滅盡一切痛苦，取得漏盡果（Arhatship，阿羅漢果位）；又有無量無邊的眾生住在學習的階段；又有十那由他（nayuta，佛教數字單位，表示極大的數量）的菩薩成就了最初發菩提心；又有三十二億的菩薩等得到了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）

【English Translation】 English version: In the Dharma wheel, I dwell here, and all is clearly visible. That Buddha, the World Honored One, is without obstruction to my physical eyes, and all appear before me. Monks, the Tathagata's (Buddha's title) knowledge surpasses this, it surpasses the inconceivable, it surpasses the inconceivable immeasurable and boundless, and there are immeasurable and boundless such immeasurable knowledges and insights. Monks, for this reason, the Tathagata's wisdom and insight are boundless, so boundless that they cannot be measured, so immeasurable, so inconceivable, that even with physical eyes one can see, how much more so to exhaust the wisdom and Dharma of all Buddhas? Monks, suppose all beings in this world, whether lay or monastic, if all these beings were to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), possessing the ten powers and the four fearlessnesses. Among these World Honored Ones, there is a good man who can serve them with four kinds of offerings, for a full kalpa (an extremely long period of time), with respect and reverence, with various musical instruments and adornments, immeasurable and inconceivable. And there are good men and good women who can believe in this teaching of mine, which reveals the Dharma taught by all Buddhas, and even in a single moment can generate a true thought without doubt, the merit that person obtains at the time of generating this thought is close to the merit of all Tathagatas, and surpasses the merit of all beings in the three thousand great thousand worlds who have attained the all-knowing wisdom of all Buddhas, and after offering for a kalpa, the merit they obtain, although much, is not as much as the merit of generating a single thought of faith in this Dharma, the merit is more than theirs. If there is a Bodhisattva who believes in this wisdom, then that Bodhisattva will be able to approach the Anuttara-samyak-sambodhi of all World Honored Ones. At that time, when the World Honored One was speaking about the merit of physical eyes, there were sixty-two billion beings who had turned their minds towards Anuttara-samyak-sambodhi, who instead developed a mind of retreat. Why is this? Because the Buddha's Anuttara-samyak-sambodhi is difficult to attain, it is better for us to extinguish all suffering here and attain the fruit of Arhatship (the state of an Arhat); and there are immeasurable and boundless beings who remain in the stage of learning; and there are ten nayutas (a large number) of Bodhisattvas who have achieved the initial generation of the Bodhi mind; and there are thirty-two billion Bodhisattvas who have attained the acceptance of the non-arising of phenomena (anutpattika-dharma-ksanti).

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生忍法。

爾時，魔王波旬愴怏苦惱，泣淚滿面，白佛言：「世尊！我為何事欲令多陀阿伽度、阿羅訶、三藐三佛陀早入涅槃？乃令無量無邊眾生出我境界。今者，世尊！東方黃晦日未現頃，所作佛事如住一劫、若住一劫，未能過此利益度脫多數眾生。所謂住于般涅槃道，如來今者，令我境界悉皆空虛。」

時魔波旬說是言已，佛告波旬：「汝莫啼哭，波旬！汝猶大有不作善業及不信者，是汝朋友在汝境界，汝是彼伴。」

爾時，世尊即以甲爪取地上塵，告魔波旬：「于汝意云何？為我爪上土塵多耶？為此大地上塵多乎？」

作是語已，時魔波旬白佛言：「世尊！指甲上土少不足言。」

如是語已，佛告波旬：「譬如甲上土塵甚少，我所度眾生入涅槃者，復少於此爪甲上土。波旬！譬如大地土塵甚多，無量無邊，在汝境界眾生亦復如是，甚多無量。波旬！汝莫憂愁，應生歡喜。何以故？眾生在汝境界多大地土故。波旬！然諸眾生自作不善，去涅槃遠，非汝所為。所以者何？但眾生界無有邊際。波旬！汝欲所作但當作之，如來今日於後夜分當入涅槃。」

