T12n0387_大方等無想經
大正藏第 12 冊 No. 0387 大方等無想經
No. 387
大方等無想經卷第一
北涼天竺三藏曇無讖譯
大云初分大眾健度第一
如是我聞：
一時佛在王舍城耆阇崛山中，與大比丘僧九萬八千，大迦葉等而為上首，一切皆是大阿羅漢——諸漏已盡皆得自在，其心調柔如香象王；隨順善道心得解脫，智慧無礙舍離重擔；所作已辦永斷諸有，所修禁戒、清凈微妙心到彼岸；威德巍巍有大名稱，具足成就得八解脫——皆于晨朝從禪定起，往至佛所，頭面禮佛，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有比丘尼眾六萬五千，摩訶波阇波提比丘尼而為上首，亦于晨朝從禪定起，往至佛所，頭面禮足，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有菩薩摩訶薩六萬八千，一切皆是大香象王，其名曰大云密藏菩薩摩訶薩、大云得志菩薩摩訶薩、大云電光菩薩摩訶薩、大云雷震菩薩摩訶薩、大云勤藏菩薩摩訶薩、大云愛樂菩薩摩訶薩、大云歡喜菩薩摩訶薩、大云性菩薩摩訶薩、大云金剛首菩薩摩訶薩、大云寶首菩薩摩訶薩、大云吼菩薩摩訶薩、大云名稱菩薩摩訶薩、大云愿華菩薩摩訶薩、大云施雨菩薩摩訶薩、大云不輕菩薩摩訶薩、大云勤行
【現代漢語翻譯】 現代漢語譯本 《大方等無想經》第一卷 北涼天竺三藏曇無讖譯 大云初分大眾健度第一 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與九萬八千大比丘僧眾在一起，以大迦葉（Mahākāśyapa）等為首。他們都是大阿羅漢（Arhat）——諸漏已盡，皆得自在，其心調柔如香象王；隨順善道，心得解脫，智慧無礙，舍離重擔；所作已辦，永斷諸有，所修禁戒清凈微妙，心到彼岸；威德巍巍，有大名稱，具足成就得八解脫——他們都在早晨從禪定中起身，前往佛陀所在之處，頭面禮佛，合掌恭敬，右繞三匝，行禮完畢，退坐一旁。 又有六萬五千比丘尼眾，以摩訶波阇波提（Mahāprajāpatī）比丘尼為首，也在早晨從禪定中起身，前往佛陀所在之處，頭面禮足，合掌恭敬，右繞三匝，行禮完畢，退坐一旁。 又有六萬八千菩薩摩訶薩（Bodhisattva-mahāsattva），他們都是大香象王，他們的名字是：大云密藏菩薩摩訶薩、大云得志菩薩摩訶薩、大云電光菩薩摩訶薩、大云雷震菩薩摩訶薩、大云勤藏菩薩摩訶薩、大云愛樂菩薩摩訶薩、大云歡喜菩薩摩訶薩、大云性菩薩摩訶薩、大云金剛首菩薩摩訶薩、大云寶首菩薩摩訶薩、大云吼菩薩摩訶薩、大云名稱菩薩摩訶薩、大云愿華菩薩摩訶薩、大云施雨菩薩摩訶薩、大云不輕菩薩摩訶薩、大云勤行菩薩摩訶薩。
【English Translation】 English version The Great Vaipulya Sutra of No-Thought, Volume 1 Translated by Tripiṭaka Dharmarakṣa of Northern Liang, India The First Chapter: The Assembly of the Great Cloud Thus have I heard: At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of 98,000 monks, with Mahākāśyapa and others as their leaders. All of them were great Arhats—their outflows were exhausted, they had all attained freedom, their minds were as gentle as those of great elephant kings; they followed the path of goodness, their minds were liberated, their wisdom was unobstructed, they had cast off their heavy burdens; they had done what needed to be done, they had forever cut off all existence, their practice of precepts was pure and subtle, their minds had reached the other shore; their majestic virtue was awe-inspiring, they had great renown, they had fully attained the eight liberations—they all arose from meditation in the morning, went to where the Buddha was, bowed their heads to the Buddha's feet, joined their palms in reverence, circumambulated him three times to the right, and after paying their respects, sat down to one side. There were also 65,000 nuns, with Mahāprajāpatī as their leader, who also arose from meditation in the morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and after paying their respects, sat down to one side. There were also 68,000 Bodhisattva-mahāsattvas, all of whom were great elephant kings. Their names were: Great Cloud Secret Treasury Bodhisattva-mahāsattva, Great Cloud Attained Will Bodhisattva-mahāsattva, Great Cloud Lightning Bodhisattva-mahāsattva, Great Cloud Thunder Bodhisattva-mahāsattva, Great Cloud Diligent Treasury Bodhisattva-mahāsattva, Great Cloud Loving Joy Bodhisattva-mahāsattva, Great Cloud Joyful Bodhisattva-mahāsattva, Great Cloud Nature Bodhisattva-mahāsattva, Great Cloud Vajra Head Bodhisattva-mahāsattva, Great Cloud Jewel Head Bodhisattva-mahāsattva, Great Cloud Roar Bodhisattva-mahāsattva, Great Cloud Renown Bodhisattva-mahāsattva, Great Cloud Wish Flower Bodhisattva-mahāsattva, Great Cloud Bestowing Rain Bodhisattva-mahāsattva, Great Cloud Not Light Bodhisattva-mahāsattva, Great Cloud Diligent Practice Bodhisattva-mahāsattva.
菩薩摩訶薩、大雲師子吼王菩薩摩訶薩、大云滿雨心王菩薩摩訶薩、大云普光菩薩摩訶薩、大云正見菩薩摩訶薩；大云遍雨王菩薩摩訶薩、大云身通王菩薩摩訶薩、大云上妙菩薩摩訶薩、大云自在菩薩摩訶薩、大云大海菩薩摩訶薩、大云一切自在菩薩摩訶薩、大云福田菩薩摩訶薩、大云一切施安菩薩摩訶薩、大云日光菩薩摩訶薩、大云月光菩薩摩訶薩、大云琉璃光菩薩摩訶薩、大云無量賈菩薩摩訶薩、大云常見菩薩摩訶薩、大云我見菩薩摩訶薩、大云凈見菩薩摩訶薩、大云樂見菩薩摩訶薩；大云無礙菩薩摩訶薩、大云常勝菩薩摩訶薩、大云凈光菩薩摩訶薩、大云得稱菩薩摩訶薩、大云愛命菩薩摩訶薩、大云賈主菩薩摩訶薩、大云順師菩薩摩訶薩、大云現道菩薩摩訶薩、大云護子菩薩摩訶薩、大云勝分陀利菩薩摩訶薩、大云火光菩薩摩訶薩、大云波頭摩菩薩摩訶薩、大云優缽羅香菩薩摩訶薩、大云威德王菩薩摩訶薩、大云動搖菩薩摩訶薩、大云無所畏菩薩摩訶薩、大云多摩羅跋樹葉涼菩薩摩訶薩、大云赤栴檀樹涼菩薩摩訶薩、大云極深菩薩摩訶薩、大云知善師菩薩摩訶薩、大云那羅延大喜菩薩摩訶薩、大云大牛王菩薩摩訶薩、大云大樹王菩薩摩訶薩、大云大法分陀利敷菩薩摩訶薩、大云執持法光菩薩摩訶薩、大云稱王門
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（偉大的菩薩），如大雲師子吼王菩薩摩訶薩（如雲般發出獅子吼的偉大菩薩）、大云滿雨心王菩薩摩訶薩（如雲般充滿雨水的心之王的偉大菩薩）、大云普光菩薩摩訶薩（如雲般普照光明的偉大菩薩）、大云正見菩薩摩訶薩（如雲般具有正見的偉大菩薩）；大云遍雨王菩薩摩訶薩（如雲般普降甘霖的王的偉大菩薩）、大云身通王菩薩摩訶薩（如雲般具有神通的王的偉大菩薩）、大云上妙菩薩摩訶薩（如雲般至高無上的偉大菩薩）、大云自在菩薩摩訶薩（如雲般自在的偉大菩薩）、大云大海菩薩摩訶薩（如雲般如大海的偉大菩薩）、大云一切自在菩薩摩訶薩（如雲般一切自在的偉大菩薩）、大云福田菩薩摩訶薩（如雲般是福田的偉大菩薩）、大云一切施安菩薩摩訶薩（如雲般施予一切安樂的偉大菩薩）、大云日光菩薩摩訶薩（如雲般如日光的偉大菩薩）、大云月光菩薩摩訶薩（如雲般如月光的偉大菩薩）、大云琉璃光菩薩摩訶薩（如雲般如琉璃光的偉大菩薩）、大云無量賈菩薩摩訶薩（如雲般具有無量價值的偉大菩薩）、大云常見菩薩摩訶薩（如雲般常被見到的偉大菩薩）、大云我見菩薩摩訶薩（如雲般具有我見的偉大菩薩）、大云凈見菩薩摩訶薩（如雲般具有清凈見解的偉大菩薩）、大云樂見菩薩摩訶薩（如雲般令人樂見的偉大菩薩）；大云無礙菩薩摩訶薩（如雲般無所障礙的偉大菩薩）、大云常勝菩薩摩訶薩（如雲般常勝的偉大菩薩）、大云凈光菩薩摩訶薩（如雲般具有清凈光明的偉大菩薩）、大云得稱菩薩摩訶薩（如雲般獲得稱讚的偉大菩薩）、大云愛命菩薩摩訶薩（如雲般愛惜生命的偉大菩薩）、大云賈主菩薩摩訶薩（如雲般是財富主人的偉大菩薩）、大云順師菩薩摩訶薩（如雲般順從導師的偉大菩薩）、大云現道菩薩摩訶薩（如雲般展現道路的偉大菩薩）、大云護子菩薩摩訶薩（如雲般護佑眾生的偉大菩薩）、大云勝分陀利菩薩摩訶薩（如雲般殊勝的白蓮花的偉大菩薩）、大云火光菩薩摩訶薩（如雲般如火光的偉大菩薩）、大云波頭摩菩薩摩訶薩（如雲般如紅蓮花的偉大菩薩）、大云優缽羅香菩薩摩訶薩（如雲般如青蓮花香的偉大菩薩）、大云威德王菩薩摩訶薩（如雲般具有威德的王的偉大菩薩）、大云動搖菩薩摩訶薩（如雲般動搖的偉大菩薩）、大云無所畏菩薩摩訶薩（如雲般無所畏懼的偉大菩薩）、大云多摩羅跋樹葉涼菩薩摩訶薩（如雲般如多摩羅跋樹葉涼爽的偉大菩薩）、大云赤栴檀樹涼菩薩摩訶薩（如雲般如赤栴檀樹涼爽的偉大菩薩）、大云極深菩薩摩訶薩（如雲般極其深遠的偉大菩薩）、大云知善師菩薩摩訶薩（如雲般是知善導師的偉大菩薩）、大云那羅延大喜菩薩摩訶薩（如雲般如那羅延般大喜的偉大菩薩）、大云大牛王菩薩摩訶薩（如雲般如大牛王的偉大菩薩）、大云大樹王菩薩摩訶薩（如雲般如大樹王的偉大菩薩）、大云大法分陀利敷菩薩摩訶薩（如雲般敷展大法白蓮花的偉大菩薩）、大云執持法光菩薩摩訶薩（如雲般執持法光的偉大菩薩）、大云稱王門（如雲般被稱為王的門）。
【English Translation】 English version Bodhisattva Mahasattvas (great Bodhisattvas), such as Great Cloud Lion's Roar King Bodhisattva Mahasattva (great Bodhisattva who roars like a lion with a cloud), Great Cloud Full Rain Heart King Bodhisattva Mahasattva (great Bodhisattva of the king of heart full of rain like a cloud), Great Cloud Universal Light Bodhisattva Mahasattva (great Bodhisattva who illuminates universally like a cloud), Great Cloud Right View Bodhisattva Mahasattva (great Bodhisattva who has right view like a cloud); Great Cloud Universal Rain King Bodhisattva Mahasattva (great Bodhisattva of the king who rains universally like a cloud), Great Cloud Body Power King Bodhisattva Mahasattva (great Bodhisattva of the king who has supernatural powers like a cloud), Great Cloud Supreme Wonderful Bodhisattva Mahasattva (great Bodhisattva who is supreme and wonderful like a cloud), Great Cloud Self-Mastery Bodhisattva Mahasattva (great Bodhisattva who is self-mastering like a cloud), Great Cloud Great Ocean Bodhisattva Mahasattva (great Bodhisattva who is like a great ocean like a cloud), Great Cloud All Self-Mastery Bodhisattva Mahasattva (great Bodhisattva who is all self-mastering like a cloud), Great Cloud Field of Merit Bodhisattva Mahasattva (great Bodhisattva who is a field of merit like a cloud), Great Cloud All Giving Peace Bodhisattva Mahasattva (great Bodhisattva who gives all peace like a cloud), Great Cloud Sunlight Bodhisattva Mahasattva (great Bodhisattva who is like sunlight like a cloud), Great Cloud Moonlight Bodhisattva Mahasattva (great Bodhisattva who is like moonlight like a cloud), Great Cloud Lapis Lazuli Light Bodhisattva Mahasattva (great Bodhisattva who is like lapis lazuli light like a cloud), Great Cloud Immeasurable Value Bodhisattva Mahasattva (great Bodhisattva who has immeasurable value like a cloud), Great Cloud Often Seen Bodhisattva Mahasattva (great Bodhisattva who is often seen like a cloud), Great Cloud Self-View Bodhisattva Mahasattva (great Bodhisattva who has self-view like a cloud), Great Cloud Pure View Bodhisattva Mahasattva (great Bodhisattva who has pure view like a cloud), Great Cloud Joyful View Bodhisattva Mahasattva (great Bodhisattva who is joyful to see like a cloud); Great Cloud Unobstructed Bodhisattva Mahasattva (great Bodhisattva who is unobstructed like a cloud), Great Cloud Always Victorious Bodhisattva Mahasattva (great Bodhisattva who is always victorious like a cloud), Great Cloud Pure Light Bodhisattva Mahasattva (great Bodhisattva who has pure light like a cloud), Great Cloud Obtain Praise Bodhisattva Mahasattva (great Bodhisattva who obtains praise like a cloud), Great Cloud Love Life Bodhisattva Mahasattva (great Bodhisattva who loves life like a cloud), Great Cloud Wealth Master Bodhisattva Mahasattva (great Bodhisattva who is the master of wealth like a cloud), Great Cloud Follow Teacher Bodhisattva Mahasattva (great Bodhisattva who follows the teacher like a cloud), Great Cloud Manifest Path Bodhisattva Mahasattva (great Bodhisattva who manifests the path like a cloud), Great Cloud Protect Child Bodhisattva Mahasattva (great Bodhisattva who protects beings like a cloud), Great Cloud Excellent White Lotus Bodhisattva Mahasattva (great Bodhisattva who is an excellent white lotus like a cloud), Great Cloud Fire Light Bodhisattva Mahasattva (great Bodhisattva who is like fire light like a cloud), Great Cloud Padma Bodhisattva Mahasattva (great Bodhisattva who is like a red lotus like a cloud), Great Cloud Utpala Fragrance Bodhisattva Mahasattva (great Bodhisattva who is like the fragrance of a blue lotus like a cloud), Great Cloud Majestic King Bodhisattva Mahasattva (great Bodhisattva of the king who has majesty like a cloud), Great Cloud Shaking Bodhisattva Mahasattva (great Bodhisattva who is shaking like a cloud), Great Cloud Fearless Bodhisattva Mahasattva (great Bodhisattva who is fearless like a cloud), Great Cloud Tamalapatra Leaf Cool Bodhisattva Mahasattva (great Bodhisattva who is cool like the leaves of the Tamalapatra tree like a cloud), Great Cloud Red Sandalwood Tree Cool Bodhisattva Mahasattva (great Bodhisattva who is cool like the red sandalwood tree like a cloud), Great Cloud Extremely Deep Bodhisattva Mahasattva (great Bodhisattva who is extremely deep like a cloud), Great Cloud Knowing Good Teacher Bodhisattva Mahasattva (great Bodhisattva who is a teacher knowing good like a cloud), Great Cloud Narayana Great Joy Bodhisattva Mahasattva (great Bodhisattva who is greatly joyful like Narayana like a cloud), Great Cloud Great Bull King Bodhisattva Mahasattva (great Bodhisattva who is like a great bull king like a cloud), Great Cloud Great Tree King Bodhisattva Mahasattva (great Bodhisattva who is like a great tree king like a cloud), Great Cloud Great Dharma White Lotus Spreading Bodhisattva Mahasattva (great Bodhisattva who spreads the great dharma white lotus like a cloud), Great Cloud Holding Dharma Light Bodhisattva Mahasattva (great Bodhisattva who holds the dharma light like a cloud), Great Cloud Called King Gate (gate called king like a cloud).
菩薩摩訶薩、大云金山有德王菩薩摩訶薩、大云無怖王菩薩摩訶薩、大云大醫王菩薩摩訶薩、大云大身王菩薩摩訶薩、大云虛空王菩薩摩訶薩、大云修發王菩薩摩訶薩、大云壞云王菩薩摩訶薩、大云壞風王菩薩摩訶薩、大云壞雨王菩薩摩訶薩、大云俾倪王菩薩摩訶薩、大云斷闇王菩薩摩訶薩、大云斷雹王菩薩摩訶薩、大云迦葉菩薩摩訶薩。如是等菩薩摩訶薩，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有五萬八千梨車童子，其名曰師子光梨車、法德梨車、法羨梨車；釋德梨車、釋幢梨車、釋幡梨車、師子吼梨車、寶鈴聲梨車、愛德梨車、名貴德梨車、金剛須梨車、佛奴梨車、如來奴梨車、世尊奴梨車、婆伽婆奴梨車、正覺奴梨車、世尊月奴梨車、大手梨車、大精進梨車、恒河得梨車、文殊師利梨車、彌勒梨車、大龍梨車、龍護梨車、法護梨車、廣稱梨車、虛空云梨車、恒河護梨車、金華梨車、電光梨車、大廣面梨車、性廣梨車、凈光梨車、自在得梨車、自在地梨車、地鬘梨車、方等奴梨車、金剛奴梨車。如是等梨車——一切皆發阿耨多羅三藐三菩提心，守護大乘、愛樂大乘，其所教化，悉向大乘——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩），如大云金山有德王菩薩摩訶薩（具有功德如大云金山之王的偉大菩薩）、大云無怖王菩薩摩訶薩（無所畏懼如大云之王的偉大菩薩）、大云大醫王菩薩摩訶薩（如大云般偉大的醫王的偉大菩薩）、大云大身王菩薩摩訶薩（身形如大云般偉大的王的偉大菩薩）、大云虛空王菩薩摩訶薩（如大云般遍佈虛空的王的偉大菩薩）、大云修發王菩薩摩訶薩（如大云般修飾頭髮的王的偉大菩薩）、大云壞云王菩薩摩訶薩（如大云般破除云的王的偉大菩薩）、大云壞風王菩薩摩訶薩（如大云般破除風的王的偉大菩薩）、大云壞雨王菩薩摩訶薩（如大云般破除雨的王的偉大菩薩）、大云俾倪王菩薩摩訶薩（如大云般觀察的王的偉大菩薩）、大云斷闇王菩薩摩訶薩（如大云般斷除黑暗的王的偉大菩薩）、大云斷雹王菩薩摩訶薩（如大云般斷除冰雹的王的偉大菩薩）、大云迦葉菩薩摩訶薩（大云迦葉的偉大菩薩）。這些菩薩摩訶薩們，也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有五萬八千位梨車童子，他們的名字是：師子光梨車（獅子光梨車）、法德梨車（具有佛法功德的梨車）、法羨梨車（羨慕佛法的梨車）；釋德梨車（具有釋迦功德的梨車）、釋幢梨車（釋迦之幢的梨車）、釋幡梨車（釋迦之幡的梨車）、師子吼梨車（如獅子吼般威猛的梨車）、寶梨車（珍寶之的梨車）、愛德梨車（喜愛功德的梨車）、名貴德梨車（名貴且具有功德的梨車）、金剛須梨車（如金剛般堅固的梨車）、佛奴梨車（佛陀的奴僕梨車）、如來奴梨車（如來的奴僕梨車）、世尊奴梨車（世尊的奴僕梨車）、婆伽婆奴梨車（婆伽婆的奴僕梨車）、正覺奴梨車（正覺者的奴僕梨車）、世尊月奴梨車（世尊之月的奴僕梨車）、大手梨車（大手印的梨車）、大精進梨車（大精進的梨車）、恒河得梨車（如恒河般獲得的梨車）、文殊師利梨車（文殊師利的梨車）、彌勒梨車（彌勒的梨車）、大龍梨車（大龍的梨車）、龍護梨車（龍所守護的梨車）、法護梨車（佛法所守護的梨車）、廣稱梨車（廣受稱讚的梨車）、虛空云梨車（如虛空云般的梨車）、恒河護梨車（恒河所守護的梨車）、金華梨車（金花的梨車）、電光梨車（如電光般的梨車）、大廣面梨車（大廣面的梨車）、性廣梨車（性情廣大的梨車）、凈光梨車（清凈光明的梨車）、自在得梨車（獲得自在的梨車）、自在地梨車（自在之地的梨車）、地鬘梨車（大地花鬘的梨車）、方等奴梨車（方等經典的奴僕梨車）、金剛奴梨車（金剛的奴僕梨車）。這些梨車童子——全都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），守護大乘佛法，喜愛大乘佛法，他們所教化的人，都導向大乘佛法——也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈。
【English Translation】 English version: Bodhisattva Mahasattvas (great Bodhisattvas), such as Great Cloud Golden Mountain Virtuous King Bodhisattva Mahasattva, Great Cloud Fearless King Bodhisattva Mahasattva, Great Cloud Great Physician King Bodhisattva Mahasattva, Great Cloud Great Body King Bodhisattva Mahasattva, Great Cloud Void King Bodhisattva Mahasattva, Great Cloud Hair-Repairing King Bodhisattva Mahasattva, Great Cloud Cloud-Destroying King Bodhisattva Mahasattva, Great Cloud Wind-Destroying King Bodhisattva Mahasattva, Great Cloud Rain-Destroying King Bodhisattva Mahasattva, Great Cloud Observing King Bodhisattva Mahasattva, Great Cloud Darkness-Cutting King Bodhisattva Mahasattva, Great Cloud Hail-Cutting King Bodhisattva Mahasattva, Great Cloud Kasyapa Bodhisattva Mahasattva. These Bodhisattva Mahasattvas also arose from their samadhi in the morning, went to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, circumambulated the Buddha three times to the right, and after completing their acts of reverence, sat down to one side. Furthermore, there were fifty-eight thousand Licchavi youths, whose names were: Lion Light Licchavi, Dharma Virtue Licchavi, Dharma Admiration Licchavi; Shakya Virtue Licchavi, Shakya Banner Licchavi, Shakya Flag Licchavi, Lion's Roar Licchavi, Jewel ** Licchavi, Love Virtue Licchavi, Noble Virtue Licchavi, Vajra Bristle Licchavi, Buddha's Servant Licchavi, Tathagata's Servant Licchavi, World Honored One's Servant Licchavi, Bhagavan's Servant Licchavi, Right Enlightenment's Servant Licchavi, World Honored One's Moon Servant Licchavi, Great Hand Licchavi, Great Diligence Licchavi, Ganges Attainment Licchavi, Manjushri Licchavi, Maitreya Licchavi, Great Dragon Licchavi, Dragon Protected Licchavi, Dharma Protected Licchavi, Widely Praised Licchavi, Void Cloud Licchavi, Ganges Protected Licchavi, Golden Flower Licchavi, Lightning Licchavi, Great Broad Face Licchavi, Broad Nature Licchavi, Pure Light Licchavi, Freedom Attainment Licchavi, Freedom Ground Licchavi, Earth Garland Licchavi, Vaipulya Servant Licchavi, Vajra Servant Licchavi. These Licchavi youths—all of whom had generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), protected the Mahayana, loved the Mahayana, and whose teachings all led towards the Mahayana—also arose from their samadhi in the morning, went to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, and circumambulated the Buddha three times to the right.
，脩敬畢已，卻坐一面。
復有四萬四千天王，其名曰愛見天王、一切愛天王、月發天王、日色天王、長耳天王、青色天王、精進天王、深目天王、大黑天王、遠慧天王、虛空目天王、愛德天王、愛須天王、愛稱光天王、愛面光天王、一切喜念天王、琉璃光天王、光愛天王、半月天王、大聲微妙天王、勇壞煩惱天王、一切愛天王、童子愛天王、曼陀羅華天王、無常天王、屬昴星天王。如是等諸大天王——愛樂大乘、廣說大乘、護持大乘；受持一切三昧總持，惠施眾生安樂之事——亦于晨朝從禪定起，往至佛所，頭面禮足，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有三萬八千龍王，其名曰蓮華龍王、德叉迦龍王、迦迦羅龍王、和修吉龍王、愛德鬘龍王、大地龍王、牙利龍王、凈目龍王、師子龍王、䗍聲龍王、鼓聲龍王、金光龍王、金色龍王、黑鬚龍王、持大雨龍王、大海龍王、枳羅婆龍王、梵龍王、愿愛龍王、伊羅缽龍王、陀毗羅龍王、恒河龍王、辛頭龍王、博叉龍王、私陀龍王、有德龍王、阿耨達龍王、缽售那龍王、人龍王、非人龍王、人頭龍王、吉龍王、勛律龍王、毗舍羅龍王、䗍龍王、黃色龍王、難陀龍王、優波難陀龍王、毗樓勒叉龍王、提頭賴吒龍王、毗樓博叉龍王、毗沙門龍王、半阇羅
龍王、摩那斯龍王。如是等龍王——樂欲聽受大乘經典，既得聞已，欲為一切廣宣分別；欲持正法，守護正法；為護法故，堅持禁戒，荷法重擔——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有三萬六千夜叉神王，其名曰毗沙門鬼王、虛空鬼王、愛德鬼王、畢施鬼王、大瓔珞莊嚴鬼王、一向視鬼王、動大地鬼王、善毛鬼王、善愛家鬼王、摩尼跋陀鬼王、滿城鬼王、蓮花光鬼王、車輪臺鬼王、大海勝鬼王。如是等夜叉鬼王——隨順阿閦如來道行，為護正法，受持禁戒——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬畢已，卻坐一面。
復有四萬九千金翅鳥王，其名曰力等香象金翅鳥王、堅固金翅鳥王、鼓聲金翅鳥王、壞一切龍王力金翅鳥王、火光金翅鳥王、斑翅金翅鳥王、輪面金翅鳥王、惡性金翅鳥王、壞和修吉龍王眷屬金翅鳥王、壞和修吉眷屬大喜金翅鳥王、實見金翅鳥王、喜說大慈金翅鳥王、法喜金翅鳥王、金翅愛金翅鳥王。如是等金翅鳥王——一切無有憍慢放逸，皆得愛護大乘之心，守護一切諸佛正法——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有六萬八千乾闥婆王，
【現代漢語翻譯】 現代漢語譯本 龍王，摩那斯（Manas）龍王。像這樣的龍王們——他們樂於聽聞大乘經典，聽聞之後，想要為一切眾生廣為宣說和分別解釋；想要秉持正法，守護正法；爲了護持佛法，堅持戒律，肩負弘揚佛法的重任——也在早晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行完敬禮之後，退坐在一旁。 又有三萬六千位夜叉神王，他們的名字是毗沙門（Vaisramana）鬼王、虛空鬼王、愛德鬼王、畢施鬼王、大瓔珞莊嚴鬼王、一向視鬼王、動大地鬼王、善毛鬼王、善愛家鬼王、摩尼跋陀（Manibhadra）鬼王、滿城鬼王、蓮花光鬼王、車輪臺鬼王、大海勝鬼王。像這樣的夜叉鬼王們——他們隨順阿閦（Akshobhya）如來的修行之道，爲了守護正法，受持戒律——也在早晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行完敬禮之後，退坐在一旁。 又有四萬九千位金翅鳥王，他們的名字是力等香象金翅鳥王、堅固金翅鳥王、鼓聲金翅鳥王、壞一切龍王力金翅鳥王、火光金翅鳥王、斑翅金翅鳥王、輪面金翅鳥王、惡性金翅鳥王、壞和修吉（Vasuki）龍王眷屬金翅鳥王、壞和修吉眷屬大喜金翅鳥王、實見金翅鳥王、喜說大慈金翅鳥王、法喜金翅鳥王、金翅愛金翅鳥王。像這樣的金翅鳥王們——他們一切都沒有驕慢放逸之心，都得到了愛護大乘佛法的心，守護一切諸佛的正法——也在早晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行完敬禮之後，退坐在一旁。 又有六萬八千位乾闥婆（Gandharva）王，
【English Translation】 English version Dragon Kings, and Manas Dragon King. Such Dragon Kings—they delight in hearing the Mahayana Sutras, and having heard them, they desire to widely proclaim and explain them to all beings; they desire to uphold the Dharma, protect the Dharma; for the sake of protecting the Dharma, they adhere to the precepts, and bear the heavy burden of the Dharma—also arise from their meditation in the morning, go to where the Buddha is, bow their heads to his feet, join their palms in reverence, circumambulate the Buddha three times to the right, and having completed their reverence, sit down to one side. There were also thirty-six thousand Yaksha (a type of nature spirit) Kings, whose names are Vaisramana (King of the North) Ghost King, Void Ghost King, Loving Virtue Ghost King, Bishi Ghost King, Great Garland Adorned Ghost King, One-Directional Gaze Ghost King, Earth-Shaking Ghost King, Good Hair Ghost King, Good Loving Family Ghost King, Manibhadra Ghost King, Full City Ghost King, Lotus Light Ghost King, Wheel Platform Ghost King, Great Sea Victory Ghost King. Such Yaksha Ghost Kings—they follow the path of Akshobhya Tathagata, for the sake of protecting the Dharma, they uphold the precepts—also arise from their meditation in the morning, go to where the Buddha is, bow their heads to his feet, join their palms in reverence, circumambulate the Buddha three times to the right, and having completed their reverence, sit down to one side. There were also forty-nine thousand Garuda (mythical bird) Kings, whose names are Strength Equal to Elephant Garuda King, Firm Garuda King, Drum Sound Garuda King, Destroyer of All Dragon King's Strength Garuda King, Fire Light Garuda King, Speckled Wing Garuda King, Wheel Face Garuda King, Evil Nature Garuda King, Destroyer of Vasuki Dragon King's Retinue Garuda King, Destroyer of Vasuki's Retinue Great Joy Garuda King, True Seeing Garuda King, Joyful Speaker of Great Compassion Garuda King, Dharma Joy Garuda King, Golden Wing Loving Garuda King. Such Garuda Kings—all of them are without arrogance or laxity, they have all obtained a heart that cherishes the Mahayana, and protect the true Dharma of all Buddhas—also arise from their meditation in the morning, go to where the Buddha is, bow their heads to his feet, join their palms in reverence, circumambulate the Buddha three times to the right, and having completed their reverence, sit down to one side. There were also sixty-eight thousand Gandharva (celestial musician) Kings,
其名曰喜乾闥婆王、自在歌乾闥婆王、現在愛乾闥婆王、牛王得乾闥婆王、云覆乾闥婆王、命命乾闥婆王、名名聲乾闥婆王。如是等乾闥婆王，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有九萬八千緊那羅王，其名曰善見緊那羅王、長鼻緊那羅王、引心緊那羅王、妻愛緊那羅王、壞煩惱緊那羅王、壞怨緊那羅王、魔王女愛緊那羅王、壞魔眷屬緊那羅王、慧藏緊那羅王、深目緊那羅王、凈貴德緊那羅王、調根緊那羅王、遠見緊那羅王。如是等緊那羅王，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻座一面。
復有一萬八千羅剎王，其名曰煮灰羅剎王、水牛頭羅剎王、黃髮羅剎王、差齒羅剎王、髑髏耳羅剎王、貪蜜羅剎王、蜜色羅剎王、大咽羅剎王、大飲羅剎王、以發覆身羅剎王、大力羅剎王、可畏色羅剎王。如是等羅剎王——一切皆斷羅剎之想，純以大乘調伏其心——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有三萬八千陀那婆神王，其名曰象面陀那婆王、牙陀那婆王、支足陀那婆王、驢聲陀那婆王、華耳陀那婆王、寶耳陀那婆王、鼠得陀那婆王、貍得陀那婆王、鼠狼
【現代漢語翻譯】 現代漢語譯本：
還有名為喜乾闥婆王（喜悅的音樂神）、自在歌乾闥婆王（歌唱自在的音樂神）、現在愛乾闥婆王（喜愛當下的音樂神）、牛王得乾闥婆王（像牛王一樣強大的音樂神）、云覆乾闥婆王（像云一樣覆蓋的音樂神）、命命乾闥婆王（掌握生命之音的音樂神）、名名聲乾闥婆王（以名聲著稱的音樂神）等乾闥婆王。這些乾闥婆王也在早晨從禪定中起身，前往佛陀所在之處，頭面頂禮，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。
又有九萬八千緊那羅王（半人半神的音樂神），名為善見緊那羅王（善於觀察的音樂神）、長鼻緊那羅王（長鼻子的音樂神）、引心緊那羅王（能吸引人心的音樂神）、妻愛緊那羅王（愛妻子的音樂神）、壞煩惱緊那羅王（能破除煩惱的音樂神）、壞怨緊那羅王（能消除怨恨的音樂神）、魔王女愛緊那羅王（受魔王女兒喜愛的音樂神）、壞魔眷屬緊那羅王（能摧毀魔的眷屬的音樂神）、慧藏緊那羅王（智慧寶藏的音樂神）、深目緊那羅王（目光深邃的音樂神）、凈貴德緊那羅王（具有清凈高貴品德的音樂神）、調根緊那羅王（能調伏根性的音樂神）、遠見緊那羅王（有遠見的音樂神）等緊那羅王。這些緊那羅王也在早晨從禪定中起身，前往佛陀所在之處，頭面頂禮，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。
又有十八千羅剎王（食人鬼王），名為煮灰羅剎王（煮灰的羅剎）、水牛頭羅剎王（水牛頭的羅剎）、黃髮羅剎王（黃頭髮的羅剎）、差齒羅剎王（牙齒不齊的羅剎）、髑髏耳羅剎王（耳朵像骷髏的羅剎）、貪蜜羅剎王（貪吃蜂蜜的羅剎）、蜜色羅剎王（蜂蜜顏色的羅剎）、大咽羅剎王（喉嚨很大的羅剎）、大飲羅剎王（很能喝的羅剎）、以發覆身羅剎王（用頭髮覆蓋身體的羅剎）、大力羅剎王（力氣很大的羅剎）、可畏色羅剎王（外表可怕的羅剎）等羅剎王——他們都已斷除羅剎的念頭，完全以大乘佛法調伏內心——也在早晨從禪定中起身，前往佛陀所在之處，頭面頂禮，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。
又有三萬八千陀那婆神王（夜叉神王），名為象面陀那婆王（象面的夜叉）、牙陀那婆王（有牙的夜叉）、支足陀那婆王（四肢發達的夜叉）、驢聲陀那婆王（聲音像驢的夜叉）、華耳陀那婆王（耳朵像花的夜叉）、寶耳陀那婆王（耳朵像寶物的夜叉）、鼠得陀那婆王（像老鼠的夜叉）、貍得陀那婆王（像貍貓的夜叉）、鼠狼
【English Translation】 English version:
There were also Gandharva Kings (celestial musicians) named Joyful Gandharva King, Free-Singing Gandharva King, Present-Love Gandharva King, Bull-King-Attained Gandharva King, Cloud-Covered Gandharva King, Life-Life Gandharva King, and Name-Fame Gandharva King. These Gandharva Kings also arose from their meditation in the morning, went to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, circumambulated the Buddha three times to the right, and after completing their acts of respect, sat down to one side.
