T12n0380_大悲經
大正藏第 12 冊 No. 0380 大悲經
No. 380
大悲經卷第一
高齊天竺三藏那連提耶舍譯
梵天品第一
如是我聞：
一時佛在拘尸那城力士生地娑羅雙樹間。爾時，世尊臨般涅槃，告慧命阿難言：「汝可於娑羅雙樹間安置敷具，如師子王右脅臥法，吾今後夜當般涅槃。阿難！我已究竟涅槃，斷除一切有為言說。我已作佛事、已說甘露——無有窟宅、寂滅定甚深微妙，難見、難覺、難可測量——明智所知諸賢聖法。我已三轉無上法輪，若有沙門、婆羅門、若天、若魔、若梵、若人，以世共法無能轉者。我已擊法鼓、吹法䗍、建法幢、置法船、作法橋、降法雨。我已光照三千大千世界，滅除大闇，開示眾生，解脫正道，充益天人，所應度者皆悉已度。我已降伏一切外道及諸異論、動魔宮殿、摧魔勢力。大師子吼作諸佛事，建丈夫業，滿本誓願，護持法眼，教大聲聞，授菩薩記，為于未來佛眼不斷故。阿難！我今於後更無所作，唯般涅槃。」
爾時，阿難聞是語已，為憂箭所射，極大愁惱，悲泣流淚白佛言：「世尊！婆伽婆！涅槃太速。修伽陀！涅槃太速。世間眼滅、世間孤獨、世間無救，無有導師。」
爾時，佛告慧命阿難：「止，莫憂
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在拘尸那城（Kushinagar）力士生地娑羅雙樹（Sala trees）間。當時，世尊（Bhagavan）臨近般涅槃（Parinirvana），告訴慧命阿難（Ananda）說：『你可以在娑羅雙樹間安置坐具，像獅子王一樣右脅而臥，我今晚後半夜將入般涅槃。阿難！我已經究竟涅槃，斷除一切有為的言說。我已經做了佛的事業，說了甘露（Amrita）——無有居所、寂滅的禪定甚深微妙，難以見到、難以覺察、難以衡量——明智所能知的諸賢聖法。我已經三轉無上法輪（Dharmachakra），如果有沙門（Shramana）、婆羅門（Brahmana），或者天（Deva）、魔（Mara）、梵（Brahma）、人，以世俗的共同法則都不能轉動它。我已經擊響法鼓、吹響法螺、建立法幢、安置法船、架設法橋、降下法雨。我已經光照三千大千世界，滅除大黑暗，開示眾生，解脫正道，充實天人，所有應該被度化的都已度化。我已經降伏一切外道以及各種異端邪說，動搖魔宮殿，摧毀魔的勢力。我像大師子吼一樣做了諸佛的事業，建立了大丈夫的功業，圓滿了本來的誓願，護持了法眼，教導了大聲聞（Shravaka），授記了菩薩（Bodhisattva），爲了未來佛眼不中斷的緣故。阿難！我現在之後再沒有什麼可做的了，唯有般涅槃。』 當時，阿難聽到這些話后，像被憂愁的箭射中一樣，非常愁苦悲傷，哭泣流淚地對佛說：『世尊！婆伽婆！涅槃太快了。修伽陀（Sugata）！涅槃太快了。世間的眼睛熄滅了，世間孤獨了，世間沒有救護，沒有導師了。』 當時，佛陀告訴慧命阿難說：『停止，不要憂愁。』
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Sala grove, the birthplace of the Mallas, in Kushinagar. At that time, the World Honored One (Bhagavan), nearing Parinirvana, said to the Venerable Ananda: 'You may arrange a seat between the twin Sala trees, in the manner of the lion king lying on his right side, for I shall enter Parinirvana in the latter part of this night. Ananda! I have already attained ultimate Nirvana, having cut off all conditioned speech. I have done the work of a Buddha, and have spoken the nectar (Amrita) - without dwelling, the deep and subtle meditative state of quiescence, difficult to see, difficult to perceive, difficult to measure - the wise and noble Dharma known by the wise. I have already turned the unsurpassed Dharma wheel (Dharmachakra) three times, and if there are Shramanas, Brahmanas, or Devas, Maras, Brahmas, or humans, none can turn it with the common laws of the world. I have already sounded the Dharma drum, blown the Dharma conch, erected the Dharma banner, placed the Dharma boat, built the Dharma bridge, and rained down the Dharma rain. I have already illuminated the three thousand great thousand worlds, extinguished the great darkness, revealed the path of liberation to sentient beings, filled the heavens and humans, and all who were to be liberated have been liberated. I have already subdued all the heretics and various heterodox views, shaken the Mara's palace, and destroyed the power of Mara. Like a great lion's roar, I have done the work of all Buddhas, established the deeds of a great man, fulfilled my original vows, protected the Dharma eye, taught the great Shravakas, and given predictions to the Bodhisattvas, for the sake of the future continuation of the Buddha's eye. Ananda! I have nothing more to do now, only to enter Parinirvana.' At that time, Ananda, having heard these words, was as if struck by the arrow of sorrow, extremely distressed and grieved, weeping and tearfully said to the Buddha: 'World Honored One! Bhagavan! Parinirvana is too soon. Sugata! Parinirvana is too soon. The eye of the world is extinguished, the world is lonely, the world has no refuge, no guide.' At that time, the Buddha said to the Venerable Ananda: 'Stop, do not grieve.'
悲。阿難！生法、有法、有為法、壞法若不滅者，無有是處。我昔告汝，一切所愛、稱意等事，必有離散。阿難！汝已慈心、不二心、無噁心及與身業，孝養隨順而無限量侍養於我。阿難！若復天、人、阿修羅等，給侍供養聲聞、緣覺，若減一劫、若滿一劫，若復給侍供養如來於一念頃，其福多彼。汝已供養大神通佛乃至般涅槃，當得大福、廣大功德。猶如甘露——第一甘露、最後甘露——究竟涅槃。是故，阿難！汝莫憂悲。」
爾時，阿難憂悲抆淚，即為如來於雙樹間猶如師子右脅臥法安置敷具。即時三千大千世界所有樹木、藥草、叢林皆向如來涅槃方所，有欲倒者、有傴僂者、有欲至地者、有躄地者。於此三千大千世界所有眾流——大河、小河、泉池、陂湖——佛神力故，止不流動。三千大千世界所有禽獸，佛神力故，默然而住，不鳴、不食。三千大千世界所有日、月、星宿、火光、明珠乃至熒火，佛神力故，皆不顯現，無有光明，不能照曜。三千大千世界所有猛火，佛神力故，皆悉止息，不然、不熱、不能燒炙。三千大千世界所有一切地獄猛火，佛神力故，皆悉清涼。彼諸地獄所有眾生於剎那頃，佛神力故，皆得安樂。三千大千世界所有畜生，一切皆起慈心、愍心，不相瞋惱、加害斷命；一切餓鬼皆不饑
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『阿難！生法（指有生之法）、有法（指存在之法）、有為法（指因緣和合而生的法）、壞法（指會壞滅的法），如果它們不滅，那是不可能的。我以前就告訴過你，一切你所愛、稱心如意的事物，必然會有離散的時候。阿難！你已經以慈悲心、不二心、無噁心，以及你的身業，孝順地侍奉我，沒有絲毫懈怠。阿難！如果天人、阿修羅（一種神道生物）等，侍奉供養聲聞（聽聞佛陀教誨而修行的人）、緣覺（不需佛陀教導，自己覺悟的人），即使一劫（極長的時間單位）或滿一劫，都不如侍奉供養如來（佛陀）一念頃的福報多。你已經供養了大神通的佛陀，直到他般涅槃（佛陀的最終寂滅），你將獲得巨大的福報和功德。這就像甘露——第一甘露、最後甘露——究竟涅槃。所以，阿難！你不要憂愁悲傷。』 當時，阿難憂愁悲傷地擦拭眼淚，然後為如來在雙樹之間，像獅子一樣右脅而臥的姿勢安置了敷具。這時，三千大千世界（佛教宇宙觀中的一個宇宙單位）所有的樹木、藥草、叢林都朝向如來涅槃的方向，有的想要倒下，有的彎腰駝背，有的想要倒在地上，有的直接倒在地上。在這個三千大千世界中，所有的河流——大河、小河、泉池、湖泊——都因為佛陀的神力而停止流動。三千大千世界所有的禽獸，都因為佛陀的神力而沉默不語，不鳴叫、不進食。三千大千世界所有的太陽、月亮、星宿、火光、明珠，甚至螢火蟲，都因為佛陀的神力而不再顯現，沒有光明，不能照耀。三千大千世界所有的猛火，都因為佛陀的神力而停止燃燒，不燃、不熱、不能燒灼。三千大千世界所有地獄的猛火，都因為佛陀的神力而變得清涼。那些地獄中的眾生，在剎那間，都因為佛陀的神力而感到安樂。三千大千世界所有的畜生，都生起了慈悲心、憐憫心，不再互相嗔恨、加害、斷命；所有的餓鬼都不再飢餓。
【English Translation】 English version: The Buddha said, 'Ananda! It is impossible for the law of birth (referring to things that are born), the law of existence (referring to things that exist), the law of conditioned things (referring to things that arise from causes and conditions), and the law of decay (referring to things that decay) not to cease. I have told you before that all things you love and cherish will inevitably be separated. Ananda! You have served me with a compassionate heart, a non-dual heart, a heart without malice, and with your bodily actions, you have been filial and obedient without any negligence. Ananda! If gods, humans, Asuras (a type of demigod), and others were to serve and make offerings to Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), even for a kalpa (an extremely long period of time) or a full kalpa, it would not be as meritorious as serving and making offerings to a Tathagata (Buddha) for a single moment. You have served a Buddha of great supernatural powers until his Parinirvana (the final passing away of a Buddha), and you will receive great blessings and merits. This is like nectar—the first nectar, the last nectar—ultimate Nirvana. Therefore, Ananda! Do not grieve or be sad.' At that time, Ananda, grieving and weeping, wiped away his tears and then prepared a seat for the Tathagata between the twin trees, in the posture of a lion lying on his right side. At that moment, all the trees, herbs, and forests in the three thousand great thousand worlds (a unit of the Buddhist cosmology) turned towards the direction of the Tathagata's Nirvana. Some wanted to fall, some were bent over, some wanted to fall to the ground, and some fell directly to the ground. In this three thousand great thousand worlds, all the rivers—large rivers, small rivers, springs, and lakes—stopped flowing due to the Buddha's divine power. All the birds and beasts in the three thousand great thousand worlds became silent due to the Buddha's divine power, not chirping or eating. All the suns, moons, stars, firelight, pearls, and even fireflies in the three thousand great thousand worlds ceased to shine due to the Buddha's divine power, having no light and unable to illuminate. All the fierce fires in the three thousand great thousand worlds ceased to burn due to the Buddha's divine power, not burning, not hot, and unable to scorch. All the fierce fires of hell in the three thousand great thousand worlds became cool due to the Buddha's divine power. The beings in those hells, in an instant, all felt peace and happiness due to the Buddha's divine power. All the animals in the three thousand great thousand worlds developed hearts of compassion and pity, no longer hating, harming, or taking lives; all the hungry ghosts were no longer hungry.
渴；一切眾生，佛神力故，身心踴悅，離苦得猗，具足稱意第一安樂。
當於世尊右脅臥時，三千大千世界于中所有須彌山王、鐵圍山、大鐵圍山、目真鄰陀山、香山、雪山及諸黑山、大地、大海，一切皆悉六種震動，所謂動、踴、起、震、吼、覺。三千大千世界一切風輪皆不鼓動。
一切眾生於剎那頃舍諸作業得猗而住，離於睡眠，心無散亂，欲作皆息，默然無聲。三千大千世界所有天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，梵天、釋天、護世王等，佛神力故，各見宮殿、床座、園林皆悉闇昧，無復威光，不生愛樂，彼等眷屬憂煩不樂。千世界主梵天王、三千大千世界主大梵天王，高心自恃，作如是念、作如是解：「念此世界及諸眾生是我所作、是我所化。」彼三千大千世界主大梵天王，佛神力故，見己宮殿及床座等闇昧無光，不生愛樂；摩醯首羅凈居天等亦復如是。
爾時，三千大千世界主大梵天王作如是念：「是誰力故而現此相？令我不樂宮殿、床座。」是時，大梵天王遍觀於此三千大千世界中造作富貴大自在主——如來、應供、正遍知——今日後夜當般涅槃，是故現此神力變化、不可思議、未曾有事，此之神力正是如來入涅槃相。時大梵王作是念已，憂愁不樂，戰悚毛
【現代漢語翻譯】 現代漢語譯本：他們感到口渴；一切眾生，由於佛的神力，身心都感到歡悅，脫離了痛苦，得到了安寧，完全滿足了他們所期望的第一等安樂。 當世尊右脅而臥時，三千大千世界中所有的須彌山王（Mount Sumeru，佛教宇宙觀中的中心山）、鐵圍山（Chakravada，環繞世界的山脈）、大鐵圍山（Mahachakravada，更大的環繞山脈）、目真鄰陀山（Mucilinda，傳說中保護佛陀的山）、香山（Gandhamadana，傳說中的香山）、雪山（Himavat，喜馬拉雅山脈）以及所有的黑山、大地、大海，都發生了六種震動，即動、踴、起、震、吼、覺。三千大千世界中所有的風輪都停止了轉動。 一切眾生在剎那間停止了所有的活動，得到了安寧而住，不再睡眠，心中沒有散亂，一切慾望都停止了，寂靜無聲。三千大千世界中所有的天（Deva，神）、龍（Naga，龍神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，半人半鳥的神）、摩睺羅伽（Mahoraga，大蟒神），梵天（Brahma，創造神）、釋天（Sakra，因陀羅神）、護世王等，由於佛的神力，都看到自己的宮殿、床座、園林都變得昏暗，失去了光輝，不再感到喜愛，他們的眷屬都感到憂愁不樂。千世界主梵天王、三千大千世界主大梵天王，他們自高自大，認為『這個世界和所有的眾生都是我創造的，是我所化的。』由於佛的神力，這位三千大千世界主大梵天王看到自己的宮殿和床座等都變得昏暗無光，不再感到喜愛；摩醯首羅（Mahesvara，大自在天）凈居天等也是如此。 這時，三千大千世界主大梵天王心想：『是誰的力量導致了這種現象？使我不再喜歡我的宮殿和床座。』這時，大梵天王遍觀這三千大千世界，發現造作富貴大自在主——如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）——今天后夜將要般涅槃（Parinirvana，佛的最終涅槃），所以才顯現出這種神力變化，這種不可思議、前所未有的事情，這種神力正是如來入涅槃的徵兆。』這時，大梵天王想到這裡，感到憂愁不樂，戰慄毛髮豎立。
【English Translation】 English version: They felt thirsty; all sentient beings, due to the Buddha's divine power, experienced joy in body and mind, were freed from suffering, attained peace, and were fully satisfied with the supreme bliss they desired. When the World Honored One lay down on his right side, all the Mount Sumeru Kings (Mount Sumeru, the central mountain in Buddhist cosmology), Iron Mountain Ranges (Chakravada, mountain ranges surrounding the world), Great Iron Mountain Ranges (Mahachakravada, larger surrounding mountain ranges), Mount Mucilinda (Mucilinda, a mountain that protected the Buddha in legend), Mount Gandhamadana (Gandhamadana, a legendary fragrant mountain), Mount Himavat (Himavat, the Himalayas), and all the black mountains, the earth, and the oceans in the three thousand great thousand worlds, all trembled in six ways, namely, moving, rising, quaking, shaking, roaring, and awakening. All the wind wheels in the three thousand great thousand worlds ceased to move. All sentient beings, in an instant, ceased all their activities, attained peace and remained still, no longer slept, their minds were not scattered, all desires ceased, and they were silent. All the Devas (Deva, gods), Nagas (Naga, dragon gods), Yakshas (Yaksa, guardian spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, warring gods), Garudas (Garuda, mythical bird-like creatures), Kinnaras (Kinnara, half-human, half-bird beings), Mahoragas (Mahoraga, great serpent deities), Brahmas (Brahma, creator gods), Sakras (Sakra, Indra), and the Guardian Kings in the three thousand great thousand worlds, due to the Buddha's divine power, all saw their palaces, beds, and gardens become dim, losing their radiance, and no longer felt joy. Their families were all worried and unhappy. The Brahma King of the thousand worlds and the Great Brahma King of the three thousand great thousand worlds, who were arrogant and self-important, thought, 'This world and all sentient beings are created by me, transformed by me.' Due to the Buddha's divine power, this Great Brahma King of the three thousand great thousand worlds saw his palaces and beds become dim and without light, and no longer felt joy; the Mahesvara (Mahesvara, Great Lord) Pure Abode Devas were also the same. At that time, the Great Brahma King of the three thousand great thousand worlds thought, 'Whose power is causing this phenomenon? Making me no longer enjoy my palaces and beds.' Then, the Great Brahma King surveyed the three thousand great thousand worlds and discovered that the one who creates wealth and great freedom—the Tathagata (Tathagata, title of the Buddha), Arhat (Arhat, one worthy of offerings), Samyaksambuddha (Samyaksambuddha, fully enlightened one)—will enter Parinirvana (Parinirvana, the final nirvana of a Buddha) in the last watch of this night. Therefore, this divine power transformation, this inconceivable and unprecedented event, is manifested. This divine power is precisely the sign of the Tathagata entering Nirvana.' Having thought this, the Great Brahma King felt worried and unhappy, trembling with his hair standing on end.
豎，極疾匆匆，梵眾圍繞，共詣佛所。其三千大千世界諸餘梵天，皆悉已曾信受聖法、安住聖法。
爾時，三千大千世界主大梵天王到佛所已，頭面作禮而白佛言：「唯愿世尊教敕於我，云何而住？云何修行？」作是語已，如來即問大梵王言：「梵天！汝今實作如是念言：『我是大梵天，我能勝他、他不如我，我是智者。我是三千大千世界中大自在主，我造作眾生、化作眾生，我造作世界、化作世界。』不？」
大梵天言：「如是，婆伽婆！如是，修伽陀！」
佛言：「梵天！汝復為誰所作？為誰所化？」時彼梵天默然而住。
佛見梵天默然住故，而復問言：「梵天！有時三千大千世界為劫火焚燒，炎熾洞然。于意云何？是汝所作、是汝所化耶？」
時大梵天而白佛言：「不也，世尊！」
佛言：「梵天！如此，大地依水聚住、水依風住、風依虛空。如是，大地厚六百八十萬由旬，不裂不散。梵天！于意云何？是汝所作、是汝所化耶？」
梵天言：「不也，世尊！」
佛言：「梵天！此三千大千世界百億日月流轉之時，梵天！于意云何？是汝所化耶？」
梵天言：「不也，世尊！」
佛言：「梵天！有時日月天子不在宮殿，宮殿空虛。梵天！于意云何
【現代漢語翻譯】 現代漢語譯本 他們迅速地，極其匆忙地，被梵眾（brahma-parisad，指梵天的眷屬）圍繞著，一同來到佛陀所在的地方。那三千大千世界中其餘的梵天（brahma，指色界天的天神），都已信受聖法，安住于聖法之中。 那時，三千大千世界之主大梵天王（maha-brahman，指色界初禪天的天主）到達佛陀所在之處后，以頭面禮拜佛陀，並對佛陀說：『唯愿世尊教導我，我應當如何安住？應當如何修行？』說完這些話后，如來（tathagata，佛的稱號）立即問大梵天王說：『梵天！你現在確實是這樣想的嗎：』我是大梵天，我能勝過他人，他人不如我，我是有智慧的人。我是這三千大千世界中大自在的主宰，我創造眾生，化生眾生，我創造世界，化生世界。『是這樣嗎？』 大梵天王說：『是的，婆伽婆（bhagavat，佛的稱號）！是的，修伽陀（sugata，佛的稱號）！』 佛陀說：『梵天！你又是被誰所創造？被誰所化生呢？』這時，那位梵天沉默不語。 佛陀看到梵天沉默不語，就又問他說：『梵天！有時三千大千世界被劫火焚燒，火焰熾盛。你認為如何？這是你所創造的，還是你所化生的呢？』 這時，大梵天王對佛陀說：『不是的，世尊！』 佛陀說：『梵天！就像這樣，大地依水而住，水依風而住，風依虛空而住。就像這樣，大地厚六百八十萬由旬（yojana，古印度長度單位），不會破裂也不會散開。梵天！你認為如何？這是你所創造的，還是你所化生的呢？』 梵天王說：『不是的，世尊！』 佛陀說：『梵天！當這三千大千世界中百億日月運轉的時候，梵天！你認為如何？這是你所化生的嗎？』 梵天王說：『不是的，世尊！』 佛陀說：『梵天！有時日月天子（surya-deva，指太陽神）不在宮殿中，宮殿空虛。梵天！你認為如何？』
【English Translation】 English version They, swiftly and hurriedly, surrounded by the Brahma assembly (brahma-parisad, referring to the retinue of Brahma), together went to where the Buddha was. All the other Brahmas (brahma, referring to deities of the Form Realm) in that three-thousand-great-thousand world had already accepted the Holy Dharma and were abiding in the Holy Dharma. Then, the Great Brahma King (maha-brahman, referring to the lord of the first dhyana of the Form Realm), the lord of the three-thousand-great-thousand world, having arrived at the place where the Buddha was, bowed his head to the Buddha and said to the Buddha: 'May the World Honored One (bhagavat, an epithet of the Buddha) instruct me, how should I abide? How should I practice?' Having said these words, the Tathagata (tathagata, an epithet of the Buddha) immediately asked the Great Brahma King: 'Brahma! Do you now truly think like this: 'I am the Great Brahma, I can overcome others, others are not as good as I, I am wise. I am the great sovereign lord in this three-thousand-great-thousand world, I create sentient beings, I transform sentient beings, I create the world, I transform the world.' Is it so?' The Great Brahma King said: 'Yes, Bhagavat (bhagavat, an epithet of the Buddha)! Yes, Sugata (sugata, an epithet of the Buddha)!' The Buddha said: 'Brahma! By whom were you created? By whom were you transformed?' At this time, that Brahma remained silent. The Buddha, seeing that Brahma remained silent, then asked him again: 'Brahma! Sometimes the three-thousand-great-thousand world is burned by the fire of the kalpa, the flames are blazing. What do you think? Is this what you created, or what you transformed?' At this time, the Great Brahma King said to the Buddha: 'No, World Honored One!' The Buddha said: 'Brahma! Just like this, the earth abides on water, water abides on wind, and wind abides on space. Just like this, the earth is six million eight hundred thousand yojanas (yojana, an ancient Indian unit of length) thick, it does not break or scatter. Brahma! What do you think? Is this what you created, or what you transformed?' The Brahma King said: 'No, World Honored One!' The Buddha said: 'Brahma! When a hundred billion suns and moons revolve in this three-thousand-great-thousand world, Brahma! What do you think? Is this what you transformed?' The Brahma King said: 'No, World Honored One!' The Buddha said: 'Brahma! Sometimes the sun god (surya-deva, referring to the sun deity) is not in his palace, the palace is empty. Brahma! What do you think?'
？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！如是，春、秋、冬、夏時節，于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！如是，水、鏡、蘇油、摩尼、頗梨及余凈器現諸色像——所謂大地、山河、樹林、園苑、宮殿、舍宅、聚落、城邑、駝、驢、象、馬、獐、鹿、鳥、獸、日、月、星宿、聲聞、緣覺、菩薩、如來、釋梵、護世、人非人等種種色像。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！如是，山崖、深谷、大小諸鼓、歌舞等戲、獐、鹿、鳥、獸、人、非人等所出音聲。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！如諸眾生於其夢中見種種色、聞種種聲、嗅種種香、嘗種種味、覺種種觸、知種種法、作種種戲，種種啼哭、呻號、怖畏、苦樂等受。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！如四姓人端正、醜陋，貧窮、巨富，福德多少，善戒、惡戒，善慧、惡慧。梵天！于意云何
【現代漢語翻譯】 現代漢語譯本：'是您所創造的嗎？是您所變化的嗎？是您所加持的嗎？' 梵天回答說：'不是的，世尊！' 佛陀說：'梵天！就像這樣，春、秋、冬、夏四季，您認為如何？是您所創造的嗎？是您所變化的嗎？是您所加持的嗎？' 梵天回答說：'不是的，世尊！' 佛陀說：'梵天！就像這樣，水、鏡子、酥油、摩尼（寶珠）、頗梨（水晶）以及其他清凈的器皿中顯現各種色像——所謂的大地、山河、樹林、園苑、宮殿、房屋、村落、城鎮、駱駝、驢、象、馬、獐、鹿、鳥、獸、太陽、月亮、星宿、聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）、菩薩、如來（佛陀）、釋梵（梵天）、護世（守護世界的神）、人、非人等各種色像。梵天！您認為如何？是您所創造的嗎？是您所變化的嗎？是您所加持的嗎？' 梵天回答說：'不是的，世尊！' 佛陀說：'梵天！就像這樣，山崖、深谷、大小各種鼓聲、歌舞等表演、獐、鹿、鳥、獸、人、非人等所發出的聲音。梵天！您認為如何？是您所創造的嗎？是您所變化的嗎？是您所加持的嗎？' 梵天回答說：'不是的，世尊！' 佛陀說：'梵天！就像眾生在夢中見到各種顏色、聽到各種聲音、聞到各種氣味、嚐到各種味道、感覺到各種觸感、知道各種事物、進行各種遊戲，以及各種啼哭、呻吟、恐懼、苦樂等感受。梵天！您認為如何？是您所創造的嗎？是您所變化的嗎？是您所加持的嗎？' 梵天回答說：'不是的，世尊！' 佛陀說：'梵天！就像四種姓的人，有端正的、有醜陋的，有貧窮的、有富有的，有福德多的、有福德少的，有持戒好的、有持戒不好的，有智慧的、有愚笨的。梵天！您認為如何？'
【English Translation】 English version: 'Is it made by you? Is it transformed by you? Is it blessed by you?' Brahma replied, 'No, World-Honored One!' The Buddha said, 'Brahma! Just like this, the seasons of spring, autumn, winter, and summer, what do you think? Is it made by you? Is it transformed by you? Is it blessed by you?' Brahma replied, 'No, World-Honored One!' The Buddha said, 'Brahma! Just like this, in water, mirrors, ghee, mani (jewels), sphatika (crystal), and other pure vessels, various forms appear—such as the earth, mountains, rivers, forests, gardens, palaces, houses, villages, cities, camels, donkeys, elephants, horses, deer, birds, beasts, the sun, the moon, stars, Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas, Tathagatas (Buddhas), Sakra (Brahma), Lokapalas (guardians of the world), humans, non-humans, and various other forms. Brahma! What do you think? Is it made by you? Is it transformed by you? Is it blessed by you?' Brahma replied, 'No, World-Honored One!' The Buddha said, 'Brahma! Just like this, the sounds from cliffs, deep valleys, various large and small drums, singing and dancing performances, deer, birds, beasts, humans, non-humans, and so on. Brahma! What do you think? Is it made by you? Is it transformed by you? Is it blessed by you?' Brahma replied, 'No, World-Honored One!' The Buddha said, 'Brahma! Just like sentient beings in their dreams see various colors, hear various sounds, smell various fragrances, taste various flavors, feel various touches, know various things, engage in various games, and experience various cries, moans, fears, suffering, and joy. Brahma! What do you think? Is it made by you? Is it transformed by you? Is it blessed by you?' Brahma replied, 'No, World-Honored One!' The Buddha said, 'Brahma! Just like the four castes of people, some are handsome, some are ugly, some are poor, some are rich, some have much merit, some have little merit, some have good precepts, some have bad precepts, some have wisdom, and some are foolish. Brahma! What do you think?'
？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！一切眾生所有怖畏、苦切、惱害——所謂水、火、刀、風、崖岸、毒藥、惡獸、怨仇、人非人畏及以種種加害，於他常有怖畏。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！眾生所有種種疾病——所謂風、冷、熱病及諸雜病，時節代謝四大相違——若他所作、若先業報，所謂眼、耳、鼻、舌、身病，若復眾生種種心意熱惱等苦。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！眾生所有曠野險賊、水災等難，或復中劫刀兵、疫病及以饑饉，梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！眾生所有愛別離苦——所謂父母、兄弟、姊妹、宗親、善友離別之苦。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！眾生所作種種惡業——所謂販賣生口、酒麹、紫礦、押油之具——若入大海曠野險處遊行諸方、若諸仙方術及餘種種斷事之法。梵天！于意云何
【現代漢語翻譯】 現代漢語譯本：'是您所創造的，是您所變化的，還是您所加諸的呢？' 梵天（Brahma，印度教中的創造之神）回答說：'不是的，世尊！' 佛陀說：'梵天！一切眾生所遭受的恐懼、痛苦、煩惱——例如水災、火災、刀兵、風災、懸崖峭壁、毒藥、惡獸、仇敵、人和非人帶來的恐懼以及各種傷害，他們常常對他者感到恐懼。梵天！你認為如何？這些是您所創造的，是您所變化的，還是您所加諸的呢？' 梵天回答說：'不是的，世尊！' 佛陀說：'梵天！眾生所遭受的各種疾病——例如風病、寒病、熱病以及各種雜病，時節變化導致四大不調和——無論是他人所為，還是前世業報，例如眼病、耳病、鼻病、舌病、身病，以及眾生所遭受的各種心意煩惱等痛苦。梵天！你認為如何？這些是您所創造的，是您所變化的，還是您所加諸的呢？' 梵天回答說：'不是的，世尊！' 佛陀說：'梵天！眾生所遭遇的曠野險境、盜賊、水災等災難，或者中劫時期的刀兵、瘟疫以及饑荒。梵天！你認為如何？這些是您所創造的，是您所變化的，還是您所加諸的呢？' 梵天回答說：'不是的，世尊！' 佛陀說：'梵天！眾生所遭受的愛別離苦——例如與父母、兄弟、姐妹、親戚、好友離別的痛苦。梵天！你認為如何？這些是您所創造的，是您所變化的，還是您所加諸的呢？' 梵天回答說：'不是的，世尊！' 佛陀說：'梵天！眾生所造作的各種惡業——例如販賣人口、酒麴、紫礦、榨油工具——或者進入大海、曠野險地，或者學習各種方術、仙術以及其他各種斷事之法。梵天！你認為如何？'
【English Translation】 English version: 'Is it made by you, is it transformed by you, or is it imposed by you?' Brahma (the creator god in Hinduism) replied, 'No, World-Honored One!' The Buddha said, 'Brahma! All the fears, sufferings, and afflictions that beings experience—such as those from water, fire, weapons, wind, cliffs, poisons, wild beasts, enemies, fears from humans and non-humans, and various harms—they often have fear of others. Brahma! What do you think? Are these made by you, transformed by you, or imposed by you?' Brahma replied, 'No, World-Honored One!' The Buddha said, 'Brahma! All the various diseases that beings experience—such as diseases of wind, cold, heat, and various other illnesses, the imbalance of the four elements due to seasonal changes—whether caused by others or the result of past karma, such as diseases of the eyes, ears, nose, tongue, and body, as well as the various mental distresses and sufferings that beings experience. Brahma! What do you think? Are these made by you, transformed by you, or imposed by you?' Brahma replied, 'No, World-Honored One!' The Buddha said, 'Brahma! The dangers that beings encounter in wildernesses, from thieves, floods, and other calamities, or the calamities of war, plagues, and famines during the intermediate kalpas. Brahma! What do you think? Are these made by you, transformed by you, or imposed by you?' Brahma replied, 'No, World-Honored One!' The Buddha said, 'Brahma! The suffering of separation from loved ones that beings experience—such as the pain of separation from parents, siblings, relatives, and good friends. Brahma! What do you think? Are these made by you, transformed by you, or imposed by you?' Brahma replied, 'No, World-Honored One!' The Buddha said, 'Brahma! All the various evil deeds that beings commit—such as the selling of slaves, wine yeast, purple ore, and oil presses—or entering the sea, dangerous wildernesses, or learning various arts, magical techniques, and other methods of judgment. Brahma! What do you think?'
？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！眾生所作種種業道，以是業因受于地獄、畜生、餓鬼、人、天之報。眾生所有若身、口、意、善行、惡行及世間所有十惡業道，于諸眾生都無慈愍，作諸苦惱、不利益事，墮惡道因緣，所謂殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪瞋、邪見。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！眾生所有種種苦事——所謂斬首、截其手足、刵劓耳鼻、節節支解、熱油所灌、火炙熬煮、刀劍鉾槊斫刺鞭打、系閉牢獄、斗諍言訟。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！眾生所作淫慾邪行——或淫母女、姊妹、凈持戒者——及余惡業。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！眾生所有種種殺害——厭蟲起尸、咒術方藥、鬼魅所著及餘種種惡業方便斷命因緣。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！世間所有生、老、病、死、
【現代漢語翻譯】 現代漢語譯本 『是您所造作的，是您所化生的，還是您所加給的呢？』 梵天（Brahma，印度教的創造之神）回答說：『不是的，世尊！』 佛陀說：『梵天！眾生所造作的種種業行，因此業因，承受地獄、畜生、餓鬼、人、天等果報。眾生所有的身、口、意善行、惡行，以及世間所有的十惡業道，對一切眾生都沒有慈悲憐憫，造作各種苦惱、不利的事情，導致墮入惡道的因緣，也就是殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恨、邪見。梵天！你認為如何？這些是您所造作的，是您所化生的，還是您所加給的呢？』 梵天回答說：『不是的，世尊！』 佛陀說：『梵天！眾生所遭受的種種苦事——例如斬首、截斷手足、割耳鼻、肢解、被熱油澆灌、火烤熬煮、刀劍矛槊砍刺鞭打、被關在牢獄、爭鬥訴訟。梵天！你認為如何？這些是您所造作的，是您所化生的，還是您所加給的呢？』 梵天回答說：『不是的，世尊！』 佛陀說：『梵天！眾生所造作的淫慾邪行——例如與**女、姐妹、持戒清凈者發生關係——以及其他惡業。梵天！你認為如何？這些是您所造作的，是您所化生的，還是您所加給的呢？』 梵天回答說：『不是的，世尊！』 佛陀說：『梵天！眾生所造作的種種殺害——例如厭蟲起尸、使用咒術方藥、被鬼魅附身以及其他種種惡業方便斷命的因緣。梵天！你認為如何？這些是您所造作的，是您所化生的，還是您所加給的呢？』 梵天回答說：『不是的，世尊！』 佛陀說：『梵天！世間所有的生、老、病、死、』
【English Translation】 English version 'Is it made by you, is it transformed by you, or is it added by you?' Brahma (the Hindu god of creation) said, 'No, World Honored One!' The Buddha said, 'Brahma! The various karmic paths that sentient beings create, due to these karmic causes, they receive the retribution of hell, animals, hungry ghosts, humans, and heavens. All the good and bad actions of body, speech, and mind of sentient beings, as well as all the ten evil karmic paths in the world, have no compassion for all sentient beings, creating various sufferings and unfavorable things, leading to the causes of falling into evil paths, namely killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, hatred, and wrong views. Brahma! What do you think? Are these made by you, transformed by you, or added by you?' Brahma said, 'No, World Honored One!' The Buddha said, 'Brahma! The various sufferings that sentient beings endure—such as beheading, cutting off limbs, cutting off ears and noses, dismemberment, being poured with hot oil, being roasted and boiled, being chopped and stabbed with swords and spears, being whipped, being imprisoned, and engaging in disputes and lawsuits. Brahma! What do you think? Are these made by you, transformed by you, or added by you?' Brahma said, 'No, World Honored One!' The Buddha said, 'Brahma! The sexual misconduct that sentient beings commit—such as having relations with **women, sisters, and those who uphold pure precepts—and other evil deeds. Brahma! What do you think? Are these made by you, transformed by you, or added by you?' Brahma said, 'No, World Honored One!' The Buddha said, 'Brahma! The various killings that sentient beings commit—such as causing corpses to rise with repulsive insects, using spells and medicines, being possessed by ghosts and demons, and other various evil means of ending lives. Brahma! What do you think? Are these made by you, transformed by you, or added by you?' Brahma said, 'No, World Honored One!' The Buddha said, 'Brahma! All the birth, old age, sickness, and death in the world,'
憂、悲、苦惱、無常法、盡法、變易法，於四姓人無所忌難，能令一切所愛無厭、種種之物敗壞離散。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！眾生所有貪、瞋、癡障結使纏縛，及餘種種苦惱所縛，以是因緣令諸眾生堅著瞋怒迷惑心故，造作無量種種業行。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！所有三惡趣——地獄、畜生、餓鬼——其處眾生為種種事受諸苦惱。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！一切所有，若種子生、無種子生，樹木、藥草；若水陸生，華果、香樹，種種勝味——甘、苦、咸、辛、酸、澀之味——隨諸眾生所喜、不喜作損益者。梵天！于意云何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，世尊！」
佛言：「梵天！五道流轉，生死成壞，所有眾生無明覆蓋與愛結相應，馳走流轉始終難知，及未來生死流轉不斷其處。人、天，若魔、若梵、沙門、婆羅門，此等世間如亂絲纏縛，常馳流轉彼此往來，此諸眾生於流轉中不知求出。梵天！于意云
【現代漢語翻譯】 現代漢語譯本 佛陀問道：『梵天（Brahmā，印度教的創造神）！憂愁、悲傷、痛苦、無常的法則、終將消逝的法則、變化的法則，對於四種姓的人都沒有例外，它們能使一切所愛之物都無法避免地敗壞和離散。梵天！你認為如何？這些是你所創造的、是你所變化的、還是你所施加的呢？』 梵天回答說：『不是的，世尊！』 佛陀說：『梵天！眾生所有的貪慾、嗔恨、愚癡的障礙、束縛和纏繞，以及其他種種痛苦的束縛，因為這些原因，使得眾生執著于嗔怒和迷惑的心，從而造作無量種種的業行。梵天！你認為如何？這些是你所創造的、是你所變化的、還是你所施加的呢？』 梵天回答說：『不是的，世尊！』 佛陀說：『梵天！所有三惡道——地獄、畜生、餓鬼——其中的眾生因為種種原因而遭受各種痛苦。梵天！你認為如何？這些是你所創造的、是你所變化的、還是你所施加的呢？』 梵天回答說：『不是的，世尊！』 佛陀說：『梵天！一切所有，無論是種子生長的還是無種子生長的，樹木、藥草；無論是水生還是陸生的，花朵、果實、香樹，各種美好的味道——甘、苦、咸、辛、酸、澀的味道——隨著眾生的喜好或不喜好而產生損益。梵天！你認為如何？這些是你所創造的、是你所變化的、還是你所施加的呢？』 梵天回答說：『不是的，世尊！』 佛陀說：『梵天！五道輪迴，生死的成住壞空，所有眾生被無明覆蓋，與愛慾的束縛相應，奔波流轉，始終難以知曉，以及未來生死輪迴不斷的地方。人、天，無論是魔、梵天、沙門（śramaṇa，古印度出家求道者）、婆羅門（brāhmaṇa，古印度祭司），這些世間眾生如同被亂絲纏繞，不斷地奔波流轉，彼此往來，這些眾生在輪迴中不知道尋求解脫。梵天！你認為如何？』
【English Translation】 English version The Buddha asked: 'Brahmā (the Hindu god of creation)! Sorrow, grief, suffering, the law of impermanence, the law of cessation, the law of change, are not restricted to people of the four castes, and they can cause all that is loved to inevitably decay and be scattered. Brahmā! What do you think? Are these created by you, transformed by you, or imposed by you?' Brahmā replied: 'No, World-Honored One!' The Buddha said: 'Brahmā! All the obstacles, bonds, and entanglements of greed, hatred, and ignorance that beings possess, as well as the bonds of various other sufferings, cause beings to cling to anger and delusion, thus creating countless kinds of karmic actions. Brahmā! What do you think? Are these created by you, transformed by you, or imposed by you?' Brahmā replied: 'No, World-Honored One!' The Buddha said: 'Brahmā! All the three evil realms—hell, the animal realm, and the realm of hungry ghosts—the beings there suffer various kinds of pain for various reasons. Brahmā! What do you think? Are these created by you, transformed by you, or imposed by you?' Brahmā replied: 'No, World-Honored One!' The Buddha said: 'Brahmā! All things, whether they grow from seeds or without seeds, trees, herbs; whether they are aquatic or terrestrial, flowers, fruits, fragrant trees, all kinds of wonderful flavors—sweet, bitter, salty, spicy, sour, astringent—cause benefit or harm according to the likes or dislikes of beings. Brahmā! What do you think? Are these created by you, transformed by you, or imposed by you?' Brahmā replied: 'No, World-Honored One!' The Buddha said: 'Brahmā! The cycle of the five realms, the formation, existence, destruction, and emptiness of birth and death, all beings are covered by ignorance, corresponding to the bonds of desire, running and transmigrating, difficult to know from beginning to end, and the place where future cycles of birth and death continue without end. Humans, gods, whether they are demons, Brahmā, śramaṇas (ascetics in ancient India), or brāhmaṇas (priests in ancient India), these worldly beings are like being entangled in a mess of threads, constantly running and transmigrating, going back and forth, and these beings do not know to seek liberation in the cycle of rebirth. Brahmā! What do you think?'
何？是汝所作、是汝所化、是汝所加耶？」
梵天言：「不也，婆伽婆！」
佛言：「梵天！汝從何因作是念言：『此諸眾生是我所作、是我所化、是我所加；所有世界是我所作、是我所化、是我所加。』耶？」
梵天言：「世尊！我以無智邪見、未斷顛倒心故，常于如來所說正法不聽受故，我本曾作如是惡見、如是惡說：『此諸眾生是我所作、是我所化；所有世界是我所作、是我所化。』世尊！我今還復問佛此義，所有世界是誰所作、是誰所化？一切眾生是誰所作、是誰所化、是誰所加、是誰力生？」
佛言：「梵天！所有世界是業所作、是業所化；一切眾生是業所作、是業所化、業力所生。何以故？梵天！無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老、死、憂、悲、苦惱，故有如是大苦聚集。梵天！無明滅乃至憂、悲、苦惱滅，更無作者、使作者、安置者，唯有業、有法、和合因緣，故有眾生。若能離此業、法、和合，當知是人則能遠離生死流轉。梵天！如是，世間業盡，煩惱盡、苦盡、苦息。如是出離，是名得於寂定涅槃。
「梵天！于彼誰得涅槃？若業是業盡、若煩惱是煩惱離、若苦是苦息，如是等法，以諸佛神
【現代漢語翻譯】 現代漢語譯本：『什麼？』是您所創造的，是您所變化的，是您所加持的嗎？」 梵天說：『不是的，婆伽婆（Bhagavat，世尊）！』 佛說：『梵天！你因何原因產生這樣的想法：『這些眾生是我所創造的，是我所變化的，是我所加持的；所有世界是我所創造的，是我所變化的，是我所加持的。』呢？」 梵天說：『世尊！我因為無知邪見，沒有斷除顛倒的心，常常不聽受如來所說的正法，我過去曾產生這樣的惡見、這樣的惡說：『這些眾生是我所創造的，是我所變化的；所有世界是我所創造的，是我所變化的。』世尊！我現在再次向佛請問這個道理，所有世界是誰所創造的，是誰所變化的？一切眾生是誰所創造的，是誰所變化的，是誰所加持的，是誰的力量所生的？』 佛說：『梵天！所有世界是業所創造的，是業所變化的；一切眾生是業所創造的，是業所變化的，是業的力量所生的。為什麼呢？梵天！無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、死、憂、悲、苦惱，因此有這樣的大苦聚集。梵天！無明滅盡，乃至憂、悲、苦惱滅盡，不再有創造者、使創造者、安置者，只有業、有法、和合因緣，所以有眾生。如果能夠脫離這業、法、和合，應當知道這個人就能遠離生死流轉。梵天！這樣，世間的業盡，煩惱盡，苦盡，苦息。這樣出離，就叫做得到寂靜的涅槃（Nirvana）。』 『梵天！在那裡誰得到涅槃呢？如果業是業盡，如果煩惱是煩惱離，如果苦是苦息，像這樣的法，以諸佛的神力，』
【English Translation】 English version: 'What? Is it made by you, is it transformed by you, is it added by you?' Brahma said, 'No, Bhagavat (the Blessed One)!' The Buddha said, 'Brahma! From what cause did you have this thought: 「These beings are made by me, are transformed by me, are added by me; all the worlds are made by me, are transformed by me, are added by me」?' Brahma said, 'Venerable One! Because of my ignorance and wrong views, not having severed my inverted mind, and often not listening to the true Dharma spoken by the Tathagata, I formerly held such evil views and such evil sayings: 「These beings are made by me, are transformed by me; all the worlds are made by me, are transformed by me.」 Venerable One! I now ask the Buddha again about this meaning, who made all the worlds, who transformed them? Who made all beings, who transformed them, who added to them, by whose power were they born?' The Buddha said, 'Brahma! All the worlds are made by karma, are transformed by karma; all beings are made by karma, are transformed by karma, are born by the power of karma. Why is that? Brahma! Ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, lamentation, pain, and distress, thus there is this great mass of suffering. Brahma! When ignorance ceases, and even sorrow, lamentation, pain, and distress cease, there is no maker, no one who causes to make, no one who places, there is only karma, there is Dharma, and the conditions of combination, therefore there are beings. If one can be separated from this karma, Dharma, and combination, know that this person can be separated from the cycle of birth and death. Brahma! Thus, the karma of the world is exhausted, afflictions are exhausted, suffering is exhausted, suffering ceases. Such liberation is called attaining the peaceful Nirvana (Nirvana).' 'Brahma! Who attains Nirvana there? If karma is the exhaustion of karma, if afflictions are the separation from afflictions, if suffering is the cessation of suffering, such dharmas, by the power of the Buddhas,'
力故，諸佛所加故有。何以故？梵天！若非諸佛出世顯說，則不聞有如是等法。梵天！若諸佛、世尊出興世時，得有顯說如是寂定甚深難覺光明法門。若諸眾生得聞生法，從生得解脫；得聞老、病、死、憂、悲、苦惱法，從彼老、病、死、憂、悲、苦惱法而得解脫。梵天！是故，諸佛現作是加。
「梵天！諸佛作是開示顯說，所謂諸行猶如光影，無常、動轉、不定、不究竟、盡法、變易法。假使諸佛滅度之後，正法隱沒，亦復如是，示現所加，所謂諸行猶如光影。若佛不現，一切諸行於剎那頃如光影者，則不應說一切諸行猶如光影、如夢、如響。
「梵天！諸佛以知一切諸行，猶如光影、如夢、如響、無常、動轉、盡法、變易法故，說言諸行猶如光影、如夢、如響。智者于彼觀其相已，以其相、以其攀緣因緣義故，得知諸行無常、動轉、盡法、變易法，破壞離散、時節代謝。于剎那頃乃至日、夜、半月，乃至一月、一歲，乃至百歲、一劫，乃至百劫一切盡壞。有大火聚，然已還滅；有大水聚，流已還止；有大猛風，吹已還息。世界大地有已還無；有諸大山——所謂鐵圍山、大鐵圍山、須彌山及諸黑山等——有已還無；日、月、星宿及諸眷屬有已還無，不明、不照，而復墮落。諸天宮殿有已還滅；諸有王都
【現代漢語翻譯】 現代漢語譯本：因為這種力量，是因為諸佛的加持才有的。為什麼呢？梵天！如果不是諸佛出世顯明宣說，就不會聽到有這樣的法。梵天！如果諸佛、世尊出現於世，才能顯明宣說這樣寂靜、安定、深奧、難以覺察的光明法門。如果眾生聽聞生法，就能從生中解脫；聽聞老、病、死、憂、悲、苦惱法，就能從老、病、死、憂、悲、苦惱法中解脫。梵天！因此，諸佛才顯現這樣的加持。 梵天！諸佛這樣開示顯說，所謂一切諸行都像光影一樣，是無常的、動轉的、不定的、不究竟的、會消盡的、會變化的。即使諸佛滅度之後，正法隱沒，也仍然是這樣，顯示出所加持的，所謂一切諸行都像光影。如果佛不出現，一切諸行在剎那間像光影一樣，那麼就不應該說一切諸行像光影、像夢、像回聲。 梵天！諸佛因為知道一切諸行，都像光影、像夢、像回聲一樣，是無常的、動轉的、會消盡的、會變化的，所以才說諸行像光影、像夢、像回聲。有智慧的人觀察它們的現象之後，根據它們的現象、根據它們攀緣的因緣意義，就能知道諸行是無常的、動轉的、會消盡的、會變化的，會破壞離散、時節代謝。在剎那間，乃至日夜、半月，乃至一月、一年，乃至百年、一劫，乃至百劫，一切都會壞滅。有大火聚，燃燒之後還會熄滅；有大水聚，流動之後還會停止；有大猛風，吹過之後還會平息。世界大地存在之後還會消失；有各種大山——所謂鐵圍山（圍繞世界的山）、大鐵圍山（更大的鐵圍山）、須彌山（宇宙中心的大山）以及各種黑山等——存在之後還會消失；太陽、月亮、星宿以及它們的眷屬存在之後還會消失，變得不明亮、不照耀，而且還會墜落。諸天宮殿存在之後還會滅亡；各種王都
【English Translation】 English version: It is because of this power, it is because of the blessings of all Buddhas. Why is that? Brahma! If the Buddhas did not appear in the world to clearly proclaim it, then such teachings would not be heard. Brahma! If the Buddhas, the World Honored Ones, appear in the world, then they can clearly proclaim such peaceful, stable, profound, and difficult-to-perceive teachings of light. If sentient beings hear the Dharma of birth, they can be liberated from birth; if they hear the Dharma of old age, sickness, death, sorrow, grief, and suffering, they can be liberated from old age, sickness, death, sorrow, grief, and suffering. Brahma! Therefore, the Buddhas manifest such blessings. Brahma! The Buddhas reveal and proclaim in this way, that all phenomena are like light and shadows, impermanent, moving, unstable, not ultimate, subject to extinction, and subject to change. Even after the Buddhas have passed into Nirvana and the true Dharma is hidden, it is still the same, showing what is blessed, that all phenomena are like light and shadows. If the Buddhas did not appear, and all phenomena were like light and shadows in an instant, then it should not be said that all phenomena are like light and shadows, like dreams, like echoes. Brahma! Because the Buddhas know that all phenomena are like light and shadows, like dreams, like echoes, impermanent, moving, subject to extinction, and subject to change, they say that all phenomena are like light and shadows, like dreams, like echoes. The wise, after observing their phenomena, based on their phenomena, based on the meaning of their dependent origination, can know that all phenomena are impermanent, moving, subject to extinction, subject to change, subject to destruction and dispersion, and subject to the cycle of time. In an instant, even until day and night, half a month, even a month, a year, even a hundred years, a kalpa, even a hundred kalpas, everything will be destroyed. There are great fires that, after burning, will be extinguished; there are great floods that, after flowing, will stop; there are great fierce winds that, after blowing, will cease. The world and the earth, after existing, will disappear; there are various great mountains—the so-called Iron Mountain (the mountain surrounding the world), the Great Iron Mountain (the larger Iron Mountain), Mount Sumeru (the great mountain at the center of the universe), and various black mountains—after existing, will disappear; the sun, moon, stars, and their retinues, after existing, will disappear, becoming dim and not shining, and will also fall. The palaces of the heavens, after existing, will perish; various royal capitals
、城邑、聚落、樹林、園池、可樂之事生已還滅；諸天人等生已還滅、滅已復生。
「諸有智者見其相已，心生厭離，以此諸行無常、離壞變易盡故，以平等信心舍家出家，得知諸行猶如光影、如夢、如響。及見水中日、月、星宿等諸光影已，以彼相、以彼攀緣因緣義故得到菩提。有諸智士蒙佛教敕及善友教授，或自思惟，得知諸行猶如光影、如夢、如響，生於信心舍家出家。或有得證須陀洹果、斯陀含果、阿那含果、阿羅漢果；若大乘人或得初忍、或得第二、第三忍及能得到無上菩提。假使諸佛滅度之後，於世間中亦復如是說法流行。若諸眾生得聞法已，於三乘得度——所謂聲聞、辟支佛乘、一切種智無上大乘。
「梵天！汝應當知此法次第亦是諸佛之所加也。是故，智者見其相已，心生厭離，能知諸行是無常苦，動轉不定盡法、變易法，猶如光影、如夢、如響。
「梵天！此等亦是諸佛境界、諸佛所加。有諸眾生已曾修行因成就者，得聞如是正法聲已，于如來所思念敬信：一切諸行無常壞滅，猶如光影、如夢、如響。有諸眾生於諸佛所曾修梵行者、或有在家受禁戒者，以是因緣解知如是一切諸行無常壞滅，猶如光影、如夢、如響；知已生信，舍家出家。諸佛世尊雖未出世，以有如是諸佛加故、
【現代漢語翻譯】 現代漢語譯本：城鎮、村落、樹林、園林、令人快樂的事物，生起后又會消滅；諸天人和眾生，生起后又會消滅，消滅后又會再生。 有智慧的人看到這些現象后，心中會產生厭離，因為這些行為都是無常的、會離散、會變化、會終結的。他們會以平等的信心捨棄家庭，出家修行，從而認識到一切行為都像光影、像夢、像回聲。他們看到水中日、月、星辰等光影后，通過這些現象和攀緣的因緣意義，最終證得菩提（覺悟）。有些有智慧的人，接受佛陀的教誨和善友的指導，或者自己思考，認識到一切行為都像光影、像夢、像回聲，從而產生信心，捨棄家庭，出家修行。有些人因此證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）；大乘修行人則可能證得初忍（初地菩薩的忍位）、第二忍、第三忍，最終證得無上菩提（最高的覺悟）。即使諸佛滅度之後，在世間中也會如此說法流傳。如果眾生聽聞佛法，就能在三乘中得到解脫——即聲聞乘、辟支佛乘、一切種智無上大乘。 梵天！你應該知道，這種法的次第也是諸佛所加持的。因此，有智慧的人看到這些現象后，心中會產生厭離，能夠認識到一切行為都是無常的、痛苦的、動盪不定的、會終結的、會變化的，就像光影、像夢、像回聲。 梵天！這些也是諸佛的境界，是諸佛所加持的。有些眾生曾經修行，因緣成熟，聽到這樣的正法之聲后，會對如來產生思念和敬信：一切行為都是無常的、會壞滅的，就像光影、像夢、像回聲。有些眾生在諸佛那裡曾經修行梵行，或者在家受持禁戒，因為這些因緣，他們理解到一切行為都是無常的、會壞滅的，就像光影、像夢、像回聲；理解后產生信心，捨棄家庭，出家修行。即使諸佛世尊沒有出世，因為有諸佛的加持，
【English Translation】 English version: Cities, villages, forests, gardens, and pleasurable things arise and then cease; gods and humans arise and then cease, and having ceased, they arise again. Those with wisdom, seeing these phenomena, develop a sense of detachment, because these actions are impermanent, subject to separation, change, and cessation. With equal faith, they renounce their homes and go forth to practice, realizing that all actions are like light and shadows, like dreams, like echoes. Having seen the reflections of the sun, moon, and stars in water, they attain Bodhi (enlightenment) through these phenomena and the meaning of dependent origination. Some wise individuals, receiving the teachings of the Buddha and the guidance of good friends, or through their own contemplation, realize that all actions are like light and shadows, like dreams, like echoes, and thus develop faith, renounce their homes, and go forth to practice. Some thereby attain the Srotaapanna (stream-enterer) fruit, the Sakrdagamin (once-returner) fruit, the Anagamin (non-returner) fruit, and the Arhat (worthy one) fruit; those of the Mahayana path may attain the first forbearance, the second, and the third forbearance, and ultimately attain Anuttara-samyak-sambodhi (supreme enlightenment). Even after the Buddhas have passed away, such teachings will continue to circulate in the world. If sentient beings hear the Dharma, they can attain liberation through the three vehicles—namely, the Sravaka (hearer) vehicle, the Pratyekabuddha (solitary buddha) vehicle, and the Anuttara-samyak-sambodhi (supreme perfect enlightenment) Mahayana vehicle. Brahma! You should know that this order of the Dharma is also empowered by the Buddhas. Therefore, those with wisdom, seeing these phenomena, develop a sense of detachment, and are able to realize that all actions are impermanent, painful, unstable, subject to cessation, and change, like light and shadows, like dreams, like echoes. Brahma! These are also the realms of the Buddhas, empowered by the Buddhas. Some sentient beings, having cultivated the causes and conditions, upon hearing the sound of such true Dharma, will develop mindfulness and faith in the Tathagata: that all actions are impermanent and subject to destruction, like light and shadows, like dreams, like echoes. Some sentient beings who have practiced the Brahma-faring under the Buddhas, or who have observed precepts while living at home, through these causes and conditions, understand that all actions are impermanent and subject to destruction, like light and shadows, like dreams, like echoes; having understood, they develop faith, renounce their homes, and go forth to practice. Even if the World Honored Buddhas have not appeared in the world, because of the empowerment of the Buddhas,
以諸佛所種善根故，得到菩提。
「梵天！應如是知，此等皆是諸佛境界、諸佛所加。梵天！此三千大千世界非梵剎土、亦非外道六師剎土，唯是我等諸佛剎土。
「梵天！我昔於此無量百千億那由他阿僧祇劫修菩薩行，無量阿僧祇諸如來所種無量阿僧祇善根、凈持禁戒、苦修梵行及修無量百千億那由他難行、苦行，攝此佛土，修治令凈。如諸眾生所修善根，隨其所堪而清凈者、隨其時器應得度者，我于長夜以四攝事攝此眾生——所謂佈施、愛語、利行、同事。彼等以我誓願力故，生此佛土、聞我說法即能信解，不復歸信梵、釋、護世、諸天王等。梵天！應如是知：此是佛土，非是梵、釋、護世剎土，亦非外道六師剎土。」
爾時，娑婆世界主大梵天王及百千梵眾現憂愁相，作如是言：「諸佛世尊通達希有勝妙之法。」
是三千大千世界主大梵天王于如來所生希有心——諸佛希有乃有無量不可思議無盡境界。大梵天王即時歸依為佛弟子，於世尊所請求教敕，作如是言：「婆伽婆是我大師，修伽陀是我大師。唯愿世尊教敕於我，云何而住？云何修行？」
佛告梵天：「此三千大千世界是我佛土，我今以此付囑于汝。汝當順我，勿使真道善眼令有斷絕，無上佛眼、法眼、僧眼令有斷絕，莫
【現代漢語翻譯】 現代漢語譯本：憑藉諸佛所種的善根，才能證得菩提（覺悟）。 梵天啊！你應該這樣理解，這些都是諸佛的境界，是諸佛所加持的。梵天啊！這三千大千世界不是梵天的國土，也不是外道六師的國土，唯獨是我等諸佛的國土。 梵天啊！我過去在此無量百千億那由他阿僧祇劫（極長的時間單位）中修行菩薩道，在無量阿僧祇諸如來處種下無量阿僧祇善根，清凈持守戒律，苦修梵行，以及修行無量百千億那由他難行、苦行，才攝受了這個佛土，修治使之清凈。如同眾生所修的善根，隨著他們所能承受的程度而清凈，隨著他們時機成熟應被度化的，我長久以來用四攝法來攝受這些眾生——即佈施、愛語、利行、同事。他們因為我的誓願力，才得以生於此佛土，聽聞我說法就能信解，不再歸信梵天、帝釋天、護世天王等。梵天啊！你應該這樣理解：這是佛的國土，不是梵天、帝釋天、護世天的國土，也不是外道六師的國土。 當時，娑婆世界主大梵天王和百千梵眾現出憂愁的神色，說道：『諸佛世尊通達了稀有殊勝的妙法。』 這三千大千世界主大梵天王對如來生起了稀有的敬畏之心——諸佛的稀有之處在於擁有無量不可思議無盡的境界。大梵天王立即皈依成為佛弟子，在世尊處請求教誨，說道：『婆伽婆（世尊）是我的大師，修伽陀（善逝）是我的大師。唯愿世尊教導我，我應該如何安住？應該如何修行？』 佛告訴梵天：『這三千大千世界是我的佛土，我現在將它託付給你。你應當順從我，不要讓真道善眼（指佛法）斷絕，不要讓無上佛眼、法眼、僧眼斷絕，不要讓』
【English Translation】 English version: It is by the roots of goodness planted by all Buddhas that one attains Bodhi (enlightenment). Brahma! You should know thus, that these are all the realms of the Buddhas, and are blessed by the Buddhas. Brahma! This three-thousand great thousand world is not the land of Brahma, nor is it the land of the six heretical teachers, but solely the land of us Buddhas. Brahma! In the past, I cultivated the Bodhisattva path for countless hundreds of thousands of millions of nayutas of asamkhyeya kalpas (extremely long time units) in this place. I planted countless asamkhyeya roots of goodness at the places of countless asamkhyeya Tathagatas, purely upheld the precepts, diligently practiced the Brahma conduct, and cultivated countless hundreds of thousands of millions of nayutas of difficult and ascetic practices. Only then did I gather this Buddha land and purify it. Just as the roots of goodness cultivated by sentient beings are purified according to their capacity, and just as those who are ready to be liberated at the right time, I have for a long time gathered these sentient beings with the four means of gathering—namely, giving, loving speech, beneficial action, and cooperation. Because of the power of my vows, they are born in this Buddha land, and upon hearing my teachings, they can believe and understand, and no longer return to believing in Brahma, Sakra, the world-protecting deities, and other heavenly kings. Brahma! You should know thus: this is the Buddha's land, not the land of Brahma, Sakra, or the world-protecting deities, nor is it the land of the six heretical teachers. At that time, the Great Brahma King, the lord of the Saha world, and hundreds of thousands of Brahma beings appeared with worried expressions, and said: 'The World Honored Buddhas have mastered the rare and supreme Dharma.' This Great Brahma King, the lord of the three-thousand great thousand world, developed a rare heart of reverence for the Tathagata—the rarity of the Buddhas lies in possessing immeasurable, inconceivable, and endless realms. The Great Brahma King immediately took refuge and became a disciple of the Buddha, requesting teachings from the World Honored One, saying: 'Bhagavan (World Honored One) is my master, Sugata (Well-Gone One) is my master. May the World Honored One teach me, how should I abide? How should I practice?' The Buddha told Brahma: 'This three-thousand great thousand world is my Buddha land, and I now entrust it to you. You should follow me, do not let the true path and the eye of goodness (referring to the Dharma) be cut off, do not let the supreme Buddha eye, Dharma eye, and Sangha eye be cut off, do not let'
作末後滅法人也。梵天！當有長子童真彌勒菩薩摩訶薩從佛口生、從法化生，大悲憐愍為欲利益一切眾生、欲令得樂、欲令安隱。彼亦於此三千大千世界如法補處，如我居此等無有異。汝既現在隨順我教，亦應順彼，勿令如是真道法母、佛眼、法眼、僧眼而有斷絕。何以故？梵天！乃至如是法母不斷者，隨其時節，佛眼、法眼、僧眼得不斷絕，釋梵天眼、人眼、解脫眼乃至涅槃眼得不斷絕。梵天！是故，我今付囑于汝，我此佛土三千大千世界。梵天！我已教敕，汝應隨順，莫作末後滅法人也。」
爾時，三千大千世界所有梵天、大梵天——彼等一切先於聖法已得正信——彼三千大千世界主大梵天王即時于聖法中深得正信。
大悲經商主品第二
爾時，有魔子名曰商主——已於佛所深得敬信——聞佛涅槃，心懷憂惱，戰悚毛豎，速詣佛所。到已頂禮，退住一面而白佛言：「唯愿世尊憐愍眾生、安樂眾生、救護世間、憐愍利益諸天人故，住世一劫莫入涅槃。我亦憐愍諸天人故，如是勸請。世尊！勿使眾生盲冥太速，無有說者、無導、無救、無依、無趣。」
爾時，商主作是語已，佛即告言：「商主！汝父波旬先已請我令入涅槃，作如是言：『婆伽婆！入般涅槃。修伽陀！入般涅槃。婆伽婆！今者
{ "translations": [ "現代漢語譯本：是末法時期破壞佛法的人啊。梵天（Brahmā，印度教的創造之神）！當有一位長子，童真彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，未來佛）從佛口中誕生，從佛法中化生，他以大悲心憐憫一切眾生，爲了利益一切眾生，爲了讓他們得到快樂，爲了讓他們得到安穩。他也會在這個三千大千世界如法地繼承佛位，就像我住在這裡一樣，沒有任何不同。你既然現在順從我的教導，也應該順從他，不要讓這真正的道法之母、佛眼、法眼、僧眼斷絕。為什麼呢？梵天！乃至像這樣的法母不斷絕，隨著時節因緣，佛眼、法眼、僧眼就能不斷絕，釋梵天眼、人眼、解脫眼乃至涅槃眼就能不斷絕。梵天！因此，我現在將我的佛土，這三千大千世界，託付給你。梵天！我已經教導過你，你應該順從，不要做末法時期破壞佛法的人啊。」， "那時，三千大千世界所有的梵天、大梵天——他們一切都先在聖法中得到了正信——這三千大千世界的主宰大梵天王，即時在聖法中深深地得到了正信。", "《大悲經》商主品第二", "那時，有一位魔子名叫商主（Śreṣṭhin，富商），他已經在佛陀那裡深深地獲得了敬信。聽到佛陀即將涅槃，心中憂愁煩惱，戰慄恐懼，毛髮豎立，迅速來到佛陀那裡。到達后，頂禮佛陀，退到一旁，對佛陀說：『唯愿世尊憐憫眾生、安樂眾生、救護世間、憐憫利益諸天人，住世一劫不要進入涅槃。我也憐憫諸天人，所以這樣勸請。世尊！不要讓眾生盲目無知太快，沒有說法者、沒有引導者、沒有救護者、沒有依靠者、沒有歸宿。』", "那時，商主說完這些話后，佛陀就告訴他說：『商主！你的父親波旬（Māra，魔王）先前已經請我進入涅槃，說這樣的話：『婆伽婆（Bhagavān，世尊）！進入般涅槃（Parinirvāṇa，完全的涅槃）。修伽陀（Sugata，善逝）！進入般涅槃。婆伽婆！現在'" ], "english_translations": [ "English version: 'They are those who destroy the Dharma in the latter days. Brahmā! There will be a first-born son, the pure youth Maitreya Bodhisattva Mahāsattva, born from the Buddha's mouth, born from the Dharma, with great compassion and pity, desiring to benefit all sentient beings, desiring to bring them happiness, desiring to bring them peace. He will also, in this three-thousand great thousand world, rightfully succeed to the Buddha's position, just as I dwell here, without any difference. Since you now follow my teachings, you should also follow him, and do not let this true mother of the Dharma, the Buddha's eye, the Dharma's eye, the Sangha's eye be cut off. Why? Brahmā! As long as such a mother of the Dharma is not cut off, according to the seasons, the Buddha's eye, the Dharma's eye, the Sangha's eye will not be cut off, the eyes of Śakra, Brahmā, humans, liberation, and even Nirvāṇa will not be cut off. Brahmā! Therefore, I now entrust to you my Buddha-land, this three-thousand great thousand world. Brahmā! I have already instructed you, you should follow, do not be one who destroys the Dharma in the latter days.'", "At that time, all the Brahmās and Great Brahmās in the three-thousand great thousand world—all of whom had already obtained true faith in the Holy Dharma—the Great Brahmā King, the lord of the three-thousand great thousand world, immediately obtained deep true faith in the Holy Dharma.", "The Second Chapter, Śreṣṭhin, of the Great Compassion Sūtra", "At that time, there was a son of Māra named Śreṣṭhin—who had already obtained deep respect and faith in the Buddha—upon hearing that the Buddha was about to enter Nirvāṇa, his heart was filled with sorrow and distress, he trembled with fear, his hair stood on end, and he quickly went to the Buddha's place. Having arrived, he bowed his head to the Buddha, retreated to one side, and said to the Buddha: 'May the World Honored One have compassion on sentient beings, bring happiness to sentient beings, protect the world, have compassion and benefit the gods and humans, and remain in the world for a kalpa, not entering Nirvāṇa. I also have compassion for the gods and humans, therefore I make this request. World Honored One! Do not let sentient beings become blind and ignorant too quickly, without a speaker, without a guide, without a protector, without a refuge, without a destination.'", "At that time, after Śreṣṭhin had spoken these words, the Buddha then said to him: 'Śreṣṭhin! Your father, Māra, had previously requested me to enter Nirvāṇa, saying these words: 『Bhagavān! Enter Parinirvāṇa. Sugata! Enter Parinirvāṇa. Bhagavān! Now』'" ] }
正是入涅槃時。』商主！汝父波旬如是請我，我隨彼意許入涅槃。商主！以是因緣，我今時至，稱其所許，故入涅槃。」
商主復言：「世尊！是魔波旬非是我父、非我善友。常求殺害，是我怨家、大惡知識；常欲令我不得樂事、和合安隱，但作毀壞、不欲利益。世尊！是魔於我極欲作惡、譭謗天人、作大怨仇，常于如是慧炬、慧光、大智明燈求欲滅之。世尊！若有正實語人作如是言：『諸天人中有一極毒惡人出於世者。』當知即是魔波旬也。世尊！若有正實語人作如是言：『有人不為益己身故、不益他故、不益多眾生故而發心者。』當知即是魔波旬也。世尊！若復有正實語人作如是言：『有人不為憐愍利益天、人、魔、梵、阿修羅、沙門、婆羅門一切世間故，又不欲令和合安隱故，欲令退落受苦惱故而發心者。』當知即是魔波旬也。世尊！我親從佛聞如是說，有二種人，一者、如法，二者、非法。當知世尊所許波旬入涅槃者是不如法。唯愿世尊於此所許莫生堅著，但為憐愍、利益、安樂諸天人等一切眾生舍此所許，住世一劫。若佛久住，諸天人等利益、安樂，是故世尊莫速涅槃。」
佛告商主：「善哉善哉！若令眾生得利益者，正應如是。商主！若人供給灌頂登位剎利大王，或有供給王子、大臣，或有
{ "translations": [ "現代漢語譯本：『正是我要入涅槃的時候。』商主！你的父親波旬（魔王）這樣請求我，我順從他的意思答應入涅槃。商主！因為這個緣故，我現在時候到了，要履行我所答應的，所以要入涅槃。」， "商主又說：『世尊！那個魔王波旬不是我的父親，也不是我的好朋友。他總是想殺害我，是我的仇敵、大惡知識；他總是想讓我得不到快樂、和睦安穩，只會破壞，不想讓我得到利益。世尊！那個魔王非常想對我作惡，誹謗天人和眾生，是天人最大的仇敵，總是想熄滅像慧炬、慧光、大智明燈一樣的佛法。世尊！如果有正直誠實的人說：『諸天人中有一個極其惡毒的人出現在世上。』應當知道說的就是魔王波旬。世尊！如果有正直誠實的人說：『有人不是爲了利益自己，也不是爲了利益他人，也不是爲了利益眾多眾生而發心。』應當知道說的就是魔王波旬。世尊！如果又有正直誠實的人說：『有人不是爲了憐憫利益天、人、魔、梵（梵天）、阿修羅（非天）、沙門（出家修行者）、婆羅門（祭司）一切世間，也不想讓他們和睦安穩，而是想讓他們退步墮落受苦惱而發心。』應當知道說的就是魔王波旬。世尊！我親自從佛陀這裡聽到這樣的說法，有兩種人，一種是如法的，一種是非法的。應當知道世尊答應波旬入涅槃是不如法的。只希望世尊不要執著于這個承諾，爲了憐憫、利益、安樂諸天人等一切眾生，放棄這個承諾，住世一劫。如果佛陀長久住世，諸天人等就能得到利益和安樂，所以世尊不要這麼快就入涅槃。』」， "佛陀告訴商主：『說得好啊，說得好啊！如果能讓眾生得到利益，就應該這樣做。商主！如果有人供養灌頂登位的剎利（貴族）大王，或者有人供養王子、大臣，或者有人供養..." ], "english_translations": [ "English version: 'It is precisely the time for me to enter Nirvana.' Merchant! Your father, Mara Papiyas (the Evil One), requested this of me, and I, in accordance with his wish, agreed to enter Nirvana. Merchant! Because of this reason, my time has now come, and to fulfill what I have promised, I will enter Nirvana.", "The merchant then said: 'World Honored One! That Mara Papiyas is not my father, nor is he my good friend. He constantly seeks to harm me, he is my enemy, a great evil acquaintance; he always desires that I do not attain happiness, harmony, and peace, but only causes destruction and does not wish for my benefit. World Honored One! That Mara is extremely malicious towards me, slanders gods and humans, and is a great enemy, always seeking to extinguish the Dharma, which is like a torch of wisdom, a light of wisdom, and a great lamp of knowledge. World Honored One! If there is a truthful person who says: 'Among the gods and humans, there is an extremely poisonous and evil person who has appeared in the world,' know that this is Mara Papiyas. World Honored One! If there is a truthful person who says: 'There is someone who does not generate the mind for the benefit of oneself, nor for the benefit of others, nor for the benefit of many beings,' know that this is Mara Papiyas. World Honored One! If there is again a truthful person who says: 'There is someone who does not generate the mind out of compassion for the benefit of gods, humans, Maras, Brahmas (creator god), Asuras (demigods), Sramanas (ascetics), Brahmins (priests), and all the world, nor does he wish for their harmony and peace, but rather wishes for them to regress and suffer,' know that this is Mara Papiyas. World Honored One! I have personally heard from the Buddha that there are two kinds of people, one who is in accordance with the Dharma, and one who is not. Know that the World Honored One's agreement with Mara to enter Nirvana is not in accordance with the Dharma. I only wish that the World Honored One would not cling to this promise, but out of compassion, benefit, and peace for all beings, including gods and humans, would abandon this promise and remain in the world for a kalpa (eon). If the Buddha remains for a long time, gods and humans will receive benefit and peace, therefore, World Honored One, do not enter Nirvana so quickly.'", "The Buddha said to the merchant: 'Well said, well said! If it is for the benefit of beings, it should be done this way. Merchant! If someone were to provide for a Kshatriya (warrior) king who has been crowned and enthroned, or if someone were to provide for a prince or a minister, or if someone were to provide for..." ] }
防護國土、城邑、聚落等者，是人從其剎利王所得大榮爵、受于福祿。其剎利王常於此人及其子孫、親友、眷屬，亦寵福祿，擁護蔭覆。商主！汝今若於如來、應供、正遍知、無上法王所心生凈信，以凈信故，如來則當慰喻于汝、與汝福報。我今慰喻汝者，以汝佛所心生凈信、種善根故。如是應知，商主！汝當以此凈信善根於我滅后未來世中作辟支佛，名曰悲愍商主。
「我涅槃后正法滅已，是魔波旬得大喜悅；以喜悅故墜落魔宮，墮于阿鼻大地獄中，具受無量種種苦惱。何以故？以魔波旬於是大勝慧燈、慧光隱滅之時生大喜故。商主！若有正實語人作如是言：『有人為自害故、為自壞故、與己作惡故而發心者。』當知即是魔波旬也。何以故？商主！我滅度后乃至有是正法住世，隨其時節是魔波旬得住魔宮；我法滅已，是魔極大喜踴欣慶、得大稱意，于剎那頃墜落魔宮、墮阿鼻地獄。
「商主！譬如有人上于大樹，其樹花果悉以具足，是人取其稱意花果，既受用已，還復折其所住之枝。商主！于意云何？是人爾時住彼折枝得住樹不？又于其樹受安樂已還折其枝，可名有智不？」
商主言：「不也，婆伽婆！不也，修伽陀！」
佛言：「商主！魔亦如是，常希如來、應供、正遍知入涅槃故、常
【現代漢語翻譯】 現代漢語譯本 守護國土、城邑、村落等的人，會從他們的剎帝利王那裡獲得巨大的榮耀和福祿。他們的剎帝利王也會一直寵愛並庇護這個人及其子孫、親友和眷屬，給予他們福祿。商主啊！如果你現在對如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）、無上法王（無上之法的統治者，指佛）生起清凈的信心，因為這清凈的信心，如來就會安慰你，並給你福報。我現在安慰你，是因為你對佛生起了清凈的信心，種下了善根。你應該知道，商主！你應當憑藉這清凈信心的善根，在我滅度后的未來世中成為辟支佛（Pratyekabuddha，獨覺佛），名字叫做悲愍商主。 『我涅槃后，正法（Saddharma，佛陀的教法）滅盡時，魔波旬（Mara Papman，佛教中的魔王）會非常高興；因為高興，他會從魔宮墜落，墮入阿鼻大地獄（Avici，無間地獄）中，承受無量種種的痛苦。為什麼呢？因為魔波旬在大勝慧燈（指佛陀的智慧之光）、慧光隱沒之時，會感到非常高興。商主！如果有說實話的人這樣說：『有人爲了傷害自己、爲了毀滅自己、爲了給自己製造惡業而發心。』你應該知道，這個人就是魔波旬。為什麼呢？商主！我滅度后，乃至正法住世的這段時間，魔波旬都可以住在魔宮；我的教法滅盡后，魔會極其歡喜、欣慶，感到非常稱心如意，但會在剎那間從魔宮墜落，墮入阿鼻地獄。 商主！譬如有人爬到一棵大樹上，樹上開滿了花，結滿了果實，這個人摘取了他喜歡的花果，享用之後，反而折斷了他所站立的樹枝。商主！你認為如何？這個人那時站在被折斷的樹枝上還能留在樹上嗎？又在樹上享受了安樂之後反而折斷樹枝，能稱得上是有智慧的人嗎？』 商主回答說：『不能，婆伽婆（Bhagavan，世尊）！不能，修伽陀（Sugata，善逝）！』 佛說：『商主！魔也是這樣，他總是希望如來、應供、正遍知入涅槃，總是希望我的教法滅盡。』
【English Translation】 English version Those who protect countries, cities, and settlements receive great honor and blessings from their Kshatriya (warrior caste) kings. These Kshatriya kings also constantly favor and protect these individuals, their children, relatives, and dependents, bestowing blessings upon them. Merchant! If you now develop pure faith in the Tathagata (one of the titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (the fully enlightened one), the Supreme Dharma King (referring to the Buddha as the ruler of the supreme Dharma), because of this pure faith, the Tathagata will comfort you and grant you blessings. I am comforting you now because you have developed pure faith in the Buddha and planted the roots of goodness. You should know, Merchant! With this pure faith and the roots of goodness, you will become a Pratyekabuddha (a solitary enlightened one) in the future world after my passing, and your name will be Compassionate Merchant. 『After my Nirvana (passing away) and the extinction of the Saddharma (the true Dharma, the Buddha's teachings), Mara Papman (the demon king in Buddhism) will be greatly delighted; because of this delight, he will fall from his demon palace and descend into the Avici (uninterrupted) hell, enduring immeasurable suffering. Why is this? Because Mara Papman will be greatly pleased when the great lamp of wisdom (referring to the Buddha's wisdom light) and the light of wisdom are extinguished. Merchant! If a truthful person were to say, 『Someone has the intention to harm themselves, to destroy themselves, and to create evil for themselves,』 you should know that this person is Mara Papman. Why is this? Merchant! After my passing, as long as the true Dharma remains in the world, Mara Papman can reside in his demon palace; after my Dharma is extinguished, Mara will be extremely joyful and delighted, feeling very satisfied, but in an instant, he will fall from his demon palace and descend into Avici hell.』 Merchant! It is like a person who climbs a large tree, which is full of flowers and fruits. This person picks the flowers and fruits they like, and after enjoying them, they break the branch they are standing on. Merchant! What do you think? Can this person remain on the tree while standing on the broken branch? And after enjoying the comfort of the tree, they break the branch; can they be called wise?』 The merchant replied, 『No, Bhagavan (the Blessed One)! No, Sugata (the Well-Gone One)!』 The Buddha said, 『Merchant! Mara is also like this; he always hopes that the Tathagata, the Arhat, the Samyaksambuddha will enter Nirvana, and he always hopes that my Dharma will be extinguished.』
樂隱滅如來所說正法毗尼故。商主！乃至正法住世，是魔波旬于其時節得住魔宮；我法滅時，其魔波旬生大踴悅、喜慶稱意，故墜落魔宮、墮阿鼻地獄。
「商主！喻如彼人于其樹上而自害故勤作是事；魔亦如是，為自害故、為害他故而勤發心。商主！魔於後時墮阿鼻地獄受大苦痛，如奪命苦。為苦觸已，當念：『我言如來、應供、正遍知是真語者、實語者、不異語者、不虛語者，如是善說：「善哉身律儀、善哉口律儀、善哉意律儀。是身善行、是口善行、是意善行，獲得可樂、可欲、可愛、稱意果報；是身惡行、是口惡行、是意惡行，獲得不可樂、不可欲、不可愛、不稱意果報。」我昔與彼身惡行相應、口惡行相應、意惡行相應，以是業報今墮地獄，受如是等極痛、極切、極苦、極惱、極不可忍、如臨死之苦。』是魔波旬當於爾時憶我所說，得凈信心；得凈信已，即時于彼地獄命終生三十三天。何以故？商主！若其噁心于如來所作諸過失，身壞命終墮大地獄；若復慈心供養如來不求過者，身壞命終得生善道天人之中。彼以善根得值諸佛；值諸佛已，複種善根；種善根已，次第當得無漏涅槃。
「商主！汝于如來、應供、正遍知心得凈信，以此善根，彌勒出世當得值遇。值彌勒已則能覺悟睡眠放逸諸眾生
【現代漢語翻譯】 現代漢語譯本：因為樂於隱沒如來所說的正法和毗尼（戒律），商主啊！乃至正法住世的時候，魔波旬在那時還能住在他的魔宮裡；我的佛法滅亡的時候，那魔波旬會非常高興、歡慶、稱心如意，因此墜落魔宮，墮入阿鼻地獄。 商主啊！譬如那個人在樹上自殺一樣，勤奮地做這件事；魔也是這樣，爲了自我傷害、爲了傷害他人而勤奮地發心。商主啊！魔在後來會墮入阿鼻地獄，遭受巨大的痛苦，如同被奪去性命的痛苦。當他被痛苦觸及時，會想到：『我曾經說如來、應供（值得供養）、正遍知（完全覺悟者）是真語者、實語者、不異語者、不虛語者，他這樣善巧地說過：「善哉身律儀（身體的戒律）、善哉口律儀（語言的戒律）、善哉意律儀（思想的戒律）。身體的善行、語言的善行、思想的善行，會獲得可樂、可欲、可愛、稱心的果報；身體的惡行、語言的惡行、思想的惡行，會獲得不可樂、不可欲、不可愛、不稱心的果報。」我過去與身體的惡行相應、與語言的惡行相應、與思想的惡行相應，因為這些業報，現在墮入地獄，遭受如此極痛、極切、極苦、極惱、極不可忍、如同臨死的痛苦。』那魔波旬在那時會回憶起我所說的話，獲得清凈的信心；獲得清凈的信心后，立刻在那地獄中命終，轉生到三十三天（天界）。為什麼呢？商主啊！如果以噁心對如來所作的過失，身壞命終會墮入大地獄；如果以慈心供養如來而不求過失，身壞命終會轉生到善道的天人之中。他們會因為善根而遇到諸佛；遇到諸佛后，又會種下善根；種下善根后，次第會獲得無漏的涅槃。 商主啊！你對如來、應供、正遍知的心中生起清凈的信心，憑藉這個善根，彌勒（未來佛）出世的時候，你將會遇到他。遇到彌勒后，你就能覺悟那些沉睡在放逸中的眾生。
【English Translation】 English version: Because of delighting in the obscuration of the Dharma and Vinaya (discipline) spoken by the Tathagata, O Merchant, even while the true Dharma abides in the world, Mara Papiyas dwells in his palace; when my Dharma perishes, that Mara Papiyas will be greatly delighted, joyful, and satisfied, and therefore will fall from his palace and descend into Avici Hell. O Merchant, it is like a person who harms himself by climbing a tree and diligently doing so; Mara is also like that, diligently setting his mind to harm himself and to harm others. O Merchant, Mara will later fall into Avici Hell and suffer great pain, like the pain of having one's life taken away. When he is touched by pain, he will think: 'I once said that the Tathagata, the Arhat (worthy of offering), the Samyaksambuddha (perfectly enlightened one) is a speaker of truth, a speaker of reality, a speaker of non-discrepancy, a speaker of non-falsity, and he has skillfully said: 「Good is the bodily discipline, good is the verbal discipline, good is the mental discipline. Good actions of body, good actions of speech, good actions of mind, will obtain pleasant, desirable, lovely, and satisfying results; bad actions of body, bad actions of speech, bad actions of mind, will obtain unpleasant, undesirable, unlovely, and unsatisfying results.」 I was formerly associated with bad actions of body, bad actions of speech, and bad actions of mind, and because of these karmic results, I now fall into hell, suffering such extreme pain, such piercing pain, such great suffering, such great torment, such unbearable pain, like the pain of approaching death.' At that time, Mara Papiyas will remember what I have said and gain pure faith; having gained pure faith, he will immediately die in that hell and be reborn in the Trayastrimsa Heaven (heaven of the thirty-three gods). Why is that? O Merchant, if one commits offenses against the Tathagata with an evil mind, one will fall into the great hell after the destruction of the body; if one offers to the Tathagata with a compassionate mind and does not seek faults, one will be reborn among the gods and humans in the good realms after the destruction of the body. They will encounter the Buddhas because of their good roots; having encountered the Buddhas, they will plant good roots again; having planted good roots, they will gradually attain the unconditioned Nirvana. O Merchant, you have generated pure faith in your mind towards the Tathagata, the Arhat, the Samyaksambuddha, and with this good root, when Maitreya (the future Buddha) appears in the world, you will encounter him. Having encountered Maitreya, you will be able to awaken those beings who are sleeping in heedlessness.