爾時，世尊告諸比丘：「汝諸比丘！見此世界諸佛已不？」

諸比丘白佛言：「世尊！如是，如是，婆伽婆，我等已見。

【現代漢語翻譯】 現代漢語譯本 生忍法。

那時，魔王波旬（Mara Papiyas，佛教中的魔王）悲傷苦惱，淚流滿面，對佛陀說：『世尊！我為什麼要讓多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者）早入涅槃（Nirvana，寂滅）？這會使無量無邊的眾生脫離我的掌控。現在，世尊！東方太陽還未升起，您所做的佛事，如同住世一劫（kalpa，極長的時間單位）。即使住世一劫，也未能超過您所利益和度脫的眾多眾生。您現在要進入般涅槃（Parinirvana，完全的寂滅），這使得我的境界完全空虛。』

魔王波旬說完這些話后，佛陀告訴波旬：『你不要哭泣，波旬！你還有很多不修善業和不信佛法的人，他們是你的朋友，在你的境界中，你是他們的同伴。』

這時，世尊用指甲從地上取了一點塵土，告訴魔王波旬：『你認為如何？是我的指甲上的塵土多呢？還是這大地上的塵土多呢？』

說完這些話后，魔王波旬對佛陀說：『世尊！指甲上的塵土少得不值一提。』

說完這些話后，佛陀告訴波旬：『譬如指甲上的塵土非常少，我所度脫進入涅槃的眾生，比這指甲上的塵土還要少。波旬！譬如大地上的塵土非常多，無量無邊，在你的境界中的眾生也像這樣，非常多，無量無邊。波旬！你不要憂愁，應該感到歡喜。為什麼呢？因為在你的境界中的眾生像大地上的塵土一樣多。波旬！然而，這些眾生自己造作惡業，遠離涅槃，這不是你造成的。為什麼呢？因為眾生的界限是無邊無際的。波旬！你想做什麼就去做吧，如來今天將在後半夜進入涅槃。』

這時，世尊告訴眾比丘：『你們這些比丘！看到這個世界的諸佛了嗎？』

眾比丘對佛陀說：『世尊！是的，是的，婆伽婆（Bhagavan，世尊），我們已經看到了。』

【English Translation】 English version The Dharma of Endurance.

At that time, Mara Papiyas (the demon king in Buddhism), distressed and sorrowful, with tears streaming down his face, said to the Buddha: 'World Honored One! Why do I want the Tathagata (the Thus Come One), Arhat (the Worthy One), Samyaksambuddha (the Perfectly Enlightened One) to enter Nirvana (the state of liberation) early? It will cause countless beings to leave my realm. Now, World Honored One! Before the eastern sun rises, the Buddha's work you have done is like dwelling for a kalpa (an extremely long period of time). Even if you were to dwell for a kalpa, it would not exceed the benefit and liberation you have given to so many beings. Now you are about to enter Parinirvana (the complete cessation of suffering), which makes my realm completely empty.'

After Mara Papiyas said these words, the Buddha told Papiyas: 'Do not weep, Papiyas! You still have many who do not perform good deeds and do not believe, they are your friends, in your realm, you are their companion.'

At that time, the World Honored One took a bit of dust from the ground with his fingernail and said to Mara Papiyas: 'What do you think? Is the dust on my fingernail more, or is the dust on this great earth more?'

After saying these words, Mara Papiyas said to the Buddha: 'World Honored One! The dust on your fingernail is so little that it is not worth mentioning.'

After saying these words, the Buddha told Papiyas: 'Just as the dust on the fingernail is very little, the beings I have liberated into Nirvana are even fewer than the dust on this fingernail. Papiyas! Just as the dust on the earth is very much, immeasurable and boundless, the beings in your realm are also like that, very many, immeasurable and boundless. Papiyas! You should not be worried, you should be happy. Why? Because the beings in your realm are as numerous as the dust on the earth. Papiyas! However, these beings create their own evil deeds, and are far from Nirvana, it is not your doing. Why? Because the realm of beings is boundless. Papiyas! Do what you want to do, the Tathagata will enter Nirvana in the latter part of the night today.'