There were also ninety-eight thousand Kinnara Kings (celestial musicians, half-human half-bird), named Good-Seeing Kinnara King, Long-Nosed Kinnara King, Heart-Attracting Kinnara King, Wife-Loving Kinnara King, Destroyer-of-Afflictions Kinnara King, Destroyer-of-Enmity Kinnara King, Demon-King's-Daughter-Loved Kinnara King, Destroyer-of-Demon-Retinue Kinnara King, Wisdom-Treasury Kinnara King, Deep-Eyed Kinnara King, Pure-Noble-Virtue Kinnara King, Taming-Roots Kinnara King, and Far-Seeing Kinnara King. These Kinnara Kings also arose from their meditation in the morning, went to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, circumambulated the Buddha three times to the right, and after completing their acts of respect, sat down to one side.
There were also eighteen thousand Rakshasa Kings (demon kings), named Ash-Boiling Rakshasa King, Water-Buffalo-Headed Rakshasa King, Yellow-Haired Rakshasa King, Crooked-Toothed Rakshasa King, Skull-Eared Rakshasa King, Honey-Greedy Rakshasa King, Honey-Colored Rakshasa King, Large-Throated Rakshasa King, Large-Drinking Rakshasa King, Hair-Covered-Body Rakshasa King, Great-Strength Rakshasa King, and Fearsome-Appearance Rakshasa King. These Rakshasa Kings—all having severed the thought of being Rakshasas, and purely subduing their minds with the Great Vehicle—also arose from their meditation in the morning, went to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, circumambulated the Buddha three times to the right, and after completing their acts of respect, sat down to one side.
There were also thirty-eight thousand Dhanava God Kings (Yaksha kings), named Elephant-Faced Dhanava King, Tusked Dhanava King, Limbed Dhanava King, Donkey-Voiced Dhanava King, Flower-Eared Dhanava King, Jewel-Eared Dhanava King, Mouse-Attained Dhanava King, Civet-Attained Dhanava King, and Weasel
疑陀那婆王、獼猴面陀那婆王、月面陀那婆王。如是等陀那婆王，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有七萬八千鳩槃茶王，其名曰象耳鳩槃茶王、箕耳鳩槃茶王、大肥鳩槃茶王。如是等鳩槃茶王，皆已舍離鳩槃茶想，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有三萬八千餓鬼王，其名曰電光明王、大施王、一切羨王、箭王、大海濤波王。如是等王——悉皆愛樂大乘經典，護持正法；常為眾生廣宣分別；渴仰大乘、饑虛大乘、貪慕大乘，純以大乘以自莊嚴；常發誓愿「得戒、得慧」——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有八萬八千阿修羅王，其名曰毗摩質多阿修羅王、富婁那阿修羅王、念國阿修羅王、凈恒河毗紐阿修羅王、利安阿修羅王、象咽阿修羅王、三角山阿修羅王、灰髮阿修羅王、大惡性阿修羅王、火光阿修羅王。如是等阿修羅王——皆悉舍離阿修羅想，其心調伏，永離憍慢，無有放逸——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有六萬五千大神咒王，其名曰寶持王、無
【現代漢語翻譯】 現代漢語譯本 還有疑陀那婆王（Yidhanava，一種夜叉），獼猴面陀那婆王（獼猴臉的夜叉），月面陀那婆王（月亮臉的夜叉）。這些陀那婆王，也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有七萬八千鳩槃茶王（Kumbhanda，一種能啖精氣的鬼），他們的名字是象耳鳩槃茶王（長著象耳的鳩槃茶），箕耳鳩槃茶王（長著簸箕耳的鳩槃茶），大肥鳩槃茶王（非常肥胖的鳩槃茶）。這些鳩槃茶王，都已捨棄了鳩槃茶的念想，也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有三萬八千餓鬼王，他們的名字是電光明王，大施王，一切羨王，箭王，大海濤波王。這些餓鬼王——都喜愛大乘經典，護持正法；常常為眾生廣泛宣說和分別；渴望大乘，飢渴大乘，貪慕大乘，完全以大乘來莊嚴自己；常常發誓愿『得到戒律，得到智慧』——也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有八萬八千阿修羅王（Asura，一種好戰的神），他們的名字是毗摩質多阿修羅王（Vimacitra，意為花環），富婁那阿修羅王（Purna，意為圓滿），念國阿修羅王，凈恒河毗紐阿修羅王（Vishnu，印度教主神之一），利安阿修羅王，像咽阿修羅王，三角山阿修羅王，灰髮阿修羅王，大惡性阿修羅王，火光阿修羅王。這些阿修羅王——都已捨棄了阿修羅的念想，他們的心已調伏，永遠離開了驕慢，沒有放逸——也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有六萬五千大神咒王，他們的名字是寶持王，無
【English Translation】 English version There were also Yidhanava kings (Yidhanava, a type of Yaksha), Monkey-faced Dhanava kings, and Moon-faced Dhanava kings. These Dhanava kings, also in the morning, arose from their meditation, went to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, circumambulated the Buddha three times to the right, completed their acts of respect, and sat down to one side. There were also seventy-eight thousand Kumbhanda kings (Kumbhanda, a type of ghost that feeds on vital essence), whose names were Elephant-eared Kumbhanda king, Winnowing-basket-eared Kumbhanda king, and Great-fat Kumbhanda king. These Kumbhanda kings, having all abandoned the thought of being Kumbhandas, also in the morning, arose from their meditation, went to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, circumambulated the Buddha three times to the right, completed their acts of respect, and sat down to one side. There were also thirty-eight thousand hungry ghost kings, whose names were Electric-light King, Great-giving King, All-envied King, Arrow King, and Great-ocean-wave King. These kings—all loved the Mahayana scriptures, protected the true Dharma; often widely proclaimed and distinguished it for sentient beings; yearned for the Mahayana, were hungry for the Mahayana, and admired the Mahayana, purely adorning themselves with the Mahayana; and often made the vow to 'obtain precepts and obtain wisdom'—also in the morning, arose from their meditation, went to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, circumambulated the Buddha three times to the right, completed their acts of respect, and sat down to one side. There were also eighty-eight thousand Asura kings (Asura, a type of warring deity), whose names were Vimacitra Asura king (Vimacitra, meaning garland), Purna Asura king (Purna, meaning complete), Nian Guo Asura king, Pure-Ganges Vishnu Asura king (Vishnu, one of the principal deities of Hinduism), Li An Asura king, Elephant-throat Asura king, Triangle-mountain Asura king, Gray-hair Asura king, Great-evil-nature Asura king, and Fire-light Asura king. These Asura kings—all had abandoned the thought of being Asuras, their minds were subdued, they had forever left arrogance, and were without negligence—also in the morning, arose from their meditation, went to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, circumambulated the Buddha three times to the right, completed their acts of respect, and sat down to one side. There were also sixty-five thousand great mantra kings, whose names were Treasure-holder King, and No
盡意王、無盡財王、無礙王、不對王。如是等大神咒王——愛重大乘、樂說大乘、擁護大乘、渴仰大乘、貪慕大乘；得大乘定、具平等行；常欲除斷所有疑心，為護正法，受持凈戒——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有九萬九千五通仙人，其名曰那羅他仙人、銳浮羅仙人、跋彌迦仙人、善奴仙人、竭伽仙人、太白仙人、熒惑仙人、鹿角仙人、鹿目仙人、離慢仙人、婆私噸仙人、歡喜仙人、五陰仙人、劫初仙人、大云色衣仙人、天衣仙人、憍尸迦仙人、頗羅墮仙人、龍聲仙人、有德得仙人、斷肉仙人、施一切命仙人。如是等五通仙人，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有天帝釋與無量無數三十三天，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有四天王，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢卻，坐一面。
復有舍衛國主波斯匿王，與諸小王莊嚴四兵，是諸王等——愛重大乘、樂說大乘、渴仰大乘；為護正法，受持凈戒——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬
【現代漢語翻譯】 現代漢語譯本：盡意王（隨心所欲的國王）、無盡財王（擁有無盡財富的國王）、無礙王（無所障礙的國王）、不對王（無與倫比的國王）。這些偉大的神咒之王——他們熱愛大乘佛法，樂於宣說大乘佛法，擁護大乘佛法，渴望大乘佛法，貪求大乘佛法；他們證得大乘禪定，具備平等心行；常常想要斷除一切疑惑，爲了守護正法，受持清凈戒律——也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有九萬九千位具有五神通的仙人，他們的名字是那羅他仙人（Narada，古代印度神話中的仙人）、銳浮羅仙人（Rishabha，印度教中的聖人）、跋彌迦仙人（Valmiki，印度史詩《羅摩衍那》的作者）、善奴仙人（Sanu，傳說中的仙人）、竭伽仙人（Garga，古代印度天文學家）、太白仙人（Sukra，金星的化身）、熒惑仙人（Mangala，火星的化身）、鹿角仙人（Rishyasringa，傳說中長有鹿角的仙人）、鹿目仙人（Mrigakshi，眼睛像鹿的仙人）、離慢仙人（Vimana，傳說中沒有傲慢的仙人）、婆私噸仙人（Vasishtha，印度教七大聖賢之一）、歡喜仙人（Ananda，喜悅的仙人）、五陰仙人（Panchaskandha，代表五蘊的仙人）、劫初仙人（Kalpa，代表劫初的仙人）、大云色衣仙人（Meghavarna，身穿雲彩顏色衣服的仙人）、天衣仙人（Divyavastra，身穿天衣的仙人）、憍尸迦仙人（Kausika，傳說中的仙人）、頗羅墮仙人（Bharadvaja，印度教七大聖賢之一）、龍聲仙人（Nagasvara，聲音如龍的仙人）、有德得仙人（Gunavan，有德行的仙人）、斷肉仙人（Mamsachedaka，斷除肉食的仙人）、施一切命仙人（Sarvaprana-data，佈施一切生命的仙人）。這些具有五神通的仙人，也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有天帝釋（Indra，佛教中的天神）與無量無數的三十三天（Trayastrimsa，佛教中的天界），也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有四大天王（Caturmaharajika，佛教中的護法天神），也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有舍衛國（Sravasti，古代印度城市）的國王波斯匿王（Prasenajit，古代印度國王），與各位小國王率領著裝備精良的四種軍隊，這些國王們——他們熱愛大乘佛法，樂於宣說大乘佛法，渴望大乘佛法；爲了守護正法，受持清凈戒律——也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮
【English Translation】 English version: King Jin Yi (King of Complete Intention), King Wujin Cai (King of Endless Wealth), King Wu Ai (King of Unobstructedness), King Bu Dui (King of Incomparability). These great mantra kings—who love the Mahayana, delight in expounding the Mahayana, protect the Mahayana, yearn for the Mahayana, and are devoted to the Mahayana; who have attained Mahayana samadhi and possess equal conduct; who constantly desire to eliminate all doubts, and who, in order to protect the Dharma, uphold pure precepts—also arose from samadhi in the morning, went to where the Buddha was, bowed their heads to the ground in reverence, joined their palms in respect, circumambulated the Buddha three times to the right, and after completing their acts of reverence, sat down to one side. There were also ninety-nine thousand five-penetration immortals, whose names were Immortal Narada (a sage in ancient Indian mythology), Immortal Rishabha (a saint in Hinduism), Immortal Valmiki (the author of the Indian epic Ramayana), Immortal Sanu (a legendary sage), Immortal Garga (an ancient Indian astronomer), Immortal Sukra (the personification of Venus), Immortal Mangala (the personification of Mars), Immortal Rishyasringa (a legendary sage with deer horns), Immortal Mrigakshi (a sage with eyes like a deer), Immortal Vimana (a legendary sage without arrogance), Immortal Vasishtha (one of the seven great sages in Hinduism), Immortal Ananda (a joyful sage), Immortal Panchaskandha (representing the five aggregates), Immortal Kalpa (representing the beginning of a kalpa), Immortal Meghavarna (a sage wearing clothes the color of clouds), Immortal Divyavastra (a sage wearing celestial clothes), Immortal Kausika (a legendary sage), Immortal Bharadvaja (one of the seven great sages in Hinduism), Immortal Nagasvara (a sage with a voice like a dragon), Immortal Gunavan (a virtuous sage), Immortal Mamsachedaka (a sage who abstains from meat), Immortal Sarvaprana-data (a sage who gives all life). These immortals with five penetrations also arose from samadhi in the morning, went to where the Buddha was, bowed their heads to the ground in reverence, joined their palms in respect, circumambulated the Buddha three times to the right, and after completing their acts of reverence, sat down to one side. There was also the Heavenly Emperor Sakra (Indra, a deity in Buddhism) with countless Trayastrimsa heavens (the heaven of the thirty-three gods in Buddhism), who also arose from samadhi in the morning, went to where the Buddha was, bowed their heads to the ground in reverence, joined their palms in respect, circumambulated the Buddha three times to the right, and after completing their acts of reverence, sat down to one side. There were also the Four Heavenly Kings (Caturmaharajika, guardian deities in Buddhism), who also arose from samadhi in the morning, went to where the Buddha was, bowed their heads to the ground in reverence, joined their palms in respect, circumambulated the Buddha three times to the right, and after completing their acts of reverence, sat down to one side. There was also King Prasenajit (an ancient Indian king) of Sravasti (an ancient Indian city), with various minor kings leading their well-equipped fourfold armies. These kings—who love the Mahayana, delight in expounding the Mahayana, and yearn for the Mahayana; who, in order to protect the Dharma, uphold pure precepts—also arose from samadhi in the morning, went to where the Buddha was, bowed their heads to the ground in reverence, joined their palms in respect, circumambulated the Buddha three times to the right, and after completing their acts of reverence
已畢，卻坐一面。
復有五萬三千諸大長者，須達多等——悉受五戒，皆發阿耨多羅三藐三菩提心；愛重大乘、渴仰大乘、貪慕大乘；為護大乘，受持凈戒；為眾生故，隨順菩提——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻住一面。
復有瞻婆國主，名曰月護，與諸小王——受持五戒，一切皆發阿耨多羅三藐三菩提心——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有十六大國：鴦伽陀國、摩伽陀國、迦尸國、拘薩羅國、跋耆國、摩羅國、分陀國、須摩國、阿摩國、阿槃提國、拘留國、半時羅國、跋嗟國、首羅先那國、夜槃那國、劍蒲阇國。如是十六諸大國土，其中所有一切眾生，皆發阿耨多羅三藐三菩提心，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有末利夫人與一萬六千諸夫人等，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有一萬八千優婆夷、毗舍佉等——一切皆發阿耨多羅三藐三菩提心，愛樂大乘、渴仰大乘，為護正法，受持凈戒，為欲集助無上道法，修菩提道，一切皆得不退轉心，為度眾生現
【現代漢語翻譯】 現代漢語譯本 完畢后，他們退到一旁坐下。 又有五萬三千位大長者，如須達多（Sudatta，一位著名的佛教護法）等——他們都受持五戒，併發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；他們熱愛大乘佛法、渴望大乘佛法、傾慕大乘佛法；爲了護持大乘佛法，他們受持清凈的戒律；爲了眾生，他們隨順菩提之道——他們也在清晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行禮完畢后，退到一旁站立。 又有瞻婆國（Champa）的國王，名叫月護（Chandra Raksha），與各位小王——他們都受持五戒，並且都發起了阿耨多羅三藐三菩提心——他們也在清晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行禮完畢后，退到一旁坐下。 又有十六個大國：鴦伽陀國（Anga），摩伽陀國（Magadha），迦尸國（Kasi），拘薩羅國（Kosala），跋耆國（Vajji），摩羅國（Malla），分陀國（Vatsa），須摩國（Surasena），阿摩國（Amba），阿槃提國（Avanti），拘留國（Kuru），半時羅國（Panchala），跋嗟國（Vatsa），首羅先那國（Surasena），夜槃那國（Yavana），劍蒲阇國（Kamboja）。這十六個大國中的所有眾生，都發起了阿耨多羅三藐三菩提心，他們也在清晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行禮完畢后，退到一旁坐下。 又有末利夫人（Mallika）和一萬六千位夫人等，她們也在清晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行禮完畢后，退到一旁坐下。 又有一萬八千位優婆夷（upasika，在家女佛教徒），如毗舍佉（Visakha，一位著名的佛教女護法）等——她們都發起了阿耨多羅三藐三菩提心，熱愛大乘佛法、渴望大乘佛法，爲了護持正法，受持清凈的戒律，爲了聚集和輔助無上道法，修習菩提之道，她們都獲得了不退轉的心，爲了度化眾生而示現。
【English Translation】 English version Having finished, they sat down to one side. Again, there were fifty-three thousand great elders, such as Sudatta (a famous Buddhist patron) and others—all of whom had received the five precepts and had generated the mind of anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment); they loved the Mahayana, yearned for the Mahayana, and admired the Mahayana; to protect the Mahayana, they upheld pure precepts; for the sake of sentient beings, they followed the path of Bodhi—they also arose from meditation in the early morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and having completed their acts of reverence, stood to one side. Again, there was the ruler of Champa, named Chandra Raksha, and various minor kings—all of whom upheld the five precepts and had generated the mind of anuttara-samyak-sambodhi—they also arose from meditation in the early morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and having completed their acts of reverence, sat down to one side. Again, there were sixteen great countries: Anga, Magadha, Kasi, Kosala, Vajji, Malla, Vatsa, Surasena, Amba, Avanti, Kuru, Panchala, Vatsa, Surasena, Yavana, and Kamboja. All the sentient beings in these sixteen great countries had generated the mind of anuttara-samyak-sambodhi; they also arose from meditation in the early morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and having completed their acts of reverence, sat down to one side. Again, there was Lady Mallika and sixteen thousand other ladies, who also arose from meditation in the early morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and having completed their acts of reverence, sat down to one side. Again, there were eighteen thousand upasikas (female lay Buddhist practitioners), such as Visakha (a famous female Buddhist patron) and others—all of whom had generated the mind of anuttara-samyak-sambodhi, loved the Mahayana, yearned for the Mahayana, and to protect the Dharma, upheld pure precepts; in order to gather and assist the unsurpassed Dharma, they cultivated the path of Bodhi; they had all attained the mind of non-retrogression, and manifested themselves to liberate sentient beings.
受女身，常樂宣說大乘經典——亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有自在天子與無量天眾，現大神變、放五色光，所持諸華如須彌等。所謂優缽羅波頭、摩拘勿頭、分陀利、香華、大香華、微妙華、大微妙華、愛見華、大愛見華、時華、常華、曼陀羅華、摩訶曼陀羅華；及持諸香，所謂栴檀香、花香、馥迦香，及諸伎樂；復持諸華，大如車輪；亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有梵天[肆-聿+累]髻梵等，無量梵俱，放五色光，其光能壞耆阇崛山所有眾生貪慾、黑闇；持種種香雜華、伎樂來至佛所。王舍大城耆阇崛山迦蘭陀竹林，其地縱、廣足一由旬；天衣遍覆，間無空處，所謂憍尸迦衣、迦陵伽衣、芻摩衣、拘銳婆衣。復敷七寶師子之座，座高百萬八千由旬；設此供已，右繞如來滿三十匝，脫身寶衣以覆佛上，發如是言：「唯愿世尊，為眾生故，當雨法雨。」時虛空中復出大聲：「世尊！一切眾生雖得聽聞常樂我凈，而不能解，唯愿如來，敷演解說。」
復有無量鵝王、師子鵝王等，持諸種種華、香、供具，以用供養寶師子座。
復有無量孔雀王、善目孔雀王等，持諸香
【現代漢語翻譯】 現代漢語譯本：
受持女身，常常樂於宣說大乘經典——也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有自在天子和無量天眾，顯現大神變，放出五色光芒，他們所持的各種花朵如須彌山一般巨大。這些花包括優缽羅波頭（青蓮花）、摩拘勿頭（紅蓮花）、分陀利（白蓮花）、香花、大香花、微妙花、大微妙花、愛見花、大愛見花、時花、常花、曼陀羅花、摩訶曼陀羅花；他們還持著各種香，包括栴檀香、花香、馥迦香，以及各種伎樂；又持著大如車輪的花朵；也在早晨從禪定中起身，前往佛陀所在之處，以頭面禮拜，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有梵天[肆-聿+累]髻梵（梵天的一種）等，與無量梵眾一起，放出五色光芒，這些光芒能夠摧毀耆阇崛山所有眾生的貪慾和黑暗；他們持著各種香、雜花、伎樂來到佛陀所在之處。王舍大城耆阇崛山的迦蘭陀竹林，其地面縱橫廣闊足有一由旬；天衣遍佈覆蓋，沒有空隙之處，這些天衣包括憍尸迦衣、迦陵伽衣、芻摩衣、拘銳婆衣。他們還鋪設了七寶獅子座，座位高一百萬八千由旬；設定好這些供養后，右繞如來三十圈，脫下身上的寶衣覆蓋在佛陀身上，併發出這樣的言語：『唯愿世尊，爲了眾生的緣故，降下法雨。』這時虛空中又發出巨大的聲音：『世尊！一切眾生雖然聽聞常樂我凈（佛法的四種德性），卻不能理解，唯愿如來，敷演解說。』 又有無量鵝王、師子鵝王等，持著各種花、香、供具，用來供養寶獅子座。 又有無量孔雀王、善目孔雀王等，持著各種香
【English Translation】 English version:
Having received a female body, they are always delighted to proclaim the Mahayana sutras—also, in the morning, rising from meditation, they go to where the Buddha is, bow their heads to the ground, join their palms respectfully, circumambulate the Buddha three times to the right, and after completing their reverence, they sit to one side. Again, there are the Deva sons of freedom and countless Devas, manifesting great divine transformations, emitting five-colored light, and the various flowers they hold are as large as Mount Sumeru. These flowers include Utpala-padma (blue lotus), Makura-padma (red lotus), Pundarika (white lotus), fragrant flowers, great fragrant flowers, subtle flowers, great subtle flowers, flowers of love and sight, great flowers of love and sight, seasonal flowers, constant flowers, Mandarava flowers, and Maha-Mandarava flowers; they also hold various incenses, including sandalwood incense, flower incense, and fragrant incense, as well as various musical instruments; they also hold flowers as large as chariot wheels; also, in the morning, rising from meditation, they go to where the Buddha is, bow their heads to the ground, join their palms respectfully, circumambulate the Buddha three times to the right, and after completing their reverence, they sit to one side. Again, there are Brahma [肆-聿+累]keti Brahma (a type of Brahma) and others, along with countless Brahma assemblies, emitting five-colored light, which can destroy the greed and darkness of all beings on Mount Gridhrakuta; they come to where the Buddha is, holding various incenses, mixed flowers, and musical instruments. The Karanda Bamboo Grove on Mount Gridhrakuta in the great city of Rajagriha, its ground is one yojana in length and width; heavenly garments cover it entirely, with no empty space, these garments include Kausika garments, Kalinga garments, Kshuma garments, and Kureva garments. They also set up a seven-jeweled lion throne, the seat is one million eight thousand yojanas high; after setting up these offerings, they circumambulate the Tathagata thirty times to the right, take off their precious garments and cover the Buddha, and utter these words: 『May the World Honored One, for the sake of all beings, rain down the Dharma rain.』 At this time, a great voice comes from the void: 『World Honored One! Although all beings have heard of permanence, bliss, self, and purity (the four virtues of the Dharma), they cannot understand, may the Tathagata expound and explain.』 Again, there are countless Goose Kings, Lion Goose Kings, and others, holding various flowers, incenses, and offerings, to offer to the precious lion throne. Again, there are countless Peacock Kings, Good-Eyed Peacock Kings, and others, holding various incenses
華、微妙妓樂以供養佛。
復有無量拘枳羅鳥王、善行王等，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有雪山迦蘭陀鳥王、蓮華王等，持諸香、華，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有無量命命鳥王、無礙王等，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有無量山王，須彌山王而為上首，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
復有香山諸藥草王、忍辱王等，亦于晨朝從禪定起，往至佛所，頭面作禮，合掌恭敬、右繞三匝，脩敬已畢，卻坐一面。
爾時，所有一切樹木，常出華果；一切伎樂，無掁觸者，自然演出微妙音聲。時雪山中所有師子諸惡獸等，慈心相視，如母如子；復有一切蚊虻、毒蟲，皆得慈心，亦如一子；諸惡鳥等，亦復如是。復有四種毒蛇，所謂視毒、噓毒、嚙毒、觸毒，亦得慈心；及十六種諸惡律儀，亦復如是，諸惡眾生悉受五戒。
爾時，一切大眾悉共受持清凈戒行，樂欲聽受大乘經典，恭敬大乘、擁護大乘；呵責、誹謗大乘經者，見有受持，
【現代漢語翻譯】 現代漢語譯本 還有，他們用華麗、精妙的音樂來供養佛陀。 又有無數的拘枳羅鳥王（一種鳥名）、善行王等，也在早晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有雪山迦蘭陀鳥王（一種鳥名）、蓮華王等，拿著各種香和花，也在早晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有無數的命命鳥王（一種鳥名）、無礙王等，也在早晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有無數的山王，以須彌山王（佛教中的聖山）為首，也在早晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 又有香山上的各種藥草之王、忍辱王等，也在早晨從禪定中起身，前往佛陀所在之處，頂禮佛足，合掌恭敬，右繞佛陀三圈，行完敬禮后，退坐在一旁。 那時，所有一切樹木，都常開花結果；一切樂器，無需敲擊，自然演奏出美妙的音樂。當時雪山中所有的獅子等兇猛野獸，都慈愛地互相看著，如同母子一般；還有一切蚊子、虻蟲、毒蟲，都生起慈愛之心，也像一個孩子一樣；各種惡鳥等，也是如此。還有四種毒蛇，即視毒、噓毒、嚙毒、觸毒，也都生起慈愛之心；以及十六種惡劣的戒律，也都是如此，所有惡劣的眾生都受持五戒。 那時，一切大眾都共同受持清凈的戒行，樂於聽受大乘經典，恭敬大乘、擁護大乘；呵斥、誹謗大乘經典的人，看到有人受持，
【English Translation】 English version Also, they offered flowers and exquisite music to the Buddha. Furthermore, there were countless Kukkura bird kings (a type of bird), Good Conduct Kings, and others, who also arose from their meditation in the morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and after completing their respects, sat down to one side. Furthermore, there were the Snow Mountain Karanda bird king (a type of bird), Lotus Flower King, and others, who, holding various incense and flowers, also arose from their meditation in the morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and after completing their respects, sat down to one side. Furthermore, there were countless Jivajiva bird kings (a type of bird), Unobstructed Kings, and others, who also arose from their meditation in the morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and after completing their respects, sat down to one side. Furthermore, there were countless mountain kings, with Mount Sumeru (a sacred mountain in Buddhism) as their leader, who also arose from their meditation in the morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and after completing their respects, sat down to one side. Furthermore, there were the kings of various medicinal herbs from Fragrant Mountain, the King of Patience, and others, who also arose from their meditation in the morning, went to where the Buddha was, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and after completing their respects, sat down to one side. At that time, all the trees constantly produced flowers and fruits; all musical instruments, without being struck, naturally produced wonderful sounds. At that time, all the lions and other fierce beasts in the Snow Mountains looked at each other with loving-kindness, like mothers and children; and all the mosquitoes, horseflies, and poisonous insects developed loving-kindness, also like a child; and the various evil birds were the same. Furthermore, the four kinds of poisonous snakes, namely those with poisonous sight, poisonous breath, poisonous bite, and poisonous touch, also developed loving-kindness; and the sixteen kinds of evil precepts were also the same, and all evil beings observed the five precepts. At that time, all the great assembly together upheld pure precepts, were happy to listen to the Mahayana scriptures, revered the Mahayana, protected the Mahayana; and those who scolded and slandered the Mahayana scriptures, upon seeing those who upheld them,
恭敬供養。
爾時，大云密藏菩薩摩訶薩，即從坐起，偏袒右肩，為佛作禮，長跪合掌白佛言：「世尊！此諸大眾，咸有疑心。我今欲問，唯愿聽許。」
佛言：「善哉善哉！善男子！我今能破此眾疑心，恣汝所問。」
大云密藏菩薩言：「世尊！菩薩摩訶薩，云何修行得陀羅尼？云何能得大海三昧？云何能解諸佛實語？云何得知具足法味？云何得見微密之藏？云何得入安隱之處，亦得睹見如來常住？云何能得如來寶藏，永斷眾生貧窮困苦？云何能解諸佛如來甚深之義？云何能到諸佛如來大海彼岸？云何菩薩得入諸佛如來境界？云何菩薩護持諸佛所有幻法？云何菩薩得如來法，得已能說？云何能知一切法界？
「云何得佛日身、月身、彗星之身？云何得盡如來邊際？云何能得諸佛凈業？云何逮得如來所行？云何得佛甚深凈池？云何得佛分陀利華？云何得佛自在之力？云何能得諸佛財貨？云何能見如來實相？云何見佛常住不變？云何能得如來金色？云何菩薩得佛法王？云何能得金剛法身？云何得佛常身常聲？
「云何菩薩得到如來所安之處，而無安想？云何見於諸佛如來常樂我凈，而非惡見？云何如來真實生身、真實法身？云何如來金剛之身、破壞雜身？云何見壞身而名為真見？云何如
【現代漢語翻譯】 現代漢語譯本 恭敬地供養。
那時，大云密藏菩薩摩訶薩（Mahasattva，偉大的菩薩），即從座位起身，袒露右肩，向佛陀行禮，長跪合掌對佛說：『世尊！這裡的各位大眾，心中都有疑惑。我現在想請問，希望您能允許。』
佛陀說：『很好，很好！善男子！我現在能夠消除大眾的疑惑，你可以隨意發問。』
大云密藏菩薩說：『世尊！菩薩摩訶薩，如何修行才能獲得陀羅尼（Dharani，總持，記憶和理解佛法的能力）？如何才能獲得大海三昧（Samadhi，禪定）？如何才能理解諸佛的真實教誨？如何才能得知圓滿的佛法滋味？如何才能見到微密之藏（秘密的教義）？如何才能進入安穩的境地，並且得見如來的常住？如何才能獲得如來的寶藏，永遠斷除眾生的貧窮困苦？如何才能理解諸佛如來甚深的含義？如何才能到達諸佛如來的大海彼岸？如何菩薩才能進入諸佛如來的境界？如何菩薩才能護持諸佛所有的幻化之法？如何菩薩才能獲得如來的佛法，獲得后又能宣說？如何才能瞭解一切法界？』
『如何才能獲得佛的日身、月身、彗星之身？如何才能窮盡如來的邊際？如何才能獲得諸佛的清凈業？如何才能達到如來所行的境界？如何才能獲得佛的甚深凈池？如何才能獲得佛的分陀利華（Pundarika，白蓮花，象徵純潔）？如何才能獲得佛的自在之力？如何才能獲得諸佛的財貨？如何才能見到如來的真實相？如何才能見到佛的常住不變？如何才能獲得如來的金色？如何菩薩才能成為佛法之王？如何才能獲得金剛法身（Vajra-kaya，堅不可摧的法身）？如何才能獲得佛的常身常聲？』
『如何菩薩才能到達如來所安住的地方，而沒有安住的想法？如何才能見到諸佛如來的常樂我凈（Nitya-sukha-atma-subha，常、樂、我、凈四種德性），而不是錯誤的見解？如何如來有真實的生身和真實的法身？如何如來有金剛之身，能破壞雜身？如何見到壞身而稱為真見？如何如』
【English Translation】 English version With respectful offerings.
At that time, the Bodhisattva Mahasattva (Great Being) Great Cloud Secret Treasury, arose from his seat, bared his right shoulder, paid homage to the Buddha, knelt with palms together, and said to the Buddha: 'World Honored One! These great assemblies all have doubts in their minds. I now wish to ask, may you please grant permission.'
The Buddha said: 'Excellent, excellent! Good man! I am now able to dispel the doubts of this assembly, you may ask whatever you wish.'
The Bodhisattva Great Cloud Secret Treasury said: 'World Honored One! How does a Bodhisattva Mahasattva cultivate to attain Dharani (retention, the power to remember and understand the Dharma)? How can one attain the Ocean Samadhi (meditative absorption)? How can one understand the true teachings of all Buddhas? How can one know the complete taste of the Dharma? How can one see the Secret Treasury (hidden teachings)? How can one enter a place of peace and also see the permanence of the Tathagata (Thus Come One, an epithet of the Buddha)? How can one obtain the Tathagata's treasure, forever ending the poverty and suffering of sentient beings? How can one understand the profound meaning of all Buddhas Tathagatas? How can one reach the other shore of the ocean of all Buddhas Tathagatas? How can a Bodhisattva enter the realm of all Buddhas Tathagatas? How can a Bodhisattva protect all the illusory teachings of all Buddhas? How can a Bodhisattva obtain the Dharma of the Tathagata, and having obtained it, be able to speak it? How can one know all the realms of Dharma?'
'How can one obtain the sun body, moon body, and comet body of the Buddha? How can one exhaust the boundaries of the Tathagata? How can one obtain the pure karma of all Buddhas? How can one attain the conduct of the Tathagata? How can one obtain the profound pure pool of the Buddha? How can one obtain the Pundarika (white lotus, symbolizing purity) flower of the Buddha? How can one obtain the power of the Buddha's freedom? How can one obtain the wealth of all Buddhas? How can one see the true form of the Tathagata? How can one see the permanence and immutability of the Buddha? How can one obtain the golden color of the Tathagata? How can a Bodhisattva become the king of the Dharma? How can one obtain the Vajra-kaya (indestructible Dharma body)? How can one obtain the permanent body and voice of the Buddha?'