等，作如是言：『諸眾生輩應當勇猛勤作善業，如來、應供、正遍知出世甚難，如憂曇華時乃一現；如來亦爾，時乃一出無窟宅涅槃。』時有說者：『人身難得、八難難離，得值佛世、生於中國亦復甚難。是故汝等慎莫放逸，當勤修行，於後莫悔。』
「商主！汝于彌勒佛所稟受法教，攝彼彌勒無上法王國土人民，常以慈心、無噁心、無怨仇心、愍心、樂心、普覆心護持養育，以此善根于魔宮殿次補魔處，具大富貴、為自在主。商主！若有眾生於如來所種諸善根，乃至得發一念凈心，彼等眾生以此善根得近甘露——第一甘露、最後甘露。
「商主！汝以善根于彼廣受人天報已，經八十劫于末後身作辟支佛，名曰悲愍。何以故？商主！以汝聞我涅槃聲已，便於我所生凈信心、于眾生所生悲愍心；為諸眾生得安樂故，求請我住不般涅槃；汝復于彼彌勒法中悲愍眾生，覺悟睡眠放逸眾生，令得憶念而不放逸，教以善法；以是因緣得辟支佛記。商主！我當與汝如是善報，應當深心喜悅稱意。商主！此等是汝勸請如來善根因緣，如來即以法施蔭覆報汝善根。」
爾時，商主復白佛言：「世尊！若佛不受我所勸請入涅槃者，愿我從今乃至法住，離於五欲，專持孝道，不樂遊戲、不著異衣、不用華鬘、涂香、末香
【現代漢語翻譯】 現代漢語譯本 他們這樣說道：『所有眾生都應當勇猛精進地行善業，如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）出世非常難得，就像優曇花（udumbara，一種稀有的花）偶爾才出現一次一樣；如來也是如此，偶爾才出現一次，進入無處可居的涅槃（Nirvana，佛教的最高境界）。』當時有人說：『人身難得，脫離八難（astavavipattih，八種難以修行佛法的障礙）更難，能夠值遇佛陀出世，生於中國（Madhyadesa，佛教文化中心）也極其難得。因此，你們千萬不要放逸，應當勤奮修行，以後不要後悔。』 『商主（Sarthavaha，商隊首領）！你在彌勒佛（Maitreya，未來佛）那裡接受了佛法教誨，攝受彌勒無上法王（Dharmaraja，佛的尊稱）國土的人民，常常以慈悲心、無噁心、無怨恨心、憐憫心、歡喜心、普遍覆蓋的心來護持養育他們，以此善根，你將在魔宮（Mara』s palace，魔王的住所）之後補上魔的位置，擁有大富貴，成為自在之主。商主！如果有眾生在如來這裡種下各種善根，乃至生起一念清凈心，這些眾生以此善根就能接近甘露（Amrita，不死之藥）——第一甘露、最後甘露。 『商主！你以善根在彼處廣泛享受人天福報后，經過八十劫，在最後一生將成為辟支佛（Pratyekabuddha，獨覺佛），名為悲愍。為什麼呢？商主！因為你聽到我涅槃的聲音后，就對我生起了清凈的信心，對眾生生起了悲憫之心；爲了讓眾生得到安樂，你請求我住世不要進入涅槃；你又在彌勒佛的教法中悲憫眾生，覺悟那些沉睡放逸的眾生，讓他們憶念而不放逸，教導他們善法；因為這個因緣，你將得到辟支佛的授記。商主！我將給予你這樣的善報，你應該內心深感喜悅稱心。商主！這些都是你勸請如來的善根因緣，如來就以法施（Dharma-dana，佛法的佈施）的廕庇來報答你的善根。』 當時，商主又對佛說：『世尊！如果佛陀不接受我的勸請而入涅槃，我願從今以後乃至佛法住世期間，遠離五欲（panca kama guna，色、聲、香、味、觸五種慾望），專心奉行孝道，不喜好遊戲，不穿奇異的衣服，不用花鬘（mala，花環）、涂香（anulepana，塗抹的香料）、末香（curna，粉末狀的香料）。』
【English Translation】 English version They would say, 『All sentient beings should diligently engage in virtuous deeds. It is extremely rare for a Tathagata (the title of a Buddha), an Arhat (one who is worthy of offerings), a Samyaksambuddha (a fully enlightened one) to appear in the world, just as the udumbara flower (a rare flower) appears only once in a long while. The Tathagata is also like that, appearing only once in a while, entering Nirvana (the ultimate state of liberation) without a dwelling place.』 At that time, some would say, 『It is difficult to obtain a human body, even more difficult to escape the eight difficulties (astavavipattih, eight obstacles to practicing the Dharma), and it is also extremely rare to encounter a Buddha in the world and be born in Madhyadesa (the central region of Buddhist culture). Therefore, you must not be negligent; you should diligently practice, lest you regret it later.』 『Merchant Leader (Sarthavaha)! You have received the Dharma teachings from Maitreya Buddha (the future Buddha), and you have gathered the people of the land of Maitreya, the supreme Dharma King (Dharmaraja, a title for the Buddha). You always protect and nurture them with a heart of loving-kindness, without malice, without resentment, with compassion, with joy, and with a heart of universal coverage. With this virtuous root, you will succeed the position of Mara (the demon king) in his palace, possessing great wealth and becoming a sovereign ruler. Merchant Leader! If any sentient beings plant various virtuous roots with the Tathagata, even if they generate a single thought of pure mind, these beings, with this virtuous root, will be able to approach the Amrita (the nectar of immortality)—the first Amrita, the last Amrita.』 『Merchant Leader! After you have widely enjoyed the rewards of humans and gods there with your virtuous roots, after eighty kalpas (eons), in your final life, you will become a Pratyekabuddha (a solitary Buddha), named Compassion. Why is that? Merchant Leader! Because after hearing the sound of my Nirvana, you generated pure faith in me and compassion for sentient beings. For the sake of sentient beings attaining peace and happiness, you requested me to remain in the world and not enter Nirvana. You also showed compassion for sentient beings in the Dharma of Maitreya, awakening those who are asleep and negligent, causing them to remember and not be negligent, and teaching them virtuous Dharma. Because of this cause, you will receive the prediction of becoming a Pratyekabuddha. Merchant Leader! I will give you such virtuous rewards, and you should be deeply joyful and content. Merchant Leader! These are the causes and conditions of your virtuous roots in requesting the Tathagata to remain, and the Tathagata will repay your virtuous roots with the shade of Dharma-dana (the giving of the Dharma).』 At that time, the Merchant Leader again said to the Buddha, 『World Honored One! If the Buddha does not accept my request and enters Nirvana, I vow that from now until the Dharma remains, I will abstain from the five desires (panca kama guna, the five objects of desire: form, sound, smell, taste, and touch), wholeheartedly practice filial piety, not enjoy games, not wear strange clothes, not use garlands (mala), anointments (anulepana), or powdered incense (curna).』
及不受用諸天勝報。何以故？如是世尊——眾生之寶——明當與我別離異處，更不合會、更不復有、畢竟不可見。世尊！我有何樂？有何戲笑？有何可樂？有何稱意？如是最大慧炬、慧燈、大智光明若隱滅者，我當有何踴悅、稱意、喜慶等事？是大智日有無量百千光炎眷屬滅除無明大黑闇者、作大智明者，如是滅沒，我當有何踴悅稱意？有何可樂？有何戲笑？我于如是眾生之寶有別離故——測量眾生、不缺減眾生、與明眾生、無罪眾生、無癡眾生、無上眾生、最上眾生、無似眾生、無等眾生、無等等眾生、能救一切眾生、眾生妙眾生、眾生所供眾生、共乘眾生；調伏眾生者、憐愍眾生者、真語者、實語者、時語者、應時語者、不異語者；如說修行者、住大慈悲者、于諸眾生心無掛礙者、于諸眾生平等心者；無戲論者、無我我所者、無積聚者、無窟宅者、無依倚者、無荒險者、無垢者；救濟者、引導者、化度者、預備者、解縛者、養育者；令眾生憶念者、令惺悟者、教誨者、于戰鬥勝者、拔鏃者、醫王治心者、施大良藥者、究竟度苦者、說法者；商主將去者、示淺處者、持梢尾者、持炬者、作明者、作光者、照曜者、施目者、示導者；令到安隱國土者、遠離一切荒險垢者、無渴愛者、離諸使者、離諸結者、離貪瞋癡者、
【現代漢語翻譯】 現代漢語譯本：並且不享受諸天殊勝的果報。為什麼呢？因為像世尊——眾生的珍寶——這樣的人物，明明將要與我分離，去往不同的地方，不再相會，不再存在，最終不可見。世尊！我還有什麼快樂？有什麼嬉笑？有什麼可喜愛的？有什麼稱心如意的？像這樣最大的智慧火炬、智慧明燈、大智慧光明如果隱沒消失，我還能有什麼歡欣、稱心、喜慶等事呢？這如同大智慧的太陽，擁有無量百千光焰眷屬，能滅除無明大黑暗，能帶來大智慧光明，如果這樣也滅沒，我還能有什麼歡欣稱意？有什麼可喜愛的？有什麼嬉笑？我因為與這樣的眾生之寶分離——這位能衡量眾生、不減少眾生、給予眾生光明、無罪的眾生、無癡的眾生、無上的眾生、最上的眾生、無與倫比的眾生、無等同的眾生、無等等的眾生、能救度一切眾生的眾生、眾生中的妙眾生、眾生所供養的眾生、與眾生共乘的眾生；調伏眾生者、憐憫眾生者、說真話者、說實話者、說時宜話者、應時而語者、不說虛妄話者；如所說而修行者、安住于大慈悲者、對一切眾生心無掛礙者、對一切眾生平等心者；沒有戲論者、沒有我與我所執著者、沒有積聚者、沒有住所者、沒有依賴者、沒有荒涼險惡者、沒有污垢者；救濟者、引導者、教化者、預備者、解脫束縛者、養育者；令眾生憶念者、令眾生覺醒者、教誨者、在戰鬥中獲勝者、拔除毒箭者、醫治心靈的醫王、施予良藥者、究竟度脫苦難者、說法者；如同商主將要離去者、指示淺灘者、持船尾者、持火炬者、帶來光明者、帶來光芒者、照耀者、給予眼睛者、指示道路者；令眾生到達安穩國土者、遠離一切荒涼險惡污垢者、沒有渴愛者、遠離諸煩惱者、遠離諸結縛者、遠離貪嗔癡者， 現代漢語譯本：我與這樣的眾生之寶分離，我還有什麼快樂？有什麼嬉笑？有什麼可喜愛的？有什麼稱心如意的？
【English Translation】 English version: And not enjoy the superior rewards of the heavens. Why is that? Because such a World Honored One—a treasure for sentient beings—is clearly going to separate from me, going to a different place, no longer meeting, no longer existing, and ultimately not to be seen. World Honored One! What joy do I have? What laughter? What is there to love? What is there to be content with? If such a great torch of wisdom, lamp of wisdom, and great light of wisdom were to disappear, what joy, contentment, or happiness would I have? If this great sun of wisdom, with its countless hundreds and thousands of flames and retinue, which extinguishes the great darkness of ignorance and brings great wisdom light, were to vanish, what joy or contentment would I have? What is there to love? What laughter? Because I am separated from such a treasure of sentient beings—one who measures sentient beings, does not diminish sentient beings, gives light to sentient beings, is a sinless sentient being, a non-deluded sentient being, a supreme sentient being, the most supreme sentient being, an incomparable sentient being, an unequaled sentient being, an unequaled and un-unequaled sentient being, one who can save all sentient beings, a wondrous sentient being among sentient beings, a sentient being who is worshipped by sentient beings, a sentient being who travels with sentient beings; one who tames sentient beings, one who has compassion for sentient beings, one who speaks the truth, one who speaks the reality, one who speaks at the right time, one who speaks appropriately, one who does not speak falsely; one who practices as he speaks, one who dwells in great compassion, one whose mind is unhindered towards all sentient beings, one who has equanimity towards all sentient beings; one who has no idle talk, one who has no attachment to self or what belongs to self, one who does not accumulate, one who has no dwelling, one who has no reliance, one who has no desolate dangers, one who is without defilement; a savior, a guide, an educator, a preparer, a liberator, a nurturer; one who causes sentient beings to remember, one who causes sentient beings to awaken, a teacher, one who is victorious in battle, one who pulls out the poisoned arrow, a king of medicine who heals the mind, one who gives great medicine, one who ultimately crosses over suffering, one who teaches the Dharma; like a merchant who is about to leave, one who points out the shallows, one who holds the stern, one who holds the torch, one who brings light, one who brings radiance, one who illuminates, one who gives eyes, one who shows the way; one who leads sentient beings to a peaceful land, one who is far from all desolate dangers and defilements, one who has no thirst, one who is free from all afflictions, one who is free from all bonds, one who is free from greed, hatred, and delusion, English version: I am separated from such a treasure of sentient beings, what joy do I have? What laughter? What is there to love? What is there to be content with?
離諸煩惱者、離憍慢怒者；如是大丈夫、妙丈夫、極丈夫、健丈夫、猛丈夫、蓮華丈夫、芬陀利丈夫、龍丈夫、師龍丈夫、師子丈夫、上首丈夫、兇丈夫、雄丈夫、象丈夫、無上丈夫、無上調御丈夫；共乘者、具一切力者、具十力者、得四無所畏者、具十八不共法者、得大福智力者、滿足無量法藏者；無嫉妒者、悅豫一切眾生者、無上大施主、最勝施主、心無嫌恨者；得大禪定者、得諸禪三昧三摩跋提境界者、無量慧者、無障慧者、得無等慧境界者；摧魔幢者、渡淤泥者、到彼岸者、住彼岸者、到無畏處者、除一切眾生怖畏者、安慰一切眾生者、大眾生堅固者——於今后夜當有別離，更不可見。世尊！如來常于諸大眾中正師子吼更不得聞，我當有何踴悅稱意？
「世尊！譬如有人于其灌頂剎利王所得福祿者，王命終後生大憂苦——知王恩養、念王恩養、賞王恩養——彼諸眾生為其王故專持孝道，或一日、二日乃至七日，若半月乃至一月憶念流淚。世尊！我亦如是，如來滅后乃至正法住世，隨其時節舍離五欲，專持孝道，不樂戲笑、不著異衣、不用華鬘、涂香、末香及不受用諸天果報。」
大悲經帝釋品第三
爾時，釋提桓因往詣佛所，到已頂禮，退住一面而白佛言：「唯愿世尊教敕於我，云何修行
【現代漢語翻譯】 現代漢語譯本 遠離一切煩惱的人，遠離驕慢和憤怒的人；這樣的大丈夫，妙丈夫，極丈夫，健丈夫，猛丈夫，蓮花丈夫，芬陀利丈夫，龍丈夫，師龍丈夫，獅子丈夫，上首丈夫，兇丈夫，雄丈夫，像丈夫，無上丈夫，無上調御丈夫；與眾生共乘（指佛以其教法引導眾生），具足一切力量的人，具足十力的人，獲得四無所畏的人，具足十八不共法的人，獲得大福德智慧力量的人，滿足無量法藏的人；沒有嫉妒的人，喜悅一切眾生的人，無上大施主，最殊勝的施主，心中沒有嫌恨的人；獲得大禪定的人，獲得各種禪定、三昧、三摩跋提境界的人，擁有無量智慧的人，擁有無障礙智慧的人，獲得無與倫比的智慧境界的人；摧毀魔的旗幟的人，渡過淤泥的人，到達彼岸的人，安住于彼岸的人，到達無畏之處的人，消除一切眾生的恐懼的人，安慰一切眾生的人，成為大眾生堅固的依靠——在今晚過後，您將離我們而去，我們將再也見不到您了。世尊！如來您常常在諸大眾中發出正義的獅子吼，我們再也聽不到了，我該如何才能感到歡喜和稱心如意呢？ 世尊！譬如有人，對於他們所受恩澤的灌頂剎利王（指受過灌頂儀式的國王）所給予的福祿，在國王去世後會感到極大的憂愁和痛苦——他們知道國王的恩養，思念國王的恩養，感念國王的恩養——這些眾生爲了他們的國王，會專心持守孝道，或者一天、兩天，甚至七天，或者半個月，甚至一個月，都在憶念國王而流淚。世尊！我也是這樣，如來您涅槃之後，乃至正法住世期間，我將隨時節舍離五欲（指色、聲、香、味、觸五種慾望），專心持守孝道，不喜好嬉戲玩樂，不穿華麗的衣服，不用花鬘、涂香、末香，也不受用諸天的果報。 《大悲經》帝釋品第三 那時，釋提桓因（帝釋天，佛教護法神）前往佛陀所在之處，到達后頂禮佛陀，退到一旁站立，對佛陀說：『唯愿世尊教導我，如何修行？』
【English Translation】 English version One who is free from all afflictions, free from arrogance and anger; such a great man, a wonderful man, an ultimate man, a strong man, a fierce man, a lotus man, a pundarika man, a dragon man, a teacher-dragon man, a lion man, a chief man, a brave man, a heroic man, an elephant man, an unsurpassed man, an unsurpassed tamer of men; one who rides together (referring to the Buddha guiding beings with his teachings), one who possesses all powers, one who possesses the ten powers, one who has attained the four fearlessnesses, one who possesses the eighteen unique qualities, one who has attained the power of great merit and wisdom, one who has fulfilled the immeasurable treasury of Dharma; one who is without jealousy, one who delights all beings, an unsurpassed great benefactor, the most excellent benefactor, one whose heart is without resentment; one who has attained great meditation, one who has attained the realms of various meditations, samadhi, and samapatti, one who possesses immeasurable wisdom, one who possesses unobstructed wisdom, one who has attained the realm of incomparable wisdom; one who destroys the banners of Mara, one who crosses the mud, one who reaches the other shore, one who dwells on the other shore, one who reaches the place of fearlessness, one who removes the fear of all beings, one who comforts all beings, one who is the firm support of the great beings—after this night, there will be a separation, and we will not see you again. World-Honored One! The Tathagata, you often roar the lion's roar of righteousness in the midst of the great assembly, and we will no longer hear it. How can I feel joy and contentment? World-Honored One! It is like a person who, regarding the blessings received from their crowned Kshatriya king (referring to a king who has undergone the coronation ceremony), feels great sorrow and pain after the king's death—knowing the king's nurturing, remembering the king's nurturing, and appreciating the king's nurturing—these beings, for the sake of their king, will wholeheartedly uphold filial piety, for one day, two days, or even seven days, or for half a month, or even a month, remembering the king and shedding tears. World-Honored One! I am also like this. After the Tathagata's Nirvana, and until the True Dharma remains in the world, I will, according to the seasons, abandon the five desires (referring to the five desires of form, sound, smell, taste, and touch), wholeheartedly uphold filial piety, not delight in play and laughter, not wear fancy clothes, not use flower garlands, scented ointments, or powdered incense, and not enjoy the rewards of the heavens. The Third Chapter on Sakra in the Great Compassion Sutra At that time, Sakra, Lord of the Devas (Indra, a Buddhist protector deity), went to where the Buddha was, and after arriving, bowed down to the Buddha, retreated to one side, and said to the Buddha: 'May the World-Honored One instruct me, how should I practice?'
？世尊！昔於一時，四大阿修羅王嚴駕著鎧，將諸眷屬來詣三十三天所欲共鬥戰。當於爾時，聖者目連仍住在世。如是諸天共阿修羅對陣之時，聖者目連到四阿修羅所以如法伏之。如是，諸天及諸阿修羅悉得安隱，無復鬥戰之苦、共相違反、毀呰諍論。世尊！是大目連既已滅度，如來今復欲般涅槃，我等如是於後數數當復鬥戰、共相違反。愿垂教敕，若四阿修羅王與我戰時，我于彼等作何方計？」
佛告釋提桓因言：「憍尸迦！止，莫憂悲、莫愁、莫慮。若持戒者所愿必成，唯凈戒者成，非不凈戒；梵行者非不梵行、離欲者非不離欲、離瞋者非不離瞋、離癡者非不離癡、智慧者非不智慧而得成也。憍尸迦！我從今後當作加被。憍尸迦！乃至我之正法未滅，若有諸天、阿修羅等共相鬥戰，隨其時節稱我名故諸天得勝。」
爾時，四大阿修羅王聞佛說是加護聲已，其心忿恨，毛豎怖畏，來詣佛所。到已頂禮，卻住一面白佛言：「世尊！何故如來作是加護？」
佛告四大阿修羅言：「汝等莫憂、莫慮。有時汝等得大自在，過彼三十三天，無復鬥戰、無諍、無競、無相違反。是故，汝等慎莫鬥戰、莫相毀呰、莫相諍論、勿作違反心；當作慈心、愍心，得眾欲具足。諸仁者！命不久停，為自在主亦復無常。諸
【現代漢語翻譯】 現代漢語譯本： 『世尊！過去某個時候，四大阿修羅王（Asura Kings，一種神祇）全副武裝，率領眷屬來到三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）想要開戰。當時，聖者目連（Maudgalyayana，佛陀的著名弟子）仍然在世。當諸天和阿修羅對陣時，聖者目連來到四位阿修羅王面前，依法降伏了他們。這樣，諸天和阿修羅都得到了安寧，不再有戰鬥的痛苦、互相違背、詆譭和爭論。世尊！現在大目連已經滅度，如來您也要涅槃了，我們以後恐怕會經常發生戰鬥、互相違背。希望您能教導我們，如果四位阿修羅王與我們開戰，我們該如何應對？』 佛陀告訴釋提桓因（Sakradevanam Indra，天界之主）說：『憍尸迦（Kausika，釋提桓因的別名）！停止憂愁、悲傷和顧慮。持戒者的願望必定會實現，只有清凈持戒者才能實現，不清凈持戒者不能；修行梵行者才能實現，不修行梵行者不能；離欲者才能實現，不離欲者不能；離嗔者才能實現，不離嗔者不能；離癡者才能實現，不離癡者不能；有智慧者才能實現，沒有智慧者不能。憍尸迦！我從今以後會加持你們。憍尸迦！直到我的正法沒有滅亡，如果有諸天、阿修羅等互相戰鬥，只要在那個時候稱念我的名字，諸天就能獲勝。』 當時，四大阿修羅王聽到佛陀說出加持的話后，心中憤怒、毛髮豎立、感到恐懼，來到佛陀面前。到達后，他們頂禮佛陀，退到一旁對佛陀說：『世尊！為什麼如來要這樣加持？』 佛陀告訴四大阿修羅王說：『你們不要憂愁、不要顧慮。有時你們會獲得大自在，超越三十三天，不再有戰鬥、爭論、競爭、互相違背。因此，你們要謹慎，不要戰鬥、不要互相詆譭、不要互相爭論、不要產生違背之心；要生起慈悲之心、憐憫之心，就能得到一切想要的。諸位！生命不會長久停留，即使是自在之主也是無常的。』
【English Translation】 English version: 'Venerable One! Once upon a time, the four great Asura Kings (Asura Kings, a type of deity) fully armored, led their retinues to the Trayastrimsa Heaven (Trayastrimsa, a heaven in Buddhist cosmology) intending to wage war. At that time, the venerable Maudgalyayana (Maudgalyayana, a famous disciple of the Buddha) was still alive. When the Devas and Asuras were arrayed for battle, the venerable Maudgalyayana went to the four Asura Kings and subdued them according to the Dharma. Thus, the Devas and Asuras all attained peace, free from the suffering of battle, mutual opposition, disparagement, and disputes. Venerable One! Now that the great Maudgalyayana has passed away, and the Tathagata is also about to enter Nirvana, we fear that we will frequently engage in battles and mutual opposition in the future. We beseech you to instruct us, if the four Asura Kings wage war against us, what measures should we take?' The Buddha said to Sakradevanam Indra (Sakradevanam Indra, the lord of the heavens): 'Kausika (Kausika, another name for Sakradevanam Indra)! Cease your sorrow, grief, and worry. The wishes of those who uphold the precepts will surely be fulfilled; only those who uphold the precepts purely will succeed, not those who do not uphold them purely; only those who practice Brahmacharya will succeed, not those who do not practice Brahmacharya; only those who are free from desire will succeed, not those who are not free from desire; only those who are free from anger will succeed, not those who are not free from anger; only those who are free from delusion will succeed, not those who are not free from delusion; only those who are wise will succeed, not those who are not wise. Kausika! From now on, I will bestow my blessings upon you. Kausika! As long as my true Dharma has not perished, if there are Devas, Asuras, etc., who engage in battle, if they invoke my name at that time, the Devas will be victorious.' At that time, the four great Asura Kings, upon hearing the Buddha's words of blessing, became angry, their hair stood on end, and they were filled with fear. They went to the Buddha. Having arrived, they bowed down to the Buddha and stood to one side, saying to the Buddha: 'Venerable One! Why does the Tathagata bestow such blessings?' The Buddha said to the four great Asura Kings: 'Do not worry, do not be concerned. Sometimes you will attain great freedom, surpassing the Trayastrimsa Heaven, and there will be no more battles, disputes, competition, or mutual opposition. Therefore, you should be cautious, do not engage in battle, do not disparage each other, do not argue with each other, and do not harbor opposing thoughts; cultivate a heart of loving-kindness and compassion, and you will obtain all that you desire. O noble ones! Life does not last long, even the lord of freedom is impermanent.'
仁者！世間所有具足合會必歸離散。諸仁者！當觀如來窮無常際，于諸眾生無所怨仇、無違、無競，常為和合。一切眾生平等發心，何況汝等薄少善根、彼此迭相樂斗諍者？諸仁者！若有發心惱害他者，是人長夜還得惱害。諸仁者！若人喜殺，是人還得短壽之報；若喜斗諍，是人常有怖畏死報、不具大眷屬、無大勢力。諸仁者！善、惡二業終不敗亡。是故汝等從今已后各住慈心——住身業慈、口業慈、意業慈——莫斗、莫競、莫相毀呰。以是因緣，汝等長夜得利益安樂，后則不悔。」
作是語已，四阿修羅王白佛言：「世尊！如是，婆伽婆！如是，修伽陀！我等如是依如來教，如是修、如是住。世尊！我從今後一切當舍鬥戰之具，各修慈心。」
爾時，釋提桓因聞佛涅槃，為憂箭所射，極大愁惱，悲泣流淚而白佛言：「世尊！我從今日乃至法住，不受五欲、不入內宮、不著異衣。大德婆伽婆！譬如家長喪亡，是人知識得恩養者，心生苦惱，憶念舊恩，念恩養故悲泣流淚、專持孝道。世尊！我亦如是，乃至法住隨其時節悲泣流淚、專持孝道，不行五欲、不入內宮、不著異衣。何以故？無上導師明當別離，不可得見，更不合會。」釋提桓因作是語已，即便伏面啼哭而住。
大悲經卷第一 大正藏第 1
【現代漢語翻譯】 現代漢語譯本：賢者們！世間所有聚合的事物最終都將離散。賢者們！應當觀察如來已達到無常的終極，對於一切眾生沒有怨恨、沒有違逆、沒有爭鬥，總是保持和諧。一切眾生都應平等發心，更何況你們這些善根淺薄、彼此之間互相喜歡爭鬥的人呢？賢者們！如果有人發心去惱害他人，這個人將長久地遭受惱害。賢者們！如果有人喜歡殺戮，這個人將得到短壽的報應；如果喜歡爭鬥，這個人將常常有恐懼死亡的報應，不具備龐大的眷屬，沒有強大的勢力。賢者們！善業和惡業最終都不會消失。因此，你們從今以後應當各自安住于慈悲之心——安住于身業的慈悲、口業的慈悲、意業的慈悲——不要爭鬥、不要競爭、不要互相詆譭。因為這個緣故，你們將長久地獲得利益和安樂，將來也不會後悔。 說完這些話后，四位阿修羅王（Asura Kings，非天，一種神道生物）對佛說：『世尊！是的，婆伽婆（Bhagavan，世尊）！是的，修伽陀（Sugata，善逝）！我們應當像這樣依從如來的教導，像這樣修行，像這樣安住。世尊！我們從今以後將捨棄一切戰鬥的工具，各自修習慈悲之心。』 那時，釋提桓因（Śakra Devānām Indra，帝釋天，天神之王）聽到佛陀涅槃的訊息，如同被憂愁之箭射中，極其悲傷惱怒，哭泣流淚地對佛說：『世尊！我從今日起，直到佛法住世，將不享受五欲（五種感官慾望）、不進入內宮、不穿華麗的衣服。大德婆伽婆！譬如一家之長去世，那些得到他恩惠和養育的人，心中會感到痛苦和悲傷，回憶起過去的恩情，因為感念恩情而哭泣流淚、專心持守孝道。世尊！我也是這樣，直到佛法住世，將隨著時節悲傷哭泣流淚、專心持守孝道，不行五欲、不進入內宮、不穿華麗的衣服。為什麼呢？因為無上的導師即將離別，無法再見到，不能再相聚。』釋提桓因說完這些話后，就伏在地上哭泣不止。
【English Translation】 English version: O virtuous ones! All things in this world that are assembled together must eventually be scattered. O virtuous ones! You should observe that the Tathagata (如來, the Thus-Come One, an epithet of the Buddha) has reached the ultimate of impermanence. Towards all sentient beings, he has no resentment, no opposition, no contention, and is always in harmony. All sentient beings should equally generate the aspiration for enlightenment, how much more so should you, who have shallow roots of goodness and enjoy fighting with each other? O virtuous ones! If someone generates the intention to harm others, that person will suffer harm for a long time. O virtuous ones! If someone enjoys killing, that person will receive the retribution of a short life; if someone enjoys fighting, that person will often have the retribution of fearing death, not having a large family, and not having great power. O virtuous ones! Good and evil karmas will never perish. Therefore, from now on, you should each abide in a heart of loving-kindness—abide in the loving-kindness of bodily actions, the loving-kindness of verbal actions, and the loving-kindness of mental actions—do not fight, do not compete, and do not slander each other. Because of this cause, you will obtain benefits and happiness for a long time, and you will not regret it in the future. After saying these words, the four Asura Kings (阿修羅王, demigods or titans) said to the Buddha: 'World Honored One! Yes, Bhagavan (婆伽婆, the Blessed One)! Yes, Sugata (修伽陀, the Well-Gone One)! We should follow the Tathagata's teachings in this way, practice in this way, and abide in this way. World Honored One! From now on, we will abandon all instruments of battle and each cultivate a heart of loving-kindness.' At that time, Śakra Devānām Indra (釋提桓因, the king of the gods) heard the news of the Buddha's Nirvana (涅槃, passing away), and was struck by the arrow of sorrow, feeling extremely sad and distressed. Weeping and shedding tears, he said to the Buddha: 'World Honored One! From today until the Dharma (佛法, the teachings of the Buddha) remains, I will not indulge in the five desires (五欲, the five sensual pleasures), will not enter the inner palace, and will not wear extravagant clothes. O virtuous Bhagavan! For example, when the head of a household passes away, those who have received his kindness and nurturing will feel pain and sorrow in their hearts, recalling past favors. Because of remembering the kindness, they will weep and shed tears, and wholeheartedly uphold filial piety. World Honored One! I am also like this. Until the Dharma remains, I will weep and shed tears according to the seasons, wholeheartedly uphold filial piety, not indulge in the five desires, not enter the inner palace, and not wear extravagant clothes. Why is this? Because the supreme teacher is about to depart, cannot be seen again, and cannot be reunited.' After Śakra Devānām Indra said these words, he immediately fell to the ground, weeping and unable to stop.
2 冊 No. 0380 大悲經
大悲經卷第二
高齊天竺三藏那連提耶舍譯
羅睺羅品第四
爾時，大德羅睺羅作如是念：「我今有何喜悅、有何稱意、有何欣慶而能堪忍面見世尊入般涅槃？」作是念已，東北方去此十佛國土，彼有世界名摩離支，佛號難勝如來、應、正遍知。爾時，慧命羅睺羅從拘尸城力士生地沒，向東北方難勝如來、應、正遍知所。到已，稽首作禮，卻住一面，憂愁不樂。
爾時，難勝如來告羅睺羅言：「羅睺羅！汝莫憂悲。羅睺羅！一切所愛、稱意等事，有為和合，必皆離散。羅睺羅！凡是事法爾，諸佛世尊作佛事訖皆般涅槃。羅睺羅！汝可還彼。今釋迦牟尼如來、應、正遍知力士生地娑羅雙樹間如師子王右脅而臥，今日後夜于無餘涅槃界而般涅槃。羅睺羅！汝必須往，若佛如來入涅槃后汝必憂悔。」
作是語已，時羅睺羅白難勝佛言：「世尊！我不忍聞釋迦牟尼如來、應、正遍知入涅槃聲，況能忍見彼佛世尊入般涅槃？是故我不堪忍往彼。」
爾時，羅睺羅答彼難勝佛已即于彼沒，往詣上方過九十九世界到第百世界，彼有如來、應、正遍知號曰商主，今現在世。爾時，羅睺羅到已，頭面作禮，悲泣流淚，憂愁啼哭，卻住一面。
住
【現代漢語翻譯】 現代漢語譯本 《大悲經》卷二 高齊天竺三藏那連提耶舍譯 羅睺羅品第四 當時，大德羅睺羅（佛陀之子）心中思忖：『我有什麼喜悅、什麼稱心如意、什麼值得欣慰的事情，能夠讓我忍受親眼見到世尊（佛陀）入般涅槃（完全的涅槃）呢？』這樣想著，他便從拘尸城（佛陀涅槃之地）的力士生地（佛陀出生地）消失，前往東北方，那裡有十個佛國土之外，有一個名為摩離支的世界，那裡的佛號為難勝如來（難以戰勝的如來）、應（應供）、正遍知（正等覺）。慧命羅睺羅到達難勝如來、應、正遍知所在之處，向他頂禮，然後退到一旁，憂愁不樂。 這時，難勝如來告訴羅睺羅說：『羅睺羅！你不要憂愁悲傷。羅睺羅！一切所愛、稱心如意的事物，都是因緣和合而生，必然會離散。羅睺羅！這是事物的自然規律，諸佛世尊完成佛事後都會入般涅槃。羅睺羅！你應當回到那裡。現在釋迦牟尼如來（釋迦牟尼佛）、應、正遍知在力士生地娑羅雙樹之間，像獅子王一樣右脅而臥，今天后半夜將在無餘涅槃界入般涅槃。羅睺羅！你必須前往，如果佛陀如來入涅槃后，你一定會後悔。』 說完這些話后，羅睺羅對難勝佛說：『世尊！我無法忍受聽到釋迦牟尼如來、應、正遍知入涅槃的聲音，更何況是親眼見到佛世尊入般涅槃呢？因此，我無法忍受前往那裡。』 羅睺羅回答難勝佛后，立即從那裡消失，前往上方，經過九十九個世界，到達第一百個世界，那裡有一位如來、應、正遍知，名為商主，現在世。羅睺羅到達后，向他頂禮，悲傷地流著眼淚，憂愁地哭泣，然後退到一旁。 他站在那裡。
【English Translation】 English version The Great Compassion Sutra, Volume 2 Translated by Tripitaka Narendrayasas of Tianzhu (India) during the Northern Qi Dynasty Chapter 4: Rahula At that time, the great virtuous Rahula (Buddha's son) thought to himself: 'What joy, what satisfaction, what happiness could I possibly have that would allow me to bear witnessing the World Honored One (Buddha) entering Parinirvana (complete Nirvana)?' Having thought this, he disappeared from the place of the birth of the strongman (Buddha's birthplace) in Kushinagar (Buddha's place of Nirvana) and went towards the northeast. There, beyond ten Buddha lands, was a world named Malichi, where the Buddha was named Nansheng Tathagata (Invincible Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). The wise Rahula arrived at the place of Nansheng Tathagata, Arhat, Samyaksambuddha, bowed his head in reverence, and then stood aside, sorrowful and unhappy. At this time, Nansheng Tathagata said to Rahula: 'Rahula! Do not be sorrowful or sad. Rahula! All things that are loved and desired are formed by causes and conditions, and they will inevitably disperse. Rahula! This is the natural law of things. All Buddhas, World Honored Ones, after completing their Buddha work, will enter Parinirvana. Rahula! You should return there. Now, Shakyamuni Tathagata (Shakyamuni Buddha), Arhat, Samyaksambuddha, is lying on his right side like a lion king between the twin Sala trees in the place of the birth of the strongman, and tonight, in the latter part of the night, he will enter Parinirvana in the realm of Nirvana without remainder. Rahula! You must go, for if the Buddha Tathagata enters Nirvana, you will surely regret it.' After saying these words, Rahula said to Nansheng Buddha: 'World Honored One! I cannot bear to hear the sound of Shakyamuni Tathagata, Arhat, Samyaksambuddha entering Nirvana, let alone witness the World Honored Buddha entering Parinirvana. Therefore, I cannot bear to go there.' After Rahula answered Nansheng Buddha, he immediately disappeared from there and went upwards, passing through ninety-nine worlds, and arrived at the hundredth world. There, there was a Tathagata, Arhat, Samyaksambuddha named Shangzhu, who was currently in the world. After Rahula arrived, he bowed his head in reverence, weeping with sorrow, and crying with grief, then stood aside. He stood there.
一面已，時商主佛告羅睺羅言：「止。羅睺羅！汝莫憂悲。羅睺羅！一切諸法，生者不生、老者不老、病者不病、死者不死、盡者不盡，無有是處。羅睺羅！過去諸佛、聲聞、緣覺寂滅離而般涅槃；未來諸佛、聲聞、緣覺寂滅離而般涅槃；現在諸佛、聲聞、緣覺寂滅離而般涅槃。羅睺羅！假使如來住世一劫、若百劫，必當如是入般涅槃。羅睺羅！諸佛世尊更無餘法，唯是究竟寂滅涅槃。羅睺羅！究竟寂滅者，是究竟定、究竟清涼、究竟盡、究竟樂、究竟安隱——所謂無窟宅涅槃界。羅睺羅！生苦、老苦、病苦、死苦，恩愛別離、怨憎合會、所求不得、五陰重擔，如是皆苦。羅睺羅！唯涅槃是樂。
「羅睺羅！汝亦不久當般涅槃。羅睺羅！汝及釋迦牟尼佛入涅槃處，無生、無老、無病、無死，無愛別離、無怨憎會、無不適意。羅睺羅！汝莫悲戀、莫憂、莫愁。羅睺羅！汝當思惟：誰是生者？誰是老者？誰是死者？誰是流轉？誰復還生？羅睺羅！皆是虛妄顛倒取著、未聞聖法。諸凡夫等未見諸聖、未信聖法、未學聖法、未解聖法、未知聖法、未住聖法故，心顛倒想，顛倒見顛倒；以顛倒故生、生故老、老故死；死已還生，馳走流轉，枯焦敗壞，愛戀憂愁，椎胸號哭。羅睺羅！一切聖人唯以此法毗尼息一切行，于上更
【現代漢語翻譯】 現代漢語譯本： 這時，商主佛告訴羅睺羅說：『停止吧，羅睺羅！你不要憂愁悲傷。羅睺羅！一切諸法，生者不會不生，老者不會不老，病者不會不病，死者不會不死，盡者不會不盡，沒有這樣的道理。羅睺羅！過去的諸佛、聲聞（聽聞佛法而修行的人）、緣覺（不依師教，自己悟道的人）都寂滅離世而入般涅槃（不生不滅的境界）；未來的諸佛、聲聞、緣覺也寂滅離世而入般涅槃；現在的諸佛、聲聞、緣覺也寂滅離世而入般涅槃。羅睺羅！即使如來（佛的稱號）住世一劫（極長的時間單位），或者百劫，也必定會這樣進入般涅槃。羅睺羅！諸佛世尊（對佛的尊稱）沒有其他的法，只有究竟的寂滅涅槃。羅睺羅！究竟的寂滅，就是究竟的禪定、究竟的清涼、究竟的止息、究竟的快樂、究竟的安穩——也就是所謂的無窟宅涅槃界（沒有住所的涅槃境界）。羅睺羅！生苦、老苦、病苦、死苦，恩愛別離、怨恨的人相遇、所求不得、五陰（色、受、想、行、識）的重擔，這些都是苦。羅睺羅！只有涅槃才是快樂。 『羅睺羅！你也不久將入般涅槃。羅睺羅！你和釋迦牟尼佛（佛陀的本名）進入涅槃的地方，沒有生、沒有老、沒有病、沒有死，沒有愛別離、沒有怨憎會、沒有不適意。羅睺羅！你不要悲傷留戀，不要憂愁，不要煩惱。羅睺羅！你應該思考：誰是生者？誰是老者？誰是死者？誰在流轉？誰又會再生？羅睺羅！這些都是虛妄顛倒的執著，因為沒有聽聞聖法。那些凡夫俗子沒有見到諸聖人，不相信聖法，不學習聖法，不理解聖法，不知道聖法，不住于聖法，所以心中顛倒妄想，顛倒見解；因為顛倒所以生，因為生所以老，因為老所以死；死後又再生，奔波流轉，枯萎衰敗，愛戀憂愁，捶胸號哭。羅睺羅！一切聖人只是用這法和律來止息一切行為，除此之外，再沒有其他。』
【English Translation】 English version: Then, the Buddha, the Lord of Merchants, said to Rāhula: 'Stop, Rāhula! Do not be sorrowful or grieve. Rāhula! Regarding all dharmas (phenomena), there is no such thing that what is born will not be born, what is old will not be old, what is sick will not be sick, what is dead will not die, what is exhausted will not be exhausted. Rāhula! The past Buddhas, Śrāvakas (disciples who hear the teachings), and Pratyekabuddhas (those who attain enlightenment on their own) have all entered Parinirvana (the ultimate state of liberation) after their extinction; the future Buddhas, Śrāvakas, and Pratyekabuddhas will also enter Parinirvana after their extinction; the present Buddhas, Śrāvakas, and Pratyekabuddhas also enter Parinirvana after their extinction. Rāhula! Even if the Tathagata (an epithet for the Buddha) were to live for one kalpa (an extremely long period of time), or a hundred kalpas, he would certainly enter Parinirvana in this way. Rāhula! The Buddhas, the World Honored Ones, have no other dharma, only the ultimate extinction of Nirvana. Rāhula! Ultimate extinction is ultimate samadhi (meditative absorption), ultimate coolness, ultimate cessation, ultimate joy, ultimate peace—that is, the so-called Nirvana realm without a dwelling place. Rāhula! The suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the separation from loved ones, the meeting with those who are hated, the inability to obtain what is desired, the heavy burden of the five skandhas (form, feeling, perception, mental formations, and consciousness), all these are suffering. Rāhula! Only Nirvana is happiness.' 'Rāhula! You too will soon enter Parinirvana. Rāhula! The place where you and Shakyamuni Buddha (the historical Buddha's given name) enter Nirvana has no birth, no old age, no sickness, no death, no separation from loved ones, no meeting with those who are hated, and no unpleasantness. Rāhula! Do not be sad or attached, do not worry, do not be distressed. Rāhula! You should contemplate: Who is the one who is born? Who is the one who is old? Who is the one who dies? Who is transmigrating? Who will be reborn? Rāhula! All these are false and inverted attachments, because they have not heard the holy Dharma. Those ordinary people have not seen the holy ones, do not believe in the holy Dharma, do not learn the holy Dharma, do not understand the holy Dharma, do not know the holy Dharma, and do not abide in the holy Dharma, therefore their minds are inverted, their thoughts are inverted, and their views are inverted; because of this inversion, they are born, because of birth they grow old, because of old age they die; after death they are reborn, running and transmigrating, withering and decaying, attached and sorrowful, beating their chests and weeping. Rāhula! All the holy ones only use this Dharma and Vinaya (monastic rules) to cease all actions, and there is nothing beyond this.'
無所作。羅睺羅！如是，導師所作已訖，聲聞弟子所作者已作，于上更無所作。羅睺羅！汝莫悲戀、莫憂、莫愁。
「羅睺羅！彼釋迦牟尼佛無上法王于釋種中尊，汝當往彼最後禮拜、供養、恭敬，若涅槃后汝必憂悔。
「羅睺羅！彼釋迦牟尼佛今在力士生地娑羅林間如師子王右脅而臥，思欲見汝羅睺羅，汝必須往。」
作是語已，慧命羅睺羅白商主佛言：「世尊！我不忍聞釋迦牟尼如來、應、正遍知入涅槃聲，況能忍見彼佛世尊入般涅槃？」作是語已，身心悶絕不自勝持，復作是言：「而彼世尊釋迦牟尼于釋種中尊、無上法王、眾生中寶，我今何能忍見彼佛入般涅槃？憐愍一切世間者、一切世間形相無與等者、與一切世間作燈者、與一切世間作眼目者、與一切世間作慧炬者、照曜一切世間者，明日離散，當無所有。」
作是語已，時商主如來告羅睺羅言：「止。羅睺羅！汝莫憂悲。羅睺羅！汝可不聞彼佛世尊說如是法：『一切行無常、一切行苦、一切法無我，寂滅涅槃。』？羅睺羅！彼佛世尊說如是偈：
「『諸行無常， 是生滅法， 生已還滅， 滅彼為樂。』」
羅睺羅言：「如是，世尊！」
佛告羅睺羅：「彼佛世尊昔可不作如是說也：『一切所愛、稱意等
【現代漢語翻譯】 現代漢語譯本： 『無所作為。羅睺羅（佛陀之子）！』 確實如此，導師（佛陀）所應做的事已經完成，聲聞弟子（佛陀的弟子）所應做的事也已完成，除此之外，再也沒有什麼需要做的了。羅睺羅！你不要悲傷、不要憂慮、不要愁苦。 『羅睺羅！那位釋迦牟尼佛（佛教的創始人）是至高無上的法王，在釋迦族中最為尊貴，你應該去最後一次禮拜、供養、恭敬他，如果在他涅槃之後再去，你一定會後悔。』 『羅睺羅！那位釋迦牟尼佛現在在力士生地（地名）的娑羅樹林間，像獅子王一樣右脅而臥，他想見你，羅睺羅，你必須去。』 說完這些話后，慧命羅睺羅（羅睺羅的尊稱）對商主佛（佛陀的別稱）說：『世尊！我不忍心聽到釋迦牟尼如來（佛陀的稱號）、應（應供）、正遍知（佛陀的智慧）入涅槃的聲音，更何況是親眼見到佛世尊入般涅槃（佛陀的最終寂滅）呢？』說完這些話，他身心悶絕，無法自持，又說道：『而那位世尊釋迦牟尼，在釋迦族中最為尊貴，是至高無上的法王，是眾生中的珍寶，我怎麼能忍心見到他入般涅槃呢？他憐憫一切世間，他的形相在世間無與倫比，他是世間的明燈，是世間的眼睛，是世間的智慧火炬，照耀著一切世間，明天就要離散，將不復存在。』 說完這些話后，商主如來（佛陀的別稱）對羅睺羅說：『停止吧，羅睺羅！你不要憂傷悲痛。羅睺羅！你難道沒有聽過佛世尊說過這樣的法嗎？「一切行無常（世間萬物都在變化），一切行苦（世間萬物都包含痛苦），一切法無我（世間萬物沒有永恒的自我），寂滅涅槃（最終的解脫）。」？羅睺羅！佛世尊說過這樣的偈語：』 『諸行無常，是生滅法，生已還滅，滅彼為樂。』 羅睺羅說：『是的，世尊！』 佛告訴羅睺羅：『佛世尊過去難道沒有這樣說過嗎？「一切所愛、稱意等」？'
【English Translation】 English version: 'Without doing anything. Rahula (Buddha's son)!』 It is so, what the Teacher (Buddha) had to do is done, what the Sravaka disciples (Buddha's disciples) had to do is done, and there is nothing more to do. Rahula! Do not grieve, do not worry, do not be sad. 'Rahula! That Shakyamuni Buddha (the founder of Buddhism) is the supreme Dharma King, the most honored among the Shakya clan, you should go and pay your last respects, make offerings, and show reverence to him. If you go after his Nirvana, you will surely regret it.' 'Rahula! That Shakyamuni Buddha is now lying on his right side like a lion king in the Sala forest in the land of the strongmen (place name), he wants to see you, Rahula, you must go.' After saying these words, the wise Rahula (Rahula's honorific title) said to the Merchant Lord Buddha (another name for Buddha): 'World Honored One! I cannot bear to hear the sound of Shakyamuni Tathagata (Buddha's title), Arhat (worthy of offerings), Samyaksambuddha (Buddha's wisdom) entering Nirvana, let alone witness the World Honored Buddha entering Parinirvana (Buddha's final extinction)?' After saying these words, his mind and body were overwhelmed, unable to control himself, and he said again: 'And that World Honored One Shakyamuni, the most honored among the Shakya clan, the supreme Dharma King, the treasure among all beings, how can I bear to see him enter Parinirvana? He has compassion for all the world, his form is unparalleled in the world, he is the lamp of the world, the eyes of the world, the torch of wisdom of the world, illuminating all the world, tomorrow he will be scattered, and will no longer exist.' After saying these words, the Merchant Lord Tathagata (another name for Buddha) said to Rahula: 'Stop, Rahula! Do not grieve. Rahula! Have you not heard the World Honored Buddha say such a Dharma: 「All conditioned things are impermanent (everything in the world is changing), all conditioned things are suffering (everything in the world contains suffering), all dharmas are without self (everything in the world has no permanent self), Nirvana is the extinction (the final liberation)」? Rahula! The World Honored Buddha has said such a verse:' 'All conditioned things are impermanent, they are subject to arising and ceasing, having arisen they cease, the cessation of them is bliss.' Rahula said: 'Yes, World Honored One!' The Buddha told Rahula: 'Has the World Honored Buddha not said in the past: 「All that is loved, agreeable, etc.」?'
事，必歸磨滅，不久離散；假使久住，會亦有離。』？」
羅睺羅言：「如是，婆伽婆！如是，修伽陀！」
佛言：「羅睺羅！有為諸法——生法、有法、覺知法、分別起法——從因緣生，若不滅者，無有是處。」
爾時，羅睺羅憶念己父釋迦牟尼如來、應、正遍知已，流淚而言：「我于明日更不見佛，諸比丘眾圍繞說法，如大海中須彌山王眾相莊嚴；起光明照、猶如滿月眾星圍繞、如日千光處空照曜；如深大海無量眾寶所藏積處、如轉輪王無量眷屬而共圍繞、如雪山王根力覺花之所開敷；如鐵圍山一切惡風所不能動，如是世尊一切外道諸論議風不能傾動；猶如蓮花處在池中，不為世法之所能染；猶如大梵具梵眷屬；猶如帝釋有千眼目；如師子王坐師子座無所恐懼，離諸怖畏能師子吼——我于明日更不得見。」時羅睺羅作是語已，默然悲泣，思惟而住。
爾時，商主如來告羅睺羅言：「汝今速可詣彼佛所，彼佛如來思欲見汝。羅睺羅！汝當速去，莫更重問致有稽留，慎莫勞擾彼佛世尊。羅睺羅！汝必須往。何以故？羅睺羅！諸佛法爾，佛以慈悲思欲見汝，不入涅槃。」
爾時，羅睺羅頭面禮彼商主佛已，譬如壯士屈伸臂頃，復如伸臂屈頃時，羅睺羅即于彼沒，詣拘尸城力士生地娑羅雙
【現代漢語翻譯】 現代漢語譯本：『事物必定會消磨殆盡，不久就會離散；即使能長久存在，最終也會有分離的時候。』 羅睺羅說：『是的，婆伽婆（Bhagavan，世尊）！是的，修伽陀（Sugata，善逝）！』 佛說：『羅睺羅！有為諸法——生法、有法、覺知法、分別起法——都是從因緣而生，如果它們不滅，那是不可能的。』 當時，羅睺羅憶念起自己的父親釋迦牟尼如來（Tathagata，如來）、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺）之後，流著眼淚說：『我明天就再也見不到佛了，諸比丘眾圍繞著他說法，就像大海中的須彌山王（Sumeru，宇宙中心）那樣莊嚴；他散發著光明，猶如滿月被眾星圍繞；又如太陽散發著千道光芒照耀天空；又如深海中蘊藏著無量珍寶；又如轉輪王（Chakravartin，統治世界的君主）被無量眷屬圍繞；又如雪山王（Himalaya，喜馬拉雅山）根、力、覺花盛開；又如鐵圍山（Cakravada，環繞世界的山）一切惡風都不能動搖，世尊也是如此，一切外道（Tirthika，非佛教的修行者）的論議之風都不能動搖他；猶如蓮花生長在池塘中，不被世俗所污染；猶如大梵天（Mahabrahma，色界天主）擁有梵天眷屬；猶如帝釋天（Indra，忉利天主）有千眼；又如獅子王坐在獅子座上無所畏懼，遠離一切恐懼，能發出獅子吼——我明天就再也見不到他了。』當時，羅睺羅說完這些話后，默默地悲傷哭泣，思索著停留在那兒。 這時，商主如來（Shanjuzhu Tathagata，商主如來）告訴羅睺羅說：『你現在可以立刻去那位佛那裡，那位如來想見你。羅睺羅！你應當快去，不要再問而耽擱時間，不要打擾那位佛世尊。羅睺羅！你必須去。為什麼呢？羅睺羅！諸佛都是如此，佛以慈悲之心想見你，所以不會入涅槃。』 當時，羅睺羅向商主佛頂禮之後，就像壯士屈伸手臂那樣快，又像伸臂屈臂那樣快，羅睺羅就從那裡消失了，前往拘尸城（Kushinagar，佛陀涅槃地）力士生地娑羅雙樹（Sala，娑羅樹）林。
【English Translation】 English version: 'Things are bound to perish, and will soon be scattered; even if they last long, there will eventually be separation.' Rahula said, 'So it is, Bhagavan! So it is, Sugata!' The Buddha said, 'Rahula! All conditioned phenomena—the phenomena of arising, of being, of knowing, of differentiating—arise from causes and conditions. If they do not cease, that is impossible.' Then, Rahula, remembering his father, Shakyamuni Tathagata, Arhat, Samyaksambuddha, wept and said, 'Tomorrow I will no longer see the Buddha, with the assembly of monks surrounding him as he teaches the Dharma, like Mount Sumeru (the cosmic center) in the great ocean, majestic and adorned; he radiates light, like the full moon surrounded by stars; like the sun shining with a thousand rays illuminating the sky; like the deep ocean containing countless treasures; like a Chakravartin (a world-ruling monarch) surrounded by countless attendants; like the King of the Snow Mountains (Himalayas) with roots, powers, and flowers of enlightenment blooming; like the Iron Mountain Range (Cakravada) that cannot be moved by any evil winds, so too the World Honored One cannot be moved by the winds of debate from all the Tirthikas (non-Buddhist ascetics); like a lotus flower in a pond, unsoiled by worldly things; like Mahabrahma (the lord of the Brahma realm) with his Brahma retinue; like Indra (the lord of the Devas) with a thousand eyes; like a lion king sitting on his lion throne, fearless, free from all fear, able to roar the lion's roar—tomorrow I will no longer see him.' At that time, after Rahula spoke these words, he silently wept with sorrow, contemplating and remaining there. Then, the Shanjuzhu Tathagata (Merchant Lord Tathagata) said to Rahula, 'You may now quickly go to that Buddha, for that Tathagata wishes to see you. Rahula! You should go quickly, do not ask further questions and delay, do not disturb that Buddha, the World Honored One. Rahula! You must go. Why is that? Rahula! Such is the nature of all Buddhas, the Buddha wishes to see you out of compassion, and therefore will not enter Nirvana.' Then, Rahula bowed his head to the Shanjuzhu Buddha, and as quickly as a strong man extends and retracts his arm, Rahula disappeared from there and went to the Sala (Shorea robusta) grove, the birthplace of the strongmen in Kushinagar (the place of Buddha's Parinirvana).