At that time, the World Honored One told the Bhikkhus (monks): 'You Bhikkhus! Have you seen the Buddhas of this world?'

The Bhikkhus said to the Buddha: 'World Honored One! Yes, yes, Bhagavan (the Blessed One), we have seen them.'

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佛復告諸比丘：「此諸佛剎復多無量，汝等當知見諸佛剎莊嚴已不？復見諸菩薩莊嚴凈土已不？復見諸聲聞莊嚴已不？」

諸比丘白佛言：「世尊！如是婆伽婆，如是修伽陀。」

佛復告諸比丘：「如來如是知見，復倍上數知見無量，更復無量皆悉了知。諸比丘！假使我於一劫所說如是佛剎莊嚴之事，如我見於十方世界，亦復如是；假使於一百劫、於一千劫、億載數劫、那由他劫，更倍譬喻，廣分別說，猶不可盡。

「然，諸比丘！導師所作者，為諸聲聞所作已訖于，於一切處我已說訖，示現內外諸法，真心示現，皆已說竟。諸佛於法無有吝惜無不辯者，乃至一莖草、等一毛髮許。汝等比丘！從今已去，應須如法，勤而修行。我已為汝示現涅槃、我已為汝說涅槃道、已成就眾生善根，我所證得阿耨多羅三藐三菩提，乃于往昔行大苦行及於難行。汝等今者于彼大法具足受持，勿令隱沒。汝等應作如是修行。」

爾時，世尊現大神通，十方諸佛所有說法及說法處，此剎眾生皆得聞知；彼諸如來所有教敕，所有眾生承奉教敕皆已證知；復有恒河沙數眾生，住於三種智；復有十億百千諸眾生等，發菩提心，住于阿耨多羅三藐三菩提；復有十百千億那由他諸眾生等，住于辟支佛地；自余諸眾

【現代漢語翻譯】 現代漢語譯本：佛陀再次告訴眾比丘：『這些佛土的數目非常多，無量無邊。你們是否已經看到諸佛土的莊嚴景象？是否已經看到諸菩薩莊嚴凈土的情形？是否已經看到諸聲聞的莊嚴景象？』 眾比丘回答佛陀說：『世尊！確實如此，婆伽婆（Bhagavan，意為世尊），確實如此，修伽陀（Sugata，意為善逝）。』 佛陀再次告訴眾比丘：『如來所知所見的，比你們所見的還要多出無數倍，而且是完全了知一切。諸比丘！即使我用一個劫的時間來說這些佛土莊嚴的事情，就像我所見到的十方世界一樣，也是如此；即使我用一百劫、一千劫、億載數劫、那由他劫，甚至用更多的比喻來廣泛地分別解說，也無法窮盡。』 『然而，諸比丘！導師所做的事情，為諸聲聞所做的事情已經完成，在一切地方我已經說完，內外諸法都已經示現，真心已經示現，都已說完。諸佛對於法沒有吝惜，沒有不辯明的，哪怕是一根草、一根毛髮那麼微小的法。你們這些比丘！從今以後，應當依法勤奮修行。我已經為你們示現了涅槃，我已經為你們說了涅槃之道，已經成就了眾生的善根。我所證得的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），是在過去世行大苦行以及難行之後才得到的。你們現在對於這大法要具足受持，不要讓它隱沒。你們應當這樣修行。』 這時，世尊顯現大神通，十方諸佛所說之法以及說法之處，此剎土的眾生都得以聽聞知曉；那些如來所有的教誨，所有眾生承奉教誨的都已證知；又有恒河沙數般的眾生，安住於三種智慧；又有十億百千的眾生等，發菩提心，安住于阿耨多羅三藐三菩提；又有十百千億那由他的眾生等，安住于辟支佛地（Pratyekabuddha-bhumi，意為緣覺地）；其餘的眾生