'How can a Bodhisattva reach the place where the Tathagata dwells, without having the thought of dwelling? How can one see the permanence, bliss, self, and purity (Nitya-sukha-atma-subha) of all Buddhas Tathagatas, and not have wrong views? How does the Tathagata have a true birth body and a true Dharma body? How does the Tathagata have a Vajra body, which destroys impure bodies? How is seeing a destroyed body called true seeing? How does'
來身不名為血肉筋骨所成立，若有如是身？
「云何為空見？如來說法時，云何有所獲？云何說法時，俱聞無所獲法，若無所有？云何復得說如來真實常？云何入于涅槃，若不入涅槃？云何名實語戒，若無凈穢？云何贊持戒者？佛法若無滅，云何說法滅？復言法滅時多有毀禁者？如來佛性凈、上凈、畢竟凈，其性如是者？
「云何樂生死？云何諸菩薩常說生死樂？云何諸菩薩樂見如來性？云何煩惱常？云何愛煩惱？云何復得入一切煩惱門？云何能得修一切佛土業？云何得善知煩惱之根本？
「云何諸菩薩善能得除滅，于佛所起疑常樂我凈心？若無疑心者，云何畏生死？若畏於生死，云何復樂著？云何得佛道？云何轉法輪？云何度眾生，知不斷佛性？云何治魔眾，使離魔境界？云何度眾生生死大苦海？云何說生死，示導生死道？云何得生死無量之大海？云何求生死渴仰生死道？云何貪生死，吝惜不放舍？云何開生死猶如分陀利？云何煩惱結猶如四大海？云何諸煩惱常起如發願？
「云何而得地獄之心？云何常求地獄之心？云何修集地獄戒禁？云何滋息地獄業行、地獄之身？刀劍、弓箭、錐釤、輪火，云何能破壞眾生地獄果？云何為地獄眾生作安樂？云何注大雨能滅地獄火？云何處地獄而不受其
【現代漢語翻譯】 現代漢語譯本：
『來生』不應被認為是血肉筋骨所構成，如果存在這樣的身體嗎？ 『什麼是空見？』當如來說法時，如何能有所得？當說法時，如果都聽聞沒有所得的法，如果什麼都沒有，又如何能說如來是真實常住的？如果不能進入涅槃，又如何能進入涅槃？如果不存在清凈與污穢，又如何能稱為真實的戒律？又如何讚歎持戒的人？如果佛法沒有滅盡，又如何能說佛法會滅？又說佛法滅盡時，會有許多毀犯戒律的人？如來的佛性是清凈、至上清凈、究竟清凈的，其本性就是如此嗎？ 『為什麼會樂於生死？』為什麼諸菩薩常說生死是快樂的？為什麼諸菩薩樂於見到如來的佛性？為什麼煩惱是常住的？為什麼會愛著煩惱？又如何能進入一切煩惱之門？如何能修習一切佛土的功業？如何能善知煩惱的根本？ 『為什麼諸菩薩能善於滅除，對於佛所產生的疑惑，常樂於我、常、凈的心？』如果沒有疑惑之心，為什麼會畏懼生死？如果畏懼生死，為什麼又會樂於執著？如何能證得佛道？如何能轉法輪？如何能度化眾生，知道佛性不會斷滅？如何能降伏魔眾，使他們離開魔的境界？如何能度化眾生脫離生死的大苦海？如何能說生死，指示引導生死的道路？如何能得到無量生死的海洋？如何能渴求生死的道路？為什麼會貪戀生死，吝惜而不肯放下？如何能開啟生死，猶如分陀利花（白蓮花）？為什麼煩惱的結縛猶如四大海？為什麼諸煩惱會像發願一樣不斷生起？ 『如何才能得到地獄的心？』為什麼會常求地獄的心？如何修習地獄的戒律和禁制？如何滋長地獄的業行、地獄的身體？刀劍、弓箭、錐子、輪火，如何能破壞眾生地獄的果報？如何能為地獄眾生帶來安樂？如何能降下大雨來熄滅地獄的火焰？如何身處地獄而不受其苦？
【English Translation】 English version:
'The coming into being' should not be considered as being constituted by flesh, blood, sinews, and bones. If there is such a body? 'What is the view of emptiness?' When the Tathagata preaches the Dharma, how can there be any attainment? When preaching, if all hear that there is no Dharma to be attained, if there is nothing, how can it be said that the Tathagata is real and eternal? If one cannot enter Nirvana, how can one enter Nirvana? If there is no purity or defilement, how can it be called a true precept? And how can one praise those who uphold the precepts? If the Buddha Dharma does not perish, how can it be said that the Dharma will perish? And it is said that when the Dharma perishes, there will be many who violate the precepts? The Buddha-nature of the Tathagata is pure, supremely pure, and ultimately pure; is its nature like this? 'Why is one fond of birth and death?' Why do the Bodhisattvas often say that birth and death are joyful? Why are the Bodhisattvas fond of seeing the Buddha-nature of the Tathagata? Why are afflictions permanent? Why is one attached to afflictions? And how can one enter all the gates of afflictions? How can one cultivate the deeds of all Buddha-lands? How can one know well the root of afflictions? 'Why are the Bodhisattvas able to skillfully eliminate the doubts that arise about the Buddha, and always delight in the mind of self, permanence, and purity?' If there is no doubt, why fear birth and death? If one fears birth and death, why be attached to it? How can one attain the Buddha-path? How can one turn the Dharma wheel? How can one liberate sentient beings, knowing that the Buddha-nature will not be cut off? How can one subdue the demons, causing them to leave the realm of demons? How can one liberate sentient beings from the great sea of suffering of birth and death? How can one speak of birth and death, showing and guiding the path of birth and death? How can one obtain the immeasurable ocean of birth and death? How can one seek the path of birth and death with longing? Why be greedy for birth and death, stingy and unwilling to let go? How can one open up birth and death like a pundarika (white lotus) flower? Why are the knots of afflictions like the four great oceans? Why do all afflictions constantly arise like a vow? 'How can one obtain the mind of hell?' Why does one constantly seek the mind of hell? How does one cultivate the precepts and prohibitions of hell? How does one nourish the karmic actions of hell, the body of hell? Swords, arrows, awls, and wheel-fires, how can they destroy the hellish consequences of sentient beings? How can one bring peace and happiness to the beings in hell? How can one pour down great rain to extinguish the fires of hell? How can one be in hell and not suffer its pain?'
報？云何為地獄而作船導師？云何為地獄而作大良藥？云何而能得閉塞地獄道？
「云何作慧燈，壞於生死闇？云何在生死，煩惱毒不污？雖住無所住，而不同空住；能消諸煩惱，猶如日照雪；見於如來，常樂我凈；其心安住，如須彌山；不動不轉，如帝釋幢；如來實不，畢竟涅槃；亦說如來入于涅槃，其心不壞猶如金剛。
「云何得慚愧？云何得好身？云何復能得眾所愛敬身？云何得不貪？云何得不瞋？云何能得微妙光明？云何得正性？云何得自在？
「云何能得大眾眷屬？云何能得不壞眷屬？不退、不失，不貪飲食；常修知足，終不食肉；于諸眾生，常生愛心；常為世間之所恭敬，得名一切大施之主；得名大力，得名健行；大慈、大悲、大舍、大喜、大慧總持，隨順世間、為安世間、為樂世間。
「云何而得世間無上、世間無勝、世間無邊？常行正語，修行梵行；行大悲行，喜行聖行；見空法界，隨順而說；見不空界，說亦如是；說佛法相，見佛真法；得凈自在持戒之財，德財、法財、不食之財，為貧眾生得財藏身。
「為諸眾生得三種定，空無相愿；欲生凈土，得隨愿身；雖為眾生受此陰身，不于眾生求其恩報；讚歎持戒，呵破戒者；不為群邪之所沮壞；雖讀外典，不隨其義，
【現代漢語翻譯】 現代漢語譯本：如何才能成為地獄的引路人？如何才能成為地獄的良藥？如何才能關閉地獄之門？ 如何才能成為智慧的明燈，破除生死的黑暗？如何在生死輪迴中，不被煩惱的毒素污染？雖然身處其中，卻不執著于任何地方，不同於虛空；能夠消除一切煩惱，如同陽光照耀雪地；見到如來（Tathagata，佛的稱號），常樂我凈（Nitya-sukha-atma-subha，佛的四種德性）；內心安住，如同須彌山（Sumeru，佛教中的聖山）；不動搖不改變，如同帝釋天（Indra，佛教護法神）的旗幟；如來實際上並非進入涅槃（Nirvana，佛教的最高境界），也說如來進入涅槃，其心不壞如同金剛。 如何才能獲得慚愧心？如何才能獲得美好的身體？如何才能獲得眾人喜愛和尊敬的身體？如何才能不貪婪？如何才能不嗔恨？如何才能獲得微妙的光明？如何才能獲得正見？如何才能獲得自在？ 如何才能獲得大眾的眷屬？如何才能獲得不壞的眷屬？不退轉、不失去，不貪求飲食；常常修習知足，終身不吃肉；對於一切眾生，常常生起愛心；常常被世間所恭敬，被稱為一切大施主；被稱為大力者，被稱為健行者；具有大慈、大悲、大舍、大喜、大慧的總持，隨順世間、爲了安樂世間、爲了快樂世間。 如何才能獲得世間無上、世間無勝、世間無邊？常常說正直的話，修行清凈的行為（Brahmacarya，佛教的修行方式）；行大悲行，喜行聖行；見到空性的法界（Dharmadhatu，宇宙的真實本質），隨順而說；見到不空性的法界，也如是說；宣說佛法的真實相，見到佛的真理；獲得清凈自在的持戒之財，功德之財、法之財、不食之財，為貧窮的眾生提供財富的寶藏。 爲了一切眾生獲得三種禪定（Samadhi，佛教的禪定狀態），空、無相、無愿；想要往生凈土（Sukhavati，佛教的理想世界），獲得隨愿的身體；雖然爲了眾生而接受這個色身（Rupa，物質的身體），不向眾生求回報；讚歎持戒者，呵斥破戒者；不被邪惡勢力所破壞；雖然閱讀外道典籍，但不隨從其義。
【English Translation】 English version: How does one become a guide for those in hell? How does one become a great medicine for hell? How can one close the path to hell? How does one become a lamp of wisdom, destroying the darkness of birth and death? How can one, in the cycle of birth and death, not be defiled by the poison of afflictions? Though dwelling within, one is not attached to any place, unlike emptiness; able to eliminate all afflictions, like the sun shining on snow; seeing the Tathagata (the Buddha), eternally joyful, self, pure (Nitya-sukha-atma-subha, the four virtues of the Buddha); the mind dwells peacefully, like Mount Sumeru (the sacred mountain in Buddhism); unmoving and unchanging, like the banner of Indra (a guardian deity in Buddhism); the Tathagata does not actually enter Nirvana (the ultimate state in Buddhism), yet it is said that the Tathagata enters Nirvana, his mind is indestructible like diamond. How does one obtain a sense of shame and remorse? How does one obtain a beautiful body? How does one obtain a body that is loved and respected by all? How does one become non-greedy? How does one become non-angry? How does one obtain subtle light? How does one obtain right view? How does one obtain freedom? How does one obtain a large retinue? How does one obtain an indestructible retinue? Not regressing, not losing, not craving food; always practicing contentment, never eating meat; towards all beings, always generating loving-kindness; always being respected by the world, being called the master of all great giving; being called the powerful one, being called the one who walks strongly; possessing great loving-kindness, great compassion, great equanimity, great joy, and great wisdom, in accordance with the world, for the peace of the world, for the happiness of the world. How does one obtain the unsurpassed in the world, the unequaled in the world, the boundless in the world? Always speaking truthfully, practicing pure conduct (Brahmacarya, a Buddhist practice); practicing great compassion, joyfully practicing the holy path; seeing the empty Dharmadhatu (the true nature of the universe), speaking in accordance with it; seeing the non-empty Dharmadhatu, speaking likewise; proclaiming the true nature of the Buddha's teachings, seeing the true Dharma of the Buddha; obtaining the wealth of pure and free precepts, the wealth of merit, the wealth of Dharma, the wealth of not eating, providing a treasure of wealth for poor beings. For all beings to obtain the three Samadhis (states of meditative concentration in Buddhism), emptiness, signlessness, and wishlessness; desiring to be reborn in the Pure Land (Sukhavati, the ideal world in Buddhism), obtaining a body according to one's wish; although accepting this physical body (Rupa, the material body) for the sake of beings, not seeking repayment from beings; praising those who uphold the precepts, rebuking those who break them; not being destroyed by evil forces; although reading external scriptures, not following their meaning.
其所說法，句義不斷。
「雖名沙門及婆羅門，終不生於沙門之想、婆羅門想；雖復曉了算數、咒術，心初未曾有貪著想；雖為眾生示入天寺，供養恭敬依止禮拜，而其內心常依法界。
「現行十惡，實是梵行，諸佛護念，如視一子；善能護持諸佛法身，能轉一切諸佛法輪，深見諸佛甚深法界及真實相；其所修行等諸佛行，得無量身及無量行；善解諸佛所有語密，除去憍慢猶如諸佛；善說法界深密之義，雖說憍慢，無憍慢想，亦不教他生於憍慢；心無貪恚、愚癡、怖畏，猶如諸佛；其行無量，微密無量，諸法無量，樂說無量，性相無量，真實無量；見真、見實、見性、見法。
「為諸眾生斷煩惱故，而演說法，常得知見諸佛世尊，永度煩惱諸結大海；為度眾生故，說度煩惱諸結海法，自得度、已度、未度者，自得脫、已脫、未脫者，自得安、已安、未安者，未涅槃者，令得涅槃。
「自見法界，了了真實；或為眾生，說實不實。于無量劫已壞四魔，為眾生故，現處道樹，方降魔眾。內實知見，久破諸魔，為眾生故，唱言今壞。以善方便轉於法輪，以善方便現入涅槃。
「云何能得諸佛神通？云何得佛如來法王？云何得佛微密法藏？云何得佛不可思議？云何能得諸佛無量、無稱、無數、
【現代漢語翻譯】 現代漢語譯本：他所說的法，句句義理相連，沒有斷絕。 雖然名為沙門（出家修道者）和婆羅門（祭司），但心中從不產生自己是沙門或婆羅門的念頭；即使精通算術和咒語，心中也從未有過貪戀執著的想法；雖然爲了眾生示現進入天寺，接受供養、恭敬、依止和禮拜，但他的內心始終遵循法界的規律。 他所行的十惡，實際上是梵行（清凈的行為），諸佛都護念他，如同看待自己的孩子；他善於護持諸佛的法身，能夠轉動一切諸佛的法輪，深刻地洞見諸佛甚深的法界和真實相；他所修行的等同於諸佛的修行，獲得無量的身和無量的行；他善於理解諸佛所有的語言秘密，去除驕慢如同諸佛；他善於宣說深奧的法界之義，即使談論驕慢，心中也沒有驕慢的想法，也不教導他人產生驕慢；他的心中沒有貪婪、嗔恨、愚癡和恐懼，如同諸佛；他的行為無量，細微之處無量，所知之法無量，樂於宣說無量，自性與現象無量，真實無量；他能見到真理、見到實相、見到自性、見到法。 爲了斷除眾生的煩惱，他才演說佛法，常常能夠見到諸佛世尊，永遠度脫煩惱的結縛大海；爲了度化眾生，他宣說度脫煩惱結縛大海的方法，自己已經得度、正在得度、尚未得度，自己已經解脫、正在解脫、尚未解脫，自己已經安穩、正在安穩、尚未安穩，尚未涅槃的，令其得到涅槃。 他自己見到法界，明瞭真實；或者爲了眾生，宣說真實或不真實。在無量劫以前就已經破除了四魔，爲了眾生，才示現在菩提樹下，降伏魔眾。內心實際上早已知見，破除了諸魔，爲了眾生，才宣稱現在破除。他以善巧方便轉動法輪，以善巧方便示現進入涅槃。 如何才能獲得諸佛的神通？如何才能獲得佛如來法王（佛陀的尊稱）的地位？如何才能獲得佛的微密法藏？如何才能獲得佛的不可思議？如何才能獲得諸佛的無量、無稱、無數、
【English Translation】 English version: What he speaks, the meaning of each sentence is continuous and not interrupted. Although named a 'Shramana' (ascetic) and a 'Brahmin' (priest), he never generates the thought in his mind that he is a Shramana or a Brahmin; even if he is proficient in arithmetic and incantations, he has never had a thought of greed or attachment in his mind; although for the sake of sentient beings he appears in heavenly temples, receiving offerings, respect, reliance, and worship, his inner mind always follows the laws of the Dharma realm. His practice of the ten evils is actually 'Brahma-conduct' (pure conduct), all Buddhas protect and remember him, as if looking at their own child; he is good at protecting the Dharma body of all Buddhas, able to turn the Dharma wheel of all Buddhas, deeply seeing the profound Dharma realm and true form of all Buddhas; his practice is equal to the practice of all Buddhas, obtaining immeasurable bodies and immeasurable practices; he is good at understanding all the secret languages of the Buddhas, removing arrogance like the Buddhas; he is good at explaining the profound meaning of the Dharma realm, even if he speaks of arrogance, he has no thought of arrogance in his mind, nor does he teach others to generate arrogance; his mind has no greed, hatred, ignorance, or fear, like the Buddhas; his actions are immeasurable, his subtleties are immeasurable, the dharmas he knows are immeasurable, he is happy to speak immeasurably, his nature and phenomena are immeasurable, and his truth is immeasurable; he can see the truth, see the reality, see the nature, and see the Dharma. For the sake of cutting off the afflictions of sentient beings, he expounds the Dharma, and is always able to see the World Honored Ones, forever crossing the great ocean of afflictions and bonds; for the sake of liberating sentient beings, he speaks of the method of crossing the great ocean of afflictions and bonds, he himself has been liberated, is being liberated, and has not yet been liberated, he himself has been freed, is being freed, and has not yet been freed, he himself has been at peace, is being at peace, and has not yet been at peace, and those who have not yet attained Nirvana, he causes them to attain Nirvana. He himself sees the Dharma realm, clearly understanding the truth; or for the sake of sentient beings, he speaks of truth or untruth. In immeasurable kalpas ago, he had already destroyed the four demons, but for the sake of sentient beings, he appears under the Bodhi tree, subduing the demon hordes. In his inner knowing and seeing, he had long ago destroyed the demons, but for the sake of sentient beings, he proclaims that he is now destroying them. He turns the Dharma wheel with skillful means, and appears to enter Nirvana with skillful means. How can one obtain the supernatural powers of the Buddhas? How can one obtain the position of the Buddha Tathagata Dharma King (a respectful title for the Buddha)? How can one obtain the secret Dharma treasury of the Buddha? How can one obtain the inconceivable of the Buddha? How can one obtain the immeasurable, unnameable, countless of the Buddhas,
無勝、無邊？云何能施一切眾生甘露法味？」
爾時，世尊告大云密藏菩薩言：「善哉善哉！善男子！汝今所問，甚為快善。為欲安樂世間眾生，故發斯問。一切眾生，無明所盲，而不能知諸佛所有真實功德。
「善男子！汝今欲令一切眾生，悉得智慧眼、常眼、常光，永度生死煩惱大河，了知諸佛菩提之行；欲壞眾生無明結㲉，示導無上菩提之行。一切眾生，常樂演說無常、無我、無樂、無凈；而今欲開常樂我凈，如來畢竟入于涅槃，無常、無我、無樂、無凈；而今欲開諸佛世尊不畢竟滅，常住不變。
「善男子！一切眾生，常於法界，妄生分別；而法界性，實無分別。汝今欲問無分別義，是故發問。善男子！一切眾生，常為邪毒之所涂染，如來世尊為大良醫，汝意欲令如來醫王說咒、授藥，療其所苦。
「善男子！如遮羅迦梵志及尼乾子諸婆羅門，實非羅漢作羅漢想，非聖聖想，非天天想；實非常樂我凈之法，而作常樂我凈之想。汝今欲為如是眾生拔邪毒箭，解邪縛、破邪獄、出邪網，施法味、食甘露；安寢四禪，涂凈戒香。四等為華，慚愧為衣，故發此問。
「善男子！一切眾生不知總相，不知別相。相、無相，非相、非無相，非相相、非無相相；不可知、非不可知；非此、非
【現代漢語翻譯】 現代漢語譯本：『無勝』、『無邊』（指佛的智慧和功德廣大無邊），如何才能施予一切眾生甘露般的佛法滋味呢？」 當時，世尊告訴大云密藏菩薩說：『好啊，好啊！善男子！你現在所問的問題，非常好。爲了使世間眾生得到安樂，所以你才提出這樣的問題。一切眾生，被無明所矇蔽，而不能瞭解諸佛所具有的真實功德。 『善男子！你現在想要讓一切眾生，都得到智慧之眼、常住之眼、常放光明，永遠度脫生死煩惱的大河，瞭解諸佛菩提的修行；想要破除眾生的無明結縛，引導他們走向無上菩提的修行。一切眾生，常常樂於宣說無常、無我、無樂、無凈；而你現在想要開示常樂我凈，如來最終進入涅槃，是無常、無我、無樂、無凈；而你現在想要開示諸佛世尊不是最終滅度，而是常住不變。 『善男子！一切眾生，常常在法界中，妄生分別；而法界的本性，實際上是沒有分別的。你現在想要問無分別的意義，所以才提出這個問題。善男子！一切眾生，常常被邪惡的毒素所污染，如來世尊是偉大的良醫，你想要讓如來醫王宣說咒語、給予藥物，治療他們的痛苦。 『善男子！就像遮羅迦（Caraka，古印度醫學家）梵志和尼乾子（Nigantha，耆那教創始人）等婆羅門，實際上不是阿羅漢卻自認為阿羅漢，不是聖人卻自認為聖人，不是天人卻自認為天人；實際上沒有常樂我凈的境界，卻自認為有常樂我凈的境界。你現在想要為這些眾生拔除邪毒之箭，解開邪惡的束縛，打破邪惡的牢獄，走出邪惡的羅網，施予佛法的滋味，食用甘露；讓他們安住在四禪的境界中，塗抹清凈戒律的香氣。以四無量心為花朵，以慚愧為衣裳，所以才提出這個問題。 『善男子！一切眾生不知道總相，也不知道別相。相、無相，非相、非無相，非相之相、非無相之相；不可知、非不可知；非此、非彼；'
【English Translation】 English version: 'Unsurpassed' and 'Boundless' (referring to the Buddha's wisdom and merit being vast and boundless), how can one bestow the nectar-like taste of the Dharma upon all sentient beings?' At that time, the World Honored One said to the Bodhisattva Great Cloud Secret Treasury: 'Excellent, excellent! Good man! Your question is very good. It is for the sake of bringing peace and happiness to the sentient beings of the world that you have asked this question. All sentient beings are blinded by ignorance and cannot understand the true merits possessed by all Buddhas.' 'Good man! You now wish to enable all sentient beings to attain the eye of wisdom, the permanent eye, and constant light, to forever cross the great river of birth and death and afflictions, and to understand the practice of the Bodhi of all Buddhas; you wish to break the bonds of ignorance of sentient beings and guide them towards the practice of unsurpassed Bodhi. All sentient beings are often fond of proclaiming impermanence, no-self, no-joy, and no-purity; and now you wish to reveal permanence, joy, self, and purity. The Tathagata ultimately enters Nirvana, which is impermanent, no-self, no-joy, and no-purity; and now you wish to reveal that the World Honored Ones, the Buddhas, do not ultimately pass away, but remain eternally unchanged.' 'Good man! All sentient beings constantly give rise to discriminations within the Dharma realm; but the nature of the Dharma realm is actually without discrimination. You now wish to ask about the meaning of non-discrimination, and therefore you have asked this question. Good man! All sentient beings are constantly tainted by the poison of evil, and the World Honored One, the Tathagata, is the great physician. You wish to have the Tathagata, the king of physicians, recite mantras and administer medicine to cure their suffering.' 'Good man! Like the Brahmins such as Caraka (an ancient Indian physician) and Nigantha (the founder of Jainism), who are actually not Arhats but think they are Arhats, not sages but think they are sages, not heavenly beings but think they are heavenly beings; they actually do not have the state of permanence, joy, self, and purity, but think they have the state of permanence, joy, self, and purity. You now wish to remove the arrows of evil poison for these sentient beings, untie the bonds of evil, break the prisons of evil, escape the nets of evil, bestow the taste of the Dharma, and partake of the nectar; to have them dwell peacefully in the four Dhyanas, and to anoint themselves with the fragrance of pure precepts. With the four immeasurables as flowers, and with shame and remorse as clothing, therefore you have asked this question.' 'Good man! All sentient beings do not know the general characteristics, nor do they know the specific characteristics. Characteristics, no-characteristics, neither characteristics nor no-characteristics, the characteristics of characteristics, the characteristics of no-characteristics; unknowable, not unknowable; neither this nor that;'
彼，非手、非指，非此、彼、中；非作、非不作，非示、非不示，非因、非不因，非瞬、非不瞬；非知、非智知，非識、非識識；非住、非不住，非闇、非明，非相、非名，非輕、非重，非羸、非力，非處、非不處，非凈、非不凈；非有為、非無為，非有、非無，非可說、非不可說；非取、非舍，不生、不退；非實、非虛，非正、非邪；非畢竟、非不畢竟，非福田、非不福田，非時、非不時，非可凈、非不可凈，非作、非能作；非生、非滅，非冷、非熱；非陰入界，非結因、非業因，非生、非墮，非長、非增長；非有墮落，畢竟無墮；非是有法，永斷諸有；非過去，非未來，非現在；非實、非不實，非性、非不性；非色，非受、想、行、識；非盡、非不盡，亦不可盡；非等、非無等，亦無與等；非地、水、火、風。
「一切法界，實無有身；實相之相，畢竟真實，是名如來。無量無邊、不可思議諸大功德之所成就，如是身者，即是諸佛真法身也，其義甚深，不可思議。如來法界，深邃幽遠，不移本處宣說正法，十方諸佛皆得聞知。所以者何？如來自在神力行故，如是深語，聲聞、緣覺所不得聞。
「善男子！諸佛何故不為彼說，令彼得聞？善男子！聲聞、緣覺乃至不解一字之義，猶如生盲，飲毒狂人；如
【現代漢語翻譯】 現代漢語譯本：它，不是手，不是指，不是此，不是彼，不是中間；不是作為，不是不作為，不是顯示，不是不顯示，不是原因，不是非原因，不是瞬間，不是非瞬間；不是認知，不是智慧認知，不是意識，不是意識的意識；不是停留，不是不停留，不是黑暗，不是光明，不是現象，不是名稱，不是輕，不是重，不是虛弱，不是力量，不是處所，不是非處所，不是清凈，不是不清凈；不是有為法，不是無為法，不是存在，不是不存在，不是可說，不是不可說；不是取，不是舍，不生，不退；不是真實，不是虛假，不是正，不是邪；不是究竟，不是不究竟，不是福田（指行善能得福報的場所），不是非福田，不是時機，不是非時機，不是可凈化，不是不可凈化，不是作為，不是能作為；不是生，不是滅，不是冷，不是熱；不是陰（五蘊，構成生命的五種要素）入（十二入，即六根和六塵）界（十八界，即六根、六塵和六識），不是結（煩惱的束縛）因，不是業（行為）因，不是生，不是墮落，不是增長，不是非增長；不是有墮落，畢竟沒有墮落；不是有法，永遠斷絕諸有（三有，即欲有、色有、無色有）；不是過去，不是未來，不是現在；不是真實，不是不真實，不是自性，不是非自性；不是色（物質），不是受（感受）、想（思維）、行（意志）、識（意識）；不是盡，不是不盡，也不可盡；不是相等，不是不相等，也沒有與它相等；不是地、水、火、風（四大元素）。 一切法界（宇宙萬有），實際上沒有身體；實相（真實存在的本質）的相（現象），畢竟是真實的，這被稱為如來（佛的稱號）。由無量無邊、不可思議的各種大功德所成就，這樣的身體，就是諸佛的真法身（佛的真實本質），其意義非常深奧，不可思議。如來的法界，深邃幽遠，不離開本來的地方宣說正法，十方諸佛都能聽到並知曉。這是為什麼呢？因為如來以自在的神力行事，這樣深奧的語言，聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）是無法聽到的。 善男子！諸佛為什麼不為他們說，讓他們能夠聽到呢？善男子！聲聞、緣覺甚至不理解一個字的含義，就像天生的盲人，喝了毒藥的狂人；就像...
【English Translation】 English version: It is not hand, not finger, not this, not that, not middle; not doing, not not-doing, not showing, not not-showing, not cause, not non-cause, not instant, not non-instant; not knowing, not wisdom-knowing, not consciousness, not consciousness of consciousness; not dwelling, not non-dwelling, not darkness, not light, not appearance, not name, not light, not heavy, not weak, not strength, not place, not non-place, not pure, not impure; not conditioned, not unconditioned, not being, not non-being, not speakable, not unspeakable; not taking, not abandoning, not arising, not receding; not real, not unreal, not right, not wrong; not ultimate, not non-ultimate, not field of merit (referring to a place where good deeds bring merit), not non-field of merit, not time, not non-time, not purifiable, not non-purifiable, not doing, not capable of doing; not birth, not death, not cold, not hot; not the aggregates (five skandhas, the five elements that constitute life), entrances (twelve entrances, the six senses and their objects), realms (eighteen realms, the six senses, their objects, and the six consciousnesses), not the cause of fetters (the bonds of afflictions), not the cause of karma (actions), not birth, not falling, not growth, not non-growth; not having falling, ultimately without falling; not having dharma, eternally cutting off all existences (three existences: desire realm, form realm, formless realm); not past, not future, not present; not real, not unreal, not nature, not non-nature; not form (matter), not feeling, perception, volition, consciousness; not exhaustion, not non-exhaustion, also not exhaustible; not equal, not unequal, also without equal; not earth, water, fire, wind (the four great elements). The entire dharma realm (the universe), in reality, has no body; the appearance of the real aspect (the essence of true existence) is ultimately real, this is called Tathagata (the title of a Buddha). Accomplished by immeasurable, boundless, and inconceivable great merits, such a body is the true dharma body (the true essence of a Buddha) of all Buddhas, its meaning is very profound and inconceivable. The dharma realm of the Tathagata is deep and remote, without leaving its original place, it proclaims the true dharma, and all Buddhas in the ten directions can hear and know it. Why is this so? Because the Tathagata acts with free and divine power, such profound words cannot be heard by Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment through observing causes and conditions). Good man! Why do the Buddhas not speak for them, so that they can hear? Good man! Sravakas and Pratyekabuddhas do not even understand the meaning of one word, like those born blind, like madmen who have drunk poison; like...
蠶處繭，如被毒箭，如病痰飲；是故諸佛不為說之。
「善男子！一切眾生，常為諸結煩惱所病，諸佛如來能施法藥，以妙咒術拔其毒箭、除其膚翳，眾生真實不知如來常住不變，如來為然智慧法燈，悉令得見常樂我凈。譬如日出，悉令眾生普見大地高下等相；如來亦爾，一切眾生，不知方等，亦不能得總持三昧，不知佛時，不知佛財，不見佛身，不解如來涅槃之相，不知佛法滅與不滅，而言如來無常、無樂、無我、無凈，有煩惱箭，是雜毒食，是故我為如是等人，演說諸佛常樂我凈，欲除此人無明黑闇。
「善男子！善哉善哉！聲聞、緣覺未曾得聞是一字義，汝今欲令彼得聞，故發是問。諦聽諦聽！善思念之！吾今為汝分別解說。有大方等甘露經王，開大寶藏賑給貧窮，啓發諸佛功德之藏。一切眾生皆有佛性，其性無盡，昔來隱蔽，今欲顯示。諸佛如來，然大慧燈，令諸眾生，了了明見。善男子！吾將欲說，汝便發問，副汝昔來所發誓愿。」
大云密藏菩薩摩訶薩言：「世尊！我從昔來實無此愿，乃是世尊大慈愍事神通力故，為度眾生令我發問，欲破眾生貧窮困苦，令諸眾生意無盡故。如來今說，則能消滅一切眾生無明大闇，得智慧寶，令諸眾生明見佛性，得見如來常樂我凈。」
佛言：
【現代漢語翻譯】 現代漢語譯本：蠶作繭自縛，如同被毒箭射中，又如患了痰飲之病；因此，諸佛不為他們宣說（常樂我凈的道理）。 『善男子！一切眾生，常常被各種煩惱所困擾，諸佛如來能夠施予法藥，用精妙的咒術拔除他們的毒箭、去除他們的眼翳，但眾生卻不真正知道如來是常住不變的。如來點燃智慧的法燈，使他們都能看見常、樂、我、凈的境界。譬如太陽升起，使眾生普遍看見大地上高低不平的各種景象；如來也是如此，一切眾生，不瞭解方等經典，也不能獲得總持三昧（一種禪定），不知道佛的真實存在，不知道佛的財富，看不見佛的法身，不理解如來涅槃的真實含義，不知道佛法是滅還是不滅，卻說如來是無常、無樂、無我、無凈，認為煩惱如毒箭，是摻雜毒藥的食物。因此，我為這樣的人，宣說諸佛的常、樂、我、凈，想要去除他們的無明黑暗。 『善男子！說得好啊，說得好啊！聲聞、緣覺（小乘修行者）從未聽聞過這一個字的含義，你現在想要讓他們聽聞，所以才提出這個問題。仔細聽，仔細聽！好好思考！我現在為你分別解說。有大方等甘露經王（指《大般涅槃經》），開啟大寶藏，賑濟貧窮，啓發諸佛功德的寶藏。一切眾生都有佛性（成佛的潛能），這種佛性是無盡的，過去一直被隱藏，現在想要顯示出來。諸佛如來，點燃大智慧的燈，使眾生清清楚楚地看見。善男子！我將要開始宣說，你便發問，這符合你過去所發的誓願。』 大云密藏菩薩摩訶薩（菩薩名，意為隱藏大秘密的菩薩）說：『世尊！我從過去到現在，實際上並沒有這個願望，而是世尊您的大慈悲和神通力，爲了度化眾生才讓我發問，想要破除眾生的貧窮困苦，使眾生的意念無窮無盡。如來您現在所說，就能消滅一切眾生的無明黑暗，獲得智慧的寶藏，使眾生明見佛性，得見如來的常、樂、我、凈。』 佛說：
【English Translation】 English version: The silkworm is confined in its cocoon, like being struck by a poisoned arrow, or like suffering from phlegm; therefore, the Buddhas do not explain it to them. 'Good man! All sentient beings are constantly afflicted by various knots of afflictions. The Tathagatas (Buddhas) are able to administer the medicine of Dharma, using wondrous mantras to extract their poisoned arrows and remove their eye ailments. However, sentient beings do not truly know that the Tathagata is permanent and unchanging. The Tathagata lights the lamp of wisdom, enabling them to see the realms of permanence, bliss, self, and purity. Just as the sun rises, allowing all beings to see the various high and low features of the earth; so too is the Tathagata. All sentient beings do not understand the Vaipulya Sutras (Mahayana sutras), nor can they attain the Samadhi of Dharani (a type of meditation), they do not know the true existence of the Buddha, do not know the Buddha's wealth, cannot see the Buddha's Dharma body, do not understand the true meaning of the Tathagata's Nirvana, and do not know whether the Buddha's Dharma is extinguished or not. Yet, they say that the Tathagata is impermanent, without bliss, without self, and without purity, considering afflictions as poisoned arrows and food mixed with poison. Therefore, for such people, I expound the permanence, bliss, self, and purity of the Buddhas, wishing to remove their darkness of ignorance.' 'Good man! Excellent, excellent! The Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) have never heard the meaning of even this one word. Now you wish to let them hear it, and therefore you have asked this question. Listen carefully, listen carefully! Think well! I will now explain it to you separately. There is the Great Vaipulya Ambrosia King Sutra (referring to the Mahaparinirvana Sutra), which opens the great treasure, relieves the poor, and inspires the treasure of the Buddhas' merits. All sentient beings have Buddha-nature (the potential to become a Buddha), and this nature is endless. It has been hidden in the past, and now it is to be revealed. The Tathagatas, the Buddhas, light the lamp of great wisdom, enabling sentient beings to see clearly. Good man! I am about to begin to expound, and you have asked the question, which is in accordance with the vows you made in the past.' The Bodhisattva Mahasattva Great Cloud Hidden Treasure (name of a Bodhisattva, meaning the Bodhisattva who hides great secrets) said: 'World Honored One! From the past until now, I have not actually had this wish. It is because of the World Honored One's great compassion and supernatural power that you have caused me to ask this question, wishing to break the poverty and suffering of sentient beings, and to make the thoughts of sentient beings endless. What the Tathagata is now saying will eliminate the great darkness of ignorance of all sentient beings, obtain the treasure of wisdom, enable sentient beings to clearly see the Buddha-nature, and see the permanence, bliss, self, and purity of the Tathagata.' The Buddha said:
「善哉善哉！善男子！汝今所問，其義甚深。為度眾生生死海故，為廣流佈方等經故，為常法故，惠施一切甘露法味，除斷眾生貧窮苦故。諦聽諦聽！吾當為汝分別解說，令諸眾生得安樂故；汝今當爲一切眾生善持是義。善男子！一切如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊等，有一法名曰法界；以此法界，諸佛世尊等有常慧，以常慧水，凈自洗浴，服甘露味，並以惠施一切眾生，修集一切諸佛所行，汝今當服是甘露味。汝既服已，復當轉施。我今當說，汝便善聽，初語亦善、中語亦善、后語亦善，其義真實，言辭巧妙，其音清凈，純一無雜，具足清白梵行之相。◎
大方等無想經卷第一 大正藏第 12 冊 No. 0387 大方等無想經
大方等無想經卷第二
北涼天竺三藏曇無讖譯大云初分大眾健度余
「◎善男子！有《大云經》總持大海三昧大海。如來法印，諸佛法城；法界甚深，常住不變；不可思議，常樂我凈。善男子！若有受持、書寫、讀誦、解說之者，則能破壞眾生煩惱，斷除一切貧窮困苦。若遭饑荒，穀米勇貴，讀誦是經，則得豐壤；若時焰旱，天則降雨；若有饑虛，渴仰法食，讀誦是經，則得總持甘露法味。若欲具足大
【現代漢語翻譯】 現代漢語譯本： 「太好了，太好了！善男子！你現在所問的問題，意義非常深遠。爲了救度眾生脫離生死苦海，爲了廣泛流傳方等經典，爲了使佛法永恒存在，施捨一切甘露般的佛法滋味，消除眾生的貧窮困苦。仔細聽，仔細聽！我將為你分別解說，使一切眾生得到安樂；你現在應當為一切眾生好好地領會這個道理。善男子！一切如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta devamanushyanam）、佛（Buddha）、世尊（Bhagavan）等，有一種法名為法界（Dharmadhatu）；憑藉這個法界，諸佛世尊等擁有永恒的智慧，用永恒的智慧之水，洗凈自身，服用甘露法味，並以此施捨給一切眾生，修習一切諸佛所行的法門，你現在應當服用這甘露法味。你既然服用了，又應當轉施給他人。我現在要說，你應當好好聽，開始的言語也好，中間的言語也好，最後的言語也好，其意義真實，言辭巧妙，其聲音清凈，純一無雜，具足清凈梵行的相貌。
「善男子！有《大云經》總持大海三昧大海。如來法印，諸佛法城；法界甚深，常住不變；不可思議，常樂我凈。善男子！若有人受持、書寫、讀誦、解說這部經，就能破除眾生的煩惱，斷除一切貧窮困苦。如果遇到饑荒，穀米昂貴，讀誦這部經，就能獲得豐收；如果遇到乾旱，天就會降雨；如果有人飢餓，渴望佛法，讀誦這部經，就能獲得總持甘露法味。如果想要具足大
【English Translation】 English version: 「Excellent, excellent! Good man! The question you have asked is of profound significance. It is for the sake of delivering sentient beings from the sea of birth and death, for the widespread propagation of the Vaipulya Sutras, for the sake of the eternal Dharma, to bestow the nectar-like taste of the Dharma, and to eliminate the poverty and suffering of sentient beings. Listen carefully, listen carefully! I will explain it to you separately, so that all sentient beings may attain peace and happiness; you should now uphold this meaning well for all sentient beings. Good man! All Tathagatas (如來), Arhats (應供), Samyaksambuddhas (正遍知), Vidyacharana-sampannas (明行足), Sugatas (善逝), Lokavids (世間解), Anuttaras (無上士), Purushadamyasarathis (調御丈夫), Shastas devamanushyanam (天人師), Buddhas (佛), Bhagavans (世尊), etc., have a Dharma called Dharmadhatu (法界); by means of this Dharmadhatu, all Buddhas and World Honored Ones possess eternal wisdom, and with the water of eternal wisdom, they cleanse themselves, partake of the nectar of Dharma, and bestow it upon all sentient beings, cultivating all the practices of the Buddhas. You should now partake of this nectar of Dharma. Once you have partaken of it, you should then pass it on to others. I am now about to speak, you should listen well. The initial words are good, the middle words are good, and the final words are good. Their meaning is true, the language is skillful, the sound is pure, unmixed, and complete with the characteristics of pure Brahma conduct.