樹間到如來所，亦復如是。到已，頭面禮足，右繞三匝，卻住一面，憂愁悲泣，合掌流淚。
爾時，世尊告羅睺羅言：「羅睺羅！汝莫悲戀、憂愁、啼哭、心生熱惱。羅睺羅！汝于父所作父事訖，我亦汝所作子事訖。羅睺羅！汝莫生戀，憂愁悲悔。羅睺羅！我與汝等俱為一切眾生得無畏故，發勤精進；不作怨仇、不作惱害故，發大精進。羅睺羅！我今般涅槃已，更不與他作父。羅睺羅！汝亦當般涅槃，更不與他作子。羅睺羅！我與汝等二俱，不作惱亂、不作怨仇。」
爾時，羅睺羅白佛言：「世尊！婆伽婆！莫般涅槃。修伽陀！莫般涅槃。唯愿世尊住世一劫，為于多眾安隱樂故、憐愍世間故、利益安樂諸天人故。」
作是語已，佛告羅睺羅言：「羅睺羅！如來、應、正遍知盡知諸法，於世間中得名為佛。羅睺羅！然彼佛法，不消、不盡，不生、不滅，不來、不去，不成、不壞，不坐、不臥，不合、不散。何以故？羅睺羅！如是法住，畢竟不生、畢竟不滅、畢竟空、畢竟無自性，寂定涅槃、不入眾數、無窟宅，不可說、非語言道，此是諸佛法。所謂畢竟住故，畢竟滅故；畢竟寂滅故，畢竟離故；畢竟離欲故，畢竟不和合故；畢竟不作故，畢竟盡故。羅睺羅！我隨宜說此法，假使諸佛若出世、若不出世
【現代漢語翻譯】 現代漢語譯本：羅睺羅也像這樣來到如來所在的地方。到達后，他以頭面禮拜佛足，右繞佛三圈，然後退到一旁，憂愁悲傷地哭泣，合掌流淚。 這時，世尊告訴羅睺羅說：『羅睺羅！你不要悲傷、留戀、憂愁、哭泣、心中煩惱。羅睺羅！你對父親所應盡的父親之事已經做完，我對你所應盡的兒子之事也已經做完。羅睺羅！你不要產生留戀、憂愁、悲傷後悔。羅睺羅！我和你們一起爲了使一切眾生得到無畏，發起勤奮精進；爲了不與人結怨、不惱害他人，發起大精進。羅睺羅！我現在般涅槃后，不再做別人的父親。羅睺羅！你也應當般涅槃，不再做別人的兒子。羅睺羅！我和你都不惱亂他人，不與人結怨。』 這時，羅睺羅對佛說：『世尊（Bhagavan，意為有福者）！婆伽婆（Bhagavan）！請不要般涅槃。修伽陀（Sugata，意為善逝）！請不要般涅槃。唯愿世尊住世一劫，爲了使眾多眾生得到安穩快樂，爲了憐憫世間，爲了利益安樂諸天人。』 說完這些話后，佛告訴羅睺羅說：『羅睺羅！如來（Tathagata，意為如實而來者）、應（Arhat，意為應供）、正遍知（Samyaksambuddha，意為正等覺者）完全瞭解一切法，在世間中被稱為佛。羅睺羅！然而佛法，不消減、不窮盡，不生、不滅，不來、不去，不成、不壞，不坐、不臥，不合、不散。為什麼呢？羅睺羅！這樣的法是常住的，畢竟不生、畢竟不滅、畢竟空、畢竟無自性，寂靜涅槃（Nirvana，意為寂滅），不屬於任何類別、沒有住所，不可說、非語言所能表達，這就是諸佛的法。所謂畢竟常住，所以畢竟滅；畢竟寂滅，所以畢竟離；畢竟離欲，所以畢竟不和合；畢竟不造作，所以畢竟窮盡。羅睺羅！我隨順因緣說此法，即使諸佛出世或不出世，
【English Translation】 English version: Rahula also went to where the Tathagata (如來, one who has thus come) was, just like the others. Having arrived, he bowed his head to the feet of the Buddha, circumambulated him three times to the right, and then stood to one side, sorrowfully weeping, with his palms together and tears flowing. At that time, the World Honored One said to Rahula: 'Rahula! Do not grieve, be attached, be sorrowful, weep, or have your mind agitated. Rahula! You have completed the duties of a son to your father, and I have completed the duties of a father to my son. Rahula! Do not be attached, sorrowful, or regretful. Rahula! I and you together have made diligent efforts to give fearlessness to all sentient beings; we have made great diligent efforts to not create enmity or harm. Rahula! Now that I have entered Parinirvana (般涅槃, final nirvana), I will no longer be a father to anyone. Rahula! You should also enter Parinirvana, and no longer be a son to anyone. Rahula! Neither I nor you will cause trouble or create enmity.' At that time, Rahula said to the Buddha: 'World Honored One (Bhagavan, Blessed One)! Bhagavan! Please do not enter Parinirvana. Sugata (修伽陀, Well-Gone One)! Please do not enter Parinirvana. May the World Honored One remain in the world for a kalpa (劫, eon), for the sake of the peace and happiness of many beings, for the sake of compassion for the world, and for the benefit and happiness of gods and humans.' Having said these words, the Buddha said to Rahula: 'Rahula! The Tathagata (如來, one who has thus come), Arhat (應, worthy one), Samyaksambuddha (正遍知, fully enlightened one) fully understands all dharmas (法, teachings), and is known as the Buddha in the world. Rahula! However, the Buddha Dharma (佛法, Buddha's teachings) does not diminish, does not end, does not arise, does not cease, does not come, does not go, does not become, does not decay, does not sit, does not lie down, does not unite, does not scatter. Why is that? Rahula! Such a Dharma is abiding, ultimately not arising, ultimately not ceasing, ultimately empty, ultimately without self-nature, peaceful Nirvana (涅槃, cessation), not belonging to any category, without a dwelling place, indescribable, beyond the path of language, this is the Dharma of all Buddhas. It is said to be ultimately abiding, therefore ultimately ceasing; ultimately peaceful, therefore ultimately detached; ultimately detached from desire, therefore ultimately not united; ultimately not created, therefore ultimately exhausted. Rahula! I speak this Dharma according to conditions, whether the Buddhas appear in the world or not,'
，如是諸法住、諸法如，法爾故、法不變易故、法離欲故、法無自性故。羅睺羅！如是，如來不將戒聚入般涅槃，不將定聚、慧聚、解脫聚、解脫知見聚入般涅槃。羅睺羅！汝莫悲戀、莫憂、莫愁。羅睺羅！一切諸行無常、無定、無所悕望，無常盡變易法。羅睺羅！乃至息一切行，厭舍不著，唯求解脫。羅睺羅！此是我之教法。」
佛為羅睺羅說此見實諦品時，大德比丘六十人皆盡諸漏心得解脫，二十五比丘尼亦心解脫得盡諸漏，無量天人遠塵離垢得法眼凈，六萬八千諸菩薩得無生法忍，一切皆悉歡喜踴躍，嘆言佛法不可思議。彼等皆悉以優波羅花、波頭摩花、拘牟頭花、芬陀利花而散佛上，各作是言：「我于來世亦當如是作天人師，出興於世說如是法——世間無上、無相涅槃——如是以大涅槃而般涅槃。」彼諸菩薩作是語已，默然而住。
大悲經迦葉品第五
爾時，阿難在佛床邊悲啼流淚，悶絕躄地，猶如臨崖斫斷大樹，作如是言：「婆伽婆！涅槃太速。修伽陀！涅槃太速。眾生中寶、大慈悲者隱沒太速；世間大燈、世間大炬、天人中最隱沒太速；眾生芬陀利於世間中隱沒太速。眾生龍象——善自調者、復調眾生、未調者令調——隱沒太速；無上導師、能示世間安隱道者隱沒太速。世間慧眼——
【現代漢語翻譯】 現代漢語譯本：『羅睺羅！諸法就是這樣安住，諸法就是這樣如實，這是法爾如是，法不可改變，法離欲，法無自性。羅睺羅！如來不會帶著戒聚進入般涅槃，不會帶著定聚、慧聚、解脫聚、解脫知見聚進入般涅槃。羅睺羅！你不要悲傷、不要憂愁、不要煩惱。羅睺羅！一切諸行都是無常的、不確定的、沒有可期望的，都是無常的、會變化消逝的。羅睺羅！乃至要止息一切行，厭離捨棄而不執著，唯求解脫。羅睺羅！這就是我的教法。』 佛陀為羅睺羅宣說這見實諦品時，六十位大德比丘都斷盡了煩惱，心得解脫；二十五位比丘尼也心得解脫，斷盡了煩惱；無數天人遠離塵垢，得到了清凈的法眼；六萬八千位菩薩得到了無生法忍。所有人都歡喜踴躍，讚歎佛法不可思議。他們都用優波羅花（青蓮花）、波頭摩花（紅蓮花）、拘牟頭花（白睡蓮）、芬陀利花（白蓮花）散在佛陀身上，各自說道：『我將來也要像這樣成為天人導師，出現在世間宣說這樣的法——世間無上、無相的涅槃——像這樣以大涅槃而般涅槃。』這些菩薩說完這些話后，就默默地站立著。 《大悲經》迦葉品第五 這時，阿難在佛陀床邊悲傷地哭泣流淚，昏厥倒地，就像臨近懸崖被砍斷的大樹一樣，說道：『婆伽婆（世尊）！涅槃太快了。修伽陀（善逝）！涅槃太快了。眾生中的珍寶、大慈悲者隱沒得太快了；世間的大燈、世間的大火炬、天人中最尊貴的隱沒得太快了；眾生中的芬陀利（白蓮花）在世間中隱沒得太快了。眾生中的龍象——善於調伏自己、又能調伏眾生、使未調伏者得到調伏——隱沒得太快了；無上的導師、能指示世間安穩道路的人隱沒得太快了。世間的慧眼——』
【English Translation】 English version: 'Rahula! Thus are all dharmas established, thus are all dharmas as they are, because it is the nature of dharma, because dharma does not change, because dharma is free from desire, because dharma has no self-nature. Rahula! The Tathagata will not enter Parinirvana with the aggregate of precepts, nor will he enter Parinirvana with the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, or the aggregate of the knowledge and vision of liberation. Rahula! Do not grieve, do not worry, do not be sad. Rahula! All conditioned things are impermanent, uncertain, and without expectation; they are impermanent and subject to change and decay. Rahula! Even to the point of ceasing all activities, being weary of and abandoning attachment, seeking only liberation. Rahula! This is my teaching.' When the Buddha spoke this 'Seeing the Truth' chapter to Rahula, sixty great Bhikkhus attained the end of all outflows and their minds were liberated; twenty-five Bhikkhunis also had their minds liberated and attained the end of all outflows; countless devas were freed from dust and defilement and obtained the pure Dharma eye; sixty-eight thousand Bodhisattvas attained the patience of non-arising dharmas. All were joyful and elated, praising the Buddha's Dharma as inconceivable. They all scattered Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (white water lilies), and Pundarika flowers (white lotuses) upon the Buddha, each saying: 'In the future, I too shall be a teacher of devas and humans, appearing in the world to proclaim such Dharma—the unsurpassed, formless Nirvana of the world—and thus enter Parinirvana with great Nirvana.' Having spoken these words, those Bodhisattvas remained silent. The Great Compassion Sutra, Chapter Five on Kasyapa At that time, Ananda was weeping and shedding tears by the Buddha's bed, fainting and collapsing to the ground, like a great tree being chopped down near a cliff, saying: 'Bhagavan (World Honored One)! Parinirvana is too soon. Sugata (Well-Gone One)! Parinirvana is too soon. The jewel among beings, the one of great compassion, is hidden too soon; the great lamp of the world, the great torch of the world, the most honored among devas and humans, is hidden too soon; the Pundarika (white lotus) among beings is hidden too soon in the world. The dragon-elephant among beings—one who is well-tamed, who tames others, and causes the untamed to be tamed—is hidden too soon; the unsurpassed guide, the one who can show the path of peace and security in the world, is hidden too soon. The eye of wisdom of the world—'
大光普照，能示世間——隱沒太速，世間盲冥無引導者；眾生父母於世間中隱沒太速，世間孤獨無所恃怙。眾生中寶！云何明日我更不見，唯有名在？」
爾時，世尊告阿難言：「止。阿難！莫憂悲。我曾告汝，一切所愛、稱意等事，和合之法必有離散。阿難！有為諸法——生法、有法、覺知法、因緣法、滅壞法——若不壞者，無有是處；彼若得住，亦無是處。阿難！假使久住，法當如是，必亦有離。是故，阿難！汝莫憂悲。」
爾時，阿難瞻仰尊顏目不暫舍，思惟是已亦復躄地，猶如臨崖斫斷大樹。
佛復告言：「阿難！止，莫憂悲，不以憂悲令我住世。阿難！我曾告汝，一切所愛、稱意等事，有為和合必當別離；假使久住會亦當滅，諸行法爾。阿難！汝以身、口慈孝如來，無量安樂心無有二，無瞋、無恨、無有怨仇。」
爾時，阿難從地而起，抆淚而言：「世尊！我何得不愁？何得不悲？我與如是大慈悲者、出一切世間者、憐愍一切世間者、一切世間所愛惜者、一切世間所歸趣者、導引一切世間者、利益一切世間者、安樂一切世間者、如是大寶眾生，明當別離。」
爾時，阿難大號哭已，抆淚而言：「奇哉奇哉！諸行是尸而作欺陵，能令如是大燈、大炬、大日光明、無量光炎、百
【現代漢語翻譯】 現代漢語譯本 『大光明普照，能夠照亮世間』——隱沒得太快了，世間陷入盲昧，沒有引導者；眾生的父母在世間中隱沒得太快了，世間孤獨無所依靠。眾生中的珍寶啊！為什麼明天我就再也見不到您了，只剩下您的名號存在呢？」
這時，世尊告訴阿難說：『停止吧，阿難！不要憂愁悲傷。我曾經告訴過你，一切所愛、稱心如意的事物，和合的法則必然會有離散。阿難！有為的諸法——生法、有法、覺知法、因緣法、滅壞法——如果不會壞滅，那是不可能的；它們如果能夠常住，也是不可能的。阿難！即使能夠長久存在，法則也是如此，必然會有離散。所以，阿難！你不要憂愁悲傷。』
這時，阿難瞻仰著世尊的容顏，眼睛片刻也不離開，思索著這些話，又再次跌倒在地，就像臨近懸崖被砍斷的大樹一樣。
佛陀又告訴阿難說：『阿難！停止吧，不要憂愁悲傷，不要因為憂愁悲傷就讓我住世。阿難！我曾經告訴過你，一切所愛、稱心如意的事物，有為的和合必然會分離；即使能夠長久存在，最終也會滅亡，諸行法則是這樣的。阿難！你以身、口慈孝對待如來（Tathagata），無量安樂，心中沒有二心，沒有嗔恨、沒有怨恨、沒有仇敵。』
這時，阿難從地上站起來，擦著眼淚說：『世尊！我怎麼能不愁？怎麼能不悲傷？我與這樣大慈悲的人、超出一切世間的人、憐憫一切世間的人、一切世間所愛惜的人、一切世間所歸依的人、引導一切世間的人、利益一切世間的人、安樂一切世間的人、這樣的大寶眾生，明天就要分別了。』
這時，阿難大聲哭泣之後，擦著眼淚說：『奇哉奇哉！諸行就像屍體一樣欺騙人，能夠讓這樣的大燈、大火炬、大日光芒、無量光焰、百千光明，都隱沒不見。』
【English Translation】 English version 'The great light shines universally, able to illuminate the world'—it disappears too quickly, the world falls into blindness, without a guide; the parents of beings in the world disappear too quickly, the world is lonely and without support. O Jewel among beings! Why is it that tomorrow I will no longer see you, with only your name remaining?'
At that time, the World Honored One said to Ananda: 'Stop, Ananda! Do not grieve. I have told you before that all things that are loved and agreeable, the law of coming together must have separation. Ananda! The conditioned dharmas—the dharma of birth, the dharma of existence, the dharma of awareness, the dharma of causes and conditions, the dharma of destruction—if they do not decay, that is impossible; if they could abide permanently, that is also impossible. Ananda! Even if they could exist for a long time, the law is such that there will inevitably be separation. Therefore, Ananda! Do not grieve.'
At that time, Ananda gazed upon the face of the World Honored One, his eyes not leaving for a moment, contemplating these words, and then fell to the ground again, like a large tree that has been cut down near a cliff.
The Buddha again said to Ananda: 'Ananda! Stop, do not grieve, do not let your grief cause me to remain in the world. Ananda! I have told you before that all things that are loved and agreeable, the conditioned coming together must separate; even if they could exist for a long time, they will eventually perish, such is the law of all phenomena. Ananda! You have treated the Tathagata (如來) with kindness and filial piety in body and speech, with immeasurable joy, without any duality in your heart, without anger, without hatred, without enemies.'
At that time, Ananda rose from the ground, wiping away his tears, and said: 'World Honored One! How can I not grieve? How can I not be sad? I am about to be separated tomorrow from such a compassionate one, one who transcends all worlds, one who has compassion for all worlds, one who is cherished by all worlds, one to whom all worlds turn for refuge, one who guides all worlds, one who benefits all worlds, one who brings peace to all worlds, such a great jewel among beings.'
At that time, Ananda cried loudly, then wiping away his tears, said: 'How strange, how strange! All phenomena are like corpses, deceiving people, able to make such a great lamp, a great torch, the great light of the sun, immeasurable flames of light, hundreds and thousands of lights, all disappear.'
千億那由他炎幢眷屬、普現世間見知念慧境界、普照大寶眾生隱沒太速。大智慧者、大光明者今於世間隱沒太速，世間孤獨；作覆護者隱沒太速；如來具足神通變化，今於世間隱沒太速。世尊！我何得不愁？何得不悲？世尊！我今自怪心不破裂以為百分。世尊！我亦自怪不于佛前而取命終，必是世尊神力加我，以是義故不取命終。何以故？我于佛所親承面受八萬四千諸法寶藏受持不忘，未廣流佈在於十方諸天人故。世尊！我為如來神力所加，以是義故，我不命終。
「世尊！我何得不愁？何得不悲？世尊！我到迦毗羅城世尊生處釋種集時作何等語？可言日種釋迦牟尼佛、釋種中尊、無上法王般涅槃耶？我到王舍城毗提希子阿阇世王所作何等語？可言大師佛日隱沒、能拔世間無間業箭醫王去耶？我到舍婆提城作何等語？可言大悲憐愍世間者隱沒去耶？我到祇陀林，給孤獨長者而問我言：『如來何時來住祇陀林給孤獨園？』作何言答？我到毗舍離城諸離車子前當作何言？可言憐愍世間最大尊師隱沒去耶？諸方所有善男子、善女人來問義者作何言答？可言是大智人世間智者、斷一切疑者隱沒去耶？諸方所有諸比丘眾為欲見佛，供養禮拜、問訊世尊，為布薩故來問法者、來問義者，我更不見、不聞彼說得上人法。世尊滅
【現代漢語翻譯】 現代漢語譯本：千億那由他（極大的數量單位）炎幢（像火焰一樣燃燒的旗幟）眷屬，普遍顯現在世間，能見知念慧的境界，普照大寶眾生，卻隱沒得太快了。大智慧者、大光明者如今在世間隱沒得太快，世間變得孤獨；作為覆護者的人隱沒得太快；如來具足神通變化，如今在世間隱沒得太快。世尊！我怎麼能不憂愁？怎麼能不悲傷？世尊！我現在自己都奇怪，為什麼我的心沒有破裂成百分。世尊！我也自己奇怪，為什麼沒有在佛陀面前就結束生命，一定是世尊的神力加持了我，因為這個原因我才沒有結束生命。為什麼呢？因為我在佛陀那裡親自接受了八萬四千種法寶的教誨，受持不忘，還沒有廣泛流佈到十方諸天人那裡。世尊！我是因為如來的神力加持，因為這個原因，我才沒有結束生命。 世尊！我怎麼能不憂愁？怎麼能不悲傷？世尊！我到迦毗羅城（釋迦牟尼佛的故鄉）世尊出生的地方，當釋迦族人聚集的時候，我該說什麼呢？可以說『太陽種族的釋迦牟尼佛，釋迦族中最尊貴的人，無上的法王已經般涅槃（佛教術語，指佛陀的去世）了嗎？』我到王舍城，對比提希（頻婆娑羅王的王后）的兒子阿阇世王那裡，我該說什麼呢？可以說『大師佛陀的太陽已經隱沒，能夠拔除世間無間業箭（指極重的惡業）的醫王已經離去了嗎？』我到舍婆提城（古印度城市）該說什麼呢？可以說『大悲憐憫世間的人已經隱沒離去了嗎？』我到祇陀林（佛陀常住的精舍），給孤獨長者（佛陀的護法）問我：『如來什麼時候來住在祇陀林給孤獨園？』我該怎麼回答？我到毗舍離城（古印度城市）的各位離車子（當地貴族）面前，我該說什麼呢？可以說『憐憫世間最偉大的導師已經隱沒離去了嗎？』各方所有善男子、善女人來問佛法的人，我該怎麼回答？可以說『是大智慧的人，世間的智者，斷除一切疑惑的人已經隱沒離去了嗎？』各方所有比丘眾，爲了想見佛陀，供養禮拜、問候世尊，爲了布薩（佛教儀式）來問法的人，來問佛法義理的人，我再也見不到、聽不到他們說得上人法（指高深的佛法）。世尊滅度了。
【English Translation】 English version: The retinue of billions of nayutas (an extremely large number) of flaming banners, universally appearing in the world, seeing and knowing the realm of mindfulness and wisdom, illuminating the great precious beings, has vanished too quickly. The great wise one, the great luminous one, has now vanished too quickly in the world, leaving the world desolate; the one who provides protection has vanished too quickly; the Tathagata, possessing complete spiritual powers and transformations, has now vanished too quickly in the world. World-Honored One! How can I not be sorrowful? How can I not be grieved? World-Honored One! I am now surprised myself that my heart has not broken into a hundred pieces. World-Honored One! I am also surprised that I did not end my life before the Buddha, it must be the Buddha's divine power that has sustained me, and for this reason I have not ended my life. Why is that? Because I personally received from the Buddha the teachings of eighty-four thousand Dharma treasures, upholding them without forgetting, and have not yet widely disseminated them to the gods and humans of the ten directions. World-Honored One! I am sustained by the divine power of the Tathagata, and for this reason, I have not ended my life. World-Honored One! How can I not be sorrowful? How can I not be grieved? World-Honored One! When I go to Kapilavastu (the birthplace of Shakyamuni Buddha), the place where the World-Honored One was born, when the Shakya clan gathers, what should I say? Can I say, 'Shakyamuni Buddha of the solar race, the most honored among the Shakya clan, the unsurpassed Dharma King has entered Parinirvana (a Buddhist term referring to the passing away of the Buddha)?' When I go to Rajagriha, to King Ajatasatru, the son of Vaidehi (Queen of King Bimbisara), what should I say? Can I say, 'The sun of the great master Buddha has set, the physician who could pull out the arrows of uninterrupted karma (referring to extremely heavy negative karma) has departed?' When I go to Shravasti (an ancient Indian city), what should I say? Can I say, 'The one with great compassion and pity for the world has vanished and departed?' When I go to Jeta Grove (a monastery where the Buddha often stayed), and the elder Anathapindika (a patron of the Buddha) asks me, 'When will the Tathagata come to stay at Jeta Grove, Anathapindika's Garden?' How should I answer? When I go before the Licchavis (local nobles) of Vaishali (an ancient Indian city), what should I say? Can I say, 'The greatest teacher who had compassion for the world has vanished and departed?' When virtuous men and women from all directions come to ask about the Dharma, how should I answer? Can I say, 'The one with great wisdom, the wise one of the world, the one who cut off all doubts has vanished and departed?' When all the monks from all directions come to see the Buddha, to make offerings, to pay respects, to inquire after the World-Honored One, and to ask about the Dharma for the sake of the Uposatha (Buddhist ceremony), I will no longer see or hear them speak of the Dharma of the superior person (referring to profound Buddhist teachings). The World-Honored One has passed away.
后，有如是等神通變化、修梵行者隱沒於世，我何得不愁？何得不悲？」
作是語已，佛告阿難言：「阿難！止，汝莫憂愁。我之梵行當廣流佈，久住世間，利益天人。阿難！我滅度後過四百年，迦葉共汝及諸弟子展轉相承，作神通變化、修行梵行利益天人。阿難！汝莫憂悲。我之正法當廣流佈，久住世間，利益天人。阿難！我涅槃后，迦葉比丘共汝發心，令我阿僧祇億那由他劫所集無上三藐三菩提法增益諸善，使不退失。何以故？阿難！是迦葉比丘少欲知足，遠離精進，樂不忘念，樂不戲論，定慧現前。阿難！迦葉比丘能于大眾示教利喜，于諸梵行說法不惓，猶如父母。阿難！迦葉比丘于諸四眾所見懸遠，憐愍世間、為欲利益安樂眾生諸天人故，發如是心。」
爾時，阿難白佛言：「世尊！迦葉比丘如是發心，利益安樂幾許諸天人眾？」
佛言：「阿難！迦葉比丘入涅槃時作是誓願：『愿我滅后，以我神力所加持故，令我身衣不變不壞，發毛、膚色、諸根支節亦不變壞，乃至彌勒如來、應、正遍知出興世時，令我此身見彼世尊，共作初會。如是第二、第三大會，以我願力所加持故，當令多百眾生、多千眾生、多千萬眾生、多百千億那由他眾生得聖道果。若彌勒佛見我身、衣不變不壞，三會聲聞亦
【現代漢語翻譯】 現代漢語譯本：之後，當看到像這樣具有神通變化、修行梵行的人隱沒於世時，我怎能不憂愁？怎能不悲傷？」 說完這些話后，佛陀告訴阿難說：「阿難！停止吧，你不要憂愁。我的梵行將會廣泛流傳，長久住世，利益天人和眾生。阿難！我滅度后四百年，迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）會和你以及其他弟子輾轉相傳，展現神通變化，修行梵行，利益天人和眾生。阿難！你不要憂愁悲傷。我的正法將會廣泛流傳，長久住世，利益天人和眾生。阿難！我涅槃后，迦葉比丘會和你一起發心，使我于阿僧祇（asamkhya，佛教中表示極大數量的單位）億那由他（nayuta，佛教中表示極大數量的單位）劫所積累的無上三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，佛的智慧）之法，增益各種善行，使其不退失。為什麼呢？阿難！因為迦葉比丘少欲知足，遠離懈怠，樂於不忘失正念，樂於不作無意義的戲論，定力與智慧都已現前。阿難！迦葉比丘能在大眾中教導、開示、使人歡喜，對於各種梵行的教導從不厭倦，就像父母一樣。阿難！迦葉比丘對於四眾弟子來說，是高瞻遠矚的，他憐憫世間，爲了利益安樂眾生和諸天人，發起了這樣的心願。」 這時，阿難向佛陀說道：「世尊！迦葉比丘這樣發心，能利益安樂多少天人和眾生呢？」 佛陀說：「阿難！迦葉比丘入涅槃時發下這樣的誓願：『愿我滅度后，以我神通力量的加持，使我的身體和衣服不變不壞，頭髮、膚色、各個器官和肢體也不變壞，乃至彌勒（Maitreya，未來佛）如來、應、正遍知（arhat-samyak-sambuddha，佛的十種稱號之一）出世時，讓我的身體能見到那位世尊，一起參加初次法會。像這樣，在第二、第三次法會上，以我的願力加持，應當使眾多百位眾生、千位眾生、千萬位眾生、百千億那由他眾生獲得聖道果。如果彌勒佛見到我的身體和衣服不變不壞，三會聲聞（sravaka，聽聞佛法而修行證果的人）也
【English Translation】 English version: Afterwards, when I see those with such supernatural powers and those who practice the pure life disappear from the world, how can I not worry? How can I not be sad?」 Having spoken these words, the Buddha said to Ananda, 「Ananda! Stop, do not worry. My pure life will spread widely, abide in the world for a long time, and benefit gods and humans. Ananda! Four hundred years after my passing, Kasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) will, along with you and other disciples, pass on the teachings, display supernatural powers, practice the pure life, and benefit gods and humans. Ananda! Do not worry or be sad. My true Dharma will spread widely, abide in the world for a long time, and benefit gods and humans. Ananda! After my Nirvana, the Bhikkhu Kasyapa will, together with you, resolve to increase all good deeds and prevent their loss, through the unsurpassed, perfect enlightenment (anuttara-samyak-sambodhi) that I have accumulated over countless asamkhya (a unit of extremely large number in Buddhism) nayuta (a unit of extremely large number in Buddhism) kalpas (eons). Why is this so? Ananda! Because the Bhikkhu Kasyapa is content with little, far from laziness, delights in not forgetting mindfulness, delights in not engaging in meaningless discussions, and has both concentration and wisdom present. Ananda! The Bhikkhu Kasyapa is able to teach, instruct, and bring joy to the assembly, and is never weary of teaching the various pure practices, just like a parent. Ananda! The Bhikkhu Kasyapa is far-sighted in his view of the four assemblies, and out of compassion for the world, for the sake of benefiting and bringing peace to sentient beings and gods, he has made such a resolution.」 At that time, Ananda said to the Buddha, 「World Honored One! How many gods and humans will the Bhikkhu Kasyapa benefit and bring peace to with such a resolution?」 The Buddha said, 「Ananda! When the Bhikkhu Kasyapa enters Nirvana, he will make this vow: 『May it be that after my passing, through the power of my supernatural abilities, my body and clothes will not change or decay, my hair, skin color, and all my organs and limbs will not decay, until the time when the Tathagata (one of the Buddha's ten titles), Arhat (one of the Buddha's ten titles), Samyak-sambuddha (one of the Buddha's ten titles) Maitreya (the future Buddha) appears in the world, so that my body can see that World Honored One and participate in the first assembly. Likewise, in the second and third assemblies, through the power of my vow, I shall enable many hundreds of beings, many thousands of beings, many millions of beings, and many hundreds of thousands of millions of nayuta beings to attain the fruit of the holy path. If the Buddha Maitreya sees that my body and clothes have not changed or decayed, the sravakas (those who attain enlightenment by hearing the Buddha's teachings) of the three assemblies will also』
見我身不變不壞諸根支節及袈裟已；然後我身住在空中，以己身火阇維其身，阇維身已灰炭不現。』阿難！是為迦葉發心利益安樂眾生。阿難！迦葉比丘如是願力所加持故，成熟如是諸眾生已而般涅槃。
「阿難！迦葉比丘般涅槃已，有四石山當來到迦葉所，覆障其身合成為一。阿難！是迦葉身在彼四石山中身不變壞——至彌勒佛出興於世，隨爾許時迦葉比丘身住不壞，及袈裟衣亦住不壞。何以故？阿難！持凈戒者、修梵行者、有智慧者所愿能成；非戒不凈、不修梵行、無智有欲所能成也。阿難！迦葉比丘先以願力所加持故入般涅槃；入涅槃已，彼迦葉身常不變壞，發、毛、血、肉、諸根支節及以衣服亦不變壞，身亦不臭，乃至彌勒。
「阿難！彼彌勒佛出興世時，共彼初會九十六億諸比丘眾到迦葉所。阿難！是彌勒佛以迦葉身示彼九十六億諸比丘眾，作如是言：『諸比丘！此迦葉比丘于釋迦牟尼如來法中作大聲聞，住勝頭陀，少欲知足、遠離精進、樂不妄念、樂不戲論、定慧現前，能于多眾示教利喜，于諸梵行說法不倦，猶如父母。諸比丘！是迦葉比丘于諸四眾所見懸遠，畢竟無疑隨順多眾。諸比丘！汝觀迦葉憐愍世間、為欲利益安樂一切諸人天故發如是心。』
「阿難！彌勒如來、應、正遍知
【現代漢語翻譯】 現代漢語譯本：『看到我的身體沒有變化，沒有腐壞，各個器官和肢體以及袈裟都完好無損；然後我的身體會升到空中，用我自己的身體之火焚燒我的身體，焚燒之後，灰燼和炭都不會留下。』阿難！這是迦葉（Kasyapa）發願爲了利益和安樂眾生。阿難！迦葉比丘因為這樣的願力加持，在度化了這些眾生之後才進入涅槃。 『阿難！迦葉比丘進入涅槃之後，會有四座石山來到迦葉所在的地方，覆蓋住他的身體，合為一體。阿難！迦葉的身體在那四座石山中不會腐壞——直到彌勒佛（Maitreya Buddha）出現於世，在這段時間裡，迦葉比丘的身體保持不壞，他的袈裟也保持不壞。為什麼呢？阿難！持守清凈戒律的人、修行梵行的人、有智慧的人，他們的願望能夠實現；而戒律不清凈、不修行梵行、沒有智慧且充滿慾望的人，他們的願望不能實現。阿難！迦葉比丘先前因為願力的加持而進入涅槃；進入涅槃之後，迦葉的身體常常保持不壞，頭髮、毛髮、血液、肌肉、各個器官和肢體以及衣服都不會腐壞，身體也不會發出臭味，直到彌勒佛出現。 『阿難！當彌勒佛出現於世時，他會和初次集會的九十六億比丘一起到達迦葉所在的地方。阿難！彌勒佛會把迦葉的身體展示給那九十六億比丘，這樣說道：『諸位比丘！這位迦葉比丘在釋迦牟尼如來（Sakyamuni Tathagata）的教法中是一位偉大的聲聞（Sravaka），他安住于殊勝的頭陀行（dhuta），少欲知足、遠離懈怠精進、樂於不妄念、樂於不戲論、定慧現前，能夠為大眾開示教導，使他們歡喜，對於梵行說法不知疲倦，猶如父母。諸位比丘！這位迦葉比丘在四眾弟子中備受尊敬，他完全沒有疑惑，順應大眾。諸位比丘！你們看迦葉憐憫世間，爲了利益和安樂一切人天而發了這樣的心。』 『阿難！彌勒如來（Maitreya Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）』
【English Translation】 English version: 'Having seen my body unchanged, not decayed, with all its organs and limbs and the kasaya (monk's robe) intact; then my body will rise into the air, and with the fire of my own body, cremate my body, and after cremation, no ashes or charcoal will remain.' Ananda! This is Kasyapa's (迦葉) aspiration to benefit and bring happiness to sentient beings. Ananda! Because of the power of such an aspiration, the Bhikkhu Kasyapa enters Nirvana after having matured these sentient beings. 'Ananda! After Bhikkhu Kasyapa enters Nirvana, four stone mountains will come to where Kasyapa is, covering his body and merging into one. Ananda! Kasyapa's body will not decay within those four stone mountains—until Maitreya Buddha (彌勒佛) appears in the world, and for that time, Bhikkhu Kasyapa's body will remain undecayed, and his kasaya will also remain undecayed. Why is that? Ananda! The aspirations of those who uphold pure precepts, practice brahmacharya (梵行), and possess wisdom can be fulfilled; but the aspirations of those whose precepts are not pure, who do not practice brahmacharya, and who are without wisdom and full of desires cannot be fulfilled. Ananda! Bhikkhu Kasyapa entered Nirvana earlier because of the power of his aspiration; after entering Nirvana, Kasyapa's body will remain unchanged, his hair, body hair, blood, flesh, organs, limbs, and clothing will not decay, and his body will not emit any odor, until Maitreya appears. 'Ananda! When Maitreya Buddha appears in the world, he will arrive at the place where Kasyapa is with the first assembly of ninety-six billion bhikkhus. Ananda! Maitreya Buddha will show Kasyapa's body to those ninety-six billion bhikkhus, saying: 'Bhikkhus! This Bhikkhu Kasyapa was a great Sravaka (聲聞) in the Dharma of Sakyamuni Tathagata (釋迦牟尼如來), he abided in the superior dhuta (頭陀) practices, was content with few desires, was diligent and far from laziness, delighted in non-false thoughts, delighted in non-idle talk, with samadhi (定) and prajna (慧) present, able to teach and delight the multitude, and was tireless in speaking the Dharma of brahmacharya, like a parent. Bhikkhus! This Bhikkhu Kasyapa was highly respected among the four assemblies, he had no doubts, and was in accordance with the multitude. Bhikkhus! You see that Kasyapa had compassion for the world, and made such an aspiration for the benefit and happiness of all humans and devas (天).' 'Ananda! Maitreya Tathagata (彌勒如來), Arhat (應供), Samyaksambuddha (正遍知)'
第二會時，共九十四億諸聲聞眾來到其所；第三會時，共九十二億諸聲聞眾亦來到迦葉所。阿難！彼彌勒佛示彼九十二億比丘眾言：『此迦葉比丘于釋迦牟尼如來法中最大聲聞，住勝頭陀，少欲知足，乃至發心為欲利益安樂一切諸天人故。』阿難！彌勒如來當於彼時舒金色右手摩迦葉頂，觀察諸比丘言：『諸比丘！是迦葉比丘于釋迦牟尼佛滅度之後廣持正法，而此眾中無有一人於我滅后，廣能如是持我正法如迦葉者。』
「阿難！是迦葉比丘于彼第三大會，以本願力所加持故，住虛空中現種種神通，種種變化已，以己身火阇維其身；阇維身已，灰炭不現。時彌勒佛當於彼時發起迦葉已，為彼九十二億諸比丘眾數數說法，多百、多千、多億那由他百千天人得聖道果。
「阿難！迦葉比丘發心利益多眾生故，汝亦發心利益安樂多眾生故。如是，阿難！迦葉比丘及汝發心故，過四百年能持我之正法，及作神通種種變化、修行梵行，各能增益諸天人眾。」
大悲經持正法品第六
爾時，世尊復告阿難：「汝莫憂悲，我之梵行當廣流佈，各能增益諸天人眾。阿難！我滅度后，摩偷羅城優樓蔓茶山有僧伽藍名那馳迦。于彼當有比丘名毗提奢，有大神通，具大威力，正智得道，多聞無畏，持修多羅、持毗尼
【現代漢語翻譯】 現代漢語譯本 在第二次集會時，共有九十四億位聲聞弟子來到他的處所；在第三次集會時，共有九十二億位聲聞弟子也來到迦葉（Kasyapa）的處所。阿難（Ananda）！那位彌勒佛（Maitreya Buddha）會向那九十二億比丘眾說：『這位迦葉比丘在釋迦牟尼如來（Sakyamuni Tathagata）的教法中是最大的聲聞弟子，他安住于殊勝的頭陀行（dhuta），少欲知足，乃至發心是爲了利益安樂一切諸天人和眾生。』阿難！彌勒如來那時會伸出金色的右手，摩迦葉的頭頂，觀察眾比丘說：『諸位比丘！這位迦葉比丘在釋迦牟尼佛滅度之後，廣泛地持守正法，而這大眾之中沒有一個人在我滅度之後，能像迦葉那樣廣泛地持守我的正法。』 阿難！這位迦葉比丘在那第三次大會上，因為本願力的加持，住在虛空中顯現種種神通，種種變化之後，用自己的身體的火焰焚燒自己的身體；焚燒身體之後，灰燼和炭都不顯現。那時彌勒佛會發起迦葉，為那九十二億比丘眾多次說法，許多百、千、億那由他（nayuta）百千天人得到聖道果。 阿難！迦葉比丘發心利益眾多眾生，你也發心利益安樂眾多眾生。像這樣，阿難！迦葉比丘和你發心的緣故，在四百年後能持守我的正法，並且能作神通種種變化、修行梵行，各自都能增益諸天人眾。」 《大悲經·持正法品第六》 那時，世尊又告訴阿難：『你不要憂愁悲傷，我的梵行將會廣泛流佈，各自都能增益諸天人眾。阿難！我滅度之後，在摩偷羅城（Mathura）的優樓蔓茶山（Urumanda）有一座僧伽藍（samgharama），名為那馳迦（Nacika）。在那裡會有一位比丘，名為毗提奢（Vidisa），他有大神力，具大威力，正智得道，多聞無畏，持修多羅（sutra）、持毗尼（vinaya）。』
【English Translation】 English version At the second assembly, a total of ninety-four billion Sravaka (hearer) disciples came to his place; at the third assembly, a total of ninety-two billion Sravaka disciples also came to Kasyapa's (Kasyapa) place. Ananda! That Maitreya Buddha (Maitreya Buddha) will say to those ninety-two billion Bhikkhus (monks): 'This Bhikkhu Kasyapa is the greatest Sravaka disciple in the Dharma of Sakyamuni Tathagata (Sakyamuni Tathagata), he dwells in the superior dhuta (ascetic practices), is content with few desires, and even his aspiration is for the benefit and happiness of all Devas (gods) and beings.' Ananda! At that time, Maitreya Tathagata will extend his golden right hand, rub Kasyapa's head, and observe the Bhikkhus, saying: 'Bhikkhus! This Bhikkhu Kasyapa, after the Parinirvana (death) of Sakyamuni Buddha, widely upholds the true Dharma, and among this assembly, there is no one who, after my Parinirvana, can widely uphold my true Dharma like Kasyapa.' Ananda! This Bhikkhu Kasyapa, at that third great assembly, because of the blessing of his original vows, dwells in the sky and manifests various supernatural powers and transformations, and then uses the fire of his own body to cremate his own body; after cremating his body, neither ashes nor charcoal appear. At that time, Maitreya Buddha will awaken Kasyapa and repeatedly preach the Dharma to those ninety-two billion Bhikkhus, and many hundreds, thousands, and billions of nayutas (nayuta) of hundreds of thousands of Devas will attain the fruit of the holy path. Ananda! Bhikkhu Kasyapa aspires to benefit many beings, and you also aspire to benefit and bring happiness to many beings. In this way, Ananda! Because of the aspirations of Bhikkhu Kasyapa and you, after four hundred years, you will be able to uphold my true Dharma, and be able to perform various supernatural powers and transformations, practice Brahmacarya (pure conduct), and each will be able to increase the number of Devas and humans.' The Great Compassion Sutra, Chapter Six on Upholding the True Dharma At that time, the World Honored One again told Ananda: 'You should not be worried or sad, my Brahmacarya will be widely spread, and each will be able to increase the number of Devas and humans. Ananda! After my Parinirvana, in the city of Mathura (Mathura), on Mount Urumanda (Urumanda), there will be a samgharama (monastery) named Nacika (Nacika). There will be a Bhikkhu named Vidisa (Vidisa), who will have great supernatural powers, great authority, will attain the path with right wisdom, be learned and fearless, and will uphold the sutras (sutra) and the vinaya (vinaya).'
、持摩多羅迦，于諸梵行示教利喜，說法不倦。彼亦當作神通變化、修行梵行，廣行流佈我之正法，增益天人。
「阿難！汝莫憂悲。我滅度后，還於優樓蔓茶山那馳迦僧伽藍，當有比丘名提知迦，有大神通，具大威力，于諸梵行說法不倦，能令我法廣行流佈，增益天人。阿難！汝莫憂悲。我滅度后，還於優樓蔓茶山傍有山名優尸羅。彼有四萬比丘集會，有神通、有大威力，多所堪能，正智得道，多聞無畏，持修多羅、持毗尼、持摩多羅迦，各能于諸梵行示教利喜，說法不倦。彼等比丘神通變化、修行梵行，令我正法廣行流佈，各能增益諸天人眾。
「阿難！汝莫憂悲。我滅度后，還於優樓蔓茶山傍，當有比丘名優波鞠多，有大神通、具大威力，乃至亦能神通變化、修行梵行，令我正法廣行流佈，增益天人。于彼當有千阿羅漢，集八萬八千諸比丘眾共一布薩，作一羯磨，心不欺詐，共相授記。彼等皆能神通變化、修行梵行，令我正法廣行流佈，各能增益諸天人眾。阿難！汝莫憂悲。是優波鞠多及諸弟子，各各能令我之正法廣行流佈，于諸天人能正顯說。
「阿難！汝莫憂悲。我滅度后，于波離弗城有僧伽藍名跋多尼。彼有比丘名阿輸婆鞠多，三明六通具八解脫，禪智二分解脫自在，有大神通、具大
【現代漢語翻譯】 現代漢語譯本：『他們將持有摩多羅迦（Mataraka，論藏），在所有梵行中教導、開示、令其歡喜，說法不知疲倦。他們也將展現神通變化，修行梵行，廣泛傳播我的正法，增益天人和人類。』 『阿難！你不要憂愁悲傷。我滅度后，在優樓蔓茶山（Uruvilva，地名）的那馳迦僧伽藍（Nacika Sangharama，寺院名）中，將有一位比丘名叫提知迦（Tijika），他有大神通，具大威力，在所有梵行中說法不知疲倦，能使我的法廣泛傳播，增益天人和人類。阿難！你不要憂愁悲傷。我滅度后，在優樓蔓茶山旁，有一座山名叫優尸羅（Usira），那裡將有四萬比丘，他們有神通、有大威力，多才多藝，以正智得道，博學無畏，持有修多羅（Sutra，經藏）、持有毗尼（Vinaya，律藏）、持有摩多羅迦，各自能在所有梵行中教導、開示、令其歡喜，說法不知疲倦。這些比丘將展現神通變化，修行梵行，使我的正法廣泛傳播，各自能增益諸天人和人類。』 『阿難！你不要憂愁悲傷。我滅度后，在優樓蔓茶山旁，將有一位比丘名叫優波鞠多（Upagupta），他有大神通、具大威力，乃至也能展現神通變化，修行梵行，使我的正法廣泛傳播，增益天人和人類。在那裡將有一千阿羅漢，聚集八萬八千位比丘一起舉行布薩（Posadha，僧團懺悔儀式），進行羯磨（Karma，僧團決議），內心不欺詐，互相授記。他們都能展現神通變化，修行梵行，使我的正法廣泛傳播，各自能增益諸天人和人類。阿難！你不要憂愁悲傷。這位優波鞠多和他的弟子們，都能使我的正法廣泛傳播，能向諸天人和人類正確地宣說。』 『阿難！你不要憂愁悲傷。我滅度后，在波離弗城（Pataliputra，古印度城市名）將有一座僧伽藍名叫跋多尼（Badarika），那裡將有一位比丘名叫阿輸婆鞠多（Asvaghosa），他通達三明（Trividya，宿命通、天眼通、漏盡通）、六通（Sadabhijna，六種神通）、具足八解脫（Astha Vimoksha，八種禪定解脫），禪定智慧二分解脫自在，有大神通、具大威力，』
【English Translation】 English version: 'They will uphold the Mataraka (Abhidhamma Pitaka), teach, instruct, and gladden in all the Brahmacarya (holy life), and will not tire of preaching the Dharma. They will also perform supernormal feats, practice the Brahmacarya, widely spread my true Dharma, and increase the gods and humans.' 'Ananda! Do not be sorrowful or grieve. After my Parinirvana (passing away), in the Nacika Sangharama (monastery) on Mount Uruvilva, there will be a Bhikkhu (monk) named Tijika, who will have great supernormal powers and great might. He will not tire of preaching the Dharma in all the Brahmacarya, and will be able to widely spread my Dharma, increasing the gods and humans. Ananda! Do not be sorrowful or grieve. After my Parinirvana, near Mount Uruvilva, there will be a mountain named Usira. There will be forty thousand Bhikkhus there, who will have supernormal powers, great might, be very capable, attain the path with right wisdom, be learned and fearless, uphold the Sutra (Discourses), uphold the Vinaya (Monastic Code), and uphold the Mataraka. Each will be able to teach, instruct, and gladden in all the Brahmacarya, and will not tire of preaching the Dharma. These Bhikkhus will perform supernormal feats, practice the Brahmacarya, widely spread my true Dharma, and each will be able to increase the gods and humans.' 'Ananda! Do not be sorrowful or grieve. After my Parinirvana, near Mount Uruvilva, there will be a Bhikkhu named Upagupta, who will have great supernormal powers and great might. He will also be able to perform supernormal feats, practice the Brahmacarya, widely spread my true Dharma, and increase the gods and humans. There will be one thousand Arhats (enlightened beings) there, and eighty-eight thousand Bhikkhus will gather together for the Posadha (confession ceremony), perform the Karma (monastic act), without deceit in their hearts, and give each other predictions. They will all be able to perform supernormal feats, practice the Brahmacarya, widely spread my true Dharma, and each will be able to increase the gods and humans. Ananda! Do not be sorrowful or grieve. This Upagupta and his disciples will each be able to widely spread my true Dharma, and will be able to correctly proclaim it to the gods and humans.' 'Ananda! Do not be sorrowful or grieve. After my Parinirvana, in the city of Pataliputra, there will be a Sangharama (monastery) named Badarika. There will be a Bhikkhu named Asvaghosa, who will be versed in the Trividya (three knowledges), possess the Sadabhijna (six supernormal powers), be endowed with the Astha Vimoksha (eight liberations), be free in the two aspects of liberation through meditation and wisdom, and have great supernormal powers and great might.'
威力，乃至彼等亦能神通變化、修行梵行，令我正法廣行流佈，增益天人。阿難！汝莫憂悲。我滅度后，還於波離弗城有僧伽藍名鳩鳩吒。當有比丘名郁多羅，有大神通、具大威力，乃至亦能神通變化、修行梵行，廣行流佈我之正法，增益天人。阿難！汝莫憂悲。我之梵行當廣流佈，各能增益諸天人眾。
「阿難！我滅度后，于鴦伽國當有我諸聲聞作般遮跋瑟迦會。彼處當有過一萬三千阿羅漢集，彼等一切有大神通、具大威力、有多堪能，乃至於諸梵行說法不倦。彼有上座名設陀沙茶，有大神通、具大威力、有多堪能，于諸梵行說法不倦。彼等亦能神通變化、修行梵行，令我正法廣行流佈，各能增益諸天人眾。
「阿難！汝莫憂悲。我滅度后，金缽悉陀城當有二比丘于婆羅門種中出家——一名毗頭羅、二名刪阇耶——各有神通、具大威力、有多堪能，乃至亦能神通變化、修行梵行，令我正法廣行流佈，增益天人。
「阿難。汝莫憂悲。我滅度后，婆雞多城當有比丘名大精進，有大神通，具大威力，乃至亦能神通變化，修行梵行，令我正法廣行流佈于諸天人。
「阿難！汝莫憂悲。我滅度后，當有比丘名末田提，三明六通具八解脫，禪智二分解脫自在，有大神通、具大威力，乃至於諸梵行說法
【現代漢語翻譯】 現代漢語譯本： 『威力，甚至他們也能展現神通變化、修行清凈的梵行，使我的正法廣泛傳播，增益天人和人類。阿難（Ananda，佛陀的十大弟子之一）！你不要憂愁悲傷。我涅槃之後，在波離弗城（Pataliputra，古印度城市）還會有一座僧伽藍（Samgharama，僧侶居住的寺院）名為鳩鳩吒（Kukkuta）。那時會有一位比丘（Bhiksu，佛教出家男眾）名叫郁多羅（Uttara），他有大神通、具大威力，甚至也能展現神通變化、修行清凈的梵行，廣泛傳播我的正法，增益天人和人類。阿難！你不要憂愁悲傷。我的清凈梵行將會廣泛流傳，各自都能增益諸天人和人類。』 『阿難！我涅槃之後，在鴦伽國（Anga，古印度十六雄國之一）會有我的聲聞弟子（Sravaka，聽聞佛陀教誨的弟子）舉行般遮跋瑟迦會（Pancavarsika，五年一度的集會）。那裡將會聚集超過一萬三千位阿羅漢（Arhat，已證得解脫的聖者），他們都具有大神通、大威力、多種能力，甚至在清凈梵行方面說法不倦。其中有一位上座（長老）名叫設陀沙茶（Setasata），他有大神通、大威力、多種能力，在清凈梵行方面說法不倦。他們也能展現神通變化、修行清凈的梵行，使我的正法廣泛傳播，各自都能增益諸天人和人類。』 『阿難！你不要憂愁悲傷。我涅槃之後，在金缽悉陀城（Kanchanapura，古印度城市）會有兩位比丘從婆羅門種姓（Brahmana，印度教祭司種姓）出家——一位名叫毗頭羅（Vidhura），另一位名叫刪阇耶（Sanjaya）——他們各自都有神通、大威力、多種能力，甚至也能展現神通變化、修行清凈的梵行，使我的正法廣泛傳播，增益天人和人類。』 『阿難！你不要憂愁悲傷。我涅槃之後，在婆雞多城（Vakita，古印度城市）會有一位比丘名叫大精進（Mahavirya），他有大神通、大威力，甚至也能展現神通變化、修行清凈的梵行，使我的正法在諸天人和人類中廣泛傳播。』 『阿難！你不要憂愁悲傷。我涅槃之後，會有一位比丘名叫末田提（Madhyantika），他通達三明（Trividya，宿命明、天眼明、漏盡明）、六通（Sadabhijna，神境通、天耳通、他心通、宿命通、天眼通、漏盡通），具足八解脫（Astha Vimoksha，八種禪定解脫），在禪定智慧二方面都解脫自在，有大神通、大威力，甚至在清凈梵行方面說法』
【English Translation】 English version: 'With power, even they will be able to manifest supernatural abilities, practice the pure Brahma-faring, and cause my true Dharma to spread widely, benefiting gods and humans. Ananda (one of the ten great disciples of the Buddha)! Do not be sorrowful or grieve. After my Parinirvana, in the city of Pataliputra, there will be a monastery named Kukkuta. There will be a Bhiksu (Buddhist monk) named Uttara, who will have great supernatural powers and great might, and will even be able to manifest supernatural abilities, practice the pure Brahma-faring, widely spread my true Dharma, and benefit gods and humans. Ananda! Do not be sorrowful or grieve. My pure Brahma-faring will spread widely, and each will be able to benefit all gods and humans.' 'Ananda! After my Parinirvana, in the country of Anga, my Sravaka (disciples who hear the Buddha's teachings) will hold a Pancavarsika assembly. There, more than thirteen thousand Arhats (enlightened beings) will gather, all of whom will have great supernatural powers, great might, and many abilities, and will be tireless in teaching the pure Brahma-faring. Among them, there will be an elder named Setasata, who will have great supernatural powers, great might, and many abilities, and will be tireless in teaching the pure Brahma-faring. They will also be able to manifest supernatural abilities, practice the pure Brahma-faring, cause my true Dharma to spread widely, and each will be able to benefit all gods and humans.' 'Ananda! Do not be sorrowful or grieve. After my Parinirvana, in the city of Kanchanapura, there will be two Bhiksus who will leave their homes from the Brahmin caste (priestly caste in Hinduism)—one named Vidhura and the other named Sanjaya—each of whom will have supernatural powers, great might, and many abilities, and will even be able to manifest supernatural abilities, practice the pure Brahma-faring, cause my true Dharma to spread widely, and benefit gods and humans.' 'Ananda! Do not be sorrowful or grieve. After my Parinirvana, in the city of Vakita, there will be a Bhiksu named Mahavirya, who will have great supernatural powers and great might, and will even be able to manifest supernatural abilities, practice the pure Brahma-faring, and cause my true Dharma to spread widely among gods and humans.' 'Ananda! Do not be sorrowful or grieve. After my Parinirvana, there will be a Bhiksu named Madhyantika, who will be versed in the Three Knowledges (Trividya: knowledge of past lives, knowledge of the future, and knowledge of the extinction of defilements), the Six Supernormal Powers (Sadabhijna: psychic power, divine ear, mind-reading, knowledge of past lives, divine eye, and extinction of defilements), and will possess the Eight Liberations (Astha Vimoksha: eight stages of meditative liberation), and will be liberated and free in both meditation and wisdom, and will have great supernatural powers and great might, and will even teach the pure Brahma-faring.'
不倦。北天竺國罽賓川中，當有無量諸龍、夜叉、乾闥婆等具大身力依住彼川。是末田提比丘到于彼處，為彼諸龍、夜叉、乾闥婆等來共鬥諍；是末田提比丘神通變化，以法降伏諸龍、夜叉、乾闥婆等令得敬信。得敬信已，令人住在彼罽賓川，建立諸僧伽藍，多有聲聞、多百多千聲聞眾集。阿難！是末田提比丘於一切時令彼住處具諸善事。阿難！我若具足稱揚廣說彼末田提所有功德，不能窮盡。阿難！是末田提比丘具諸功德，能令我法毗尼神通梵行於諸天人廣行流佈。
「阿難！汝莫憂悲。我滅度後於北天竺乾陀羅國，當有比丘名曰迦葉，有大神通、具大威力，有多堪能，正智得道，多聞無畏，持修多羅、持毗尼、持摩多羅迦，乃至亦能令我正法廣行流佈。
「阿難！汝莫憂悲。我滅度后北天竺國有城名得叉尸羅。彼有長者名阇知迦，名震諸方，具大豪富，多饒財寶具足，功德智慧相稱，端正可愛，相好第一。彼阇知迦長者深信於我及諸聲聞，供養恭敬，尊重讚歎。次第積集菩提善根，于未來世滿千劫已，成阿耨多羅三藐三菩提，佛號普光，劫名造賢，世界名具大莊嚴。阿難！彼阇知迦長者于諸天人廣行流佈我之正法。
「阿難！汝莫憂悲。我滅度后北天竺國當有王都名富迦羅跋帝，人民熾盛，豐
【現代漢語翻譯】 現代漢語譯本 不倦。在北天竺國（古代印度北部）的罽賓（Kashmir）川中，有無量無數的龍、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）等，他們身形巨大，力量強大，居住在那條河川中。末田提（Madhyantika）比丘來到那裡，與那些龍、夜叉、乾闥婆等發生爭鬥；末田提比丘運用神通變化，以佛法降伏了那些龍、夜叉、乾闥婆等，使他們心生敬畏和信仰。他們獲得敬信后，末田提比丘讓他們住在罽賓川，建立了許多僧伽藍（Samgharama，寺院），聚集了許多聲聞（Sravaka，佛陀的弟子），多達成百上千的聲聞眾。阿難！末田提比丘在任何時候都使那個地方具備各種善事。阿難！我如果詳細地稱揚廣說末田提的所有功德，也無法窮盡。阿難！末田提比丘具備各種功德，能夠使我的佛法、戒律、神通和梵行在諸天人和人間廣泛流傳。 「阿難！你不要憂愁悲傷。我滅度后，在北天竺的乾陀羅國（Gandhara，古代印度北部地區），將有一位比丘名叫迦葉（Kasyapa），他具有大神通、大威力，有很多才能，以正智得道，博學多聞，無所畏懼，能持修多羅（Sutra，佛經）、持毗尼（Vinaya，戒律）、持摩多羅迦（Matrika，論藏），甚至也能使我的正法廣泛流傳。 「阿難！你不要憂愁悲傷。我滅度后，在北天竺國有一個城市名叫得叉尸羅（Taxila，古代印度西北部城市）。那裡有一位長者名叫阇知迦（Jatika），他的名聲遠播四方，非常富有，擁有大量的財富，他的功德和智慧相稱，容貌端正可愛，相貌美好無比。這位阇知迦長者深深地信仰我和我的聲聞弟子，供養、恭敬、尊重和讚歎我們。他次第積累菩提善根，在未來世經過一千劫后，將成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），佛號普光，劫名造賢，世界名具大莊嚴。阿難！這位阇知迦長者將在諸天人和人間廣泛流傳我的正法。 「阿難！你不要憂愁悲傷。我滅度后，在北天竺國將有一個王都名叫富迦羅跋帝（Puskalavati），那裡人民興盛，物產豐饒。
【English Translation】 English version Untiring. In the river of Kasmira (Kashmir) in the northern country of India, there are countless dragons, Yakshas (a type of guardian deity), Gandharvas (celestial musicians), and others with great physical strength dwelling in that river. The Bhikshu Madhyantika came to that place and engaged in conflict with those dragons, Yakshas, and Gandharvas. Bhikshu Madhyantika, through his spiritual powers and transformations, subdued those dragons, Yakshas, and Gandharvas with the Dharma, causing them to develop respect and faith. Having gained their faith, he had them reside in the Kasmira river, established many Samgharama (monasteries), and gathered many Sravakas (Buddha's disciples), numbering hundreds and thousands. Ananda! Bhikshu Madhyantika at all times ensured that that place was filled with good deeds. Ananda! If I were to fully praise and extensively describe all the merits of Madhyantika, I could not exhaust them. Ananda! Bhikshu Madhyantika possesses all kinds of merits and is able to widely spread my Dharma, Vinaya, spiritual powers, and Brahma-conduct among gods and humans. 「Ananda! Do not be sorrowful or grieved. After my Parinirvana, in the country of Gandhara (ancient northern India) in northern India, there will be a Bhikshu named Kasyapa, who will have great spiritual powers, great might, many abilities, will attain enlightenment with right wisdom, be learned and fearless, will uphold the Sutras (Buddhist scriptures), uphold the Vinaya (monastic rules), uphold the Matrikas (commentaries), and will even be able to widely spread my true Dharma. 「Ananda! Do not be sorrowful or grieved. After my Parinirvana, in northern India, there will be a city named Taxila (ancient city in northwestern India). There will be an elder named Jatika, whose fame will spread in all directions, who will be very wealthy, possessing abundant riches, whose merits and wisdom will be commensurate, whose appearance will be upright and lovely, and whose features will be the most excellent. This elder Jatika will deeply believe in me and my Sravaka disciples, will make offerings, be respectful, honor, and praise us. He will gradually accumulate Bodhi roots, and in a future life, after a thousand kalpas, he will attain Anuttara-samyak-sambodhi (supreme enlightenment), will be named Buddha Universal Light, the kalpa will be named Creating the Wise, and the world will be named Great Adornment. Ananda! This elder Jatika will widely spread my true Dharma among gods and humans. 「Ananda! Do not be sorrowful or grieved. After my Parinirvana, in northern India, there will be a royal capital named Puskalavati, where the people will be prosperous and abundant.
樂安隱。彼處多有諸婆羅門、長者、居士隨順修多羅，深信於我及諸聲聞，供養恭敬，尊重讚歎。彼有無量聲聞弟子，有大神通、具大威力、有多堪能。阿難！于彼多有長者、居士正智得道，多聞無畏，具大智慧。阿難！彼富迦羅跋帝王都所有在家諸白衣等，彼命終已生兜率天，諸出家者悉墮地獄。何以故？彼不住戒、不住律儀故。
「阿難！彼富迦羅跋帝王都所有婆羅門、長者、居士等當作是念：『釋迦牟尼佛之正法必當隱沒。何以故？諸比丘等於諸利養增上貪求、多毀禁戒，其心散亂、不樂閑林、舍離禪樂，與諸四眾數相往來，破戒違道。共諸婆羅門、長者、居士等，親友交通不相敬重，飲食花果迭相贈遺，不依律儀無有慚愧，淫彼女婦。』彼諸婆羅門、長者、居士等，見聞彼諸比丘作非法已，生大驚怖，心甚憂惱，作如是言：『佛之正法可隱沒耶？』當於彼時，還於富迦羅跋帝王都當有優婆塞名曰法增，有大神通、具大威力、有大福德，正智得道，多聞無畏，持修多羅、摩多羅迦，善巧方便。是優婆塞為欲令彼婆羅門、長者、居士等生敬信故，上升虛空示教利喜而作是言：『汝等諸人慎莫怖畏、莫疑、莫慮，彼釋迦牟尼佛之正法猶住在世。汝可發勤精進，作諸善業，未得者令得、未證者令證、未達者令達
【現代漢語翻譯】 現代漢語譯本：樂安隱（地名）。那裡有很多婆羅門（古印度祭司階層）、長者（地方上的有地位的人）、居士（在家信徒）遵循修多羅（佛經），他們深深地信仰我和我的聲聞（佛陀的弟子），供養、恭敬、尊重和讚歎我。那裡有無數的聲聞弟子，他們有大神通、大威力、有很強的能力。阿難！在那裡，有很多長者、居士通過正智（正確的智慧）得道，他們博學多聞、無所畏懼，具有大智慧。阿難！在富迦羅跋帝（地名）王都，所有在家的白衣（在家信徒）等，他們死後都生到兜率天（欲界天之一），而出家的僧人卻都墮入地獄。這是為什麼呢？因為他們不持戒、不遵守律儀的緣故。 阿難！在富迦羅跋帝王都，所有的婆羅門、長者、居士等會這樣想：『釋迦牟尼佛的正法必定會隱沒。為什麼呢？因為那些比丘（出家男眾）對於利養（供養）貪求心越來越強，大多毀壞禁戒，他們的心散亂、不喜愛清靜的樹林、捨棄禪定的快樂，與四眾（比丘、比丘尼、優婆塞、優婆夷）頻繁往來，破戒違背佛道。他們與婆羅門、長者、居士等親友之間交往不互相尊重，互相贈送飲食花果，不遵守律儀，沒有慚愧之心，甚至淫亂婦女。』那些婆羅門、長者、居士等，看到或聽到那些比丘做了非法的事情后，會感到非常驚恐，內心非常憂愁，會這樣說：『佛的正法難道要隱沒了嗎？』當那個時候，在富迦羅跋帝王都，會有一位優婆塞（在家男信徒）名叫法增，他有大神通、大威力、有大福德，通過正智得道，博學多聞、無所畏懼，能夠持誦修多羅、摩多羅迦（佛經的論釋），善於運用方便法門。這位優婆塞爲了讓那些婆羅門、長者、居士等產生敬信，會升到空中，向他們開示教導，讓他們歡喜，並這樣說：『你們這些人不要害怕、不要懷疑、不要憂慮，釋迦牟尼佛的正法仍然住世。你們應當努力精進，做各種善業，讓沒有得到的得到，讓沒有證悟的證悟，讓沒有通達的通達。』
【English Translation】 English version: In Loka-an-in (a place name), there are many Brahmins (ancient Indian priestly class), elders (local dignitaries), and lay practitioners who follow the Sutras (Buddhist scriptures), deeply believing in me and my Sravakas (Buddha's disciples), offering, respecting, honoring, and praising me. There are countless Sravaka disciples there, possessing great supernatural powers, great might, and great abilities. Ananda! There, many elders and lay practitioners attain enlightenment through right wisdom, they are learned, fearless, and possess great wisdom. Ananda! In the capital of King Pukkara-bhatti (a place name), all the white-clad lay people, upon their death, are reborn in the Tusita Heaven (one of the heavens in the desire realm), while the monks who have left home all fall into hell. Why is this? Because they do not uphold the precepts and do not abide by the monastic rules. Ananda! In the capital of King Pukkara-bhatti, all the Brahmins, elders, and lay practitioners will think: 'The true Dharma of Sakyamuni Buddha will surely disappear. Why is this? Because those Bhikkhus (monks) are increasingly greedy for gain and offerings, they mostly break the precepts, their minds are scattered, they do not like quiet forests, they abandon the joy of meditation, they frequently interact with the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), they break the precepts and violate the path. They do not respect each other in their interactions with Brahmin, elders, and lay practitioners, they exchange food and flowers, they do not abide by the monastic rules, they have no shame, and they even commit adultery with women.' Those Brahmins, elders, and lay practitioners, upon seeing or hearing those Bhikkhus doing unlawful things, will be greatly terrified, their hearts will be very worried, and they will say: 'Is the Buddha's true Dharma about to disappear?' At that time, in the capital of King Pukkara-bhatti, there will be an Upasaka (male lay practitioner) named Dharma-increase, who possesses great supernatural powers, great might, and great merit, who attains enlightenment through right wisdom, who is learned and fearless, who can recite the Sutras and Matrikas (commentaries on Buddhist scriptures), and who is skilled in using expedient means. This Upasaka, in order to inspire faith in those Brahmins, elders, and lay practitioners, will ascend into the sky, teach and guide them, and make them happy, saying: 'You people, do not be afraid, do not doubt, do not worry, the true Dharma of Sakyamuni Buddha still exists in the world. You should strive diligently, do all kinds of good deeds, so that those who have not attained may attain, those who have not realized may realize, and those who have not understood may understand.'