【English Translation】 English version: The Buddha further told the Bhikshus, 『These Buddha-lands are exceedingly numerous, immeasurable. Have you seen the adornments of the Buddha-lands? Have you seen the Bodhisattvas adorning the pure lands? Have you seen the Sravakas』 adornments?』 The Bhikshus replied to the Buddha, 『World Honored One! It is so, Bhagavan (meaning 'Blessed One'), it is so, Sugata (meaning 'Well-gone').』 The Buddha further told the Bhikshus, 『What the Tathagata knows and sees is countless times more than what you have seen, and he completely understands everything. Bhikshus! Even if I were to speak for one kalpa about the adornments of these Buddha-lands, just as I have seen in the ten directions, it would be so; even if I were to speak for a hundred kalpas, a thousand kalpas, billions of kalpas, nayuta kalpas, and even more metaphors, it would still be inexhaustible.』 『However, Bhikshus! What the Teacher has done, what has been done for the Sravakas, has been completed. I have spoken in all places, I have shown all inner and outer dharmas, the true mind has been shown, all has been said. The Buddhas have no stinginess towards the Dharma, there is nothing they do not explain, even as small as a blade of grass or a single hair. You Bhikshus! From now on, you should diligently practice according to the Dharma. I have shown you Nirvana, I have spoken to you about the path to Nirvana, and I have accomplished the good roots of sentient beings. The Anuttara-samyak-sambodhi (meaning 'Unsurpassed Perfect Enlightenment') that I have attained was achieved after practicing great austerities and difficult practices in the past. You should now fully uphold this great Dharma, do not let it be hidden. You should practice in this way.』 At that time, the World Honored One manifested great spiritual powers, and all the teachings and teaching places of the Buddhas in the ten directions were heard and known by the beings of this land; all the instructions of those Tathagatas, and all the beings who received those instructions, were known; there were also beings as numerous as the sands of the Ganges River, dwelling in the three kinds of wisdom; there were also ten billion hundred thousand beings, who generated the Bodhi mind and dwelt in Anuttara-samyak-sambodhi; there were also ten hundred thousand billion nayuta beings, who dwelt in the Pratyekabuddha-bhumi (meaning 'Solitary Buddha stage'); and the rest of the beings

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生等得漏盡證；如是次第無量無邊阿僧祇、不可數、不可量、不可思、那由他諸眾生，聞此法已得大饒益。

爾時，世尊告諸比丘：「汝等比丘！當知我今不久涅槃。汝等！應當護持如來教法，為自利、為他利故。汝等諸比丘！應當如是修學。」

佛說經已，慧命阿難及天人、龍、阿修羅、揵闥婆等，一切世間，聞佛所說，頂戴奉行。

四童子三昧經卷下

【現代漢語翻譯】 現代漢語譯本：像這樣次第有無量無邊阿僧祇（無數） 、不可數、不可量、不可思議、那由他（極大的數量單位）的眾生，聽聞此法后，都獲得了巨大的利益，最終證得漏盡（煩惱斷盡）的境界。 那時，世尊告訴眾比丘：『你們這些比丘！應當知道我即將涅槃（佛的死亡）。你們應當護持如來的教法，爲了自己和他人都能得到利益。你們這些比丘！應當這樣修行。』 佛說完這部經后，慧命阿難（佛陀的十大弟子之一，以多聞著稱）以及天人、龍、阿修羅（一種好戰的神）、揵闥婆（天上的樂神）等一切世間眾生，聽聞佛所說，都恭敬地接受並奉行。

【English Translation】 English version: Thus, in sequence, countless, immeasurable, inconceivable, and nayuta (an extremely large number) of beings, having heard this Dharma, all obtained great benefit, ultimately attaining the state of the exhaustion of outflows (the complete eradication of defilements). At that time, the World Honored One told the Bhikkhus: 'You Bhikkhus! You should know that I will soon enter Nirvana (the death of a Buddha). You should uphold the Tathagata's teachings, for the benefit of yourselves and others. You Bhikkhus! You should practice in this way.' After the Buddha finished speaking this sutra, the Venerable Ananda (one of the Buddha's ten great disciples, known for his great learning), as well as devas, nagas, asuras (a type of warring deity), gandharvas (celestial musicians), and all beings in the world, having heard what the Buddha said, respectfully accepted and practiced it.

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