「Good man! There is the 'Great Cloud Sutra,' which encompasses the Samadhi of the Great Ocean. It is the Dharma seal of the Tathagatas, the Dharma city of the Buddhas; the Dharmadhatu is profound, permanent, and unchanging; it is inconceivable, and characterized by permanence, bliss, self, and purity. Good man! If there are those who receive, uphold, write, recite, and explain this sutra, they will be able to destroy the afflictions of sentient beings and eliminate all poverty and suffering. If there is a famine and the price of grain is high, reciting this sutra will bring about a bountiful harvest; if there is a drought, the sky will send down rain; if there are those who are hungry and thirsty for the Dharma, reciting this sutra will enable them to obtain the nectar of the Dharma. If one wishes to possess great
神通者，當受是經；欲雨法雨潤漬枯槁，當讀是經；若遭大病亦當受持。所以者何？此經即是一切大病之良藥也，此經能斷一切諸毒，大陀羅尼是大三昧；此經即是涂末燒香、微妙凈華。
「善男子！汝今當然大智慧燈，破諸眾生狂愚黑闇。而諸眾生常言：『如來無常、無我、無樂、無凈，是磨滅法。』如是眾生，即是飲毒、被大毒箭，澹飲發動，狂醉失心，無明所覆，聲聞、緣覺如羸老牛。是故汝當廣宣分別如來功德，以實相油，潤益慧燈，開發慧眼，除無明闇。
「若言如來真實出生輸頭檀舍，出家學道，修集苦行，壞魔兵眾，坐于道場，成菩提道，當知是人即是謗佛。寧當斷首，拔出其舌，不應出此虛妄之言。何以故？非是善解諸佛如來秘密語故；若經中言『沙門瞿曇』，當知是語即是密語。
「善男子！為眾生故，示現神足，當知即是佛之真子。善男子！汝則已為得大果報，授與聲聞、辟支佛等，吐藥、下藥、熏藥、眼藥、治諸病藥。何等是藥？所謂大乘方等經典。當知是經，即是諸經轉輪聖王。何以故？是經典中宣說眾生實性、佛性，常住法藏。眾生不解，乃至一句一字。汝今當聽，聽已即當爲汝法藏，汝復當觀是經境界。
「善男子！此經中，有諸佛菩薩四百不可思議解脫法門
【現代漢語翻譯】 現代漢語譯本：
擁有神通的人，應當接受這部經典；想要降下法雨滋潤枯萎的心靈，應當讀誦這部經典；如果遭遇大病，也應當受持這部經典。為什麼呢？因為這部經典就是一切大病的良藥，這部經典能夠斷除一切毒害，大陀羅尼（總持，能持一切善法，遮一切惡法）就是大三昧（正定）；這部經典就像塗抹的香料、焚燒的香、微妙清凈的花朵。
『善男子！你現在應當成為大智慧的燈，破除眾生狂妄愚癡的黑暗。而眾生常常說：『如來是無常的、無我的、無樂的、無凈的，是會消滅的法。』這樣的眾生，就像是喝了毒藥、被大毒箭射中，毒性發作，狂醉失心，被無明所覆蓋，聲聞（聽聞佛陀教誨而得道者）、緣覺（不依佛陀教誨，自行悟道者）就像是瘦弱的老牛。所以你應當廣泛宣說如來的功德，用實相的油，滋潤智慧的燈，開發智慧的眼睛，去除無明的黑暗。
如果說如來真實地出生在輸頭檀舍（凈飯王之都），出家學道，修行苦行，摧毀魔的軍隊，坐在道場，成就菩提道，應當知道這個人就是在誹謗佛。寧可斷頭，拔出舌頭，也不應該說出這種虛妄的話。為什麼呢？因為他沒有正確理解諸佛如來的秘密語言；如果經典中說『沙門瞿曇』（釋迦牟尼佛出家時的稱謂），應當知道這句話就是秘密語言。
『善男子！爲了眾生的緣故，示現神通，應當知道這就是佛的真子。善男子！你已經獲得了大的果報，給予聲聞、辟支佛（獨覺，不依佛陀教誨，自行悟道者）等，吐藥、下藥、熏藥、眼藥，治療各種疾病的藥物。什麼是藥呢？就是所謂的大乘方等經典。應當知道這部經典，就是一切經典中的轉輪聖王。為什麼呢？因為這部經典中宣說了眾生的真實本性、佛性，常住的法藏。眾生不理解，哪怕是一句一字。你現在應當聽，聽了之後就應當成為你的法藏，你還要觀察這部經典的境界。
『善男子！這部經典中，有諸佛菩薩四百種不可思議的解脫法門。
【English Translation】 English version:
Those with supernatural powers should receive this sutra; those who wish to rain down the Dharma rain to moisten withered minds should read this sutra; if one encounters a serious illness, one should also uphold this sutra. Why is this so? Because this sutra is the good medicine for all great illnesses, this sutra can cut off all poisons, the great dharani (mantra, which holds all good dharmas and prevents all evil dharmas) is the great samadhi (right concentration); this sutra is like the applied fragrance, the burning incense, and the subtle pure flowers.
'Good man! You should now become a lamp of great wisdom, breaking through the darkness of the madness and ignorance of all beings. And beings often say: 'The Tathagata is impermanent, without self, without joy, without purity, and is a dharma that will perish.' Such beings are like those who have drunk poison, been struck by a great poisonous arrow, the poison has taken effect, they are madly drunk and have lost their minds, covered by ignorance, the Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own, without relying on the Buddha's teachings) are like weak old oxen. Therefore, you should widely proclaim the merits of the Tathagata, use the oil of true reality to nourish the lamp of wisdom, develop the eye of wisdom, and remove the darkness of ignorance.
If it is said that the Tathagata was truly born in Sudhodana's (the city of King Suddhodana) palace, left home to study the Way, practiced asceticism, destroyed the army of Mara, sat in the Bodhimanda, and attained the Bodhi Way, know that this person is slandering the Buddha. One would rather have one's head cut off and one's tongue pulled out than utter such false words. Why is this so? Because he does not correctly understand the secret language of the Buddhas and Tathagatas; if the sutra says 'Shramana Gautama' (the title of Shakyamuni Buddha when he left home), know that this phrase is a secret language.
'Good man! For the sake of sentient beings, showing supernatural powers, know that this is the true son of the Buddha. Good man! You have already obtained great karmic rewards, giving to Sravakas, Pratyekabuddhas (solitary realizers, those who attain enlightenment on their own, without relying on the Buddha's teachings), etc., medicine for vomiting, medicine for taking, medicine for fumigation, medicine for the eyes, medicine for treating all kinds of diseases. What is the medicine? It is the so-called Mahayana Vaipulya Sutras. Know that this sutra is the Chakravartin King among all sutras. Why is this so? Because this sutra proclaims the true nature of sentient beings, the Buddha-nature, the permanent Dharma treasury. Sentient beings do not understand, not even a single phrase or word. You should now listen, and after listening, it should become your Dharma treasury, and you should also observe the realm of this sutra.
'Good man! In this sutra, there are four hundred inconceivable liberation Dharma doors of all Buddhas and Bodhisattvas.'
。善男子！此經中，有諸法寶藏神通王三昧門。善男子！此經典中，有諸菩薩三十六不退智慧寶藏陀羅尼門。善男子！此經復有諸佛菩薩三十三種入眾生音大行方便解脫法門。善男子！此經復有諸佛菩薩十種神足入密行藏大行光王法門。
「此經復有諸佛菩薩十種生死行業道地，得心定解脫慧愿藏法門；此經復有諸佛菩薩十智不滅，入思惟神通王法門；此經復有諸佛菩薩十種不生思惟法藏，得入神足王法門；此經復有諸佛菩薩甚深十智，入無畏行法王法門；此經復有諸佛菩薩十種大云見法不可思議功德藏法門；此經復有諸佛菩薩入十種眾生語言修大行法，方便不斷解脫法門；此經復有諸佛菩薩十種神通所入生行、有行，行藏光王法門；此經復有諸佛菩薩十種生死、煩惱業行，心住三昧，解脫誓願法藏法門；此經復有諸佛菩薩十種智住不可思議所入神足王法門；此經復有諸佛菩薩十種不生不可思議通達密藏神足王法門；此經復有諸佛菩薩十智甚深入精進行法門；此經復有諸佛菩薩十智大云眾法和合神足王法門；此經復有諸佛菩薩大云光明眼目法門；此經復有諸佛菩薩十種大云電光具足入行法門；此經復有諸佛菩薩通暢大云大乘經法門；此經復有諸佛菩薩神足變現燈明法門；此經復有諸佛菩薩十種法雹，說神足王所
【現代漢語翻譯】 現代漢語譯本： 善男子！這部經中，有諸法寶藏神通王三昧門（指通過禪定達到神通的法門）。善男子！這部經典中，有諸菩薩三十六種不退轉的智慧寶藏陀羅尼門（指保持智慧不退轉的咒語法門）。善男子！這部經還有諸佛菩薩三十三種進入眾生音聲的大行方便解脫法門（指通過理解眾生語言而解脫的法門）。善男子！這部經還有諸佛菩薩十種神足進入秘密修行的大行光王法門（指通過神通進入秘密修行的法門）。 這部經還有諸佛菩薩十種生死行業道地，獲得心定解脫智慧願望的法門；這部經還有諸佛菩薩十種智慧不滅，進入思惟神通王法門；這部經還有諸佛菩薩十種不生思惟的法藏，獲得進入神足王法門；這部經還有諸佛菩薩甚深的十種智慧，進入無畏行法王法門；這部經還有諸佛菩薩十種大云見法不可思議功德藏法門；這部經還有諸佛菩薩進入十種眾生語言修行大行法，方便不斷解脫的法門；這部經還有諸佛菩薩十種神通所進入的生行、有行，修行寶藏光王法門；這部經還有諸佛菩薩十種生死、煩惱業行，心住三昧，解脫誓願的法藏法門；這部經還有諸佛菩薩十種智慧安住不可思議所進入的神足王法門；這部經還有諸佛菩薩十種不生不可思議通達秘密寶藏的神足王法門；這部經還有諸佛菩薩十種智慧甚深進入精進行的法門；這部經還有諸佛菩薩十種智慧大云眾法和合的神足王法門；這部經還有諸佛菩薩大云光明眼目的法門；這部經還有諸佛菩薩十種大云電光具足進入修行的法門；這部經還有諸佛菩薩通暢大云大乘經的法門；這部經還有諸佛菩薩神足變現燈明的法門；這部經還有諸佛菩薩十種法雹，宣說神足王所……
【English Translation】 English version: Good man! In this sutra, there are the Samadhi gates of the Dharma Treasure, the King of Spiritual Powers. Good man! In this scripture, there are the Dharani gates of the thirty-six non-retrogressing wisdom treasures of the Bodhisattvas. Good man! This sutra also contains the thirty-three great practice expedient liberation Dharma gates of the Buddhas and Bodhisattvas entering the sounds of sentient beings. Good man! This sutra also contains the ten kinds of divine feet of the Buddhas and Bodhisattvas entering the secret practice, the great practice light king Dharma gates. This sutra also contains the ten kinds of birth and death karma paths of the Buddhas and Bodhisattvas, obtaining the Dharma gates of mind-settled liberation, wisdom, and vows; this sutra also contains the ten kinds of indestructible wisdom of the Buddhas and Bodhisattvas, entering the King of Spiritual Powers of Thought Dharma gates; this sutra also contains the ten kinds of non-arising thought Dharma treasures of the Buddhas and Bodhisattvas, obtaining entry into the King of Divine Feet Dharma gates; this sutra also contains the ten kinds of profound wisdom of the Buddhas and Bodhisattvas, entering the Fearless Practice King of Dharma gates; this sutra also contains the ten kinds of great cloud seeing Dharma inconceivable merit treasure Dharma gates of the Buddhas and Bodhisattvas; this sutra also contains the Dharma gates of the Buddhas and Bodhisattvas entering the ten kinds of sentient beings' languages to cultivate great practice, expediently and continuously liberating; this sutra also contains the ten kinds of spiritual powers entered by the Buddhas and Bodhisattvas, the practice of existence, the practice treasure light king Dharma gates; this sutra also contains the ten kinds of birth, death, and affliction karma practices of the Buddhas and Bodhisattvas, the mind abiding in Samadhi, the Dharma treasure of liberation vows; this sutra also contains the ten kinds of wisdom abiding in the inconceivable entered King of Divine Feet Dharma gates of the Buddhas and Bodhisattvas; this sutra also contains the ten kinds of non-arising inconceivable penetrating secret treasure King of Divine Feet Dharma gates of the Buddhas and Bodhisattvas; this sutra also contains the ten kinds of profound wisdom entering diligent practice Dharma gates of the Buddhas and Bodhisattvas; this sutra also contains the ten kinds of wisdom great cloud assembly of Dharma combined King of Divine Feet Dharma gates of the Buddhas and Bodhisattvas; this sutra also contains the great cloud light eye Dharma gates of the Buddhas and Bodhisattvas; this sutra also contains the ten kinds of great cloud lightning complete entering practice Dharma gates of the Buddhas and Bodhisattvas; this sutra also contains the unobstructed great cloud Mahayana sutra Dharma gates of the Buddhas and Bodhisattvas; this sutra also contains the divine feet transformation lamp light Dharma gates of the Buddhas and Bodhisattvas; this sutra also contains the ten kinds of Dharma hail, proclaiming the King of Divine Feet...
入法門；此經復有諸佛菩薩十金剛智入藏法門；此經復有諸佛菩薩十種正行性入法門；此經復有諸佛菩薩十無盡行神通王所入法門；此經復有諸佛菩薩十種甚深微塵業行所入法門；此經復有諸佛菩薩十種師子吼所入法門；此經復有諸佛菩薩十生和合，行入世間業狹心法門；此經復有諸佛菩薩十神通寶所入法門；此經復有諸佛菩薩十金翅鳥神通所入法門；此經復有諸佛菩薩十大施時微妙王法門；此經復有諸佛菩薩十無所畏大力神通所入法門；此經復有諸佛菩薩十大海行所入法門；此經復有諸佛菩薩十種至心所入法門；此經復有諸佛菩薩十勇猛王大力微妙法門；此經復有諸佛菩薩十種善行大神通王所入法門；此經復有諸佛菩薩十二神通藏得開示法門；此經復有諸佛菩薩十智寶藏法門；此經復有諸佛菩薩十智境界行所入法門；此經復有諸佛菩薩十正智微妙寶藏法門；此經復有諸佛菩薩十種福田種子法門；此經復有諸佛菩薩十種真實神通安樂之王所入法門。
「善男子！汝觀是經不可思議，功德境界亦不可思議，乃是諸佛菩薩不可思議不可量法藏，亦是眾生不可思議無盡寶藏。複次，善男子！此經境界不可思議。善男子！此經復有諸佛菩薩陀羅尼藏法門；此經復有諸佛菩薩如來微密寶藏法門；此經復有諸佛菩薩如來大海
【現代漢語翻譯】 現代漢語譯本 此經中還包含諸佛菩薩的十種金剛智慧入藏法門；此經中還包含諸佛菩薩的十種正行性入法門；此經中還包含諸佛菩薩的十種無盡行神通王所入法門；此經中還包含諸佛菩薩的十種甚深微塵業行所入法門；此經中還包含諸佛菩薩的十種獅子吼所入法門；此經中還包含諸佛菩薩的十種與眾生和合，以狹隘之心行入世間業的法門；此經中還包含諸佛菩薩的十種神通寶所入法門；此經中還包含諸佛菩薩的十種金翅鳥神通所入法門；此經中還包含諸佛菩薩的十大布施時微妙王法門；此經中還包含諸佛菩薩的十種無所畏大力神通所入法門；此經中還包含諸佛菩薩的十大海行所入法門；此經中還包含諸佛菩薩的十種至誠之心所入法門；此經中還包含諸佛菩薩的十種勇猛王大力微妙法門；此經中還包含諸佛菩薩的十種善行大神通王所入法門；此經中還包含諸佛菩薩的十二神通藏得開示法門；此經中還包含諸佛菩薩的十智寶藏法門；此經中還包含諸佛菩薩的十智境界行所入法門；此經中還包含諸佛菩薩的十正智微妙寶藏法門；此經中還包含諸佛菩薩的十種福田種子法門；此經中還包含諸佛菩薩的十種真實神通安樂之王所入法門。 『善男子！你觀察這部經，它是不可思議的，其功德境界也是不可思議的，乃是諸佛菩薩不可思議、不可計量的法藏，也是眾生不可思議的無盡寶藏。』 『再者，善男子！此經的境界是不可思議的。善男子！此經中還包含諸佛菩薩的陀羅尼（dharani，總持）藏法門；此經中還包含諸佛菩薩的如來（tathagata，佛的稱號）微密寶藏法門；此經中還包含諸佛菩薩的如來大海
【English Translation】 English version This sutra also contains the ten Vajra (diamond) wisdom entry Dharma (teaching) doors of all Buddhas and Bodhisattvas; this sutra also contains the ten right conduct nature entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten inexhaustible conduct divine power king entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten profound subtle dust karma conduct entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten lion's roar entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten Dharma doors of all Buddhas and Bodhisattvas that unite with beings, entering worldly karma with a narrow mind; this sutra also contains the ten divine power treasure entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten Garuda (mythical bird) divine power entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten great giving time subtle king Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten fearless great divine power entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten great ocean conduct entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten sincere mind entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten valiant king great subtle Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten good conduct great divine power king entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the twelve divine power treasury revealed Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten wisdom treasure Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten wisdom realm conduct entry Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten right wisdom subtle treasure Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten field of merit seed Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the ten true divine power bliss king entry Dharma doors of all Buddhas and Bodhisattvas. 'Good man! Observe this sutra, it is inconceivable, its merit and realm are also inconceivable, it is the inconceivable and immeasurable Dharma treasury of all Buddhas and Bodhisattvas, and it is also the inconceivable inexhaustible treasure of all sentient beings.' 'Furthermore, good man! The realm of this sutra is inconceivable. Good man! This sutra also contains the Dharani (mantra) treasury Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the Tathagata (Buddha's title) subtle secret treasure Dharma doors of all Buddhas and Bodhisattvas; this sutra also contains the Tathagata great ocean
法門；此經復有諸佛菩薩如來時藏法門；此經復有諸佛菩薩如來世藏法門；此經復有諸佛菩薩如來日藏法門；此經復有諸佛菩薩如來月藏法門；此經復有諸佛菩薩如來境界法門；此經復有諸佛菩薩甚深法門；此經復有諸佛菩薩如來無所畏法門；此經復有諸佛菩薩如來勇揵法門；此經復有諸佛菩薩如來地法門；此經復有諸佛菩薩如來法門；此經復有諸佛菩薩阿梨呵法門；此經復有諸佛菩薩如來聚法門。
「善男子！汝觀此經大法陀羅尼，即是一切眾生無盡福藏，是即諸佛不可思議解脫三昧陀羅尼門，非是汝等所知境界。諸佛世尊，隨世故說，其義甚深，難可消服，唯是如來之所知見。我今當說如來如是甚深境界，至心諦聽。汝從昔來，於是事中，乃至未聞一字一句。」
大云密藏菩薩摩訶薩言：「實如聖教，世尊！我猶虻蟻，常為一切無明所闇。唯愿如來，開慈愍心，廣及眾生，宣說一句乃至一字，如來法王不可思議。世尊！聲聞、緣覺猶如老牛，盲、聾、喑、啞，如嬰孩兒。我亦如是，從昔已來，實未曾聞如是一句乃至一字。唯愿如來，廣開大慈，為眾生故，諸佛如來所有境界不可思議，常住無變，通達諸法，惟愿如來，為我等故及諸眾生，開闡如是秘密之藏，乃至一字一句之義，令我等輩及諸眾生，知
【現代漢語翻譯】 現代漢語譯本 此經中還包含諸佛菩薩如來的時藏法門；此經中還包含諸佛菩薩如來的世藏法門；此經中還包含諸佛菩薩如來的日藏法門；此經中還包含諸佛菩薩如來的月藏法門；此經中還包含諸佛菩薩如來的境界法門；此經中還包含諸佛菩薩的甚深法門；此經中還包含諸佛菩薩如來的無所畏法門；此經中還包含諸佛菩薩如來的勇健法門；此經中還包含諸佛菩薩如來的地法門；此經中還包含諸佛菩薩如來的法門；此經中還包含諸佛菩薩阿羅漢（Arhat）的法門；此經中還包含諸佛菩薩如來的聚集法門。
『善男子！你觀察這部經的大法陀羅尼，它就是一切眾生無盡的福德寶藏，是諸佛不可思議的解脫三昧陀羅尼門，不是你們所能瞭解的境界。諸佛世尊，爲了適應世俗而宣說，其中的含義非常深奧，難以理解和接受，只有如來才能知曉和領悟。我現在將要宣說如來如此深奧的境界，你們要專心諦聽。你們從過去到現在，對於這些事情，甚至連一個字一句都沒有聽聞過。』
大云密藏菩薩摩訶薩說：『確實如聖教所說，世尊！我如同蚊蠅螞蟻，常常被一切無明所矇蔽。唯愿如來，開啟慈悲憐憫之心，廣泛地利益眾生，宣說一句乃至一個字，如來法王是不可思議的。世尊！聲聞、緣覺就像老牛一樣，盲、聾、喑、啞，如同嬰孩。我也是如此，從過去到現在，確實沒有聽聞過這樣一句乃至一個字。唯愿如來，廣開大慈，爲了眾生的緣故，諸佛如來所有的境界不可思議，常住不變，通達一切法，唯愿如來，爲了我們以及一切眾生，開啟闡明這樣的秘密寶藏，乃至一個字一句的含義，讓我們以及一切眾生，知曉。』
【English Translation】 English version This sutra also contains the Dharma gate of the Tathagatas' Time Treasury; this sutra also contains the Dharma gate of the Tathagatas' World Treasury; this sutra also contains the Dharma gate of the Tathagatas' Sun Treasury; this sutra also contains the Dharma gate of the Tathagatas' Moon Treasury; this sutra also contains the Dharma gate of the Tathagatas' Realm; this sutra also contains the profound Dharma gate of the Buddhas and Bodhisattvas; this sutra also contains the Dharma gate of the Tathagatas' Fearlessness; this sutra also contains the Dharma gate of the Tathagatas' Courage; this sutra also contains the Dharma gate of the Tathagatas' Earth; this sutra also contains the Dharma gate of the Tathagatas; this sutra also contains the Dharma gate of the Buddhas and Bodhisattvas Arhats; this sutra also contains the Dharma gate of the Tathagatas' Assembly.
'Good man! Observe this great Dharani of this sutra, it is the inexhaustible treasure of blessings for all sentient beings, it is the Dharani gate of the inconceivable liberation Samadhi of all Buddhas, it is not a realm that you can know. The World Honored Ones, the Buddhas, speak according to the world, its meaning is very profound, difficult to understand and accept, only the Tathagatas can know and comprehend. I will now speak of the Tathagatas' profound realm, listen attentively. From the past until now, you have not heard even a single word or phrase about these matters.'
The Bodhisattva Mahasattva Great Cloud Secret Treasury said, 'Indeed, as the Holy Teaching says, World Honored One! I am like a mosquito or an ant, constantly obscured by all ignorance. I wish that the Tathagata would open his compassionate heart, widely benefit all sentient beings, and proclaim a single phrase or even a single word, the Tathagata Dharma King is inconceivable. World Honored One! The Sravakas and Pratyekabuddhas are like old oxen, blind, deaf, mute, and dumb, like infants. I am also like this, from the past until now, I have indeed never heard such a phrase or even a single word. I wish that the Tathagata would widely open his great compassion, for the sake of sentient beings, all the realms of the Tathagatas are inconceivable, eternally abiding and unchanging, understanding all Dharmas. I wish that the Tathagata, for our sake and for the sake of all sentient beings, would open and reveal such a secret treasure, even the meaning of a single word or phrase, so that we and all sentient beings may know.'