。聖法今在，宜可速求。』時婆羅門、長者、居士等心皆喜悅而行佈施、作諸功德，於我舍利裝飾嚴持，及諸聲聞勤作供養，聽受讀誦、轉為他說，受持禁戒、勤修禪定。彼諸婆羅門、長者、居士等——為彼法增示教利喜——皆趣善道及涅槃道。阿難！彼優婆塞亦能令我正法廣行流佈，增益天人。
「如是，阿難！於我滅后亦當多有俗人於我法中深得敬信——曾於過去供養多百多千無量諸佛，殖諸善根——於我舍利勤修莊嚴及諸聲聞供養恭敬、尊重讚歎。阿難！彼等亦令我之正法廣行流佈，增益天人。
「阿難！我滅度後於未來世北天竺國當有比丘名祁婆迦出興於世——曾於過去無量百佛殖諸善根，供養恭敬，深信具足，安住大乘，為欲憐愍利益安樂諸眾生故，發如是心——多聞持菩薩藏，稱揚大乘、顯發大乘。是比丘見我舍利、形像、塔廟有破壞者，裝挍修治，以金莊嚴豎立幢幡，寶蓋鈴網出微妙音；興造如來無量形像及諸塔廟，其諸塔廟皆以半月師子莊嚴，能令諸天人眾心生信樂。為欲滿足菩提善根故、憐愍眾生故、護持養育故、攝受我法故、為不敬信者令敬信增修故、亦令多眾種善根故，作般遮跋瑟迦會。阿難！當於爾時多有比丘不持禁戒、多作非法，不樂閑林、舍離禪樂，破戒違道、共相言訟，
【現代漢語翻譯】 現代漢語譯本：『聖法現在還在，應該儘快去求取。』當時，婆羅門、長者、居士等心中都非常喜悅，於是進行佈施，做各種功德，用莊嚴的裝飾來對待我的舍利，以及對各位聲聞（shravaka，指聽聞佛陀教誨而修行的人）勤加供養，聽受讀誦，轉而為他人宣說，受持戒律，勤修禪定。那些婆羅門、長者、居士等——爲了使佛法更加彰顯，教導並使人歡喜——都走向了善道和涅槃（nirvana，指解脫生死輪迴的境界）之道。阿難！那些優婆塞（upasaka，指在家男居士）也能使我的正法廣泛流傳，增益天人和眾生。 『像這樣，阿難！在我滅度之後，也應當有很多俗人對我所說的法深信不疑——他們曾在過去供養過無數百千無量的諸佛，種下了各種善根——他們會勤于修飾我的舍利，並對各位聲聞供養恭敬、尊重讚歎。阿難！他們也能使我的正法廣泛流傳，增益天人和眾生。 『阿難！我滅度后，在未來的世間，北天竺國（Northern India）將會有一位比丘（bhikshu，指佛教出家男眾）名叫祁婆迦（Kīvaka）出現於世——他曾在過去無量百佛那裡種下各種善根，供養恭敬，深信具足，安住于大乘（Mahayana，指佛教的一種流派，以普度眾生為目標），爲了憐憫利益安樂一切眾生，發起了這樣的心願——他會廣聞並持守菩薩藏（Bodhisattva Pitaka，指菩薩的教義），稱揚大乘，顯發大乘。這位比丘看到我的舍利、形像、塔廟有破損的，會進行修繕，用金子裝飾，豎立幢幡，寶蓋鈴網發出微妙的聲音；他會興建如來（Tathagata，指佛的稱號）的無量形像和各種塔廟，這些塔廟都用半月和獅子來裝飾，能夠使諸天人和眾生心生信樂。爲了滿足菩提（bodhi，指覺悟）的善根，爲了憐憫眾生，爲了護持養育，爲了攝受我的佛法，爲了使不敬信的人增加敬信，也爲了使更多的人種下善根，他會舉行般遮跋瑟迦會（Pañcavārṣika，指五年一度的盛大法會）。阿難！當那個時候，會有很多比丘不持守戒律，多做非法的事情，不喜歡清靜的樹林，捨棄禪定的快樂，破戒違背佛道，互相爭論訴訟，
【English Translation】 English version: 『The sacred Dharma is present now, it is proper to seek it quickly.』 At that time, the Brahmins, elders, and laypeople were all delighted in their hearts, and so they engaged in giving, performed various meritorious deeds, adorned and maintained my relics with reverence, and diligently made offerings to all the shravakas (those who hear and practice the Buddha's teachings), listened to, recited, and passed on the teachings to others, observed the precepts, and diligently practiced meditation. Those Brahmins, elders, and laypeople—for the sake of further revealing the Dharma, teaching, and bringing joy—all proceeded towards the path of goodness and the path of nirvana (the state of liberation from the cycle of birth and death). Ananda! Those upasakas (male lay practitioners) can also cause my true Dharma to spread widely, benefiting gods and humans. 『Thus, Ananda! After my passing, there will also be many laypeople who have deep faith in my Dharma—they have in the past made offerings to countless hundreds, thousands, and immeasurable Buddhas, and planted various roots of goodness—they will diligently adorn my relics and make offerings with respect, reverence, and praise to all the shravakas. Ananda! They too will cause my true Dharma to spread widely, benefiting gods and humans.』 『Ananda! After my passing, in the future world, in the northern region of India, there will be a bhikshu (Buddhist monk) named Kīvaka who will appear in the world—he has in the past planted various roots of goodness with immeasurable hundreds of Buddhas, made offerings with respect, possessed deep faith, and abided in the Mahayana (a major branch of Buddhism focused on universal enlightenment), with the intention of compassionately benefiting and bringing happiness to all sentient beings, he will generate such a mind—he will widely hear and uphold the Bodhisattva Pitaka (the teachings of Bodhisattvas), extol the Mahayana, and reveal the Mahayana. This bhikshu, seeing that my relics, images, and stupas are damaged, will repair them, adorn them with gold, erect banners, and create jeweled canopies and nets that emit subtle sounds; he will build countless images of the Tathagata (a title of the Buddha) and various stupas, and these stupas will all be adorned with half-moons and lions, which will enable gods and humans to generate faith and joy. In order to fulfill the roots of goodness for bodhi (enlightenment), out of compassion for sentient beings, to protect and nurture, to embrace my Dharma, to increase the faith of those who do not have faith, and also to enable many to plant roots of goodness, he will hold the Pañcavārṣika (a grand assembly held every five years). Ananda! At that time, there will be many bhikshus who do not uphold the precepts, do many unlawful things, do not enjoy quiet forests, abandon the joy of meditation, break the precepts and violate the path, and argue and litigate with each other,
貪惜積聚、獨佔一房，與諸俗人互相往來、舍離佛法，于諸梵行不生敬重，形似沙門。當於爾時有少比丘發勤精進、遠離憒鬧，繫念現前、定慧一心，安住善法、少欲知足、樂修乞食，安住聖種、多聞無畏，持修多羅、持毗尼、持摩多羅迦。當於爾時祁婆迦比丘令諸比丘著袈裟者其心柔軟，諸根無缺，具足深信第一敬重；于彼所有著袈裟者起持戒想、作福田想而行佈施，修諸善根。彼祁婆迦比丘修集無量種種最勝菩提善根已而取命終，生於西方過億百千諸佛世界無量壽國。于彼佛所種諸善根，復經八十億諸如來所修諸梵行，以此善根于未來世過九十九億劫而成正覺，佛號無垢光，世界名一切功德莊嚴。阿難！彼祁婆迦比丘令我正法于諸天人廣行流佈。
「阿難！汝莫憂悲。我之梵行當廣流佈，天人信樂。阿難！我滅度后，于未來世當有邊國名曰舍摩。彼有國王名曰大施，而於我法心生凈信、於我舍利及諸聲聞勤修供養，稱揚讚歎。阿難！彼大施王于舍摩國集我聲聞諸比丘眾尊重供養，于彼當有過三千阿羅漢——皆有神通、功德、威力，乃至於諸梵行說法不倦。阿難！彼等亦能令我正法于諸天人廣行流佈。
「阿難！汝莫憂悲。我滅度后北天竺國有城名興渠末但那。彼得我舍利尊重供養，當以花鬘、涂香、
【現代漢語翻譯】 現代漢語譯本 貪婪地積聚財物，獨自霸佔房屋，與世俗之人互相往來，捨棄佛法，對於清凈的修行者不生恭敬之心，外表像個沙門（出家人）。當那時，會有少數比丘發奮精進，遠離喧囂，專注于當下，定慧一心，安住于善法，少欲知足，樂於托缽乞食，安住于聖種（高尚的修行），廣聞佛法而無所畏懼，持誦修多羅（佛經），持守毗尼（戒律），持守摩多羅迦（論藏）。當那時，祁婆迦（人名）比丘會使那些穿著袈裟的比丘內心柔軟，諸根完好無缺，具足深厚的信心和最高的敬重；對於那些穿著袈裟的人，他們會生起持戒的想法，將其視為福田而行佈施，修習各種善根。那位祁婆迦比丘修集了無量種種最殊勝的菩提善根后，便結束了生命，往生到西方，經過億百千諸佛世界，到達無量壽國（極樂世界）。在那佛的處所種下各種善根，又經過八十億諸如來處修習各種清凈的修行，以此善根，在未來世經過九十九億劫后成就正覺，佛號為無垢光，世界名為一切功德莊嚴。阿難！那位祁婆迦比丘使我的正法在諸天人中廣為流傳。 『阿難！你不要憂愁悲傷。我的清凈修行將會廣為流傳，天人都會信奉樂於接受。阿難！我滅度之後，在未來世，會有一個邊遠國家名叫舍摩。那裡有一位國王名叫大施，他對我的佛法心生清凈的信心，對於我的舍利和各位聲聞（佛陀的弟子）勤修供養，稱揚讚歎。阿難！那位大施王在舍摩國聚集我的聲聞比丘眾，尊重供養，在那裡將會有超過三千位阿羅漢（已證悟的聖者）——他們都具有神通、功德、威力，甚至於對於清凈的修行說法也不感到疲倦。阿難！他們也能夠使我的正法在諸天人中廣為流傳。 『阿難！你不要憂愁悲傷。我滅度之後，在北天竺國有一個城市名叫興渠末但那。那裡的人得到我的舍利，會尊重供養，用花鬘、涂香、'
【English Translation】 English version Greedily accumulating possessions, monopolizing dwellings, interacting with laypeople, abandoning the Dharma, and not respecting those who practice pure conduct, they appear like Śramaṇas (monks). At that time, there will be a few Bhikṣus (monks) who diligently strive, stay away from noise, focus on the present, with concentration and wisdom united, abide in good Dharma, have few desires and are content, enjoy begging for alms, abide in the noble lineage, are learned and fearless, uphold the Sūtras (Buddhist scriptures), uphold the Vinaya (monastic rules), and uphold the Mātṛkā (commentaries). At that time, the Bhikṣu Kīvaka (a person's name) will make the hearts of those Bhikṣus who wear the Kāṣāya (monk's robe) gentle, their senses complete, possessing deep faith and the highest respect; towards those who wear the Kāṣāya, they will generate the thought of upholding precepts, regard them as fields of merit and give offerings, cultivating various roots of goodness. That Bhikṣu Kīvaka, having cultivated immeasurable and various supreme roots of Bodhi (enlightenment), will then end his life and be reborn in the West, passing through hundreds of thousands of Buddha worlds, reaching the Land of Immeasurable Life (Pure Land). Having planted various roots of goodness in that Buddha's place, and having practiced various pure conducts in the presence of eighty billion Tathāgatas (Buddhas), with these roots of goodness, in the future, after ninety-nine billion kalpas (eons), he will achieve perfect enlightenment, his Buddha name will be Immaculate Light, and his world will be named All Virtues Adorned. Ānanda! That Bhikṣu Kīvaka will cause my true Dharma to widely spread among gods and humans. 『Ānanda! Do not be sorrowful or grieved. My pure conduct will widely spread, and gods and humans will believe and rejoice in it. Ānanda! After my Parinirvāṇa (passing away), in the future, there will be a border country named Śama. There will be a king named Great Giver, who will have pure faith in my Dharma, and will diligently make offerings to my relics and all the Śrāvakas (Buddha's disciples), praising and extolling them. Ānanda! That King Great Giver will gather my Śrāvaka Bhikṣu assembly in the country of Śama, respecting and making offerings, and there will be more than three thousand Arhats (enlightened beings) there—all of whom will possess supernatural powers, merits, and power, and will not tire of expounding the Dharma of pure conduct. Ānanda! They will also be able to cause my true Dharma to widely spread among gods and humans.』 『Ānanda! Do not be sorrowful or grieved. After my Parinirvāṇa, in the northern part of India, there will be a city named Hiṅgumardana. There, people will obtain my relics and will respect and make offerings, using flower garlands, scented ointments,'
末香、音聲、伎樂、幢幡、寶蓋、衣服、臥具、眾寶、金銀以用莊嚴。阿難！時彼精舍當有多人以信出家，受持禁戒，修行善法；諸俗人等修行善法亦復無量。阿難！彼有持戒、多聞、有智、於我法中深得凈信，於我聲聞及我舍利勤修裝飾，嚴治供養；于佛、法、僧供養加護。以此善根于天人中受福報已，有得阿耨多羅三藐三菩提者、有得緣覺乘者、有得聲聞乘，而涅槃者。阿難！彼以如是種種供養，當得如是神通威力。阿難！是等諸人開示演說，令我正法于諸人天廣行流佈。阿難！汝莫憂悲。我之正法當廣流佈，增益天人。阿難！我之舍利及我形像遍閻浮提，何況人不見處——所謂天、龍、夜叉、羅剎、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃茶等宮殿之中——所造形像？阿難！汝莫憂悲，我法毗尼于諸天人當廣流佈。」
大悲經舍利品第七
爾時，世尊復告阿難：「我滅度后，若有善男子、善女人，若在家、若出家，乃至供養我之舍利如芥子等，恭敬尊重、謙下供養；我說是人以此善根，一切皆當得涅槃果、盡涅槃際。阿難！若我滅后，所有善男子、善女人心生敬信，為我造立形像塔廟。阿難！應生深信，慎莫疑惑，我說是人以此善根，一切皆當得涅槃果、盡涅槃際。阿難！且置現在供養
【現代漢語翻譯】 現代漢語譯本：
用末香、音聲、伎樂、幢幡、寶蓋、衣服、臥具、各種珍寶、金銀來莊嚴（精舍）。阿難！那時，那精舍中會有很多人因為信仰而出家，受持戒律，修行善法；那些在家俗人修行善法的人也數不勝數。阿難！那裡會有持戒、博學、有智慧的人，在我佛法中深深獲得清凈的信仰，對於我的聲聞弟子和我的舍利勤加裝飾，認真供養；對於佛、法、僧三寶供養和加護。他們憑藉這些善根，在天界和人間享受福報后，有的會證得阿耨多羅三藐三菩提（無上正等正覺），有的會證得緣覺乘，有的會證得聲聞乘而入涅槃。阿難！他們以這樣種種的供養，將會獲得這樣的神通威力。阿難！這些人會開示演說，使我的正法在人天之間廣泛流傳。阿難！你不要憂愁悲傷。我的正法將會廣泛流傳，增益天人和眾生。阿難！我的舍利和我的形像會遍佈閻浮提（我們所居住的這個世界），更何況那些人看不到的地方——比如天、龍、夜叉（一種鬼神）、羅剎（惡鬼）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、鳩槃茶（一種食人鬼）等宮殿之中——所造的形像呢？阿難！你不要憂愁悲傷，我的佛法和戒律會在諸天和人間廣泛流傳。」
《大悲經·舍利品第七》
那時，世尊又告訴阿難：「我滅度后，如果有善男子、善女人，無論是在家還是出家，乃至供養我的舍利像芥子那麼小，恭敬尊重、謙虛供養；我說這個人憑藉這個善根，一切都將獲得涅槃的果報，直至涅槃的盡頭。阿難！如果我滅度后，所有善男子、善女人心生敬信，為我建造形像塔廟。阿難！應當生起深厚的信心，千萬不要疑惑，我說這個人憑藉這個善根，一切都將獲得涅槃的果報，直至涅槃的盡頭。阿難！暫且放下現在供養的事情。 English version:
With powdered incense, sounds, music, banners, canopies, clothing, bedding, various treasures, gold and silver to adorn (the monastery). Ananda! At that time, there will be many people in that monastery who, due to faith, will leave home, uphold the precepts, and cultivate good deeds; those lay people who cultivate good deeds will also be countless. Ananda! There will be those who uphold the precepts, are learned, and wise, who have deeply attained pure faith in my Dharma, who diligently adorn and respectfully offer to my Sravaka disciples and my relics; who offer and protect the Buddha, Dharma, and Sangha. With these good roots, after enjoying blessings in the heavens and among humans, some will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), some will attain the Pratyekabuddha vehicle, and some will attain the Sravaka vehicle and enter Nirvana. Ananda! With such various offerings, they will obtain such supernatural powers. Ananda! These people will expound and explain, causing my true Dharma to spread widely among humans and gods. Ananda! Do not be sorrowful or grieved. My true Dharma will spread widely, benefiting gods and humans. Ananda! My relics and my images will be all over Jambudvipa (the world we live in), let alone the places where people cannot see—such as the palaces of the Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Rakshasas (demons), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a large bird), Kinnaras (celestial singers), Mahoragas (great serpent gods), Kumbhandas (a type of man-eating ghost)—where images are made? Ananda! Do not be sorrowful or grieved, my Dharma and Vinaya will spread widely among gods and humans.」
Chapter Seven, 'Relics' of the Great Compassion Sutra
At that time, the World Honored One again told Ananda: 「After my Parinirvana, if there are good men or good women, whether lay or monastic, who even offer to my relics as small as a mustard seed, with reverence, respect, and humility; I say that these people, with this good root, will all attain the fruit of Nirvana, until the end of Nirvana. Ananda! If after my Parinirvana, all good men and good women generate faith and build images and stupas for me. Ananda! You should generate deep faith, and do not doubt, I say that these people, with this good root, will all attain the fruit of Nirvana, until the end of Nirvana. Ananda! Let us set aside the matter of present offerings.
【English Translation】 With powdered incense, sounds, music, banners, canopies, clothing, bedding, various treasures, gold and silver to adorn (the monastery). Ananda! At that time, there will be many people in that monastery who, due to faith, will leave home, uphold the precepts, and cultivate good deeds; those lay people who cultivate good deeds will also be countless. Ananda! There will be those who uphold the precepts, are learned, and wise, who have deeply attained pure faith in my Dharma, who diligently adorn and respectfully offer to my Sravaka disciples and my relics; who offer and protect the Buddha, Dharma, and Sangha. With these good roots, after enjoying blessings in the heavens and among humans, some will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), some will attain the Pratyekabuddha vehicle, and some will attain the Sravaka vehicle and enter Nirvana. Ananda! With such various offerings, they will obtain such supernatural powers. Ananda! These people will expound and explain, causing my true Dharma to spread widely among humans and gods. Ananda! Do not be sorrowful or grieved. My true Dharma will spread widely, benefiting gods and humans. Ananda! My relics and my images will be all over Jambudvipa (the world we live in), let alone the places where people cannot see—such as the palaces of the Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Rakshasas (demons), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a large bird), Kinnaras (celestial singers), Mahoragas (great serpent gods), Kumbhandas (a type of man-eating ghost)—where images are made? Ananda! Do not be sorrowful or grieved, my Dharma and Vinaya will spread widely among gods and humans.」 Chapter Seven, 'Relics' of the Great Compassion Sutra At that time, the World Honored One again told Ananda: 「After my Parinirvana, if there are good men or good women, whether lay or monastic, who even offer to my relics as small as a mustard seed, with reverence, respect, and humility; I say that these people, with this good root, will all attain the fruit of Nirvana, until the end of Nirvana. Ananda! If after my Parinirvana, all good men and good women generate faith and build images and stupas for me. Ananda! You should generate deep faith, and do not doubt, I say that these people, with this good root, will all attain the fruit of Nirvana, until the end of Nirvana. Ananda! Let us set aside the matter of present offerings.
我者、且置我滅度后供養如芥子等舍利者、且置為我造立形像及塔廟者。阿難！若有信心念佛功德，乃至一花散於空中，我說是人以此善根，一切皆當得涅槃果、盡涅槃際。阿難！若復有人見佛世尊神通威力，為供養故，乃至一花散於空中，猶能得涅槃果，何況親承如來而供養者，及我滅后供養舍利者？阿難！諸佛境界不可思議，若復有人能供養者，所得福德亦不可思議。阿難！若人唸佛乃至一花散於空中，我以佛智見知是人所得果報不可思議，汝應當信。何況未來所有佛子深得敬信、思惟佛功德、求佛智者？」
爾時，阿難聞佛語已，心懷踴躍，生大歡喜而白佛言：「希有，婆伽婆！希有，修伽陀！今正是時，唯愿世尊說其唸佛乃至一花散於空中而供養者所得果報。諸比丘等從佛所聞、讀誦受持，以是當得。憐愍世間、利益安樂諸天人故，于現在世及未來世所有眾生從彼聞者，復得數數種諸善根，心生敬信得大稱意。彼作是念：『釋迦牟尼于釋種中無上法王、大慈悲者、憐愍世間者，勸喻我等，令我生念發大精進。』」
作是語已，佛告阿難：「諦聽諦聽，善思念之，吾當為汝分別解說所得果報。」
阿難白言：「如是，世尊！愿樂欲聞。」
佛告阿難：「若有眾生以唸佛故，乃至一花散
{ "translations": [ "現代漢語譯本", "關於我（佛陀）滅度后供養如芥子般大小的舍利的人，以及為我建造雕像和佛塔的人，暫且不談。阿難！如果有人有信心憶念佛的功德，乃至只是向空中散一朵花，我（佛陀）說這個人憑藉這個善根，一切都將獲得涅槃的果報，直至涅槃的終極。阿難！如果有人見到佛世尊的神通威力，爲了供養的緣故，乃至只是向空中散一朵花，尚且能夠獲得涅槃的果報，更何況是親自侍奉如來並進行供養的人，以及在我滅度后供養舍利的人呢？阿難！諸佛的境界不可思議，如果有人能夠供養，所獲得的福德也是不可思議的。阿難！如果有人憶念佛，乃至只是向空中散一朵花，我以佛的智慧能夠知曉這個人所獲得的果報是不可思議的，你應該相信。更何況未來所有佛的弟子，能夠深深地敬信、思惟佛的功德、尋求佛的智慧呢？」 , "那時，阿難聽了佛的話后，心中充滿喜悅，生起極大的歡喜，對佛說：『稀有啊，婆伽婆（Bhagavat，世尊）！稀有啊，修伽陀（Sugata，善逝）！現在正是時候，唯愿世尊講述憶念佛乃至向空中散一朵花進行供養的人所獲得的果報。諸位比丘等從佛那裡聽聞、讀誦受持，以此應當能夠獲得。爲了憐憫世間、利益安樂諸天人，在現在世和未來世所有眾生從那裡聽聞的人，又能多次種下各種善根，心中生起敬信，獲得極大的滿足。他們會這樣想：『釋迦牟尼（Sakyamuni）在釋迦種族中是無上的法王、大慈悲者、憐憫世間的人，勸導我們，使我們生起憶念，發起大精進。』", "說完這些話后，佛告訴阿難：『仔細聽，仔細聽，好好思考，我將為你們分別解說所獲得的果報。』", "阿難回答說：『是的，世尊！我非常樂意聽聞。』", "佛告訴阿難：『如果有眾生因為憶念佛的緣故，乃至只是向空中散一朵花，" ], "english_translations": [ "English version", "Regarding those who, after my (the Buddha's) Parinirvana, make offerings of relics as small as mustard seeds, and those who build images and stupas for me, let it be. Ananda! If there are those who, with faith, contemplate the merits of the Buddha, even to the extent of scattering a single flower in the air, I (the Buddha) say that these people, by this root of goodness, will all attain the fruit of Nirvana, until the end of Nirvana. Ananda! If there are those who, seeing the miraculous power of the Buddha, the World Honored One, for the sake of making offerings, even to the extent of scattering a single flower in the air, are still able to attain the fruit of Nirvana, how much more so those who personally attend to the Tathagata and make offerings, and those who make offerings of relics after my Parinirvana? Ananda! The realm of the Buddhas is inconceivable, and if there are those who can make offerings, the merit they obtain is also inconceivable. Ananda! If a person contemplates the Buddha, even to the extent of scattering a single flower in the air, I, with the wisdom of the Buddha, can see that the fruit of this person's actions is inconceivable, and you should believe this. How much more so the future disciples of the Buddha, who can deeply respect and believe, contemplate the merits of the Buddha, and seek the wisdom of the Buddha?'", "At that time, Ananda, having heard the words of the Buddha, was filled with joy in his heart, and with great delight, said to the Buddha: 'Rare indeed, Bhagavat (World Honored One)! Rare indeed, Sugata (Well-Gone One)! Now is the right time, may the World Honored One please explain the fruit of those who contemplate the Buddha, even to the extent of scattering a single flower in the air as an offering. The Bhikkhus and others, having heard, read, and received these teachings from the Buddha, should be able to attain this. For the sake of compassion for the world, and for the benefit and happiness of all Devas and humans, those who hear from this in the present and future lives will again plant various roots of goodness, and with respect and faith in their hearts, will attain great satisfaction. They will think: 'Sakyamuni, in the Sakya clan, is the supreme Dharma King, the one with great compassion, the one who has compassion for the world, who encourages us, causing us to contemplate and generate great diligence.'", "Having spoken these words, the Buddha said to Ananda: 'Listen carefully, listen carefully, and contemplate well, I will explain to you the fruit that is obtained.'", "Ananda replied: 'Yes, World Honored One! I am very eager to hear.'", "The Buddha said to Ananda: 'If there are sentient beings who, because of contemplating the Buddha, even to the extent of scattering a single flower in the air," ] }
于空中，如是福德所得果報不可窮盡。阿難！如是眾生從前際來——劫數長遠、生死流轉——不可得知，于未來際亦復如是。若有眾生以至誠心念佛功德，乃至一花散於空中，于未來世，當得釋天王、梵天王、轉輪聖王，于其福報亦不能盡；以其善根福報邊際不可盡故，要當入般涅槃。何以故？阿難！施佛福田，不以有為果報所能盡邊，我說是人必得涅槃、盡涅槃際。
「阿難！且置親承供養我者、且置供養我如芥子等舍利者、且置為我造立形像及諸塔廟而供養者、且置以唸佛故乃至一花散於空中而供養者。若復有人在於室內以唸佛故，乃至一花散於空中，阿難！我說是人當得涅槃、得第一涅槃、盡涅槃際、最勝涅槃、妙涅槃、清凈涅槃、安住涅槃。阿難！以是因緣，諸福田中佛為最、佛為王。何以故？施佛田者，非謂世間果報所能盡也；以是因緣，于佛福田為最第一。阿難！諸佛如來——順正道者——能作無上究竟福田，于佛福田所有施者，必窮盡涅槃際、得第一涅槃。
「阿難！且置如是以花散佛所得功德，若復有人但心念佛、一生敬信，我說是人亦當得涅槃果、盡涅槃際。阿難！且置人中唸佛功德，若有畜生於佛世尊能生念者，我亦說其善根福報當得涅槃、盡涅槃際。阿難！汝今當觀諸佛世尊與諸
【現代漢語翻譯】 現代漢語譯本：在空中，這樣的福德所得到的果報是不可窮盡的。阿難！這樣的眾生從過去世以來——經歷無數劫、生死流轉——是無法知曉的，在未來世也是如此。如果有眾生以至誠的心念佛的功德，乃至只散一朵花在空中，在未來世，將能得到釋天王（帝釋天）、梵天王（大梵天）、轉輪聖王（統治世界的理想君主）的果位，他們的福報也是無法窮盡的；因為他們的善根福報的邊際是不可窮盡的，最終必定會進入般涅槃（完全的寂滅）。為什麼呢？阿難！佈施給佛的福田，不是有為的果報所能窮盡的，我說這個人必定會得到涅槃、直至涅槃的盡頭。 阿難！暫且不論親自供養我的人，暫且不論供養我如芥子般大小的舍利的人，暫且不論為我建造佛像和各種塔廟並供養的人，暫且不論因爲念佛的緣故乃至只散一朵花在空中供養的人。如果有人在室內因爲念佛的緣故，乃至只散一朵花在空中，阿難！我說這個人應當得到涅槃、得到第一涅槃、直至涅槃的盡頭、最殊勝的涅槃、微妙的涅槃、清凈的涅槃、安住于涅槃。阿難！因為這個因緣，在各種福田中，佛是最殊勝的，佛是王。為什麼呢？佈施給佛田的人，不是世間的果報所能窮盡的；因為這個因緣，在佛的福田中是最第一的。阿難！諸佛如來——順應正道的人——能夠作為無上究竟的福田，在佛的福田里所有佈施的人，必定會窮盡涅槃的盡頭、得到第一涅槃。 阿難！暫且不論像這樣散花供佛所得到的功德，如果有人只是心中唸佛、一生敬信，我說這個人也應當得到涅槃的果報、直至涅槃的盡頭。阿難！暫且不論人在念佛的功德，如果有畜生對佛世尊能夠生起念頭，我也說它的善根福報應當得到涅槃、直至涅槃的盡頭。阿難！你現在應當觀察諸佛世尊與諸
【English Translation】 English version: In the sky, the resulting merit and reward from such actions are inexhaustible. Ananda! Such sentient beings, from the past—through countless eons, undergoing the cycle of birth and death—are unknowable, and it is the same for the future. If there are sentient beings who, with sincere hearts, contemplate the merit of the Buddha, even scattering a single flower in the air, in future lives, they will attain the positions of Sakra, King of the Devas (Indra), Brahma, King of the Devas (the creator god), and a Universal Monarch (a righteous ruler of the world), and their blessings will also be inexhaustible; because the boundaries of their roots of goodness and blessings are inexhaustible, they will surely enter Parinirvana (complete cessation). Why is this so? Ananda! Giving to the field of merit of the Buddha cannot be exhausted by conditioned rewards, I say that this person will surely attain Nirvana, until the end of Nirvana. Ananda! Let alone those who personally offer to me, let alone those who offer relics of mine as small as mustard seeds, let alone those who build images and various stupas for me and make offerings, let alone those who, because of contemplating the Buddha, even scatter a single flower in the air as an offering. If there is someone who, in a room, because of contemplating the Buddha, even scatters a single flower in the air, Ananda! I say that this person should attain Nirvana, attain the first Nirvana, until the end of Nirvana, the most supreme Nirvana, the subtle Nirvana, the pure Nirvana, and abide in Nirvana. Ananda! Because of this cause, among all fields of merit, the Buddha is the most supreme, the Buddha is the king. Why is this so? Giving to the field of the Buddha cannot be exhausted by worldly rewards; because of this cause, in the field of the Buddha, it is the most supreme and first. Ananda! The Tathagatas—those who follow the right path—can act as the supreme and ultimate field of merit, and all those who give in the field of the Buddha will surely reach the end of Nirvana and attain the first Nirvana. Ananda! Let alone the merit gained from scattering flowers to the Buddha in this way, if there is someone who only contemplates the Buddha in their heart and has faith throughout their life, I say that this person should also attain the fruit of Nirvana, until the end of Nirvana. Ananda! Let alone the merit of humans contemplating the Buddha, if there is an animal that can generate a thought of the World Honored Buddha, I also say that its roots of goodness and blessings should attain Nirvana, until the end of Nirvana. Ananda! You should now observe the World Honored Buddhas and all
眾生作福田者，能令眾生當得如是神通威力。是故，阿難！汝莫憂悲。若有善男子、善女人，乃至畜生——諸眾生等——于佛生信，當得如是神通果報、廣大功德，譬如甘露——第一甘露盡甘露際。
「阿難！汝以身、口慈孝如來，無量安樂，心無有二，無瞋、無恨、無有怨仇。阿難！若有三千大千世界滿中須陀洹、斯陀含、阿那含阿羅漢，如苷蔗、竹𥯤、若麻、若草。若有善男子、善女人，若一劫、若減一劫，以諸稱意一切樂具恭敬尊重，謙下供養。阿難！于意云何？是善男子、善女人所得福德寧為多不？」
阿難言：「甚多，婆伽婆！甚多，修伽陀！」
佛言：「阿難！若復有人于諸佛所但一合掌、一稱名，如是福德比前福德，百分不及一、千分不及一、百千億分不及一、數分不及一、迦羅分不及一。何以故？阿難！以佛如來諸福田中為最無上，是故施佛成大功德神通威力。
「阿難！且置三千大千世界所有聲聞、阿羅漢等，若復三千大千世界滿中辟支佛，如甘蔗、竹𥯤、若麻、若草。若有善男子、善女人，若一劫、若減一劫，以諸稱意一切樂具恭敬尊重，謙下供養彼辟支佛。若辟支佛滅度後起七寶塔，若有善男子、善女人乃至盡形，以諸香花、涂香、末香、衣服、臥具、寶幢、幡蓋恭
【現代漢語翻譯】 現代漢語譯本 眾生作為福田，能使眾生獲得這樣的神通威力。所以，阿難（Ananda，佛陀的十大弟子之一）！你不要憂愁悲傷。如果有善男子、善女人，乃至畜生——所有眾生——對佛產生信心，都將獲得這樣的神通果報、廣大的功德，就像甘露（amrita，不死之藥）——最上等的甘露直到甘露的盡頭。 『阿難！你以身、口慈愛孝順如來（Tathagata，佛陀的稱號），獲得無量的安樂，心中沒有二心，沒有嗔恨、沒有怨恨、沒有仇敵。阿難！如果有三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）都充滿須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果），像甘蔗、竹子、麻、草一樣多。如果有善男子、善女人，用一劫（kalpa，佛教時間單位）或減少一劫的時間，用各種稱心如意的一切樂具恭敬尊重，謙虛地供養他們。阿難！你認為如何？這些善男子、善女人所獲得的福德難道不多嗎？』 阿難回答說：『非常多，婆伽婆（Bhagavat，佛陀的稱號）！非常多，修伽陀（Sugata，佛陀的稱號）！』 佛說：『阿難！如果有人在諸佛那裡僅僅合掌一次、稱念一次佛名，這樣的福德比之前的福德，百分之一都比不上，千分之一都比不上，百千億分之一都比不上，數分之一都比不上，迦羅分（kala，古印度度量單位）都比不上。為什麼呢？阿難！因為佛如來在所有福田中是最無上的，所以供養佛能成就大功德神通威力。 『阿難！暫且放下三千大千世界所有聲聞（Sravaka，聽聞佛法而修行的人）、阿羅漢等，如果三千大千世界都充滿辟支佛（Pratyekabuddha，獨覺佛），像甘蔗、竹子、麻、草一樣多。如果有善男子、善女人，用一劫或減少一劫的時間，用各種稱心如意的一切樂具恭敬尊重，謙虛地供養這些辟支佛。如果辟支佛滅度后建造七寶塔，如果有善男子、善女人乃至一生，用各種香花、涂香、末香、衣服、臥具、寶幢、幡蓋恭敬供養。』
【English Translation】 English version Beings as fields of merit can enable other beings to attain such miraculous powers. Therefore, Ananda (one of the ten principal disciples of the Buddha)! Do not be sorrowful or grieved. If there are good men or good women, even animals—all beings—who generate faith in the Buddha, they will attain such miraculous rewards, vast merits, like amrita (the nectar of immortality)—the supreme amrita to the very end of amrita. 'Ananda! You, with your body and mouth, are loving and filial towards the Tathagata (the title of the Buddha), experiencing immeasurable peace and joy, with no duality in your heart, no anger, no hatred, no enmity. Ananda! If there were three thousand great chiliocosms (Trisahasra-Mahasahasra-lokadhatu, a cosmic system in Buddhist cosmology) filled with Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), and Arhats (worthy ones), as numerous as sugarcane, bamboo, hemp, or grass. If there were good men or good women, for one kalpa (an eon in Buddhist cosmology) or less than one kalpa, who respectfully and humbly offered them all kinds of pleasing and delightful things. Ananda! What do you think? Would the merits gained by these good men and good women be many?' Ananda replied: 'Very many, Bhagavat (the title of the Buddha)! Very many, Sugata (the title of the Buddha)!' The Buddha said: 'Ananda! If someone, in the presence of all the Buddhas, merely joins their palms once or utters the name of a Buddha once, the merit of this act cannot be compared to the previous merit, not even by one percent, not even by one thousandth, not even by one hundred billionth, not even by a fraction, not even by a kala (an ancient Indian unit of measurement). Why is that? Ananda! Because the Buddha Tathagata is the most supreme among all fields of merit, therefore, offering to the Buddha brings about great merit and miraculous power. 'Ananda! Let us set aside all the Sravakas (hearers of the Dharma) and Arhats in the three thousand great chiliocosms. If the three thousand great chiliocosms were filled with Pratyekabuddhas (solitary Buddhas), as numerous as sugarcane, bamboo, hemp, or grass. If there were good men or good women, for one kalpa or less than one kalpa, who respectfully and humbly offered these Pratyekabuddhas all kinds of pleasing and delightful things. If, after the Parinirvana (passing away) of a Pratyekabuddha, a seven-jeweled stupa (a dome-shaped structure) were built, and if there were good men or good women who, for their entire lives, respectfully offered various fragrant flowers, scented ointments, powdered incense, clothing, bedding, jeweled banners, and canopies.'
敬尊重，謙下供養。阿難！于意云何？是人于彼所得福德寧為多不？」
阿難言：「甚多，婆伽婆！甚多，修伽陀！」
佛言：「阿難！若復有人于如來所起一凈信、思惟、信解，作如是言：『諸佛智慧不可思議。』以此信解善根功德，比前供養彼辟支佛所得功德，迦羅分不及一，乃至優婆尼沙陀分不及一。何以故？阿難！諸佛世尊無量大慈、無量大悲、無量戒、無量定、無量慧、無量解脫、無量解脫知見、無量修集、無量達證。阿難！諸佛世尊智慧不可思議、諸佛境界亦不可思議，若有供養不可思議者當得不可思議報。
「阿難！汝莫憂悲，汝當得大神通功德利益。何以故？阿難！汝以身、口、意慈供養我來過二十年，受持如來八萬四千諸法寶聚，于諸多聞最為第一、巧言辯慧問答中最，正智得道，多聞無畏，持修多羅、持毗尼、持摩多羅迦，于諸四眾說法不倦。阿難！我滅度后，汝共大德摩訶迦葉當作第一最大導師，大作佛事。阿難！汝莫憂悲，汝當得大神通功德利益。」
大悲經卷第二 大正藏第 12 冊 No. 0380 大悲經
大悲經卷第三
高齊天竺三藏那連提耶舍譯
禮拜品第八
爾時，世尊復告阿難：「若有眾生聞佛名者，我說是人畢定
【現代漢語翻譯】 現代漢語譯本： 恭敬尊重，謙卑供養。阿難！你認為如何？這個人從那裡得到的福德難道不多嗎？」 阿難回答說：「非常多，婆伽婆（Bhagavan，世尊）！非常多，修伽陀（Sugata，善逝）！」 佛說：「阿難！如果有人在如來（Tathagata，佛）這裡生起清凈的信心、思惟、信解，這樣說：『諸佛的智慧不可思議。』以此信解的善根功德，比之前供養那些辟支佛（Pratyekabuddha，獨覺）所得的功德，迦羅分（kala，極小的時間單位）不及一，乃至優婆尼沙陀分（upanishad，奧義書）也不及一。為什麼呢？阿難！諸佛世尊有無量的大慈、無量的大悲、無量的戒、無量的定、無量的慧、無量的解脫、無量的解脫知見、無量的修集、無量的證悟。阿難！諸佛世尊的智慧不可思議，諸佛的境界也不可思議，如果有人供養不可思議者，將得到不可思議的果報。 「阿難！你不要憂愁悲傷，你將獲得大神通功德利益。為什麼呢？阿難！你以身、口、意慈悲供養我已超過二十年，受持如來的八萬四千諸法寶聚，在諸多聞法者中最為第一，在巧言辯慧問答中最為出色，以正智得道，多聞無畏，持修多羅（sutra，經）、持毗尼（vinaya，律）、持摩多羅迦（matrika，論），在四眾弟子中說法不倦。阿難！我滅度后，你將與大德摩訶迦葉（Mahakasyapa，大迦葉）一起成為第一最大的導師，大作佛事。阿難！你不要憂愁悲傷，你將獲得大神通功德利益。」
《大悲經》卷第二 《大正藏》第 12 冊 No. 0380 《大悲經》
《大悲經》卷第三 高齊天竺三藏那連提耶舍譯
禮拜品第八
那時，世尊又告訴阿難：「如果眾生聽到佛的名號，我說這個人必定
【English Translation】 English version: With respect and reverence, humbly making offerings. Ananda! What do you think? Is the merit that person obtains from that not great?' Ananda replied, 'Very great, Bhagavan! Very great, Sugata!' The Buddha said, 'Ananda! If someone were to generate pure faith, contemplation, and understanding in the Tathagata, saying, 'The wisdom of all Buddhas is inconceivable,' the merit of this root of good faith and understanding, compared to the merit obtained from offering to those Pratyekabuddhas, would not be equal to even a kala (a very small unit of time), not even to an upanishad. Why is that? Ananda! The World Honored Ones, the Buddhas, have immeasurable great compassion, immeasurable great kindness, immeasurable precepts, immeasurable concentration, immeasurable wisdom, immeasurable liberation, immeasurable knowledge and vision of liberation, immeasurable cultivation, and immeasurable realization. Ananda! The wisdom of the World Honored Ones, the Buddhas, is inconceivable, and the realms of the Buddhas are also inconceivable. If one makes offerings to the inconceivable, one will receive inconceivable rewards. 'Ananda! Do not be sorrowful or grieved, you will obtain great supernatural powers and meritorious benefits. Why is that? Ananda! You have been offering to me with kindness in body, speech, and mind for over twenty years, upholding the Tathagata's eighty-four thousand collections of Dharma treasures. Among those who have heard much, you are the foremost; in skillful speech and wise questioning, you are the most outstanding; you have attained the Way with right wisdom, are fearless in your vast learning, uphold the sutras, uphold the vinaya, and uphold the matrikas. You are tireless in teaching the Dharma to the four assemblies. Ananda! After my parinirvana, you, together with the great virtuous Mahakasyapa, will become the first and greatest teachers, greatly performing the Buddha's work. Ananda! Do not be sorrowful or grieved, you will obtain great supernatural powers and meritorious benefits.'
The Great Compassion Sutra, Volume Two Taisho Tripitaka, Volume 12, No. 0380, The Great Compassion Sutra
The Great Compassion Sutra, Volume Three Translated by Tripitaka Narendrayasas of Tianzhu (India) of the Gao Qi Dynasty
Chapter Eight: The Chapter on Prostrations
At that time, the World Honored One again said to Ananda, 'If any sentient being hears the name of the Buddha, I say that this person is certain to'
當得入般涅槃。阿難！若有稱言南無佛者，此有何義？」
阿難白言：「佛是一切諸法之本、佛是眼目能引導者、佛是演說一切法者。善哉，世尊！愿為比丘解釋此義，我今親承得聞受持。」
爾時，世尊復告阿難：「諦聽諦聽，善思念之，吾當為汝分別解說。」
爾時，阿難聞佛語已而白佛言：「愿樂欲聞。」
佛言：「阿難！所言南無佛者，此是決定諸佛世尊名號音聲。阿難！以是決定諸佛名號音聲義故，稱言南無諸佛。阿難！我為是義故說譬喻，令諸眾生於此法中增益信心，復令一切諸善男子、善女人聞佛世尊名號音聲深得敬信。
「阿難！曾於過去有大商主將諸商人入于大海，到彼海已，其船卒為摩竭大魚欲來吞噬。阿難！爾時商主及諸商人心驚毛豎、憂愁不樂，恐命不濟，無救、無護、無歸、無趣，各皆悲泣、呻號、憂悔，種種悲嘆：『嗚呼痛哉。彼閻浮提如是可樂、如是希有，世間人身如是難得。我今當與父母離別，兄弟、姊妹、婦兒、親戚、朋友別離；我更不見、亦不得見佛、法、眾僧。』極大悲哭，憂悲不樂，各皆祈請諸尊神天欲求自濟。
「阿難！爾時商主正見明遠，于佛、法、僧心得凈信，更不信事諸餘天神。爾時，商主告諸商人：『諸人當知，若欲存濟
【現代漢語翻譯】 現代漢語譯本：當他們證入般涅槃（parinirvana，佛教術語，指佛陀或阿羅漢的最終涅槃）時。阿難（Ananda，佛陀的十大弟子之一）！如果有人稱念『南無佛』（Namo Buddha，皈依佛陀）這句話，這有什麼意義呢？」 阿難回答說：「佛是一切諸法（dharma，佛教教義）的根本，佛是引導眾生的眼目，佛是演說一切法的人。太好了，世尊！希望您為比丘（bhikkhu，佛教僧侶）們解釋這個意義，我現在親自聆聽並受持。」 這時，世尊又告訴阿難：「仔細聽，仔細聽，好好思考，我將為你們分別解說。」 這時，阿難聽了佛的話后對佛說：「我非常樂意聽聞。」 佛說：「阿難！所說的『南無佛』，這是決定諸佛世尊（Buddha Bhagavan，佛陀的尊稱）名號的聲音。阿難！因為這個決定諸佛名號聲音的意義，所以稱念『南無諸佛』。阿難！我爲了這個意義而說譬喻，讓眾生對這個法（dharma，佛教教義）增加信心，也讓一切善男子、善女人聽到佛世尊的名號聲音，深深地產生敬信。 「阿難！曾經在過去，有一位大商主帶領許多商人進入大海，到達海中后，他們的船突然被摩竭大魚（makara，一種傳說中的海怪）想要吞噬。阿難！那時，商主和所有商人都心驚膽戰、毛骨悚然、憂愁不樂，擔心性命不保，沒有救助、沒有保護、沒有歸宿、沒有依靠，都悲傷哭泣、呻吟號叫、後悔不已，各種悲嘆：『嗚呼痛哉。那閻浮提（Jambudvipa，人類居住的世界）是如此可愛、如此稀有，世間的人身是如此難得。我如今將要與父母離別，與兄弟、姐妹、妻子兒女、親戚、朋友分別；我再也見不到、也無法見到佛、法、僧（Buddha, Dharma, Sangha，佛教三寶）。』他們極度悲傷哭泣，憂愁不樂，都祈求諸位尊神天，想要自救。 「阿難！那時，商主正見明遠，對佛、法、僧生起清凈的信心，不再相信其他天神。那時，商主告訴所有商人：『各位應當知道，如果想要存活下來，
【English Translation】 English version: When they attain parinirvana (the final nirvana of a Buddha or Arhat). Ananda! If someone says 『Namo Buddha』 (Homage to the Buddha), what is the meaning of this?」 Ananda replied, 「The Buddha is the root of all dharmas (Buddhist teachings), the Buddha is the eye that guides beings, and the Buddha is the one who expounds all dharmas. Excellent, World Honored One! May you explain this meaning to the bhikkhus (Buddhist monks), I will now personally listen and uphold it.」 At that time, the World Honored One again told Ananda, 「Listen carefully, listen carefully, think well, and I will explain it to you separately.」 At that time, Ananda, having heard the Buddha's words, said to the Buddha, 「I am very willing to hear.」 The Buddha said, 「Ananda! What is said as 『Namo Buddha』 is the sound of the determined names of all Buddhas Bhagavan (a respectful title for the Buddha). Ananda! Because of the meaning of this determined sound of the names of all Buddhas, one recites 『Namo Buddhas』. Ananda! I speak in parables for this meaning, to increase the faith of sentient beings in this dharma (Buddhist teachings), and also to allow all good men and good women to hear the sound of the name of the World Honored Buddha and deeply generate respect and faith. 「Ananda! In the past, there was a great merchant who led many merchants into the sea. After reaching the sea, their ship was suddenly about to be devoured by a makara (a mythical sea creature). Ananda! At that time, the merchant and all the merchants were terrified, their hair stood on end, they were worried and unhappy, fearing for their lives, without rescue, without protection, without refuge, without reliance, all were crying sadly, groaning, and regretting, with various lamentations: 『Alas, how painful. That Jambudvipa (the world where humans live) is so lovely, so rare, and the human body in this world is so difficult to obtain. Now I am about to part from my parents, separate from my brothers, sisters, wives, children, relatives, and friends; I will never see, nor be able to see the Buddha, Dharma, and Sangha (the three jewels of Buddhism).』 They cried with extreme sadness, worried and unhappy, all praying to the various gods and deities, seeking self-salvation. 「Ananda! At that time, the merchant had right view and clear understanding, and generated pure faith in the Buddha, Dharma, and Sangha, no longer believing in other gods. At that time, the merchant told all the merchants: 『You should know, if you want to survive,
、免此危難得解脫者，汝等應當一時同聲隨我所說；假令我等不得解脫，後生善道。』時彼商人聞此語已，各言商主：『我當從教，唯愿速說。』
「阿難！爾時商主偏袒右肩，右膝著地，住于船上，一心念佛，合掌禮拜，高聲唱言：『南無諸佛！得大無畏者、大慈悲者、憐愍一切眾生者。』如是三稱。時諸商人亦復同時合掌禮拜，異口同音唱言：『南無諸佛！能施無畏者、大慈悲者、憐愍一切眾生者。』如是三稱。爾時，彼摩竭魚聞佛名號、禮拜音聲生大愛敬，得不殺心，時摩竭魚聞即閉口。
「阿難！爾時商主及諸商人皆悉安隱得免魚難，船及商人所愿得稱，安隱而還到閻浮提。時摩竭魚聞佛音聲心生喜樂，更不啖食余諸眾生，因是命終；彼命終已得生人中；生人中已於其佛所聞法毗尼，深得凈信，舍家出家；得出家已近善知識，謙下供養得阿羅漢道，具足六通，于無餘涅槃界而般涅槃。
「阿難！汝觀彼魚生畜生道得聞佛名、聞佛名已得生人道、因生人道便得出家、得出家已即便得證阿羅漢果、得阿羅漢已便般涅槃。阿難！汝觀諸佛神力如是。彼魚聞已獲得神通、名號稱譽、畢定利益。何況有人得聞佛名、聽聞正法、親于佛所、種諸善根而不畢定利益？
「阿難！如我昔說，作少善根
【現代漢語翻譯】 現代漢語譯本：『爲了免除這場危難，獲得解脫，你們應當一起同聲跟隨我所說的去做；如果我等不能解脫，也能往生善道。』當時，那些商人聽了這話，都對商主說：『我們願意聽從您的教導，只希望您快點說。』 那時，商主偏袒右肩，右膝跪地，在船上，一心念佛，合掌禮拜，高聲唱道：『皈依諸佛！那些獲得大無畏者、大慈悲者、憐憫一切眾生者。』這樣說了三遍。當時，那些商人也同時合掌禮拜，異口同聲地唱道：『皈依諸佛！那些能施予無畏者、大慈悲者、憐憫一切眾生者。』這樣說了三遍。那時，那條摩竭魚（一種巨大的海魚）聽到佛的名號、禮拜的聲音，生起了極大的愛敬之心，不再有殺害之心，當時摩竭魚聽到后就閉上了嘴。 阿難！那時，商主和那些商人都安然無恙地脫離了魚難，船和商人們的願望都得以實現，平安地回到了閻浮提（我們所居住的世界）。當時，摩竭魚聽到佛的聲音，心中生起喜悅，不再吞食其他眾生，因此而死去；它死後轉生為人；轉生為人後，在佛陀那裡聽聞佛法和戒律，深深地產生了清凈的信仰，捨棄家庭出家；出家后親近善知識，謙虛恭敬地供養，證得了阿羅漢道，具足六神通，在無餘涅槃界而般涅槃（完全的涅槃）。 阿難！你看那條魚，生在畜生道，卻能聽到佛的名號，聽到佛的名號后就能轉生為人道，因為轉生為人道就能出家，出家后就能證得阿羅漢果，證得阿羅漢后就能般涅槃。阿難！你看諸佛的神力就是這樣。那條魚聽聞佛號后，獲得了神通、名號的稱譽，必定得到了利益。更何況有人能聽到佛的名號、聽聞正法、親近佛陀、種下各種善根，難道不能必定得到利益嗎？ 阿難！正如我以前所說，做少許善根
【English Translation】 English version: 『To avoid this danger and gain liberation, you should all follow what I say in unison; if we cannot be liberated, we can be reborn in a good realm.』 At that time, the merchants, upon hearing these words, all said to the merchant leader: 『We are willing to follow your teachings, we only wish you to speak quickly.』 At that time, the merchant leader bared his right shoulder, knelt on his right knee, and on the boat, with a focused mind, recited the Buddha's name, joined his palms in reverence, and loudly proclaimed: 『Namo (Homage to) all Buddhas! Those who have attained great fearlessness, great compassion, and who have compassion for all sentient beings.』 He said this three times. At that time, the merchants also joined their palms in reverence at the same time, and in unison proclaimed: 『Namo all Buddhas! Those who can bestow fearlessness, great compassion, and who have compassion for all sentient beings.』 They said this three times. At that time, that Makara fish (a huge sea fish) heard the Buddha's name and the sound of reverence, and developed great love and respect, and no longer had the intention to kill. At that time, the Makara fish closed its mouth upon hearing this. Ananda! At that time, the merchant leader and the merchants all safely escaped the danger of the fish, the ship and the merchants' wishes were fulfilled, and they safely returned to Jambudvipa (the world we live in). At that time, the Makara fish, upon hearing the Buddha's voice, felt joy in its heart, and no longer devoured other sentient beings, and thus died; after its death, it was reborn as a human; after being reborn as a human, it heard the Dharma and Vinaya (Buddhist monastic rules) from the Buddha, and deeply developed pure faith, abandoned its family and became a monk; after becoming a monk, it approached good teachers, humbly and respectfully made offerings, attained the path of Arhat, possessed the six supernormal powers, and entered Parinirvana (complete Nirvana) in the realm of no remainder. Ananda! Look at that fish, born in the animal realm, yet it could hear the Buddha's name, and after hearing the Buddha's name, it could be reborn in the human realm, and because of being reborn in the human realm, it could become a monk, and after becoming a monk, it could attain the fruit of Arhat, and after attaining Arhat, it could enter Parinirvana. Ananda! Look at the divine power of the Buddhas, it is like this. That fish, after hearing the Buddha's name, obtained supernormal powers, the praise of the name, and certainly received benefits. How much more so for someone who can hear the Buddha's name, hear the true Dharma, be close to the Buddha, and plant various good roots, would they not certainly receive benefits? Ananda! As I said before, doing a little good root
得少分報，滿分善根得滿分報。阿難！所言少分善根者，是人為欲速成熟故，種聲聞種子作聲聞乘，以是善根得滿聲聞地；種緣覺種子作緣覺乘，以是善根得滿緣覺地。阿難！以是因緣我說少分行。
「阿難！言滿分行者，是人從無始來，于諸佛所種佛種子，一切善根久遠修行，以是善根因緣力故得值諸佛；值諸佛已，為欲積集滿足菩提諸善根故；滿足菩提諸善根已得成佛道——所謂如來、應供、正遍知，聲震於世——是名滿分行。阿難！此滿分行，如我諸經昔已廣說。如是次第汝應當知，若少分行得少分果，若滿分行得滿分果。
「阿難！如我經中亦復說言，『乃至受持四句偈等』。如是說者，我為鈍根、薄德、少智諸眾生故隨宜而說。
「阿難！我為一切無歸眾生為作歸趣、無舍眾生為作舍宅、無護眾生為作救護、無明眾生為作燈明、盲無目者為作眼目。阿難！一切外道、癡冥、無智不能自救，何能救他正作歸趣？阿難！我為一切天人教師、憐愍一切諸眾生者。于當來世法欲滅時，當有比丘、比丘尼於我法中得出家已，手牽兒臂而共遊行，從酒家至酒家，於我法中作非梵行。彼等雖為以酒因緣，於此賢劫一切皆當得般涅槃。
「阿難！何故名為賢劫？阿難！此三千大千世界劫欲成時盡為
【現代漢語翻譯】 現代漢語譯本 得少分報，是說以少許善根，獲得相應的果報；圓滿的善根，則獲得圓滿的果報。阿難！所說的少分善根，是指爲了快速成就，種下聲聞（Śrāvaka，聽聞佛法而修行證果的人）的種子，修習聲聞乘（Śrāvakayāna，以聽聞佛法為主的修行方式），憑藉這種善根，可以圓滿成就聲聞的果位；或者種下緣覺（Pratyekabuddha，不依師教，獨自悟道的人）的種子，修習緣覺乘（Pratyekabuddhayāna，獨自修行證悟的方式），憑藉這種善根，可以圓滿成就緣覺的果位。阿難！因為這個因緣，我才說這是少分修行。 阿難！所說的圓滿修行，是指這個人從無始以來，在諸佛那裡種下成佛的種子，一切善根經過長久的修行，憑藉這種善根的因緣力量，得以值遇諸佛；值遇諸佛之後，爲了積聚圓滿菩提（bodhi，覺悟）的各種善根；圓滿菩提的各種善根之後，得以成就佛道——也就是如來（Tathāgata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksaṃbuddha，真正普遍知道一切的人），其名聲震動世間——這叫做圓滿修行。阿難！這種圓滿修行，我在之前的經典中已經廣泛地講述過了。你應該知道這樣的次第，少分修行得到少分的果報，圓滿修行得到圓滿的果報。 阿難！正如我在經典中也說過，『乃至受持四句偈等』。這樣說，我是爲了那些根性遲鈍、福德淺薄、智慧不足的眾生，隨順他們的根機而說的。 阿難！我為一切無所歸依的眾生，作為他們的歸宿；為無所依靠的眾生，作為他們的住所；為無所保護的眾生，作為他們的救護；為無明的眾生，作為他們的燈明；為盲無眼睛的人，作為他們的眼睛。阿難！一切外道（Tīrthika，佛教以外的修行者）、愚癡、沒有智慧的人，自己都不能救度自己，又怎麼能救度他人，作為他人的歸宿呢？阿難！我是為一切天人（deva，天神）的導師，憐憫一切眾生的人。在未來世，佛法將要滅亡的時候，會有比丘（bhikkhu，出家男眾）、比丘尼（bhikkhunī，出家女眾）在我的佛法中出家之後，手牽著孩子的手臂一起飲酒作樂，從一家酒館到另一家酒館，在我的佛法中做著不清凈的行為。他們雖然因為飲酒的因緣，但在這個賢劫（bhadrakalpa，現在所處的劫）中，最終都將獲得般涅槃（parinirvāṇa，完全的寂滅）。 阿難！為什麼稱為賢劫呢？阿難！這個三千大千世界（trisāhasramahāsāhasralokadhātu，佛教宇宙觀中的一個世界系統）在劫將要形成的時候，全部都變成
【English Translation】 English version Receiving a small portion of reward means that with a small amount of good roots, one obtains a corresponding result; complete good roots, then, obtain a complete reward. Ananda! What is meant by a small portion of good roots is that, for the sake of quick attainment, one plants the seeds of a Śrāvaka (a disciple who achieves enlightenment by listening to the Buddha's teachings), practicing the Śrāvakayāna (the path of the disciple), and with these good roots, one can fully achieve the state of a Śrāvaka; or one plants the seeds of a Pratyekabuddha (one who achieves enlightenment on their own, without a teacher), practicing the Pratyekabuddhayāna (the path of the solitary enlightened one), and with these good roots, one can fully achieve the state of a Pratyekabuddha. Ananda! It is because of this cause that I speak of this as a small portion of practice. Ananda! What is meant by complete practice is that this person, from beginningless time, has planted the seeds of Buddhahood at the places of all Buddhas, and all good roots have been cultivated for a long time. By the power of these good roots, one is able to encounter all Buddhas; after encountering all Buddhas, in order to accumulate and fulfill all the good roots of Bodhi (enlightenment); after fulfilling all the good roots of Bodhi, one is able to achieve Buddhahood—that is, the Tathāgata (one of the titles of the Buddha), Arhat (one who is worthy of offerings), Samyaksaṃbuddha (one who has truly and universally known everything), whose name resounds throughout the world—this is called complete practice. Ananda! This complete practice, I have already extensively explained in previous scriptures. You should know this order, that a small portion of practice yields a small portion of result, and a complete practice yields a complete result. Ananda! Just as I have also said in the scriptures, 'even holding a four-line verse, etc.' Saying this, I did so for the sake of those beings who are dull-rooted, with shallow merit, and lacking in wisdom, speaking according to their capacities. Ananda! I am for all beings who have no refuge, as their refuge; for beings who have no support, as their dwelling; for beings who have no protection, as their protector; for beings who are ignorant, as their lamp; for the blind who have no eyes, as their eyes. Ananda! All Tīrthikas (non-Buddhist practitioners), foolish, and without wisdom, cannot even save themselves, how can they save others, and be a refuge for others? Ananda! I am the teacher of all devas (gods) and humans, one who has compassion for all beings. In the future, when the Dharma is about to perish, there will be bhikkhus (monks) and bhikkhunīs (nuns) who, after having left home in my Dharma, will hold their children's arms and drink and make merry together, going from one tavern to another, engaging in impure conduct within my Dharma. Although they are doing so because of the cause of drinking, in this Bhadrakalpa (the present kalpa), they will all eventually attain parinirvāṇa (complete extinction). Ananda! Why is it called the Bhadrakalpa? Ananda! When this trisāhasramahāsāhasralokadhātu (a great chiliocosm in Buddhist cosmology) is about to form, it all becomes
一水。時凈居天以天眼觀見此世界唯一大水，見有千枚諸妙蓮華——一一蓮華各有千葉，金色、金光大明普照，香氣芬薰甚可愛樂——彼凈居天因見此已，心生歡喜踴躍無量而讚歎言：『奇哉奇哉！希有希有！如此劫中當有千佛出興於世。』以是因緣，遂名此劫號之為賢。
「阿難！我滅度后，此賢劫中當有九百九十六佛出興於世——拘留孫如來為首，我為第四，次後彌勒當補我處，乃至最後盧遮如來——如是次第汝應當知。
「阿難！於我法中，但使性是沙門污沙門行，自稱沙門、形似沙門，當有被著袈裟衣者。於此賢劫——彌勒為首，乃至最後盧遮如來——彼諸沙門，如是佛所于無餘涅槃界次第當得入般涅槃，無有遺余。何以故？阿難！如是一切諸沙門中，乃至一稱佛名、一生信者，所作功德終不虛設。
「阿難！我以佛智測知法界非不測知。阿難！所有白業得白報、黑業得黑報。若有凈心諸眾生等作是稱言『南無佛』者，阿難！彼人以是善根必定涅槃、得近涅槃，流注相續入涅槃際。何況值佛在世親承恭敬、謙下迎送、尊重供養，及佛滅后供養舍利者？阿難！彼沙門性污辱沙門、自謂沙門、形似沙門者，乃至應有一稱佛名，何況余心能生敬信種諸善根？阿難！我為是義說如是偈：
「諸佛
【現代漢語翻譯】 現代漢語譯本：
一、水。 當時，凈居天（指色界第四禪天的天神）用天眼觀察到這個世界只有一片巨大的水域，看到有千朵美妙的蓮花——每一朵蓮花都有一千片花瓣，金色的光芒普照，香氣芬芳，非常可愛——那些凈居天看到這些后，心中無比歡喜，讚歎道：『奇哉奇哉！稀有稀有！在這個劫中，將有千佛出世。』因為這個緣故，就稱這個劫為賢劫（指現在我們所處的這個劫）。 「阿難！我滅度后，在這個賢劫中，將有九百九十六佛出世——拘留孫如來（過去七佛之一）為首，我（釋迦牟尼佛）是第四位，之後彌勒（未來佛）將接替我的位置，直到最後一位盧遮如來（賢劫千佛中的最後一位）——你應該知道這樣的次第。 「阿難！在我的教法中，只要本性是沙門（出家修行者），行為卻玷污了沙門的行為，自稱是沙門，外形像沙門，就會有穿著袈裟的人。在這個賢劫中——從彌勒佛開始，直到最後一位盧遮如來——那些沙門，在這些佛陀的教導下，都將次第進入無餘涅槃（徹底的解脫），沒有遺漏。為什麼呢？阿難！像這樣的一切沙門中，哪怕只稱唸一聲佛號、生起一念信心的人，所做的功德最終都不會落空。 「阿難！我以佛的智慧測知法界，沒有不能測知的。阿難！所有善業會得到善報，惡業會得到惡報。如果有清凈心的眾生等，稱念『南無佛』（皈依佛）的人，阿難！他們憑藉這個善根必定會涅槃，接近涅槃，相續不斷地進入涅槃的境界。更何況是值遇佛陀在世時，親自恭敬、謙卑地迎接送別、尊重供養，以及佛陀滅度后供養舍利的人呢？阿難！那些本性是沙門卻玷污沙門行為、自稱是沙門、外形像沙門的人，哪怕只稱唸一聲佛號，更何況是心中能生起敬信，種下各種善根呢？阿難！我爲了這個道理說了這樣的偈頌： 『諸佛』
【English Translation】 English version:
One, water. At that time, the Pure Abode Heavens (referring to the gods of the fourth dhyana of the Form Realm), using their heavenly eyes, observed that this world was only a vast expanse of water. They saw a thousand exquisite lotus flowers—each lotus flower having a thousand petals, golden in color, emitting great golden light, and with a fragrant aroma that was very pleasing. Upon seeing this, the Pure Abode Heavens were filled with immeasurable joy and exclaimed in praise: 『How marvelous! How rare! In this kalpa (eon), there will be a thousand Buddhas appearing in the world.』 Because of this, this kalpa is named the Bhadrakalpa (the current fortunate eon). 『Ananda! After my parinirvana (passing away), in this Bhadrakalpa, there will be nine hundred and ninety-six Buddhas appearing in the world—with Krakucchanda Tathagata (one of the past seven Buddhas) as the first, I (Shakyamuni Buddha) as the fourth, and then Maitreya (the future Buddha) will succeed me, until the last one, Ruchika Tathagata (the last of the thousand Buddhas of the Bhadrakalpa)—you should know this order.』 『Ananda! In my Dharma (teachings), as long as one』s nature is that of a shramana (a renunciate practitioner), yet their actions defile the conduct of a shramana, they call themselves a shramana, and their appearance is like a shramana, there will be those who wear the kasaya (monk's robe). In this Bhadrakalpa—from Maitreya Buddha to the last one, Ruchika Tathagata—those shramanas, under the guidance of these Buddhas, will successively enter the realm of nirvana without remainder (complete liberation), without any being left behind. Why is that? Ananda! Among all such shramanas, even if one only utters the name of the Buddha once, or generates a single thought of faith, the merit they accumulate will ultimately not be in vain.』 『Ananda! With the wisdom of a Buddha, I know the Dharma realm, and there is nothing I cannot know. Ananda! All good karma will yield good results, and bad karma will yield bad results. If there are sentient beings with pure minds who say 『Namo Buddhaya』 (I take refuge in the Buddha), Ananda! Through this good root, they will certainly attain nirvana, approach nirvana, and continuously enter the realm of nirvana. How much more so for those who encounter the Buddha while he is alive, personally greet him with respect and humility, and offer him reverence and offerings, and those who offer to the relics after the Buddha's parinirvana? Ananda! Those whose nature is that of a shramana, yet defile the conduct of a shramana, call themselves a shramana, and their appearance is like a shramana, even if they only utter the name of the Buddha once, how much more so if they can generate respect and faith in their hearts, and plant various good roots? Ananda! For this reason, I speak this verse:』 『All Buddhas』
如是不思議， 佛之正法亦復然， 若能敬信不思議， 必當獲得不思報。 過去一切諸如來， 能作光明悲愍者， 亦曾供養大勢佛， 悟勝菩提不可數。 我昔與檀常相應， 佈施愍濟諸眾生， 凈信根深勤精進， 以勤精進化一切； 愛重眾生如父母、 兄弟、親戚諸知識， 于諸親戚無瞋恨， 悟勝菩提不可數。 我求安樂菩提時， 于無量劫行佈施， 悲心憐愍眾生故， 捨身、頭、目、肌肉、血， 亦舍無量重王位、 所愛妻妾及男女、 無量寶乘象、馬車， 為求最勝菩提故； 無量千萬億劫時， 數數精勤而馳走， 凈心無量行佈施， 為求此勝菩提故； 忍受無量眾苦惱， 冰、寒、毒、熱及飢渴， 發勤精進死不捨， 為求最勝菩提故； 我若百年及一劫， 說其行相不可盡， 悲愍一切眾生故， 為求安樂勝菩提。 輪迴生死常值遇， 百千億數諸如來， 彼諸如來大勢力， 常以金花而奉獻， 肴膳、飲食及衣服， 涂香、末香、眾花鬘， 多億寶幢、勝幡蓋， 供養如是諸如來。 無量多億諸眾生， 輪迴生死無有邊， 我常到彼而安慰， 勝檀廣益一切眾。 尸羅羼提勤精進，
【現代漢語翻譯】 現代漢語譯本 如此不可思議，佛陀的正法也是如此，如果能夠敬重並相信這不可思議的道理，必定會獲得不可思議的果報。 過去一切諸佛如來（Tathagata，佛的稱號），能夠散發光明並具有悲憫之心，他們也曾供養大勢佛（Mahasthamaprapta，菩薩名），從而領悟到無數殊勝的菩提（Bodhi，覺悟）。 我過去常常與佈施（Dana，給予）相應，佈施並憐憫救濟一切眾生，以清凈的信心為根基，深深地勤奮精進，通過勤奮精進轉化一切。 我愛重眾生如同父母、兄弟、親戚和所有認識的人，對於所有親戚沒有嗔恨，從而領悟到無數殊勝的菩提。 我爲了尋求安樂的菩提，在無量劫中實行佈施，因為悲憫憐愛眾生的緣故，捨棄身體、頭、眼睛、肌肉和血液。 也捨棄了無數尊貴的王位、所愛的妻妾和子女，以及無數珍貴的寶車、象和馬車，都是爲了尋求最殊勝的菩提。 在無量千萬億劫的時間裡，我無數次精勤地奔走，以清凈的心行無量的佈施，都是爲了尋求這殊勝的菩提。 我忍受了無量眾多的苦惱，包括冰冷、寒冷、毒害、炎熱和飢渴，發奮精進至死不放棄，都是爲了尋求最殊勝的菩提。 我即使花費百年甚至一劫的時間，也無法說完我所修行的種種行為，因為我悲憫一切眾生，爲了尋求安樂殊勝的菩提。 在輪迴生死中，我常常遇到百千億數的諸佛如來，那些諸佛如來具有大勢力，我常常用金花來奉獻他們。 還用美味的食物、飲料和衣服，以及涂香、末香和各種花鬘，還有無數寶幢、勝幡和寶蓋，來供養這些諸佛如來。 無量多億的眾生，在輪迴生死中沒有邊際，我常常去到他們那裡安慰他們，用殊勝的佈施來廣泛利益一切眾生。 持戒（Sila，道德行為）、忍辱（Ksanti，忍耐）、勤奮精進（Virya，努力）……
【English Translation】 English version Such is the inconceivable, so too is the Buddha's true Dharma (law), if one can respect and believe in this inconceivable truth, one will surely obtain an inconceivable reward. All the past Tathagatas (Buddhas), who can emit light and have compassion, have also made offerings to Mahasthamaprapta (a Bodhisattva), thus realizing countless supreme Bodhi (enlightenment). In the past, I was always in accordance with Dana (giving), giving and compassionately saving all sentient beings, with pure faith as the foundation, deeply diligent and vigorous, transforming everything through diligent effort. I cherish sentient beings as parents, siblings, relatives, and all acquaintances, without hatred towards any relatives, thus realizing countless supreme Bodhi. Seeking the blissful Bodhi, I practiced giving for countless kalpas (eons), out of compassion and love for sentient beings, giving up my body, head, eyes, muscles, and blood. I also gave up countless noble royal positions, beloved wives and children, as well as countless precious chariots, elephants, and horses, all for the sake of seeking the most supreme Bodhi. For countless millions of billions of kalpas, I diligently ran countless times, with a pure heart practicing boundless giving, all for the sake of seeking this supreme Bodhi. I endured countless sufferings, including cold, freezing, poison, heat, and hunger and thirst, striving diligently until death without giving up, all for the sake of seeking the most supreme Bodhi. Even if I spent a hundred years or even a kalpa, I could not finish describing all the practices I have done, because I have compassion for all sentient beings, seeking the blissful and supreme Bodhi. In the cycle of birth and death, I have often encountered hundreds of millions of billions of Tathagatas, those Tathagatas have great power, and I often offer them golden flowers. I also offer them delicious food, drinks, and clothing, as well as fragrant ointments, powdered incense, and various flower garlands, along with countless jeweled banners, victory flags, and canopies, to make offerings to these Tathagatas. Countless millions of billions of sentient beings, in the cycle of birth and death without end, I often go to them to comfort them, using supreme giving to widely benefit all sentient beings. Sila (moral conduct), Ksanti (patience), Virya (effort)...
禪定三昧慧方便， 身等念處四正勤， 善修習行四神足， 亦修五根及五力、 七菩提分、八聖道， 一切助道我修習， 悕求此勝菩提故。 我以正智修諸業， 無有一切諸不善， 常不放逸修諸行， 曾無一毫之過惡。」
大悲經善根品第九
爾時，世尊復告阿難：「若有眾生於諸佛所一發信心，如是善根終不敗亡，何況復作諸餘善根？阿難！我為眾生知彼義故而作譬喻，諸有智者以喻得解。
「阿難！譬如有人析破一毛以為百分，取一分毛沾一渧水，持至我所而作是言：『瞿曇！我以此水寄付瞿曇，莫令此水而有增減，亦復莫令風日飄曝干竭此水、不令鳥獸飲之令盡，勿使異水而有和雜，以器盛持，莫置在地。』如來爾時即受彼寄；受彼寄已置恒河中，不令入回、亦復不令余物揩突。如是，水渧在大河中隨流而去，使不入回，復無遮礙，諸鳥獸等亦不飲盡。如是，水渧不增、不減，一等如故，共大水聚漸入大海。若是水渧，毗嵐風起壞世界時，假使是人住世一劫，我亦如是得住一劫。彼人爾時至劫盡時而來我所，作如是言：『瞿曇！我本寄水，今有無耶？』阿難！如來爾時知彼水渧在大海中見知住處，不與余水共相和雜，不增、不減，平等如故，持還彼人。
【現代漢語翻譯】 現代漢語譯本 禪定、三昧（專注的狀態）、智慧和方便（善巧的方法）， 身念處（觀察身體的修行）、四正勤（精進的修行）， 善於修習四神足（如意足、精進足、心足、慧足）， 也修習五根（信根、精進根、念根、定根、慧根）和五力（信力、精進力、念力、定力、慧力）， 七菩提分（擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支、念覺支）、八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）， 一切助道的修行我都修習， 希望以此獲得殊勝的菩提（覺悟）。 我以正確的智慧修習各種行為， 沒有一切不善的行為， 常常不放逸地修習各種修行， 從來沒有一絲一毫的過錯和惡行。」
《大悲經》善根品第九
這時，世尊又告訴阿難：「如果有眾生在諸佛那裡生起一念信心，這樣的善根終究不會敗壞消亡，更何況是做其他各種善根呢？阿難！我爲了讓眾生明白這個道理，所以作個比喻，有智慧的人可以通過比喻來理解。
「阿難！譬如有人把一根毛髮分成一百份，取其中一份毛髮沾上一滴水，拿到我這裡來說：『瞿曇！我把這滴水寄存在瞿曇這裡，不要讓這滴水增加或減少，也不要讓風吹日曬使它乾涸，不要讓鳥獸喝光它，不要讓其他的水和它混合，用器皿盛著，不要放在地上。』如來那時就接受他的寄託；接受寄託后，把這滴水放在恒河中，不讓它進入漩渦，也不讓其他東西摩擦碰撞。這樣，這滴水在大河中隨著水流而去，不進入漩渦，也沒有任何阻礙，鳥獸等也不會把它喝光。這樣，這滴水不增加也不減少，和原來一樣，和大量的水匯聚在一起，漸漸流入大海。如果這滴水，在毗嵐風（劫末的風）吹起毀滅世界的時候，即使這個人住世一個劫，我也能像這樣住世一個劫。那個人到劫盡的時候來到我這裡，這樣說：『瞿曇！我原來寄託的水，現在還在嗎？』阿難！如來那時知道那滴水在大海中，知道它所在的位置，不和其他的水混合，不增加也不減少，和原來一樣，把它還給那個人。
【English Translation】 English version Concentration, samadhi (state of focused awareness), wisdom, and skillful means, Mindfulness of the body, the four right exertions, Well-practiced in the four bases of power (will, effort, mind, and wisdom), Also practicing the five roots (faith, effort, mindfulness, concentration, and wisdom) and the five powers (faith, effort, mindfulness, concentration, and wisdom), The seven factors of enlightenment (investigation, effort, joy, tranquility, concentration, equanimity, and mindfulness), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), I practice all the auxiliary paths, Hoping to attain supreme Bodhi (enlightenment) through this. I practice all actions with right wisdom, Without any unwholesome actions, Constantly practicing all practices without negligence, Never having even a trace of fault or evil.」
The Great Compassion Sutra, Chapter 9 on Roots of Goodness
At that time, the World Honored One further said to Ananda: 「If there are sentient beings who generate a single thought of faith in the presence of all Buddhas, such roots of goodness will never be destroyed or lost, let alone the other various roots of goodness they cultivate? Ananda! I make this analogy to help sentient beings understand this meaning, and the wise can understand through analogies.