見如來常恒不變。」
佛言：「善哉善哉！善男子！汝今已為善解諸佛所有密語。善男子！是方等經不可思議，汝所發願亦不可思議，諸佛如來陀羅尼法不可思議，此經境界亦不可思議，甚深智光不可思議。
「善男子！如汝所言：『我於是經不能解了，猶如老牛盲、聾、喑、啞、嬰孩小兒。』善男子！汝今不應生此憂懼、疑慮之心。善男子！若行、若住、若坐、若臥，常應繫念如是經典；若遇水火、盜賊諸難，亦應堅持，慎勿放舍。所以者何？是經典中，有五文字，其義甚深：一者如來，二常，三樂，四我，五凈。是名如來無上功德不可思議。
「複次，善男子！假使恒河沙等十方世界滿中大火，有人在中念是經者，火不能燒。常應供養、尊重三寶，勿令其心中有忘失。汝今所有微妙功德，已為諸佛之所讚歎。所謂能問，所未曾聞一句一字甚深之義；汝等不久亦復當得知見是義。汝若欲知諸佛如來常恒不變，應當受持如是經典，讀誦、書寫、解說其義。何以故？是經所說不可思議，如來常恒，無有變易，終不畢竟入于涅槃。汝當廣為一切眾生，敷揚解說常樂我凈。諸佛如來，無有畢竟入涅槃者，法僧常住亦無滅盡。」
爾時，毗藍、大毗藍風王——所受樂報，如天無別，放清涼風，六時無
【現代漢語翻譯】 現代漢語譯本：『見到如來是常恒不變的。』 佛說：『好啊，好啊！善男子！你現在已經很好地理解了諸佛所有的秘密語言。善男子！這部方等經不可思議，你所發起的願望也不可思議，諸佛如來的陀羅尼法（總持法門）不可思議，這部經的境界也不可思議，甚深的智慧光明不可思議。 『善男子！正如你所說：』我對於這部經不能理解，就像老牛一樣盲、聾、喑、啞，像嬰孩小兒一樣。『善男子！你現在不應該產生這樣的憂愁、恐懼、疑惑之心。善男子！無論是行走、站立、坐著、還是躺臥，都應該常常繫念這部經典；如果遇到水災、火災、盜賊等災難，也應該堅持受持，千萬不要放棄。為什麼呢？因為這部經典中有五個文字，其意義非常深奧：一是如來（Tathagata），二是常（nitya），三是樂（sukha），四是我（atman），五是凈（subha）。這被稱為如來無上的功德，不可思議。 『再者，善男子！假設像恒河沙數一樣多的十方世界都充滿大火，有人在其中唸誦這部經，火也不能燒到他。應當常常供養、尊重三寶（佛、法、僧），不要讓心中有忘失。你現在所擁有的微妙功德，已經被諸佛所讚歎。你能夠提問，問出從未聽聞的一句一字甚深的意義；你們不久也將能夠得知見到這個意義。你如果想要知道諸佛如來是常恒不變的，就應當受持這部經典，讀誦、書寫、解說它的意義。為什麼呢？因為這部經所說的不可思議，如來是常恒的，沒有變易，終究不會進入涅槃（Nirvana）。你應該廣泛地為一切眾生，宣揚解說常、樂、我、凈。諸佛如來，沒有究竟進入涅槃的，法（Dharma）和僧（Sangha）也是常住不滅的。』 這時，毗藍（Vairambha）、大毗藍（Mahavairambha）風王——他們所享受的快樂果報，和天人沒有差別，放出清涼的風，六時無
【English Translation】 English version: 『Seeing the Tathagata (如來) as constant and unchanging.』 The Buddha said, 『Excellent, excellent! Good man! You have now well understood the secret language of all Buddhas. Good man! This Vaipulya Sutra (方等經) is inconceivable, your aspiration is also inconceivable, the Dharani (陀羅尼) teachings of the Buddhas and Tathagatas are inconceivable, the realm of this sutra is also inconceivable, and the profound light of wisdom is inconceivable.』 『Good man! As you said, 「I cannot understand this sutra, like an old ox that is blind, deaf, mute, and dumb, like a small infant.」 Good man! You should not have such worries, fears, and doubts. Good man! Whether walking, standing, sitting, or lying down, you should always keep this sutra in mind; if you encounter water disasters, fire disasters, or thieves, you should also uphold it and never abandon it. Why? Because in this sutra, there are five words whose meanings are very profound: one is Tathagata (如來), two is nitya (常), three is sukha (樂), four is atman (我), and five is subha (凈). These are called the unsurpassed and inconceivable merits of the Tathagata.』 『Furthermore, good man! Suppose that the ten directions of the world, as numerous as the sands of the Ganges River, are filled with great fire, and someone in the midst of it recites this sutra, the fire will not burn them. You should always make offerings to and respect the Three Jewels (Triratna) (Buddha, Dharma, Sangha), and do not let your mind forget them. The subtle merits you now possess have already been praised by all the Buddhas. You are able to ask, and ask about the profound meaning of a single word or phrase that has never been heard before; you will soon be able to know and see this meaning. If you want to know that the Buddhas and Tathagatas are constant and unchanging, you should uphold this sutra, recite it, write it, and explain its meaning. Why? Because what this sutra says is inconceivable, the Tathagata is constant, without change, and will never enter Nirvana (涅槃) completely. You should widely proclaim and explain the constant, bliss, self, and pure to all sentient beings. The Buddhas and Tathagatas do not ultimately enter Nirvana, and the Dharma (法) and Sangha (僧) also abide eternally without extinction.』 At that time, the wind kings Vairambha (毗藍) and Mahavairambha (大毗藍) – whose enjoyment of happiness was no different from that of the gods – released cool breezes, six times without
變，華果常有，無時暫替——赍持供具，來至佛所，頭面作禮，合掌恭敬、右繞三匝，卻坐一面。
爾時，世尊神通力故，起四黑雲，甘水俱遍；興三種雷，謂下、中、上；發甘露聲，如天伎樂，一切眾生之所樂聞。爾時，世尊即說咒曰：
「竭帝 波利竭帝 僧竭帝 波羅僧竭帝波羅卑羅延坻 三波羅卑羅延坻 婆羅婆羅 波沙羅 波娑羅 摩文阇 摩文阇 遮羅帝 遮羅坻 波遮羅坻波遮羅坻 三波羅遮羅坻比提嘻利嘻梨 薩隸醯 薩隸醯 富嚧富嚧莎呵
「若有諸龍聞是神咒，不降甘雨，頭破七分。」
爾時，十萬億那由他阿僧祇等諸佛世界，六種震動。爾時眾生，因是地動，各各相見，展轉相動，乃至凈居。凈居動已，龍云俱動，龍云動時，降澍大雨。時，閻浮提所有九萬八千大河，七寶盈滿，一切泉池具上藥味。雨雖七日，無所傷損，眾生快樂，如服甘露。諸河盈滿八功德水，所謂：美、冷、輕、軟、清、凈、香、潔，飲時調適，飲已無患；一切水蟲，出微妙聲。
時，王舍城耆阇崛山，七寶遍地，無空缺處。虛空復雨七寶所成優缽羅華、波頭摩華、拘勿頭華、分陀利華，水性之屬，悉發阿耨多羅三藐三菩提心。畜生眾生，貪樂大乘、渴仰大乘，慈心相向，猶如一子。皆共
【現代漢語翻譯】 現代漢語譯本 （供品）變化，花果經常存在，沒有片刻的停止更替——他們帶著供奉的器具，來到佛陀所在之處，頭面觸地行禮，合掌恭敬，右繞佛陀三圈，然後退坐在一旁。 當時，由於世尊的神通力量，升起了四朵黑雲，甘甜的雨水普遍降下；出現了三種雷聲，即下、中、上三種；發出甘露般的聲音，如同天上的音樂，一切眾生都喜歡聽聞。當時，世尊即說咒語道： 『竭帝（Kati） 波利竭帝（Parikati） 僧竭帝（Samkati） 波羅僧竭帝（Parasangkati） 波羅卑羅延坻（Parapilayandhi） 三波羅卑羅延坻（Samparapilayandhi） 婆羅婆羅（Bala bala） 波沙羅（Pasala） 波娑羅（Pasala） 摩文阇（Mavenca） 摩文阇（Mavenca） 遮羅帝（Calati） 遮羅坻（Calati） 波遮羅坻（Pacalati） 波遮羅坻（Pacalati） 三波羅遮羅坻（Samparacalati） 比提嘻利嘻梨（Bhidihili hili） 薩隸醯（Salehe） 薩隸醯（Salehe） 富嚧富嚧莎呵（Phulu phulu soha）』 『如果有諸龍聽到這個神咒，而不降下甘雨，它們的頭將破裂成七份。』 當時，十萬億那由他（Nayuta，數量單位）阿僧祇（Asamkhya，數量單位）等諸佛世界，發生了六種震動。當時眾生，因為這地震動，各自相見，互相感動，乃至到達凈居天（Suddhavasa）。凈居天震動之後，龍云也隨之震動，龍云震動時，降下大雨。當時，閻浮提（Jambudvipa，我們所居住的世界）所有九萬八千條大河，都充滿了七寶，一切泉水池塘都具有上等的藥味。雨雖然下了七天，但沒有造成任何損害，眾生快樂，如同服用了甘露。諸河都充滿了八功德水，即：美、冷、輕、軟、清、凈、香、潔，飲用時感覺舒適，飲用后沒有疾病；一切水中的生物，都發出微妙的聲音。 當時，王舍城（Rajagrha）的耆阇崛山（Grdhrakuta），七寶遍佈地面，沒有空缺的地方。虛空中又降下七寶所成的優缽羅華（Utpala，青蓮花）、波頭摩華（Padma，紅蓮花）、拘勿頭華（Kumuda，白蓮花）、分陀利華（Pundarika，白蓮花），水中的生物，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。畜生眾生，貪求和喜愛大乘佛法，渴望大乘佛法，慈悲地對待彼此，如同對待自己的孩子。都一起
【English Translation】 English version The (offerings) change, flowers and fruits are always present, without a moment's pause in their replacement—they brought their offering implements, came to where the Buddha was, bowed their heads to the ground, joined their palms in reverence, circumambulated the Buddha three times to the right, and then sat down to one side. At that time, due to the Buddha's spiritual power, four black clouds arose, and sweet rain fell everywhere; three kinds of thunder occurred, namely lower, middle, and upper; a sound like nectar was emitted, like heavenly music, which all beings loved to hear. At that time, the World Honored One then spoke the mantra: 'Kati Parikati Samkati Parasangkati Parapilayandhi Samparapilayandhi Bala bala Pasala Pasala Mavenca Mavenca Calati Calati Pacalati Pacalati Samparacalati Bhidihili hili Salehe Salehe Phulu phulu soha' 'If any dragons hear this divine mantra and do not send down sweet rain, their heads will break into seven pieces.' At that time, ten million billion Nayutas (a unit of number) Asamkhyas (a unit of number) of Buddha worlds shook in six ways. At that time, beings, because of this earthquake, saw each other, were moved by each other, and even reached the Pure Abodes (Suddhavasa). After the Pure Abodes shook, the dragon clouds also shook, and when the dragon clouds shook, heavy rain fell. At that time, all ninety-eight thousand great rivers in Jambudvipa (the world we live in) were filled with seven treasures, and all springs and ponds had the taste of superior medicine. Although the rain lasted for seven days, it caused no harm, and beings were happy, as if they had taken nectar. The rivers were filled with water of eight merits, namely: beautiful, cold, light, soft, clear, pure, fragrant, and clean, which felt comfortable when drunk and caused no illness after drinking; all aquatic creatures emitted subtle sounds. At that time, Mount Grdhrakuta (Vulture Peak) in Rajagrha (King's Abode) was covered with seven treasures, with no empty space. In the sky, Utpala (blue lotus), Padma (red lotus), Kumuda (white lotus), and Pundarika (white lotus) flowers made of seven treasures rained down, and the aquatic creatures all aroused the mind of Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). The animal beings, greedy for and fond of the Mahayana Dharma, longed for the Mahayana Dharma, and treated each other with compassion, as if they were their own children. All together
同心供養于佛。
爾時大眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，持諸供具、華香、伎樂供養于佛。時，虛空中復雨種種香、華、寶衣、伎樂、幡蓋供養于佛。
「善男子！此經乃是無量功德之所成就，是故能致如是瑞應。」
爾時，大眾作如是言：「世尊！我今始知諸佛如來常樂我凈。惟愿如來，慈哀矜愍，受我所獻優多羅僧。」即嘆頌曰：
「如來真實常， 無量德所成， 我今為常樂， 是故稽首禮。 諸佛舍無常， 故得無邊身， 無上天中天， 大力難思議！ 如來常無變， 勤進無邊身， 為眾雨法雨， 猶如大云王！ 佛自得安樂， 為眾說安樂， 自獲諸功德， 誨彼令同己！ 如來慧無勝， 常住如虛空， 為眾作福田， 常行於聖行。 憐愍諸眾生， 亦知其行業， 開示秘密藏， 清涼如初月。 今宣《大云經》， 端嚴如滿月， 定知無量眾， 發起菩提心。 世尊號法王， 於法得自在， 是故名真我， 成就無上樂。 如來升寶座， 而作師子吼， 宣說諸眾生， 一切有佛性； 譬如香山中， 常生忍辱草。 如來神力故， 普令一切眾， 見此
【現代漢語翻譯】 現代漢語譯本 一心一意地供養佛陀。 當時，大眾，包括天眾、龍眾、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），拿著各種供品、鮮花、香料、音樂來供養佛陀。那時，天空中又降下各種香、花、寶衣、音樂、幡蓋來供養佛陀。 『善男子！這部經是由無量功德成就的，所以才能產生這樣的瑞應。』 當時，大眾這樣說道：『世尊！我們現在才知道諸佛如來常樂我凈。只希望如來，慈悲憐憫，接受我們所獻的優多羅僧（上衣）。』隨即讚頌道： 『如來真實常住，由無量功德成就，我今爲了常樂，所以稽首禮拜。 諸佛捨棄無常，所以得到無邊身，無上天中天，大力不可思議！ 如來常住不變，勤奮精進得無邊身，為眾生降下法雨，猶如大云之王！ 佛陀自己得到安樂，為眾生宣說安樂，自己獲得各種功德，教導他們與自己相同！ 如來的智慧無與倫比，常住如虛空，為眾生作福田，常行於聖者的行為。 憐憫一切眾生，也知道他們的業行，開示秘密的寶藏，清涼如初升的月亮。 現在宣講《大云經》，端莊美好如滿月，必定知道無量眾生，發起菩提心。 世尊號稱法王，於法得到自在，所以名為真我，成就無上的快樂。 如來升上寶座，發出獅子吼，宣說一切眾生，都具有佛性； 譬如香山之中，常生長忍辱草。 由於如來的神力，普遍令一切眾生，見到此』
【English Translation】 English version With one heart, they made offerings to the Buddha. At that time, the assembly, including gods, dragons, yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (great serpents), held various offerings, flowers, incense, and music to offer to the Buddha. Then, in the sky, various fragrances, flowers, precious garments, music, and banners rained down to offer to the Buddha. 'Good men! This sutra is accomplished by immeasurable merits, therefore it can bring about such auspicious responses.' At that time, the assembly spoke thus: 'World Honored One! Now we know that all Buddhas, Tathagatas, are eternally joyful, self-possessed, and pure. We only wish that the Tathagata, with compassion and pity, would accept the uttarasanga (upper robe) that we offer.' Then they praised in verse: 'The Tathagata is truly eternal, accomplished by immeasurable virtues, now for the sake of eternal joy, therefore we bow our heads in reverence. The Buddhas abandon impermanence, therefore they attain boundless bodies, the supreme among the heavens, with power that is inconceivable! The Tathagata is eternally unchanging, diligently advancing to attain boundless bodies, raining down the Dharma rain for sentient beings, like the great cloud king! The Buddha himself attains peace and joy, proclaims peace and joy for sentient beings, attains all virtues himself, and teaches them to be the same as himself! The Tathagata's wisdom is unsurpassed, eternally abiding like the void, creating fields of merit for sentient beings, always practicing the holy conduct. He pities all sentient beings, also knows their karmic actions, reveals the secret treasury, cool and refreshing like the new moon. Now proclaiming the 'Great Cloud Sutra,' dignified and beautiful like the full moon, it is certain that countless beings will arouse the Bodhi mind. The World Honored One is called the Dharma King, attaining freedom in the Dharma, therefore he is called the true self, accomplishing supreme joy. The Tathagata ascends the jeweled throne, and roars like a lion, proclaiming that all sentient beings, possess Buddha-nature; Just like in the fragrant mountains, where the forbearance grass always grows. Due to the Tathagata's divine power, universally causing all beings, to see this'
鷲頭山， 悉是七寶成。 爾時大眾會， 睹已甚愛樂， 猶如四天王， 樂住須彌山。 如來大福田， 其力不可量！ 能除眾生結， 煩惱諸闇障。 一切諸眾生， 不退菩提心， 猶如諸世尊， 安樂不傾動。 眾生斷惡業， 成就妙善戒， 修行菩提行， 決定見佛性。 若得聞此經， 乃至一字義， 即得菩提道， 隨順行梵行。 惟愿無上尊， 演說於一句， 普使一切眾， 鹹得解其義。 我等諸眾生， 鈍根無智慧， 如來憐愍故， 愿開令得解。 一切諸眾生， 虛乏於法食， 惟愿大慈哀， 施之令滿足； 我等得受已， 復當轉施他， 亦令一切眾， 皆悉得充足！ 一切諸眾生， 貧窮無福德， 無常無有我， 亦無歸依處。 如來所成就， 無上大功德， 惟愿大慈尊， 施我及一切！ 如來為法主， 如海眾流尊， 眾生不知依， 我今得依止， 為眾作依止， 猶如慈父母， 施眾甘露味， 普使斷煩惱。
「世尊！如來正覺不可思議！憐愍眾生亦不可思議！所說秘密，難可圖度。諸佛世尊，三昧之王、大船師王，不可稱計、不可數量！如是境界，非諸聲聞、
【現代漢語翻譯】 現代漢語譯本 在鷲頭山（Grdhrakuta），一切都是由七寶構成。 那時，大眾集會，看到這景象都非常喜愛， 就像四大天王，樂於居住在須彌山（Sumeru）一樣。 如來（Tathagata）是偉大的福田，他的力量不可估量！ 能夠去除眾生的煩惱結，以及各種黑暗的障礙。 一切眾生，都不會退失菩提心（Bodhi）， 就像諸位世尊（Buddha），安穩不動搖。 眾生斷除惡業，成就美好的戒律， 修行菩提之道，必定能見到佛性（Buddha-nature）。 如果能夠聽聞此經，哪怕只理解一個字的含義， 就能立即獲得菩提之道，並隨順修行清凈的梵行（Brahmacarya）。 只願無上的世尊，演說一句法語， 普遍使一切眾生，都能理解其中的含義。 我們這些眾生，根性遲鈍沒有智慧， 如來因為憐憫的緣故，希望開示讓我們得以理解。 一切眾生，都缺乏佛法的滋養， 只願大慈大悲的佛陀，施予我們，使我們滿足； 我們得到佛法的滋養后，還要轉施給他人， 也讓一切眾生，都能夠得到充足！ 一切眾生，都貧窮沒有福德， 無常，沒有自我，也沒有可以歸依的地方。 如來所成就的，是無上的大功德， 只願大慈大悲的世尊，施予我們以及一切眾生！ 如來是佛法的導師，如同大海是眾流的尊長， 眾生不知道可以依靠什麼，我現在得以依靠， 為眾生作依靠，如同慈愛的父母， 施予眾生甘露的滋味，普遍使他們斷除煩惱。 世尊！如來的正覺（Samyak-sambodhi）不可思議！憐憫眾生也同樣不可思議！所說的秘密教法，難以測度。諸佛世尊，是三昧（Samadhi）之王、大船師之王，不可稱量、不可計數！這樣的境界，不是聲聞（Sravaka）所能理解的。
【English Translation】 English version On Mount Grdhrakuta, everything is made of seven treasures. At that time, the assembly, having seen this, were greatly delighted, Just like the Four Heavenly Kings, who are happy to dwell on Mount Sumeru. The Tathagata is a great field of merit, whose power is immeasurable! Able to remove the knots of beings' afflictions, and all the darkness of obstacles. All beings, will not regress from the Bodhi mind, Just like all the Buddhas, stable and unmoving. Beings cut off evil karma, accomplish wonderful precepts, Cultivating the path of Bodhi, they will surely see the Buddha-nature. If one can hear this sutra, even understanding the meaning of one word, One will immediately attain the path of Bodhi, and accordingly practice pure Brahmacarya. We only wish that the supreme World Honored One, would expound one phrase, So that all beings, may universally understand its meaning. We beings, are dull-rooted and without wisdom, The Tathagata, out of compassion, wishes to reveal it so we may understand. All beings, are lacking in the nourishment of the Dharma, We only wish that the greatly compassionate Buddha, would bestow it upon us, so we may be satisfied; Having received the nourishment of the Dharma, we will then pass it on to others, So that all beings, may also be fully satisfied! All beings, are poor and without merit, Impermanent, without a self, and without a place of refuge. What the Tathagata has accomplished, is supreme great merit, We only wish that the greatly compassionate World Honored One, would bestow it upon us and all beings! The Tathagata is the teacher of the Dharma, like the ocean is the chief of all streams, Beings do not know what to rely on, now I have something to rely on, To be a refuge for beings, like compassionate parents, Bestowing the taste of nectar upon beings, universally causing them to cut off afflictions. World Honored One! The Tathagata's Samyak-sambodhi is inconceivable! Compassion for beings is also inconceivable! The secret teachings spoken, are difficult to fathom. The Buddhas, are the kings of Samadhi, the kings of great shipmasters, immeasurable and countless! Such a realm, is not understood by Sravakas.
緣覺所知。如來月王，常無增減，是諸功德之大猛將。無量福報、珍寶之聚，是大光明無上日王。等視眾生，同羅睺羅所成大力，以施一切，自無所畏；復令眾生，成無所畏。自破無明，復除眾生無明、重闇。世尊！我亦無知、無明所障，不知如來常樂我凈。一切眾生，無明覆故，妄說如來無常、無我、無樂、無凈，是故流轉三惡道中。若言如來永滅涅槃，當知是人必墮地獄。世尊！我今始知諸佛如來不畢竟滅，知已則得無上大寶。以佛力故，復令我知諸佛實性，得服無上甘露法味，永斷一切諸結煩惱。昔來所有狂、聾、喑、啞，今悉除愈。」◎◎
大云初分三昧健度第二
爾時，大云密藏菩薩摩訶薩言：「甚奇，世尊！如來正覺不可思議！今說此經，令無量眾生髮阿耨多羅三藐三菩提心。是經境界，不可思議！乃為一切無量眾生，現大神通、雨諸寶味；眾生聞者，得遇無上甘露法雨。是故，如來不可思議！是經境界亦不可思議！一切眾生，成大功德，乃得值遇。眾生業報，不可思議！
「世尊！今日眾生所受快樂，如第三禪，形貌瑰瑋，如天無別。如來今日說此經藏，即是眾生無盡之藏。降大法雨，所謂如來常住不變三昧總持。所言云者，謂諸菩薩摩訶薩也；震大雷者，謂破煩惱諸結業等；電光
【現代漢語翻譯】 現代漢語譯本 緣覺（Pratyekabuddha）所知，如來（Tathagata）如同月亮之王，恒常不變，既不增也不減，是所有功德中最強大的將領。擁有無量的福報和珍寶的聚集，如同大光明無上的太陽之王。平等看待一切眾生，如同羅睺羅（Rahula）所成就的大力，將一切施予眾生，自身毫無畏懼；並且使眾生也成就無所畏懼。自己破除了無明，又為眾生去除無明和重重黑暗。世尊！我也被無知和無明所障礙，不知道如來是常、樂、我、凈的。一切眾生，因為被無明覆蓋，所以妄說如來是無常、無我、無樂、無凈，因此在三惡道中流轉。如果說如來永遠滅度進入涅槃，應當知道這個人必定會墮入地獄。世尊！我現在才知道諸佛如來不是畢竟滅度的，知道這個道理后就得到了無上的大寶。因為佛陀的力量，又讓我知道了諸佛的真實本性，得以服用無上的甘露法味，永遠斷除一切的結縛和煩惱。過去所有的狂妄、耳聾、瘖啞，現在都完全被治癒了。」
大云初分三昧健度第二
這時，大云密藏菩薩摩訶薩說：『太奇妙了，世尊！如來的正覺真是不可思議！現在宣說這部經，使無量眾生髮起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。這部經的境界，真是不可思議！它為一切無量眾生，展現大神通，降下各種珍寶的滋味；眾生聽到這部經，就能遇到無上的甘露法雨。因此，如來真是不可思議！這部經的境界也真是不可思議！一切眾生，積累了巨大的功德，才能值遇這部經。眾生的業報，真是不可思議！』
『世尊！今天眾生所感受的快樂，如同第三禪（Third Dhyana），形貌瑰麗，如同天人一般沒有差別。如來今天宣說這部經藏，就是眾生無盡的寶藏。降下大法雨，這就是如來常住不變的三昧總持。所說的云，是指諸位菩薩摩訶薩；震大雷，是指破除煩惱和各種結縛業障；電光
【English Translation】 English version What is known by a Pratyekabuddha (a solitary enlightened one), the Tathagata (the thus-gone one), like the king of the moon, is constant, without increase or decrease, the great general of all merits. A gathering of immeasurable blessings and treasures, he is like the great, bright, supreme king of the sun. He regards all beings equally, with the same great power as that achieved by Rahula, bestowing everything upon all, himself without fear; and also causing beings to become fearless. He himself has broken through ignorance, and also removes the ignorance and deep darkness of beings. World-Honored One! I too am obstructed by ignorance and lack of knowledge, and do not know that the Tathagata is permanent, blissful, self, and pure. All beings, because they are covered by ignorance, falsely say that the Tathagata is impermanent, without self, without bliss, and without purity, and therefore they transmigrate in the three evil paths. If they say that the Tathagata is eternally extinguished into Nirvana, know that such a person will surely fall into hell. World-Honored One! Now I know that the Buddhas, the Tathagatas, are not ultimately extinguished, and having known this, I have obtained the supreme great treasure. By the power of the Buddha, I have also come to know the true nature of the Buddhas, and have been able to partake of the supreme nectar of the Dharma, and have forever cut off all bonds and afflictions. All my former madness, deafness, muteness, and dumbness are now completely healed.』
The Second Chapter: The Samadhi of the Great Cloud's Initial Division
At that time, the Bodhisattva Mahasattva Great Cloud Hidden Treasure said: 『How marvelous, World-Honored One! The Tathagata's perfect enlightenment is inconceivable! Now, by expounding this sutra, you cause immeasurable beings to generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). The realm of this sutra is inconceivable! It manifests great spiritual powers for all immeasurable beings, and rains down the flavors of various treasures; those who hear this sutra will encounter the supreme nectar of the Dharma rain. Therefore, the Tathagata is inconceivable! The realm of this sutra is also inconceivable! All beings, having accumulated great merit, are able to encounter it. The karmic retribution of beings is inconceivable!』
『World-Honored One! The happiness that beings experience today is like that of the Third Dhyana (meditative absorption), their forms are magnificent, like the devas (gods) without any difference. The Tathagata today expounds this sutra treasury, which is the inexhaustible treasury of beings. He sends down the great Dharma rain, which is the Samadhi of the Tathagata's constant and unchanging total retention. What is called the cloud refers to the Bodhisattva Mahasattvas; the great thunder refers to the breaking of afflictions and various bonds of karma; the lightning
明者，謂諸眾生皆有佛性。聲者，謂諸菩薩為眾生故，說有為法無常、無樂、無我、無凈；雹者，謂八聖道分，能壞一切諸結煩惱。又有雹者，所謂此經能壞聲聞、辟支佛心，是即名為雨大法雨，充飽眾生饑虛、渴乏。所謂如來常住不變，是名甘雨。」
佛言：「善哉善哉！善男子！汝今善解如是法雨。善男子！若諸菩薩，欲雨法雨潤益一切，當受是經，修行、讀誦、書寫、供養、解說其義。善男子！諦聽諦聽！如是經典不可思議，中有解脫住入寶藏，神足法王四百三昧，我今當說。
「善男子！此經復有諸佛菩薩深猛大海眼目三昧。若有菩薩，成就具足是三昧者，得具菩薩多聞大海多聞寶藏，于阿耨多羅三藐三菩提心無疑礙。
「言無礙者，所謂身得無礙，遍生諸佛凈妙世界；又無礙者，得宿命智，為諸眾生轉於五有；又無礙者，不貪著業而得果報；又無礙者，若一見佛，心生歡喜，則於後世得端嚴身、眾所愛身、無貪身、無惡身、大身、上族身、大富身、眷屬不壞身、不破壞身、不退身、不滅身，所修行愿，念喜作業，悉向阿耨多羅三藐三菩提，成就慚愧、破諸憍慢，勤修精進、慈、悲、喜、舍，空無相愿，以熏其心；又無礙者，愿生他土，即得往生；諸邪異見所不能壞，其所樂說句義無盡。
【現代漢語翻譯】 現代漢語譯本：『明』指的是，一切眾生都具有佛性（Buddha-nature）。『聲』指的是，諸位菩薩爲了眾生的緣故，宣說有為法是無常、無樂、無我、無凈的；『雹』指的是，八聖道分（Eightfold Noble Path），能夠摧毀一切的煩惱和束縛。還有一種『雹』，指的是這部經能夠摧毀聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）的心，這就被稱為降下大法雨，使眾生飢渴得到飽足。所謂如來（Tathāgata）常住不變，這被稱為甘露之雨。 佛說：『好啊，好啊！善男子！你現在很好地理解了這法雨的含義。善男子！如果各位菩薩想要降下法雨來滋潤一切眾生，應當接受這部經，修行、讀誦、書寫、供養、並解釋其中的含義。善男子！仔細聽，仔細聽！這部經典不可思議，其中有解脫的安住和進入寶藏的方法，有神足法王（King of Spiritual Powers）的四百種三昧（Samadhi），我現在將要講述。』 『善男子！這部經還有諸佛菩薩深猛大海眼目三昧（Samadhi of the Deep and Mighty Ocean Eye of the Buddhas and Bodhisattvas）。如果有菩薩能夠成就並具足這種三昧，就能獲得菩薩多聞大海（Ocean of Vast Learning）的寶藏，對於阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）之心不會有任何疑惑和障礙。』 『所謂無礙，指的是身體能夠無礙，遍生於諸佛清凈美好的世界；又所謂無礙，指的是獲得宿命智（knowledge of past lives），為眾生輪轉於五有（five realms of existence）；又所謂無礙，指的是不貪著于業報而能得到果報；又所謂無礙，指的是如果一見到佛，心中生起歡喜，那麼在後世就能得到端正莊嚴的身體、受眾人喜愛的身體、沒有貪慾的身體、沒有嗔恨的身體、高大的身體、出身高貴的身體、富有的身體、眷屬不會離散的身體、不會被破壞的身體、不會退轉的身體、不會消滅的身體，所修行的願望，所思念的喜悅，所做的一切，都指向阿耨多羅三藐三菩提，成就慚愧之心、破除一切驕慢，勤奮修行精進、慈、悲、喜、舍（four immeasurables），空、無相、無愿（three doors to liberation），以此來熏習自己的心；又所謂無礙，指的是如果希望往生到其他國土，就能立即往生；各種邪見和異端不能夠破壞他，他所樂於宣說的語句和含義是無窮無盡的。』
【English Translation】 English version: 'Clarity' refers to the fact that all sentient beings possess Buddha-nature. 'Sound' refers to the Bodhisattvas, for the sake of sentient beings, proclaiming that conditioned phenomena are impermanent, without joy, without self, and without purity. 'Hail' refers to the Eightfold Noble Path, which can destroy all afflictions and bonds. There is another kind of 'hail,' which refers to this scripture's ability to destroy the minds of Śrāvakas and Pratyekabuddhas; this is called raining down the great Dharma rain, which satiates the hunger and thirst of sentient beings. The so-called Tathāgata's permanence and immutability is called the sweet rain. The Buddha said, 'Excellent, excellent! Good man! You now understand the meaning of this Dharma rain very well. Good man! If the Bodhisattvas wish to rain down the Dharma rain to benefit all sentient beings, they should receive this scripture, practice, recite, write, make offerings to it, and explain its meaning. Good man! Listen carefully, listen carefully! This scripture is inconceivable; within it are the methods for dwelling in liberation and entering the treasure, and the four hundred Samadhis of the King of Spiritual Powers. I will now explain them.' 'Good man! This scripture also contains the Samadhi of the Deep and Mighty Ocean Eye of the Buddhas and Bodhisattvas. If a Bodhisattva can achieve and fully possess this Samadhi, they will obtain the treasure of the Bodhisattva's Ocean of Vast Learning, and will have no doubts or obstacles regarding the mind of Anuttarā-samyak-saṃbodhi.' 'What is meant by unobstructed is that the body can be unobstructed, being born throughout the pure and wonderful worlds of all Buddhas; what is also meant by unobstructed is that one obtains the knowledge of past lives, turning the five realms of existence for sentient beings; what is also meant by unobstructed is that one does not cling to karmic retribution but can receive its results; what is also meant by unobstructed is that if one sees a Buddha and joy arises in their heart, then in future lives they will obtain a body that is upright and dignified, a body that is loved by all, a body without greed, a body without hatred, a tall body, a body from a noble family, a wealthy body, a body whose family will not be scattered, a body that will not be destroyed, a body that will not regress, a body that will not perish. The vows they practice, the joy they contemplate, and all that they do, all are directed towards Anuttarā-samyak-saṃbodhi, achieving a sense of shame and remorse, breaking all arrogance, diligently practicing diligence, loving-kindness, compassion, joy, and equanimity, emptiness, signlessness, and wishlessness, using these to cultivate their minds. What is also meant by unobstructed is that if one wishes to be reborn in another land, they will be reborn there immediately; all wrong views and heresies cannot destroy them, and the words and meanings they delight in speaking are endless.'
若天、若魔、梵沙門、婆羅門，不能惑亂，令其心動。雖讀外典，心無貪著，不貪天、龍、夜叉等身，乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽身，又不貪著房舍、臥具、衣服、飲食，天魔波旬，不得其便。所行善法，終不中忘，凡所言說，人所敬受。其心弘曠，猶如大海，所有智慧，亦復如是。具足圓滿，猶如盛月，能壞黑闇，如日如燈。不可捉持，如虛空性，不著世間，如華處水。於一切有，心無貪著。能壞法界，猶如金剛。持諸法界，如須彌山。其性清凈，如琉璃寶。得如來戒、慧心念明，性力幻化，不動不住。
「善男子！是經復有第一甚深解脫寶幢三昧，若有菩薩，具是三昧，則得名為多聞大海、多聞寶藏，心無疑礙，乃至幻化不動不住。善男子！此經復有凈智甚深法門三昧，若有菩薩能具足者，則得名為多聞大海、多聞寶藏，心無疑礙，乃至幻化不動不住。
「善男子！此經復有佛根香象王解脫三昧、首楞嚴三昧、勇力三昧、勇勝三昧、健勇三昧、好香三昧、正光三昧、無我光三昧、甚深行藏三昧、行深解脫三昧、行力解脫三昧、一切法行三昧、恒河沙等行三昧、一切解脫三昧、一切三昧王三昧、正上三昧、大海潮三昧、本解脫三昧、壞魔億眾三昧、住戒電光三昧、火光三昧、無盡意王
【現代漢語翻譯】 現代漢語譯本：如果天神、魔、梵天沙門（指修行人）、婆羅門（指祭司），都不能迷惑擾亂他，使他的心動搖。即使閱讀外道典籍，心中也沒有貪戀執著，不貪求天、龍、夜叉（一種鬼神）等身，乾闥婆（天樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神）的身軀，也不貪戀房舍、臥具、衣服、飲食，天魔波旬（魔王）就無法找到機會。他所修行的善法，最終不會遺忘，凡是他所說的話，人們都會尊敬接受。他的心胸寬廣，猶如大海，他的智慧也像大海一樣。他的智慧具足圓滿，猶如滿月，能破除黑暗，像太陽和燈一樣。他的智慧不可捉摸，如同虛空的性質，不執著於世間，如同蓮花生長在水中。對於一切存在，他的心中沒有貪戀執著。他能破除法界的束縛，猶如金剛一樣堅固。他能持守諸法界，如同須彌山一樣穩固。他的本性清凈，如同琉璃寶一樣。他得到如來的戒律、智慧和正念，他的本性力量變化無窮，不執著于動或不動。 『善男子！這部經還有第一甚深解脫寶幢三昧（一種禪定），如果有菩薩具備這種三昧，就可以被稱為多聞大海、多聞寶藏，心中沒有疑惑障礙，乃至能幻化而不執著于動或不動。善男子！這部經還有凈智甚深法門三昧（一種禪定），如果有菩薩能夠具足這種三昧，就可以被稱為多聞大海、多聞寶藏，心中沒有疑惑障礙，乃至能幻化而不執著于動或不動。 『善男子！這部經還有佛根香象王解脫三昧（一種禪定）、首楞嚴三昧（一種禪定）、勇力三昧（一種禪定）、勇勝三昧（一種禪定）、健勇三昧（一種禪定）、好香三昧（一種禪定）、正光三昧（一種禪定）、無我光三昧（一種禪定）、甚深行藏三昧（一種禪定）、行深解脫三昧（一種禪定）、行力解脫三昧（一種禪定）、一切法行三昧（一種禪定）、恒河沙等行三昧（一種禪定）、一切解脫三昧（一種禪定）、一切三昧王三昧（一種禪定）、正上三昧（一種禪定）、大海潮三昧（一種禪定）、本解脫三昧（一種禪定）、壞魔億眾三昧（一種禪定）、住戒電光三昧（一種禪定）、火光三昧（一種禪定）、無盡意王
【English Translation】 English version: If gods, demons, Brahma ascetics (referring to practitioners), or Brahmins (referring to priests) cannot confuse or disturb him, causing his mind to waver. Even if he reads external scriptures, his heart has no greed or attachment, he does not crave the bodies of gods, dragons, yakshas (a type of ghost), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a large bird), kinnaras (a type of celestial musician), or mahoragas (a type of great serpent god), nor does he crave houses, bedding, clothing, or food. The demon king Mara cannot find an opportunity. The good deeds he practices will never be forgotten, and whatever he says will be respected and accepted by people. His mind is vast, like the ocean, and his wisdom is also like the ocean. His wisdom is complete and perfect, like the full moon, able to dispel darkness, like the sun and a lamp. His wisdom is intangible, like the nature of emptiness, not attached to the world, like a lotus growing in water. Towards all existence, his heart has no greed or attachment. He can break the bonds of the Dharma realm, as firm as a diamond. He can uphold all Dharma realms, as stable as Mount Sumeru. His nature is pure, like a crystal gem. He has obtained the precepts, wisdom, and mindfulness of the Tathagata, and his inherent power is infinitely transformative, not attached to movement or stillness. 'Good man! This sutra also contains the First Profound Liberation Banner Samadhi (a type of meditation). If a Bodhisattva possesses this samadhi, he can be called a vast ocean of learning, a treasure of learning, with no doubts or obstacles in his mind, and even able to transform without being attached to movement or stillness. Good man! This sutra also contains the Pure Wisdom Profound Dharma Gate Samadhi (a type of meditation). If a Bodhisattva can fully possess this samadhi, he can be called a vast ocean of learning, a treasure of learning, with no doubts or obstacles in his mind, and even able to transform without being attached to movement or stillness. 'Good man! This sutra also contains the Buddha Root Fragrant Elephant King Liberation Samadhi (a type of meditation), the Shurangama Samadhi (a type of meditation), the Courageous Power Samadhi (a type of meditation), the Courageous Victory Samadhi (a type of meditation), the Strong Courage Samadhi (a type of meditation), the Good Fragrance Samadhi (a type of meditation), the Right Light Samadhi (a type of meditation), the No-Self Light Samadhi (a type of meditation), the Profound Practice Treasury Samadhi (a type of meditation), the Profound Practice Liberation Samadhi (a type of meditation), the Practice Power Liberation Samadhi (a type of meditation), the All Dharma Practice Samadhi (a type of meditation), the Ganges River Sand-like Practice Samadhi (a type of meditation), the All Liberation Samadhi (a type of meditation), the All Samadhi King Samadhi (a type of meditation), the Righteous Supreme Samadhi (a type of meditation), the Great Ocean Tide Samadhi (a type of meditation), the Original Liberation Samadhi (a type of meditation), the Destroying Mara's Millions Samadhi (a type of meditation), the Abiding Precepts Lightning Samadhi (a type of meditation), the Fire Light Samadhi (a type of meditation), the Inexhaustible Intention King
三昧、云盡意三昧、海王神足三昧、大高意三昧、種子三昧、住大海三昧、無礙三昧、無礙戒三昧、高解脫三昧、因緣意三昧、業作三昧、健行王三昧、大力三昧、甚深琉璃王三昧、須彌山三昧、師子吼三昧、甘露味三昧、莊嚴三昧、火光三昧、蓮華光三昧、國土喜三昧、一切身三昧、動大海王三昧、動大地王三昧、一切三昧母三昧、壞一切女身三昧、師子行王三昧、圓王三昧、細行三昧、鼓聲微妙三昧、增長三昧、斷有三昧、流三昧、廣慧三昧、變化三昧、光明三昧、壞闇三昧、大海智慧三昧、讚歎三昧、大讚嘆三昧、時三昧大時三昧、現在解脫三昧、合散三昧、分陀利華三昧、輕三昧、大樂三昧、虛空三昧、解脫身三昧、斷語三昧、斷聲三昧、無愛三昧、無勝三昧、一切三昧、鬘三昧、龍王三昧、風三昧、風行王三昧、無邊三昧、無色三昧、無邊色三昧、法意三昧、微妙香三昧、身意三昧、首楞嚴三昧、壞惡三昧、蓮華意三昧、大力翅三昧、壞無明三昧、菩提樹三昧、寶命命三昧、大力命三昧、日光三昧、月光三昧、大海門三昧、一切法界三昧、結使根三昧、戒雨三昧、戒云三昧、庵羅果三昧、庵羅華三昧、凈三昧、水三昧、䗍三昧、時三昧、時王三昧、眾三昧、無身三昧、界三昧、善界三昧、地三昧、地神足三
昧、水等三昧、青蓮華三昧、甘露味三昧、無系三昧、鴛鴦三昧、車輪三昧、轉輪聖王三昧、不動三昧、不輕三昧、不長三昧、憐愍三昧、凈意三昧、一切功德意三昧、伊羅缽羅三昧、無疑解脫三昧、風神足王三昧、無量幢三昧、虛空界三昧、無彗星三昧、光寶三昧、雹時三昧、童子三昧、王子三昧、斷毒三昧、法燈三昧、國土王三昧、施世界三昧、法貴德三昧、法力三昧、上華三昧、喜三昧、大喜三昧、知大力三昧、鎮頭迦果三昧、精進三昧、稱三昧、白鵝王三昧、身光三昧、無盡力三昧、無盡力解脫三昧、增長名三昧、端正三昧、能破壞三昧、摩樓迦華三昧、善行王三昧、善光三昧、寶地三昧、白三昧、白種三昧、凈行意三昧、愛光三昧、虛空心三昧、天冠三昧、轉輪聖王冠三昧、念菩薩三昧、護意三昧、護甚深三昧、力乘三昧、力乘光三昧、力士三昧、力士精進三昧、閻浮國三昧、錯魚三昧、蟒蛇三昧、境界王三昧、凈境界三昧、使心三昧、朝青三昧、有德意三昧、大青三昧、大海色三昧、大安三昧、眴三昧、無眴三昧、金剛意三昧、世尊目三昧、須彌山王三昧、雪山王三昧、世尊現行三昧、勝三昧、蓮華三昧、拘勿頭華三昧、月藏三昧、月樂藏三昧、華敷三昧、地鬘三昧、現在念世尊王三昧、勝住三昧、善住
【現代漢語翻譯】 現代漢語譯本 『昧』（指昏暗不明的狀態）三昧、『水』（指水的清澈）等三昧、『青蓮華』（指青色的蓮花）三昧、『甘露味』（指甘甜的味道）三昧、『無系』（指沒有束縛）三昧、『鴛鴦』（指成對的鳥）三昧、『車輪』（指車子的輪子）三昧、『轉輪聖王』（指統治世界的理想君主）三昧、『不動』（指不移動）三昧、『不輕』（指不輕視）三昧、『不長』（指不增長）三昧、『憐愍』（指憐憫）三昧、『凈意』（指清凈的心意）三昧、『一切功德意』（指一切功德的心意）三昧、『伊羅缽羅』（指一種植物）三昧、『無疑解脫』（指沒有疑惑的解脫）三昧、『風神足王』（指風神之王）三昧、『無量幢』（指無量的旗幟）三昧、『虛空界』（指虛空的世界）三昧、『無彗星』（指沒有彗星）三昧、『光寶』（指光明的寶物）三昧、『雹時』（指下冰雹的時候）三昧、『童子』（指年幼的男孩）三昧、『王子』（指國王的兒子）三昧、『斷毒』（指斷除毒害）三昧、『法燈』（指佛法的燈）三昧、『國土王』（指國家的國王）三昧、『施世界』（指佈施世界）三昧、『法貴德』（指佛法的尊貴功德）三昧、『法力』（指佛法的力量）三昧、『上華』（指高貴的蓮花）三昧、『喜』（指喜悅）三昧、『大喜』（指極大的喜悅）三昧、『知大力』（指知道大力量）三昧、『鎮頭迦果』（指一種水果）三昧、『精進』（指努力修行）三昧、『稱』（指稱讚）三昧、『白鵝王』（指白色的鵝王）三昧、『身光』（指身體的光芒）三昧、『無盡力』（指沒有窮盡的力量）三昧、『無盡力解脫』（指沒有窮盡的力量的解脫）三昧、『增長名』（指增長名聲）三昧、『端正』（指端莊正直）三昧、『能破壞』（指能夠破壞）三昧、『摩樓迦華』（指一種花）三昧、『善行王』（指善行的國王）三昧、『善光』（指善良的光芒）三昧、『寶地』（指珍貴的土地）三昧、『白』（指白色）三昧、『白種』（指白色的種子）三昧、『凈行意』（指清凈行為的心意）三昧、『愛光』（指愛的光芒）三昧、『虛空心』（指虛空的心）三昧、『天冠』（指天上的冠冕）三昧、『轉輪聖王冠』（指轉輪聖王的冠冕）三昧、『念菩薩』（指憶念菩薩）三昧、『護意』（指守護心意）三昧、『護甚深』（指守護甚深）三昧、『力乘』（指力量的乘載）三昧、『力乘光』（指力量乘載的光芒）三昧、『力士』（指有力量的人）三昧、『力士精進』（指力士的精進）三昧、『閻浮國』（指閻浮提的國土）三昧、『錯魚』（指錯雜的魚）三昧、『蟒蛇』（指蟒蛇）三昧、『境界王』（指境界的國王）三昧、『凈境界』（指清凈的境界）三昧、『使心』（指使用心）三昧、『朝青』（指早晨的青色）三昧、『有德意』（指有功德的心意）三昧、『大青』（指大的青色）三昧、『大海色』（指大海的顏色）三昧、『大安』（指大的安穩）三昧、『眴』（指眨眼）三昧、『無眴』（指不眨眼）三昧、『金剛意』（指金剛般的心意）三昧、『世尊目』（指世尊的眼睛）三昧、『須彌山王』（指須彌山之王）三昧、『雪山王』（指雪山之王）三昧、『世尊現行』（指世尊的顯現行為）三昧、『勝』（指殊勝）三昧、『蓮華』（指蓮花）三昧、『拘勿頭華』（指一種花）三昧、『月藏』（指月亮的藏處）三昧、『月樂藏』（指月亮的快樂藏處）三昧、『華敷』（指花朵開放）三昧、『地鬘』（指大地的花環）三昧、『現在念世尊王』（指現在憶念世尊之王）三昧、『勝住』（指殊勝的住處）三昧、『善住』（指安穩的住處）三昧
【English Translation】 English version 'Mei' (referring to a state of dimness) Samadhi, 'Water' (referring to the clarity of water) and other Samadhis, 'Blue Lotus' (referring to a blue lotus flower) Samadhi, 'Nectar Taste' (referring to a sweet taste) Samadhi, 'Unbound' (referring to being without fetters) Samadhi, 'Mandarin Duck' (referring to a pair of birds) Samadhi, 'Wheel' (referring to a wheel of a vehicle) Samadhi, 'Wheel-Turning Sage King' (referring to an ideal monarch who rules the world) Samadhi, 'Immovable' (referring to not moving) Samadhi, 'Not Despising' (referring to not looking down upon) Samadhi, 'Not Growing' (referring to not increasing) Samadhi, 'Compassionate' (referring to compassion) Samadhi, 'Pure Mind' (referring to a pure mind) Samadhi, 'All Meritorious Mind' (referring to the mind of all merits) Samadhi, 'Irapatra' (referring to a type of plant) Samadhi, 'Undoubted Liberation' (referring to liberation without doubt) Samadhi, 'Wind God Foot King' (referring to the king of wind gods) Samadhi, 'Immeasurable Banner' (referring to immeasurable banners) Samadhi, 'Space Realm' (referring to the realm of space) Samadhi, 'No Comet' (referring to no comet) Samadhi, 'Light Treasure' (referring to a luminous treasure) Samadhi, 'Hail Time' (referring to the time of hail) Samadhi, 'Boy' (referring to a young boy) Samadhi, 'Prince' (referring to the son of a king) Samadhi, 'Cutting Off Poison' (referring to cutting off poison) Samadhi, 'Dharma Lamp' (referring to the lamp of the Dharma) Samadhi, 'Kingdom King' (referring to the king of a country) Samadhi, 'Giving to the World' (referring to giving to the world) Samadhi, 'Dharma Noble Virtue' (referring to the noble virtue of the Dharma) Samadhi, 'Dharma Power' (referring to the power of the Dharma) Samadhi, 'Upper Flower' (referring to a noble lotus flower) Samadhi, 'Joy' (referring to joy) Samadhi, 'Great Joy' (referring to great joy) Samadhi, 'Knowing Great Power' (referring to knowing great power) Samadhi, 'Jambuka Fruit' (referring to a type of fruit) Samadhi, 'Diligence' (referring to diligent practice) Samadhi, 'Praise' (referring to praise) Samadhi, 'White Goose King' (referring to a white goose king) Samadhi, 'Body Light' (referring to the light of the body) Samadhi, 'Inexhaustible Power' (referring to inexhaustible power) Samadhi, 'Inexhaustible Power Liberation' (referring to the liberation of inexhaustible power) Samadhi, 'Increasing Name' (referring to increasing fame) Samadhi, 'Upright' (referring to upright and honest) Samadhi, 'Able to Destroy' (referring to being able to destroy) Samadhi, 'Maruka Flower' (referring to a type of flower) Samadhi, 'Good Conduct King' (referring to a king of good conduct) Samadhi, 'Good Light' (referring to good light) Samadhi, 'Precious Land' (referring to precious land) Samadhi, 'White' (referring to white) Samadhi, 'White Seed' (referring to white seed) Samadhi, 'Pure Conduct Mind' (referring to the mind of pure conduct) Samadhi, 'Love Light' (referring to the light of love) Samadhi, 'Space Mind' (referring to the mind of space) Samadhi, 'Heavenly Crown' (referring to a heavenly crown) Samadhi, 'Wheel-Turning Sage King Crown' (referring to the crown of a Wheel-Turning Sage King) Samadhi, 'Mindful of Bodhisattva' (referring to being mindful of a Bodhisattva) Samadhi, 'Protecting Mind' (referring to protecting the mind) Samadhi, 'Protecting Profound' (referring to protecting the profound) Samadhi, 'Power Vehicle' (referring to the vehicle of power) Samadhi, 'Power Vehicle Light' (referring to the light of the power vehicle) Samadhi, 'Strong Man' (referring to a strong person) Samadhi, 'Strong Man Diligence' (referring to the diligence of a strong man) Samadhi, 'Jambudvipa Country' (referring to the country of Jambudvipa) Samadhi, 'Mixed Fish' (referring to mixed fish) Samadhi, 'Python' (referring to a python) Samadhi, 'Realm King' (referring to the king of a realm) Samadhi, 'Pure Realm' (referring to a pure realm) Samadhi, 'Using Mind' (referring to using the mind) Samadhi, 'Morning Blue' (referring to the blue of the morning) Samadhi, 'Virtuous Mind' (referring to a virtuous mind) Samadhi, 'Great Blue' (referring to great blue) Samadhi, 'Ocean Color' (referring to the color of the ocean) Samadhi, 'Great Peace' (referring to great peace) Samadhi, 'Blink' (referring to a blink of an eye) Samadhi, 'No Blink' (referring to not blinking) Samadhi, 'Diamond Mind' (referring to a diamond-like mind) Samadhi, 'World Honored One's Eye' (referring to the eye of the World Honored One) Samadhi, 'Mount Sumeru King' (referring to the king of Mount Sumeru) Samadhi, 'Snow Mountain King' (referring to the king of the Snow Mountain) Samadhi, 'World Honored One's Manifestation' (referring to the manifested actions of the World Honored One) Samadhi, 'Victory' (referring to victory) Samadhi, 'Lotus Flower' (referring to a lotus flower) Samadhi, 'Kuvutou Flower' (referring to a type of flower) Samadhi, 'Moon Treasury' (referring to the treasury of the moon) Samadhi, 'Moon Joy Treasury' (referring to the joy treasury of the moon) Samadhi, 'Flower Spreading' (referring to the spreading of flowers) Samadhi, 'Earth Garland' (referring to a garland of the earth) Samadhi, 'Present Mind World Honored One King' (referring to the present mindfulness of the World Honored One King) Samadhi, 'Victorious Abiding' (referring to victorious abiding) Samadhi, 'Good Abiding' (referring to peaceful abiding) Samadhi
三昧、善行三昧、大海三昧、一切入平等三昧、入一切疑三昧、大藥三昧、大藥力三昧、甘露藥王三昧、大藥力三昧、大藥王三昧、大冷三昧、大海三昧、大冷王三昧、無冷無熱三昧、安三昧、安力三昧、一乘三昧、三乘三昧、釋彗星三昧、有德三昧、寶圓王三昧、無定色三昧、定華三昧、六入真凈三昧、大界三昧、能壞欲界三昧、瓔珞三昧、金色三昧、智愛三昧、智圓王三昧、智子三昧、分陀利華三昧、日光王三昧、月愛三昧、光王三昧、光圓王三昧、凈光王三昧、光藏三昧、青光三昧、時光三昧、斷闇三昧、光潮三昧、箭光三昧、一切善根三昧、婆羅那香象王三昧、未生惡王三昧、調柔三昧、能壞憍慢三昧、妙德三昧、妙聲三昧、貪味三昧、圓地王三昧、神通王三昧、神通根三昧、轉輪聖王幡三昧、轉輪聖王幢三昧、師子頭三昧、日神通三昧、法護三昧、廣三昧、知業神通王三昧、高三昧、無上三昧、燈王三昧、舍宅三昧、多喜三昧、初地三昧、戒地三昧、大海喜王三昧、大海慈王三昧、大海悲王三昧、大海舍王三昧、忍辱王三昧、忍辱力界王三昧、神通至心三昧、八解脫門三昧、法界畢竟三昧、無界三昧、無性三昧、大田種子三昧、智池三昧、海三昧、海力三昧、佛眼三昧、佛門三昧、智行三昧、佛面三昧、一
【現代漢語翻譯】 現代漢語譯本 三昧（Samadhi，禪定），善行三昧（Samadhi of Good Conduct），大海三昧（Ocean Samadhi），一切入平等三昧（Samadhi of Entering All Equanimity），入一切疑三昧（Samadhi of Entering All Doubts），大藥三昧（Great Medicine Samadhi），大藥力三昧（Great Medicine Power Samadhi），甘露藥王三昧（Amrita Medicine King Samadhi），大藥力三昧（Great Medicine Power Samadhi），大藥王三昧（Great Medicine King Samadhi），大冷三昧（Great Cold Samadhi），大海三昧（Ocean Samadhi），大冷王三昧（Great Cold King Samadhi），無冷無熱三昧（Neither Cold Nor Hot Samadhi），安三昧（Peace Samadhi），安力三昧（Peace Power Samadhi），一乘三昧（One Vehicle Samadhi），三乘三昧（Three Vehicles Samadhi），釋彗星三昧（Releasing Comet Samadhi），有德三昧（Virtuous Samadhi），寶圓王三昧（Jewel Circle King Samadhi），無定色三昧（No Fixed Color Samadhi），定華三昧（Fixed Flower Samadhi），六入真凈三昧（Six Entrances True Purity Samadhi），大界三昧（Great Realm Samadhi），能壞欲界三昧（Samadhi that Can Destroy the Desire Realm），瓔珞三昧（Necklace Samadhi），金色三昧（Golden Color Samadhi），智愛三昧（Wisdom Love Samadhi），智圓王三昧（Wisdom Circle King Samadhi），智子三昧（Wisdom Child Samadhi），分陀利華三昧（Pundarika Flower Samadhi），日光王三昧（Sunlight King Samadhi），月愛三昧（Moon Love Samadhi），光王三昧（Light King Samadhi），光圓王三昧（Light Circle King Samadhi），凈光王三昧（Pure Light King Samadhi），光藏三昧（Light Treasury Samadhi），青光三昧（Blue Light Samadhi），時光三昧（Time Light Samadhi），斷闇三昧（Cutting Darkness Samadhi），光潮三昧（Light Tide Samadhi），箭光三昧（Arrow Light Samadhi），一切善根三昧（All Good Roots Samadhi），婆羅那香象王三昧（Barana Fragrant Elephant King Samadhi），未生惡王三昧（Unborn Evil King Samadhi），調柔三昧（Tamed Samadhi），能壞憍慢三昧（Samadhi that Can Destroy Arrogance），妙德三昧（Wonderful Virtue Samadhi），妙聲三昧（Wonderful Sound Samadhi），貪味三昧（Craving Taste Samadhi），圓地王三昧（Round Earth King Samadhi），神通王三昧（Supernatural Power King Samadhi），神通根三昧（Supernatural Power Root Samadhi），轉輪聖王幡三昧（Wheel-Turning Sage King Banner Samadhi），轉輪聖王幢三昧（Wheel-Turning Sage King Standard Samadhi），師子頭三昧（Lion Head Samadhi），日神通三昧（Sun Supernatural Power Samadhi），法護三昧（Dharma Protection Samadhi），廣三昧（Vast Samadhi），知業神通王三昧（Knowing Karma Supernatural Power King Samadhi），高三昧（High Samadhi），無上三昧（Supreme Samadhi），燈王三昧（Lamp King Samadhi），舍宅三昧（Dwelling Samadhi），多喜三昧（Much Joy Samadhi），初地三昧（First Ground Samadhi），戒地三昧（Precept Ground Samadhi），大海喜王三昧（Ocean Joy King Samadhi），大海慈王三昧（Ocean Loving-kindness King Samadhi），大海悲王三昧（Ocean Compassion King Samadhi），大海舍王三昧（Ocean Equanimity King Samadhi），忍辱王三昧（Patience King Samadhi），忍辱力界王三昧（Patience Power Realm King Samadhi），神通至心三昧（Supernatural Power Sincere Mind Samadhi），八解脫門三昧（Eight Liberation Gates Samadhi），法界畢竟三昧（Dharma Realm Ultimately Samadhi），無界三昧（No Realm Samadhi），無性三昧（No Nature Samadhi），大田種子三昧（Great Field Seed Samadhi），智池三昧（Wisdom Pool Samadhi），海三昧（Ocean Samadhi），海力三昧（Ocean Power Samadhi），佛眼三昧（Buddha Eye Samadhi），佛門三昧（Buddha Gate Samadhi），智行三昧（Wisdom Conduct Samadhi），佛面三昧（Buddha Face Samadhi），一
【English Translation】 English version Samadhi (meditative absorption), Samadhi of Good Conduct, Ocean Samadhi, Samadhi of Entering All Equanimity, Samadhi of Entering All Doubts, Great Medicine Samadhi, Great Medicine Power Samadhi, Amrita Medicine King Samadhi, Great Medicine Power Samadhi, Great Medicine King Samadhi, Great Cold Samadhi, Ocean Samadhi, Great Cold King Samadhi, Neither Cold Nor Hot Samadhi, Peace Samadhi, Peace Power Samadhi, One Vehicle Samadhi, Three Vehicles Samadhi, Releasing Comet Samadhi, Virtuous Samadhi, Jewel Circle King Samadhi, No Fixed Color Samadhi, Fixed Flower Samadhi, Six Entrances True Purity Samadhi, Great Realm Samadhi, Samadhi that Can Destroy the Desire Realm, Necklace Samadhi, Golden Color Samadhi, Wisdom Love Samadhi, Wisdom Circle King Samadhi, Wisdom Child Samadhi, Pundarika Flower Samadhi, Sunlight King Samadhi, Moon Love Samadhi, Light King Samadhi, Light Circle King Samadhi, Pure Light King Samadhi, Light Treasury Samadhi, Blue Light Samadhi, Time Light Samadhi, Cutting Darkness Samadhi, Light Tide Samadhi, Arrow Light Samadhi, All Good Roots Samadhi, Barana Fragrant Elephant King Samadhi, Unborn Evil King Samadhi, Tamed Samadhi, Samadhi that Can Destroy Arrogance, Wonderful Virtue Samadhi, Wonderful Sound Samadhi, Craving Taste Samadhi, Round Earth King Samadhi, Supernatural Power King Samadhi, Supernatural Power Root Samadhi, Wheel-Turning Sage King Banner Samadhi, Wheel-Turning Sage King Standard Samadhi, Lion Head Samadhi, Sun Supernatural Power Samadhi, Dharma Protection Samadhi, Vast Samadhi, Knowing Karma Supernatural Power King Samadhi, High Samadhi, Supreme Samadhi, Lamp King Samadhi, Dwelling Samadhi, Much Joy Samadhi, First Ground Samadhi, Precept Ground Samadhi, Ocean Joy King Samadhi, Ocean Loving-kindness King Samadhi, Ocean Compassion King Samadhi, Ocean Equanimity King Samadhi, Patience King Samadhi, Patience Power Realm King Samadhi, Supernatural Power Sincere Mind Samadhi, Eight Liberation Gates Samadhi, Dharma Realm Ultimately Samadhi, No Realm Samadhi, No Nature Samadhi, Great Field Seed Samadhi, Wisdom Pool Samadhi, Ocean Samadhi, Ocean Power Samadhi, Buddha Eye Samadhi, Buddha Gate Samadhi, Wisdom Conduct Samadhi, Buddha Face Samadhi, One
切親三昧、一切福德王三昧、虛空藏三昧、虛空幻三昧、佛幻三昧、惡性三昧、治毒三昧、眠三昧、覺三昧、夢三昧、得三昧、神通王三昧、無我神通三昧、勝見三昧、勝喜三昧、隨世三昧、佛面住三昧、正見三昧、一切微塵三昧、語無礙三昧、凈三昧、身光三昧、身燈三昧、不癡三昧、不狂三昧、一切勝光三昧、水意三昧、漂三昧、水沫三昧、無勝三昧、無勝智三昧、無勝身三昧、精進三昧、恒河沙等勝王三昧、知見圓光王三昧、斷畜生三昧、愿生畜生有三昧、畜生神通三昧、樂畜生三昧、不染畜生業三昧、入地獄三昧、喜地獄三昧、不染地獄業三昧、不染地獄業行神通王三昧、安樂行體三昧、有德河三昧、有德海三昧、凈河三昧、凈行功德三昧、福德三昧、福德青三昧、凈福德聞三昧、有德夢三昧、讚歎三昧、有德夢得三昧、有德夢行三昧、正有德三昧、正有德王三昧、凈增長三昧、智雨三昧、風同行三昧、吉三昧、吉莊嚴三昧、吉神通三昧、吉神通王三昧、無戒三昧、雜色三昧、受戒三昧、贊戒三昧、戒實三昧、智燈三昧、得戒實三昧、常戒三昧、常戒入藏見三昧、心三昧、心王三昧、常戒喜三昧、常樂戒三昧、戒瓔珞三昧、戒天冠三昧、戒具足三昧、戒鬘三昧、戒香三昧、戒華三昧、戒塗末香三昧、戒神通王
【現代漢語翻譯】 現代漢語譯本 切親三昧（與一切事物親近的禪定）、一切福德王三昧（一切福德之王的禪定）、虛空藏三昧（如虛空般包容一切的禪定）、虛空幻三昧（如虛空般虛幻的禪定）、佛幻三昧（如佛陀般幻化的禪定）、惡性三昧（降伏惡性的禪定）、治毒三昧（治療毒害的禪定）、眠三昧（睡眠中的禪定）、覺三昧（覺醒的禪定）、夢三昧（夢境中的禪定）、得三昧（獲得禪定的禪定）、神通王三昧（神通之王的禪定）、無我神通三昧（無我境界的神通禪定）、勝見三昧（殊勝見解的禪定）、勝喜三昧（殊勝喜悅的禪定）、隨世三昧（隨順世間的禪定）、佛面住三昧（面見佛陀的禪定）、正見三昧（正確的見解的禪定）、一切微塵三昧（如一切微塵般細微的禪定）、語無礙三昧（言語無礙的禪定）、凈三昧（清凈的禪定）、身光三昧（身體發出光芒的禪定）、身燈三昧（身體如燈般照亮的禪定）、不癡三昧（不愚癡的禪定）、不狂三昧（不狂亂的禪定）、一切勝光三昧（一切殊勝光明的禪定）、水意三昧（如水般清澈的禪定）、漂三昧（漂浮的禪定）、水沫三昧（如水沫般短暫的禪定）、無勝三昧（無與倫比的禪定）、無勝智三昧（無與倫比智慧的禪定）、無勝身三昧（無與倫比身體的禪定）、精進三昧（精進修行的禪定）、恒河沙等勝王三昧（如恒河沙數般殊勝的禪定之王）、知見圓光王三昧（知見圓滿光明的禪定之王）、斷畜生三昧（斷除畜生道的禪定）、愿生畜生有三昧（愿生於畜生道的禪定）、畜生神通三昧（畜生道的神通禪定）、樂畜生三昧（樂於畜生道的禪定）、不染畜生業三昧（不被畜生道業力染污的禪定）、入地獄三昧（進入地獄的禪定）、喜地獄三昧（喜悅于地獄的禪定）、不染地獄業三昧（不被地獄業力染污的禪定）、不染地獄業行神通王三昧（不被地獄業力染污的神通行王的禪定）、安樂行體三昧（安樂修行的禪定）、有德河三昧（有功德如河流般的禪定）、有德海三昧（有功德如海洋般的禪定）、凈河三昧（清凈如河流般的禪定）、凈行功德三昧（清凈行為功德的禪定）、福德三昧（福德的禪定）、福德青三昧（福德青色的禪定）、凈福德聞三昧（清凈福德聽聞的禪定）、有德夢三昧（有功德的夢境禪定）、讚歎三昧（讚歎的禪定）、有德夢得三昧（有功德的夢境獲得的禪定）、有德夢行三昧（有功德的夢境修行的禪定）、正有德三昧（真正的功德禪定）、正有德王三昧（真正的功德之王的禪定）、凈增長三昧（清凈增長的禪定）、智雨三昧（智慧如雨般的禪定）、風同行三昧（與風同行的禪定）、吉三昧（吉祥的禪定）、吉莊嚴三昧（吉祥莊嚴的禪定）、吉神通三昧（吉祥神通的禪定）、吉神通王三昧（吉祥神通之王的禪定）、無戒三昧（無戒律的禪定）、雜色三昧（雜色的禪定）、受戒三昧（受持戒律的禪定）、贊戒三昧（讚歎戒律的禪定）、戒實三昧（戒律真實的禪定）、智燈三昧（智慧如燈般的禪定）、得戒實三昧（獲得戒律真實的禪定）、常戒三昧（恒常戒律的禪定）、常戒入藏見三昧（恒常戒律入藏的禪定）、心三昧（心的禪定）、心王三昧（心之王的禪定）、常戒喜三昧（恒常戒律喜悅的禪定）、常樂戒三昧（恒常快樂戒律的禪定）、戒瓔珞三昧（戒律如瓔珞般的禪定）、戒天冠三昧（戒律如天冠般的禪定）、戒具足三昧（戒律具足的禪定）、戒鬘三昧（戒律如花鬘般的禪定）、戒香三昧（戒律如香般的禪定）、戒華三昧（戒律如花般的禪定）、戒塗末香三昧（戒律如涂末香般的禪定）、戒神通王三昧（戒律神通之王的禪定）
【English Translation】 English version 'Samadhi of Intimacy' (samadhi of being close to all things), 'Samadhi of the King of All Merits' (samadhi of the king of all merits), 'Samadhi of the Storehouse of Emptiness' (samadhi that encompasses everything like emptiness), 'Samadhi of the Illusion of Emptiness' (samadhi that is illusory like emptiness), 'Samadhi of the Buddha's Illusion' (samadhi that is illusory like the Buddha), 'Samadhi of Evil Nature' (samadhi that subdues evil nature), 'Samadhi of Curing Poison' (samadhi that cures poison), 'Samadhi of Sleep' (samadhi in sleep), 'Samadhi of Awakening' (samadhi of awakening), 'Samadhi of Dreams' (samadhi in dreams), 'Samadhi of Attainment' (samadhi of attaining samadhi), 'Samadhi of the King of Superpowers' (samadhi of the king of superpowers), 'Samadhi of Superpowers Without Self' (samadhi of superpowers in the state of no-self), 'Samadhi of Superior View' (samadhi of superior view), 'Samadhi of Superior Joy' (samadhi of superior joy), 'Samadhi of Following the World' (samadhi that follows the world), 'Samadhi of Abiding in the Buddha's Presence' (samadhi of being in the presence of the Buddha), 'Samadhi of Right View' (samadhi of right view), 'Samadhi of All Dust Particles' (samadhi that is as subtle as all dust particles), 'Samadhi of Unobstructed Speech' (samadhi of unobstructed speech), 'Samadhi of Purity' (samadhi of purity), 'Samadhi of Bodily Light' (samadhi of the body emitting light), 'Samadhi of Bodily Lamp' (samadhi of the body illuminating like a lamp), 'Samadhi of Non-Delusion' (samadhi of non-delusion), 'Samadhi of Non-Madness' (samadhi of non-madness), 'Samadhi of All Superior Light' (samadhi of all superior light), 'Samadhi of Water Mind' (samadhi that is as clear as water), 'Samadhi of Drifting' (samadhi of drifting), 'Samadhi of Water Foam' (samadhi that is as transient as water foam), 'Samadhi of Unsurpassed' (samadhi of being unsurpassed), 'Samadhi of Unsurpassed Wisdom' (samadhi of unsurpassed wisdom), 'Samadhi of Unsurpassed Body' (samadhi of unsurpassed body), 'Samadhi of Diligence' (samadhi of diligent practice), 'Samadhi of the King of Superiority Like the Ganges Sand' (samadhi of the king of superiority like the sands of the Ganges), 'Samadhi of the King of Perfect Light of Knowledge and View' (samadhi of the king of perfect light of knowledge and view), 'Samadhi of Cutting Off the Animal Realm' (samadhi of cutting off the animal realm), 'Samadhi of Wishing to Be Born in the Animal Realm' (samadhi of wishing to be born in the animal realm), 'Samadhi of Animal Realm Superpowers' (samadhi of superpowers in the animal realm), 'Samadhi of Enjoying the Animal Realm' (samadhi of enjoying the animal realm), 'Samadhi of Not Being Tainted by Animal Realm Karma' (samadhi of not being tainted by the karma of the animal realm), 'Samadhi of Entering Hell' (samadhi of entering hell), 'Samadhi of Joy in Hell' (samadhi of joy in hell), 'Samadhi of Not Being Tainted by Hell Karma' (samadhi of not being tainted by the karma of hell), 'Samadhi of the King of Superpowers of Not Being Tainted by Hell Karma' (samadhi of the king of superpowers of not being tainted by the karma of hell), 'Samadhi of Peaceful Practice' (samadhi of peaceful practice), 'Samadhi of the River of Merit' (samadhi of merit like a river), 'Samadhi of the Ocean of Merit' (samadhi of merit like an ocean), 'Samadhi of the Pure River' (samadhi of purity like a river), 'Samadhi of Pure Conduct and Merit' (samadhi of pure conduct and merit), 'Samadhi of Merit' (samadhi of merit), 'Samadhi of Blue Merit' (samadhi of blue merit), 'Samadhi of Pure Merit Hearing' (samadhi of pure merit hearing), 'Samadhi of Meritorious Dreams' (samadhi of meritorious dreams), 'Samadhi of Praise' (samadhi of praise), 'Samadhi of Meritorious Dream Attainment' (samadhi of meritorious dream attainment), 'Samadhi of Meritorious Dream Practice' (samadhi of meritorious dream practice), 'Samadhi of True Merit' (samadhi of true merit), 'Samadhi of the King of True Merit' (samadhi of the king of true merit), 'Samadhi of Pure Growth' (samadhi of pure growth), 'Samadhi of Wisdom Rain' (samadhi of wisdom like rain), 'Samadhi of Traveling with the Wind' (samadhi of traveling with the wind), 'Samadhi of Auspiciousness' (samadhi of auspiciousness), 'Samadhi of Auspicious Adornment' (samadhi of auspicious adornment), 'Samadhi of Auspicious Superpowers' (samadhi of auspicious superpowers), 'Samadhi of the King of Auspicious Superpowers' (samadhi of the king of auspicious superpowers), 'Samadhi of No Precepts' (samadhi of no precepts), 'Samadhi of Mixed Colors' (samadhi of mixed colors), 'Samadhi of Receiving Precepts' (samadhi of receiving precepts), 'Samadhi of Praising Precepts' (samadhi of praising precepts), 'Samadhi of the Reality of Precepts' (samadhi of the reality of precepts), 'Samadhi of the Lamp of Wisdom' (samadhi of wisdom like a lamp), 'Samadhi of Attaining the Reality of Precepts' (samadhi of attaining the reality of precepts), 'Samadhi of Constant Precepts' (samadhi of constant precepts), 'Samadhi of Constant Precepts Entering the Treasury of View' (samadhi of constant precepts entering the treasury of view), 'Samadhi of Mind' (samadhi of mind), 'Samadhi of the King of Mind' (samadhi of the king of mind), 'Samadhi of Constant Precepts Joy' (samadhi of constant precepts joy), 'Samadhi of Constant Joyful Precepts' (samadhi of constant joyful precepts), 'Samadhi of Precepts as a Necklace' (samadhi of precepts like a necklace), 'Samadhi of Precepts as a Heavenly Crown' (samadhi of precepts like a heavenly crown), 'Samadhi of Complete Precepts' (samadhi of complete precepts), 'Samadhi of Precepts as a Garland' (samadhi of precepts like a garland), 'Samadhi of Precepts as Fragrance' (samadhi of precepts like fragrance), 'Samadhi of Precepts as Flowers' (samadhi of precepts like flowers), 'Samadhi of Precepts as Perfume' (samadhi of precepts like perfume), 'Samadhi of the King of Precepts Superpowers' (samadhi of the king of precepts superpowers)
三昧、一切昧三昧、一切華三昧、一切香醉三昧、斷一切虛空三昧、受安樂三昧、斷一切世法王三昧、常三昧、恒三昧、不變三昧、地三昧、無刺地三昧、無石沙三昧、地等三昧、大云琉璃王三昧、聲鼓三昧、大云電三昧、大云瀑水王三昧、大雲水藏三昧、大雲水鬘三昧、大雲安水三昧、大雲水凝三昧、大云智海三昧、大云勝力三昧、大雲水光持王三昧、大雲水潮海三昧、大雲海種三昧、大云不動水三昧、大雲水不動神通王三昧、大雲端正王三昧、大云一味三昧、大云一乘三昧、大雲安水流三昧、大云多水三昧、大云冷水三昧、大云不冷不熱神通王三昧、大云月王三昧、大云有德三昧、大云初力三昧、大云渴三昧、大云樂三昧、大雲水行王三昧、大云虛空行三昧、大雲水寶三昧、大云喜三昧、大云寶種三昧、大云護三昧、大雲水凈王三昧、大雲水歸依印三昧、大云法印三昧、大雲水凈光三昧、大云大水藏王三昧、大雲水定三昧、大云蓮華三昧、大雲水界三昧、大雲水等三昧、大云夜行三昧、大雲水清三昧、大雲海無盡意三昧、大云放光三昧、大云藏三昧、大雲水聚三昧、大雲水柱三昧、大雲師子王三昧、大云樂三昧、大云凈三昧、大云貪三昧、大云幢三昧、大云甚深三昧、大云雷三昧、大云增長水三昧、大云藥王三昧
、大云醉味三昧、大雲師子行三昧、大云大香象王三昧、大雲安樂三昧、大云風三昧、大雲水行不動三昧、大云無畏三昧、大雲水順三昧、大云無盡意三昧、大云漏難數三昧、大云雷大力三昧、大雲水喜三昧、大雲海水圓三昧、大雲水幡三昧、大云甘露雨三昧、大云栴檀涼三昧、大云吉三昧、大云畢竟三昧、大云無終始三昧、大云羅網三昧、大云寶雨三昧、大云秘密三昧、大云彗星三昧、大云意密三昧、大云大動三昧、大云滅三昧、大云微妙音三昧、大云恒河沙等三昧、大雲水健三昧、大云鵝王三昧、大雲水行三昧、大云命三昧、大云狂王三昧、大云誑三昧、大云首楞嚴三昧、大云馬王三昧、大云拍樹三昧、大云無盡云三昧、大云一切等三昧、大云一切雨三昧、大云一切和合三昧、大云庵羅樹果三昧、大雲山埠三昧、大云堅硬三昧、大云密行三昧、大云密實三昧、大云鵝王行三昧、大云不可思議三昧、大云入住神通王三昧。
「善男子！若有菩薩具足如是諸三昧門，則得菩薩多聞大海多聞寶藏，于阿耨多羅三藐三菩提心無疑礙，終不墮落於三惡道，不生邊地，得宿命智，造生死業，樂於生死，常得值遇佛、法、僧寶，乃至夢中亦不捨離。得端正身、人所愛身、無貪身、無惡身、大身、種姓身。眷屬和樂，不可沮
【現代漢語翻譯】 現代漢語譯本 大云醉味三昧（Dàyún zuìwèi sānmèi，進入禪定后如醉酒般愉悅的境界）、大雲師子行三昧（Dàyún shīzǐ xíng sānmèi，如獅子般威猛的禪定境界）、大云大香象王三昧（Dàyún dà xiāngxiàng wáng sānmèi，如大象王般穩固的禪定境界）、大雲安樂三昧（Dàyún ānlè sānmèi，帶來安樂的禪定境界）、大云風三昧（Dàyún fēng sānmèi，如風般自在的禪定境界）、大雲水行不動三昧（Dàyún shuǐ xíng bù dòng sānmèi，在水中行走般不動搖的禪定境界）、大云無畏三昧（Dàyún wúwèi sānmèi，無所畏懼的禪定境界）、大雲水順三昧（Dàyún shuǐ shùn sānmèi，如水般順應自然的禪定境界）、大云無盡意三昧（Dàyún wújìn yì sānmèi，智慧無盡的禪定境界）、大云漏難數三昧（Dàyún lòu nán shǔ sānmèi，難以計數的禪定境界）、大云雷大力三昧（Dàyún léi dàlì sānmèi，如雷霆般強大的禪定境界）、大雲水喜三昧（Dàyún shuǐ xǐ sānmèi，如水般喜悅的禪定境界）、大雲海水圓三昧（Dàyún hǎishuǐ yuán sānmèi，如海水般圓滿的禪定境界）、大雲水幡三昧（Dàyún shuǐ fān sānmèi，如水幡般飄逸的禪定境界）、大云甘露雨三昧（Dàyún gānlù yǔ sānmèi，如甘露雨般滋潤的禪定境界）、大云栴檀涼三昧（Dàyún zhāntán liáng sānmèi，如栴檀般清涼的禪定境界）、大云吉三昧（Dàyún jí sānmèi，吉祥的禪定境界）、大云畢竟三昧（Dàyún bìjìng sānmèi，究竟的禪定境界）、大云無終始三昧（Dàyún wú zhōngshǐ sānmèi，無始無終的禪定境界）、大云羅網三昧（Dàyún luówǎng sānmèi，如羅網般覆蓋一切的禪定境界）、大云寶雨三昧（Dàyún bǎoyǔ sānmèi，如寶雨般珍貴的禪定境界）、大云秘密三昧（Dàyún mìmì sānmèi，秘密的禪定境界）、大云彗星三昧（Dàyún huìxīng sānmèi，如彗星般迅猛的禪定境界）、大云意密三昧（Dàyún yì mì sānmèi，意念秘密的禪定境界）、大云大動三昧（Dàyún dà dòng sānmèi，大動的禪定境界）、大云滅三昧（Dàyún miè sānmèi，滅除煩惱的禪定境界）、大云微妙音三昧（Dàyún wēimiào yīn sānmèi，發出微妙聲音的禪定境界）、大云恒河沙等三昧（Dàyún hénghé shā děng sānmèi，如恒河沙數般眾多的禪定境界）、大雲水健三昧（Dàyún shuǐ jiàn sānmèi，如水般健壯的禪定境界）、大云鵝王三昧（Dàyún é wáng sānmèi，如鵝王般高貴的禪定境界）、大雲水行三昧（Dàyún shuǐ xíng sānmèi，在水中行走的禪定境界）、大云命三昧（Dàyún mìng sānmèi，與生命相關的禪定境界）、大云狂王三昧（Dàyún kuáng wáng sānmèi，如狂王般強大的禪定境界）、大云誑三昧（Dàyún kuáng sānmèi，不虛妄的禪定境界）、大云首楞嚴三昧（Dàyún shǒuléngyán sānmèi，堅固的禪定境界）、大云馬王三昧（Dàyún mǎ wáng sānmèi，如馬王般奔騰的禪定境界）、大云拍樹三昧（Dàyún pāi shù sānmèi，如拍打樹木般有力的禪定境界）、大云無盡云三昧（Dàyún wújìn yún sānmèi，如無盡云般廣闊的禪定境界）、大云一切等三昧（Dàyún yīqiè děng sānmèi，與一切平等的禪定境界）、大云一切雨三昧（Dàyún yīqiè yǔ sānmèi，如一切雨般普降的禪定境界）、大云一切和合三昧（Dàyún yīqiè héhé sānmèi，一切和諧的禪定境界）、大云庵羅樹果三昧（Dàyún ānluó shù guǒ sānmèi，如庵羅樹果般美好的禪定境界）、大雲山埠三昧（Dàyún shānbù sānmèi，如山埠般穩固的禪定境界）、大云堅硬三昧（Dàyún jiānyìng sānmèi，堅硬的禪定境界）、大云密行三昧（Dàyún mì xíng sānmèi，秘密修行的禪定境界）、大云密實三昧（Dàyún mì shí sānmèi，密實的禪定境界）、大云鵝王行三昧（Dàyún é wáng xíng sānmèi，如鵝王般行走的禪定境界）、大云不可思議三昧（Dàyún bùkěsīyì sānmèi，不可思議的禪定境界）、大云入住神通王三昧（Dàyún rùzhù shéntōng wáng sānmèi，進入神通王境界的禪定）。
『善男子！』如果菩薩能夠具足這些三昧法門，就能獲得菩薩廣博的智慧，如同大海般深邃，如同寶藏般珍貴。對於證得無上正等正覺的菩提心，不會有任何疑惑和障礙，最終不會墮落到三惡道（地獄、餓鬼、畜生），不會出生在邊地（沒有佛法的地方），能夠獲得宿命智（知道過去世的能力），即使造作生死輪迴的業力，也會樂於在生死中度化眾生，常常能夠遇到佛、法、僧三寶，甚至在夢中也不會舍離。能夠得到端正的相貌、受人喜愛、沒有貪慾、沒有嗔恨、高大、高貴的出身。眷屬和睦快樂，不會被破壞。
【English Translation】 English version The Samadhi of Great Cloud Intoxicated Taste (Dàyún zuìwèi sānmèi, a state of meditative absorption as pleasurable as being drunk), the Samadhi of Great Cloud Lion's Walk (Dàyún shīzǐ xíng sānmèi, a meditative state as majestic as a lion), the Samadhi of Great Cloud Great Elephant King (Dàyún dà xiāngxiàng wáng sānmèi, a meditative state as stable as a great elephant king), the Samadhi of Great Cloud Bliss (Dàyún ānlè sānmèi, a meditative state that brings bliss), the Samadhi of Great Cloud Wind (Dàyún fēng sānmèi, a meditative state as free as the wind), the Samadhi of Great Cloud Water Walking Immovable (Dàyún shuǐ xíng bù dòng sānmèi, a meditative state as unwavering as walking on water), the Samadhi of Great Cloud Fearlessness (Dàyún wúwèi sānmèi, a meditative state of fearlessness), the Samadhi of Great Cloud Water Following (Dàyún shuǐ shùn sānmèi, a meditative state as adaptable as water), the Samadhi of Great Cloud Inexhaustible Meaning (Dàyún wújìn yì sānmèi, a meditative state of inexhaustible wisdom), the Samadhi of Great Cloud Difficult to Count Leaks (Dàyún lòu nán shǔ sānmèi, a meditative state that is difficult to count), the Samadhi of Great Cloud Thunder Great Power (Dàyún léi dàlì sānmèi, a meditative state as powerful as thunder), the Samadhi of Great Cloud Water Joy (Dàyún shuǐ xǐ sānmèi, a meditative state as joyful as water), the Samadhi of Great Cloud Sea Water Circle (Dàyún hǎishuǐ yuán sānmèi, a meditative state as complete as the ocean), the Samadhi of Great Cloud Water Banner (Dàyún shuǐ fān sānmèi, a meditative state as flowing as a water banner), the Samadhi of Great Cloud Sweet Dew Rain (Dàyún gānlù yǔ sānmèi, a meditative state as nourishing as sweet dew rain), the Samadhi of Great Cloud Sandalwood Cool (Dàyún zhāntán liáng sānmèi, a meditative state as cool as sandalwood), the Samadhi of Great Cloud Auspicious (Dàyún jí sānmèi, an auspicious meditative state), the Samadhi of Great Cloud Ultimately (Dàyún bìjìng sānmèi, an ultimate meditative state), the Samadhi of Great Cloud Without Beginning or End (Dàyún wú zhōngshǐ sānmèi, a meditative state without beginning or end), the Samadhi of Great Cloud Net (Dàyún luówǎng sānmèi, a meditative state that covers all like a net), the Samadhi of Great Cloud Treasure Rain (Dàyún bǎoyǔ sānmèi, a meditative state as precious as treasure rain), the Samadhi of Great Cloud Secret (Dàyún mìmì sānmèi, a secret meditative state), the Samadhi of Great Cloud Comet (Dàyún huìxīng sānmèi, a meditative state as swift as a comet), the Samadhi of Great Cloud Mind Secret (Dàyún yì mì sānmèi, a meditative state of secret thoughts), the Samadhi of Great Cloud Great Movement (Dàyún dà dòng sānmèi, a meditative state of great movement), the Samadhi of Great Cloud Extinction (Dàyún miè sānmèi, a meditative state that extinguishes afflictions), the Samadhi of Great Cloud Subtle Sound (Dàyún wēimiào yīn sānmèi, a meditative state that emits subtle sounds), the Samadhi of Great Cloud Ganges Sand Equal (Dàyún hénghé shā děng sānmèi, a meditative state as numerous as the sands of the Ganges), the Samadhi of Great Cloud Water Strength (Dàyún shuǐ jiàn sānmèi, a meditative state as strong as water), the Samadhi of Great Cloud Goose King (Dàyún é wáng sānmèi, a meditative state as noble as a goose king), the Samadhi of Great Cloud Water Walk (Dàyún shuǐ xíng sānmèi, a meditative state of walking on water), the Samadhi of Great Cloud Life (Dàyún mìng sānmèi, a meditative state related to life), the Samadhi of Great Cloud Mad King (Dàyún kuáng wáng sānmèi, a meditative state as powerful as a mad king), the Samadhi of Great Cloud Deceit (Dàyún kuáng sānmèi, a meditative state that is not deceptive), the Samadhi of Great Cloud Shurangama (Dàyún shǒuléngyán sānmèi, a firm meditative state), the Samadhi of Great Cloud Horse King (Dàyún mǎ wáng sānmèi, a meditative state as swift as a horse king), the Samadhi of Great Cloud Striking Tree (Dàyún pāi shù sānmèi, a meditative state as forceful as striking a tree), the Samadhi of Great Cloud Inexhaustible Cloud (Dàyún wújìn yún sānmèi, a meditative state as vast as inexhaustible clouds), the Samadhi of Great Cloud All Equal (Dàyún yīqiè děng sānmèi, a meditative state that is equal to all), the Samadhi of Great Cloud All Rain (Dàyún yīqiè yǔ sānmèi, a meditative state that falls like all rain), the Samadhi of Great Cloud All Harmony (Dàyún yīqiè héhé sānmèi, a meditative state of all harmony), the Samadhi of Great Cloud Mango Tree Fruit (Dàyún ānluó shù guǒ sānmèi, a meditative state as beautiful as a mango tree fruit), the Samadhi of Great Cloud Mountain Mound (Dàyún shānbù sānmèi, a meditative state as stable as a mountain mound), the Samadhi of Great Cloud Hard (Dàyún jiānyìng sānmèi, a hard meditative state), the Samadhi of Great Cloud Secret Practice (Dàyún mì xíng sānmèi, a meditative state of secret practice), the Samadhi of Great Cloud Dense Reality (Dàyún mì shí sānmèi, a dense meditative state), the Samadhi of Great Cloud Goose King Walk (Dàyún é wáng xíng sānmèi, a meditative state of walking like a goose king), the Samadhi of Great Cloud Inconceivable (Dàyún bùkěsīyì sānmèi, an inconceivable meditative state), the Samadhi of Great Cloud Entering Abiding Supernatural King (Dàyún rùzhù shéntōng wáng sānmèi, a meditative state of entering the realm of the supernatural king).