「Ananda! Suppose a person were to split a single hair into one hundred parts, take one of those parts and dip it into a drop of water, and bring it to me, saying: 『Gautama! I entrust this drop of water to Gautama, do not let this water increase or decrease, nor let the wind and sun dry it up, nor let birds or beasts drink it all, nor let other water mix with it, keep it in a vessel, and do not place it on the ground.』 The Tathagata would then accept his entrustment; having accepted the entrustment, he would place this drop of water in the Ganges River, not letting it enter a whirlpool, nor letting other things rub against it. Thus, this drop of water would flow along with the river, not entering a whirlpool, nor encountering any obstacles, and birds and beasts would not drink it all. Thus, this drop of water would neither increase nor decrease, remaining the same as before, and would gradually flow into the ocean with the large body of water. If this drop of water, when the winds of the end of the kalpa (Vairambha winds) arise and destroy the world, even if this person were to live for a kalpa, I would also live for a kalpa. When that person comes to me at the end of the kalpa, he would say: 『Gautama! Is the water I entrusted to you still here?』 Ananda! The Tathagata would then know that the drop of water is in the ocean, know its location, not mixed with other water, neither increased nor decreased, remaining the same as before, and would return it to that person.
「阿難！如是，如來、應、正遍知有大神通、有大威力、有多堪能清凈大智、不可量智無礙知見，如是等事明瞭無障，于受寄人中最尊、最勝。若於佛所寄付如是微細水渧，經于久遠而不虧損。此義應知，阿難！細毛端者，喻心意識；恒河者，喻生死流；一渧水者，喻一發心微少善根；大海者，喻佛、如來、應、正遍知；所寄人者，喻彼清信婆羅門、長者、居士等；住一劫者，喻佛如來受彼寄水終不虧損，亦如彼人寄彼水渧經于久遠不虧一毫。如是，阿難！若於佛所一發信心善根不失，何況諸餘勝妙善根？我說是人一切悉是趣涅槃果，乃至盡涅槃際。
「阿難！設復有人于如來所得一發心，一生敬信，以余不善惡業障故墮在地獄、畜生、餓鬼，以本造業自作自受。若大慈悲諸佛、世尊出興於世，以無障礙智知此眾生本作善根，以余不善惡業障故墮在地獄。佛知是已，從彼地獄拔之令出，安置岸上無所畏處。安置岸已，復令眾生憶念往昔所作善事，而教之言：『善男子！汝等應當憶念往昔所種善根，如是善根在於某時、某世界中、于某佛所修行種殖。』彼諸人等承佛威力即得憶念，得憶念已，作如是言：『如是，婆伽婆！如是，修伽陀！』佛復告言：『善男子！汝等昔于諸如來所種少善根，不虧、不損，于彼得
【現代漢語翻譯】 現代漢語譯本： 「阿難！確實如此，如來、應供、正遍知（佛的十個稱號之一，意為完全覺悟者）具有大神通、大威力、具有多種能力、清凈的大智慧、不可估量的智慧和無礙的知見，對於這些事情都明瞭無礙，在接受寄託的人中是最尊貴、最殊勝的。如果在佛那裡寄託像這樣微小的水滴，即使經過很久也不會虧損。這個道理應該知道，阿難！細毛的尖端，比喻心意識；恒河，比喻生死輪迴；一滴水，比喻一個發心微小的善根；大海，比喻佛、如來、應供、正遍知；接受寄託的人，比喻那些清凈信仰的婆羅門、長者、居士等；住一劫，比喻佛如來接受他們寄託的水最終不會虧損，也像那個人寄託的水滴經過很久也不會損失一毫。像這樣，阿難！如果在佛那裡發出的一個信心善根都不會失去，何況其他殊勝微妙的善根呢？我說這個人一切都必定趣向涅槃的果位，乃至直到涅槃的盡頭。 「阿難！假設有人在如來那裡得到一個發心，一生恭敬信仰，因為其餘不善的惡業障礙而墮入地獄、畜生、餓鬼道，這是因為自己造作的業自己承受。如果大慈大悲的諸佛、世尊出現在世間，以無障礙的智慧知道這個眾生本來有善根，因為其餘不善的惡業障礙而墮入地獄。佛知道后，從地獄中把他拔出來，安置在岸上沒有恐懼的地方。安置在岸上后，又讓眾生回憶起過去所做的善事，並教導他們說：『善男子！你們應當回憶起過去所種的善根，這樣的善根在某時、某世界中、在某佛那裡修行種植。』那些人等承受佛的威力，立即能夠回憶起來，回憶起來后，就說：『是的，婆伽婆（世尊）！是的，修伽陀（善逝）！』佛又告訴他們說：『善男子！你們過去在諸如來那裡種下的微少善根，沒有虧損、沒有損失，在那裡得到
【English Translation】 English version: 「Ananda! It is indeed so. The Tathagata (one of the titles of the Buddha, meaning 'the one who has thus gone'), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) possesses great supernatural powers, great might, many abilities, pure great wisdom, immeasurable wisdom, and unobstructed knowledge and vision. These matters are clear and without hindrance. Among those who receive deposits, he is the most honored and most excellent. If one deposits a tiny drop of water with the Buddha, it will not be lost even after a long time. This principle should be understood, Ananda! The tip of a fine hair is a metaphor for the mind and consciousness; the Ganges River is a metaphor for the cycle of birth and death; a drop of water is a metaphor for a single, small root of good; the great ocean is a metaphor for the Buddha, Tathagata, Arhat, Samyaksambuddha; the person who receives the deposit is a metaphor for those pure-faith Brahmins, elders, lay practitioners, etc.; abiding for one kalpa (an extremely long period of time) is a metaphor for the fact that the water deposited with the Buddha will never be lost, just as the drop of water deposited by that person will not be lost even after a long time. Thus, Ananda! If even a single root of faith and good that arises in the presence of the Buddha is not lost, how much more so for other superior and wonderful roots of good? I say that all such people are certainly headed towards the fruit of Nirvana, even until the end of Nirvana. 「Ananda! Suppose someone obtains a single thought of faith in the Tathagata, and has respectful faith throughout their life. Due to the obstruction of other unwholesome and evil karma, they fall into hell, the animal realm, or the realm of hungry ghosts. This is because they themselves bear the consequences of their own actions. If the great compassionate Buddhas, the World Honored Ones, appear in the world, with their unobstructed wisdom they know that this being originally had roots of good, but fell into hell due to the obstruction of other unwholesome and evil karma. Knowing this, the Buddha pulls them out of hell and places them on the shore, in a place free from fear. After placing them on the shore, the Buddha then causes these beings to recall the good deeds they had done in the past, and teaches them, saying: 『Good men! You should recall the roots of good you planted in the past. Such roots of good were cultivated and planted at a certain time, in a certain world, in the presence of a certain Buddha.』 Those people, empowered by the Buddha's might, are immediately able to recall their past deeds. Having recalled them, they say: 『Yes, Bhagavan (World Honored One)! Yes, Sugata (Well-Gone One)!』 The Buddha then tells them: 『Good men! The small roots of good that you planted in the past in the presence of the Tathagatas have not been lost or diminished. There, you have obtained』
利——所謂息一切苦、得一切樂。善男子！汝得來此是佛境界。汝于長夜行非境界、從無始來生死流轉，汝于佛所種少善根終不虧損。』譬如王子、若王、大臣，設有餘過閉在牢獄，說本事緣令其改悔，放之令出。
「如是，阿難！彼諸眾生本于如來所種善根，設作余惡不善業故，若墮地獄、畜生、餓鬼諸惡道中。若大慈悲諸佛世尊出興於世，本以發心善根因緣所加持者，佛皆見知，于地獄中拔之令出，安置涅槃清涼岸上無所畏處。置無畏處已，令其憶念而教之言：『善男子！汝當憶念以本造作善根因緣得如是報。』彼諸眾生作如是言：『如是，婆伽婆！如是，修伽陀！我等承佛威神加故，如是憶知。』」
大悲經佈施福德品第十
爾時，世尊復告阿難：「汝應當知，如是等輩作少善根終不虛設，乃至發心生一念信，我說是人皆得涅槃、盡涅槃際。以是義故，故作譬喻，令諸清信男子、女人深得凈信，轉復敬重生大愛樂，歡喜踴躍。
「阿難！如捕魚師為得魚故，在大池水安置鉤餌令魚吞食；魚吞食已，雖在池中不久當出。何以故？如是等魚為彼堅牢鉤繩所中，雖覆在水，當知是魚必在岸上。何以故？如是鉤繩系岸樹故。時捕魚師來到其所即知得魚，便牽鉤繩安置岸上隨意所用。
「
【現代漢語翻譯】 現代漢語譯本：『利益』——指的是息滅一切痛苦，獲得一切快樂。善男子！你能夠來到這裡，是佛的境界。你長久以來都在非佛的境界中，從無始以來在生死中流轉，你在佛那裡種下的少許善根，最終都不會虧損。譬如王子、國王或大臣，即使犯了其他過錯被關在牢獄裡，如果能說明事情的緣由，讓他們改過自新，就會被釋放出來。 『就像這樣，阿難！那些眾生原本在如來那裡種下了善根，即使因為做了其他惡業，而墮入地獄、畜生、餓鬼等惡道中。如果大慈大悲的諸佛世尊出現在世間，那些原本因為發心善根的因緣而受到加持的人，佛都會知道，並從地獄中把他們救出來，安置在涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫）清涼的彼岸，一個沒有恐懼的地方。安置在無畏之處后，讓他們回憶起過去，並教導他們說：『善男子！你應該記住，是因為你過去造作的善根因緣，才得到這樣的果報。』那些眾生會這樣說：『是的，婆伽婆（Bhagavan，佛的尊稱）！是的，修伽陀（Sugata，佛的尊稱）！我們承蒙佛的威神加持，才能回憶起這些。』 《大悲經》佈施福德品第十 這時，世尊又告訴阿難：『你應該知道，像這樣的人，即使只做了少許善根，也絕不會白費，甚至只是發心生起一念的信心，我都會說這個人能夠得到涅槃，直到涅槃的盡頭。因為這個道理，所以才做這樣的比喻，讓那些虔誠的男女信徒能夠深深地獲得清凈的信心，更加敬重佛法，生起大愛和喜悅，歡喜踴躍。』 『阿難！就像捕魚的人爲了捕到魚，在大池塘里放置魚鉤和魚餌，讓魚吞食；魚吞食后，即使還在池塘里，不久也會被拉出來。為什麼呢？因為這些魚被堅固的魚鉤和繩索鉤住，即使還在水中，也必定會被拉到岸上。為什麼呢？因為魚鉤和繩索繫在岸邊的樹上。這時，捕魚的人來到那裡，就知道魚已經上鉤，便拉起魚鉤和繩索，把魚安置在岸上，隨意使用。』
【English Translation】 English version: 『Benefit』—that is, to extinguish all suffering and attain all happiness. Good man! Your coming here is the realm of the Buddha. You have been in non-Buddha realms for a long time, transmigrating in birth and death since beginningless time. The small roots of goodness you planted with the Buddha will never be lost. For example, a prince, king, or minister, even if they have committed other offenses and are imprisoned, if they explain the reasons and repent, they will be released. 『Likewise, Ananda! Those beings who originally planted roots of goodness with the Tathagata (another name for the Buddha), even if they fall into hell, the animal realm, or the realm of hungry ghosts due to other evil deeds, if the greatly compassionate Buddhas appear in the world, those who were originally blessed by the cause of their initial good intention, the Buddha will know them, pull them out of hell, and place them on the cool shore of Nirvana (the highest state in Buddhism, liberation from the cycle of rebirth), a place without fear. After placing them in a place of fearlessness, they will be made to remember the past and taught, 『Good man! You should remember that it is because of the good roots you cultivated in the past that you have received this result.』 Those beings will say, 『Yes, Bhagavan (a title for the Buddha)! Yes, Sugata (another title for the Buddha)! We are able to remember these things because of the Buddha's majestic power.』 The Great Compassion Sutra, Chapter Ten on the Merit of Giving At that time, the World Honored One again told Ananda, 『You should know that such people, even if they have only done a little good, will never have done it in vain. Even if they only generate a single thought of faith, I say that this person will attain Nirvana, until the end of Nirvana. Because of this principle, I make this analogy, so that those devout men and women can deeply gain pure faith, further respect the Dharma, generate great love and joy, and rejoice with excitement.』 『Ananda! It is like a fisherman who, in order to catch fish, places hooks and bait in a large pond for the fish to swallow; once the fish swallows the bait, even if it is still in the pond, it will soon be pulled out. Why is that? Because these fish are caught by the strong hooks and ropes, even if they are still in the water, it is certain that they will be pulled onto the shore. Why is that? Because the hooks and ropes are tied to the trees on the shore. At this time, the fisherman comes to that place, knows that the fish has been caught, and then pulls up the hooks and ropes, placing the fish on the shore to use as he pleases.』
如是，阿難！一切眾生於諸佛所得生敬信、種諸善根、修行佈施，乃至發心得一念信，雖復為余惡不善業之所覆障墮在地獄、畜生、餓鬼及諸難處。若佛世尊出興於世，以佛眼觀見諸眾生行菩薩乘，若緣覺乘、若聲聞乘，此諸眾生種諸善根、此諸眾生斷諸善根；此諸眾生墮在退分、此諸眾生在勝進分；此諸眾生種諸種子置賢聖地，于佛福田乃至發心一生敬信、修行佈施。以此善根，諸佛世尊以佛眼觀見此眾生髮心勝故，從於地獄拔之令出；既拔出已，置涅槃岸；置涅槃已，令其憶念本于某佛種諸善根。彼憶念已，作如是言：『如是，婆伽婆！如是，修伽陀！』佛言：『善男子！汝等以此善根得大果報、得大利益，以于佛所修行佈施、種善根故。善男子！如是寄者終不虧損，假使久遠乃至百千億那由他劫，彼一善根必得涅槃、盡涅槃際。』
「阿難！所言魚者喻諸凡夫，池者喻生死海，鉤喻佛所殖一善根，繩喻四攝，捕魚師者喻佛如來，隨意用魚喻諸如來安置眾生於涅槃果。阿難！如是次第，汝應當知。若施佛田，假使久遠終不敗亡、終無窮盡、無有邊際，必當趣涅槃果。
「阿難！我今當復更作譬喻，若施佛田得第一涅槃、盡涅槃際。阿難！若有眾生貪世間報、行世間行、愛樂世間、悕求世間，于諸佛所
【現代漢語翻譯】 現代漢語譯本： 『阿難，確實如此！一切眾生，由於對諸佛生起敬信，種下各種善根，修行佈施，乃至發心生起一念的信心，即使被其他惡業和不善業所覆蓋和障礙，墮入地獄、畜生、餓鬼以及各種艱難之處。如果佛世尊出現於世，以佛眼觀察到這些眾生有的在修行菩薩乘（菩薩的修行方式），有的在修行緣覺乘（獨自覺悟的修行方式），有的在修行聲聞乘（聽聞佛法而修行的修行方式）。這些眾生有的種下了善根，有的斷絕了善根；這些眾生有的墮落在退步的境地，有的在不斷進步；這些眾生有的種下了種子，安置在賢聖之地，在佛的福田中，乃至發心一生敬信，修行佈施。憑藉這些善根，諸佛世尊以佛眼觀察到這些眾生髮心殊勝，就從地獄中把他們拔出來；拔出來后，安置在涅槃的彼岸；安置在涅槃后，讓他們回憶起過去在某佛那裡種下的善根。他們回憶起來后，會這樣說：『是的，婆伽婆（Bhagavat，世尊）！是的，修伽陀（Sugata，善逝）！』佛說：『善男子！你們憑藉這些善根，獲得了巨大的果報，獲得了巨大的利益，因為你們在佛那裡修行佈施，種下了善根。善男子！像這樣寄託的善根，最終不會虧損，即使經過久遠乃至百千億那由他劫（極長的時間單位），這一善根必定會得到涅槃，直至涅槃的盡頭。』 『阿難！所說的魚，比喻各種凡夫；池塘，比喻生死輪迴的苦海；魚鉤，比喻佛所種下的一個善根；繩子，比喻四攝法（佈施、愛語、利行、同事）；捕魚的人，比喻佛如來；隨意使用魚，比喻諸如來安置眾生於涅槃的果位。阿難！事情的次第就是這樣，你應該知道。如果在佛的福田中佈施，即使經過久遠的時間，最終也不會敗壞，最終也不會窮盡，沒有邊際，必定會趨向涅槃的果位。 『阿難！我現在再作一個比喻，如果在佛的福田中佈施，會得到第一涅槃，直至涅槃的盡頭。阿難！如果有眾生貪戀世間的果報，行世間的行為，愛樂世間，希求世間，在諸佛那裡
【English Translation】 English version: 'Thus it is, Ananda! All sentient beings, having generated faith and reverence towards the Buddhas, planted various roots of goodness, practiced giving, and even generated a single thought of faith, although they may be covered and obstructed by other evil and unwholesome karmas, and fall into hell, the animal realm, the realm of hungry ghosts, and various difficult places. If a Buddha, the World Honored One, appears in the world, with the Buddha's eye, he observes these sentient beings, some practicing the Bodhisattva Vehicle (the path of a Bodhisattva), some practicing the Pratyekabuddha Vehicle (the path of a solitary enlightened one), and some practicing the Sravaka Vehicle (the path of a disciple who hears the Dharma). Some of these sentient beings have planted roots of goodness, and some have severed their roots of goodness; some of these sentient beings have fallen into a state of decline, and some are in a state of progress; some of these sentient beings have planted seeds and placed them in the land of the noble ones, in the field of merit of the Buddha, and even generated a lifetime of faith and reverence, and practiced giving. By virtue of these roots of goodness, the Buddhas, the World Honored Ones, with the Buddha's eye, observe that these sentient beings have generated a superior mind, and thus pull them out from hell; having pulled them out, they place them on the shore of Nirvana; having placed them in Nirvana, they cause them to recall the roots of goodness they had planted in the past with a certain Buddha. Having recalled this, they will say: 'Yes, Bhagavat (World Honored One)! Yes, Sugata (Well-Gone One)!' The Buddha said: 'Good men! You have obtained great rewards and great benefits by virtue of these roots of goodness, because you practiced giving and planted roots of goodness in the presence of the Buddha. Good men! Such entrusted roots of goodness will never be lost, even if it takes a long time, even hundreds of thousands of millions of nayutas (extremely long units of time) of kalpas (eons), this one root of goodness will surely attain Nirvana, until the end of Nirvana.' 'Ananda! The fish that are spoken of are a metaphor for various ordinary beings; the pond is a metaphor for the sea of birth and death; the hook is a metaphor for a single root of goodness planted by the Buddha; the rope is a metaphor for the four means of attraction (giving, kind speech, beneficial action, and cooperation); the fisherman is a metaphor for the Buddha Tathagata; the use of the fish at will is a metaphor for the Tathagatas placing sentient beings in the fruit of Nirvana. Ananda! The order of things is like this, you should know. If one gives in the field of merit of the Buddha, even if it takes a long time, it will never be destroyed, it will never be exhausted, it will have no limit, and it will surely lead to the fruit of Nirvana.' 'Ananda! I will now make another analogy, if one gives in the field of merit of the Buddha, one will attain the first Nirvana, until the end of Nirvana. Ananda! If there are sentient beings who are greedy for worldly rewards, who engage in worldly actions, who love the world, who desire the world, in the presence of the Buddhas'
修行佈施，以此善根迴向悕求人天善道。復有眾生於諸佛所種諸善根，作如是言：『以此善根愿我世世莫入涅槃。』阿難！是等眾生以此善根不入涅槃，無有是處。何以故？阿難！如是諸佛無上福田——無諸荒穢、亦無棘刺，離欲垢過，極甚清凈——如是田中種少善根福德種子，于余田中不生長者，於三種菩提能作種子，若無上菩提、若緣覺菩提、若聲聞菩提。彼諸善根終不差失，以是佈施心生敬信，增上因緣得趣善道及清凈法，必入涅槃。
「阿難！譬如長者營田之時，地不荒穢、無諸荊棘及以瓦礫、糞壤肥良、墾治調柔。以新種子盛以寶器不腐不敗，依於時節下種田中，隨時溉灌、鋤治、料理，於一切時常善護持。阿難！若是長者營田之士于余時中到彼田所，住在田畔作如是言：『咄哉，種子！汝莫作種、莫生、莫長，我不求利亦不求報。』阿難！于意云何？可以田夫語故，種子不生、不作種也？」
阿難言：「不也，婆伽婆！不也，修伽陀！彼必作果，非無果實。」
佛言：「如是如是。阿難！若有眾生樂著生、死、三有愛果，于佛福田種善根者作如是言：『以此善根愿我莫般涅槃。』阿難！是人若不涅槃，無有是處。阿難！是人雖不樂求涅槃，然于佛所種諸善根，我說是人必得涅槃、盡涅
【現代漢語翻譯】 現代漢語譯本 修行佈施，以這種善根迴向，希望得到人天善道（指人道和天道）。還有一些眾生在諸佛（指所有佛）那裡種下各種善根，他們這樣說：『用這種善根，愿我生生世世都不要進入涅槃（指解脫的境界）。』阿難（佛陀的弟子）！這些眾生憑藉這種善根不進入涅槃，是沒有這種道理的。為什麼呢？阿難！像諸佛這樣的無上福田（指能產生無量福報的場所）——沒有荒蕪污穢，也沒有荊棘，遠離慾望的污垢，極其清凈——在這樣的田中種下少許善根福德的種子，在其他田中不能生長，卻能成為三種菩提（指三種覺悟的境界）的種子，即無上菩提（指最高的覺悟）、緣覺菩提（指通過自身努力覺悟）、聲聞菩提（指通過聽聞佛法覺悟）。這些善根最終不會消失，因為佈施的心生起敬信，增上因緣，得以趨向善道和清凈的佛法，必定進入涅槃。 「阿難！譬如一位長者經營田地的時候，土地不荒蕪，沒有荊棘瓦礫，糞土肥沃，經過耕耘調理。用新的種子盛放在寶器中，不會腐爛損壞，按照時節播種在田中，隨時灌溉、鋤草、料理，在任何時候都好好地保護。阿難！如果這位經營田地的長者在其他時候來到田邊，站在田邊這樣說：『喂，種子！你不要發芽，不要生長，我既不求利益也不求回報。』阿難！你認為怎麼樣？可以因為農夫說了這些話，種子就不發芽、不生長嗎？」 阿難說：『不是的，婆伽婆（指佛陀）！不是的，修伽陀（指善逝，佛陀的稱號）！它必定會結果，不會沒有果實。』 佛說：『是的，是的。阿難！如果有眾生貪戀生死、三有（指欲界、色界、無色界）的愛果，在佛的福田中種下善根，卻這樣說：『用這種善根，愿我不要進入涅槃。』阿難！這個人如果不能進入涅槃，是沒有這種道理的。阿難！這個人雖然不樂意追求涅槃，然而在佛那裡種下的各種善根，我說這個人必定會得到涅槃，最終滅盡煩惱。』
【English Translation】 English version Practicing generosity, they dedicate this merit, hoping to attain the good paths of humans and gods. Furthermore, there are beings who plant various roots of goodness in the presence of all Buddhas, saying, 'With this merit, may I never enter Nirvana in any lifetime.' Ananda (Buddha's disciple)! It is not possible for these beings not to enter Nirvana with this merit. Why is that? Ananda! Such Buddhas are supreme fields of merit—without any barrenness or defilement, without thorns, free from the impurities of desire, and extremely pure—in such a field, planting a small seed of good merit, which cannot grow in other fields, can become the seed for the three Bodhis (three states of enlightenment), namely, Anuttara Bodhi (supreme enlightenment), Pratyekabuddha Bodhi (enlightenment through self-effort), and Sravaka Bodhi (enlightenment through hearing the Dharma). These roots of goodness will never be lost. Because of the faith and respect arising from generosity, the conditions are enhanced, leading to good paths and pure Dharma, and they will surely enter Nirvana. 「Ananda! It is like a wealthy man managing his field. The land is not barren, without thorns, gravel, or debris. The soil is fertile and well-tilled. He places new seeds in a precious container, which will not rot or spoil. He sows them in the field according to the season, irrigating, weeding, and tending to them at all times, protecting them well. Ananda! If this farmer, at another time, comes to the field and stands by the edge, saying, 『Hey, seeds! Do not sprout, do not grow, I seek neither benefit nor reward.』 Ananda! What do you think? Can the seeds not sprout or grow because the farmer said these words?」 Ananda said, 『No, Bhagavan (referring to the Buddha)! No, Sugata (referring to the Well-Gone, an epithet of the Buddha)! They will surely bear fruit, they will not be without fruit.』 The Buddha said, 『So it is, so it is. Ananda! If there are beings who are attached to birth, death, and the fruits of the three realms of existence (desire realm, form realm, formless realm), and plant roots of goodness in the field of merit of the Buddha, saying, 『With this merit, may I not enter Nirvana.』 Ananda! It is not possible for this person not to enter Nirvana. Ananda! Although this person does not seek Nirvana, the various roots of goodness planted in the presence of the Buddha, I say that this person will surely attain Nirvana and ultimately extinguish all afflictions.』
槃際；乃至佛所得一發心、一生敬信種善根者，一切皆當得般涅槃、盡涅槃際。
「阿難！于當來世有邊地王，彼雖不解佛法功德，見佛精舍及見形像心生信者，我昔曾於五道之中處處受生、修行一切菩薩行時，以四攝法——佈施、愛語、利行、同事——攝彼邊王。阿難！彼邊地王見我精舍及見形像心生敬信，以此善根必得涅槃、盡涅槃際。阿難！彼邊地王當有群臣並諸王子、大臣、輔佐、親戚骨血及諸伴侶，於我滅度后見我精舍及見形像，雖不解知諸佛功德及佛正法，少修善根、心生信者——我本修行菩薩行時亦曾以四攝法攝護彼等——以是善根所加持故，當得涅槃、盡涅槃際。阿難！我于長夜憐愍眾生，以四攝法長夜攝受，以諸佛法利益養育。
「阿難！汝觀如來在路行時，能令大地高處令下、下者令高、高下諸處悉得平正，如來過後地輒還復；一切樹林傾側向佛，樹神現身低頭禮拜，如來過後樹輒還復。丘陵、坑坎、屏廁、臭穢、荊棘、叢林、一切瓦礫皆悉掃除，嚴治平正，清凈無穢，馨香芬烈甚可愛樂，眾華布地，莊嚴光麗，如來足履蹈上而過。阿難！汝觀如來本所修行諸善功德，在路行時無有眾生而不傾側稽首禮者，無情諸物——大地、山崖、樹林、藥草——于佛行處無不傾側。何以故？阿難
【現代漢語翻譯】 現代漢語譯本：直至佛陀證得一念發心、一生敬信並種下善根的人，一切都將證得般涅槃，直至涅槃的終極。 阿難！在未來的世間，會有邊地的國王，他們雖然不瞭解佛法的功德，但見到佛的精舍和佛像時心生信仰，我過去在五道輪迴中處處受生，修行一切菩薩行時，曾以四攝法——佈施、愛語、利行、同事——攝受這些邊地國王。阿難！這些邊地國王見到我的精舍和佛像時心生敬信，憑藉這個善根必定能夠證得涅槃，直至涅槃的終極。阿難！這些邊地國王會有群臣以及王子、大臣、輔佐、親戚骨肉和同伴，在我滅度后見到我的精舍和佛像，雖然不瞭解諸佛的功德和佛的正法，但只要稍微修習善根、心生信仰——我過去修行菩薩行時也曾以四攝法攝護他們——憑藉這個善根的加持，他們也將證得涅槃，直至涅槃的終極。阿難！我長久以來憐憫眾生，以四攝法長久攝受他們，用諸佛的教法利益和養育他們。 阿難！你觀察如來在路上行走時，能夠使大地高處變低，低處變高，高低不平之處都變得平坦，如來走過後，地面又恢復原狀；一切樹林都傾斜向佛，樹神現身低頭禮拜，如來走過後，樹木又恢復原狀。丘陵、坑洼、廁所、污穢、荊棘、叢林、一切瓦礫都被掃除，整理得平坦端正，清凈無染，馨香芬芳，非常可愛，鮮花鋪滿地面，莊嚴光彩，如來足履踏過。阿難！你觀察如來過去所修行的各種善功德，在路上行走時，沒有眾生不傾身稽首禮拜的，無情的萬物——大地、山崖、樹林、藥草——在佛陀行走的地方沒有不傾斜的。這是為什麼呢？阿難！
【English Translation】 English version: Even those who, upon the Buddha's attainment, have a single thought of aspiration, a lifetime of reverence and faith, and plant good roots, all shall attain Parinirvana, reaching the ultimate end of Nirvana. Ananda! In the future world, there will be kings of borderlands who, though they do not understand the merits of the Buddha's teachings, will develop faith upon seeing the Buddha's monasteries and images. In my past lives, when I was born in various realms of the five paths, practicing all the Bodhisattva practices, I used the Four Means of Attraction—giving, kind speech, beneficial action, and cooperation—to gather these borderland kings. Ananda! These borderland kings, upon seeing my monasteries and images, will develop reverence and faith, and with this good root, they will surely attain Nirvana, reaching the ultimate end of Nirvana. Ananda! These borderland kings will have ministers, princes, high officials, assistants, relatives, and companions. After my passing, when they see my monasteries and images, though they may not understand the merits of the Buddhas and the true Dharma, if they cultivate even a little good root and develop faith—I, in my past practice of the Bodhisattva path, also used the Four Means of Attraction to protect them—through the blessing of this good root, they will also attain Nirvana, reaching the ultimate end of Nirvana. Ananda! For a long time, I have had compassion for all beings, using the Four Means of Attraction to gather them, and using the teachings of the Buddhas to benefit and nurture them. Ananda! Observe how, when the Tathagata walks on the road, he can make high places on the earth become low, and low places become high, making all uneven places level. After the Tathagata passes, the ground returns to its original state. All the forests lean towards the Buddha, and the tree spirits appear, bowing their heads in reverence. After the Tathagata passes, the trees return to their original state. Hills, pits, latrines, filth, thorns, thickets, and all rubble are swept away, made level and upright, clean and without defilement, fragrant and delightful, with flowers spread on the ground, adorned with splendor, and the Tathagata walks upon them. Ananda! Observe the various good merits that the Tathagata has cultivated in the past. When he walks on the road, there is no being that does not bow down in reverence, and inanimate objects—the earth, cliffs, forests, and herbs—all lean towards the place where the Buddha walks. Why is this so? Ananda!
！我本修行菩薩行時，于諸師所傾側禮拜，亦于父母第一尊重傾側禮拜，耆年長宿、中年、少年、親友骨血無不傾側，于佛、菩薩善知識所，聲聞、緣覺及以外道五通諸仙、沙門、婆羅門，如是一切應受供人。諸佛、菩薩及善知識、聲聞、緣覺、外道諸仙、沙門、婆羅門、父母、兄弟、親友骨血及余耆年、中年、少年、同師等侶，無不傾側，謙下禮敬。阿難！我以如是善業報故，于無上菩提得成佛已，彼諸事物——有情、無情——如來行時無不傾側低頭禮拜。
「阿難！我本曾以清凈微妙稱意資產——至心自手——施諸師長及餘眾生。阿難！以是業報，如來行時大地平正、掃灑嚴治、清凈無泥、又無瓦礫。
「阿難！我于無量諸如來所，菩薩知識、聲聞、緣覺、外道諸仙在路行時，我昔曾與掃治道路、泥治、房舍。若行、若住于佛精舍，我以慈心、平等心、無高下心、無諂曲心、清凈心掃治令凈，於一切時常求阿耨多羅三藐三菩提，為一切眾生故、安樂一切眾生故、憐愍一切眾生故、利益安樂諸天人故。阿難！以是善根，若佛如來在在處處，若行、若住、若坐、若思惟念欲行來，路首自然街巷清凈，地平如掌。阿難！如來所有身業功德殊勝難知，不可得邊。
「阿難！我今為欲滿此義故，當有清信
【現代漢語翻譯】 現代漢語譯本：阿難！我過去修行菩薩道時，對於所有的老師都恭敬地傾身禮拜，對於父母更是以第一等的尊重傾身禮拜。對於年長的長輩、中年人、少年人、親友骨肉，沒有不傾身禮拜的。對於佛、菩薩、善知識，以及聲聞、緣覺，乃至外道五通的仙人、沙門（出家修行者）、婆羅門（祭司），所有這些應受供養的人，我都恭敬禮拜。諸佛、菩薩以及善知識、聲聞、緣覺、外道諸仙、沙門、婆羅門、父母、兄弟、親友骨肉，以及其他年長的、中年的、少年的、同門師兄弟等，我無不傾身，謙虛恭敬地禮拜。阿難！我因為這樣的善業果報，在證得無上菩提成佛之後，那些事物——有情眾生和無情之物——在我行走時，無不傾身低頭禮拜。 阿難！我過去曾經用清凈微妙、稱心如意的資財，以至誠之心親自佈施給師長和其餘眾生。阿難！因為這個業報，如來行走時，大地平坦端正，清掃乾淨，沒有泥土，也沒有瓦礫。 阿難！我在無量諸佛那裡，以及菩薩、善知識、聲聞、緣覺、外道諸仙在路上行走時，我過去曾經為他們掃除道路，用泥土修整道路和房舍。無論是在佛的精舍行走還是居住，我都以慈悲心、平等心、沒有高下之心、沒有諂媚之心、清凈之心來清掃，使之乾淨。我時時刻刻都追求阿耨多羅三藐三菩提（無上正等正覺），爲了利益一切眾生，爲了安樂一切眾生，爲了憐憫一切眾生，爲了利益安樂諸天人。阿難！因為這個善根，佛如來無論在什麼地方，無論是行走、站立、坐著還是思惟，想要行走時，道路自然清凈，地面平坦如手掌。阿難！如來所有的身業功德殊勝難知，不可測度。 阿難！我現在爲了圓滿這個意義，應當有清凈的信仰。
【English Translation】 English version: 'Ananda, when I was practicing the Bodhisattva path, I would bow respectfully to all my teachers, and I would bow with the utmost respect to my parents. To the elderly, the middle-aged, the young, and my relatives, I would bow to all of them. To the Buddhas, Bodhisattvas, and virtuous teachers, as well as to the Sravakas (hearers), Pratyekabuddhas (solitary realizers), and even to the five-powered ascetics of other paths, the Sramanas (renunciates), and the Brahmins (priests), I would bow to all those who were worthy of offerings. To the Buddhas, Bodhisattvas, virtuous teachers, Sravakas, Pratyekabuddhas, ascetics of other paths, Sramanas, Brahmins, parents, siblings, relatives, and other elders, middle-aged, young, and fellow disciples, I would bow with humility and respect. Ananda, because of these virtuous deeds, after attaining Anuttara-samyak-sambodhi (supreme enlightenment) and becoming a Buddha, all things—sentient and insentient—would bow their heads in reverence when I walked.' 'Ananda, I once used pure, exquisite, and desirable possessions—with a sincere heart and my own hands—to give to my teachers and other beings. Ananda, because of this karmic result, when the Tathagata walks, the earth is level and straight, swept clean, without mud or gravel.' 'Ananda, in the presence of countless Tathagatas, and when Bodhisattvas, virtuous teachers, Sravakas, Pratyekabuddhas, and ascetics of other paths were walking on the road, I used to sweep the roads for them, and repair the roads and dwellings with mud. Whether walking or dwelling in the Buddha's monastery, I would sweep and clean with a compassionate heart, an equal heart, a heart without arrogance, a heart without flattery, and a pure heart. At all times, I sought Anuttara-samyak-sambodhi (supreme perfect enlightenment), for the sake of all beings, for the happiness of all beings, for the compassion of all beings, and for the benefit and happiness of all gods and humans. Ananda, because of this virtuous root, wherever the Buddha Tathagata is, whether walking, standing, sitting, or contemplating, when he wishes to walk, the roads naturally become clean, and the ground is as flat as the palm of a hand. Ananda, the Tathagata's physical karmic merits are supremely wonderful and difficult to know, and their boundaries cannot be reached.' 'Ananda, now, in order to fulfill this meaning, there should be pure faith.'
善男子、善女人于如來所深生敬信，得未曾有。阿難！須彌山王高八萬四千由旬，在大海中亦八萬四千由旬。阿難！假使我滅度時，如此堅固高大山王無不傾側，何況諸餘黑山、藥草、叢林？若不傾者，無有是處。
「阿難！且置堅固須彌山王，所有鐵圍山高十六萬八千由旬——彼等亦是金剛堅固——佛涅槃時無不傾側低頭禮敬；若欲遠避不傾側者，亦無是處。何以故？阿難！我本修行菩薩行時，一切眾生所作事業終不別離。若有眾生瞋恚乖張，我令和合；昔不和者能令和合，堅固安住，具足不壞，各生慈心、愍心。阿難！以是善根因緣力故，如來獲得不可壞身，亦令眷屬堅固不壞。
「阿難！如來複獲眷屬堅固不可壞法，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分。阿難！此三十七助菩提法是佛如來大眷屬，所有諸佛、聲聞、緣覺安住其中，一切世間諸天人眾所不能壞。何以故？阿難！佛以是法，一切世間諸天、魔、梵、沙門、婆羅門及諸眷屬，天人、阿修羅，及須彌山、大鐵圍山、大地、草木，佛涅槃時，無不低頭傾側而向，何能破壞？若有壞者，無有是處。何以故？阿難！如來身者不可破壞，佛之舍利亦不可壞。
「阿難！如來憐愍一切眾生，以本願故碎此舍利令如芥
【現代漢語翻譯】 現代漢語譯本： 『善男子、善女人對於如來（佛的稱號）深深地產生敬信，這是前所未有的。阿難（佛陀的弟子）！須彌山王（佛教宇宙觀中的中心山）高八萬四千由旬（古印度長度單位），在大海中也深入八萬四千由旬。阿難！假設我滅度（佛的死亡）的時候，如此堅固高大的山王沒有不傾斜倒塌的，更何況其他的黑山、藥草、叢林呢？如果它們不傾斜，那是不可能的。 『阿難！且不說堅固的須彌山王，所有鐵圍山（環繞須彌山的鐵山）高十六萬八千由旬——它們也是金剛般堅固的——佛陀涅槃時沒有不傾斜低頭禮敬的；如果想要遠遠避開而不傾斜，也是不可能的。為什麼呢？阿難！我過去修行菩薩道的時候，一切眾生所做的事情我都不曾離開。如果有眾生嗔恨乖戾，我就讓他們和合；過去不和的，能讓他們和合，堅固安住，具足不壞，各自生起慈悲之心。阿難！因為這種善根因緣的力量，如來獲得了不可壞的身軀，也使得眷屬堅固不壞。 『阿難！如來還獲得了眷屬堅固不可壞的法，也就是四念處（觀身、受、心、法）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲、勤、心、觀）、五根（信、精進、念、定、慧）、五力（信、精進、念、定、慧）、七覺分（擇法、精進、喜、輕安、念、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）。阿難！這三十七道品是佛如來的大眷屬，所有諸佛、聲聞（聽聞佛法而修行的人）、緣覺（不依師教而自己覺悟的人）都安住其中，一切世間諸天人眾都不能破壞。為什麼呢？阿難！佛以這些法，一切世間諸天、魔、梵、沙門（出家修行者）、婆羅門（古印度祭司）以及他們的眷屬，天人、阿修羅（非天神），以及須彌山、大鐵圍山、大地、草木，在佛涅槃時，沒有不低頭傾斜而向佛的，怎麼可能破壞呢？如果有能破壞的，那是不可能的。為什麼呢？阿難！如來的身體是不可破壞的，佛的舍利（佛的遺骨）也是不可破壞的。 『阿難！如來憐憫一切眾生，因為本來的願力，將舍利碎成芥子般大小，'
【English Translation】 English version: 'Good men and good women, having deep faith and reverence for the Tathagata (an epithet of the Buddha), have attained something unprecedented. Ananda (a disciple of the Buddha)! Mount Sumeru (the central mountain in Buddhist cosmology), the king of mountains, is 84,000 yojanas (an ancient Indian unit of distance) high, and it also extends 84,000 yojanas into the great ocean. Ananda! Suppose that when I pass into Nirvana (the Buddha's death), such a firm and tall mountain king would not fail to tilt and collapse, let alone the other black mountains, herbs, and forests? If they do not tilt, it is impossible.' 'Ananda! Let alone the firm Mount Sumeru, all the Iron Mountains (mountains surrounding Mount Sumeru) are 168,000 yojanas high—they are also as firm as diamond—when the Buddha enters Nirvana, they will all tilt and bow in reverence; if they want to avoid tilting and stay far away, it is also impossible. Why is that? Ananda! When I was practicing the Bodhisattva path, I never separated from the actions of all sentient beings. If there were sentient beings who were angry and perverse, I would reconcile them; those who were not in harmony in the past, I would enable them to be in harmony, to firmly abide, to be complete and indestructible, and to each generate a heart of compassion and pity. Ananda! Because of the power of this root of goodness, the Tathagata has obtained an indestructible body, and also makes his retinue firm and indestructible.' 'Ananda! The Tathagata has also obtained the indestructible Dharma (teachings) of his retinue, namely the Four Foundations of Mindfulness (contemplation of the body, feelings, mind, and phenomena), the Four Right Exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and maintaining good that has arisen), the Four Bases of Supernatural Power (desire, effort, mind, and investigation), the Five Roots (faith, vigor, mindfulness, concentration, and wisdom), the Five Powers (faith, vigor, mindfulness, concentration, and wisdom), the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, and equanimity), and the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Ananda! These thirty-seven aids to enlightenment are the great retinue of the Buddha Tathagata, and all Buddhas, Sravakas (those who hear the Buddha's teachings and practice), and Pratyekabuddhas (those who attain enlightenment on their own) abide in them, and all the heavenly beings and humans in the world cannot destroy them. Why is that? Ananda! Because of these teachings, all the heavenly beings, demons, Brahmas, Sramanas (ascetics), Brahmins (ancient Indian priests), and their retinues, heavenly beings, Asuras (demigods), as well as Mount Sumeru, the Great Iron Mountains, the earth, and vegetation, will all bow and incline towards the Buddha when he enters Nirvana, how could they destroy them? If there were anything that could destroy them, it would be impossible. Why is that? Ananda! The body of the Tathagata is indestructible, and the relics (remains) of the Buddha are also indestructible.' 'Ananda! The Tathagata has compassion for all sentient beings, and because of his original vows, he will break these relics into pieces as small as mustard seeds.'
子，為令佛法增廣流佈。阿難！如來本修菩薩行時發如是愿：『我于阿耨多羅三藐三菩提成正覺已，般涅槃后令我舍利增廣流佈。』阿難！以本願故，我滅度后令此舍利增廣流佈。彼諸眾生見佛如來般涅槃故得聖道果；佛為憐愍彼等眾生，分此舍利令如芥子。阿難！如來、應、正遍知臨般涅槃時，憐愍世間諸眾生故，入如是三昧分此舍利，令如芥子。然如來身不受苦痛，一切支節分散解時能令舍利猶如芥子。時佛如來無有苦痛，乃至如是憐愍攝受彼諸眾生及攝未來諸眾生故，令得安隱諸善道故。
「供養舍利——尊重、迎送、謙下供養，種種莊嚴、種種華香、涂香、末香、衣服、幢幡及眾寶蓋、歌舞、音樂——我說彼等當得涅槃果，乃至盡涅槃際。
「阿難！我滅度后一百年中，于波離弗城當有國王名阿輸迦——于孔雀戶種姓中生——以法治世。彼於我法當得敬信，得敬信已令我舍利增廣流佈，一日一時起八萬四千塔安我舍利。阿難！汝莫憂愁，我之舍利于天人中當廣流佈。
「阿難！且置現在供養如來、且置我滅度后供養舍利如芥子者，阿難！若有夢中見佛精舍心生敬信，我說彼人以此善根當得涅槃、得第一涅槃、盡涅槃際。阿難！于未來世所有諸佛出興於世，是諸如來無不稱我功德行者，亦如
【現代漢語翻譯】 現代漢語譯本： 佛陀對阿難說：『爲了讓佛法更加廣泛地傳播，阿難，我如來在過去修行菩薩道時，曾發下這樣的願望：『當我證得阿耨多羅三藐三菩提（無上正等正覺）成就佛果，進入涅槃之後，愿我的舍利能夠廣泛地流佈。』阿難，因為這個本願的緣故，我滅度之後，我的舍利才會廣泛地流佈。那些眾生因為見到佛陀如來進入涅槃而證得聖道果位；佛陀爲了憐憫這些眾生，將舍利分成如芥子般大小。阿難，如來、應供、正遍知在臨近涅槃時，爲了憐憫世間一切眾生，進入這樣的三昧，將舍利分成如芥子般大小。然而如來的身體不會感到痛苦，即使一切肢體分散解體時，也能讓舍利像芥子一樣。那時佛陀如來沒有痛苦，乃至如此憐憫攝受那些眾生以及未來的眾生，爲了讓他們得到安穩和善道。』 『供養舍利——以尊重、迎接、謙卑的態度供養，用各種莊嚴的物品、各種鮮花香料、涂香、末香、衣服、幢幡以及各種寶蓋、歌舞、音樂來供養——我說這些人將獲得涅槃的果報，乃至直到涅槃的盡頭。』 『阿難，我滅度后一百年，在波離弗城（古印度城市名）將會有一位國王名叫阿輸迦（即阿育王），他出生於孔雀戶種姓，以正法治理國家。他將對我所說的法產生敬信，得到敬信后，他會使我的舍利廣泛流佈，在一天之內同時建造八萬四千座佛塔來安放我的舍利。阿難，你不要憂愁，我的舍利在天人和人間將會廣泛流佈。』 『阿難，暫且不論現在供養如來，也暫且不論我滅度后供養如芥子般大小的舍利，阿難，如果有人在夢中見到佛的精舍，心中生起敬信，我說這個人憑藉這個善根將獲得涅槃，獲得第一涅槃，直到涅槃的盡頭。阿難，在未來世，所有諸佛出世時，這些如來沒有不稱讚我的功德和行為的，也像我一樣。』
【English Translation】 English version: The Buddha said to Ananda, 'To ensure the Dharma spreads widely, Ananda, when I, the Tathagata, was practicing the Bodhisattva path, I made this vow: 『When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and become a Buddha, after entering Nirvana, may my relics spread widely.』 Ananda, because of this original vow, my relics will spread widely after my passing. Those beings who see the Buddha Tathagata enter Nirvana will attain the fruit of the holy path; out of compassion for these beings, the Buddha divides the relics into sizes like mustard seeds. Ananda, the Tathagata, Arhat, Samyak-sambuddha, when approaching Nirvana, out of compassion for all beings in the world, enters such a Samadhi and divides the relics into sizes like mustard seeds. However, the Tathagata's body does not feel pain, and even when all limbs are scattered and disintegrated, it can cause the relics to be like mustard seeds. At that time, the Buddha Tathagata has no pain, and even so, out of compassion, he accepts those beings and future beings, so that they may attain peace and the path of goodness.』 'Offering to the relics—offering with respect, welcoming, and humility, with various adornments, various flowers and fragrances, scented powders, incense, clothing, banners, and various jeweled canopies, songs, and music—I say that these people will attain the fruit of Nirvana, even until the end of Nirvana.』 'Ananda, one hundred years after my passing, in the city of Pataliputra (an ancient Indian city), there will be a king named Ashoka, born into the Maurya lineage, who will rule the country with Dharma. He will develop faith in my teachings, and having gained faith, he will cause my relics to spread widely, building 84,000 stupas in one day to enshrine my relics. Ananda, do not worry, my relics will spread widely among gods and humans.』 'Ananda, let us set aside the present offerings to the Tathagata, and let us also set aside the offerings to the relics the size of mustard seeds after my passing. Ananda, if someone sees the Buddha's monastery in a dream and develops faith in their heart, I say that this person, through this good root, will attain Nirvana, attain the first Nirvana, until the end of Nirvana. Ananda, in the future, when all Buddhas appear in the world, these Tathagatas will all praise my merits and actions, just like me.'
我今稱讚過去諸佛功德；未來諸佛稱我名字亦復如是。
「阿難！我說法時，凡諸眾生遠塵離垢、得法眼者，阿難！彼諸眾生，我本修行菩薩行時一切皆悉先已成熟。
「阿難！若施僧田功德有盡、施四方僧功德亦盡；施辟支佛所作功德于中不盡；若於佛所作功德者不可窮盡。
「複次，阿難！如我前說，諸福田所作功德者，皆悉當得涅槃果、盡涅槃際。阿難！且置親承供養我者、且置我滅度后供養我舍利者。阿難！若有唸佛，乃至一華散於空中，我以佛智見彼善根不可量、不可說。阿難！彼等眾生所作善根——以唸佛心乃至一華散空中者——盡此劫來馳走流轉，從初至末不可得知。于流轉時，于如來所奉散一華，所得果報不可稱說，或作梵天王、釋天王、轉輪聖王，以其善根不可盡故，必得涅槃、盡涅槃際。何以故？阿難！如是諸佛大神通所奉施一華，得如是等無量福報、廣大利益、大功德聚，不可稱量、無有邊際、必當趣涅槃界。
「阿難！若於佛所作功德者，當得如是不可稱量無邊福報；乃至佛所得一發心、生一念信者，我說是人梵行究竟、安隱究竟，盡究竟際。是故，阿難！若有善男子、善女人慾求梵天王、轉輪聖王、護世四天王、三十三天、夜摩天、兜率陀天、化樂天、他化自在
【現代漢語翻譯】 現代漢語譯本：我現在稱讚過去諸佛的功德；未來諸佛稱讚我的名字也將如此。 阿難！我說法的時候，凡是那些遠離塵垢、獲得法眼的眾生，阿難！這些眾生，在我過去修行菩薩道的時候，都已經全部先被我度化成熟了。 阿難！如果佈施僧田的功德有盡頭，佈施四方僧的功德也有盡頭；佈施給辟支佛（獨覺的修行者）所作的功德，其中一部分不會窮盡；如果在佛那裡所作的功德，則是不可窮盡的。 再者，阿難！就像我之前所說，在這些福田（指值得佈施的對象）所作的功德，都將得到涅槃的果報，直至涅槃的盡頭。阿難！暫且不論親自供養我的人，也暫且不論我滅度后供養我舍利的人。阿難！如果有唸佛的人，乃至只是向空中散一朵花，我以佛的智慧看到他們的善根是不可衡量、不可言說的。阿難！這些眾生所作的善根——以唸佛的心乃至向空中散一朵花——即使經歷無數劫的流轉，從開始到結束也無法得知。在流轉的過程中，在如來那裡奉獻散一朵花，所得到的果報是不可稱說的，或者成為梵天王、釋天王、轉輪聖王，因為他們的善根不可窮盡，必定會得到涅槃，直至涅槃的盡頭。為什麼呢？阿難！像這樣諸佛的大神通所奉獻的一朵花，能得到如此無量福報、廣大利益、大功德聚集，不可稱量、沒有邊際，必定會趨向涅槃的境界。 阿難！如果在佛那裡所作的功德，將得到如此不可稱量、無邊的福報；乃至佛所得到的一發心、生一念的信心，我說是人梵行究竟、安穩究竟，直至究竟的盡頭。所以，阿難！如果有善男子、善女人想要追求梵天王、轉輪聖王、護世四天王、三十三天（忉利天）、夜摩天（時分天）、兜率陀天（知足天）、化樂天（樂變化天）、他化自在天（他化自在天）
【English Translation】 English version: I now praise the merits of the Buddhas of the past; the Buddhas of the future will also praise my name in the same way. Ananda! When I preach the Dharma, all those sentient beings who are far from defilement and have attained the Dharma Eye, Ananda! These sentient beings, when I was practicing the Bodhisattva path in the past, were all already matured by me. Ananda! If the merit of giving to the Sangha field has an end, the merit of giving to the Sangha of the four directions also has an end; the merit of giving to a Pratyekabuddha (a solitary enlightened one) is not exhausted; if the merit is made at the place of a Buddha, it is inexhaustible. Furthermore, Ananda! As I said before, the merits made in these fields of merit (referring to worthy recipients of offerings) will all attain the fruit of Nirvana, until the end of Nirvana. Ananda! Let us set aside those who personally make offerings to me, and let us set aside those who make offerings to my relics after my Parinirvana. Ananda! If there are those who recite the Buddha's name, even if they just scatter a single flower in the air, I, with the wisdom of a Buddha, see that their roots of goodness are immeasurable and indescribable. Ananda! The roots of goodness made by these sentient beings—with the mind of reciting the Buddha's name, even scattering a single flower in the air—even if they transmigrate for countless kalpas, from beginning to end, it cannot be known. During the course of transmigration, offering a single flower at the place of the Tathagata, the resulting karmic reward is indescribable, or they may become a Brahma King, a Shakra King, or a Universal Monarch, because their roots of goodness are inexhaustible, they will surely attain Nirvana, until the end of Nirvana. Why is this so? Ananda! Like this, a single flower offered by the great spiritual power of the Buddhas can obtain such immeasurable blessings, vast benefits, and great accumulations of merit, which are immeasurable, boundless, and will surely lead to the realm of Nirvana. Ananda! If the merit is made at the place of a Buddha, one will obtain such immeasurable and boundless blessings; even if a Buddha obtains a single aspiration, or a single thought of faith, I say that this person's pure conduct is ultimately complete, their peace is ultimately complete, until the ultimate end. Therefore, Ananda! If there are good men or good women who desire to seek the Brahma King, the Universal Monarch, the Four Heavenly Kings who protect the world, the Thirty-three Heavens (Trayastrimsa), the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, or the Paranirmitavasavartin Heaven
天及余諸天、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等一切世間主得自在者，應當如是尊重、迎送、恭敬、供養諸佛世尊。若欲悕求聲聞地者、辟支佛地者及求無上三藐三菩提者，如是善男子、善女人亦應如是恭敬、尊重、謙下供養。
「阿難！我昔為求阿耨多羅三藐三菩提時，于無量佛、無量百佛、無量百千佛乃至無量億那由他百千佛所，恭敬、尊重、謙下，供養衣服、飲食、床座、臥具、病瘦因緣所須湯藥，若行、若住、若坐、若臥，以諸華鬘、涂香、末香、栴檀、沉水、幢幡、寶蓋供養彼佛。彼佛滅后，起立塔廟種種莊嚴，以諸香花、涂香、末香、歌舞、嬉戲、百千伎樂恭敬、尊重、謙下供養，憐愍世間諸眾生故、利益安樂諸天人故、未得度者欲令得度、未解脫者令得解脫、未安隱者令得安隱、未涅槃者令得涅槃故。
「阿難！我以五莖優波羅華散然燈佛，于彼即悟無生法忍，如是善根是少分報。阿難！我以然燈如來、應、正遍知所，散五莖華及余善根少分福報，汝欲知不？」
阿難白言：「如是，世尊！愿樂欲聞。如是，婆伽婆！如是，修伽陀！今正是時，唯愿世尊分別顯示于然燈佛種少善根所得果報。」
爾時，世尊舒金色右臂，以一小指放天優波羅
【現代漢語翻譯】 現代漢語譯本 天界以及其餘諸天、諸龍（Nāga，蛇神）、夜叉（Yakṣa，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）、人和非人等一切世間主宰，能夠自在的，應當這樣尊重、迎接、恭敬、供養諸佛世尊。如果想要希求聲聞地（Śrāvaka-bhūmi，聲聞的果位）、辟支佛地（Pratyekabuddha-bhūmi，緣覺的果位）以及求無上正等正覺（Anuttarā-samyak-saṃbodhi，最高的覺悟）的，這樣的善男子、善女人也應當這樣恭敬、尊重、謙下供養。
『阿難（Ānanda，佛陀的十大弟子之一）！我過去爲了求得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）時，在無量佛、無量百佛、無量百千佛乃至無量億那由他百千佛那裡，恭敬、尊重、謙下，供養衣服、飲食、床座、臥具、疾病所需要的湯藥，無論是行走、站立、坐著、躺臥，都用各種花鬘、涂香、末香、栴檀、沉水、幢幡、寶蓋供養那些佛。那些佛滅度后，建立塔廟，用各種裝飾莊嚴，用各種香花、涂香、末香、歌舞、嬉戲、百千種伎樂恭敬、尊重、謙下供養，爲了憐憫世間一切眾生，爲了利益安樂諸天人，爲了使未得度者得到度化，未解脫者得到解脫，未安穩者得到安穩，未涅槃者得到涅槃。
『阿難！我用五莖優波羅花（utpala，青蓮花）散在然燈佛（Dīpaṃkara，過去佛）身上，在那時就領悟了無生法忍（anutpattika-dharma-kṣānti，對不生不滅的真理的領悟），這樣的善根只是少部分的果報。阿難！我用散五莖花以及其餘善根的少部分福報，在然燈如來（Dīpaṃkara Tathāgata，然燈佛）應、正遍知（Arhat, Samyaksaṃbuddha，如來稱號）那裡，你想知道嗎？』
阿難回答說：『是的，世尊（Bhagavān，佛的尊稱）！我非常樂意聽聞。是的，婆伽婆（Bhagavān，佛的尊稱）！是的，修伽陀（Sugata，佛的尊稱）！現在正是時候，希望世尊分別顯示在然燈佛那裡種下少許善根所得到的果報。』
這時，世尊伸出金色的右臂，用一個小指放出天上的優波羅花。
【English Translation】 English version The heavens and all other devas (gods), nāgas (serpent deities), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (bird-like creatures), kinnaras (mythical beings), mahoragas (great serpents), humans, non-humans, and all the lords of the world who have attained freedom, should respect, welcome, honor, and make offerings to the Buddhas, the World Honored Ones. If one desires to seek the Śrāvakabhūmi (the stage of a disciple), the Pratyekabuddhabhūmi (the stage of a solitary Buddha), or to seek Anuttarā-samyak-saṃbodhi (supreme enlightenment), such good men and good women should also respect, honor, and humbly make offerings.
'Ānanda (Buddha's attendant)! When I was seeking Anuttarā-samyak-saṃbodhi in the past, I respectfully, honorably, and humbly made offerings to countless Buddhas, hundreds of Buddhas, hundreds of thousands of Buddhas, and even countless billions of nayutas of hundreds of thousands of Buddhas. I offered them clothing, food, beds, bedding, and medicines for illnesses. Whether walking, standing, sitting, or lying down, I made offerings to those Buddhas with various flower garlands, scented ointments, powdered incense, sandalwood, aloeswood, banners, and jeweled canopies. After those Buddhas passed away, I built stupas and temples, adorned them with various decorations, and made offerings with various fragrant flowers, scented ointments, powdered incense, songs, dances, plays, and hundreds of thousands of musical instruments, respectfully, honorably, and humbly. This was done out of compassion for all sentient beings in the world, for the benefit and happiness of all devas and humans, to lead those who have not been liberated to liberation, those who have not been pacified to pacification, and those who have not attained nirvana to nirvana.'
'Ānanda! I scattered five utpala (blue lotus) flowers on Dīpaṃkara Buddha (the past Buddha), and at that moment, I realized the anutpattika-dharma-kṣānti (the acceptance of the non-arising of all phenomena). Such good roots are only a small portion of the reward. Ānanda! Do you want to know about the small portion of merit I obtained by scattering five flowers and other good roots at the place of Dīpaṃkara Tathāgata (the Thus-Gone One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One)?'
Ānanda replied, 'Yes, World Honored One (Bhagavān)! I am very eager to hear. Yes, Bhagavān! Yes, Sugata (Well-Gone One)! Now is the right time. May the World Honored One explain in detail the rewards obtained from planting a small amount of good roots at the place of Dīpaṃkara Buddha.'
At that time, the World Honored One extended his golden right arm and released a heavenly utpala flower from one of his small fingers.