『Good man!』 If a Bodhisattva possesses these samadhi gates, they will obtain the Bodhisattva's vast wisdom, as deep as the ocean and as precious as a treasure. They will have no doubts or obstacles regarding the Bodhi mind of attaining Anuttara-samyak-sambodhi (supreme enlightenment), and will ultimately not fall into the three evil paths (hell, hungry ghosts, animals), nor be born in border regions (places without the Dharma). They will gain knowledge of past lives, and even if they create karma for the cycle of birth and death, they will be happy to guide beings within it. They will always encounter the Buddha, Dharma, and Sangha (the Three Jewels), and will not abandon them even in dreams. They will obtain a beautiful form, a body loved by others, a body without greed, a body without hatred, a large body, and a noble birth. Their family will be harmonious and happy, and cannot be destroyed.
壞，不退、不滅、不墮、不沒。其所修行深心念慧，悉皆趣向阿耨多羅三藐三菩提。得慚愧力，斷除憍慢，勤修精進慈、悲、喜、舍，空無相愿，以熏其心，愿生凈土，即得往生。眾邪異見，所不能壞，說法次第，句義不斷，雖讀外典，心不貪著。終不願求天身、龍身，夜叉乃至轉輪王身，亦不造作生、死行業，不求世間供養恭敬。護持正法，魔不得便，見持法者，深生恭敬，所得智慧，猶如大海，不增不減，如月盛滿。除眾闇冥，如日如燈，不受煩惱，猶如虛空，煩惱不染，如華處水，住無所住，如空無別。破散諸法，如真金剛，持一切法，猶如雪山。定知如來，常不變易，其智清凈，如琉璃寶。得如來戒，勢力大海，其心慈哀，憐愍眾生。不動不轉，如帝釋幢，壞諸惡法。得上妙味，猶如美妙迦陀迦果。隨順世法，無所違逆。
「善男子！是則名為初三昧門。善男子！若有成就、具足如是四百三昧，當知是人善護法藏。」
爾時，眾中有一天子，名曰凈密，與萬八千諸天子俱來至佛所，頭面作禮，合掌恭敬，雨天華、香、幢幡、伎樂，以供養佛，右繞三匝，即說贊曰：
「如來不思議， 法僧亦復然， 我見三昧雨， 如世睹甘露。」◎
大方等無想經卷第二 大正藏第 12 冊
【現代漢語翻譯】 現代漢語譯本：壞，不退轉、不滅失、不墮落、不消沒。他們所修行的深心念慧，都趨向于阿耨多羅三藐三菩提（無上正等正覺）。獲得慚愧的力量，斷除驕慢，勤奮修習精進、慈、悲、喜、舍四無量心，空、無相、無愿三解脫門，以此熏習他們的心，愿生凈土，就能往生。各種邪見異端，不能破壞他們的修行，他們說法有次第，句義連貫不斷，即使閱讀外道典籍，心中也不貪戀執著。他們最終不願求得天身、龍身、夜叉身，乃至轉輪王身，也不造作生死輪迴的業，不追求世間的供養和恭敬。他們護持正法，魔不能得其便，見到持法的人，深深地生起恭敬心。他們所獲得的智慧，猶如大海，不增不減，如同滿月。能破除一切黑暗，如同太陽和燈火，不受煩惱的侵擾，猶如虛空，煩惱不能沾染他們，如同蓮花處於水中，安住于無所住，如同虛空沒有分別。他們能破散一切法，如同真金剛，能持一切法，猶如雪山。他們確知如來（佛）是常住不變的，他們的智慧清凈，如同琉璃寶。他們獲得如來的戒律，其力量猶如大海，他們的心慈悲憐憫眾生。他們不動搖不改變，如同帝釋天的幢幡，能摧毀一切惡法。他們獲得最上妙的法味，猶如美味的迦陀迦果。他們隨順世間法，沒有違逆之處。 『善男子！這被稱為初三昧門。善男子！如果有人成就、具足這四百種三昧，應當知道這個人善於守護佛法寶藏。』 當時，大眾中有一位天子，名叫凈密，與一萬八千位天子一同來到佛陀所在之處，頭面頂禮，合掌恭敬，散下天花、香、幢幡、伎樂，以此供養佛陀，右繞佛陀三圈，隨即說偈讚歎道： 『如來不可思議，佛法僧三寶也是如此，我見到三昧之雨，如同世人見到甘露。』
【English Translation】 English version: They are incorruptible, not retreating, not perishing, not falling, and not disappearing. Their profound minds, mindfulness, and wisdom, which they cultivate, all incline towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). They obtain the power of shame and remorse, eradicate arrogance, diligently cultivate diligence, loving-kindness, compassion, joy, and equanimity, the three doors of liberation of emptiness, signlessness, and wishlessness, using these to permeate their minds, wishing to be born in the Pure Land, and thus they will be reborn there. Various heretical views cannot corrupt them; their teachings are sequential, the meaning of their words is continuous, and even if they read external scriptures, their minds do not cling to them. They ultimately do not wish to seek the bodies of gods, dragons, yakshas, or even a Chakravartin king; nor do they create karmic actions that lead to birth and death, nor do they seek worldly offerings and respect. They protect the Dharma, and demons cannot take advantage of them. When they see those who uphold the Dharma, they deeply generate respect. The wisdom they attain is like the great ocean, neither increasing nor decreasing, like the full moon. It dispels all darkness, like the sun and a lamp, and they are not affected by afflictions, like space. Afflictions do not taint them, like a lotus in water. They abide in non-abiding, like space without distinction. They break apart all dharmas, like true vajra, and uphold all dharmas, like a snow mountain. They know for certain that the Tathagata (Buddha) is constant and unchanging, and their wisdom is pure, like a crystal gem. They obtain the precepts of the Tathagata, and their power is like the great ocean. Their hearts are compassionate and they pity all sentient beings. They are unmoving and unchanging, like the banner of Indra, and they destroy all evil dharmas. They obtain the most sublime taste of the Dharma, like the delicious Kadalika fruit. They accord with worldly dharmas, without any opposition. 'Good men! This is called the first Samadhi gate. Good men! If someone achieves and possesses these four hundred Samadhis, know that this person is good at protecting the Dharma treasury.' At that time, a Deva (god) named Pure Secret, along with eighteen thousand other Devas, came to where the Buddha was. They bowed their heads to the ground, joined their palms in reverence, and scattered heavenly flowers, incense, banners, and music as offerings to the Buddha. They circumambulated the Buddha three times to the right, and then spoke in praise: 'The Tathagata is inconceivable, and so are the Dharma and the Sangha. I see the rain of Samadhi, like the world seeing nectar.'
No. 0387 大方等無想經
大方等無想經卷第三
北涼天竺三藏曇無讖譯◎
大云初分陀羅尼健度第三
爾時，大云密藏菩薩白佛言：「世尊！若有眾生，未入如是方等經者，當知是輩猶如盲、聾。此經中，有三十六種不退智寶，無邊心行意入陀羅尼門，即是一切諸法初門。唯愿如來，為是等故，廣宣分別。」
「佛言！善哉善哉！善男子！諦聽諦聽！善思念之，今當爲汝分別解說。
「此經中，有諸佛菩薩不退寶輪藏陀羅尼門；此經復有諸佛菩薩大云不退清凈密水陀羅尼；復有諸佛菩薩大云不退秘密光明陀羅尼；復有諸佛菩薩大云不退大雨陀羅尼；復有諸佛菩薩大云不退流水陀羅尼；復有諸佛菩薩大云不退盡意陀羅尼；復有諸佛菩薩大云不退電光陀羅尼；復有諸佛菩薩大云不退涼電陀羅尼；復有諸佛菩薩大云不退凈光陀羅尼；復有諸佛菩薩大云不退彗星意陀羅尼；復有諸佛菩薩大云不退密藏光意陀羅尼；復有諸佛菩薩大云不退大咒意陀羅尼；復有諸佛菩薩大云不退有德意陀羅尼；復有諸佛菩薩大云不退虛空藏王陀羅尼；復有諸佛菩薩大云不退大藥王陀羅尼；復有諸佛菩薩大云不退大雨王陀羅尼；復有諸佛菩薩大云不退稱意陀羅尼；復有諸佛菩薩大云不退抧羅娑山意
【現代漢語翻譯】 現代漢語譯本 《大方等無想經》卷第三 北涼天竺三藏曇無讖譯 大云初分陀羅尼健度第三 當時，大云密藏菩薩對佛說：『世尊！如果有眾生，沒有進入像這樣的大乘經典，應當知道這些人就像盲人和聾子一樣。這部經典中，有三十六種不退轉的智慧珍寶，無邊的心行意入陀羅尼之門，這就是一切諸法最初的門徑。唯愿如來，爲了這些人，廣泛宣說分別。』 佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，現在我將為你們分別解說。』 『這部經典中，有諸佛菩薩不退轉的寶輪藏陀羅尼之門；這部經典又有諸佛菩薩大云不退轉清凈密水陀羅尼；又有諸佛菩薩大云不退轉秘密光明陀羅尼；又有諸佛菩薩大云不退轉大雨陀羅尼；又有諸佛菩薩大云不退轉流水陀羅尼；又有諸佛菩薩大云不退轉盡意陀羅尼；又有諸佛菩薩大云不退轉電光陀羅尼；又有諸佛菩薩大云不退轉涼電陀羅尼；又有諸佛菩薩大云不退轉凈光陀羅尼；又有諸佛菩薩大云不退轉彗星意陀羅尼；又有諸佛菩薩大云不退轉密藏光意陀羅尼；又有諸佛菩薩大云不退轉大咒意陀羅尼；又有諸佛菩薩大云不退轉有德意陀羅尼；又有諸佛菩薩大云不退轉虛空藏王陀羅尼；又有諸佛菩薩大云不退轉大藥王陀羅尼；又有諸佛菩薩大云不退轉大雨王陀羅尼；又有諸佛菩薩大云不退轉稱意陀羅尼；又有諸佛菩薩大云不退轉抧羅娑山意（Kailasa Mountain， 凱拉薩山）
【English Translation】 English version The Great Vaipulya Sutra of No Thought, Volume Three Translated by Tripitaka Dharmaraksha of North Liang, India The Third Section of the Great Cloud Initial Division, Dhāraṇī Strength At that time, the Bodhisattva Mahāmegha-guhya (Great Cloud Secret) said to the Buddha: 『World Honored One! If there are sentient beings who have not entered such Vaipulya Sutras, know that these beings are like the blind and the deaf. In this Sutra, there are thirty-six kinds of non-retrogressing wisdom treasures, boundless mind-practice entrances into the Dhāraṇī gates, which are the initial gates of all dharmas. May the Tathāgata, for the sake of these beings, widely proclaim and explain.』 The Buddha said: 『Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and now I will explain and expound for you.』 『In this Sutra, there are the Dhāraṇī gates of the non-retrogressing treasure wheel treasury of all Buddhas and Bodhisattvas; this Sutra also has the non-retrogressing pure secret water Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing secret light Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing great rain Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing flowing water Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing fulfilling intention Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing lightning Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing cool lightning Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing pure light Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing comet intention Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing secret treasury light intention Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing great mantra intention Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing virtuous intention Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing space treasury king Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing great medicine king Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing great rain king Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing wish-fulfilling Dhāraṇī of the great cloud of all Buddhas and Bodhisattvas; there is also the non-retrogressing intention of Mount Kailasa (Kailasa Mountain) of the great cloud of all Buddhas and Bodhisattvas;
陀羅尼；復有諸佛菩薩大云不退意行陀羅尼；復有諸佛菩薩大云不退上高王陀羅尼；復有諸佛菩薩大云不退潮王陀羅尼；復有諸佛菩薩大云不退鵝王目陀羅尼；復有諸佛菩薩大云不退大海智陀羅尼；復有諸佛菩薩大云不退甚深意王精進陀羅尼；復有諸佛菩薩大云不退雨種陀羅尼；復有諸佛菩薩大云不退地鬘陀羅尼；復有諸佛菩薩大云不退歡喜陀羅尼；復有諸佛菩薩大云不退世意陀羅尼；復有諸佛菩薩大云不退不動意陀羅尼；復有諸佛菩薩大云不退地陀羅尼；復有諸佛菩薩大云不退積聚陀羅尼；復有諸佛菩薩大云不退水光陀羅尼；復有諸佛菩薩大云不退無盡水藏陀羅尼；復有諸佛菩薩大云不退水性月光陀羅尼；復有諸佛菩薩大云不退水光體陀羅尼；復有諸佛菩薩大云不退不可思意大海王陀羅尼。善男子！是名三十六種不退智寶無邊心行意入陀羅尼。」
爾時，眾中有一天女，名曰寶鬘，上升虛空，高七多羅樹，雨種種華、涂香、末香、幡蓋、伎樂，以供養佛，說偈贊曰：
「如來大醫王！ 金剛身不壞， 意等慧殊勝， 戒凈愍眾生； 除斷諸煩惱， 猶如日破闇， 今說陀羅尼， 如雲降大雨！」
大云初分密語健度第四
爾時，大云密藏菩薩言：「世尊！一切眾生，無明所盲，
【現代漢語翻譯】 現代漢語譯本 還有諸佛菩薩的大云不退意行陀羅尼（dharani，總持，咒語）；還有諸佛菩薩的大云不退上高王陀羅尼；還有諸佛菩薩的大云不退潮王陀羅尼；還有諸佛菩薩的大云不退鵝王目陀羅尼；還有諸佛菩薩的大云不退大海智陀羅尼；還有諸佛菩薩的大云不退甚深意王精進陀羅尼；還有諸佛菩薩的大云不退雨種陀羅尼；還有諸佛菩薩的大云不退地鬘陀羅尼；還有諸佛菩薩的大云不退歡喜陀羅尼；還有諸佛菩薩的大云不退世意陀羅尼；還有諸佛菩薩的大云不退不動意陀羅尼；還有諸佛菩薩的大云不退地陀羅尼；還有諸佛菩薩的大云不退積聚陀羅尼；還有諸佛菩薩的大云不退水光陀羅尼；還有諸佛菩薩的大云不退無盡水藏陀羅尼；還有諸佛菩薩的大云不退水性月光陀羅尼；還有諸佛菩薩的大云不退水光體陀羅尼；還有諸佛菩薩的大云不退不可思意大海王陀羅尼。善男子！這被稱為三十六種不退智寶無邊心行意入陀羅尼。 當時，大眾中有一位天女，名叫寶鬘（Bao Man），升到虛空中，高七多羅樹（tala tree），降下各種鮮花、涂香、末香、幡蓋、伎樂，以此供養佛，並說偈讚歎道： 『如來是大醫王！金剛身不壞，意念和智慧殊勝，戒律清凈，憐憫眾生；能斷除一切煩惱，猶如太陽破除黑暗，現在宣說陀羅尼，猶如雲降下大雨！』 大云初分密語健度第四 當時，大云密藏菩薩（Dayun Mizang Pusa）說：『世尊！一切眾生，都被無明所矇蔽，』
【English Translation】 English version There are also the Great Cloud Non-Retreating Intent Practice Dharani (dharani, a type of mantra); there are also the Great Cloud Non-Retreating Supreme King Dharani; there are also the Great Cloud Non-Retreating Tide King Dharani; there are also the Great Cloud Non-Retreating Goose King Eye Dharani; there are also the Great Cloud Non-Retreating Great Ocean Wisdom Dharani; there are also the Great Cloud Non-Retreating Profound Intent King Diligence Dharani; there are also the Great Cloud Non-Retreating Rain Seed Dharani; there are also the Great Cloud Non-Retreating Earth Garland Dharani; there are also the Great Cloud Non-Retreating Joy Dharani; there are also the Great Cloud Non-Retreating World Intent Dharani; there are also the Great Cloud Non-Retreating Immovable Intent Dharani; there are also the Great Cloud Non-Retreating Earth Dharani; there are also the Great Cloud Non-Retreating Accumulation Dharani; there are also the Great Cloud Non-Retreating Water Light Dharani; there are also the Great Cloud Non-Retreating Endless Water Treasury Dharani; there are also the Great Cloud Non-Retreating Water Nature Moonlight Dharani; there are also the Great Cloud Non-Retreating Water Light Body Dharani; there are also the Great Cloud Non-Retreating Inconceivable Great Ocean King Dharani. Good man! These are called the thirty-six kinds of non-retreating wisdom treasures, boundless mind practice, and intent entering dharani. At that time, among the assembly, there was a celestial maiden named Bao Man (Jewel Garland), who ascended into the sky, seven tala trees high, and rained down various flowers, scented ointments, powdered incense, banners, and music, to make offerings to the Buddha, and spoke a verse in praise: 'The Tathagata is the great physician king! The vajra body is indestructible, the mind and wisdom are supreme, the precepts are pure, and he has compassion for all beings; he can eliminate all afflictions, like the sun breaking through darkness, now he speaks the dharani, like clouds pouring down heavy rain!' The Fourth Section of the Great Cloud Initial Division Secret Words At that time, the Bodhisattva Dayun Mizang (Great Cloud Secret Treasury) said: 'World Honored One! All sentient beings are blinded by ignorance,'
唯愿如來，廣開顯示諸佛密語，然深智燈，作大明導。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝然大法燈。此經中，有諸佛菩薩二十三種密語道跡入不狂行大法方便解脫門：斷我我所密語所入行解脫門；可畏色、不可畏色、下色密語所入解脫門；貪求不得密語所入解脫門；斷界、有界、無界密語門；有無明、無無明、有無無明密語門；有貪、無貪者，斷貪密語門；有愛、無愛者，斷愛密語門；有系、無系者，斷系密語門；有瞋、無瞋者，斷瞋密語門；有闇、無闇，有光密語門；有鈍、無鈍，有利、大利密語門；有破、有析、有壞密語門；有苦、有樂、無有受者密語門；有慈、無慈、無愍密語門；有施無受者，有大施主密語門；有罵無受者，斷罵密語門；有凈、無凈，斷一切凈密語門；有等、無等，斷一切等密語門；有放逸、無放逸，斷放逸、不放逸密語門；空、不空、非空、非不空如來密語門；常、無常、非常、非無常如來密語門；我、無我、非我、非無我如來密語門；愛、無愛、非愛、非無愛如來密語門。善男子！是名二十三種密語道跡入不狂行大法方便解脫門。」
爾時，眾中有一天子，名曰眾愛，與無量天子，上升虛空，高十七多羅樹，雨諸華、香、幡蓋、伎樂以供養佛，
【現代漢語翻譯】 現代漢語譯本：唯愿如來（如來是佛的稱號），廣泛開示諸佛的秘密教誨，點燃深邃智慧的明燈，作為偉大的光明引導。 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你點燃大法之燈。這部經中，有諸佛菩薩進入不狂亂行為的二十三種秘密教誨的道路和方便解脫之門：斷除我執和我的所有物的秘密教誨所進入的解脫之門；可畏的色、不可畏的色、低劣的色的秘密教誨所進入的解脫之門；貪求而不得的秘密教誨所進入的解脫之門；斷除界限、有界限、無界限的秘密教誨之門；有無明、無無明、有無無明的秘密教誨之門；有貪慾、無貪慾者，斷除貪慾的秘密教誨之門；有愛慾、無愛慾者，斷除愛慾的秘密教誨之門；有束縛、無束縛者，斷除束縛的秘密教誨之門；有嗔恨、無嗔恨者，斷除嗔恨的秘密教誨之門；有黑暗、無黑暗，有光明的秘密教誨之門；有遲鈍、無遲鈍，有利、大利的秘密教誨之門；有破滅、有分析、有毀壞的秘密教誨之門；有痛苦、有快樂、沒有感受者的秘密教誨之門；有慈愛、無慈愛、無憐憫的秘密教誨之門；有施捨無接受者，有大施主的秘密教誨之門；有謾罵無接受者，斷除謾罵的秘密教誨之門；有清凈、無清凈，斷除一切清凈的秘密教誨之門；有平等、無平等，斷除一切平等的秘密教誨之門；有放逸、無放逸，斷除放逸和不放逸的秘密教誨之門；空、不空、非空、非不空如來（如來是佛的稱號）的秘密教誨之門；常、無常、非常、非無常如來的秘密教誨之門；我、無我、非我、非無我如來的秘密教誨之門；愛、無愛、非愛、非無愛如來的秘密教誨之門。善男子！這就是二十三種秘密教誨的道路，進入不狂亂行為的大法方便解脫之門。』 這時，大眾中有一位天子，名叫眾愛（眾愛是天子的名字），與無數天子一起，升到虛空中，高十七多羅樹（多羅樹是一種高大的樹）的高度，降下各種鮮花、香、幡蓋、音樂來供養佛。
【English Translation】 English version: 'May the Tathagata (Tathagata is an epithet of the Buddha), widely reveal the secret teachings of all Buddhas, and light the lamp of profound wisdom, to be a great guiding light.' The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will light the lamp of the great Dharma for you. In this sutra, there are twenty-three secret teachings of the paths and expedient doors of liberation through which all Buddhas and Bodhisattvas enter into non-deluded conduct: the door of liberation entered through the secret teaching of cutting off the attachment to self and what belongs to self; the door of liberation entered through the secret teaching of fearful forms, non-fearful forms, and inferior forms; the door of liberation entered through the secret teaching of seeking but not obtaining; the door of the secret teaching of cutting off boundaries, having boundaries, and having no boundaries; the door of the secret teaching of having ignorance, having no ignorance, and having neither ignorance nor non-ignorance; the door of the secret teaching of cutting off greed for those who have greed and those who have no greed; the door of the secret teaching of cutting off love for those who have love and those who have no love; the door of the secret teaching of cutting off bondage for those who have bondage and those who have no bondage; the door of the secret teaching of cutting off anger for those who have anger and those who have no anger; the door of the secret teaching of having darkness, having no darkness, and having light; the door of the secret teaching of having dullness, having no dullness, having sharpness, and having great sharpness; the door of the secret teaching of having destruction, having analysis, and having ruin; the door of the secret teaching of having suffering, having pleasure, and having no experiencer; the door of the secret teaching of having loving-kindness, having no loving-kindness, and having no compassion; the door of the secret teaching of having giving without a receiver, and having a great giver; the door of the secret teaching of having abuse without a receiver, and cutting off abuse; the door of the secret teaching of having purity, having no purity, and cutting off all purity; the door of the secret teaching of having equality, having no equality, and cutting off all equality; the door of the secret teaching of having indulgence, having no indulgence, and cutting off indulgence and non-indulgence; the door of the secret teaching of the Tathagata (Tathagata is an epithet of the Buddha) on emptiness, non-emptiness, neither emptiness nor non-emptiness; the door of the secret teaching of the Tathagata on permanence, impermanence, neither permanence nor impermanence; the door of the secret teaching of the Tathagata on self, no-self, neither self nor no-self; the door of the secret teaching of the Tathagata on love, no-love, neither love nor no-love. Good man! These are the twenty-three secret teachings of the paths, entering into the great Dharma expedient doors of liberation through non-deluded conduct.' At that time, a Deva (Deva is a celestial being) named 'All-Love' (All-Love is the name of the Deva), together with countless Devas, ascended into the sky, seventeen Tala trees (Tala tree is a tall tree) high, and rained down various flowers, incense, banners, and music to make offerings to the Buddha.
說偈贊曰：
「如來深密語， 二乘所不解， 為眾故宣說， 悉令得安樂。」
大云初分轉生有藏健度第五
爾時，大云密藏菩薩言：「世尊！有十神通，行入有生行藏微妙光王法門。唯愿如來，分別廣說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝廣宣分別。此經中，有諸佛菩薩十有生樂王法門；復有有生求喜法門；復有有生虛渴法門；復有有生樂說法門；復有有生安法門；復有有生愿法門；復有有生稱法門；復有有生體王法門；復有有生善王法門；復有有生無善不染行藏微妙法王法門。善男子！是名十神通行入有生行藏微妙光王法門。」
時，大眾中有一天女，名曰愛光，以諸天華、種種雜香、幡蓋、伎樂以供養佛，而讚歎曰：
「我今稽首禮， 不生於諸有， 方便行諸趣， 普為一切眾； 如來心自在， 是故其身常， 為眾轉生死， 如華無所染。」
大云初分得轉生死業煩惱健度第六
爾時，大云密藏菩薩言：「世尊！有十生死煩惱業田得心定愿藏法門。唯愿如來，廣為眾生分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝開示解說。此經中，有得生死煩惱田果實法門；復有生死
【現代漢語翻譯】 現代漢語譯本： 以偈頌讚嘆道： 『如來深奧的語言，二乘（聲聞乘和緣覺乘）所不能理解，爲了眾生才宣說，使他們都能得到安樂。』
《大云經》初分之轉生有藏健度第五
當時，大云密藏菩薩說：『世尊！有十種神通，能進入有生行藏微妙光王法門。唯愿如來，分別詳細解說。』
佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，我將為你詳細宣說。此經中，有諸佛菩薩的十種有生樂王法門；又有有生求喜法門；又有有生虛渴法門；又有有生樂說法門；又有有生安法門；又有有生愿法門；又有有生稱法門；又有有生體王法門；又有有生善王法門；又有有生無善不染行藏微妙法王法門。善男子！這稱為十種神通進入有生行藏微妙光王法門。』
當時，大眾中有一位天女，名叫愛光，用各種天花、各種雜香、幡蓋、伎樂來供養佛，並讚歎道：
『我今稽首禮拜，不生於諸有（三界六道），方便地行於諸趣（六道），普遍爲了所有眾生；如來的心自在無礙，所以他的身體常在，爲了眾生而轉生死，如同蓮花一樣不被污染。』
《大云經》初分之得轉生死業煩惱健度第六
當時，大云密藏菩薩說：『世尊！有十種生死煩惱業田，能得到心定愿藏法門。唯愿如來，為眾生詳細解說。』
佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，我將為你開示解說。此經中，有得到生死煩惱田果實法門；又有生死
【English Translation】 English version: A verse of praise was spoken: 'The Tathagata's profound words, not understood by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), are proclaimed for the sake of all beings, so that they may all attain peace and happiness.'
The Fifth Section of the Great Cloud Sutra, Initial Division on the Turning of the Womb of Existence
At that time, the Bodhisattva Mahāmegha-guhya (Great Cloud Secret) said: 'World Honored One! There are ten supernormal powers that enter the Dharma-gate of the Womb of Existence, the Treasury of Practice, the Subtle Light King. I beseech the Tathagata to explain them in detail.'