華，香遍滿三千大千諸佛世界，百億日月所流行處無不周遍。爾時，世尊于諸天人、阿修羅中現此奇特未曾有法，于諸佛所種少善根所得福報，示現不虛、不虧損故。
爾時，世尊而說此偈：
「諸佛不思議， 如來法亦然， 能信不思者， 必獲不思報。 有想、無想等， 一切諸眾生， 無量百億劫， 一切悉供養； 所有辟支佛、 無漏阿羅漢， 不可思議劫， 供養彼一切。 正覺若住世， 若佛涅槃后， 乃至一合掌， 此福勝於前。 佛戒無缺漏， 三昧得自在， 於法無疑惑， 佛眼無不了。 若於善逝修慈者， 若晝、若夜少時間， 如是供養福無量， 三界無等、無有比。 過去阿僧祇劫中， 于諸世間導師所、 諸天人中作光明， 修諸善業不可數。 阿僧祇劫流轉時， 受彼福報不可盡， 我以彼福為因緣， 能得如是勝菩提。 我昔憐愍眾生故， 無量百千億佛所， 世世常修勝供養， 佛不與我授記莂。 彼佛世尊人中上， 知我善根未純熟， 雖行諸善不得記， 以我無是勝忍故。 我又見彼然燈佛， 奉散五莖優波羅， 布發淹泥令佛蹈， 即悟無生勝法忍。 時彼導師然燈佛
【現代漢語翻譯】 現代漢語譯本：華（花），香氣瀰漫遍佈三千大千世界，百億個日月執行所及之處無不周遍。當時，世尊在諸天人、阿修羅中顯現這種奇特、前所未有的景象，這是因為他在諸佛那裡種下少許善根所獲得的福報，顯示出真實不虛、沒有虧損的緣故。 當時，世尊說了這首偈語： 『諸佛的境界不可思議，如來的法也是如此，能夠相信這種不可思議的人，必定會獲得不可思議的果報。 有想（有念頭）、無想（沒有念頭）等一切眾生，在無量百億劫的時間裡，都用一切來供養； 所有的辟支佛（獨覺的聖者）、無漏阿羅漢（斷盡煩惱的聖者），在不可思議的劫數里，都供養他們一切。 正覺（佛陀）如果住世，或者佛陀涅槃之後，乃至只是合掌一次，這種福德勝過前面所說的供養。 佛的戒律沒有缺失，三昧（禪定）得到自在，對於佛法沒有疑惑，佛眼沒有不明白的。 如果對於善逝（佛陀）修習慈悲，無論是白天還是夜晚，哪怕只是少許時間，這樣的供養福德無量，在三界之中沒有可以與之相等、可以與之相比的。 在過去阿僧祇劫（無數劫）中，在諸世間的導師（佛陀）那裡，在諸天人中作為光明，修習的各種善業不可計數。 在阿僧祇劫流轉的時候，所受的福報不可窮盡，我以這些福報為因緣，才能夠獲得如此殊勝的菩提（覺悟）。 我過去憐憫眾生的緣故，在無量百千億佛那裡，世世代代常常修習殊勝的供養，佛陀沒有給我授記（預言未來成佛）。 那些佛世尊，人中之上，知道我的善根還沒有純熟，雖然修行各種善行卻得不到授記，因為我沒有這種殊勝的忍辱。 我又見到燃燈佛（過去佛），奉獻散佈五莖優波羅花（青蓮花），鋪開頭髮讓佛踩踏，當下就領悟了無生法忍（對不生不滅真理的證悟）。 當時那位導師燃燈佛
【English Translation】 English version: The flower's fragrance pervaded the three thousand great thousand Buddha worlds, reaching everywhere that a hundred billion suns and moons travel. At that time, the World Honored One manifested this extraordinary and unprecedented phenomenon among the gods, humans, and asuras. This was due to the merit he had gained from planting a few good roots with the Buddhas, showing that it was true and without loss. At that time, the World Honored One spoke this verse: 'The Buddhas' realm is inconceivable, so is the Dharma of the Tathagata. Those who can believe in the inconceivable will surely obtain inconceivable rewards. All sentient beings, whether with thought or without thought, for countless billions of kalpas, offer everything in worship; All Pratyekabuddhas (solitary enlightened ones) and Arhats (enlightened ones who have ended their afflictions) without outflows, for inconceivable kalpas, offer everything to them. If the Perfectly Enlightened One (Buddha) dwells in the world, or after the Buddha's Nirvana, even just a single joining of palms, this merit surpasses the previous offerings. The Buddha's precepts are without flaw, samadhi (meditative absorption) is attained freely, there is no doubt about the Dharma, and the Buddha's eye sees everything clearly. If one cultivates loving-kindness towards the Sugata (Buddha), whether day or night, even for a short time, such offering has immeasurable merit, unmatched and incomparable in the three realms. In the past asamkhya kalpas (countless kalpas), with the guides of the world (Buddhas), among the gods and humans, acting as light, the good deeds cultivated were countless. During the flow of asamkhya kalpas, the merit received is inexhaustible. I, through the cause of that merit, was able to attain such supreme Bodhi (enlightenment). Because of my compassion for sentient beings in the past, in the presence of countless billions of Buddhas, I always cultivated supreme offerings in every life, but the Buddhas did not give me a prediction (of future Buddhahood). Those Buddhas, the supreme among humans, knew that my good roots were not yet mature. Although I practiced various good deeds, I did not receive a prediction because I did not have this supreme patience. I also saw Dipankara Buddha (a past Buddha), offering and scattering five stems of utpala flowers (blue lotuses), spreading my hair for the Buddha to step on, and immediately awakened to the forbearance of the unproduced Dharma (realization of the truth of non-arising and non-ceasing). At that time, that guide, Dipankara Buddha
， 即授我記升虛空， 汝于來世阿僧祇， 當得成佛號釋迦。 從此生死流轉來， 修行無量諸善業， 愍眾生故受諸苦， 為求如是勝菩提。 我見世間孤獨苦， 悲心憐愍常佈施， 彼福無限、無有量， 導師廣說不能盡。 我為菩薩修行時， 于諸善逝佛世雄， 晝夜稱名而供養， 無量億劫不可數。 一、二、三、四、五至十、 二十、三十略稱名， 愍諸眾生故修行， 最勝佛本所供養。 如我本修苦行時， 無量眾苦我忍受， 世世不捨菩提心， 一切諸佛無能比。 我於世世流轉時， 棄捨百千萬億頭、 舍寶、國土及王位， 為求聞法多善說。 我為無上正法時， 深心樂求不可量， 佈施、持戒及忍辱、 精進、覺悟勝菩提。 諸佛勢力不思議， 以諸功德所建立， 能演正法不思者， 亦能顯示勝菩提。」
大悲經殖善根品第十一
爾時，世尊復告阿難言：「我從然燈佛來，次復值佛名蓮華上，我以金華奉散彼佛，為求阿耨多羅三藐三菩提故。次復值佛，名一切世間最勝自在，我以銀華奉散彼佛，為求如是一切種智。次復值佛，名極高行，我把寶錢奉獻彼佛，為求如是不可知智。次復值佛，名曰上譽，
【現代漢語翻譯】 現代漢語譯本 『即刻授記我將升入虛空， 你于未來無數劫（阿僧祇，梵語，意為無數）之後， 將得成佛，號為釋迦（釋迦，佛陀的姓氏）。』 從此生死輪迴以來， 我修行了無量諸善業， 爲了憐憫眾生而承受各種苦難， 爲了尋求如此殊勝的菩提（菩提，意為覺悟）。 我看到世間孤獨的痛苦， 以悲憫之心憐憫並常行佈施， 那福德無限、無量， 導師（佛陀）廣說也無法窮盡。 我作為菩薩修行時， 對於諸位善逝（善逝，佛陀的稱號）佛世雄（佛世雄，佛陀的尊稱）， 日夜稱念名號並供養， 經歷了無量億劫（劫，時間單位，非常長的時間）不可計數。 一、二、三、四、五乃至十， 二十、三十略稱名號， 爲了憐憫眾生而修行， 供養最殊勝的佛陀本尊。 如同我過去修行苦行時， 無量的痛苦我都忍受， 世世不捨菩提心， 一切諸佛都無法相比。 我在世世輪迴時， 捨棄了百千萬億的頭顱， 捨棄了珍寶、國土和王位， 爲了求聞佛法和眾多善說。 我爲了無上正法時， 以深心樂於尋求不可估量， 佈施、持戒和忍辱， 精進、覺悟殊勝的菩提。 諸佛的勢力不可思議， 以諸功德所建立， 能演說正法不可思議者， 也能顯示殊勝的菩提。』
《大悲經》 殖善根品第十一
這時，世尊又告訴阿難說：『我從然燈佛（然燈佛，過去佛）以來，接著又遇到佛名為蓮華上，我以金華奉散彼佛，爲了求得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，無上正等正覺）的緣故。接著又遇到佛，名為一切世間最勝自在，我以銀華奉散彼佛，爲了求得如是一切種智（一切種智，佛陀的智慧）。接著又遇到佛，名為極高行，我把寶錢奉獻彼佛，爲了求得如是不可知智。接著又遇到佛，名為上譽，』
【English Translation】 English version 'Immediately, I was given the prophecy that I would ascend into the void, You, in the future countless kalpas (asamkhya, Sanskrit term meaning countless) hence, Will attain Buddhahood, named Shakya (Shakya, the Buddha's family name).' From this cycle of birth and death, I have cultivated immeasurable good deeds, Out of compassion for sentient beings, I have endured various sufferings, In order to seek such supreme Bodhi (Bodhi, meaning enlightenment). I see the solitary suffering in the world, With a compassionate heart, I pity and constantly give alms, That merit is boundless and immeasurable, The Teacher (Buddha) cannot fully describe it even with extensive speech. When I was practicing as a Bodhisattva, Towards all the Sugatas (Sugata, an epithet of the Buddha), the Lion of the World (Buddha's honorific title), Day and night, I recited their names and made offerings, For countless billions of kalpas (kalpa, a unit of time, a very long period) beyond counting. One, two, three, four, five up to ten, Twenty, thirty, briefly reciting their names, For the sake of compassion for sentient beings, I practiced, Making offerings to the most supreme Buddha, the original one. Just as when I practiced asceticism in the past, I endured immeasurable sufferings, In every life, I did not abandon the Bodhi mind, All Buddhas cannot compare. When I was transmigrating in every life, I gave up hundreds of millions of heads, I gave up treasures, lands, and royal positions, In order to seek to hear the Dharma and many good teachings. When I was seeking the unsurpassed true Dharma, With a deep heart, I joyfully sought the immeasurable, Giving alms, upholding precepts, and practicing patience, Diligence, awakening to the supreme Bodhi. The power of all Buddhas is inconceivable, Established by all merits, Those who can expound the true Dharma are inconceivable, They can also reveal the supreme Bodhi.』
The Great Compassion Sutra, Chapter Eleven on Planting Good Roots
At that time, the World Honored One again told Ananda: 『Since the time of Dipankara Buddha (Dipankara Buddha, a past Buddha), I then encountered a Buddha named Lotus Above, I scattered golden flowers to that Buddha, for the sake of seeking Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Then I encountered another Buddha, named the Most Supreme and Free in All Worlds, I scattered silver flowers to that Buddha, for the sake of seeking such all-knowing wisdom (all-knowing wisdom, the wisdom of the Buddha). Then I encountered another Buddha, named Extremely High Conduct, I offered precious coins to that Buddha, for the sake of seeking such unknowable wisdom. Then I encountered another Buddha, named Supreme Reputation,』
我把眾寶奉獻彼佛，為求如是無障礙智。次復值佛，號釋迦牟尼，我以雜華散彼佛上，為求如是無上菩提。次復值佛，名曰帝沙，我以赤旃檀末涂散彼佛，亦復為求無障礙智。次復值佛，名曰弗沙，我以深信——七日、七夜目不暫瞬——以無量偈贊彼世尊。次復值佛名毗婆尸，我復以豆散彼世尊。次復值佛，名曰尸棄，我以無價寶衣奉上彼佛。次復值佛，名毗舍浮，我以肴膳飲食供養彼佛世尊。
「阿難！此賢劫初次有佛興名拘留孫，我于彼所凈修梵行，為求如是自然智故。次復值佛，名拘那含牟尼，我于彼佛修行梵行。次復有佛，名曰迦葉，時我于彼亦修梵行。我於是等一切佛所，為求阿耨多羅三藐三菩提，為自度、亦為度未度者，自得解脫、亦為未解脫者令得解脫，自得涅槃、亦為未涅槃者令得涅槃。汝今觀我供養爾許無量阿僧祇諸佛世尊——恭敬、尊重、謙下供養——具足無量諸善功德，為求如是阿耨多羅三藐三菩提故。阿難！如是次第，汝應當知，雖于佛所種少善根，當得如是大神通、大利益、廣大功德。
「阿難！我于佛所種殖如是不可思議菩提善根，今得如是不思議報，無等、無敵、無有邊際，汝應當信。」
爾時世尊重說偈言：
「我于然燈兩足尊， 值遇修行菩薩行， 五
【現代漢語翻譯】 現代漢語譯本 我將各種珍寶獻給那位佛，是爲了求得那樣的無礙智慧。之後我又遇到一位佛，名為釋迦牟尼（Sakyamuni），我將各種鮮花散在他的身上，是爲了求得那樣的無上菩提（Anuttara-samyak-sambodhi）。之後我又遇到一位佛，名為帝沙（Tishya），我用紅色的旃檀末塗抹並散在那位佛身上，也是爲了求得無礙智慧。之後我又遇到一位佛，名為弗沙（Phussa），我以深厚的信心——七天七夜眼睛不曾眨一下——用無數的偈頌讚美那位世尊。之後我又遇到一位佛，名為毗婆尸（Vipasyin），我用豆子散在那位世尊身上。之後我又遇到一位佛，名為尸棄（Sikhin），我將無價的寶衣獻給那位佛。之後我又遇到一位佛，名為毗舍浮（Visvabhu），我用美味的食物供養那位佛世尊。 『阿難（Ananda）！』這賢劫（Bhadrakalpa）最初出現一位佛，名為拘留孫（Krakucchanda），我在他那裡清凈地修行梵行（Brahmacarya），是爲了求得那樣的自然智慧。之後我又遇到一位佛，名為拘那含牟尼（Kanakamuni），我在那位佛那裡修行梵行。之後又有一位佛，名為迦葉（Kasyapa），那時我也在他那裡修行梵行。我在所有這些佛那裡，爲了求得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），爲了自我解脫，也爲了讓尚未解脫的人得到解脫，爲了自我涅槃（Nirvana），也爲了讓尚未涅槃的人得到涅槃。你現在看我供養了如此無數阿僧祇（Asankhya）的諸佛世尊——恭敬、尊重、謙卑地供養——具足了無數的善功德，是爲了求得那樣的阿耨多羅三藐三菩提。阿難！像這樣的次第，你應該知道，即使在佛那裡種下少許善根，也會得到如此大的神通、大利益、廣大的功德。 『阿難！』我在佛那裡種下瞭如此不可思議的菩提善根，現在得到了如此不可思議的果報，無與倫比、無有敵手、無有邊際，你應該相信。』 那時，世尊又說了偈頌： 『我在燃燈（Dipankara）兩足尊那裡， 遇到修行菩薩行（Bodhisattva）的人， 五
【English Translation】 English version I offered various treasures to that Buddha, seeking such unobstructed wisdom. Then I encountered another Buddha, named Sakyamuni, and I scattered various flowers upon him, seeking such unsurpassed Bodhi (Anuttara-samyak-sambodhi). Then I encountered another Buddha, named Tishya, and I smeared and scattered red sandalwood powder upon that Buddha, also seeking unobstructed wisdom. Then I encountered another Buddha, named Phussa, and with deep faith—for seven days and seven nights without blinking my eyes—I praised that World Honored One with countless verses. Then I encountered another Buddha, named Vipasyin, and I scattered beans upon that World Honored One. Then I encountered another Buddha, named Sikhin, and I offered priceless jeweled garments to that Buddha. Then I encountered another Buddha, named Visvabhu, and I offered delicious food and drink to that Buddha, the World Honored One. 『Ananda! In this Bhadrakalpa, the first Buddha to appear was named Krakucchanda, and there I purely practiced Brahmacarya, seeking such natural wisdom. Then I encountered another Buddha, named Kanakamuni, and I practiced Brahmacarya with that Buddha. Then there was another Buddha, named Kasyapa, and at that time I also practiced Brahmacarya with him. At all these Buddhas, I sought Anuttara-samyak-sambodhi, for my own liberation and also to liberate those who are not yet liberated, for my own Nirvana and also to lead those who have not yet attained Nirvana to Nirvana. Now you see that I have made offerings to so many countless Asankhya Buddhas, World Honored Ones—with respect, reverence, and humility—and have accumulated countless virtuous merits, all for the sake of seeking such Anuttara-samyak-sambodhi. Ananda! You should know that in this sequence, even if one plants a small root of goodness with a Buddha, one will obtain such great supernatural powers, great benefits, and vast merits.』 『Ananda! I planted such inconceivable Bodhi roots of goodness with the Buddhas, and now I have obtained such inconceivable rewards, unparalleled, without rival, and without limit. You should believe this.』 At that time, the World Honored One spoke these verses: 『I, at the feet of Dipankara, Met those practicing the Bodhisattva path, Five
莖青蓮散彼佛， 即時記我無上道。 次有佛名蓮華上， 我時亦復得值遇， 以金寶華散彼佛， 為求最勝菩提故； 次復有佛大導師， 名諸世間最自在， 極高上行及上譽； 釋迦、帝沙、弗沙佛、 毗婆、尸棄、毗舍浮、 拘留孫佛、拘那含、 迦葉佛等皆供養， 為求最上勝菩提。 此等及余過去佛， 我皆修行勝供養， 悲愍一切眾生故， 為求無上勝菩提。 彼佛千億皆供養， 積集善根已滿足， 降魔勢力及眷屬， 獲得無憂安隱道。 我轉無上大法輪， 為眾生故顯正法， 天、人、龍等、緊那羅， 應菩提器我度竟。 我已顯示安隱道， 未來諸佛及聲聞， 若欲救度諸苦者， 應當修習我德行。」
大悲經卷第三 大正藏第 12 冊 No. 0380 大悲經
大悲經卷第四
高齊天竺三藏那連提耶舍譯
以諸譬喻付囑正法品第十二
爾時，世尊復告慧命阿難言：「且置我今得菩提時功德利益，若我本行菩薩道時功德利益，緣覺尚無，何況聲聞及餘眾生？阿難！我菩薩時久修苦行，棄捨王位、婦兒、妻子及諸婇女、身命、手、足、頭、目、耳、鼻、血肉、骨髓及受種種無量苦痛，彼等一切
【現代漢語翻譯】 現代漢語譯本 我以青蓮花莖散佈于彼佛（指過去的佛），他即時為我授記無上菩提之道。 之後有一尊佛名為蓮華上（佛名），那時我也得以值遇他， 我以金寶蓮花散佈于彼佛，爲了尋求最殊勝的菩提。 之後又有一位偉大的導師佛，名為諸世間最自在（佛名）， 他具有極高的修行和極高的聲譽；釋迦（佛名）、帝沙（佛名）、弗沙（佛名）佛、 毗婆（佛名）、尸棄（佛名）、毗舍浮（佛名）、拘留孫（佛名）佛、拘那含（佛名）、 迦葉（佛名）佛等，我都供養過他們，爲了尋求最上殊勝的菩提。 這些以及其餘過去的佛，我都修行殊勝的供養， 因為悲憫一切眾生，爲了尋求無上殊勝的菩提。 我供養了千億尊佛，積累的善根已經圓滿， 降伏了魔的力量和眷屬，獲得了無憂安穩的道。 我轉動無上大法輪，爲了眾生而顯現正法， 天、人、龍等、緊那羅（天神），凡是堪受菩提教化的，我都度化完畢。 我已經顯示了安穩之道，未來諸佛和聲聞， 如果想要救度諸苦難者，應當修習我的德行。」
《大悲經》卷第三 大正藏第 12 冊 No. 0380 《大悲經》
《大悲經》卷第四
高齊天竺三藏那連提耶舍譯
以諸譬喻付囑正法品第十二
那時，世尊又告訴慧命阿難說：『暫且放下我今證得菩提時的功德利益，如果說我本行菩薩道時的功德利益，緣覺尚且沒有，何況聲聞和其餘眾生呢？阿難！我做菩薩時，長久修行苦行，捨棄了王位、婦兒、妻子以及眾多婇女、身命、手、足、頭、目、耳、鼻、血肉、骨髓，並承受種種無量的苦痛，那些一切』
【English Translation】 English version I scattered blue lotus stems upon that Buddha (referring to past Buddhas), and he immediately prophesied my attainment of the unsurpassed path. Then there was a Buddha named Lotus Above (Buddha's name), and at that time I also had the opportunity to meet him. I scattered golden lotus flowers upon that Buddha, seeking the most supreme Bodhi. After that, there was another great teacher Buddha, named the Most Free in All Worlds (Buddha's name), He possessed the highest practice and the highest reputation; Shakya (Buddha's name), Tishya (Buddha's name), Phusha (Buddha's name) Buddha, Vipashyin (Buddha's name), Sikhin (Buddha's name), Vishvabhu (Buddha's name), Krakucchanda (Buddha's name) Buddha, Kanakamuni (Buddha's name), Kashyapa (Buddha's name) Buddha, etc., I have all made offerings to them, seeking the most supreme Bodhi. These and the other past Buddhas, I have all practiced supreme offerings, Out of compassion for all sentient beings, seeking the unsurpassed supreme Bodhi. I made offerings to billions of Buddhas, and the accumulated roots of goodness have been fulfilled, I subdued the power of Mara and his retinue, and attained the worry-free and peaceful path. I turned the unsurpassed Dharma wheel, revealing the true Dharma for the sake of sentient beings, Gods, humans, dragons, etc., Kinnaras (celestial beings), all those who were capable of receiving Bodhi, I have completed their deliverance. I have already shown the peaceful path, future Buddhas and Shravakas, If they wish to save those who suffer, they should cultivate my virtues.』
The Great Compassion Sutra, Volume 3 Taisho Tripitaka Volume 12, No. 0380, The Great Compassion Sutra
The Great Compassion Sutra, Volume 4
Translated by Narendrayashas, Tripitaka Master from Tianzhu of the Northern Qi Dynasty
Chapter 12: Entrusting the True Dharma with Various Parables
At that time, the World Honored One again said to the wise Ananda: 『Let us set aside the merits and benefits of my attainment of Bodhi now. If we speak of the merits and benefits of my practice of the Bodhisattva path, even Pratyekabuddhas do not have them, let alone Shravakas and other sentient beings? Ananda! When I was a Bodhisattva, I practiced asceticism for a long time, abandoning the throne, my children, wife, and numerous concubines, my life, hands, feet, head, eyes, ears, nose, blood, flesh, bones, and marrow, and endured all kinds of immeasurable suffering, all of those』
悉為汝等悕求阿耨多羅三藐三菩提故。阿難！一切難捨我悉已舍，所受眾苦悉為眾生。阿難！此等功德，若我廣說則不可盡。如有聞者心則迷悶，況有說者？
「阿難！若有眾生起一念心，悲愍釋迦牟尼如來、應供、正遍知本昔修行菩薩苦行，作如是言：『為我等故具受無量種種苦痛、難為之事。』阿難！我說彼等一發心者，必定當得最後涅槃，何況我所種善根者？阿難！或有愚人漫捍無信，聞我本修菩薩苦行乃至不生一念悲心、不言如來有大利益、亦不敬信是故所有殊勝行者能得涅槃。阿難！如是功德利益勝法，緣覺所無，何況一切聲聞、凡夫所能有也？
「阿難！諸有修行菩薩行者所得大悲，亦非緣覺所能有也。阿難！若有如我修菩薩行者得於大悲，得大悲已悉皆當得阿耨多羅三藐三菩提，是故此法大慈、大悲之所攝也。以是因緣，緣覺所無；以是義故，彼不得作如來、應供、正遍知，不具十力、四無所畏、大慈、大悲。
「阿難！我知本昔修菩薩行推求善法，于彼生死心常驚怖，于諸眾生修大悲心，而於夢中見大鐵圍有崩倒處，世界中間有諸眾生在大地獄，為彼獄卒之所逼切，身體碎壞，周遍熾然猶如火聚，受大苦切如奪命苦。我詣其所，彼諸眾生合掌禮拜而作是言：『仁者！汝今受樂；我
【現代漢語翻譯】 現代漢語譯本：爲了你們都希望獲得阿耨多羅三藐三菩提（無上正等正覺），阿難！一切難以捨棄的我都已經捨棄，所承受的各種痛苦都是爲了眾生。阿難！這些功德，如果我詳細解說，那是說不盡的。如果有聽聞的人，內心就會感到迷茫困惑，更何況是講述的人呢？ 阿難！如果有眾生生起一念心，悲憫釋迦牟尼如來（佛陀）、應供（值得供養者）、正遍知（完全覺悟者）過去修行菩薩道時的苦行，這樣說道：『爲了我們，他承受了無量種種的痛苦和難以忍受的事情。』阿難！我說那些生起這一念心的人，必定會得到最終的涅槃（解脫），更何況是我所種下的善根呢？阿難！或許有愚癡的人，傲慢無信，聽到我過去修行菩薩道的苦行，甚至不生起一念悲憫之心，也不說如來有大利益，也不敬信，因此那些具有殊勝修行的人才能得到涅槃。阿難！這樣的功德利益殊勝之法，緣覺（獨覺）所沒有，更何況一切聲聞（聽聞佛法而修行者）、凡夫所能擁有呢？ 阿難！那些修行菩薩道的人所獲得的大悲心，也不是緣覺所能擁有的。阿難！如果有像我一樣修行菩薩道的人獲得了大悲心，獲得大悲心后，都應當獲得阿耨多羅三藐三菩提，因此這個法門是由大慈、大悲所攝持的。因為這個原因，緣覺所沒有；因為這個道理，他們不能成為如來、應供、正遍知，不具備十力（如來十種力量）、四無所畏（佛陀的四種無畏懼的自信）、大慈、大悲。 阿難！我知道過去修行菩薩道時，爲了追求善法，對於生死輪迴常常感到驚恐，對於一切眾生修習大悲心，在夢中看到巨大的鐵圍山有崩塌的地方，世界中間有許多眾生在大地獄中，被獄卒逼迫，身體破碎，到處燃燒，像火堆一樣，遭受著像被奪去生命一樣的巨大痛苦。我走到他們那裡，那些眾生合掌禮拜，這樣說道：『仁者！您現在享受快樂；我們
【English Translation】 English version: For the sake of your all desiring Anuttara-samyak-sambodhi (supreme perfect enlightenment), Ananda! All that was difficult to give up, I have already given up, and all the sufferings I endured were for the sake of sentient beings. Ananda! If I were to explain these merits in detail, they would be inexhaustible. If there are those who hear it, their minds would be confused and bewildered, let alone those who speak of it? Ananda! If any sentient being arises with a single thought, feeling compassion for Shakyamuni Tathagata (Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), for the ascetic practices of his past bodhisattva path, saying: 'For our sake, he endured immeasurable kinds of suffering and unbearable things.' Ananda! I say that those who give rise to this single thought will surely attain final Nirvana (liberation), let alone those who have planted good roots like me? Ananda! Perhaps there are foolish people, arrogant and without faith, who, upon hearing of my past ascetic practices as a bodhisattva, do not even give rise to a single thought of compassion, nor do they say that the Tathagata has great benefits, nor do they respect and believe. Therefore, only those with superior practices can attain Nirvana. Ananda! Such meritorious benefits and superior Dharma are not possessed by Pratyekabuddhas (solitary realizers), let alone by all Sravakas (hearers of the Dharma) and ordinary beings? Ananda! The great compassion attained by those who practice the bodhisattva path is also not possessed by Pratyekabuddhas. Ananda! If there are those who, like me, practice the bodhisattva path and attain great compassion, having attained great compassion, they should all attain Anuttara-samyak-sambodhi. Therefore, this Dharma is encompassed by great loving-kindness and great compassion. For this reason, Pratyekabuddhas do not possess it; for this reason, they cannot become Tathagatas, Arhats, Samyak-sambuddhas, and do not possess the ten powers (ten powers of a Tathagata), the four fearlessnesses (four confidences of a Buddha), great loving-kindness, and great compassion. Ananda! I know that in my past practice of the bodhisattva path, seeking good Dharma, I was always terrified of the cycle of birth and death, and I cultivated great compassion for all sentient beings. In a dream, I saw a great iron mountain with a collapsed area, and in the middle of the world, there were many sentient beings in the great hell, being oppressed by the hell guards, their bodies shattered, burning everywhere like a pile of fire, suffering great pain like being deprived of life. I went to them, and those sentient beings joined their palms in reverence and said: 'Kind one! You are now enjoying happiness; we'
等今受地獄之苦，楚毒難忍，如奪命苦，無救、無護、無歸、無趣。大丈夫！若欲救我如是苦者，必定堪能。』阿難！我時于彼地獄眾生起大悲心，即于夢中悲泣流淚如恒河水。我時安慰彼眾生言：『諸仁者！莫生怖畏，我令汝等脫是苦聚。』阿難！我時令彼地獄眾生集在一處，以其右手普摩其頂而告之曰：『諸仁者！莫生怖畏，我當必定救度汝等。』作是語已，地獄火聚即時得滅，其諸眾生於剎那頃得受安樂。阿難！我于爾時從夢悟已，振衣取淚以器盛置。阿難！我本如是具大悲法修菩薩行，何況今得阿耨多羅三藐三菩提？阿難！汝應當知如是之法亦非緣覺所能有也，何況聲聞、凡夫人等？阿難！若有此法者是修菩薩行。
「阿難！當觀如來本昔所修菩薩行時于諸眾生具足如是憐愍利益大悲之心。如是功德，若我具以口業宣說不得邊際。
「阿難！過去之世有大商主為采寶故，將諸商人入于大海。彼所乘船眾寶悉滿，至海中間其船卒壞。時彼商人心懷怖畏，極生憂惱，其中或有得船板者、或有浮者、有命終者。阿難！我于爾時作彼商主，在大海中用以浮囊安隱而渡。時有五人呼商主言：『大士商主！唯愿惠施我等無畏。』說是語已，爾時商主即告之言：『諸丈夫！勿生怖畏，我令汝等從此大海安隱得渡
【現代漢語翻譯】 現代漢語譯本 『現在正遭受地獄的痛苦，那種痛苦難以忍受，如同被奪去生命一樣痛苦，沒有救助、沒有保護、沒有歸宿、沒有去處。大丈夫啊！如果想要救我脫離這樣的痛苦，必定要有足夠的能力。』阿難！我當時對那些地獄眾生生起了大悲心，就在夢中悲傷哭泣，眼淚如同恒河水一樣流淌。我當時安慰那些眾生說：『各位仁者！不要害怕，我讓你們脫離這痛苦的聚集。』阿難！我當時讓那些地獄眾生聚集在一處，用我的右手普遍地撫摸他們的頭頂，並告訴他們說：『各位仁者！不要害怕，我必定會救度你們。』說完這些話后，地獄的火焰立刻熄滅，那些眾生在剎那間得到了安樂。阿難！我當時從夢中醒來后，抖了抖衣服，用器皿盛放眼淚。阿難！我本來就是這樣具備大悲法，修行菩薩道的，更何況現在已經證得了阿耨多羅三藐三菩提（無上正等正覺）？阿難！你應該知道這樣的法，也不是緣覺（辟支佛）所能擁有的，更何況是聲聞（阿羅漢）、凡夫俗人等？阿難！如果有這種法的人，就是修行菩薩道的人。 『阿難！應當觀察如來我過去所修菩薩道時，對於眾生具足如此憐憫利益的大悲之心。這樣的功德，如果我用口業來宣說，也無法說盡其邊際。 『阿難！過去世，有一位大商主爲了採集寶物，帶領眾多商人進入大海。他們所乘坐的船隻裝滿了各種寶物，到達海中間時，船突然壞了。當時那些商人心中充滿恐懼，極其憂愁煩惱，其中有的抓住了船板，有的漂浮在水面上，有的則喪失了生命。阿難！我當時就是那位商主，在大海中用浮囊讓他們安全地渡過。當時有五個人呼喚商主說：『大士商主！只希望您能賜予我們無畏。』說完這些話后，當時商主就告訴他們說：『各位丈夫！不要害怕，我讓你們從這大海安全地渡過。』
【English Translation】 English version 'Now enduring the suffering of hell, the torment is unbearable, like the pain of having one's life taken away, with no rescue, no protection, no refuge, and nowhere to go. Great man! If you wish to save me from such suffering, you must certainly have the ability.' Ananda! At that time, I felt great compassion for those beings in hell, and in my dream, I wept with sorrow, tears flowing like the Ganges River. I then comforted those beings, saying, 'Dear ones! Do not be afraid, I will liberate you from this mass of suffering.' Ananda! I then gathered those beings in hell together in one place, and with my right hand, I gently stroked their heads and told them, 'Dear ones! Do not be afraid, I will surely save you.' After saying these words, the fires of hell immediately went out, and those beings instantly experienced peace and happiness. Ananda! When I awoke from the dream, I shook my clothes and collected my tears in a vessel. Ananda! I was originally like this, possessing the great Dharma of compassion and practicing the Bodhisattva path, how much more so now that I have attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Ananda! You should know that such a Dharma is not something that even a Pratyekabuddha (Solitary Buddha) can possess, let alone a Sravaka (Arhat), or ordinary people. Ananda! If someone possesses this Dharma, they are practicing the Bodhisattva path. 'Ananda! You should observe that when the Tathagata (Buddha) practiced the Bodhisattva path in the past, he had such great compassion and a heart of mercy and benefit for all beings. Such merit, if I were to describe it with my speech, would have no end. 'Ananda! In the past, there was a great merchant who, in order to collect treasures, led many merchants into the sea. The ship they were on was filled with various treasures, and when they reached the middle of the sea, the ship suddenly broke. At that time, those merchants were filled with fear, extreme worry, and distress. Some of them grabbed onto planks, some floated on the water, and some lost their lives. Ananda! At that time, I was that merchant, and in the sea, I used flotation devices to safely guide them across. At that time, five people called out to the merchant, saying, 'Great Bodhisattva merchant! We only wish that you would grant us fearlessness.' After saying these words, the merchant then told them, 'Dear men! Do not be afraid, I will lead you safely across this sea.'
。』阿難！彼時商主身帶利劍而作是念：『大海之法不居死屍，如其我今自捨身命，此諸商人必能得渡大海之難。』作是念已，即喚商人置己身上令善捉持，彼諸商人有騎背者、有抱肩者、有捉髀者。爾時，商主為欲施彼無怖畏故，大悲修心、起大勇猛、勵身心力，即以利劍斷己命根速取命終。於時大海𣿖其死屍置之岸上，時五商人便得渡海安隱受樂，平吉無難還閻浮提。阿難！彼時商主豈異人乎？我身是也。五商人者，今五比丘是也。是五比丘昔于大海而得渡脫，今復於此生死大海而得渡脫，安置無畏涅槃彼岸。
「阿難！汝今當觀修何苦行具足？云何無量功德得為菩薩摩訶薩也？阿難！如是功德，次第應知，亦非緣覺所能有也。阿難！如諸菩薩功德如是，諸辟支佛無此法故，不作如來、應供、正遍知，不成阿耨多羅三藐三菩提。阿難！以能如是修諸苦行得為菩薩大悲憐愍一切眾生。
「阿難！復有愚人於我佛所不生敬信，以是因緣不得作阿耨多羅三藐三菩提根本種子，亦不得證無上涅槃；彼若於我心生敬信即便得作菩提種子，能證涅槃。阿難！修少分行得少分功德，修滿足行得滿分功德。
「阿難！我當更說余行決定。若有眾生乃至能發一念敬信，以此善根得為種子，何況複種勝上善根？阿難
【現代漢語翻譯】 現代漢語譯本：阿難！那時，商主身帶利劍，心中想道：『大海的規律是不容許屍體停留的，如果我現在捨棄自己的生命，這些商人必定能夠渡過大海的災難。』這樣想著，他就呼喚商人讓他們抓住自己身體，有的騎在背上，有的抱住肩膀，有的抓住大腿。當時，商主爲了給予他們無畏的保護，以大悲心修持，生起大勇猛心，竭盡身心之力，隨即用利劍斷絕了自己的生命，迅速死去。這時，大海將他的屍體衝到岸上，五位商人因此得以渡過大海，平安喜樂，順利無難地返回閻浮提（Jambudvipa，指我們所居住的這個世界）。阿難！那時的商主難道是別人嗎？就是我的前身啊。那五位商人，就是現在的五比丘。這五位比丘過去在大海中得以脫險，現在又在這生死大海中得以解脫，安住于無畏的涅槃彼岸。 阿難！你現在應當觀察，要修持什麼樣的苦行才能圓滿？如何才能獲得無量的功德，成為菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）呢？阿難！這樣的功德，應當次第瞭解，也不是緣覺（Pratyekabuddha，獨覺）所能擁有的。阿難！菩薩的功德就是這樣，辟支佛（Pratyekabuddha，獨覺）沒有這樣的法，所以不能成為如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，正等覺者），不能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。阿難！因為能夠這樣修持各種苦行，才能成為菩薩，以大悲心憐憫一切眾生。 阿難！還有愚癡的人，對於我佛陀的教法不生起敬信，因為這個原因，不能種下阿耨多羅三藐三菩提的根本種子，也不能證得無上涅槃；如果他們對我生起敬信，就能種下菩提的種子，能夠證得涅槃。阿難！修持少分的修行，得到少分的功德；修持圓滿的修行，得到圓滿的功德。 阿難！我再來說說其他的決定之行。如果有眾生，乃至能夠生起一念的敬信，以此善根就能成為種子，何況是種下更加殊勝的善根呢？阿難！
【English Translation】 English version: 'Ananda! At that time, the merchant leader, carrying a sharp sword, thought to himself: 「The law of the great ocean does not allow corpses to remain. If I now give up my life, these merchants will surely be able to cross the perils of the great ocean.」 Having thought this, he called out to the merchants, telling them to hold onto his body firmly. Some rode on his back, some embraced his shoulders, and some grasped his thighs. At that time, the merchant leader, wishing to give them fearlessness, cultivated great compassion, aroused great courage, and exerted all his physical and mental strength. He then used the sharp sword to sever his life force and quickly died. At that time, the great ocean cast his corpse onto the shore, and the five merchants were thus able to cross the ocean, safely and joyfully, returning to Jambudvipa (the world we inhabit) without any difficulty. Ananda! Was that merchant leader someone else? It was my own past self. Those five merchants are the five Bhikkhus (monks) of today. These five Bhikkhus were able to escape danger in the great ocean in the past, and now they have escaped from the great ocean of birth and death, and have settled on the fearless shore of Nirvana (liberation).' 'Ananda! You should now observe what kind of ascetic practices must be cultivated to be complete? How can one obtain immeasurable merit and become a Bodhisattva-Mahasattva (a great Bodhisattva)? Ananda! Such merit should be understood in sequence, and it is not something that a Pratyekabuddha (a solitary Buddha) can possess. Ananda! The merit of a Bodhisattva is like this. Because Pratyekabuddhas do not have this Dharma (teaching), they cannot become a Tathagata (one of the titles of a Buddha), an Arhat (one who is worthy of offerings), a Samyaksambuddha (a fully enlightened one), and cannot achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Ananda! Because one can cultivate various ascetic practices in this way, one can become a Bodhisattva, with great compassion and pity for all sentient beings.' 'Ananda! There are also foolish people who do not generate respect and faith in my Buddha's teachings. Because of this reason, they cannot plant the fundamental seed of Anuttara-samyak-sambodhi, nor can they attain supreme Nirvana. If they generate respect and faith in me, they can plant the seed of Bodhi (enlightenment) and be able to attain Nirvana. Ananda! Cultivating a small portion of practice yields a small portion of merit; cultivating complete practice yields complete merit.' 'Ananda! I will now speak further about other decisive practices. If there are sentient beings who can generate even a single thought of respect and faith, this good root can become a seed. How much more so if they plant even more superior good roots? Ananda!'
！若於佛所種善根者，乃至一念發心唸佛，我說彼等猶如甘露、最後甘露。
「阿難！行者應當以一切種而念如來，所謂念于如來所念、念如來善根、念如來姓日。姓不相似以苷蔗種上姓生故；姓日者，為離諸闇而作光明。阿難！我生釋種故種姓清凈。
「阿難！當念如來生、念如來種族、念如來姓、念如來積財具足、念如來端正、念如來所生國土、念如來相、念如來隨形好、念如來十力、念如來四無所畏、念如來十八不共法、念如來所生具足、念如來可美、念如來無愚癡、念如來本行具足、念如來愿具足、念如來戒定慧解脫解脫知見具足、念如來慈悲喜捨具足、念如來威儀具足。阿難！若有人隨所念佛，彼彼功德得大神通、大利益、廣大功德，猶如甘露、第一甘露、最後甘露。
「阿難！我于往昔為菩薩時行檀波羅蜜，我以佛智觀彼功德不得邊際，何況所修尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜如是等諸餘功德？若彼菩薩未得授記所有功德，佛智觀察不得邊際，何況授記所有功德？乃至何況得成佛時一切功德？于百千億那由他劫觀察宣說不得邊際。何以故？如來、應供、正遍知功德無量。阿難！我以實智觀此利益，如是說也。若有憶念我菩薩時功德利益，心生敬信，以此
【現代漢語翻譯】 現代漢語譯本：如果有人在佛陀那裡種下善根，乃至僅僅一念發起唸佛之心，我說這些人就像甘露，是最後的甘露。 阿難！修行者應當以各種方式憶念如來，所謂憶念如來所憶念的、憶念如來的善根、憶念如來的姓氏和太陽。姓氏不相似，因為甘蔗的種子會生長出甘蔗的姓氏；姓氏如太陽，是爲了遠離黑暗而帶來光明。阿難！我出生于釋迦種姓，所以種姓清凈。 阿難！應當憶念如來的出生、憶念如來的種族、憶念如來的姓氏、憶念如來積聚的財富圓滿、憶念如來的端正相貌、憶念如來所出生的國土、憶念如來的相好、憶念如來的隨形好、憶念如來的十力（佛陀的十種力量）、憶念如來的四無所畏（佛陀的四種無畏懼的自信）、憶念如來的十八不共法（佛陀獨有的十八種功德）、憶念如來所生的圓滿、憶念如來的美好、憶念如來的無愚癡、憶念如來的本行圓滿、憶念如來的願力圓滿、憶念如來的戒定慧解脫解脫知見圓滿、憶念如來的慈悲喜捨圓滿、憶念如來的威儀圓滿。阿難！如果有人隨所憶念佛陀，他所獲得的功德將得到大神通、大利益、廣大功德，就像甘露，是第一甘露，也是最後的甘露。 阿難！我過去作為菩薩修行佈施波羅蜜（檀波羅蜜），我以佛的智慧觀察那些功德，都看不到邊際，更何況所修的持戒波羅蜜（尸波羅蜜）、忍辱波羅蜜（羼提波羅蜜）、精進波羅蜜（毗梨耶波羅蜜）、禪定波羅蜜（禪波羅蜜）、智慧波羅蜜（般若波羅蜜）等其他功德呢？如果菩薩在未得到授記時所擁有的功德，佛的智慧觀察都看不到邊際，更何況是得到授記時所擁有的功德呢？乃至更何況是成佛時所擁有的一切功德呢？即使在百千億那由他劫中觀察宣說，也無法窮盡其邊際。為什麼呢？因為如來、應供、正遍知的功德是無量的。阿難！我以真實的智慧觀察到這些利益，所以這樣說。如果有人憶念我作為菩薩時的功德利益，心生敬信，以此
【English Translation】 English version: If someone plants good roots in the Buddha's presence, even with just one thought of aspiring to recite the Buddha's name, I say that these people are like nectar, the final nectar. Ananda! A practitioner should contemplate the Tathagata in all ways, that is, contemplate what the Tathagata contemplates, contemplate the Tathagata's good roots, contemplate the Tathagata's lineage and sun. The lineage is not similar because the sugarcane seed will grow the sugarcane lineage; the lineage is like the sun, to bring light by leaving darkness. Ananda! I was born into the Shakya lineage, so the lineage is pure. Ananda! One should contemplate the Tathagata's birth, contemplate the Tathagata's clan, contemplate the Tathagata's lineage, contemplate the Tathagata's accumulated wealth being complete, contemplate the Tathagata's upright appearance, contemplate the Tathagata's birthplace, contemplate the Tathagata's marks, contemplate the Tathagata's minor marks, contemplate the Tathagata's ten powers (the ten powers of a Buddha), contemplate the Tathagata's four fearlessnesses (the four fearless confidences of a Buddha), contemplate the Tathagata's eighteen unique qualities (the eighteen unique merits of a Buddha), contemplate the Tathagata's complete birth, contemplate the Tathagata's beauty, contemplate the Tathagata's lack of ignorance, contemplate the Tathagata's complete fundamental practices, contemplate the Tathagata's complete vows, contemplate the Tathagata's complete precepts, concentration, wisdom, liberation, and liberation knowledge and vision, contemplate the Tathagata's complete loving-kindness, compassion, joy, and equanimity, contemplate the Tathagata's complete dignified conduct. Ananda! If someone contemplates the Buddha in any way, the merits they obtain will gain great supernatural powers, great benefits, and vast merits, like nectar, the first nectar, and the final nectar. Ananda! When I was a Bodhisattva in the past, I practiced the perfection of giving (Dana Paramita), and I observed those merits with the wisdom of a Buddha, and I could not see their limits, let alone the other merits such as the perfection of morality (Sila Paramita), the perfection of patience (Ksanti Paramita), the perfection of diligence (Virya Paramita), the perfection of meditation (Dhyana Paramita), and the perfection of wisdom (Prajna Paramita)? If the merits possessed by a Bodhisattva before receiving prediction cannot be seen by the wisdom of a Buddha, let alone the merits possessed when receiving prediction? And even more so, what about all the merits possessed when becoming a Buddha? Even if one observes and proclaims for hundreds of thousands of billions of nayutas of kalpas, one cannot exhaust their limits. Why? Because the merits of the Tathagata, the Arhat, the Samyaksambuddha are immeasurable. Ananda! I have observed these benefits with true wisdom, so I say this. If someone remembers the merits and benefits of me as a Bodhisattva, and their heart generates respect and faith, with this
善根悉皆當得后際涅槃。是故，阿難！汝莫憂悲。我為令汝與諸天人作大利益、作大攝受，已說道法，令彼得向無上安隱后際涅槃。汝等於此勤修方便，慎莫放逸。」
爾時，世尊告諸比丘言：「吾今後夜當般涅槃，汝等今者最後見我、最後受化、最後合會；汝等從今更不見我，我亦不復見於汝等。汝諸比丘！止，莫憂悲。一切所愛、稱意之物皆當離散。諸比丘！生法、有法、有為法、差別法、覺知法、因緣所生敗壞之法，若不滅者，無有是處。諸比丘！假使久住，會當去矣。諸比丘！凡有生者無不有死，一切諸行無有常定、究竟不變。諸比丘！生死是苦，涅槃是樂。汝若欲令未得者得、未達者達、未證者證，當勤求之。諸比丘！勤修方便，慎莫放逸。諸佛世尊以不放逸故，得阿耨多羅三藐三菩提及餘一切助道善法。是故，汝等當受我化。」
爾時大眾，比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋天、梵天、四天王等，得聞如是最後教已，愁苦不樂，為憂箭所射，啼哭流淚，極大號叫，作如是言：「婆伽婆！入般涅槃一何駛哉？修伽陀！入般涅槃一何駛哉？世間眼滅，世間盲冥，一何疾哉？我今云何與眾生寶別離太速？」
爾時，阿難聞是語
【現代漢語翻譯】 現代漢語譯本：善根都將獲得最終的涅槃。因此，阿難！你不要憂愁悲傷。我爲了使你和諸天人獲得大利益、得到大攝受，已經宣說了佛法，使他們能夠趨向無上安穩的最終涅槃。你們應當在此勤修方便，切莫放逸。 那時，世尊告訴眾比丘說：『我今晚將要入般涅槃，你們現在是最後一次見我、最後一次受教化、最後一次聚會；你們從今以後再也見不到我，我也不會再見到你們。你們這些比丘！停止，不要憂愁悲傷。一切所愛、稱心如意的事物都將離散。諸比丘！生法、有法、有為法、差別法、覺知法、因緣所生的敗壞之法，如果不會滅亡，那是不可能的。諸比丘！即使長久存在，終究也會離去。諸比丘！凡是有生者沒有不死的，一切諸行沒有常定、究竟不變的。諸比丘！生死是苦，涅槃是樂。你們如果想要使未得到的得到、未通達的通達、未證悟的證悟，應當勤奮追求。諸比丘！勤修方便，切莫放逸。諸佛世尊因為不放逸的緣故，才得到阿耨多羅三藐三菩提（無上正等正覺）以及其他一切助道的善法。因此，你們應當接受我的教化。』 當時，大眾，包括比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）、天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、釋天（帝釋天）、梵天（大梵天）、四天王等，聽聞了這樣的最後教誨后，愁苦不樂，被憂愁的箭所射中，啼哭流淚，大聲號叫，這樣說道：『婆伽婆（世尊）！入般涅槃怎麼如此之快？修伽陀（善逝）！入般涅槃怎麼如此之快？世間的眼睛熄滅了，世間陷入盲目，怎麼如此之快？我們現在怎麼這麼快就與眾生的珍寶分別了？』 當時，阿難聽到這些話
【English Translation】 English version: All roots of goodness will attain final Nirvana. Therefore, Ananda! Do not be sorrowful or grieved. I have, for the sake of bringing great benefit and great acceptance to you and all the gods and humans, already taught the Dharma, enabling them to move towards the unsurpassed, peaceful, final Nirvana. You should diligently practice these methods, and be careful not to be negligent. At that time, the World Honored One told the Bhikkhus, 『Tonight I will enter Parinirvana. This is the last time you will see me, the last time you will receive my teachings, and the last time we will gather together. From now on, you will not see me again, and I will not see you again. You Bhikkhus! Stop, do not be sorrowful or grieved. All things that are loved and desired will be scattered. Bhikkhus! The laws of birth, existence, conditioned phenomena, differentiated phenomena, cognitive phenomena, and the phenomena of decay arising from causes and conditions, if they do not perish, that is impossible. Bhikkhus! Even if they endure for a long time, they will eventually depart. Bhikkhus! All who are born will not escape death. All actions are impermanent, not fixed, and ultimately not unchanging. Bhikkhus! Birth and death are suffering, Nirvana is bliss. If you wish to attain what has not been attained, to understand what has not been understood, and to realize what has not been realized, you should strive diligently. Bhikkhus! Practice diligently, and be careful not to be negligent. The World Honored Ones, the Buddhas, through non-negligence, attained Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment) and all other good dharmas that aid the path. Therefore, you should accept my teachings.』 At that time, the assembly, including Bhikkhus, Bhikkhunis, Upasakas (male lay devotees), Upasikas (female lay devotees), gods, dragons, Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpent spirits), Shakra (Indra), Brahma, the Four Heavenly Kings, and others, having heard these final teachings, were sorrowful and unhappy, pierced by the arrows of grief, weeping and crying, and loudly lamenting, saying, 『Bhagavan (World Honored One)! How quickly you enter Parinirvana! Sugata (Well-Gone One)! How quickly you enter Parinirvana! The eyes of the world are extinguished, the world is plunged into blindness, how quickly! How can we now be separated from the treasure of sentient beings so quickly?』 At that time, Ananda heard these words
已，瞻仰如來目不暫瞬，即便思惟，悲號啼哭，放身投地，猶如斫倒臨峻大樹。
爾時，世尊告阿難言：「止，莫憂悲。我向豈不如是語汝：『一切稱意、所愛之事皆當別離。生法、有法、有為法、差別法、覺知法、因緣所生敗壞之法，若不滅者無有是處。』」
慧命阿難聞是語已即白佛言：「婆伽婆！我何得不愁？修伽陀！我何得不悲？我與如是眾生之寶、眾生共乘、眾生導師、世間所求、世間歸趣、天人大師當有別離。是故，婆伽婆！我何得不愁？修伽陀！我何得不悲？世尊！我與如是大悲憐愍一切眾生世間親友、一切世間眼目之寶、作光明者當有別離，而我自怪心不破裂以為百分。世尊！我復自怪而得住此不取命終。世尊！又我自怪身不破壞猶如麥䴰。世尊！我復思惟：『今得如是不命終者，皆由如來神力加故。』婆伽婆！我那得不愁？修伽陀！我那得不悲？今者如是眾生共乘、世間導師、憐愍世者，明當不住，更不可見。」
爾時，佛告慧命阿難言：「汝愛我耶？」
阿難言：「甚愛，婆伽婆！甚愛，修伽陀！」
佛言：「阿難！云何愛我？」
阿難言：「我愛世尊，非以口業言說可盡，亦不可以喻況能盡。婆伽婆！我愛如是。修伽陀！我愛如是。世尊！我為如來棄捨
【現代漢語翻譯】 現代漢語譯本：已經，（阿難）瞻仰如來，眼睛一眨也不眨，隨即思惟，悲號啼哭，放身倒地，猶如被砍倒的臨近高崖的大樹。 那時，世尊告訴阿難說：『停止，不要憂愁悲傷。我之前難道沒有這樣對你說過嗎？「一切稱心如意、所喜愛的事物都將別離。生法（生滅之法）、有法（存在之法）、有為法（因緣和合而生之法）、差別法（有差異之法）、覺知法（能感知之法）、因緣所生敗壞之法，如果不會滅亡，那是沒有道理的。」』 慧命阿難聽了這話后，就對佛說：『婆伽婆（Bhagavat，世尊）！我怎麼能不憂愁？修伽陀（Sugata，善逝）！我怎麼能不悲傷？我將要與這樣的眾生之寶、眾生共乘（引導眾生之法）、眾生導師、世間所求、世間歸趣、天人大師別離。所以，婆伽婆！我怎麼能不憂愁？修伽陀！我怎麼能不悲傷？世尊！我將要與這樣大悲憐憫一切眾生的世間親友、一切世間的眼目之寶、作光明者別離，而我竟然還奇怪自己的心沒有破裂成百分。世尊！我甚至奇怪自己還能活在這裡而不死去。世尊！我又奇怪自己的身體沒有像麥麩一樣破碎。世尊！我又思惟：『現在能夠這樣不死去，都是由於如來的神力加持的緣故。』婆伽婆！我怎麼能不憂愁？修伽陀！我怎麼能不悲傷？現在這樣的眾生共乘、世間導師、憐憫世人者，明天將不住世，再也看不見了。』 那時，佛告訴慧命阿難說：『你愛我嗎？』 阿難說：『非常愛，婆伽婆！非常愛，修伽陀！』 佛說：『阿難！你如何愛我？』 阿難說：『我愛世尊，不是用口頭言語可以說盡的，也不可以用比喻來完全表達。婆伽婆！我就是這樣愛您。修伽陀！我就是這樣愛您。世尊！我爲了如來，捨棄了』
【English Translation】 English version: Already, (Ananda) gazed at the Tathagata (如來, Thus Come One) without blinking his eyes, and immediately pondered, wailing and crying, throwing himself to the ground, like a tall tree near a cliff that has been chopped down. At that time, the World Honored One told Ananda, 'Stop, do not be sorrowful and grieved. Did I not tell you before, 「All things that are pleasing and beloved will be separated. The law of birth (生法, dharma of arising), the law of existence (有法, dharma of being), the law of conditioned things (有為法, dharma of conditioned phenomena), the law of differentiation (差別法, dharma of distinction), the law of awareness (覺知法, dharma of cognition), the law of arising from causes and conditions and subject to decay, if they do not perish, there is no such possibility.」』 Having heard these words, the Venerable Ananda said to the Buddha, 'Bhagavat (婆伽婆, Blessed One)! How can I not be sorrowful? Sugata (修伽陀, Well-Gone One)! How can I not be grieved? I am about to be separated from such a treasure of beings, a vehicle for beings (眾生共乘, a means of guidance for beings), a teacher of beings, what the world seeks, the refuge of the world, the master of gods and humans. Therefore, Bhagavat! How can I not be sorrowful? Sugata! How can I not be grieved? World Honored One! I am about to be separated from such a compassionate friend of all beings in the world, the treasure of the eyes of all the world, the one who brings light, and yet I am surprised that my heart has not broken into a hundred pieces. World Honored One! I am even surprised that I can still live here and not die. World Honored One! I am also surprised that my body has not broken like chaff. World Honored One! I also think, 「Now that I am able to not die like this, it is all due to the power of the Tathagata』s divine blessing.」 Bhagavat! How can I not be sorrowful? Sugata! How can I not be grieved? Now such a vehicle for beings, a teacher of the world, one who has compassion for the world, will not remain tomorrow and will no longer be seen.』 At that time, the Buddha said to the Venerable Ananda, 'Do you love me?' Ananda said, 'Very much, Bhagavat! Very much, Sugata!' The Buddha said, 'Ananda! How do you love me?' Ananda said, 'My love for the World Honored One cannot be fully expressed by words, nor can it be fully conveyed by any analogy. Bhagavat! This is how I love you. Sugata! This is how I love you. World Honored One! For the sake of the Tathagata, I have abandoned'
身命亦無吝惜。婆伽婆！我愛如是。修伽陀！我愛如是。世尊！我愛如來唯佛證知。婆伽婆！我愛如是。修伽陀！我愛如是。」
爾時，世尊復告阿難：「汝若愛我，申汝右手來。」
爾時阿難即舒右手。於時世尊以金色右手——其掌柔軟，色如紫礦——執阿難手而作是言：「阿難！汝若愛我，應當為我而作愛事。何者為我所作愛事？我于無量百千億那由他阿僧祇劫所習阿耨多羅三藐三菩提大法寶藏，付囑于汝，汝當隨順，如我所轉當如是轉，令得廣行而不斷絕，莫作中間滅法人也。阿難！我今為汝當作護持，令佛所說正法毗尼而得增長，不退減故、不失壞故。
「我今說喻，諸有智者從喻得解。譬如貴族巨富長者，豪富饒財，多諸庫藏，所須之物無不具足，如是財寶不共他有；種姓具足籍胄淵遠，所生因緣悉亦具足。如是長者生育一子。子既長大，勤教令學歷算、書印及餘種種深密工巧、深密智慧。子既學已，后時長者語其子言：『我今于汝所作已竟，汝既學得歷算、書印、深密工巧、深密智慧，今日是我最後教敕。一切財寶是我所有，我今悉當付囑于汝，汝從今日當學三事可得存我門族舊業。何等為三？一者、欲，二者、精進，三、不放逸。』如是，豪貴巨富長者如是善巧教其一子，而彼一子
【現代漢語翻譯】 現代漢語譯本：我的生命和身體，我也不會吝惜。婆伽婆（Bhagavā，世尊）！我就是這樣愛您。修伽陀（Sugata，善逝）！我就是這樣愛您。世尊！我愛如來（Tathāgata，佛的稱號），唯有佛才能證知。婆伽婆！我就是這樣愛您。修伽陀！我就是這樣愛您。
那時，世尊又告訴阿難說：『如果你愛我，伸出你的右手來。』
當時，阿難立即伸出右手。這時，世尊用他金色的右手——手掌柔軟，顏色像紫礦——握住阿難的手，說道：『阿難！如果你愛我，應當為我做事。什麼是我所要你做的事呢？我于無量百千億那由他阿僧祇劫（asaṃkhyeya kalpa，無數大劫）所修習的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）大法寶藏，交付給你，你應當隨順，像我所轉法輪那樣轉法輪，使它廣為流傳而不斷絕，不要做中間斷絕佛法的人。阿難！我現在為你作護持，使佛所說的正法和毗尼（vinaya，戒律）得以增長，不退減，不失壞。
『我現在說個比喻，有智慧的人從比喻中可以理解。譬如一個貴族巨富長者，豪富饒財，有很多庫藏，所需要的物品沒有不具備的，這樣的財寶不與他人共有；種姓具足，家世淵遠，所生的因緣也都具足。這樣的長者生育一個兒子。兒子長大后，勤奮教導他學習歷算、書寫、印章以及其他各種深奧的工巧技藝和深奧的智慧。兒子學成后，後來長者對他的兒子說：『我現在對你所做的事已經完成了，你已經學會了歷算、書寫、印章、深奧的工巧技藝和深奧的智慧，今天是我最後一次教誨。一切財寶都是我的，我現在全部交付給你，你從今天起應當學習三件事，才能保住我家的舊業。哪三件事呢？第一是慾望，第二是精進，第三是不放逸。』像這樣，豪貴巨富的長者如此善巧地教導他的一個兒子，而那個兒子……』
【English Translation】 English version: I would not even be stingy with my life and body. Bhagavā (the Blessed One)! This is how I love you. Sugata (the Well-Gone One)! This is how I love you. O Lord! I love the Tathāgata (the Thus-Gone One), only a Buddha knows this. Bhagavā! This is how I love you. Sugata! This is how I love you.
Then, the Blessed One said to Ānanda, 『If you love me, extend your right hand.』
At that time, Ānanda immediately extended his right hand. Then, the Blessed One, with his golden right hand—whose palm was soft and the color of purple ore—held Ānanda』s hand and said, 『Ānanda! If you love me, you should do things for me. What are the things I want you to do? The great treasure of the Dharma of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), which I have practiced for immeasurable hundreds of thousands of billions of nayutas of asaṃkhyeya kalpas (incalculable eons), I entrust to you. You should follow it, turn the wheel of Dharma as I have turned it, so that it may be widely spread and not be cut off. Do not be one who causes the Dharma to be extinguished in the middle. Ānanda! I will now protect you, so that the Dharma and Vinaya (monastic rules) spoken by the Buddha may grow, not decline, and not be destroyed.』
『I will now give a simile, and those with wisdom can understand from the simile. Suppose there is a noble, wealthy elder, who is rich and has many storehouses, and all the things he needs are available. Such wealth is not shared with others; his lineage is complete, his ancestry is ancient, and the conditions of his birth are also complete. Such an elder has a son. When the son grows up, he diligently teaches him arithmetic, writing, seals, and various other profound crafts and profound wisdom. After the son has learned, the elder later says to his son, 『What I have done for you is now complete. You have learned arithmetic, writing, seals, profound crafts, and profound wisdom. Today is my last instruction. All my wealth is mine, and I now entrust it all to you. From today, you should learn three things to preserve my family』s old business. What are the three things? The first is desire, the second is diligence, and the third is non-negligence.』 In this way, the noble, wealthy elder skillfully teaches his son, and that son...』
狂惑放逸，父母財產費用皆盡。阿難！于意云何？彼長者子受父教不？」
阿難言：「不也，婆伽婆！不也，修伽陀！」
佛言：「阿難！如是長者為與其子作父事不？」
阿難言：「作也，婆伽婆！作也，修伽陀！」
佛言：「阿難！如來則為世間之父，汝如一子。今日是我最後教誡，付囑于汝我此百千億那由他阿僧祇劫所習無上法寶庫藏。汝等亦應學於三事。何等為三？一者、欲，二者、精進，三、不放逸。如是，汝等若住三事，我此阿僧祇劫所習無上法寶庫藏則得久住，未達善法者令得通達、已通達者令不退失。是故，汝等應當堅持我此阿僧祇劫所習阿耨多羅三藐三菩提法寶庫藏，未住三事者令住三事、未達善法令得通達、已通達者令不退失。何以故？我為慈悲憐愍利益諸世間故、為令彼等得安樂故。阿難！我與世間已作父事、親友事竟，我于汝等應作已作。
「複次，阿難！我于阿僧祇劫所習阿耨多羅三藐三菩提法，三事因緣當有隱沒。何等為三？一者、無信，二者、不住決定之行，三者、不懺悔。是故，阿難！今當護持正法寶藏，為住深信，決定懺悔，應作欲、進、不放逸等三事方便。如是，汝等於我法尊世間之父，如其子事應作已作。阿難！以是義故，我復說喻，令此無
【現代漢語翻譯】 現代漢語譯本：'沉迷於迷惑和放縱，耗盡了父母的財產。阿難！你認為如何？那個長者的兒子會接受父親的教導嗎？' 阿難回答說：'不會的，世尊（婆伽婆，Bhagavat，意為有福之人）！不會的，善逝（修伽陀，Sugata，意為善於逝去者）！' 佛陀說：'阿難！像這樣的長者，算是盡到了做父親的責任嗎？' 阿難回答說：'算是的，世尊！算是的，善逝！' 佛陀說：'阿難！如來（Tathagata，意為如實而來者）就像世間的父親，你就像我的一個兒子。今天是我最後的教誨，我將我這百千億那由他（Nayuta，數量單位）阿僧祇（Asankhya，數量單位）劫所修習的無上法寶庫藏託付給你。你們也應當學習這三件事。哪三件呢？第一是欲（Chanda，意為意願），第二是精進（Virya，意為努力），第三是不放逸（Apramada，意為不懈怠）。這樣，你們如果安住于這三件事，我這阿僧祇劫所修習的無上法寶庫藏就能長久住世，未通達善法的人能令其通達，已通達的人能令其不退失。因此，你們應當堅持我這阿僧祇劫所修習的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺）法寶庫藏，未安住于這三件事的人令其安住，未通達善法的人令其通達，已通達的人令其不退失。為什麼呢？因為我爲了慈悲憐憫利益一切世間，爲了令他們得到安樂。阿難！我已經對世間盡到了做父親的責任，做親友的責任，我對你們應該做的都已經做了。' '再者，阿難！我于阿僧祇劫所修習的阿耨多羅三藐三菩提法，有三種因緣會導致隱沒。哪三種呢？第一是無信（Asraddha，意為不信任），第二是不安住于決定的修行，第三是不懺悔（Apatrapya，意為不羞愧）。因此，阿難！現在應當護持正法寶藏，爲了安住于深信，決定懺悔，應當修習欲、精進、不放逸這三件事的方便。這樣，你們對於我這個法尊世間的父親，就像兒子對待父親一樣，應該做的都已經做了。阿難！因為這個緣故，我再說一個比喻，讓這個無'
【English Translation】 English version: 'Being deluded and unrestrained, he squandered all his parents' wealth. Ananda! What do you think? Would that elder's son accept his father's teachings?' Ananda replied, 'No, Blessed One (Bhagavat)! No, Sugata (Well-Gone One)!' The Buddha said, 'Ananda! In such a case, would that elder be fulfilling his duties as a father to his son?' Ananda replied, 'Yes, Blessed One! Yes, Sugata!' The Buddha said, 'Ananda! The Tathagata (Thus-Gone One) is like a father to the world, and you are like my son. Today is my final teaching, and I entrust to you this treasury of the unsurpassed Dharma (Law) that I have cultivated for hundreds of thousands of millions of Nayutas (a unit of large number) of Asankhyas (a unit of large number) of kalpas (eons). You should also learn these three things. What are the three? First, desire (Chanda), second, diligence (Virya), and third, non-negligence (Apramada). Thus, if you abide in these three things, this treasury of the unsurpassed Dharma that I have cultivated for Asankhyas of kalpas will endure, those who have not attained the good Dharma will attain it, and those who have attained it will not regress. Therefore, you should uphold this treasury of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) that I have cultivated for Asankhyas of kalpas, cause those who have not abided in these three things to abide in them, cause those who have not attained the good Dharma to attain it, and cause those who have attained it not to regress. Why is this so? Because I have compassion and pity for the benefit of all beings, and to bring them happiness. Ananda! I have fulfilled my duties as a father to the world, and my duties as a friend, and I have done what I should do for you all.' 'Furthermore, Ananda! The Dharma of Anuttara-samyak-sambodhi that I have cultivated for Asankhyas of kalpas will be obscured due to three causes. What are the three? First, lack of faith (Asraddha), second, not abiding in resolute practice, and third, not repenting (Apatrapya). Therefore, Ananda! Now you should protect the treasury of the true Dharma, for the sake of abiding in deep faith, resolute repentance, and you should practice the means of desire, diligence, and non-negligence. Thus, you, for me, the Dharma-honored father of the world, should do what a son should do for his father. Ananda! For this reason, I will give another simile, so that this un'
上正法寶藏而得成就增上付囑。以此喻故，諸有智者聞說得解，復得增上深愛敬信，便生念言：『彼釋迦牟尼如來、應供、正遍知為我等故，臨涅槃時以其右手執阿難手，付囑於此阿僧祇劫所習阿耨多羅三藐三菩提法。』
「譬如商主遠遊道路，所應作者皆已作訖。阿難！于意云何？而彼商主為當還家？為在道住？」
阿難言：「世尊！彼來還家，不在道住。」
「阿難！如是，如來——世間之父、世間親友、世間導師——是大商主，以阿耨多羅三藐三菩提智，所應作者皆已作訖，更無佛事而可作也，一切眾生所應度者皆已度竟、所應度者無不善調。
「阿難！有於三事不滿、不得，如來、應供、正遍知不般涅槃。何等為三？所謂菩薩摩訶薩未得住于不退轉法。若於如來無上正法隱沒之時——或經一劫、百劫、千劫、或百千劫、百千億那由他劫——未能得成阿耨多羅三藐三菩提，諸佛世尊雖涅槃時至，見此菩薩善根未熟，為令成熟住不退故，以神通力加其自身住世不滅。待此菩薩得不退已，即時授其次第補處阿耨多羅三藐三菩提記，是佛如來然後入于無餘涅槃。是故，我今與彌勒等無量百千億那由他菩薩摩訶薩授阿耨多羅三藐三菩提記，令其住于阿毗跋致，此是諸佛憐愍眾生應作已作。
【現代漢語翻譯】 現代漢語譯本 傳承了正法寶藏，並獲得了增上的囑託。以此比喻，有智慧的人聽聞后能夠理解，併產生更深厚的愛敬和信心，便會想到：『那位釋迦牟尼如來（Shakyamuni Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人），爲了我們，在臨近涅槃時，用他的右手執著阿難（Ananda，佛陀的十大弟子之一）的手，囑託了這在無數劫中所修習的阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi，無上正等正覺）。』 『譬如一位商人遠行，該做的事情都已經做完了。阿難，你認為如何？那位商人是應該回家呢，還是應該停留在路上？』 阿難回答說：『世尊，他應該回家，而不是停留在路上。』 『阿難，正是如此，如來——世間的父親、世間的親友、世間的導師——就像那位大商人，憑藉阿耨多羅三藐三菩提的智慧，該做的事情都已經做完了，再也沒有佛事需要做了，一切應該被度化的眾生都已經度化完畢，應該被調伏的眾生沒有不被善巧調伏的。 『阿難，有三種事情沒有圓滿、沒有獲得，如來、應供、正遍知就不會進入涅槃。是哪三種呢？第一種是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）沒有安住于不退轉法。如果在如來無上正法隱沒的時候——或者經過一劫、百劫、千劫、或者百千劫、百千億那由他劫（Nayuta，數量單位）——未能成就阿耨多羅三藐三菩提，諸佛世尊即使涅槃的時間到了，看到這些菩薩的善根尚未成熟，爲了讓他們成熟並安住于不退轉，就會以神通力加持自身，住世不滅。等到這些菩薩獲得不退轉之後，就會立即授記他們次第補處阿耨多羅三藐三菩提，佛如來然後才進入無餘涅槃。因此，我現在給彌勒（Maitreya，未來佛）等無量百千億那由他菩薩摩訶薩授記阿耨多羅三藐三菩提，讓他們安住于阿毗跋致（Avaivartika，不退轉地），這是諸佛憐憫眾生應該做而且已經做的事情。』
【English Translation】 English version Having received the treasury of the true Dharma and been entrusted with its supreme transmission. By this analogy, those who are wise, upon hearing this, will understand and develop deeper love, respect, and faith, thinking: 『That Shakyamuni Tathagata (Buddha's title), Arhat (Worthy of offerings), Samyaksambuddha (Perfectly enlightened one), for our sake, at the time of his approaching Nirvana, with his right hand held Ananda's (One of Buddha's ten great disciples) hand, entrusting him with the Dharma of Anuttara-samyak-sambodhi (Supreme perfect enlightenment) that he had practiced for countless kalpas.』 『It is like a merchant who has traveled far, having completed all that needed to be done. Ananda, what do you think? Should that merchant return home, or should he remain on the road?』 Ananda replied: 『Venerable One, he should return home, not remain on the road.』 『Ananda, it is just so. The Tathagata—the father of the world, the friend of the world, the teacher of the world—is like that great merchant. With the wisdom of Anuttara-samyak-sambodhi, all that needed to be done has been completed. There is no more Buddha-work to be done. All beings who were to be liberated have been liberated, and all who were to be tamed have been skillfully tamed. 『Ananda, there are three things that are not fulfilled, not obtained, because of which the Tathagata, Arhat, Samyaksambuddha will not enter Nirvana. What are these three? The first is that the Bodhisattva-Mahasattvas (Great Bodhisattvas) have not yet attained the state of non-retrogression. If, at the time when the Tathagata's supreme Dharma is obscured—whether after one kalpa, a hundred kalpas, a thousand kalpas, or a hundred thousand kalpas, or a hundred thousand million nayutas (A unit of number) of kalpas—they have not yet attained Anuttara-samyak-sambodhi, the Buddhas, even when the time for their Nirvana has arrived, seeing that the good roots of these Bodhisattvas are not yet mature, in order to mature them and establish them in non-retrogression, will use their supernatural powers to sustain their own existence in the world. Once these Bodhisattvas have attained non-retrogression, they will immediately be given the prediction of their succession to Anuttara-samyak-sambodhi, and then the Buddha Tathagata will enter into complete Nirvana. Therefore, I am now giving the prediction of Anuttara-samyak-sambodhi to Maitreya (The future Buddha) and countless hundreds of thousands of millions of nayutas of Bodhisattva-Mahasattvas, enabling them to abide in Avaivartika (Non-retrogression), this is what the Buddhas, out of compassion for beings, should do and have done.』
「複次，阿難！若諸眾生應于如來當得解脫而未度者，如來終不入于涅槃。若佛世尊知彼無量百千億劫餘佛世尊未出於世——若自世界、若余世界——於五道中所有眾生，或經一歲、或百歲、千歲、或百千歲、或百千億那由他歲，乃至一劫若過一劫，是等於我應得度脫，不於一切聲聞、緣覺而得度脫。以佛智慧如是知已，彼佛世尊雖涅槃時至，憐愍彼故，以神通力加其自身住世不滅，乃至令彼得成熟已然後度脫。阿難！此是第二，諸佛世尊應作已作，然後入于無餘涅槃。
「複次，阿難！如來所說——若修多羅、若毗尼、若摩得勒伽——所有深義，非學、無學聲聞大眾共議能知。于其眾中設有比丘生疑欲問，敬重佛故恐畏惱亂，不敢輒問。於是如來、應供、正遍知佛智知已，化作一比丘至如來所問言：『世尊！此所作事云何而作？』佛即告彼化比丘言：『比丘！此所作事應如是作。』阿難！此是三事，諸佛世尊必定須作，其事不滿不入涅槃。
「彼等一切，我於今者已作、已滿，更無所作、更無所說。阿難！我今已為諸聲聞說修學毗尼波羅提木叉，為盡苦故示于正道，說行決定正作其事。是故，阿難！汝等從今，我不說者慎莫說之，我所說者勿令斷絕。阿難！如我所說應如是學、應如是作，慎莫放逸
【現代漢語翻譯】 現代漢語譯本： 「再者，阿難！如果還有眾生應該由如來（Tathagata，佛的稱號）度脫而尚未得度的，如來終究不會進入涅槃（Nirvana，寂滅）。如果佛世尊知道在無量百千億劫之後，其他佛世尊尚未出現於世——無論是在自己的世界還是其他世界——在五道（五種輪迴的途徑，即地獄、餓鬼、畜生、人、天）中的所有眾生，或者經過一年、或者百年、千年、或者百千年、或者百千億那由他（Nayuta，數量單位，表示極大的數）年，乃至一劫（Kalpa，極長的時間單位）或者超過一劫，這些眾生應該由我度脫，而不是由一切聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）度脫。佛以這樣的智慧知道后，這位佛世尊即使涅槃的時間到了，也會因為憐憫這些眾生，以神通力加持自身，住世不滅，直到令他們成熟后才度脫。阿難！這是第二件，諸佛世尊應該做而且已經做了，然後才進入無餘涅槃（Parinirvana，完全的寂滅）。 「再者，阿難！如來所說的——無論是修多羅（Sutra，佛經）、毗尼（Vinaya，戒律）、還是摩得勒伽（Matrika，論議）——所有深奧的含義，不是有學、無學的聲聞大眾共同討論就能理解的。在他們之中，如果有比丘（Bhiksu，出家受戒的男子）產生疑問想要提問，因為敬重佛的緣故，又害怕打擾，不敢輕易發問。於是如來、應供（Arhat，應受供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）以佛的智慧知道后，就化作一個比丘來到如來面前問道：『世尊！這件事應該如何做？』佛就告訴那個化現的比丘說：『比丘！這件事應該這樣做。』阿難！這是第三件事，諸佛世尊必定需要做，這些事沒有完成就不會進入涅槃。 「他們所有的一切，我現在都已經做了、已經完成了，再也沒有什麼需要做、需要說的了。阿難！我現在已經為所有的聲聞說了修學毗尼波羅提木叉（Pratimoksa，戒律），爲了斷除痛苦，指明了正道，說了應該如何正確地去做。所以，阿難！你們從今以後，我沒有說的，你們不要說；我所說的，不要讓它斷絕。阿難！我所說的，你們應該這樣學習、應該這樣做，不要放逸。」
【English Translation】 English version: Furthermore, Ananda! If there are beings who should be liberated by the Tathagata (the title of a Buddha) but have not yet been liberated, the Tathagata will ultimately not enter Nirvana (extinction). If the Buddha, the World Honored One, knows that after countless hundreds of thousands of millions of kalpas (an extremely long period of time), other Buddhas, the World Honored Ones, have not yet appeared in the world—whether in their own world or other worlds—all beings in the five paths (the five realms of reincarnation: hell, hungry ghosts, animals, humans, and gods), whether after one year, or a hundred years, a thousand years, or a hundred thousand years, or a hundred thousand million nayutas (a unit of large numbers) of years, or even one kalpa or more than one kalpa, these beings should be liberated by me, not by all Sravakas (those who hear the Dharma and practice), or Pratyekabuddhas (those who attain enlightenment on their own). Knowing this with the wisdom of a Buddha, this Buddha, the World Honored One, even when the time for Nirvana arrives, out of compassion for these beings, will use his supernatural powers to sustain his own existence in the world, until he has matured them and then liberates them. Ananda! This is the second thing that all Buddhas, the World Honored Ones, should do and have done, and then enter Parinirvana (complete extinction). Furthermore, Ananda! The profound meanings of what the Tathagata has spoken—whether Sutras (Buddhist scriptures), Vinaya (precepts), or Matrikas (treatises)—cannot be understood by the collective discussion of the Sravaka assembly, whether they are in training or not. If among them, there is a Bhiksu (a monk who has taken vows) who has doubts and wants to ask, but out of respect for the Buddha, fears causing disturbance, and does not dare to ask easily. Then the Tathagata, the Arhat (one who is worthy of offerings), the Samyaksambuddha (the fully enlightened one), knowing this with the wisdom of a Buddha, transforms into a Bhiksu and comes to the Tathagata and asks: 『World Honored One! How should this matter be done?』 The Buddha then tells the transformed Bhiksu: 『Bhiksu! This matter should be done in this way.』 Ananda! This is the third thing that all Buddhas, the World Honored Ones, must do, and they will not enter Nirvana until these things are completed. All of these things, I have now done and completed, and there is nothing more to do or say. Ananda! I have now spoken to all the Sravakas about practicing the Vinaya Pratimoksa (precepts), to end suffering, I have shown the right path, and have spoken about how to do things correctly. Therefore, Ananda! From now on, what I have not spoken, do not speak; what I have spoken, do not let it be cut off. Ananda! What I have spoken, you should learn in this way, you should do in this way, do not be negligent.
樂；不放逸故則得道果。以是義故，教敕汝等莫憂莫悲。
「阿難！吾今後夜當般涅槃，我今當捨己之國土、己之境界，更不復來至此世界，亦復不到他世界也(他世界者後世生處)。汝等從今更不見我，我亦不復見於汝等。阿難！我當入于無餘涅槃——如是涅槃寂靜清涼、無塵離垢，一切苦息、舍于窟宅，無生、無老、無病、無死、無憂、無悲、無苦、無惱、無不稱意、無諸悔恨、無怨憎會、無愛別離——如恒河沙等諸佛世尊，及與一切聲聞、緣覺，皆悉已去、今去、當去。
「阿難！汝今當觀我猶愛彼無餘涅槃。有諸愚癡凡夫之人，而不愛彼勝妙寂靜安樂涅槃，亦復不能一念發心隨順解脫。是人若能一念發心，以是因緣即為種子當得涅槃。阿難！一切凡夫何有是力？一切凡夫羸劣無力。阿難！我觀一切愚癡凡夫猶如麥䴰。是故，阿難！愚癡凡夫何得有力？何得有安？所有不能一念發心順解脫者，若能發心，決定得為涅槃種子。阿難！一切愚癡凡夫之人，無有戒力、定力、慧力。阿難！我已具足無量佛力，具足阿僧祇不可思議無量無等戒定慧解脫解脫知見力、慚力、愧力、久積集力、智力、舍力、福力、慧力、根力、加力、具足十力，猶故愛彼無餘涅槃。
「阿難！有諸凡夫闇鈍無智、少於知法
【現代漢語翻譯】 現代漢語譯本：快樂；因為不放逸的緣故，就能證得道果。因為這個道理，教導你們不要憂愁悲傷。 阿難！我今晚將要般涅槃（parinirvana，指佛陀的最終寂滅），我將捨棄自己的國土、自己的境界，不再回到這個世界，也不會去到其他世界（其他世界指的是後世的出生之處）。你們從今以後再也見不到我，我也不會再見到你們。阿難！我將進入無餘涅槃（nirvana，指徹底的寂滅）——這樣的涅槃寂靜清涼、沒有塵垢，一切痛苦止息、捨棄了居所，沒有出生、沒有衰老、沒有疾病、沒有死亡、沒有憂愁、沒有悲傷、沒有痛苦、沒有煩惱、沒有不稱心如意、沒有各種悔恨、沒有怨恨相會、沒有愛別離——如同恒河沙數般的諸佛世尊，以及一切聲聞（sravaka，指聽聞佛法而修行的人）、緣覺（pratyekabuddha，指獨自覺悟的人），都已離去、正在離去、將要離去。 阿難！你現在應當觀察我仍然愛著那無餘涅槃。有一些愚癡的凡夫俗子，不愛那殊勝美妙寂靜安樂的涅槃，也不能在一念之間發心隨順解脫。這些人如果能在一念之間發心，因為這個因緣就成為種子，將來能夠證得涅槃。阿難！一切凡夫哪裡有這種力量？一切凡夫軟弱無力。阿難！我觀察一切愚癡的凡夫就像麥麩一樣。所以，阿難！愚癡的凡夫怎麼會有力量？怎麼會有安樂？所有不能在一念之間發心隨順解脫的人，如果能發心，必定能成為涅槃的種子。阿難！一切愚癡的凡夫俗子，沒有戒力（sila，指持戒的力量）、定力（samadhi，指禪定的力量）、慧力（prajna，指智慧的力量）。阿難！我已經具足無量佛力，具足阿僧祇（asamkhya，指無數）不可思議無量無等的戒定慧解脫解脫知見力、慚力（hri，指慚愧的力量）、愧力（apatrapya，指羞愧的力量）、久積集力、智力、舍力、福力、慧力、根力、加力、具足十力，仍然愛著那無餘涅槃。 阿難！有一些凡夫愚昧遲鈍沒有智慧、很少了解佛法
【English Translation】 English version: Happiness; because of non-negligence, one attains the fruit of the path. For this reason, I instruct you not to worry or grieve. Ananda! Tonight I will enter parinirvana (the final extinction of a Buddha), I will abandon my own land, my own realm, and will not return to this world, nor will I go to other worlds (other worlds refer to future birth places). From now on, you will no longer see me, and I will no longer see you. Ananda! I will enter into nirvana without remainder (the complete extinction of suffering) – such nirvana is peaceful and cool, without dust or defilement, all suffering ceases, abandoning the dwelling place, without birth, without old age, without sickness, without death, without worry, without grief, without pain, without affliction, without dissatisfaction, without any regrets, without meeting with those who are hated, without separation from those who are loved – like the Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, and all sravakas (those who hear and practice the Dharma) and pratyekabuddhas (those who attain enlightenment on their own), have all departed, are departing, and will depart. Ananda! You should now observe that I still love that nirvana without remainder. There are foolish ordinary people who do not love that supremely wonderful, peaceful, and blissful nirvana, nor can they even for a single moment generate the mind to follow liberation. If these people can generate the mind for a single moment, because of this cause, it will become a seed that will enable them to attain nirvana in the future. Ananda! How can ordinary people have such power? All ordinary people are weak and powerless. Ananda! I observe that all foolish ordinary people are like chaff. Therefore, Ananda! How can foolish ordinary people have power? How can they have peace? All those who cannot generate the mind to follow liberation for a single moment, if they can generate the mind, they will certainly become the seed of nirvana. Ananda! All foolish ordinary people do not have the power of sila (moral discipline), the power of samadhi (meditative concentration), or the power of prajna (wisdom). Ananda! I have already fully possessed immeasurable Buddha power, fully possessed asamkhya (countless) inconceivable, immeasurable, and unequaled power of sila, samadhi, prajna, liberation, the knowledge and vision of liberation, the power of hri (shame), the power of apatrapya (embarrassment), the power of long accumulation, the power of wisdom, the power of giving, the power of merit, the power of wisdom, the power of the roots, the power of addition, and fully possess the ten powers, yet I still love that nirvana without remainder. Ananda! There are ordinary people who are ignorant and dull, lacking in wisdom, and have little understanding of the Dharma.
，樂著生死牢獄纏縛，乃至不能一念發心隨順解脫，當令彼等得為涅槃根本種子。阿難！如是，如來所贊、所說諸修多羅留在未來。若佛滅后未來世中有人得聞，聞已發心，即便得入正法寶藏無餘涅槃界。
「阿難！我當說喻令得增上深解其義。阿難！譬如商主將諸商人涉于廣大曠野險路，免諸賊難到無畏城。其中有人失伴在後，極甚怖畏，尋跡而去，逐諸商人，甚大苦惱，得過險路，見諸商伴。阿難！如是，如來成阿耨多羅三藐三菩提已，演說如是諸修多羅留在未來。于佛滅后，有諸善男子、善女人等若得聽聞；聞已發心，到我所留正法寶城——無餘涅槃界；到正法城已思惟憶念、護持顯說我法寶藏。阿難！我為一人尚當付此無上正法令汝堅持，何況無量百千眾生？是故，我今以此億那由他阿僧祇劫所習阿耨多羅三藐三菩提正法寶藏付囑于汝，汝等應當善誦堅持，為諸凈信四部大眾開示分別，莫作中間滅法人也。
「阿難！當來之世有諸眾生，不聞如是修多羅義而生退沒。是故，阿難！我當說喻。譬如豪貴巨富長者多饒財寶，庫藏盈滿，資生所須皆悉具足，然彼長者唯有一子遠行他方。時彼長者身遇重病，痛苦極甚。臨命終時，以多寶物、摩尼、真珠、琉璃、珂貝、金銀錢財寄余長者，作如是言：『汝
【現代漢語翻譯】 現代漢語譯本：沉溺於生死牢獄的束縛，甚至無法生起一念隨順解脫的心，應當讓他們得到涅槃的根本種子。阿難！正是這樣，如來所讚歎、所說的這些修多羅（sutra，佛經）會留在未來。如果佛陀滅度后，未來世有人聽聞這些教法，聽聞后發心，就能進入正法寶藏，到達無餘涅槃的境界。 阿難！我將用比喻來加深你對這個道理的理解。阿難！譬如一位商隊首領帶領眾多商人，穿越廣闊荒野的險峻道路，避開盜賊的侵擾，到達無畏的城市。其中有人掉隊落在後面，非常恐懼，於是循著軌跡追趕，追上其他商人，歷經艱辛，終於度過險路，見到同伴。阿難！同樣，如來成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）后，宣說這些修多羅，留在未來。在佛陀滅度后，如果有善男子、善女人等聽聞這些教法，聽聞后發心，就能到達我所留下的正法寶城——無餘涅槃的境界；到達正法城后，他們會思惟憶念、護持並宣說我的法寶。阿難！我為一個人尚且要將這無上的正法託付給你，讓你堅持，何況是無量百千的眾生呢？因此，我現在將我億那由他阿僧祇劫（nayuta-asankhyeya-kalpa，無數劫）所修習的阿耨多羅三藐三菩提正法寶藏託付給你，你們應當好好誦持，為所有清凈信心的四部大眾開示分別，不要成為斷滅佛法的人。 阿難！未來的世間會有一些眾生，因為沒有聽聞這些修多羅的教義而退失。所以，阿難！我再用一個比喻來說明。譬如一位豪門貴族、巨富長者，擁有大量的財富，倉庫里堆滿了各種資生用品，應有盡有。然而，這位長者只有一個兒子，遠行到其他地方。這時，長者身患重病，痛苦不堪。臨終之際，他將大量的寶物，如摩尼（mani，寶珠）、真珠、琉璃、珂貝、金銀錢財，寄託給另一位長者，並說道：『你
【English Translation】 English version: Being attached to the prison of birth and death, and unable to even generate a single thought of aspiring for liberation, they should be given the fundamental seed of Nirvana. Ananda! It is so, these sutras (sutra, Buddhist scriptures) praised and spoken by the Tathagata will remain in the future. If, after the Buddha's passing, people in the future hear these teachings, and upon hearing them, generate the aspiration, they will enter the treasure of the true Dharma and reach the realm of Nirvana without remainder. Ananda! I will use a metaphor to deepen your understanding of this principle. Ananda! Imagine a caravan leader leading many merchants through a vast and dangerous wilderness, avoiding the dangers of thieves, and reaching a city of fearlessness. Among them, some people fall behind, feeling extremely fearful, and follow the tracks, chasing after the other merchants. After great hardship, they finally pass through the dangerous path and meet their companions. Ananda! Similarly, after the Tathagata attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), he expounded these sutras, which will remain in the future. After the Buddha's passing, if virtuous men and women hear these teachings, and upon hearing them, generate the aspiration, they will reach the city of the true Dharma that I have left behind—the realm of Nirvana without remainder. Having reached the city of the true Dharma, they will contemplate, remember, uphold, and expound my Dharma treasure. Ananda! I would entrust this supreme true Dharma to even one person, asking you to uphold it, how much more so for countless hundreds of thousands of beings? Therefore, I now entrust to you the treasure of the true Dharma of Anuttara-samyak-sambodhi, which I have cultivated for countless nayuta-asankhyeya-kalpas (nayuta-asankhyeya-kalpa, countless eons). You should recite and uphold it well, and explain it to the four assemblies of pure faith, and do not become those who destroy the Dharma. Ananda! In the future, there will be beings who, not having heard the meaning of these sutras, will regress. Therefore, Ananda! I will use another metaphor to illustrate. Imagine a wealthy and noble elder, possessing vast riches, with warehouses full of all kinds of necessities, having everything he needs. However, this elder has only one son, who has traveled far away to other places. At this time, the elder falls seriously ill, suffering greatly. As he is about to die, he entrusts a large amount of treasures, such as mani (mani, jewels), pearls, lapis lazuli, cowrie shells, gold, silver, and money, to another elder, saying: 『You』
應當知，我子既已遠行他方，然我今者身遇重病，不久命終。為我子故，以是無量庫藏財寶寄付于汝。如其我子他方來還，為我教之，令莫放逸，當令堅住不放逸法，然後付此庫藏寶物。當付寶時應作是言：「童子！汝父往日臨命終時為于汝故，以此寶物寄付於我。今我還汝，是汝己物，應當領受，慎莫放逸，堅持守護，勿令損失。」』爾時，豪貴巨富長者作是語已，即以所有眾多寶物而寄付之，彼余長者即便領受。受已不久，其長者子他方而還，彼余長者所受寄物悉不還之。阿難！于意云何？是誰過也？」
慧命阿難白佛言：「世尊！受寄者過，非餘人也。何以故？其受寄者親自受彼豪貴長者眾多寶物，不還彼子故。」
佛言：「阿難！豪貴長者，喻如來也；臨命終者，喻于如來欲入涅槃；言一子者，喻未來世有諸凈信善男子、善女人等；遠行他方者，喻流轉五道；大寶藏者，喻于如來億那由他阿僧祇劫所習無上大法寶藏；受寄長者，喻于汝等諸大聲聞、菩薩摩訶薩、護正法者。阿難！如是億那由他阿僧祇劫所習無上大法寶藏，為未來世諸善男子、善女人等寄付于汝及大迦葉、彌勒等諸大菩薩。汝等若能順我付囑，彼未來世所有受化凈信佛子，應以法寶而授與之。何以故？阿難！有諸眾生是我往昔為菩
【現代漢語翻譯】 現代漢語譯本：應當知道，我的兒子已經遠行到其他地方，而我現在身患重病，不久將要去世。爲了我的兒子，我將這無量的庫藏財寶寄託給你。如果我的兒子從其他地方回來，你要教導他，讓他不要放縱懈怠，應當讓他堅定地守持不放逸的修行方法，然後把這些庫藏寶物交給他。在交付寶物的時候，應該這樣說：『孩子！你的父親過去臨終的時候，爲了你，把這些寶物寄託給我。現在我把它還給你，這是你自己的東西，你應該接受，要謹慎不要放縱懈怠，堅持守護，不要讓它損失。』當時，這位豪貴巨富的長者說完這些話后，就把他所有的眾多寶物寄託給了那個人，那個人就接受了。接受后不久，長者的兒子從其他地方回來了，而那個人所接受的寄託之物卻全部沒有歸還。阿難，你認為怎麼樣？這是誰的過錯呢？」 慧命阿難對佛說：「世尊！是接受寄託的人的過錯，不是其他人的過錯。為什麼呢？因為接受寄託的人親自接受了那位豪貴長者的眾多寶物，卻沒有歸還給他的兒子。」 佛說：「阿難，豪貴長者，比喻如來（Tathagata，佛的稱號）；臨終，比喻如來將要進入涅槃（Nirvana，佛教的最高境界）；所說的一個兒子，比喻未來世的那些具有清凈信仰的善男子、善女人等；遠行到其他地方，比喻在五道（五道輪迴）中流轉；大寶藏，比喻如來在億那由他阿僧祇劫（極長的時間單位）中所修習的無上大法寶藏；接受寄託的長者，比喻你們這些大聲聞（Sravaka，佛陀的弟子）、菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）、護持正法的人。阿難，像這樣億那由他阿僧祇劫所修習的無上大法寶藏，是爲了未來世的那些善男子、善女人等寄託給你們以及大迦葉（Mahakasyapa，佛陀的十大弟子之一）、彌勒（Maitreya，未來佛）等諸大菩薩的。你們如果能夠順從我的囑託，那麼未來世所有接受教化的具有清凈信仰的佛子，就應該把法寶傳授給他們。為什麼呢？阿難，有一些眾生是我過去爲了他們而修習菩薩道（Bodhisattva path，菩薩的修行道路）的。
【English Translation】 English version: 'You should know that my son has gone far away to another place, and I am now seriously ill and will soon die. For the sake of my son, I entrust this immeasurable treasury of wealth to you. If my son returns from another place, teach him, so that he does not become lax and negligent. You should make him firmly abide in the practice of non-negligence, and then give him this treasury of jewels. When giving the jewels, you should say: 「Child! Your father, when he was about to die, entrusted these jewels to me for your sake. Now I return them to you. They are your own possessions. You should accept them, be careful not to be negligent, uphold and protect them, and do not let them be lost.」』 At that time, the wealthy and noble elder, having said these words, entrusted all his many jewels to that person, and that person accepted them. Not long after accepting them, the elder』s son returned from another place, but that person did not return any of the entrusted items. Ananda, what do you think? Whose fault is this?' The Venerable Ananda said to the Buddha, 'World Honored One, it is the fault of the one who received the entrustment, not anyone else』s. Why? Because the one who received the entrustment personally received the many jewels of that wealthy and noble elder, but did not return them to his son.' The Buddha said, 'Ananda, the wealthy and noble elder is a metaphor for the Tathagata (Buddha's title); the approaching death is a metaphor for the Tathagata's impending entry into Nirvana (the highest state of enlightenment); the one son is a metaphor for the pure-hearted good men and good women of the future; going far away to another place is a metaphor for wandering in the five paths (of reincarnation); the great treasury is a metaphor for the unsurpassed Dharma treasury that the Tathagata has cultivated over countless nayutas of asamkhyeyas (extremely long periods of time); the elder who receives the entrustment is a metaphor for you great Sravakas (Buddha's disciples), Bodhisattva-Mahasattvas (great Bodhisattvas), and protectors of the Dharma. Ananda, this unsurpassed Dharma treasury, cultivated over countless nayutas of asamkhyeyas, is entrusted to you and the great Bodhisattvas such as Mahakasyapa (one of Buddha's ten great disciples) and Maitreya (the future Buddha) for the sake of the good men and good women of the future. If you can follow my instructions, then all the pure-hearted Buddhist disciples of the future who receive teachings should be given the Dharma treasure. Why? Ananda, there are beings for whom I cultivated the Bodhisattva path (the path of a Bodhisattva) in the past.'
薩時所成熟者，以惡業故墮于地獄、畜生、餓鬼。如是眾生如來滅后得出惡道，生於人中，所有諸根增長成熟，故於我法中以少因緣能生敬信，其中或有得出家者，聞我所說諸修多羅當發勝行，或於聲聞乘、或於緣覺乘、或於大乘而般涅槃。
「阿難！我為未來諸善男子、善女人等，付囑于汝我此百千億那由他阿僧祇劫所習無上大法寶藏，令彼得聞。何以故？彼等眾生若不聞此真道正法，當有退沒。是故，我今為彼未來善男子等，付囑于汝大法寶藏，若彼得聞則無有退。
「以是因緣我復說喻。阿難！譬如轉輪王廣開庫藏，敕諸典臣：『諸丈夫！汝當佈施一切沙門、婆羅門、貧窮乞人及行路者，隨其所須，求食與食、須飲與飲、須乘與乘，及以華鬘、涂香、末香、衣服、臥具、清凈房舍、活命之具。』諸庫藏臣得王敕已而不行施。阿難！于意云何？是誰過也？」
阿難言：「大德婆伽婆！諸藏臣過，非輪王也。」
佛言：「阿難！如是如是。我為法王，于億那由他阿僧祇劫廣集如是大法庫藏。自覺悟已欲令增廣，于天人中開示顯說，乃至為汝所開示者、為諸敬信沙門、婆羅門、一切凡夫求法義者，悉令得聞。是故，阿難！我今以此大法寶藏——已廣開顯——付囑于汝，汝若不為凈信沙門、婆
【現代漢語翻譯】 現代漢語譯本 那些因惡業成熟的眾生，會墮入地獄、畜生、餓鬼道。這些眾生在如來滅度后，如果能脫離惡道，轉生為人，並且諸根增長成熟，就能因為一些小的因緣，對我所說的法產生敬信。其中或許有人會出家，聽聞我所說的各種修多羅（佛經），從而發起殊勝的修行，或者在聲聞乘、緣覺乘、或者大乘中證得涅槃。
『阿難！我爲了未來那些善男子、善女人，將我于百千億那由他阿僧祇劫（極長的時間單位）所修習的無上大法寶藏，囑託給你，讓他們能夠聽聞。為什麼呢？因為這些眾生如果不聽聞這真正的道和正法，就會退失。所以，我現在爲了未來這些善男子等，將大法寶藏囑託給你，如果他們能夠聽聞，就不會退失。』
『因為這個因緣，我再打個比喻。阿難！譬如轉輪王（擁有統治世界的理想君主）廣開庫藏，命令各位典臣：『各位丈夫！你們應當佈施給所有的沙門（出家修行者）、婆羅門（古印度祭司）、貧窮的乞丐以及行路的人，根據他們的需要，求食的給食，求飲的給飲，求乘的給乘，以及花鬘、涂香、末香、衣服、臥具、清凈的房舍、維持生命的用具。』各位庫藏大臣得到國王的命令后，卻不行佈施。阿難！你認為是誰的過錯呢？』
阿難回答說：『大德婆伽婆（佛的尊稱）！是各位庫藏大臣的過錯，不是轉輪王的過錯。』
佛說：『阿難！是這樣的，是這樣的。我作為法王，在億那由他阿僧祇劫中廣集了這樣的大法庫藏。自己覺悟后，想要讓它更加廣闊，在天人中開示顯說，乃至為你們所開示的，為那些敬信的沙門、婆羅門、一切凡夫求法義的人，都讓他們能夠聽聞。所以，阿難！我現在將這個大法寶藏——已經廣開顯現——囑託給你，如果你不為那些清凈的沙門、婆
【English Translation】 English version Those who have matured due to evil karma will fall into hell, the animal realm, and the realm of hungry ghosts. If these beings, after the Tathagata's (Buddha's) passing, can escape the evil paths and be reborn as humans, and if their faculties grow and mature, they will, due to some small cause, be able to generate respect and faith in my Dharma. Among them, some may leave home (become monks or nuns), and upon hearing the Sutras (Buddhist scriptures) I have spoken, they will initiate superior practices, and attain Nirvana in the Sravaka Vehicle (the path of the disciples), the Pratyekabuddha Vehicle (the path of the solitary realizers), or the Mahayana Vehicle (the Great Vehicle).
'Ananda! For the sake of future good men and good women, I entrust to you this treasure of the unsurpassed Great Dharma, which I have practiced for hundreds of thousands of billions of nayutas (a large number) of asamkhyeyas (an immeasurable number) of kalpas (eons), so that they may hear it. Why is this? Because if these beings do not hear this true path and righteous Dharma, they will regress. Therefore, I now entrust to you this treasure of the Great Dharma for the sake of these future good men and women, so that if they hear it, they will not regress.'
'Because of this reason, I will give another analogy. Ananda! It is like a Chakravartin King (a universal monarch) who opens his treasury wide and commands his ministers: 'Gentlemen! You should give to all Sramanas (ascetics), Brahmins (priests), the poor, beggars, and travelers, according to their needs. Give food to those who need food, drink to those who need drink, vehicles to those who need vehicles, as well as garlands, perfumes, incense, clothing, bedding, clean dwellings, and the means of livelihood.' The ministers, having received the king's command, do not give. Ananda! What do you think? Whose fault is it?'
Ananda replied: 'Great Bhagavan (Blessed One)! It is the fault of the ministers, not the Chakravartin King.'
The Buddha said: 'Ananda! It is so, it is so. I, as the Dharma King, have gathered such a great treasure of the Dharma for hundreds of thousands of billions of nayutas of asamkhyeyas of kalpas. Having awakened myself, I wish to expand it, to reveal and explain it among gods and humans, and even what I have revealed to you, to all those who have faith, Sramanas, Brahmins, and all ordinary people who seek the meaning of the Dharma, so that they may all hear it. Therefore, Ananda! I now entrust to you this treasure of the Great Dharma—which has already been widely revealed—if you do not for the pure Sramanas, Brahmins,
羅門、長者、居士及諸凡夫樂法義者廣宣分別，則于如來當有過失。何以故？阿難！我為無上法轉輪王，多有法寶功德庫藏、多諸助道七覺法財、十力無畏皆悉具足，于諸法中而得自在，故名法王。汝持我此八萬四千正法寶藏，為諸凈信沙門、婆羅門、長者、居士、凈信凡夫、諸法師等求法義者，具足演說，勿生分別，莫作中間滅法人也。是故，阿難！汝若以我億那由他阿僧祇劫所習阿耨多羅三藐三菩提無上法寶，能為四眾而顯說者，則于如來無諸過失；若不說者有大過也。
「複次，阿難！若漏盡阿羅漢比丘證無為故，不能為他分別顯說，是人不益如來導師，亦不護持我之正法。是故，我今付囑汝法。何以故？阿難！譬如有人于大黑闇執持草炬還歸舍宅，復有多人慾度黑闇。其執炬者依此草炬得度黑闇到己舍宅，到已除滅而不與他。阿難！于意云何？是人既知草炬未盡，及知大眾皆欲度闇，自用此炬而不與他，可名正作為好不也？」
阿難言：「不也，婆伽婆！不也，修伽陀！」
佛言：「如是如是。阿難！若有比丘得阿羅漢果、證無為法已，亦知大眾度生死闇，而不為他分別顯說我阿僧祇劫所習法寶令得增廣，是人不名利益導師、不名攝受我之正法。是故，阿難！我今以此億那由他阿僧祇劫所
【現代漢語翻譯】 現代漢語譯本：如果向羅門（婆羅門）、長者、居士以及其他喜歡佛法真義的凡夫俗子廣泛宣講佛法時加以分別，那麼對於如來（佛陀）來說就會有過失。為什麼呢？阿難！我作為無上法轉輪王，擁有眾多法寶功德的寶藏，擁有眾多助道的七覺支法財，十力（如來所擁有的十種力量）和無畏（佛陀的四種無所畏懼）都完全具備，在一切法中都得自在，所以被稱為法王。你應當持有我這八萬四千正法寶藏，為那些具有清凈信仰的沙門（出家修行者）、婆羅門（祭司）、長者、居士、具有清凈信仰的凡夫、以及其他求法義的法師等，完整地演說，不要加以分別，不要做中間斷滅佛法的人。因此，阿難！如果你能用我億那由他阿僧祇劫（極長的時間單位）所修習的阿耨多羅三藐三菩提（無上正等正覺）無上法寶，為四眾（比丘、比丘尼、優婆塞、優婆夷）而顯說，那麼對於如來就沒有過失；如果不說，就有很大的過失。 再者，阿難！如果漏盡阿羅漢（已斷除所有煩惱的聖者）比丘因為證得無為法（涅槃）的緣故，不能為他人分別顯說佛法，這個人就不能利益如來導師，也不能護持我的正法。因此，我現在把佛法囑託給你。為什麼呢？阿難！譬如有人在大黑暗中拿著草炬（火把）回家，還有很多人想要度過黑暗。那個拿著火把的人依靠這個草炬度過黑暗到達自己的家，到達后就熄滅火把而不給別人。阿難！你認為怎麼樣？這個人既然知道草炬沒有燃盡，也知道大眾都想度過黑暗，自己使用這個火把而不給別人，可以稱作是正確的行為嗎，是好的行為嗎？ 阿難回答說：『不是的，婆伽婆（世尊）！不是的，修伽陀（善逝）！』 佛說：『是的，是的。阿難！如果有比丘得到阿羅漢果，證得無為法后，也知道大眾想要度過生死黑暗，卻不為他人分別顯說我阿僧祇劫所修習的法寶，使之得以增廣，這個人就不能稱為利益導師，也不能稱為攝受我的正法。因此，阿難！我現在用我億那由他阿僧祇劫所修習的法寶，囑託給你，你應當為他人分別顯說，使之得以增廣。』
【English Translation】 English version: If one were to widely proclaim and differentiate the Dharma to Brahmins, elders, householders, and other ordinary people who delight in the meaning of the Dharma, then there would be fault with the Tathagata (Buddha). Why is that, Ananda? I am the supreme Dharma-Wheel-Turning King, possessing a vast treasury of Dharma jewels and merits, numerous aids to the path, the seven factors of enlightenment, the wealth of Dharma, the ten powers (of a Tathagata), and fearlessness, all fully complete. I am free in all Dharmas, therefore I am called the Dharma King. You should hold this treasury of my eighty-four thousand true Dharmas and fully expound them to those pure-faith Shramanas (ascetics), Brahmins (priests), elders, householders, pure-faith ordinary people, and Dharma masters who seek the meaning of the Dharma, without making distinctions, and do not become those who extinguish the Dharma in the middle. Therefore, Ananda! If you can reveal and explain the supreme Dharma jewel of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), which I have practiced for countless kalpas (eons), to the four assemblies (monks, nuns, laymen, laywomen), then there will be no fault with the Tathagata; if you do not, there will be great fault. Furthermore, Ananda! If a Bhikshu (monk) who is an Arhat (one who has attained enlightenment) with extinguished outflows, because he has realized the unconditioned (Nirvana), cannot differentiate and explain the Dharma to others, that person does not benefit the Tathagata, the guide, nor does he protect my true Dharma. Therefore, I now entrust the Dharma to you. Why is that, Ananda? For example, if someone were to hold a grass torch in the great darkness and return home, and many others wished to cross the darkness. The one holding the torch, relying on this grass torch, crosses the darkness and reaches his own home, and upon arriving, extinguishes the torch without giving it to others. Ananda! What do you think? Since this person knows that the grass torch is not exhausted, and also knows that the multitude wishes to cross the darkness, using the torch for himself without giving it to others, can this be called a correct action, a good action? Ananda replied: 'No, Bhagavan (World-Honored One)! No, Sugata (Well-Gone One)!' The Buddha said: 'So it is, so it is. Ananda! If there is a Bhikshu who has attained the fruit of Arhatship and realized the unconditioned Dharma, and also knows that the multitude wishes to cross the darkness of birth and death, but does not differentiate and explain the Dharma jewel that I have practiced for countless kalpas, so that it may be expanded, that person cannot be called one who benefits the guide, nor can he be called one who embraces my true Dharma. Therefore, Ananda! I now entrust to you the Dharma jewel that I have practiced for countless kalpas, you should differentiate and explain it to others, so that it may be expanded.'
習法寶付囑于汝，乃至堅持為他廣說，勿令斷絕如是真道，莫作末後滅法人也。
「阿難！若有比丘、比丘尼、優婆塞、優婆夷於此法寶自安住已，必能為他分別顯說我此億那由他阿僧祇劫所習法寶，應付彼等當與其分。是故，阿難！我此億那由他阿僧祇劫所習善法第二付囑，為于未來諸眾生故，勿令如是諸眾生等不得聽聞而有退失。
「複次，阿難！譬如豪貴巨富長者多諸庫藏，摩尼、真珠、珊瑚、珂貝、資生所須皆悉具足。時有怨家燒其庫藏。如是長者復有諸怨及怨親友，于長者所心常樂作不利益者、有不樂彼得喜樂者、有不樂彼得安隱者。如是諸怨見其大火燒庫藏時，舍之默住，不滅此火。而彼長者復有親善，常欲憐愍利益心者、欲令安隱者，見其火已舍而默住，不欲滅之。阿難！于意云何？如是親友可名正發隨順理不？」
阿難言：「不也，婆伽婆！不也，修伽陀！」
佛言：「阿難！彼等親友見其大火焚燒庫藏舍而不救，故復加增熾，盡燒一切庫藏不耶？」
阿難言：「如是，婆伽婆！如是，修伽陀！」
佛言：「如是如是。阿難！我于億那由他阿僧祇劫所習無上善根法寶壞滅之時，有諸比丘心無敬信、毀破凈戒、習行惡法，于歌舞處能為上首，不樂離欲、修行禪定
【現代漢語翻譯】 現代漢語譯本：我將佛法寶藏託付給你們，你們要堅持修行，併爲他人廣為宣說，不要讓這真正的道統斷絕，不要成為最後滅絕佛法的人。 阿難！如果有比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）能夠安住于這佛法寶藏，必定能為他人分別詳細地宣說我這億那由他阿僧祇劫（無數個大劫）所修習的佛法寶藏，應當將這些法寶分給他們。因此，阿難！我將這億那由他阿僧祇劫所修習的善法第二次託付給你們，是爲了未來的一切眾生，不要讓這些眾生因為沒有聽聞佛法而退失道心。 再者，阿難！譬如一位豪門貴族、巨富長者，擁有許多庫藏，其中摩尼（如意寶珠）、真珠（珍珠）、珊瑚、珂貝（白色貝殼）、以及生活所需的一切都應有盡有。這時，有仇家放火燒他的庫藏。這位長者還有一些仇敵和與仇敵親近的朋友，他們常常想對長者不利，不希望他得到快樂，不希望他得到安穩。這些仇敵看到大火焚燒庫藏時，就袖手旁觀，不撲滅火。而這位長者還有一些親善的朋友，他們常常想憐憫他、利益他，希望他得到安穩，看到火災也袖手旁觀，不願滅火。阿難！你認為如何？這些親友可以稱得上是真正地順應道理嗎？ 阿難回答說：『不是的，婆伽婆（世尊）！不是的，修伽陀（善逝）！』 佛說：『阿難！那些親友看到大火焚燒庫藏卻不施救，反而使火勢更加猛烈，最終燒燬一切庫藏，不是嗎？』 阿難回答說：『是的，婆伽婆！是的，修伽陀！』 佛說：『正是如此，正是如此。阿難！我這億那由他阿僧祇劫所修習的無上善根法寶即將壞滅之時，有些比丘心中沒有敬信，毀壞清凈的戒律，習行惡法，在歌舞場所能成為首領，不樂於遠離慾望、修行禪定。
【English Translation】 English version: I entrust the treasure of the Dharma to you, and you must uphold it, and widely proclaim it to others, do not let this true path be cut off, and do not become those who extinguish the Dharma in the end. Ananda! If there are monks, nuns, upasakas (male lay devotees), and upasikas (female lay devotees) who can abide in this treasure of the Dharma, they will surely be able to explain in detail to others the treasure of the Dharma that I have cultivated for countless kalpas (aeons), and they should share these treasures with them. Therefore, Ananda! I entrust the good Dharma that I have cultivated for countless kalpas for the second time, for the sake of all sentient beings in the future, do not let these sentient beings lose their aspiration for enlightenment because they have not heard the Dharma. Furthermore, Ananda! It is like a wealthy and noble elder who has many storehouses, filled with mani (wish-fulfilling jewels), pearls, corals, cowrie shells, and all the necessities of life. At this time, an enemy sets fire to his storehouses. This elder also has some enemies and friends who are close to the enemies, who often want to harm the elder, do not want him to be happy, and do not want him to be at peace. When these enemies see the great fire burning the storehouses, they stand by and do not extinguish the fire. And this elder also has some kind friends who often want to have compassion for him, benefit him, and want him to be at peace, but when they see the fire, they also stand by and do not want to extinguish it. Ananda! What do you think? Can these friends be said to be truly following the right path? Ananda replied: 'No, Bhagavan (World-Honored One)! No, Sugata (Well-Gone One)!' The Buddha said: 'Ananda! Those friends who see the great fire burning the storehouses but do not help, instead making the fire more intense, and eventually burning all the storehouses, is that not so?' Ananda replied: 'Yes, Bhagavan! Yes, Sugata!' The Buddha said: 'It is so, it is so. Ananda! When the supreme roots of good Dharma that I have cultivated for countless kalpas are about to perish, there will be some monks who have no faith, who break the pure precepts, who practice evil deeds, who can become leaders in places of singing and dancing, and who do not delight in being free from desires and practicing meditation.'
，心多散亂、懈怠懶惰，少於聞法、不樂讀誦。何能為他分別顯說，令人得聞住持法寶？
「複次，阿難！譬如灌頂剎利大王唯有一子遠行不在。其剎利王身遇重病，既得病已，以諸寶藏種種雜物持往寄付大臣、長者，作如是言：『若我子還，汝當置立令紹王位，以諸庫藏悉皆付之。』諸臣長者各各別受彼王所寄，既受寄已王便命終。王命終已，其子行還，即紹王位。既登位已，具得自在，諸臣、長者而不還彼寶藏財物，作如是言：『善哉，大王！正法治化，以此寶物賜與我等。』阿難！于意云何？其所受寄大臣、長者，于彼王所有過不耶？」
阿難言：「如是，婆伽婆！如是，修伽陀！彼有過也。」
佛言：「阿難！其遠行者，喻五道眾生；病者，喻佛欲入涅槃；多寶藏者，喻三十七助道善法；大臣、長者，喻諸阿羅漢；付寶物者，喻我以此億那由他阿僧祇劫所習法寶付囑于汝，乃至如是為彼未來諸弟子故。
「阿難！當來之世有諸眾生——我于往昔所成熟者，以惡業故生於地獄、畜生、餓鬼——我滅度後於彼命終得生人中，所有諸根增長成熟，於我法中心生敬信，有得出家者、有在家者、有得須陀洹者，乃至有得阿羅漢者、有于學地而命終者、有于佛地發深信者、有種人天諸善根者，如
【現代漢語翻譯】 現代漢語譯本：如果內心散亂，懈怠懶惰，很少聽聞佛法，不樂意讀誦，又怎麼能為他人分別解說，使人聽聞並住持佛法呢？ 「再者，阿難！譬如一位灌頂剎利大王（Kshatriya，古印度四大種姓之一，指武士、統治者）只有一個兒子，遠行在外。這位剎利王身患重病，病重之後，將各種寶藏和雜物委託給大臣和長者，並說道：『如果我的兒子回來，你們應當擁立他繼承王位，並將所有庫藏都交給他。』大臣和長者各自接受了國王的委託。接受委託后，國王便去世了。國王去世后，他的兒子從遠方回來，即位為王。即位后，他擁有了完全的自主權。但是，大臣和長者卻不歸還那些寶藏財物，反而說：『大王英明！您以正法治理國家，這些寶物就賞賜給我們吧。』阿難！你認為如何？那些接受委託的大臣和長者，對於國王來說，有罪過嗎？」 阿難回答說：「是的，婆伽婆（Bhagavan，佛的尊號，意為世尊）！是的，修伽陀（Sugata，佛的尊號，意為善逝）！他們有罪過。」 佛說：「阿難！那個遠行的人，比喻五道眾生（指天、人、阿修羅、畜生、餓鬼、地獄）；生病的人，比喻佛將要進入涅槃；眾多的寶藏，比喻三十七助道善法（指三十七種幫助修行、達到解脫的法門）；大臣和長者，比喻諸位阿羅漢（Arhat，指斷盡煩惱，證得解脫的聖者）；委託寶物，比喻我將我于億那由他阿僧祇劫（Nayuta Asankhyeya Kalpa，極長的時間單位）所修習的法寶囑託給你們，乃至爲了未來諸弟子也是如此。 「阿難！未來世會有一些眾生——我過去所度化的眾生，因為惡業的緣故，墮入地獄、畜生、餓鬼道——他們在我滅度后，從這些惡道中命終，轉生為人，所有諸根增長成熟，對我所說的佛法心生敬信，其中有的會出家，有的會在家修行，有的會證得須陀洹果（Srotapanna，指入流果，初果），乃至有的會證得阿羅漢果，有的在學道過程中命終，有的對佛的境界生起深厚的信心，有的會種下人天善根，就像這樣。」
【English Translation】 English version: If the mind is scattered, lazy, and negligent, rarely hearing the Dharma, and not delighting in reciting scriptures, how can one explain and expound it to others, enabling them to hear and uphold the Dharma treasure? Furthermore, Ananda! Imagine a consecrated Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) king who has only one son, who is away on a distant journey. This Kshatriya king falls seriously ill, and after becoming ill, he entrusts various treasures and miscellaneous items to his ministers and elders, saying: 'If my son returns, you should enthrone him to inherit the kingdom, and hand over all the storehouses to him.' The ministers and elders each receive the king's entrustment. After receiving the entrustment, the king passes away. After the king's death, his son returns from his journey and ascends the throne. After ascending the throne, he has complete autonomy. However, the ministers and elders do not return the treasures and wealth, but instead say: 'Great King, you govern the country with the righteous Dharma! Let these treasures be bestowed upon us.' Ananda, what do you think? Are those ministers and elders who received the entrustment guilty towards the king? Ananda replied: 'Yes, Bhagavan (a title for the Buddha, meaning the Blessed One)! Yes, Sugata (a title for the Buddha, meaning the Well-Gone One)! They are guilty.' The Buddha said: 'Ananda! The one who is on a distant journey is a metaphor for sentient beings in the five realms (referring to gods, humans, asuras, animals, hungry ghosts, and hell beings); the one who is ill is a metaphor for the Buddha about to enter Nirvana; the many treasures are a metaphor for the thirty-seven aids to enlightenment (referring to the thirty-seven practices that help one cultivate and attain liberation); the ministers and elders are a metaphor for the Arhats (those who have eradicated all defilements and attained liberation); the entrustment of treasures is a metaphor for me entrusting the Dharma treasure that I have cultivated for countless Nayuta Asankhyeya Kalpas (extremely long units of time) to you, and even so for the sake of future disciples. 'Ananda! In the future, there will be some sentient beings—those whom I have previously matured, who, due to their evil karma, have fallen into hell, the animal realm, and the hungry ghost realm—after my passing, they will die in these evil realms and be reborn as humans. All their faculties will grow and mature, and they will develop faith and respect for the Dharma I have taught. Some will become monks, some will practice at home, some will attain the Srotapanna fruit (the first stage of enlightenment), and some will even attain the Arhat fruit. Some will die while still on the path of learning, some will develop deep faith in the Buddha's realm, and some will plant the roots of good karma for humans and gods, just like this.'
是當得具足利益。有得如是敬信心者作如是言：『彼世間父善付我等，復得生於增上敬信。』阿難！我為彼故，以此法寶付囑于汝，乃至令彼得聞如是法寶藏故。是故，阿難！汝當以我大法寶藏，令彼凈信諸善男子、善女人等而得聞也。阿難！若不令彼而得聞者，汝于如來則為有過。何以故？阿難！彼善男子、善女人等，若聞如是大法寶藏，或有得成殊勝之行、或有得生大愛樂心、或有聞時流淚毛豎。阿難！若復有人聞是法門，唸佛功德流淚毛豎者，我記彼等以此善根皆得涅槃。
大悲經卷第四 大正藏第 12 冊 No. 0380 大悲經
大悲經卷第五
高齊天竺三藏那連提耶舍譯
殖善根品第十三
「複次，阿難！若有比丘受持如是諸法門已，有諸清信善男子、善女人等，樂聞法故有來聽者，不為演說，是人則為如來怨仇。何以故？是諸人等應為法器，樂欲聞法，不為說故彼不得聞；以不聞故即便退失己之善根，亦復退失他人善根。所以者何？是人不知應可為說、不可為說。
「阿難！我以是義欲令明瞭故說譬喻。猶如商人多赍寶貨至大曠野險難路中，開諸寶貨，布之在地，喚諸群賊而告之言：『我此寶貨希有難得。汝與我價，我以此寶當賣與汝。』阿難！時彼群
【現代漢語翻譯】 現代漢語譯本 是能夠獲得圓滿的利益的。那些具有如此恭敬信心的人會這樣說：『世間的父親（指佛陀）善於託付我們，使我們能夠生起更增上的恭敬信心。』阿難！我爲了他們，將這法寶囑託給你，乃至讓他們能夠聽聞這樣的法寶藏。所以，阿難！你應當用我的大法寶藏，讓那些具有清凈信心的善男子、善女人等能夠聽聞。阿難！如果不讓他們聽聞，你對於如來（指佛陀）來說就是有過失的。為什麼呢？阿難！那些善男子、善女人等，如果聽聞這樣的大法寶藏，或許有人能夠成就殊勝的修行，或許有人能夠生起大愛樂心，或許有人聽聞時會流淚毛髮豎立。阿難！如果有人聽聞這個法門，憶念佛陀的功德而流淚毛髮豎立，我記說他們憑藉這個善根都能夠證得涅槃（Nirvana）。
大悲經卷第四 大正藏第 12 冊 No. 0380 大悲經
大悲經卷第五
高齊天竺三藏那連提耶舍譯
殖善根品第十三
『再者，阿難！如果有比丘受持了這些法門之後，有清凈信心的善男子、善女人等，因為喜歡聽法而前來聽聞，卻不為他們演說，這個人就是如來的怨仇。為什麼呢？這些人本應是法器，喜歡聽聞佛法，因為不為他們說，他們就不能聽聞；因為不能聽聞，他們就會退失自己的善根，也會退失他人的善根。這是為什麼呢？因為這個人不知道哪些應該說，哪些不應該說。
『阿難！我爲了使這個道理更加明瞭，所以說個譬喻。就像商人帶著許多珍貴的貨物，到了廣闊荒野的險難道路中，打開這些貨物，鋪在地上，呼喚那些強盜，告訴他們說：『我這些貨物稀有難得。你們給我價錢，我就把這些貨物賣給你們。』阿難！那時那些強盜
【English Translation】 English version It is to obtain complete benefits. Those who have such respectful faith will say: 『The worldly father (referring to the Buddha) has well entrusted us, enabling us to generate even greater respectful faith.』 Ananda! For their sake, I entrust this Dharma treasure to you, so that they may hear such a Dharma treasure. Therefore, Ananda! You should use my great Dharma treasure to allow those virtuous men and women of pure faith to hear it. Ananda! If you do not let them hear it, you will have failed the Tathagata (referring to the Buddha). Why is that? Ananda! Those virtuous men and women, if they hear such a great Dharma treasure, some may achieve superior practices, some may generate great love and joy, and some may shed tears and have their hair stand on end when they hear it. Ananda! If anyone hears this Dharma teaching and sheds tears and has their hair stand on end while remembering the merits of the Buddha, I declare that they will all attain Nirvana (Nirvana) through this good root.
The Great Compassion Sutra, Volume 4 Taisho Tripitaka Volume 12, No. 0380, The Great Compassion Sutra
The Great Compassion Sutra, Volume 5
Translated by Narendrayasas of Tianzhu (India) during the Northern Qi Dynasty
Chapter 13: Cultivating Good Roots
『Furthermore, Ananda! If there are monks who, having received and upheld these Dharma teachings, and there are virtuous men and women of pure faith who come to listen because they love to hear the Dharma, but they do not expound it for them, then that person is an enemy of the Tathagata. Why is that? These people should be vessels of the Dharma, they love to hear the Dharma, but because it is not spoken for them, they cannot hear it; because they cannot hear it, they will lose their own good roots, and they will also cause others to lose their good roots. Why is this? Because this person does not know what should be spoken and what should not be spoken.』
『Ananda! To make this meaning clearer, I will give an analogy. It is like a merchant who carries many precious goods to a dangerous road in a vast wilderness, opens the goods, spreads them on the ground, and calls out to the robbers, saying: 『These goods of mine are rare and hard to obtain. If you give me the price, I will sell these goods to you.』 Ananda! At that time, those robbers
賊即于曠野執持刀杖打諸商人，奪其眾寶。阿難！于意云何？是諸商人可於曠野布眾寶物，喚諸群賊言買物不？」
阿難白言：「是諸商人猶尚不應曠野險路開諸寶貨，況喚群賊？世尊！如是商人應自牢藏眾珍寶物，著鎧持仗以自防衛，于曠野處安隱而度，此事應爾。」
爾時，世尊復告阿難：「復有商人亦持諸寶從遠方來，到諸城邑王都聚落，到已開諸寶物，布之在地。彼有好人來買寶物，是諸商人方執刀仗共買寶者而共鬥戰。阿難！于意云何？是諸商人得名黠不？」
阿難白言：「不也，婆伽婆！不也，修伽陀！世尊！是諸商人應作是言：『我此寶物希有難得，汝與我價，當賣與汝。』世尊！是諸商人應當如是，不應布諸寶已著鎧持仗共相御逆。」
佛言：「阿難！有諸比丘受持流通諸法寶藏——所謂修多羅、祇夜、伽陀、毗耶迦羅那、優陀那、尼陀那、阿波那、伊帝毗利多迦、阇多迦、毗弗略、阿浮陀達磨、優波提舍——而於彼等應為法器，不為說故彼不得聞；以不聞故，信等樂欲善心不生；以不生故，不得種諸善根、修殊勝行而般涅槃。彼諸不應為法器者而為演說，彼得聞已，信等樂欲善心不生；以不生故，不得解脫，是人便生誹謗、毀呰，作諸罪業，墮三惡道。阿難！猶如彼愚癡
【現代漢語翻譯】 現代漢語譯本：強盜在曠野里拿著刀槍襲擊商人，搶奪他們的財寶。阿難，你認為如何？這些商人可以在曠野里擺放財寶，然後叫強盜來買嗎？ 阿難回答說：『世尊，這些商人都不應該在危險的曠野道路上展示財寶，更何況叫強盜來買呢？這些商人應該把珍寶藏好，穿上鎧甲，拿著武器來保護自己，這樣才能在曠野中安全度過，這才是應該做的。』 這時，世尊又告訴阿難：『還有一些商人，也帶著財寶從遠方來到城市、王都和村落，到了之後就擺開財寶，放在地上。這時，有好人來買財寶，這些商人卻拿著刀槍和買寶的人打鬥。阿難，你認為如何？這些商人能被稱為聰明嗎？』 阿難回答說：『不能，婆伽婆（Bhagavat，世尊）！不能，修伽陀（Sugata，善逝）！世尊，這些商人應該這樣說：『我的這些財寶稀有難得，你給我相應的價錢，我就賣給你。』世尊，這些商人應該這樣做，不應該擺開財寶后，又穿上鎧甲，拿著武器互相抵抗。』 佛說：『阿難，有一些比丘受持和流通諸法寶藏——也就是修多羅（Sutra，經）、祇夜（Geya，偈頌）、伽陀（Gatha，諷誦偈）、毗耶迦羅那（Vyakarna，記說）、優陀那（Udana，自說）、尼陀那（Nidana，因緣）、阿波那（Apana，譬喻）、伊帝毗利多迦（Itivrttaka，本事）、阇多迦（Jataka，本生）、毗弗略（Vaipulya，方廣）、阿浮陀達磨（Adbhuta-dharma，未曾有法）、優波提舍（Upadesha，論議）——他們應該為那些適合接受佛法的人說法，不應該因為不為他們說法，就讓他們聽不到佛法；因為聽不到佛法，他們的信心、喜好和善心就不能生起；因為不能生起，他們就不能種下善根，修習殊勝的修行，最終達到涅槃。他們不應該為那些不適合接受佛法的人說法，那些人不適合接受佛法的人聽了之後，信心、喜好和善心不能生起；因為不能生起，他們就不能得到解脫，這些人就會誹謗、譭謗佛法，造作各種罪業，墮入三惡道。阿難，就像那些愚癡的商人一樣。』
【English Translation】 English version: 'Thieves in the wilderness, wielding knives and weapons, attack merchants and seize their treasures. Ananda, what do you think? Would these merchants lay out their treasures in the wilderness and call out to the thieves, saying, 'Buy our goods?' Ananda replied, 'World-Honored One, these merchants should not even display their treasures on dangerous wilderness roads, let alone call out to thieves to buy them. These merchants should securely hide their treasures, wear armor, and carry weapons to protect themselves, so they can safely pass through the wilderness. This is what they should do.' Then, the World-Honored One said to Ananda, 'There are also merchants who bring treasures from afar to cities, royal capitals, and villages. Upon arrival, they display their treasures, laying them out on the ground. When good people come to buy the treasures, these merchants take up knives and weapons and fight with those who wish to buy. Ananda, what do you think? Can these merchants be called wise?' Ananda replied, 'No, Bhagavat (World-Honored One)! No, Sugata (Well-Gone One)! World-Honored One, these merchants should say, 'These treasures of mine are rare and hard to obtain. If you give me the appropriate price, I will sell them to you.' World-Honored One, these merchants should act in this way, and not display their treasures and then put on armor and take up weapons to resist each other.' The Buddha said, 'Ananda, there are some Bhikkhus (monks) who uphold and circulate the treasures of the Dharma—namely, Sutra (discourses), Geya (verses), Gatha (stanzas), Vyakarna (explanations), Udana (inspired utterances), Nidana (causes), Apana (parables), Itivrttaka (stories of past lives), Jataka (birth stories), Vaipulya (extensive teachings), Adbhuta-dharma (wondrous teachings), and Upadesha (instructions)—they should teach the Dharma to those who are fit to receive it. They should not, by not teaching, cause those who are fit to not hear the Dharma; because they do not hear the Dharma, their faith, joy, and good intentions will not arise; because they do not arise, they cannot plant good roots, cultivate superior practices, and attain Nirvana. They should not teach those who are not fit to receive the Dharma. When those who are not fit to receive the Dharma hear it, their faith, joy, and good intentions will not arise; because they do not arise, they cannot attain liberation. These people will then slander and defame the Dharma, commit various evil deeds, and fall into the three evil realms. Ananda, it is just like those foolish merchants.'
商人，應開寶處而不為開、不應開處而便強開；應可與處而不肯與、不應與處而便強與。阿難！若有清信善男子、善女人，善心清凈、樂欲聞法，應為法器，來聽法者，應可為說而不為說、不應為說而便強說。是故，阿難！若有如是堪為法器、深信樂欲求涅槃者，應當為說；若有不堪為法器者——無信樂欲求其過失，破戒惡行伺求他過，為欲違反佛正法眼——不隨順故不應為說。何以故？勿令彼諸愚癡人等聞此法已生增上過。是故，阿難！當如是學。若有善男子、善女人應為法器、樂聞法者，勤心為說；諸有聽者亦復應當攝心專聽。阿難！彼若如是，俱能廣生無量阿僧祇大功德聚。阿難！于意云何？所有地界及眾生界何者為多？」
阿難白言：「如我解佛所說義，眾生界多，非地界也。」
佛言：「阿難！如是如是。如汝所說，眾生界多，非彼地界，亦非水、火等界。阿難！及餘三千大千世界所有眾生——有可知者、有不可知者，有可見聞、有不可見聞——是等一切，於一剎那、一羅婆、一摩睺多頃，假使俱時得作人身、悉成男子，於一剎那、一羅婆、一摩睺多頃皆悉得成緣覺菩提。阿難！乃至無量無邊諸世界中所有地土——是諸地土邊際不可知——如是地土悉作微塵，彼諸微塵假使皆悉得作人身、悉成
【現代漢語翻譯】 現代漢語譯本： 商人，應該打開寶藏的地方卻不打開，不應該打開的地方卻強行打開；應該給予的人卻不肯給予，不應該給予的人卻強行給予。阿難！如果有清凈信心的善男子、善女人，內心清凈、喜歡聽聞佛法，是適合接受佛法的器皿，前來聽法的人，應該為他們說法卻不說法，不應該為他們說法卻強行說法。因此，阿難！如果有這樣堪為法器、深信並樂於尋求涅槃的人，應當為他們說法；如果有人不堪為法器——沒有信心，不樂於聽法，反而尋求過失，破壞戒律，行為惡劣，伺機尋找他人的過錯，爲了違背佛陀的正法眼——因為不隨順正法，所以不應該為他們說法。為什麼呢？不要讓那些愚癡的人等聽了此法后反而產生更大的過錯。因此，阿難！應當這樣學習。如果有善男子、善女人是適合接受佛法的器皿，喜歡聽聞佛法的人，應當勤奮地為他們說法；所有聽法的人也應當收攝心神，專心聽法。阿難！他們如果這樣做，都能廣泛地產生無量阿僧祇（無數）的大功德聚集。阿難！你認為怎麼樣？所有地界和眾生界，哪個更多呢？ 阿難回答說：『依我理解佛所說的意義，眾生界多，不是地界。』 佛說：『阿難！是這樣，是這樣。正如你所說，眾生界多，不是地界，也不是水、火等界。阿難！以及其餘三千大千世界所有眾生——有可以知道的，有不可以知道的，有可以看見聽見的，有不可以看見聽見的——所有這些眾生，在一剎那（極短的時間）、一羅婆（約等於1/60秒）、一摩睺多（約等於48分鐘）的時間裡，假設同時都得到人身，都成為男子，在一剎那、一羅婆、一摩睺多的時間裡都能夠成就緣覺菩提（一種覺悟的境界）。阿難！乃至無量無邊諸世界中所有的土地——這些土地的邊際不可知——如果這些土地都變成微塵，這些微塵假設都得到人身，都成為
【English Translation】 English version: A merchant, should open a treasure where it ought to be opened, but does not open it; where it should not be opened, he forcibly opens it. He should give to those who should receive, but refuses to give; he forcibly gives to those who should not receive. Ananda! If there are virtuous men and women of pure faith, with pure hearts, who are eager to hear the Dharma, and are suitable vessels for the Dharma, and come to listen to the Dharma, one should speak to them but does not, or one should not speak to them but forcibly does. Therefore, Ananda! If there are those who are suitable vessels for the Dharma, who deeply believe and are eager to seek Nirvana, one should speak to them; if there are those who are not suitable vessels for the Dharma—who have no faith, are not eager to hear the Dharma, but seek faults, break precepts, act wickedly, and seek the faults of others, intending to oppose the Buddha's true Dharma eye—because they do not follow the Dharma, one should not speak to them. Why? Lest those foolish people, after hearing this Dharma, generate even greater faults. Therefore, Ananda! You should learn in this way. If there are virtuous men and women who are suitable vessels for the Dharma, who are eager to hear the Dharma, one should diligently speak to them; all those who listen should also gather their minds and listen attentively. Ananda! If they do so, they will all be able to widely generate immeasurable asamkhya (countless) great accumulations of merit. Ananda! What do you think? Which is more, the realm of earth or the realm of sentient beings? Ananda replied: 'As I understand the meaning of what the Buddha has said, the realm of sentient beings is more, not the realm of earth.' The Buddha said: 'Ananda! It is so, it is so. As you have said, the realm of sentient beings is more, not the realm of earth, nor the realms of water, fire, etc. Ananda! And all the sentient beings in the other three thousand great thousand worlds—those who can be known, those who cannot be known, those who can be seen and heard, those who cannot be seen and heard—all these beings, in a kshana (an extremely short time), a lava (approximately 1/60th of a second), a muhurta (approximately 48 minutes), if they all simultaneously obtained human bodies and became men, in a kshana, a lava, a muhurta, they could all attain Pratyekabuddha Bodhi (a state of enlightenment). Ananda! Even the land in immeasurable and boundless worlds—the boundaries of this land are unknowable—if all this land were to become dust, and if all these dust particles were to obtain human bodies and become
男子，彼作人已於一剎那、一羅婆、一摩睺多頃皆悉得成緣覺菩提。阿難！若復無量無邊諸世界中有須彌山、鐵圍山、大鐵圍山、雪山、香山及余黑山，乃至三千大千世界所有藥草、樹木、叢林悉為微塵——有可知者、不可知者，有可見聞、有不可見聞——皆得人身、悉成男子，於一剎那、一羅婆、一摩睺多頃，假使一時皆悉得成緣覺菩提。阿難！彼諸緣覺假使壽命從過去際盡未來際——壽命住世不可得知——彼眾生中惟有一人獨不得成緣覺菩提。然彼一人為大長者，亦從過去盡未來際于中住壽不可得知。時彼長者亦隨住壽，供養爾數諸辟支佛飲食、衣服、床座、臥具、病瘦湯藥、一切供身稱意樂具，恭敬、尊重、謙下供養彼辟支佛。若辟支佛般涅槃後起七寶塔，以諸天人寶幢、幡蓋、種種花鬘、涂香、末香及以燒香、衣服、歌舞、音聲、伎樂——盡天人中最上供具——恭敬、尊重、謙下供養。阿難！于意云何？彼大長者得福多不？」
阿難白言：「如我解佛所說義，若能供養、恭敬、尊重一辟支佛，所得福德尚多無量，不可算數、無等、無限、不可思議，何況供養爾許辟支佛——隨其住壽，若滅度后恭敬、尊重、謙下供養？」
爾時，世尊復告阿難：「我今以實告汝，彼辟支佛具足戒定慧解脫解脫知見
【現代漢語翻譯】 現代漢語譯本： 男子，如果有人在一剎那、一羅婆（極短的時間單位）、一摩睺多（較短的時間單位）的時間內都能成就緣覺菩提（pratyekabuddha-bodhi，不依師教，獨自悟道的覺悟），阿難！如果無量無邊的世界中，有須彌山（sumeru，佛教宇宙觀中的中心山）、鐵圍山（cakravāḍa，環繞世界的山）、大鐵圍山（mahācakravāḍa，更大的環繞世界的山）、雪山（himavat，雪山）、香山（gandhamādana，香氣瀰漫的山）以及其他黑山，乃至三千大千世界中所有的藥草、樹木、叢林都變成微塵——其中有可以知道的，有不可以知道的；有可以看見聽見的，有不可以看見聽見的——都獲得人身，都成為男子，在一剎那、一羅婆、一摩睺多的時間內，假設同時都成就緣覺菩提。阿難！這些緣覺，假設他們的壽命從過去無盡時延續到未來無盡時——他們的壽命長短無法得知——在這些眾生中，只有一個人不能成就緣覺菩提。然而這個人是一位大長者，他的壽命也從過去無盡時延續到未來無盡時，無法得知。當時，這位長者也隨著他的壽命，供養如此眾多的辟支佛（pratyekabuddha，獨覺）飲食、衣服、床座、臥具、病時的湯藥、一切供養身體的稱心如意的器具，恭敬、尊重、謙下地供養這些辟支佛。如果辟支佛般涅槃（parinirvāṇa，完全的寂滅）后，建造七寶塔，用諸天和人的寶幢、幡蓋、各種花鬘、涂香、末香以及燒香、衣服、歌舞、音樂——用天人中最上等的供養品——恭敬、尊重、謙下地供養。阿難！你認為如何？這位大長者得到的福德多不多？」 阿難回答說：『依我理解佛所說的意義，如果能夠供養、恭敬、尊重一位辟支佛，所得到的福德尚且多得無法衡量，不可計數、無與倫比、無限、不可思議，何況供養如此眾多的辟支佛——在他們住世期間，以及他們滅度后，都恭敬、尊重、謙下地供養？』 這時，世尊又告訴阿難：『我現在如實告訴你，這些辟支佛具足戒（śīla，行爲規範）、定（samādhi，禪定）、慧（prajñā，智慧）、解脫（vimukti，從煩惱中解脫）、解脫知見（vimukti-jñānadarśana，對解脫的知見）。』
【English Translation】 English version: Men, if a person, in a single kṣaṇa (moment), a lava (a very short unit of time), or a muhūrta (a short unit of time), could all attain pratyekabuddha-bodhi (enlightenment as a solitary buddha), Ananda! If in countless, boundless worlds, there were Mount Sumeru (the central mountain in Buddhist cosmology), the Iron Mountains (cakravāḍa, mountains surrounding the world), the Great Iron Mountains (mahācakravāḍa, larger mountains surrounding the world), the Snow Mountains (himavat, the Himalayas), the Fragrant Mountains (gandhamādana, mountains filled with fragrance), and other dark mountains, and even all the herbs, trees, and forests in the three thousand great thousand worlds were to become dust—some knowable, some unknowable; some visible and audible, some invisible and inaudible—and all were to obtain human bodies, all become men, and in a single kṣaṇa, a lava, or a muhūrta, were all to simultaneously attain pratyekabuddha-bodhi. Ananda! If these pratyekabuddhas were to live from the past to the future without end—their lifespan being unknowable—among these beings, there would be only one who would not attain pratyekabuddha-bodhi. However, this one person would be a great elder, and his lifespan would also extend from the past to the future without end, unknowable. At that time, this elder, throughout his lifespan, would offer to that many pratyekabuddhas food, clothing, beds, bedding, medicine for illnesses, and all the desired necessities for the body, respectfully, reverently, and humbly. If, after the pratyekabuddhas attain parinirvāṇa (complete extinction), he were to build seven-jeweled stupas, and with the heavenly and human banners, canopies, various flower garlands, scented ointments, powdered incense, and burning incense, clothing, dances, music, and instruments—using the most excellent offerings of gods and humans—he were to offer them respectfully, reverently, and humbly. Ananda! What do you think? Would this great elder gain much merit? Ananda replied: 『As I understand the meaning of what the Buddha has said, if one were to offer, respect, and revere even one pratyekabuddha, the merit gained would be immeasurable, countless, incomparable, limitless, and inconceivable, how much more so if one were to offer to so many pratyekabuddhas—throughout their lives, and after their passing, offering respectfully, reverently, and humbly?』 Then, the World Honored One said to Ananda: 『I now tell you truthfully, these pratyekabuddhas are complete in śīla (moral conduct), samādhi (concentration), prajñā (wisdom), vimukti (liberation), and vimukti-jñānadarśana (the knowledge and vision of liberation).』
聚，受彼長者種種供養。有一如來、應、正遍知出興於世，不受長者衣服、飲食、床座、臥具、病瘦湯藥，亦不說法。然彼長者但見如來、應、正遍知凡常威儀示現於世，所得福德多於供養彼辟支佛——具足戒定慧解脫解脫知見者——百千億那由他倍不及長者見佛、如來凡常威儀示現於世所得福德。何以故？以佛如來具足無量阿僧祇不可思議大功德故。阿難！諸佛如來但以威儀福德善根，猶尚不能窮其邊際，何況如來所有無量諸善功德？阿難！若於辟支佛所修行佈施所得福德，無量阿僧祇，若於佛所修行佈施所得福德，亦復無量、無有限者，有何差別？阿難！彼所佈施非無差別。阿難！譬如有人為求利故詣於他方，彼得利已即便回還。阿難！若施辟支佛所得福德比佛如來，亦復如是。阿難！若復有人于諸佛所修行佈施所得福德，不可為譬。何以故？阿難！若於佛所修行佈施所得福德，無量阿僧祇不可思議，無等無匹、無有邊際、不可窮盡。
「阿難！若於佛所修行佈施所得福德，我當爲汝而作譬喻，諸有智者以喻得解。阿難！譬如畫師畫雖精好，其中猶有少許鄙拙不端嚴處；復有畫師所作端正轉更勝前。如是，阿難！若於辟支佛所修行佈施所得福德，比于佛所修行佈施所得福德，亦復如是。何以故？阿難！彼辟
【現代漢語翻譯】 現代漢語譯本：聚集在一起，接受那位長者的各種供養。如果有一位如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）出現於世，他不接受長者的衣服、飲食、床座、臥具、病時的湯藥，也不說法。然而，那位長者僅僅見到如來、應供、正遍知以平常的威儀示現於世，所獲得的福德，也比供養那位辟支佛（Pratyekabuddha）——具足戒、定、慧、解脫、解脫知見者——所得的福德多出百千億那由他倍。長者僅僅見到佛、如來以平常的威儀示現於世所獲得的福德，是辟支佛的百千億那由他倍都無法比擬的。為什麼呢？因為佛如來具足無量阿僧祇（Asankhya，無數）不可思議的大功德。阿難！諸佛如來僅僅以威儀福德善根，尚且不能窮盡其邊際，何況如來所有無量的諸善功德呢？阿難！如果在辟支佛那裡修行佈施所獲得的福德，是無量阿僧祇；如果在佛那裡修行佈施所獲得的福德，也是無量、沒有限度的，這有什麼差別呢？阿難！他們所佈施並非沒有差別。阿難！譬如有人爲了求利而前往他方，他得到利益后就立即返回。阿難！如果將佈施給辟支佛所獲得的福德比作佛如來，也是如此。阿難！如果有人在諸佛那裡修行佈施所獲得的福德，是無法用比喻來形容的。為什麼呢？阿難！如果在佛那裡修行佈施所獲得的福德，是無量阿僧祇不可思議的，無與倫比、沒有邊際、不可窮盡的。 阿難！如果我在佛那裡修行佈施所獲得的福德，我將為你做一個比喻，有智慧的人可以通過比喻理解。阿難！譬如一位畫師，他的畫雖然精美，其中仍然有少許粗糙不端正的地方；又有一位畫師所作的畫更加端正，勝過前者。如此，阿難！如果在辟支佛那裡修行佈施所獲得的福德，比于在佛那裡修行佈施所獲得的福德，也是如此。為什麼呢？阿難！那位辟支佛的功德，比不上佛的功德。
【English Translation】 English version: They gathered, receiving various offerings from that elder. If a Tathagata (如來), Arhat (應供), Samyaksambuddha (正遍知) appears in the world, he does not accept the elder's clothes, food, bedding, seats, or medicine for illness, nor does he preach the Dharma. However, that elder, merely by seeing the Tathagata, Arhat, Samyaksambuddha displaying ordinary deportment in the world, obtains more merit than by offering to that Pratyekabuddha (辟支佛) – one who is complete in precepts, concentration, wisdom, liberation, and the knowledge of liberation – by a hundred thousand nayutas (那由他) of times. The merit obtained by the elder merely seeing the Buddha, Tathagata, displaying ordinary deportment in the world is incomparable to that of a Pratyekabuddha by a hundred thousand nayutas of times. Why is this so? Because the Buddha, Tathagata, is complete with immeasurable Asankhyas (阿僧祇) of inconceivable great merits. Ananda! The Buddhas, Tathagatas, even with their deportment, merit, and roots of goodness, cannot exhaust their boundaries, let alone the immeasurable good merits of the Tathagata. Ananda! If the merit obtained from practicing giving to a Pratyekabuddha is immeasurable Asankhyas, and the merit obtained from practicing giving to a Buddha is also immeasurable and limitless, what is the difference? Ananda! Their giving is not without difference. Ananda! For example, if someone goes to another place seeking profit, and after obtaining the profit, immediately returns. Ananda! If the merit obtained from giving to a Pratyekabuddha is compared to that of a Buddha, Tathagata, it is similar. Ananda! If someone practices giving to the Buddhas, the merit obtained is beyond comparison. Why is this so? Ananda! The merit obtained from practicing giving to a Buddha is immeasurable Asankhyas, inconceivable, unparalleled, boundless, and inexhaustible. Ananda! If I were to describe the merit obtained from practicing giving to a Buddha, I would make an analogy for you, so that the wise may understand through the analogy. Ananda! For example, a painter, though his painting is exquisite, still has some crude and unrefined parts; another painter's work is more refined and surpasses the former. Likewise, Ananda! The merit obtained from practicing giving to a Pratyekabuddha, compared to the merit obtained from practicing giving to a Buddha, is similar. Why is this so? Ananda! The merit of that Pratyekabuddha cannot compare to the merit of a Buddha.
支佛以其智故得名辟支佛，此辟支佛智皆從如來智慧而生，諸佛如來一切種智轉更勝前。是故，阿難！若於佛所乃至盡形衣服、飲食、床座、臥具、病瘦湯藥恭敬、尊重、謙下供養，所得福德寧為多不？」
阿難白言：「如是，婆伽婆！如是，修伽陀！若於佛所乃至盡形恭敬供養所得福德，甚多無量。世尊！若於佛所乃至發心一生敬信所得福德，尚多無量，不可思議、不可算數，何況有人于如來所乃至盡形恭敬、尊重、謙下供養？」
作是語已，佛告阿難：「且置供養一佛如來以一切樂具乃至盡形而供養者，且置供養二、三、四、五乃至十佛、若二十、三十乃至百佛、千佛、百千佛、億佛、百億佛、千億佛、百千億佛、億那由他、百億那由他、千億那由他、百千億那由他、乃至遍滿閻浮提如來、應、正遍知、盡四天下千世界、二千世界、三千大千世界其中百億日月、百億須彌山、百億鐵圍山、百億大海、百億閻浮提、百億郁單越、百億弗婆提、百億瞿陀尼、八萬洲渚並諸眷屬、百億四天下、百億四天王天、百億三十三天、百億須夜摩天、百億兜率陀天、百億化樂天、百億他化自在天、百億梵天乃至阿迦貳吒天——此名三千大千世界——彼悉滿中諸佛、如來、應、正遍知，譬如甘蔗、若竹、若𥯤、若佉陀利
【現代漢語翻譯】 現代漢語譯本：辟支佛（Pratyekabuddha，獨覺者）因其智慧而得名，此辟支佛的智慧皆從如來（Tathagata，佛的稱號）的智慧而生，諸佛如來的一切種智（sarvajnata，對一切事物和現象的徹底理解）更是勝過前者。因此，阿難（Ananda，佛陀的十大弟子之一）！如果在佛陀那裡，乃至盡一生恭敬地供養衣服、飲食、床座、臥具、病時的湯藥，所得的福德難道不多嗎？ 阿難回答說：『是的，婆伽婆（Bhagavan，世尊）！是的，修伽陀（Sugata，善逝）！如果在佛陀那裡，乃至盡一生恭敬供養所得的福德，非常多，無法衡量。世尊！如果在佛陀那裡，乃至發心一生敬信所得的福德，尚且多得無法衡量，不可思議，不可計數，何況有人在如來那裡，乃至盡一生恭敬、尊重、謙下地供養呢？』 說完這些話后，佛陀告訴阿難：『暫且放下供養一佛如來，用一切樂具乃至盡一生供養的情況，暫且放下供養二、三、四、五乃至十佛，或者二十、三十乃至百佛、千佛、百千佛、億佛、百億佛、千億佛、百千億佛、億那由他（nayuta，數量單位，一億），百億那由他、千億那由他、百千億那由他，乃至遍滿閻浮提（Jambudvipa，我們所居住的這個世界）的如來、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺），遍滿四天下、千世界、二千世界、三千大千世界，其中有百億日月、百億須彌山（Sumeru，宇宙中心的神山）、百億鐵圍山（Cakravada，環繞世界的山脈）、百億大海、百億閻浮提、百億郁單越（Uttarakuru，四大洲之一）、百億弗婆提（Purvavideha，四大洲之一）、百億瞿陀尼（Aparagodaniya，四大洲之一）、八萬洲渚以及它們的眷屬、百億四天下、百億四天王天（Catuharajika，欲界第一層天）、百億三十三天（Trayastrimsa，欲界第二層天）、百億須夜摩天（Yama，欲界第三層天）、百億兜率陀天（Tusita，欲界第四層天）、百億化樂天（Nirmanarati，欲界第五層天）、百億他化自在天（Paranirmitavasavartin，欲界第六層天）、百億梵天（Brahma，色界初禪天）乃至阿迦貳吒天（Akanistha，色界最高天）——這被稱為三千大千世界——那裡都充滿著諸佛、如來、應、正遍知，就像甘蔗、竹子、蘆葦、佉陀利（khadira，一種樹木）一樣。』
【English Translation】 English version: The Pratyekabuddha (Solitary Buddha) is named so because of their wisdom, and this wisdom of the Pratyekabuddha all arises from the wisdom of the Tathagata (Thus Gone One, an epithet of the Buddha). The all-knowing wisdom (sarvajnata) of all Buddhas, the Tathagatas, is even more superior. Therefore, Ananda (one of the ten principal disciples of the Buddha)! If one were to offer, with respect, even for a lifetime, clothing, food, bedding, seats, and medicine for illness to the Buddha, would the merit gained not be great? Ananda replied: 'Yes, Bhagavan (Blessed One)! Yes, Sugata (Well-Gone One)! If one were to offer with respect to the Buddha, even for a lifetime, the merit gained would be immeasurable. World Honored One! If one were to generate a mind of faith and respect for the Buddha, even for a single lifetime, the merit gained would be immeasurable, inconceivable, and incalculable. How much more so if one were to offer with respect, reverence, and humility to the Tathagata, even for a lifetime?' Having spoken these words, the Buddha said to Ananda: 'Set aside the case of offering to one Buddha, the Tathagata, with all kinds of pleasures and for a lifetime. Set aside the case of offering to two, three, four, five, up to ten Buddhas, or twenty, thirty, up to a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a million Buddhas, a hundred million Buddhas, a billion Buddhas, a hundred billion Buddhas, a nayuta (a unit of large number, 10 million) of Buddhas, a hundred nayuta of Buddhas, a thousand nayuta of Buddhas, a hundred thousand nayuta of Buddhas, even to the extent of filling the Jambudvipa (the world we live in) with Tathagatas, Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones), filling the four continents, a thousand worlds, two thousand worlds, three thousand great thousand worlds, within which there are a hundred million suns and moons, a hundred million Mount Sumerus (the cosmic mountain), a hundred million Cakravada mountains (the mountain range surrounding the world), a hundred million great oceans, a hundred million Jambudvipas, a hundred million Uttarakurus (one of the four continents), a hundred million Purvavidehas (one of the four continents), a hundred million Aparagodaniyas (one of the four continents), eighty thousand islands and their retinues, a hundred million four continents, a hundred million Catuharajika heavens (the first heaven of the desire realm), a hundred million Trayastrimsa heavens (the second heaven of the desire realm), a hundred million Yama heavens (the third heaven of the desire realm), a hundred million Tusita heavens (the fourth heaven of the desire realm), a hundred million Nirmanarati heavens (the fifth heaven of the desire realm), a hundred million Paranirmitavasavartin heavens (the sixth heaven of the desire realm), a hundred million Brahma heavens (the first dhyana heaven of the form realm), up to the Akanistha heaven (the highest heaven of the form realm) - this is called the three thousand great thousand worlds - all of them filled with Buddhas, Tathagatas, Arhats, Samyaksambuddhas, like sugarcane, bamboo, reeds, and khadira (a type of tree).'
林、若迦賒林，彼諸如來壽命長遠如恒河沙劫。時有長者壽命住世亦復如是，乃至盡形衣服、飲食、床座、臥具、病瘦湯藥，恭敬、尊重、謙下供養彼諸如來。若佛滅後起七寶塔，以天幢幡、諸妙寶蓋、種種香華、涂香、末香、一切花鬘、諸妙蓮花、優波羅花、拘牟頭花、芬陀利花、一切歌舞、種種音樂——以如是等一切樂具——恭敬、尊重、謙下供養。阿難！于意云何？彼大長者所得福德寧為多不？」
阿難白言：「如是，婆伽婆！如是，修伽陀！彼大長者於一如來以諸肴膳飲食供養所得福德，尚多無量不可算數，何況如是于諸佛所住恒河沙劫而設供具恭敬、尊重、謙下供養，彼佛滅後起七寶塔種種供養？所得福德不可為譬。」
作是語已，佛告阿難：「我今以實告汝，若彼長者于諸佛所隨其壽命恭敬、尊重、謙下供養，彼佛滅後起七寶塔以諸勝妙種種供養所得福德。阿難！若有善男子、善女人于諸如來分別演說菩提道時信解樂欲，具足深信：『法是善說、僧是發心善修行者。』信解諸行一切無常、一切苦、一切空、一切法無我、寂滅涅槃。阿難！以此信解所得福德，轉復勝前。阿難！若復有人信解如是諸法寶藏，轉為他說，所得福德如是廣大、如是無量、如是阿僧祇、如是不可思議、如是無等、如是
【現代漢語翻譯】 現代漢語譯本： 佛陀對迦葉林說：『迦葉林啊，那些如來的壽命像恒河沙劫那樣長久。那時，有一位長者，他的壽命也和如來一樣長久，甚至直到他生命的盡頭，都用衣服、飲食、床座、臥具、醫藥等，恭敬、尊重、謙卑地供養那些如來。如果佛陀滅度后，他建造七寶塔，用天上的幢幡、各種珍寶傘蓋、各種香花、涂香、末香、各種花環、各種妙蓮花、優波羅花（青蓮花）、拘牟頭花（白睡蓮）、芬陀利花（白蓮花）、各種歌舞、各種音樂——用這些一切的樂器——恭敬、尊重、謙卑地供養。阿難，你認為怎麼樣？那位大長者所獲得的福德難道不多嗎？』 阿難回答說：『是的，世尊！是的，善逝！那位大長者僅僅用各種美味佳餚供養一位如來所獲得的福德，就已經多得無法衡量、不可計數了，更何況他這樣在諸佛住世恒河沙劫的時間裡，都用各種供品恭敬、尊重、謙卑地供養，並且在佛陀滅度后建造七寶塔進行各種供養呢？他所獲得的福德是無法比擬的。』 說完這些話后，佛陀告訴阿難：『我現在如實地告訴你，如果那位長者在諸佛住世期間，隨其壽命恭敬、尊重、謙卑地供養，並且在佛陀滅度后建造七寶塔進行各種殊勝的供養所獲得的福德。阿難，如果有善男子、善女人在諸如來分別演說菩提道時，信解並樂於接受，具足深信：『佛法是善說的，僧眾是發心善修行的人。』信解諸行一切無常、一切苦、一切空、一切法無我、寂滅涅槃。阿難，以此信解所獲得的福德，反而勝過之前。阿難，如果有人信解這些佛法寶藏，並轉告他人，所獲得的福德是如此廣大、如此無量、如此阿僧祇（無數）、如此不可思議、如此無等、如此……』
【English Translation】 English version: The Buddha said to Kāśyapa-lin, 『Kāśyapa-lin, the life spans of those Tathāgatas are as long as the sands of the Ganges. At that time, there was an elder whose life span was also as long as the Tathāgatas, and even until the end of his life, he respectfully, reverently, and humbly offered clothing, food, beds, bedding, and medicine to those Tathāgatas. If, after the Buddha's parinirvāṇa, he were to build seven-jeweled stupas, using heavenly banners, various precious canopies, various fragrant flowers, scented ointments, powdered incense, various garlands, various exquisite lotuses, utpala flowers (blue lotuses), kumuda flowers (white water lilies), pundarika flowers (white lotuses), various songs and dances, and various music—with all these instruments of enjoyment—he would respectfully, reverently, and humbly make offerings. Ānanda, what do you think? Would the merit acquired by that great elder be small?』 Ānanda replied, 『Yes, Bhagavan! Yes, Sugata! The merit acquired by that great elder from offering various delicacies to just one Tathāgata is already immeasurable and countless. How much more so would it be if he were to make offerings with various provisions respectfully, reverently, and humbly to all the Buddhas for as long as the sands of the Ganges, and after the Buddha's parinirvāṇa, build seven-jeweled stupas and make various offerings? The merit he would acquire is beyond comparison.』 Having said this, the Buddha told Ānanda, 『I now tell you truthfully, if that elder, during the lifetime of the Buddhas, were to respectfully, reverently, and humbly make offerings for the duration of their lives, and after the Buddha's parinirvāṇa, build seven-jeweled stupas and make various excellent offerings, the merit he would acquire. Ānanda, if a good man or good woman, when the Tathāgatas separately expound the path to Bodhi, believes, understands, and desires it, possessing deep faith: 『The Dharma is well-spoken, and the Sangha are those who have resolved to practice well.』 Believing and understanding that all conditioned things are impermanent, all are suffering, all are empty, all dharmas are without self, and that nirvana is peace. Ānanda, the merit acquired from this belief and understanding is even greater than before. Ānanda, if someone believes and understands these treasures of the Dharma and then tells others, the merit acquired is so vast, so immeasurable, so asamkhya (countless), so inconceivable, so incomparable, so...』
無限。何以故？阿難！如是法寶無上法藏初中后善，若有修行如是佈施所得功德，比此法藏，猶如草芥，應如是知。何以故？阿難！如是佈施世間有漏是生死法。阿難！我此無量阿僧祇億那由他劫所集法藏，斷除生死、離諸雜食、流轉故有。阿難！若有眾生聞此法藏，從此生法而得解脫；乃至老、死、憂、悲、苦惱法而得解脫。阿難！我觀此義故作是說，有二種人得大福德：一者、勤心為說，二者、至心專聽。」
作是語已，慧命阿難白佛言：「世尊！若有善男子、善女人深信具足，如實修行分別諸法，信解樂欲，法是善說、僧是發心善修行者，信解一切諸行無常、若苦、若空、一切法無我、寂滅涅槃。如是善思深正念者，得幾許福？」
佛言：「阿難！若復有人但知法是善說、僧是發心善修行者，如是善男子、善女人深正思惟、攝心專聽，得聞法已，乃至一彈指頃深正思惟：『法是善說、僧是發心善修行者。』是人于彼所得福德無量無邊。何況善男子、善女人深正思惟、攝心專聽，聽聞法已乃至一彈指頃如實修行，解知諸行一切無常、一切苦、一切空、諸法無我、寂滅涅槃？阿難！若於無量無邊諸世界中，所有一切諸眾生界於一剎那、一羅婆、一摩睺多頃，假使一時俱得人身；彼得人已於一剎那、一羅
【現代漢語翻譯】 現代漢語譯本： 無限。為什麼呢？阿難！像這樣的法寶，是無上的法藏，初善、中善、后善。如果有修行者像這樣佈施所得到的功德，與這法藏相比，就如同草芥一般，應當這樣理解。為什麼呢？阿難！像這樣的佈施是世間有漏的，是生死的法。阿難！我這無量阿僧祇（無數）億那由他（極大的數字）劫所積累的法藏，能斷除生死、遠離各種雜染、流轉的因由。阿難！如果有眾生聽聞這法藏，就能從生法中得到解脫；乃至老、死、憂、悲、苦惱的法中得到解脫。阿難！我觀察到這個道理，所以這樣說，有兩種人能得到大福德：第一種是勤奮用心為他人宣說佛法的人，第二種是至誠專心聽聞佛法的人。
說完這些話后，慧命阿難（佛陀的十大弟子之一）對佛說：『世尊！如果有善男子、善女人，深信具足，如實修行，分別諸法，信解並樂於接受，認為法是善說，僧是發心善修行者，信解一切諸行無常、是苦、是空，一切法無我，寂滅涅槃。像這樣善於思考，有深刻正念的人，能得到多少福德呢？』
佛說：『阿難！如果有人只是知道法是善說，僧是發心善修行者，像這樣的善男子、善女人，能深入思考，收攝心神，專心聽聞，聽聞佛法后，哪怕只是一彈指的時間，能深入思考：『法是善說，僧是發心善修行者。』這個人所得到的福德也是無量無邊的。更何況善男子、善女人，能深入思考，收攝心神，專心聽聞，聽聞佛法后，哪怕只是一彈指的時間，能如實修行，理解諸行一切無常、一切是苦、一切是空、諸法無我、寂滅涅槃呢？阿難！如果在無量無邊的諸世界中，所有一切眾生界，在一剎那（極短的時間）、一羅婆（更短的時間）、一摩睺多（更短的時間）的時間裡，假設同時都得到人身；他們得到人身後，在一剎那、一羅婆的時間裡，
【English Translation】 English version: Immeasurable. Why is that? Ananda! Such a Dharma treasure is the supreme Dharma treasury, excellent in the beginning, middle, and end. If there is a practitioner who, through such giving, obtains merit, compared to this Dharma treasury, it is like a blade of grass, it should be understood in this way. Why is that? Ananda! Such giving is worldly, with outflows, it is the Dharma of birth and death. Ananda! This Dharma treasury that I have accumulated over immeasurable asamkhya (countless) eons, nayuta (extremely large number) of kalpas, can cut off birth and death, be free from all defilements, and the causes of transmigration. Ananda! If there are sentient beings who hear this Dharma treasury, they can obtain liberation from the Dharma of birth; even from the Dharma of old age, death, sorrow, grief, and suffering. Ananda! I observe this meaning, therefore I say, there are two kinds of people who obtain great merit: the first is those who diligently and wholeheartedly explain the Dharma for others, and the second is those who sincerely and attentively listen to the Dharma.
Having spoken these words, the venerable Ananda (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! If there are good men and good women who have deep faith, practice truthfully, discern all dharmas, believe and are happy to accept, thinking that the Dharma is well-spoken, and the Sangha are those who have resolved to practice well, believing that all conditioned things are impermanent, are suffering, are empty, all dharmas are without self, and that Nirvana is peaceful extinction. How much merit does such a person who thinks well and has deep right mindfulness obtain?'
The Buddha said: 'Ananda! If there are people who only know that the Dharma is well-spoken, and the Sangha are those who have resolved to practice well, such good men and good women, who can deeply contemplate, gather their minds, and listen attentively, having heard the Dharma, even for the time of a finger snap, can deeply contemplate: 『The Dharma is well-spoken, and the Sangha are those who have resolved to practice well.』 The merit that this person obtains is immeasurable and boundless. How much more so for good men and good women who can deeply contemplate, gather their minds, and listen attentively, having heard the Dharma, even for the time of a finger snap, can practice truthfully, understanding that all conditioned things are impermanent, all are suffering, all are empty, all dharmas are without self, and that Nirvana is peaceful extinction? Ananda! If in immeasurable and boundless worlds, all sentient beings, in a kshana (extremely short time), a lava (even shorter time), a muhurta (even shorter time), were to simultaneously obtain a human body; having obtained a human body, in a kshana, a lava,
婆、一摩睺多頃，假使一時于阿耨多羅三藐三菩提成等正覺；彼諸如來假使壽命從過去際不可得知，于未來際亦復如是。阿難！假使是等諸眾生中，惟有一人于阿耨多羅三藐三菩提不成正覺，然彼一人為大長者，亦隨壽命從過去際不可得知，于未來際亦復如是。爾時，長者乃至盡形恭敬、尊重、謙下供養彼諸如來，以諸樂具、衣服、飲食、床座、臥具、病瘦湯藥而以供養。彼諸如來入涅槃後起七寶塔，起寶塔已，寶幢、幡蓋、一切花鬘、涂香、末香——盡世所有——恭敬、尊重、謙下供養。阿難！于意云何？時彼長者所得福德寧為多不？」
阿難白言：「若彼長者恭敬、尊重、謙下供養一佛如來，所得福德甚多無量，不可算數、不可思議、無等、無限，何況如是于諸佛所隨其壽命恭敬、尊重、謙下供養？所得福德不可思量。」
佛言：「阿難！如是如是，如汝所說，如是長者所得福德不可思議。是故，阿難！我今以實告汝，若彼長者于諸佛所隨其壽命恭敬、尊重、謙下供養所得福德。若復有人深正思惟、攝心專聽，得聞法已，乃至一彈指頃信解樂欲，法是善說、僧是發心善修行者，信解諸行一切無常、一切苦、一切空、諸法無我、寂滅涅槃，所得福德不可譬類所能知也。阿難！如我先說有二種人得福甚多
【現代漢語翻譯】 現代漢語譯本：佛陀對阿難說：『阿難，假設在極短的時間（一摩睺多頃）內，所有的如來都同時證得無上正等正覺（阿耨多羅三藐三菩提）。這些如來的壽命，從過去的時間來看是無法知曉的，未來也是如此。阿難，假設在這些眾生中，只有一個人沒有證得無上正等正覺，而這個人是一位大長者，他的壽命也同樣從過去的時間來看是無法知曉的，未來也是如此。』 『那時，這位長者甚至在他的一生中都恭敬、尊重、謙卑地供養那些如來，用各種樂器、衣服、食物、床座、臥具和醫藥來供養。那些如來入涅槃后，他建造七寶塔，建造寶塔后，又用寶幢、幡蓋、各種花鬘、涂香、末香——世間所有的一切——來恭敬、尊重、謙卑地供養。阿難，你認為如何？那時那位長者所獲得的福德是多還是少呢？』 阿難回答說：『世尊，如果那位長者恭敬、尊重、謙卑地供養一位佛如來，所獲得的福德就已經非常多，無法衡量、不可思議、無與倫比、無限量，更何況是這樣在諸佛那裡，隨其壽命恭敬、尊重、謙卑地供養呢？所獲得的福德更是無法思量。』 佛陀說：『阿難，是的，是的，正如你所說，這位長者所獲得的福德是不可思議的。所以，阿難，我現在如實告訴你，如果那位長者在諸佛那裡，隨其壽命恭敬、尊重、謙卑地供養所獲得的福德，如果另有人能夠深入正確地思考，收攝心神專心聽聞，聽聞佛法后，甚至只是一個彈指的時間，就信解、樂於接受，認為佛法是善說的，僧眾是發心善修行的人，信解諸行都是無常的、一切都是苦的、一切都是空的、諸法無我、寂滅涅槃，那麼他所獲得的福德是無法用比喻來衡量的。阿難，正如我之前所說，有兩種人獲得的福德非常多。』
【English Translation】 English version: The Buddha said to Ananda, 'Ananda, suppose that in a very short time (a mahurta), all the Tathagatas simultaneously attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The lifespan of these Tathagatas, from the past, is unknowable, and so it is in the future. Ananda, suppose that among these beings, only one person does not attain Anuttara-samyak-sambodhi, and this person is a great elder, whose lifespan is also unknowable from the past, and so it is in the future.' 'At that time, this elder, even throughout his life, respectfully, reverently, and humbly makes offerings to those Tathagatas, using various musical instruments, clothing, food, beds, bedding, and medicine. After those Tathagatas enter Nirvana, he builds seven-jeweled pagodas, and after building the pagodas, he uses jeweled banners, canopies, various flower garlands, scented ointments, and powdered incense—everything in the world—to respectfully, reverently, and humbly make offerings. Ananda, what do you think? Is the merit gained by that elder at that time much or little?' Ananda replied, 'World Honored One, if that elder respectfully, reverently, and humbly makes offerings to one Buddha Tathagata, the merit gained is already very much, immeasurable, inconceivable, incomparable, and limitless. How much more so if he makes offerings to all the Buddhas throughout their lifespans? The merit gained is beyond measure.' The Buddha said, 'Ananda, yes, yes, as you have said, the merit gained by this elder is inconceivable. Therefore, Ananda, I now truthfully tell you, if that elder gains merit by respectfully, reverently, and humbly making offerings to all the Buddhas throughout their lifespans, and if another person can deeply and correctly contemplate, gather their mind and listen attentively, and after hearing the Dharma, even for just a snap of the fingers, believes, understands, and is willing to accept that the Dharma is well-spoken, that the Sangha are those who have resolved to practice well, and believes that all phenomena are impermanent, all is suffering, all is empty, all dharmas are without self, and that Nirvana is the cessation of suffering, then the merit gained by that person cannot be known by any comparison. Ananda, as I said before, there are two kinds of people who gain very much merit.'
，一者、至心為說，二者、專心勤聽。」
爾時，世尊說是偈言：
「為於二種義， 應聽佛所說， 一切漏行盡， 近聖成菩提。 若有說法者， 及聽佛正法， 二俱得福多， 能建諸仙幢。」
爾時，世尊復告阿難：「有二種人共魔波旬極大戰諍。何者為二？一者、至心為說，二者、專心勤聽。何以故？阿難！如是梵行得滿足者，謂善知識及善等侶，善心流注。何以故？阿難！若有眾生遇善知識，遇知識已從生得解脫，乃至老、病、死、憂、悲、苦惱法而得解脫。阿難！此事我昔告諸聲聞，有二因緣能生正見：一者、從他聞法，二者、內正思惟。從他聞者當知從佛所聞，內正思惟者亦從佛知。何以故？阿難！如諸凡夫，佛未出時自無內正思惟；佛出世已，教諸凡夫作如是事。阿難！我觀是義故作是說，內正思惟亦從佛生。」
爾時，世尊說是偈言：
「善哉妙丈夫， 得見增諸智， 若有斷疑者， 令凡得明慧。 見聖者得樂、 共居亦得樂， 不見諸凡愚， 如常有樂者。」
是故，阿難！我為是義隨宜演說，梵行滿足者——諸善知識及善等侶——能生善心，相續流注。何以故？阿難！若有眾生遇善知識得生善心；生善心已，心則得信；心得信已
【現代漢語翻譯】 現代漢語譯本：『第一，以至誠之心宣說；第二，專心致志地聽聞。』
當時，世尊說了這首偈語：
『爲了兩種意義，應當聽聞佛所說，一切煩惱的行為都止息，接近聖賢成就菩提。 如果有說法的人，以及聽聞佛陀正法的人，兩者都能獲得很多福報，能夠建立起諸仙的旗幟。』
當時，世尊又告訴阿難：『有兩種人與魔波旬進行著極其激烈的戰鬥。哪兩種人呢？第一，以至誠之心宣說；第二，專心致志地聽聞。為什麼呢？阿難！像這樣梵行得以圓滿的人，指的是善知識和善友，善心不斷流淌。為什麼呢？阿難！如果有眾生遇到善知識，遇到善知識后就能從生中解脫，乃至從老、病、死、憂、悲、苦惱的法則中解脫。阿難！這件事我以前告訴過諸位聲聞，有兩種因緣能夠產生正見：第一，從他人那裡聽聞佛法；第二，內在進行正確的思考。從他人那裡聽聞，應當知道是從佛陀那裡聽聞；內在進行正確的思考，也是從佛陀那裡得知。為什麼呢？阿難！像那些凡夫，在佛陀沒有出世的時候，自己沒有內在正確的思考；佛陀出世后，教導凡夫做這樣的事情。阿難！我觀察到這個道理，所以這樣說，內在正確的思考也是從佛陀那裡產生的。』
當時，世尊說了這首偈語：
『善哉，奇妙的丈夫，得見能增長智慧，如果有能斷除疑惑的人，能使凡夫獲得明慧。 見到聖者能得到快樂，與聖者同住也能得到快樂，不見到那些凡夫愚人，就像常常有快樂一樣。』
『因此，阿難！我爲了這個道理，隨順時機演說，梵行得以圓滿的人——諸善知識和善友——能夠產生善心，相續不斷地流淌。為什麼呢？阿難！如果有眾生遇到善知識，就能產生善心；產生善心后，心中就會產生信仰；心中產生信仰后，
【English Translation】 English version: 'Firstly, to speak with a sincere heart; secondly, to listen attentively with a focused mind.'
At that time, the World Honored One spoke this verse:
'For two kinds of meaning, one should listen to what the Buddha says, all defiled actions cease, approaching the holy ones, one achieves Bodhi. If there are those who preach the Dharma, and those who listen to the Buddha's true Dharma, both will gain much merit, and be able to erect the banners of the immortals.'
At that time, the World Honored One again told Ananda: 'There are two kinds of people who are engaged in an extremely fierce battle with Mara Papiyas. What are the two? Firstly, to speak with a sincere heart; secondly, to listen attentively with a focused mind. Why is that? Ananda! Those who have fulfilled the Brahma-faring, refer to good teachers and good companions, with good thoughts flowing continuously. Why is that? Ananda! If there are sentient beings who encounter good teachers, having encountered good teachers, they can be liberated from birth, and even from the laws of old age, sickness, death, sorrow, grief, and suffering. Ananda! I have told the Shravakas about this before, there are two causes that can give rise to right view: firstly, hearing the Dharma from others; secondly, internal right contemplation. Hearing from others, one should know that it is from the Buddha; internal right contemplation also comes from the Buddha. Why is that? Ananda! Like those ordinary people, when the Buddha had not yet appeared in the world, they did not have internal right contemplation; after the Buddha appeared in the world, he taught ordinary people to do such things. Ananda! I observe this meaning, therefore I say this, internal right contemplation also arises from the Buddha.'
At that time, the World Honored One spoke this verse:
'Excellent, wonderful man, seeing him increases wisdom, if there are those who can cut off doubts, they can enable ordinary people to gain clear wisdom. Seeing the holy ones brings joy, living with the holy ones also brings joy, not seeing those ordinary foolish people, is like always having joy.'
'Therefore, Ananda! For this meaning, I explain according to the circumstances, those who have fulfilled the Brahma-faring—the good teachers and good companions—can generate good thoughts, flowing continuously. Why is that? Ananda! If there are sentient beings who encounter good teachers, they can generate good thoughts; having generated good thoughts, faith will arise in their hearts; having faith in their hearts,
，所作皆善；所作善已，則得善法；得善法已，安住善法；住善法已，于佛世尊深得敬重、於法僧所亦深敬重，當得聖所愛戒、自在戒、智所贊戒、趣涅槃戒。阿難！如雲降雨小坑滿、小坑滿已大坑滿、大坑滿已小河滿、小河滿已大河滿、大河滿已大海滿。如是，阿難！若有善男子、善女人于諸佛所聞佛說已，得善根力；得善根已，近善知識；近善知識已，得善等侶；得善等侶已，得善流注；得善流注已，得最勝善；得最勝善已，得善心；得善心已，乃至如法、順法、發心修行究竟轉、究竟無垢、究竟梵行、究竟最後。
「阿難！汝觀如是一切外物同時生長，花果成時無有違失。何況汝等所作善行豈有違失？若有違失，無有是處。是故，阿難！汝等應當修行善行，無有眾生修行善行而不得果、有違失者。阿難！我亦曾修一切善行，無有違失。阿難！我本修行菩薩行時，所修一切諸善功德所得果報無有違失。
「阿難！汝觀如來所行道路于彼所有丘陵、坑坎高下平正，屏廁、臭處清凈香潔，株杌、荊棘、藪林、叢草穢惡隱沒善好低首，樹神現身傾側禮拜，城邑巷路所有眾生見佛如來隨佛而行，如來過後各還如故。阿難！汝觀如來於過去世諸佛、菩薩、善知識所、聲聞、緣覺、師僧、父母、耆年、長宿、沙門
【現代漢語翻譯】 現代漢語譯本：所做的一切都是善的；做了善事之後，就能獲得善法；獲得善法之後，就能安住于善法；安住于善法之後，就會對佛世尊深深地敬重，對法和僧團也深深地敬重，將會得到聖者所喜愛的戒律、自在的戒律、智者所讚歎的戒律、導向涅槃的戒律。阿難！就像雨水降落，小坑滿了，小坑滿了之後大坑也滿了，大坑滿了之後小河也滿了，小河滿了之後大河也滿了，大河滿了之後大海也滿了。同樣，阿難！如果善男子、善女人在諸佛那裡聽聞佛的教導后，獲得了善根的力量；獲得善根之後，就會親近善知識；親近善知識之後，就會得到善友；得到善友之後，就會得到善的引導；得到善的引導之後，就會得到最殊勝的善；得到最殊勝的善之後，就會得到善心；得到善心之後，乃至如法、順法地發心修行，最終達到究竟的轉變、究竟的無垢、究竟的梵行、究竟的最後境界。 阿難！你看，一切外物同時生長，開花結果時沒有絲毫差錯。何況你們所做的善行，怎麼會有差錯呢？如果有差錯，那是不可能的。所以，阿難！你們應當修行善行，沒有眾生修行善行而不得果報、有差錯的。阿難！我也曾修行一切善行，沒有差錯。阿難！我過去修行菩薩行時，所修的一切善功德所得的果報也沒有差錯。 阿難！你看如來所走過的道路，那些丘陵、坑洼都變得平坦，廁所、污穢之處都變得清凈香潔，樹樁、荊棘、灌木、雜草等污穢之物都隱沒，美好的事物都顯現出來，樹神現身傾側禮拜，城邑街道的所有眾生見到佛如來都跟隨佛而行，如來過後一切又恢復原樣。阿難！你看如來在過去世對諸佛、菩薩、善知識、聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）、師僧（老師和僧人）、父母、耆年（年長的人）、長宿（有德行的長者）、沙門（出家修行的人）
【English Translation】 English version: Whatever is done is good; having done good, one obtains good Dharma; having obtained good Dharma, one dwells in good Dharma; having dwelt in good Dharma, one deeply respects the Buddha, the World Honored One, and also deeply respects the Dharma and the Sangha, and will obtain the precepts loved by the noble ones, the precepts of freedom, the precepts praised by the wise, the precepts that lead to Nirvana. Ananda! Just as when rain falls, a small pit fills, and when the small pit is full, a large pit fills, and when the large pit is full, a small river fills, and when the small river is full, a large river fills, and when the large river is full, the great ocean fills. Likewise, Ananda! If a good man or a good woman, having heard the Buddha's teachings from the Buddhas, obtains the power of good roots; having obtained good roots, they will draw near to good teachers; having drawn near to good teachers, they will obtain good companions; having obtained good companions, they will obtain good guidance; having obtained good guidance, they will obtain the most excellent good; having obtained the most excellent good, they will obtain a good mind; having obtained a good mind, they will, in accordance with the Dharma, in accordance with the law, initiate practice, ultimately transforming, ultimately becoming pure, ultimately practicing the Brahma-faring, ultimately reaching the final state. Ananda! Observe how all external things grow simultaneously, and when flowers and fruits mature, there is no error. How much less could there be error in the good deeds you perform? If there were error, it would be impossible. Therefore, Ananda! You should cultivate good deeds, for there is no being who cultivates good deeds and does not receive the fruit, or who experiences error. Ananda! I too have cultivated all good deeds, and there was no error. Ananda! When I was practicing the Bodhisattva path, the fruits of all the good merits I cultivated were without error. Ananda! Observe how the path the Tathagata has walked becomes level, with hills and pits smoothed out, and how toilets and foul places become clean and fragrant, and how stumps, thorns, thickets, and weeds disappear, and good things appear, and how tree spirits appear and bow in reverence, and how all beings in cities and streets follow the Buddha, and after the Tathagata passes, everything returns to its original state. Ananda! Observe how the Tathagata, in past lives, treated the Buddhas, Bodhisattvas, good teachers, Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who awaken on their own), teachers and monks, parents, elders, senior practitioners, and Sramanas (ascetics)
、婆羅門傾側稽首，獲得如是最勝果報——一切外物見諸佛已，應低首者即便低首、高者令下、下者令高、高下諸處皆悉平正。
「阿難！汝觀一切愚癡凡夫，于諸尊長不修恭敬，亦不禮拜，憍慢自恃，為慢所害、為慢所纏。
「阿難！汝觀如來網縵手足，一切皆以善行所得。
「阿難！汝觀如來本修善行——佈施、愛語、利行、同事——以此善行攝護眾生，不作分別，此是我父、此是我母、兄弟、姊妹、親戚、善友。阿難！我于眾生一味平等，心無差別。阿難！我于久遠無有眾生而不攝受——佈施愛語、利行同事——如是攝護愚癡凡夫，然彼不知，以已善根福德因緣，生死本際受諸果報。阿難！我于眾生與其善根所得福樂，多於自身修諸善業所得果報。阿難！一切世間所有樂具皆悉無常，是變易法，如此樂具是無常故。我本修行菩薩行時，為諸凡愚成熟佛道，令得無為聖、無漏樂——是無漏樂常不變易，更不敗壞。是故，阿難！如是聖智當修諸業，如是聖智修諸業者是名正業。
「如是，阿難！我本亦曾以此聖智修諸善業。阿難！我亦更說諸餘善行。若有眾生為涅槃故，乃至發心作少善根，種諸種子——聞佛如來說諸妙法深解義趣、憶念如來，心生愛敬，有抆淚者、長嘆者毛豎者——若墮
【現代漢語翻譯】 現代漢語譯本：婆羅門傾身低頭行禮，獲得瞭如此殊勝的果報——當一切外物見到諸佛時，應該低頭的就低頭，高的令其降低，低的令其升高，高低之處都變得平正。 阿難！你看看那些愚癡的凡夫，對於尊長不修習恭敬，也不禮拜，驕傲自大，被傲慢所傷害，被傲慢所纏縛。 阿難！你看看如來手足上的網縵紋路，這一切都是通過善行獲得的。 阿難！你看看如來過去所修的善行——佈施、愛語、利行、同事——用這些善行來攝護眾生，不作分別，這是否是我的父親、母親、兄弟、姐妹、親戚、善友。阿難！我對眾生一視同仁，心中沒有差別。阿難！我從久遠以來，沒有不攝受的眾生——用佈施、愛語、利行、同事——這樣攝護愚癡的凡夫，然而他們卻不知道，他們以自己善根福德的因緣，在生死輪迴中承受各種果報。阿難！我給予眾生善根所得到的福樂，比我自己修習各種善業所得到的果報還要多。阿難！世間一切的快樂都是無常的，是會變化的，因為這些快樂是無常的。我過去修行菩薩道時，爲了讓那些凡夫愚人成熟佛道，讓他們得到無為的聖樂、無漏的快樂——這種無漏的快樂是恒常不變的，不會敗壞的。所以，阿難！這樣的聖智應當修習各種善業，這樣的聖智修習各種善業才叫做正業。 阿難！我過去也曾用這樣的聖智修習各種善業。阿難！我還要再說一些其他的善行。如果有眾生爲了涅槃的緣故，乃至發心做少許善根，種下各種種子——聽聞佛陀宣說各種微妙的佛法，深刻理解其中的意義，憶念如來，心中生起愛敬，有的人會擦拭眼淚，有的人會發出長嘆，有的人會汗毛豎立——如果墮入
【English Translation】 English version: The Brahmin bowed his head in reverence and received such supreme karmic results—when all external things see the Buddhas, those who should bow will bow, those who are high will be lowered, those who are low will be raised, and all places of high and low will become level. Ananda! Observe all the foolish ordinary beings, who do not cultivate respect for their elders, nor do they bow, they are arrogant and self-reliant, harmed by arrogance, and entangled by arrogance. Ananda! Observe the webbed hands and feet of the Tathagata, all of which are obtained through good deeds. Ananda! Observe the good deeds that the Tathagata cultivated in the past—giving, loving speech, beneficial actions, and cooperation—using these good deeds to protect sentient beings, without making distinctions, whether they are my father, mother, brothers, sisters, relatives, or good friends. Ananda! I treat all sentient beings equally, without any difference in my heart. Ananda! From a long time ago, there has not been a single sentient being that I have not embraced—through giving, loving speech, beneficial actions, and cooperation—thus protecting foolish ordinary beings, yet they do not know that, through the causes and conditions of their own good roots and merits, they receive various karmic results in the cycle of birth and death. Ananda! The happiness and joy that I give to sentient beings through their good roots is more than the karmic results I obtain from cultivating various good deeds myself. Ananda! All the pleasures in the world are impermanent, they are subject to change, because these pleasures are impermanent. When I was practicing the Bodhisattva path in the past, in order to mature the path of Buddhahood for those foolish ordinary beings, to let them obtain the unconditioned sacred joy, the un-leaking joy—this un-leaking joy is constant and unchanging, it will not be destroyed. Therefore, Ananda! Such sacred wisdom should cultivate various good deeds, and such sacred wisdom cultivating various good deeds is called right action. Ananda! In the past, I also used such sacred wisdom to cultivate various good deeds. Ananda! I will also speak of other good deeds. If there are sentient beings who, for the sake of Nirvana, even if they generate the intention to do a little good root, plant various seeds—hearing the Buddha expound various wonderful Dharma, deeply understanding its meaning, remembering the Tathagata, generating love and respect in their hearts, some will wipe away tears, some will sigh deeply, some will have their hair stand on end—if they fall into
地獄、畜生、餓鬼，無有是處；若於菩提不得究竟，亦無是處。阿難！復有眾生憶念如來，於法覺悟，有流淚者、毛豎者、嘆息者，阿難！莫作異觀，彼諸眾生墮于惡道——地獄、畜生、餓鬼——中者，無有是處。是故，阿難！汝莫放逸，應勤方便修諸善業。
「阿難！諸佛世尊以不放逸得證菩提，及助道法亦以不放逸故得。阿難！若有如是善受教者、求利益者、求安樂者、求憐愍者，起悲愍心應如是作。所應作者我已作竟，汝等今者亦應當作，勿令如是真道斷絕，又復勿令佛正法眼而有隱沒。阿難！汝應如是令佛法眼使得久住，各於人天廣行流佈。阿難！我今以是正法寶藏付囑于汝，勿令毀滅，應如是作，是我教法。」
大悲經教品第十四
爾時，慧命阿難白佛言：「世尊！我今云何修行法眼？若我修行佛正法眼，云何久住于諸天人廣行流佈？世尊！我復云何結集法眼？云何顯說？」
作是語已，佛告阿難：「我滅度后，有諸大德諸比丘眾集法毗尼時，彼大德摩訶迦葉最為上首。阿難！時彼大德諸比丘眾當如是問：『世尊何處說大阿波陀那？何處說摩訶尼陀那？何處說大集法？何處說五三法？何處諸天來問？何處天帝釋問？何處諸天來下？何處說梵網經？』如是次第，彼諸比丘復當問汝：
【現代漢語翻譯】 現代漢語譯本 地獄、畜生、餓鬼這三種惡道，是沒有可能存在的；如果不能在菩提（覺悟）上得到究竟的解脫，也是不可能的。阿難！還有眾生憶念如來，在佛法中覺悟，有的人會流淚、汗毛豎立、嘆息。阿難！不要認為他們會墮入惡道——地獄、畜生、餓鬼——這是不可能的。所以，阿難！你不要放逸，應該勤奮修行各種善業。 阿難！諸佛世尊都是因為不放逸而證得菩提，以及助道的法門也是因為不放逸而得到的。阿難！如果有這樣善於接受教誨的人、追求利益的人、追求安樂的人、追求憐憫的人，發起悲憫之心，就應該這樣做。我所應該做的已經做完了，你們現在也應當去做，不要讓這樣的真道斷絕，也不要讓佛的正法眼隱藏起來。阿難！你應該讓佛法眼得以長久住世，在人天之間廣泛流傳。阿難！我現在把這正法寶藏託付給你，不要讓它毀滅，應該這樣做，這是我的教法。 《大悲經》教品第十四 這時，慧命阿難對佛說：『世尊！我現在應該如何修行法眼？如果我修行佛的正法眼，如何才能讓它長久住世，在諸天人之間廣泛流傳？世尊！我又應該如何結集法眼？如何顯說？』 說完這些話后，佛告訴阿難：『我滅度后，會有各位大德比丘眾集結法和毗尼（戒律）時，那位大德摩訶迦葉（佛陀十大弟子之一，以頭陀苦行著稱）將是首領。阿難！那時，各位大德比丘眾會這樣問：『世尊在何處說了《大阿波陀那》（譬喻經）？在何處說了《摩訶尼陀那》（大因緣經）？在何處說了《大集法》（佛陀教法的彙集）？在何處說了《五三法》（五蘊、三界等）？在何處有諸天來請問？在何處天帝釋（帝釋天，佛教的護法神）來請問？在何處諸天降臨？在何處說了《梵網經》（菩薩戒經）？』像這樣依次詢問，那些比丘們還會問你：』
【English Translation】 English version There is no possibility of hell, animals, or hungry ghosts; if one does not attain ultimate liberation in Bodhi (enlightenment), that is also impossible. Ananda! There are also beings who remember the Tathagata (Buddha), awaken to the Dharma, and some will shed tears, have their hair stand on end, or sigh. Ananda! Do not think that they will fall into evil paths—hell, animals, or hungry ghosts—that is impossible. Therefore, Ananda! You should not be negligent, but should diligently cultivate all good deeds. Ananda! All Buddhas, World Honored Ones, attain Bodhi through non-negligence, and the methods that aid the path are also obtained through non-negligence. Ananda! If there are those who are good at receiving teachings, those who seek benefit, those who seek happiness, those who seek compassion, and who generate a compassionate heart, they should act in this way. What I should have done, I have already done. You should also do it now. Do not let this true path be cut off, and do not let the Buddha's Right Dharma Eye be hidden. Ananda! You should ensure that the Buddha's Dharma Eye can abide for a long time, and spread widely among humans and gods. Ananda! I now entrust this treasure of the Right Dharma to you. Do not let it be destroyed. You should act in this way. This is my teaching. The Fourteenth Chapter on Teachings from the Great Compassion Sutra At that time, the Venerable Ananda said to the Buddha: 'World Honored One! How should I now cultivate the Dharma Eye? If I cultivate the Buddha's Right Dharma Eye, how can I make it abide for a long time and spread widely among gods and humans? World Honored One! How should I compile the Dharma Eye? How should I explain it?' After saying these words, the Buddha told Ananda: 'After my Parinirvana (death), when the great virtuous Bhikkhus (monks) gather to compile the Dharma and Vinaya (monastic rules), the great virtuous Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) will be the leader. Ananda! At that time, those great virtuous Bhikkhus will ask: 'Where did the World Honored One speak the Maha Apadana (Parable Sutra)? Where did he speak the Maha Nidana (Great Cause Sutra)? Where did he speak the Maha Samgiti (Compilation of the Buddha's Teachings)? Where did he speak the Five Threes (Five Aggregates, Three Realms, etc.)? Where did the gods come to ask questions? Where did Sakra (Indra, the king of gods) come to ask questions? Where did the gods descend? Where was the Brahma Net Sutra (Bodhisattva Precepts Sutra) spoken?' In this order, those Bhikkhus will also ask you:'
『阿難！佛在何處說修多羅？何處說祇夜？何處說毗耶迦羅那？何處說伽陀？何處說憂陀那？何處說尼陀那？何處說伊帝毗利多迦？何處說阇多迦？何處說毗弗略？何處說阿波陀那？何處說阿浮陀達磨？何處說憂波提舍？阿難！佛在何處說聲聞藏？佛在何處說緣覺藏？佛在何處說菩薩藏？』
「阿難！時彼比丘如是問已，汝應如是答：『如是我聞：一時佛在摩伽陀國菩提樹下初成正覺；如是我聞：一時佛在伽耶城；如是我聞：一時佛在摩伽陀國阿阇波羅尼拘陀樹下修苦行處；如是我聞：一時佛在波羅捺仙人住處鹿野苑中；如是我聞：一時佛在耆阇崛山；如是我聞：一時佛在毗富羅山；如是我聞：一時佛在摩伽陀國鞞提訶山；如是我聞：一時佛在王舍城仙人山中大黑方石；如是我聞：一時佛在舍衛國祇樹給孤獨園；如是我聞：一時佛在毗舍離城菴羅樹園；如是我聞：一時佛在毗舍離獼猴池邊大林精舍重閣講堂；如是我聞：一時佛在瞻波城竭伽池邊；如是我聞：一時佛在伽耶城伽耶山頂；如是我聞：一時佛在拘睒彌國瞿師羅園；如是我聞：一時佛在娑枳多城阿逾阇園迦羅迦林；如是我聞：一時佛在釋種住處迦毗羅城尼拘陀園；如是我聞：一時佛在波離弗城鳩鳩吒園；如是我聞：一時佛在摩偷羅城頻陀林中；如是我聞
【現代漢語翻譯】 現代漢語譯本： 『阿難！佛陀在何處宣說修多羅（Sutra，經）？何處宣說祇夜（Geya，應頌）？何處宣說毗耶迦羅那（Vyakaran，記別）？何處宣說伽陀（Gatha，偈頌）？何處宣說憂陀那（Udana，自說）？何處宣說尼陀那（Nidana，因緣）？何處宣說伊帝毗利多迦（Itivuttaka，如是語）？何處宣說阇多迦（Jataka，本生）？何處宣說毗弗略（Vaipulya，方廣）？何處宣說阿波陀那（Avadana，譬喻）？何處宣說阿浮陀達磨（Abhutadharma，未曾有法）？何處宣說憂波提舍（Upadesha，論議）？阿難！佛陀在何處宣說聲聞藏（Sravaka Pitaka，聲聞乘經典）？佛陀在何處宣說緣覺藏（Pratyekabuddha Pitaka，緣覺乘經典）？佛陀在何處宣說菩薩藏（Bodhisattva Pitaka，菩薩乘經典）？』
『阿難！當有比丘這樣問時，你應該這樣回答：『如是我聞：一時，佛陀在摩伽陀國（Magadha）菩提樹下初成正覺；如是我聞：一時，佛陀在伽耶城（Gaya）；如是我聞：一時，佛陀在摩伽陀國阿阇波羅尼拘陀樹（Ajapala Nigrodha）下修苦行處；如是我聞：一時，佛陀在波羅捺（Varanasi）仙人住處鹿野苑中；如是我聞：一時，佛陀在耆阇崛山（Grdhrakuta）；如是我聞：一時，佛陀在毗富羅山（Vipula）；如是我聞：一時，佛陀在摩伽陀國鞞提訶山（Vaideha）；如是我聞：一時，佛陀在王舍城（Rajagrha）仙人山中大黑方石；如是我聞：一時，佛陀在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika）；如是我聞：一時，佛陀在毗舍離城（Vaisali）菴羅樹園（Amra）；如是我聞：一時，佛陀在毗舍離獼猴池邊大林精舍重閣講堂；如是我聞：一時，佛陀在瞻波城（Champa）竭伽池邊；如是我聞：一時，佛陀在伽耶城伽耶山頂；如是我聞：一時，佛陀在拘睒彌國（Kaushambi）瞿師羅園（Ghoshira）；如是我聞：一時，佛陀在娑枳多城（Saketa）阿逾阇園（Ayodhya）迦羅迦林；如是我聞：一時，佛陀在釋種（Sakya）住處迦毗羅城（Kapilavastu）尼拘陀園；如是我聞：一時，佛陀在波離弗城（Pataliputra）鳩鳩吒園（Kukkuta）；如是我聞：一時，佛陀在摩偷羅城（Mathura）頻陀林中；如是我聞：』
【English Translation】 English version: 'Ananda! Where did the Buddha preach the Sutra (修多羅)? Where did he preach the Geya (祇夜)? Where did he preach the Vyakarana (毗耶迦羅那)? Where did he preach the Gatha (伽陀)? Where did he preach the Udana (憂陀那)? Where did he preach the Nidana (尼陀那)? Where did he preach the Itivuttaka (伊帝毗利多迦)? Where did he preach the Jataka (阇多迦)? Where did he preach the Vaipulya (毗弗略)? Where did he preach the Avadana (阿波陀那)? Where did he preach the Abhutadharma (阿浮陀達磨)? Where did he preach the Upadesha (憂波提舍)? Ananda! Where did the Buddha preach the Sravaka Pitaka (聲聞藏)? Where did the Buddha preach the Pratyekabuddha Pitaka (緣覺藏)? Where did the Buddha preach the Bodhisattva Pitaka (菩薩藏)?'
'Ananda! When a Bhikkhu asks this, you should answer like this: 『Thus have I heard: At one time, the Buddha, having just attained enlightenment, was under the Bodhi tree in the Magadha (摩伽陀) country; Thus have I heard: At one time, the Buddha was in the city of Gaya (伽耶); Thus have I heard: At one time, the Buddha was at the place of ascetic practice under the Ajapala Nigrodha (阿阇波羅尼拘陀) tree in the Magadha country; Thus have I heard: At one time, the Buddha was in the Deer Park at Isipatana (鹿野苑), the abode of the Rishis in Varanasi (波羅捺); Thus have I heard: At one time, the Buddha was on Mount Grdhrakuta (耆阇崛山); Thus have I heard: At one time, the Buddha was on Mount Vipula (毗富羅); Thus have I heard: At one time, the Buddha was on Mount Vaideha (鞞提訶) in the Magadha country; Thus have I heard: At one time, the Buddha was on the great black stone in the Rishis' mountain in Rajagrha (王舍城); Thus have I heard: At one time, the Buddha was in the Jetavana Anathapindika (祇樹給孤獨園) in Sravasti (舍衛國); Thus have I heard: At one time, the Buddha was in the Amra (庵羅) grove in the city of Vaisali (毗舍離); Thus have I heard: At one time, the Buddha was in the great forest monastery with its multi-storied lecture hall by the Monkey Pond in Vaisali; Thus have I heard: At one time, the Buddha was by the Kalgaka Pond in the city of Champa (瞻波); Thus have I heard: At one time, the Buddha was on the summit of Mount Gaya in the city of Gaya; Thus have I heard: At one time, the Buddha was in the Ghoshira (瞿師羅) garden in the country of Kaushambi (拘睒彌); Thus have I heard: At one time, the Buddha was in the Ayodhya (阿逾阇) garden, the Kalaka forest in the city of Saketa (娑枳多); Thus have I heard: At one time, the Buddha was in the Nigrodha (尼拘陀) garden in the city of Kapilavastu (迦毗羅城), the abode of the Sakyas (釋種); Thus have I heard: At one time, the Buddha was in the Kukkuta (鳩鳩吒) garden in the city of Pataliputra (波離弗); Thus have I heard: At one time, the Buddha was in the Vindhya forest in the city of Mathura (摩偷羅); Thus have I heard:』
：一時佛在拘尸那城力士生地阿利羅跋提河邊娑羅雙樹間。』
「阿難！以如是次第，在在處處佛所說法、在在處處大眾所集，隨其時節、隨其句義、隨其因緣、隨其問答發起因緣；隨所為人、隨所為事，為欲分別顯其智故，隨其名味句義次第種種演說；隨彼由緒、有因、有緣，善義、善味廣為人說；佛說經已，一切大眾皆大歡喜，頂戴奉行。
「阿難！汝應如是結集法眼，如是分別種種顯說如來、應供、正遍知說如是語，如是我聞。」
一時已，大地極惡六種震動，甚大可畏，令人毛豎。當於爾時，此三千大千世界六種震動現十八相——東踴西沒、西踴東沒、南踴北沒、北踴南沒、中踴邊沒、邊踴中沒。十八相者：動、遍動、等遍動、踴、遍踴、等遍踴、震、遍震、等遍震、吼、遍吼、等遍吼、起、遍起、等遍起、覺、遍覺、等遍覺。
當於爾時無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵、護世、人非人等悲啼流淚，作如是言：「婆伽婆！涅槃太速。修伽陀！涅槃太速。世間眼目隱沒太速，世間盲冥無目太速。」
慧命阿難悲啼流淚亦作是言：「婆伽婆！涅槃太速。修伽陀！涅槃太速。世間眼目隱沒太速，世間盲冥無目太速，世間導師隱沒太速。」
爾時，世尊復告阿難：「汝莫憂悲。一切有為——生法、有法、分別法、覺知法、因緣生法、滅壞法——若不壞者，無有是處。阿難！汝于長夜以身、口、意慈孝如來，無量安樂，心無有二，無瞋、無恨、無有怨嫌。阿難！汝以如是當得大神通、大功德，廣大無量，猶如甘露、第一甘露、盡甘露際。是故，阿難！汝于梵行亦復應當以身、口、意恭敬供養，亦當如我應如是學。何以故？阿難！我滅度後於未來世法欲盡時最後五百年，持戒朋黨、正法朋黨將欲盡滅；破戒、非法朋黨熾盛，誹謗正法，壽命短促。眾生壞時，法滅壞時、比丘僧壞時，阿難！當於爾時驚畏恐懼。有諸比丘不修身、不修心、不修戒、不修慧。彼等不修身、戒、心、慧者貪著六處。何等為六？一者、貪著缽，二者、貪著衣，三者、貪著食，四者、貪著床座，五者、貪著房舍，六者、病瘦因緣貪著湯藥。彼等貪求勝妙衣缽乃至上好眾味藥故，更共鬥諍、迭相言訟，上至官司，口如刀劍，互相誹謗，迭共憎嫉。如是，為彼衣缽、飲食、床座、房舍、湯藥因緣共相憎嫉，心不純熟，濁心相向。是故，阿難！汝于梵行身、口、意慈當好供給，具足供養。于諸梵行若見、若聞，若粗、若細，若信、若行，當於彼所莫起惱亂，應如是學。何以故？阿難！當於
【現代漢語翻譯】 現代漢語譯本 那時，世尊又告訴阿難：『你不要憂愁悲傷。一切有為法——生法（產生之法）、有法（存在之法）、分別法（區分之法）、覺知法（感知之法）、因緣生法（因緣和合而生之法）、滅壞法（消亡之法）——如果不是會壞滅的，那是不可能的。阿難！你長久以來以身、口、意慈愛孝順如來，得到無量的安樂，心中沒有二心，沒有嗔恨、沒有怨恨、沒有嫌隙。阿難！你因此將獲得大神通、大功德，廣大無量，猶如甘露、第一甘露、直至甘露的盡頭。所以，阿難！你對於梵行（清凈的修行）也應當以身、口、意恭敬供養，也應當像我一樣如此學習。為什麼呢？阿難！我滅度后，在未來世法將要衰敗時，最後的五百年，持戒的團體、正法的團體將要滅盡；破戒、非法的團體熾盛，誹謗正法，壽命短促。眾生壞滅時，佛法壞滅時、比丘僧團壞滅時，阿難！你應當在那時感到驚恐畏懼。有些比丘不修身、不修心、不修戒、不修慧。他們不修身、戒、心、慧，貪著六處。哪六處呢？一者、貪著缽（僧人所用的食器），二者、貪著衣，三者、貪著食物，四者、貪著床座，五者、貪著房舍，六者、因病瘦而貪著湯藥。他們貪求上好的衣缽乃至上好的美味藥，因此互相爭鬥、互相訴訟，甚至告到官府，口如刀劍，互相誹謗，互相憎恨嫉妒。這樣，爲了衣缽、飲食、床座、房舍、湯藥的緣故互相憎恨嫉妒，心不純凈，以污濁的心相對。所以，阿難！你對於梵行，應當以身、口、意慈愛好好地供給，具足供養。對於所有梵行者，無論是見到、聽到，無論是粗略的、細微的，無論是信奉的、修行的，都不要對他們生起惱亂，應當如此學習。為什麼呢？阿難！應當在
【English Translation】 English version At that time, the World Honored One further said to Ananda: 'Do not be sorrowful or grieved. All conditioned things—the law of birth, the law of existence, the law of distinction, the law of perception, the law of arising from causes and conditions, the law of destruction—if they were not to perish, that would be impossible. Ananda! For a long time, you have been kind and filial to the Tathagata with your body, speech, and mind, experiencing immeasurable peace and joy, with no duality in your heart, no anger, no hatred, and no resentment. Ananda! Because of this, you will attain great supernatural powers and great merit, vast and immeasurable, like nectar, the supreme nectar, reaching the end of nectar. Therefore, Ananda! You should also respectfully offer to the pure conduct (Brahmacarya) with your body, speech, and mind, and you should learn in this way as I do. Why is that? Ananda! After my Parinirvana, in the future when the Dharma is about to decline, in the last five hundred years, the groups upholding the precepts and the groups upholding the true Dharma will be about to perish; the groups breaking the precepts and the groups of non-Dharma will flourish, slandering the true Dharma, and their lifespans will be short. When sentient beings are destroyed, when the Dharma is destroyed, when the Sangha of Bhikkhus is destroyed, Ananda! You should be alarmed and fearful at that time. There will be some Bhikkhus who do not cultivate their bodies, do not cultivate their minds, do not cultivate the precepts, and do not cultivate wisdom. Those who do not cultivate their bodies, precepts, minds, and wisdom will be attached to the six places. What are the six? First, attachment to the bowl (used by monks), second, attachment to clothing, third, attachment to food, fourth, attachment to beds, fifth, attachment to dwellings, and sixth, attachment to medicine due to illness and weakness. Because they crave superior bowls and clothing, and even the best-tasting medicine, they will fight and litigate with each other, even going to court, their mouths like swords, slandering each other, and hating and envying each other. Thus, for the sake of bowls, clothing, food, beds, dwellings, and medicine, they will hate and envy each other, their minds impure, facing each other with defiled minds. Therefore, Ananda! You should kindly provide for the pure conduct with your body, speech, and mind, and offer them completely. For all those who practice the pure conduct, whether seen or heard, whether coarse or subtle, whether believing or practicing, you should not cause them any disturbance, and you should learn in this way. Why is that? Ananda! You should at
爾時極大怖畏——命濁、劫濁、眾生濁、見濁、煩惱濁——俗人爾時極受諸苦，為苦所中、為苦所惱、為極饑饉、為極病疫、為賊所惱、亢旱、水災、為諸螽蟲種種惱觸。
「阿難！時彼婆羅門、長者、居士雖復如是為苦所惱、為苦所切，猶有凈信、恭敬、尊重於佛、法、僧，數數得生具足深信。彼以信佛、法、僧因緣，於一比丘亦生深信，修行佈施、作諸功德、受持禁戒、讀誦受持、為人解說。有聽受者得聞法已，心生愛敬，歡喜踴悅，如法修行種諸善根，以此善根身壞命終得生善道——諸天人中。
「阿難！汝觀如是諸惡比丘，當以信心舍家出家，得出家已貪著衣缽六種因緣墮三惡道；在家俗人為苦所惱尚生敬信，以信善根得生善道。是故，阿難！應正身律儀、口律儀、意律儀，當作是念：『愿我敬信速得具足，愿我深心正直具足，愿我身心具善思惟。』何以故？阿難！身、口、意業不善思惟有五種過。何者為五？一者、妄語，二者、兩舌，三者、綺語，四者、貪慾，五者、身壞命終墮三惡道，生地獄中。
「阿難！善思惟者當得五種功德利益。何者為五？一者、不妄語，二者、不兩舌，三者、不綺語，四者、不貪慾，五者、身壞命終得生善道——諸天人中。
「複次，阿難！若人斗諍
【現代漢語翻譯】 現代漢語譯本：那時，人們極度恐懼——命濁（壽命縮短）、劫濁（災難頻發）、眾生濁（眾生道德敗壞）、見濁（邪見盛行）、煩惱濁（煩惱熾盛）——俗人那時極受各種痛苦，被痛苦纏繞、被痛苦折磨，遭受極度的饑荒、極度的瘟疫，被盜賊侵擾，經歷乾旱、水災，被各種蝗蟲侵擾。 阿難！那時，婆羅門（古印度祭司階層）、長者（地方賢達）、居士（在家信徒）即使被痛苦纏繞、被痛苦折磨，仍然對佛、法、僧懷有清凈的信心、恭敬和尊重，常常生起堅定的信心。他們因為對佛、法、僧的信仰，對一位比丘也生起深厚的信心，修行佈施、行各種功德、受持戒律、讀誦受持佛法、為他人講解佛法。那些聽聞佛法的人，聽聞後心生愛敬，歡喜踴躍，如法修行，種下各種善根，以此善根，身壞命終后得生善道——諸天人之中。 阿難！你看這些惡劣的比丘，本應以信心舍家出家，出家后卻貪著衣缽，因六種因緣墮入三惡道；而那些在家的俗人，雖然被痛苦纏繞，卻仍然生起敬信，憑藉信心的善根得生善道。因此，阿難！應當端正身律儀、口律儀、意律儀，應當這樣想：『愿我的敬信迅速圓滿，愿我的深心正直圓滿，愿我的身心具足善思惟。』為什麼呢？阿難！身、口、意業不善思惟有五種過失。哪五種呢？第一是妄語，第二是兩舌，第三是綺語，第四是貪慾，第五是身壞命終墮入三惡道，生地獄中。 阿難！善思惟的人將獲得五種功德利益。哪五種呢？第一是不妄語，第二是不兩舌，第三是不綺語，第四是不貪慾，第五是身壞命終得生善道——諸天人之中。 再者，阿難！如果有人爭鬥
【English Translation】 English version: At that time, there was great fear—the turbidity of life (shortened lifespans), the turbidity of the kalpa (frequent disasters), the turbidity of beings (moral decay of beings), the turbidity of views (prevalence of wrong views), and the turbidity of afflictions (intense afflictions)—laypeople at that time suffered greatly from various pains, were surrounded by pain, tormented by pain, experienced extreme famine, extreme epidemics, were troubled by thieves, experienced droughts, floods, and were afflicted by various locusts. Ananda! At that time, even though Brahmins (ancient Indian priestly class), elders (local dignitaries), and lay practitioners (householder devotees) were troubled by pain and tormented by pain, they still had pure faith, respect, and reverence for the Buddha, Dharma, and Sangha, and frequently developed deep faith. Because of their faith in the Buddha, Dharma, and Sangha, they also developed deep faith in a single bhikkhu (monk), practiced giving, performed various meritorious deeds, upheld precepts, recited and upheld the Dharma, and explained the Dharma to others. Those who heard the Dharma, after hearing it, developed love and respect, rejoiced and were delighted, practiced according to the Dharma, and planted various roots of goodness. With these roots of goodness, after the body breaks and life ends, they were born in good realms—among the devas (gods) and humans. Ananda! You see these evil bhikkhus, who should have left home with faith, but after leaving home, they became attached to robes and bowls, and due to six causes, fell into the three evil realms. While those laypeople at home, though troubled by pain, still developed reverence and faith, and through the good roots of faith, were born in good realms. Therefore, Ananda! One should rectify the bodily conduct, speech conduct, and mind conduct, and should think thus: 『May my reverence and faith quickly become complete, may my deep mind become upright and complete, may my body and mind be complete with good contemplation.』 Why is that? Ananda! Unwholesome contemplation of body, speech, and mind has five faults. What are the five? First is false speech, second is divisive speech, third is frivolous speech, fourth is greed, and fifth is falling into the three evil realms after the body breaks and life ends, being born in hell. Ananda! Those who contemplate well will obtain five meritorious benefits. What are the five? First is not false speech, second is not divisive speech, third is not frivolous speech, fourth is not greed, and fifth is being born in good realms—among the devas and humans—after the body breaks and life ends. Furthermore, Ananda! If people quarrel
、毀呰、言訟違競相對，心不調柔、濁心變壞者有五過失。一者、妄語，二者、兩舌，三者、于諸持戒不生敬信，四者、晝夜憂苦惡意而住，五者、身壞命終墮三惡道，生地獄中。
「阿難！若復有人心住慈善，當得十一種功德利益。何者十一？一者、睡眠得安隱，悟則心歡喜，二者、不見惡夢，三者、人非人愛，四者、諸天擁護，五者、毒不能害，六者、刀箭不傷，七者、火所不燒，八者、水所不溺，九者、常得好衣、肴膳、飲食、床座、臥具、病瘦湯藥，十者、得上人法，十一者、身壞命終得生梵天。阿難！心住慈善得此十一功德利益。
「是故，阿難！若我現在及滅度后，自然法燈、自作法歸，莫求他燈、莫求他歸。阿難！云何比丘自然法燈、自作法歸，不求他燈、不求他歸？阿難！若有比丘觀內身、循身觀、勤精進，繫念一心，除世貪憂。如是觀內身、循身觀——觀內受、內心、內法——勤精進，繫念一心除世貪憂，阿難！是為比丘自然法燈，自作法歸，不求他燈、不求他歸。是故，阿難！我為導師，于諸聲聞所應作者我已作竟，汝等今者應如是作。此是我之教法，當於阿蘭若處、冢間樹下、空舍露地，應當一心勤修止觀，思滅苦本，慎莫放逸；汝若放逸，后必憂悔。」
爾時，世尊說是
【現代漢語翻譯】 現代漢語譯本： 佛陀說，『阿難，如果有人譭謗、責罵、爭論、互相競爭，內心不調柔、心懷污濁和變壞，會有五種過失。第一，是妄語；第二，是兩舌；第三，是對持戒的人不生敬信；第四，是日夜憂愁苦惱，心懷惡意；第五，是身壞命終后墮入三惡道，生於地獄之中。』 『阿難，如果有人心懷慈悲，將會獲得十一種功德利益。是哪十一種呢？第一，睡眠安穩，醒來時心生歡喜；第二，不做惡夢；第三，受人與非人喜愛；第四，受諸天神擁護；第五，毒藥不能傷害；第六，刀箭不能損傷；第七，火不能燒燬；第八，水不能淹沒；第九，常得好的衣服、佳餚、飲食、床座、臥具、病時的湯藥；第十，獲得上人法（指修行證悟的境界）；第十一，身壞命終后得生梵天。阿難，心懷慈悲能獲得這十一種功德利益。』 『因此，阿難，無論是我現在還是我滅度之後，你們都要以自己為法的明燈，以自己為法的歸宿，不要尋求其他的明燈，不要尋求其他的歸宿。阿難，如何才能讓比丘以自己為法的明燈，以自己為法的歸宿，不尋求其他的明燈，不尋求其他的歸宿呢？阿難，如果比丘觀察自己的身體，依循身體的實相來觀察，勤奮精進，繫念一心，去除世間的貪慾和憂愁。像這樣觀察自己的身體，依循身體的實相來觀察——觀察自己的感受、內心、心法——勤奮精進，繫念一心，去除世間的貪慾和憂愁。阿難，這就是比丘以自己為法的明燈，以自己為法的歸宿，不尋求其他的明燈，不尋求其他的歸宿。因此，阿難，我作為導師，對於所有聲聞弟子應該做的事情，我已經做完了，你們現在應當像這樣去做。這是我的教法，你們應當在寂靜的處所、墳墓之間、樹下、空屋、露天的地方，應當一心勤修止觀，思考滅苦的根本，謹慎不要放逸；如果你們放逸，將來必定會憂愁後悔。』 當時，世尊說完這些話。
【English Translation】 English version: The Buddha said, 'Ananda, if someone slanders, scolds, argues, and competes with each other, their mind is not gentle, and their heart is turbid and corrupted, they will have five faults. First, it is lying; second, it is double-tongued; third, it is not having respect and faith in those who uphold the precepts; fourth, it is living in sorrow and suffering day and night with malicious intent; fifth, it is falling into the three evil realms after the body breaks and life ends, being born in hell.' 'Ananda, if someone has a compassionate heart, they will obtain eleven merits and benefits. What are the eleven? First, they will sleep peacefully and wake up with joy; second, they will not have nightmares; third, they will be loved by humans and non-humans; fourth, they will be protected by the gods; fifth, poison cannot harm them; sixth, swords and arrows cannot injure them; seventh, fire cannot burn them; eighth, water cannot drown them; ninth, they will always obtain good clothes, delicacies, food, beds, bedding, and medicine when sick; tenth, they will obtain the Dharma of the superior person (referring to the state of enlightenment); eleventh, after the body breaks and life ends, they will be born in the Brahma heaven. Ananda, a compassionate heart can obtain these eleven merits and benefits.' 'Therefore, Ananda, whether it is now or after my passing, you should take yourselves as the lamp of the Dharma, and take yourselves as the refuge of the Dharma, do not seek other lamps, do not seek other refuges. Ananda, how can a bhikkhu take themselves as the lamp of the Dharma, and take themselves as the refuge of the Dharma, not seeking other lamps, not seeking other refuges? Ananda, if a bhikkhu observes their own body, observes according to the true nature of the body, diligently strives, focuses their mind, and removes worldly greed and sorrow. Observing their own body in this way, observing according to the true nature of the body—observing their own feelings, mind, and mental states—diligently striving, focusing their mind, and removing worldly greed and sorrow. Ananda, this is how a bhikkhu takes themselves as the lamp of the Dharma, and takes themselves as the refuge of the Dharma, not seeking other lamps, not seeking other refuges. Therefore, Ananda, as a teacher, I have completed what I should do for all my disciples, and you should now do the same. This is my teaching, you should diligently practice Samatha-vipassana (calm abiding and insight meditation) in quiet places, among graves, under trees, in empty houses, and in open spaces, contemplate the root of suffering, and be careful not to be negligent; if you are negligent, you will surely be sorrowful and regretful in the future.' At that time, the World Honored One finished speaking these words.
偈言：
「我已說正道， 拔諸無智箭， 汝今應勤修， 諸佛所說法。 為凈諸見故， 除此更無道， 修者得解脫， 能斷諸魔縛。 若能修此行， 如佛之所說， 能度一切苦， 得滿諸佛愿。」
爾時，世尊說是經已，慧命阿難及諸比丘、諸來大眾，及諸天人、阿修羅、乾闥婆，一切世間聞佛說已，隨順悲喜，舉手拍頭、椎胸號叫、悲啼流淚，頂戴奉行。
大悲經卷第五
【現代漢語翻譯】 現代漢語譯本： 我已宣說了正道，拔除了所有無知的箭矢，你們現在應當勤奮修行，這是諸佛所宣說的法。 爲了清凈各種見解，除此之外沒有其他道路，修行者能夠獲得解脫，能夠斬斷一切魔的束縛。 如果能夠修行此道，如同佛陀所說的那樣，就能夠度脫一切痛苦，圓滿諸佛的願望。
當時，世尊說完這部經后，慧命阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）以及各位比丘（bhikkhu，佛教出家男眾）、各位前來聽法的大眾，還有諸天人（deva，天神）、阿修羅（asura，一種好戰的神）、乾闥婆（gandharva，天界的樂神），一切世間眾生聽聞佛陀所說后，都隨順著佛陀的教誨而感到悲喜交加，他們舉起手拍打頭部、捶胸頓足、號啕大哭、悲傷流淚，並頂戴奉行佛陀的教誨。
【English Translation】 English version: I have spoken the right path, having pulled out all the arrows of ignorance. You should now diligently practice, this is the Dharma (law, teaching) spoken by all Buddhas. For the sake of purifying all views, there is no other path besides this. Practitioners can attain liberation, and can cut off all the bonds of Mara (demon). If one can practice this path, as the Buddha has said, one can cross over all suffering and fulfill the wishes of all Buddhas.
At that time, after the World Honored One finished speaking this sutra (scripture), the venerable Ananda (one of the ten great disciples of the Buddha, known for his strong memory), and all the bhikkhus (Buddhist monks), all the great assembly who had come to listen, as well as all the devas (gods), asuras (a type of warring deity), gandharvas (celestial musicians), all beings in the world, having heard what the Buddha had said, followed the teachings with both sorrow and joy. They raised their hands and struck their heads, beat their chests, wailed, cried tears of sorrow, and respectfully received and practiced the teachings.