The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Reflect well upon it, and I will explain it to you in detail. In this sutra, there are ten Dharma-gates of the Joyful King of Existence of all Buddhas and Bodhisattvas; there is also the Dharma-gate of Seeking Joy in Existence; there is also the Dharma-gate of Thirst in Existence; there is also the Dharma-gate of Joy in Teaching the Dharma in Existence; there is also the Dharma-gate of Peace in Existence; there is also the Dharma-gate of Aspiration in Existence; there is also the Dharma-gate of Praise in Existence; there is also the Dharma-gate of the King of the Body in Existence; there is also the Dharma-gate of the King of Goodness in Existence; there is also the Dharma-gate of the King of the Subtle Dharma of the Womb of Existence, the Treasury of Practice, Undefiled by Non-Goodness. Good man! These are called the ten supernormal powers that enter the Dharma-gate of the Womb of Existence, the Treasury of Practice, the Subtle Light King.'
At that time, among the assembly, there was a celestial maiden named Love Light, who offered flowers, various fragrances, banners, and music to the Buddha, and praised him, saying:
'I now bow my head in reverence, not born in any of the existences (the three realms and six paths), skillfully walking in all the paths (six paths), universally for all beings; the Tathagata's mind is free and unhindered, therefore his body is constant, turning the cycle of birth and death for all beings, like a lotus flower, unsoiled.'
The Sixth Section of the Great Cloud Sutra, Initial Division on Obtaining the Turning of the Karma of Birth and Death and Afflictions
At that time, the Bodhisattva Mahāmegha-guhya said: 'World Honored One! There are ten fields of karma of birth and death and afflictions that obtain the Dharma-gate of the Treasury of the Mind of Fixed Aspiration. I beseech the Tathagata to explain it in detail for all beings.'
The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Reflect well upon it, and I will reveal and explain it to you. In this sutra, there is the Dharma-gate of Obtaining the Fruits of the Fields of Birth and Death and Afflictions; there is also the Dharma-gate of Birth and Death
田樂王法門；復有生死莊嚴住心法門；復有生死喜地法門；復有生死期地法門；復有生死正見法門；復有生死眴法門；復有生死衣法門；復有生死久住法門；復有生死光明法門。善男子！是名十生死煩惱業田，得心定愿藏法門。」
爾時，眾中有龍王，名曰無毒，以諸雜香、上妙諸花、幡蓋、伎樂供養于佛，即說贊曰：
「為諸眾生故， 顯示生死義， 佛無煩惱業， 為眾故處之。」
大云初分智狂入健度第七
爾時，大云密藏菩薩言：「世尊！有十種智狂不可思議神通王所入法門，唯愿如來，廣開分別。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。此經中有得大安隱法門；無勝勝神通王法門；無稱稱光所入法門；無量量光所入法門；菩提時法門；期光法門；高梯法門；寬腹法門；持一切眾生法門；現在光法門。善男子！是名十種智狂不可思議神通王所入法門。」
於是，眾中有一天女，名曰善鬘，以種種雜華、上妙諸香、幡蓋、伎樂以供養佛，即說贊曰：
「佛心難思議！ 智身亦復然， 為化眾生故， 廣開此法門。」
大云初分解脫轉福德藏法門健度第八
爾時，大云密藏菩薩言：「世尊！有十智甚深入無畏行法
【現代漢語翻譯】 現代漢語譯本 還有田樂王法門；還有生死莊嚴住心法門；還有生死喜地法門；還有生死期地法門；還有生死正見法門；還有生死眴（shùn，眨眼）法門；還有生死衣法門；還有生死久住法門；還有生死光明法門。善男子！這被稱為十種生死煩惱業田，能獲得心定愿藏法門。」
當時，眾中有一位龍王，名叫無毒，用各種雜香、上等美妙的花、幡蓋、伎樂供養佛，隨即說道贊偈：
『爲了眾生， 顯示生死的意義， 佛沒有煩惱業， 爲了眾生而處於其中。』
大云初分智狂入健度第七
當時，大云密藏菩薩說：『世尊！有十種智狂不可思議神通王所入法門，希望如來，廣泛地開示分別。』
佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。此經中有得大安隱法門；無勝勝神通王法門；無稱稱光所入法門；無量量光所入法門；菩提時法門；期光法門；高梯法門；寬腹法門；持一切眾生法門；現在光法門。善男子！這被稱為十種智狂不可思議神通王所入法門。』
這時，眾中有一位天女，名叫善鬘，用各種雜花、上等美妙的香、幡蓋、伎樂供養佛，隨即說道贊偈：
『佛心難以思議！ 智慧之身也是如此， 爲了教化眾生， 廣泛地開示這些法門。』
大云初分解脫轉福德藏法門健度第八
當時，大云密藏菩薩說：『世尊！有十種智慧甚深，進入無畏的修行法
【English Translation】 English version There is also the Dharma gate of the King of Joyful Fields; there is also the Dharma gate of dwelling in the mind with the adornment of birth and death; there is also the Dharma gate of the joyful ground of birth and death; there is also the Dharma gate of the appointed ground of birth and death; there is also the Dharma gate of right view of birth and death; there is also the Dharma gate of the blink of an eye of birth and death; there is also the Dharma gate of the clothing of birth and death; there is also the Dharma gate of long dwelling in birth and death; there is also the Dharma gate of the light of birth and death. Good man! These are called the ten fields of karmic afflictions of birth and death, which can attain the Dharma gate of the treasury of the mind of concentration and vows.』
At that time, there was a Dragon King in the assembly named Anavatapta (無毒), who offered various mixed incense, supreme and wonderful flowers, banners, canopies, and music to the Buddha, and then spoke a verse of praise:
'For the sake of all beings, He reveals the meaning of birth and death, The Buddha has no karmic afflictions, Yet for the sake of beings, He dwells within it.'
The Seventh Chapter of the Great Cloud: The Initial Division of Wisdom's Madness Entering the Realm of Strength
At that time, the Bodhisattva Great Cloud Secret Treasury said: 『World Honored One! There are ten kinds of Dharma gates entered by the King of Inconceivable Supernatural Powers of Wisdom's Madness. May the Thus Come One widely open and explain them.』
The Buddha said: 『Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them for you. In this sutra, there is the Dharma gate of attaining great peace and security; the Dharma gate of the King of Unsurpassed Supernatural Powers; the Dharma gate entered by the light of immeasurable measure; the Dharma gate of the time of Bodhi; the Dharma gate of the appointed light; the Dharma gate of the high ladder; the Dharma gate of the wide belly; the Dharma gate of upholding all beings; the Dharma gate of the present light. Good man! These are called the ten kinds of Dharma gates entered by the King of Inconceivable Supernatural Powers of Wisdom's Madness.』
Then, there was a celestial maiden in the assembly named Sumana (善鬘), who offered various mixed flowers, supreme and wonderful incense, banners, canopies, and music to the Buddha, and then spoke a verse of praise:
'The Buddha's mind is inconceivable! The body of wisdom is also like this, For the sake of transforming all beings, He widely opens these Dharma gates.'
The Eighth Chapter of the Great Cloud: The Initial Division of Liberation, Turning the Treasury of Merit
At that time, the Bodhisattva Great Cloud Secret Treasury said: 『World Honored One! There are ten kinds of wisdom that are very profound, entering the practice of fearlessness
王法門，唯愿如來，廣分別說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有解脫一切惡法法門；虛空藏法門；甚深安入法門；細針法門；海不動法門；智燈法門；身口法門；斷入一切煩惱法門；堅意入法門；凈意無礙法門。善男子！是名十智甚深入無畏行法王法門。」
時，大眾中有一天女，名金光明，以種種雜華、上妙諸香、幡蓋、伎樂以供養佛，即說贊曰：
「如來金色身， 智寶為瓔珞， 善法之寶聚， 猶須彌草木。」
大云初分解脫有德轉藏健度第九
爾時，大云密藏菩薩言：「世尊！有十種大云見流不可思議功德寶藏法門，唯愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別演說。有樂慈藏法門；樂悲藏法門；樂喜藏法門；樂舍藏法門；寶水流藏法門；大海行法門；如來所說法流法門；時入藏法門；想意寶藏入法門；一切大法聚法門。善男子！是名十種大云見流不可思議功德寶藏法門。」
時，大眾中有一天子，名智愛樂，以種種雜華、上妙諸香、幡蓋、伎樂以供養佛，即說贊曰：
「如來無生滅， 佛法難測量！ 眾生無明覆， 廣演於法界！」
大云初分轉功
【現代漢語翻譯】 現代漢語譯本：『王法門』，我希望如來能夠廣為分別解說。」 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有解脫一切惡法的法門；虛空藏法門（指如虛空般包容一切的法門）；甚深安入法門（指深入禪定的法門）；細針法門（指精微細緻的法門）；海不動法門（指如大海般不動搖的法門）；智燈法門（指以智慧為燈的法門）；身口法門（指身語意三業的法門）；斷入一切煩惱法門（指斷除一切煩惱的法門）；堅意入法門（指意志堅定的法門）；凈意無礙法門（指清凈無礙的法門）。善男子！這被稱為十智甚深、入無畏行法王法門。』 當時，大眾中有一位天女，名叫金光明，用各種雜花、上等美妙的香、幡蓋、音樂來供養佛，並說了讚頌： 『如來金色的身軀，以智慧之寶為瓔珞，善法的寶藏，猶如須彌山的草木。』 《大云經》初分，解脫有德轉藏健度第九 這時，大云密藏菩薩說：『世尊！有十種大云見流不可思議功德寶藏法門，我希望如來能夠分別解說。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別演說。有樂慈藏法門（指以慈愛為藏的法門）；樂悲藏法門（指以悲憫為藏的法門）；樂喜藏法門（指以喜悅為藏的法門）；樂舍藏法門（指以捨棄為藏的法門）；寶水流藏法門（指如寶水般流動的法門）；大海行法門（指如大海般廣闊的法門）；如來所說法流法門（指如來所說法如流水般流動的法門）；時入藏法門（指適時進入的法門）；想意寶藏入法門（指以意念為寶藏的法門）；一切大法聚法門（指一切大法匯聚的法門）。善男子！這被稱為十種大云見流不可思議功德寶藏法門。』 當時，大眾中有一位天子，名叫智愛樂，用各種雜花、上等美妙的香、幡蓋、音樂來供養佛，並說了讚頌： 『如來無生無滅，佛法難以測量！眾生被無明覆蓋，廣為演說於法界！』 《大云經》初分，轉功德
【English Translation】 English version: 『King of Dharma Gate, I wish that the Tathagata would explain it in detail.』 The Buddha said, 『Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain it to you in detail. There is the Dharma gate of liberation from all evil dharmas; the Akasagarbha Dharma gate (referring to the Dharma gate that encompasses everything like space); the profound entry Dharma gate (referring to the Dharma gate of deep meditation); the fine needle Dharma gate (referring to the Dharma gate of subtlety); the sea-unmoving Dharma gate (referring to the Dharma gate that is as unmoving as the sea); the wisdom lamp Dharma gate (referring to the Dharma gate that uses wisdom as a lamp); the body and mouth Dharma gate (referring to the Dharma gate of body, speech, and mind); the Dharma gate of cutting off all afflictions; the firm intention entry Dharma gate (referring to the Dharma gate of firm will); the pure intention unobstructed Dharma gate (referring to the Dharma gate of pure and unobstructed intention). Good man! These are called the ten wisdoms, profound, fearless practice, King of Dharma gates.』 At that time, among the assembly, there was a celestial maiden named Golden Light, who offered various kinds of mixed flowers, supreme and wonderful incense, banners, and music to the Buddha, and then spoke in praise: 『The Tathagata's golden body, with the jewel of wisdom as its necklace, the treasure of good dharmas, is like the grass and trees of Mount Sumeru.』 The Great Cloud Sutra, First Section, Ninth Chapter on the Merit of Liberation and Transformation At that time, the Bodhisattva Great Cloud Secret Treasury said, 『World Honored One! There are ten kinds of Great Cloud Manifestation, inconceivable merit and treasure Dharma gates. I wish that the Tathagata would explain them in detail.』 The Buddha said, 『Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you in detail. There is the joy of loving-kindness treasury Dharma gate (referring to the Dharma gate that uses loving-kindness as a treasury); the joy of compassion treasury Dharma gate (referring to the Dharma gate that uses compassion as a treasury); the joy of sympathetic joy treasury Dharma gate (referring to the Dharma gate that uses sympathetic joy as a treasury); the joy of equanimity treasury Dharma gate (referring to the Dharma gate that uses equanimity as a treasury); the precious water flow treasury Dharma gate (referring to the Dharma gate that flows like precious water); the great sea practice Dharma gate (referring to the Dharma gate that is as vast as the great sea); the Tathagata's Dharma flow Dharma gate (referring to the Dharma gate where the Tathagata's teachings flow like water); the timely entry treasury Dharma gate (referring to the Dharma gate of entering at the right time); the thought and intention treasure entry Dharma gate (referring to the Dharma gate that uses intention as a treasure); the Dharma gate of the gathering of all great dharmas (referring to the Dharma gate where all great dharmas gather). Good man! These are called the ten kinds of Great Cloud Manifestation, inconceivable merit and treasure Dharma gates.』 At that time, among the assembly, there was a celestial son named Wisdom Lover, who offered various kinds of mixed flowers, supreme and wonderful incense, banners, and music to the Buddha, and then spoke in praise: 『The Tathagata is without birth or death, the Buddha's Dharma is difficult to measure! Sentient beings are covered by ignorance, widely expounding in the Dharma realm!』 The Great Cloud Sutra, First Section, Transformation of Merit
德行健度第十
爾時，大云密藏菩薩言：「世尊！有十種雨流不可思議功德藏法門，唯愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之。吾當為汝，廣宣分別。善男子！有雨網法門；有寶王法門；有雨大海王法門；有雨塵法門；有雨斷毒法門；有雨滿安樂法門；有雨體法門；有雨種種正見法門；有雨功德法門；有雨涼藥法門。善男子！是名十種雨流不可思議功德藏法門。」
時，大眾中有一天子，名虛空雷，持諸華、香、幡蓋、伎樂以供養佛，即說贊曰：
「諸佛如來說， 上妙微密藏， 能令一切眾， 永度煩惱流， 斷滅生死苦， 一切永無餘， 深自覺悟得， 涅槃常樂俱。 如來天中天， 成就無量德！ 今說《大云經》， 為眾發道心。」
大云初分云虛空生健度第十一
爾時，大云密藏菩薩言：「世尊！有十種大云得虛空定法門，唯愿如來，善分別說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有善法王法門；見性法門；智無勝王法門；無憍慢法門；無盡意法門；不可思議法門；無礙法門；甚深法門；質直法門；虛空相法門。善男子！是名十種法門。」
時，大眾中有一
【現代漢語翻譯】 現代漢語譯本 德行健度第十 那時，大云密藏菩薩說：『世尊！有十種雨流不可思議功德藏法門，希望如來，分別解說。』 佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考。我將為你們，廣泛地宣說分別。善男子！有雨網法門；有寶王法門；有雨大海王法門；有雨塵法門；有雨斷毒法門；有雨滿安樂法門；有雨體法門；有雨種種正見法門；有雨功德法門；有雨涼藥法門。善男子！這稱為十種雨流不可思議功德藏法門。』 當時，大眾中有一位天子，名叫虛空雷，拿著各種花、香、幡蓋、伎樂來供養佛，隨即說了讚頌： 『諸佛如來說， 上妙微密藏， 能令一切眾， 永度煩惱流， 斷滅生死苦， 一切永無餘， 深自覺悟得， 涅槃常樂俱。 如來天中天， 成就無量德！ 今說《大云經》， 為眾發道心。』 大云初分云虛空生健度第十一 那時，大云密藏菩薩說：『世尊！有十種大云得虛空定法門，希望如來，好好地分別解說。』 佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有善法王法門；見性法門；智無勝王法門；無憍慢法門；無盡意法門；不可思議法門；無礙法門；甚深法門；質直法門；虛空相法門。善男子！這稱為十種法門。』 當時，大眾中有一位
【English Translation】 English version The Tenth Chapter on the Strength of Virtues At that time, the Bodhisattva Mahamegha-guhya (Great Cloud Secret) said, 'World Honored One! There are ten kinds of rain-flowing, inconceivable merit-treasury Dharma doors. I wish that the Tathagata would explain them separately.' The Buddha said, 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well about it. I will extensively proclaim and explain them for you. Good man! There is the Rain-Net Dharma door; there is the Jewel-King Dharma door; there is the Rain-Great-Ocean-King Dharma door; there is the Rain-Dust Dharma door; there is the Rain-Cutting-Poison Dharma door; there is the Rain-Full-Bliss Dharma door; there is the Rain-Body Dharma door; there is the Rain-Various-Right-Views Dharma door; there is the Rain-Merit Dharma door; there is the Rain-Cool-Medicine Dharma door. Good man! These are called the ten kinds of rain-flowing, inconceivable merit-treasury Dharma doors.' At that time, among the assembly, there was a Deva (god) named Akasha-megha (Sky Thunder), who held various flowers, incense, banners, canopies, and music to offer to the Buddha, and then spoke in praise: 'The Tathagatas, the Buddhas, speak of the supreme, subtle, secret treasury, Which can enable all beings to forever cross the stream of afflictions, To cut off the suffering of birth and death, all without remainder, To deeply awaken and attain, together with the constant bliss of Nirvana. The Tathagata, the King of Gods, has achieved immeasurable virtues! Now, speaking the 'Mahamegha Sutra' (Great Cloud Sutra), to inspire the minds of all towards the Path.' The Eleventh Chapter on the Initial Division of the Great Cloud, the Strength of the Sky At that time, the Bodhisattva Mahamegha-guhya (Great Cloud Secret) said, 'World Honored One! There are ten kinds of Great Cloud attaining the Samadhi (meditative absorption) of the Sky Dharma doors. I wish that the Tathagata would explain them well and separately.' The Buddha said, 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well about it. I will explain them separately for you. There is the Good-Dharma-King Dharma door; the Seeing-Nature Dharma door; the Wisdom-Unsurpassed-King Dharma door; the Non-Arrogance Dharma door; the Inexhaustible-Intent Dharma door; the Inconceivable Dharma door; the Unobstructed Dharma door; the Profound Dharma door; the Straightforward Dharma door; the Sky-Aspect Dharma door. Good man! These are called the ten kinds of Dharma doors.' At that time, among the assembly, there was a
天女，名妙族姓，持諸香、華、幡蓋、伎樂以供養佛，即說贊曰：
「如來深密藏， 眾生所不解， 唯愿為一切， 分別令淺易。」
大云初分電光轉健度第十二
爾時，大云密藏菩薩言：「世尊！有十種大云電光法門，唯愿如來，廣分別說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有六通法門、功德法門、寶光法門、虛空精進法門、藏法門、戒調法門、功德藏法門、斷疑法門、琉璃意法門、清凈法門、功德甚深大海法門、壞一切結法門、金垢法門(梵本長三)。善男子！是名十法門。」
時，大眾中有一天女，名曰善喜，持諸花、香、幡蓋、伎樂以供養佛，而讚歎曰：
「如來大醫王！ 無身方便身， 無礙如虛空， 廣說大云經。」
大云初分電轉健度第十三
爾時，大云密藏菩薩言：「世尊！有十種寶電行法門，唯愿如來，廣開分別。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有電光寶王法門、利智慧法門、智慧能壞法門、初智法門、智海法門、法疑法門、吉祥法門、法鼓法門、須彌山法門、能壞闇法門、風等行法門(梵本長一)。善男子！是名十法門。」
爾時，眾
【現代漢語翻譯】 現代漢語譯本 天女，名為妙族姓（妙族姓：天女的名字），拿著各種香、花、幡蓋、音樂來供養佛，隨即說道讚頌： 『如來深奧的秘密藏，是眾生所不能理解的，只希望爲了所有眾生，能夠分別解釋得淺顯易懂。』 大云經初分，電光轉健度第十二 這時，大云密藏菩薩說道：『世尊！有十種大云電光法門，希望如來能夠廣泛地分別解說。』 佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有六通法門、功德法門、寶光法門、虛空精進法門、藏法門、戒調法門、功德藏法門、斷疑法門、琉璃意法門、清凈法門、功德甚深大海法門、壞一切結法門、金垢法門（梵本長三）。善男子！這稱為十法門。』 這時，大眾中有一位天女，名為善喜（善喜：天女的名字），拿著各種花、香、幡蓋、音樂來供養佛，並讚歎道： 『如來是大醫王！沒有身體卻能示現方便之身，無礙如同虛空，廣泛宣說大云經。』 大云經初分，電轉健度第十三 這時，大云密藏菩薩說道：『世尊！有十種寶電行法門，希望如來能夠廣泛地開示分別。』 佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有電光寶王法門、利智慧法門、智慧能壞法門、初智法門、智海法門、法疑法門、吉祥法門、法鼓法門、須彌山法門、能壞闇法門、風等行法門（梵本長一）。善男子！這稱為十法門。』 這時，大眾中
【English Translation】 English version A celestial maiden, named Myo-zuxing (Myo-zuxing: the name of the celestial maiden), holding various incense, flowers, banners, and music to offer to the Buddha, then spoke in praise: 'The Tathagata's profound secret treasury is not understood by sentient beings; I only wish that for the sake of all, it could be explained in a simple and easy way.' The first section of the Great Cloud Sutra, the twelfth chapter on the swiftness of electric light At that time, the Bodhisattva Great Cloud Secret Treasury said: 'World Honored One! There are ten Dharma gates of the Great Cloud electric light; I wish that the Tathagata would explain them in detail.' The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you. There are the Dharma gates of the six supernormal powers, the Dharma gates of merit, the Dharma gates of precious light, the Dharma gates of the vigor of emptiness, the Dharma gates of the treasury, the Dharma gates of precepts and discipline, the Dharma gates of the treasury of merit, the Dharma gates of cutting off doubts, the Dharma gates of lapis lazuli mind, the Dharma gates of purity, the Dharma gates of the merit of the profound great ocean, the Dharma gates of destroying all fetters, and the Dharma gates of golden defilement (three more in the Sanskrit version). Good man! These are called the ten Dharma gates.' At that time, among the assembly, there was a celestial maiden named Shanxi (Shanxi: the name of the celestial maiden), holding various flowers, incense, banners, and music to offer to the Buddha, and praised: 'The Tathagata is the great physician king! Without a body, he manifests a body of skillful means, unhindered like the void, widely expounding the Great Cloud Sutra.' The first section of the Great Cloud Sutra, the thirteenth chapter on the swiftness of electric light At that time, the Bodhisattva Great Cloud Secret Treasury said: 'World Honored One! There are ten Dharma gates of the precious electric conduct; I wish that the Tathagata would widely open and explain them.' The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you. There are the Dharma gates of the electric light precious king, the Dharma gates of sharp wisdom, the Dharma gates of wisdom that can destroy, the Dharma gates of initial wisdom, the Dharma gates of the ocean of wisdom, the Dharma gates of doubt about the Dharma, the Dharma gates of auspiciousness, the Dharma gates of the Dharma drum, the Dharma gates of Mount Sumeru, the Dharma gates that can destroy darkness, and the Dharma gates of wind-like conduct (one more in the Sanskrit version). Good man! These are called the ten Dharma gates.' At that time, among the assembly
中有一天女，名恒河神，持諸香、華、幡蓋、伎樂以供養佛，而讚歎曰：
「無畏、無我心， 無貪愍眾生； 以大方便故， 而為一切世。 如來功德力， 故令我得知， 無上、無邊身， 不可得思議。 我聞是經已， 永斷諸煩惱！」
大云初分神通健度第十四
爾時，大云密藏菩薩言：「世尊！有十種大云電光幻法門，惟愿如來，廣分別說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。善男子！有調幻法門、調藏法門、樂法法門、求法法門、燒結法門、生一切法法門、斷諸諍訟法門、能消煩惱法門、上高法門、念無盡法門、度一切眾生法門(梵本長一)。善男子！是名十法門。」
時，大眾中有一天女，名曰大喜，持諸華、香、幡蓋、伎樂以供養佛，以偈贊曰：
「如來大神通！ 其身無動轉， 為眾斷生死， 故說《大云經》。」
大云初分寶雹健度第十五
爾時，大云密藏菩薩言：「世尊！有十種大神通法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，今當爲汝分別解說。善男子！有寶雹法門、雹等法門、雹莊嚴王法門、雹燈法門、雹藥法門、雹同法門、雹無
【現代漢語翻譯】 現代漢語譯本 有一天，一位名叫恒河神（Ganga，印度教中的神聖河流的化身）的天女，帶著各種香、花、幡蓋、伎樂來供養佛陀，並讚歎道： 『無畏、無我心， 無貪憐憫眾生； 以大方便故， 而為一切世。 如來功德力， 故令我得知， 無上、無邊身， 不可得思議。 我聞是經已， 永斷諸煩惱！』
大云初分神通健度第十四
這時，大云密藏菩薩（Mahamegha-guhya Bodhisattva）說道：『世尊！有十種大云電光幻法門，希望如來能夠詳細地分別解說。』
佛陀說：『善哉善哉！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。善男子！有調幻法門、調藏法門、樂法法門、求法法門、燒結法門、生一切法法門、斷諸諍訟法門、能消煩惱法門、上高法門、念無盡法門、度一切眾生法門（梵本長一）。善男子！這被稱為十法門。』
當時，大眾中有一位名叫大喜的天女，帶著各種花、香、幡蓋、伎樂來供養佛陀，並用偈頌讚嘆道： 『如來大神通！ 其身無動轉， 為眾斷生死， 故說《大云經》。』
大云初分寶雹健度第十五
這時，大云密藏菩薩說道：『世尊！有十種大神通法門，希望如來能夠分別解說。』
佛陀說：『善哉善哉！善男子！仔細聽，仔細聽！好好思考，現在我將為你們分別解說。善男子！有寶雹法門、雹等法門、雹莊嚴王法門、雹燈法門、雹藥法門、雹同法門、雹無
【English Translation】 English version One day, a celestial maiden named Ganga (the personification of the sacred river in Hinduism), holding various incense, flowers, banners, and musical instruments, came to make offerings to the Buddha and praised him, saying: 'Fearless, selfless heart, Without greed, compassionate to all beings; Through great skillful means, For the sake of all the world. The power of the Tathagata's merits, Therefore, I have come to know, The supreme, boundless body, Inconceivable and beyond thought. Having heard this sutra, I will forever cut off all afflictions!'
The Fourteenth Chapter of the Great Cloud Sutra: The Power of Miraculous Abilities
At that time, the Bodhisattva Mahamegha-guhya said, 'World Honored One! There are ten great cloud-like, lightning-like, illusory Dharma gates. I wish that the Tathagata would explain them in detail.'
The Buddha said, 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you separately. Good man! There is the Dharma gate of taming illusions, the Dharma gate of taming hidden things, the Dharma gate of enjoying the Dharma, the Dharma gate of seeking the Dharma, the Dharma gate of burning attachments, the Dharma gate of generating all Dharmas, the Dharma gate of ending all disputes, the Dharma gate of eliminating afflictions, the Dharma gate of ascending high, the Dharma gate of endless mindfulness, and the Dharma gate of liberating all sentient beings (the Sanskrit version is longer). Good man! These are called the ten Dharma gates.'
At that time, among the assembly, there was a celestial maiden named Great Joy, who brought various flowers, incense, banners, and musical instruments to make offerings to the Buddha, and praised him with a verse: 'The Tathagata's great miraculous powers! His body is without movement, For the sake of liberating beings from birth and death, Therefore, he speaks the Great Cloud Sutra.'
The Fifteenth Chapter of the Great Cloud Sutra: The Treasure Hail
At that time, the Bodhisattva Mahamegha-guhya said, 'World Honored One! There are ten great miraculous Dharma gates. I wish that the Tathagata would explain them separately.'
The Buddha said, 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and now I will explain them to you separately. Good man! There is the Dharma gate of treasure hail, the Dharma gate of hail equality, the Dharma gate of hail adorned king, the Dharma gate of hail lamps, the Dharma gate of hail medicine, the Dharma gate of hail sameness, the Dharma gate of hail no
盡意法門、雹上上法門、雹上容法門、雹甚深法門。善男子！是名十種法門。」
爾時，眾中有一天女，名曰嚴飾自喜，持諸香、華、幡蓋、伎樂以供養佛，即說贊曰：
「世尊大雹王， 天中天滿雨； 知諸煩惱業， 而能永斷之。 凡夫結無邊， 輪轉受生死； 菩薩無煩惱， 故不至諸趣。」
大云初分金剛智健度第十六
爾時，大云密藏菩薩言：「世尊！有十智金剛行入智法門，惟愿如來，廣分別說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有神通寶聚法門、喜王法門、神通平等法門、白鵝聲法門、虛空無礙法門、藥王法門、法幢法門、甚深大海法門、不動法門、無邊光法門、不可思議法門、無量劫法門(梵本長二)。善男子！是名十法門。」
時，大眾中有一天女，名深智愛，持諸香、華、幡蓋、伎樂以供養佛，即說贊曰：
「如來無上王！ 無生亦無滅， 為諸眾生故， 示現於生滅。 真實常不變， 為眾說無我， 其身如金剛， 不可得沮壞。」
大云初分無盡健度第十七
爾時，大云密藏菩薩言：「世尊！有十無盡意入神通法門，惟愿如來，廣分別說。」佛言：「善哉善哉！善男
【現代漢語翻譯】 現代漢語譯本：盡意法門（徹底理解真諦的法門）、雹上上法門（如冰雹般猛烈精進的法門）、雹上容法門（如冰雹般包容一切的法門）、雹甚深法門（如冰雹般深刻的法門）。善男子！這被稱為十種法門。 當時，人群中有一位天女，名叫嚴飾自喜，她拿著各種香、花、幡蓋、樂器來供養佛，並說了讚頌： 『世尊，偉大的雹王，天中之天，降下甘露般的教誨；您知曉一切煩惱的業因，並能永遠斷除它們。凡夫的煩惱結無邊無際，在輪迴中遭受生死之苦；菩薩沒有煩惱，所以不會墮入各道輪迴。』 大云經初分金剛智健度第十六 當時，大云密藏菩薩說：『世尊！有十種智慧金剛行入智慧的法門，希望如來能夠詳細地分別解說。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有神通寶聚法門（神通如寶藏般聚集的法門）、喜王法門（如喜悅之王般的法門）、神通平等法門（神通平等無礙的法門）、白鵝聲法門（如白鵝般清凈的聲音的法門）、虛空無礙法門（如虛空般無礙的法門）、藥王法門（如藥王般能治癒眾生疾病的法門）、法幢法門（如法幢般高舉正法的法門）、甚深大海法門（如深海般深邃的法門）、不動法門（如山嶽般不動的法門）、無邊光法門（如無邊光明般的法門）、不可思議法門（不可思議的法門）、無量劫法門（經歷無量劫的法門）。善男子！這被稱為十種法門。』 當時，大眾中有一位天女，名叫深智愛，她拿著各種香、花、幡蓋、樂器來供養佛，並說了讚頌： 『如來，無上的王者！無生也無滅，爲了眾生的緣故，示現生滅。真實常住不變，為眾生宣說無我之理，其身如金剛般堅固，不可被摧毀。』 大云經初分無盡健度第十七 當時，大云密藏菩薩說：『世尊！有十種無盡意入神通的法門，希望如來能夠詳細地分別解說。』佛說：『好啊，好啊！善男子！'
【English Translation】 English version: The Dharma Gate of Exhausting Meaning, the Dharma Gate of Hail-like Superiority, the Dharma Gate of Hail-like Accommodation, the Dharma Gate of Hail-like Profundity. Good man! These are called the ten Dharma Gates. At that time, among the assembly, there was a celestial maiden named Adorned Joy, who held various incense, flowers, banners, canopies, and musical instruments to make offerings to the Buddha, and then spoke in praise: 'World Honored One, great Hail King, the God of Gods, raining down teachings like sweet dew; You know the karmic causes of all afflictions, and are able to eternally sever them. The afflictions of ordinary beings are boundless, revolving in the cycle of birth and death; Bodhisattvas have no afflictions, therefore they do not fall into the various realms of existence.' The Sixteenth Section of the Vajra Wisdom of the First Division of the Great Cloud Sutra At that time, the Bodhisattva Great Cloud Secret said: 'World Honored One! There are ten Dharma Gates of Wisdom through Vajra Practice, I wish that the Tathagata would explain them in detail.' The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you separately. There is the Dharma Gate of the Gathering of Supernatural Powers, the Dharma Gate of the King of Joy, the Dharma Gate of Equality of Supernatural Powers, the Dharma Gate of the White Goose Voice, the Dharma Gate of Unobstructed Space, the Dharma Gate of the King of Medicine, the Dharma Gate of the Dharma Banner, the Dharma Gate of the Profound Great Ocean, the Dharma Gate of Immovability, the Dharma Gate of Boundless Light, the Dharma Gate of Inconceivability, the Dharma Gate of Immeasurable Kalpas. Good man! These are called the ten Dharma Gates.' At that time, among the assembly, there was a celestial maiden named Deep Wisdom Love, who held various incense, flowers, banners, canopies, and musical instruments to make offerings to the Buddha, and then spoke in praise: 'Tathagata, the supreme King! Without birth and without death, for the sake of all sentient beings, you manifest birth and death. The true nature is constant and unchanging, for the sake of all beings you preach the doctrine of no-self, your body is as firm as a diamond, and cannot be destroyed.' The Seventeenth Section of the Inexhaustible of the First Division of the Great Cloud Sutra At that time, the Bodhisattva Great Cloud Secret said: 'World Honored One! There are ten Dharma Gates of Inexhaustible Meaning entering into Supernatural Powers, I wish that the Tathagata would explain them in detail.' The Buddha said: 'Excellent, excellent! Good man!'
子！諦聽諦聽！善思念之，吾當為汝分別解說。有甘露意入法門、安寶法門、樂法門、喜法門、甚深精進法門、意行法門、無盡樂法門、常喜樂法門。善男子！是名十法門(梵本少二)。」爾時，眾中有一天女，名大寶輪，持諸香、華、幡蓋、伎樂以供養佛，即說贊曰：
「如來無貧富， 其身無觸礙， 憐愍一切故， 樂說《大乘經》。」
大云初分正行健度第十八
爾時，大云密藏菩薩言：「世尊！有十正道法門，惟愿如來，廣分別說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別宣說。有深廣行法門、健行法門、現力法門、健勝法門、一切天人法門、入一切時法門、不染一切時法門、一切道喜法門、斷一切惡道法門、大海常潮法門、大海神通法門(梵本長一)。善男子！是名十法門。」
爾時，眾中有一天女，名曰善得，持諸香、華、幡蓋、伎樂以供養佛，即說贊曰：
「如來無上尊， 修集於正道， 雖成堅固藏， 其心初無吝， 慈愍于眾生， 及為我等故， 今於此寶座， 宣說如是經。」
大云初分師子吼健度第十九
爾時，大云密藏菩薩言：「世尊！有十種甚深師子吼行法門，惟愿如來，分別解說。」
【現代漢語翻譯】 現代漢語譯本： 『子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有甘露意入法門、安寶法門、樂法門、喜法門、甚深精進法門、意行法門、無盡樂法門、常喜樂法門。善男子！這被稱為十法門（梵本少二）。』當時，大眾中有一位天女，名叫大寶輪，拿著各種香、花、幡蓋、伎樂來供養佛，並說了讚頌： 『如來沒有貧富之分，他的身體沒有障礙，因為憐憫一切眾生，所以樂於宣說《大乘經》。』
大云初分正行健度第十八
當時，大云密藏菩薩說：『世尊！有十種正道法門，希望如來，廣泛地分別解說。』
佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別宣說。有深廣行法門、健行法門、現力法門、健勝法門、一切天人法門、入一切時法門、不染一切時法門、一切道喜法門、斷一切惡道法門、大海常潮法門、大海神通法門（梵本長一）。善男子！這被稱為十法門。』
當時，大眾中有一位天女，名叫善得，拿著各種香、花、幡蓋、伎樂來供養佛，並說了讚頌： 『如來是無上的尊者，修集於正道，雖然成就了堅固的寶藏，他的心中卻絲毫沒有吝嗇，慈悲憐憫眾生，也爲了我們，今天在這寶座上，宣說這樣的經典。』
大云初分師子吼健度第十九
當時，大云密藏菩薩說：『世尊！有十種甚深師子吼行法門，希望如來，分別解說。』
【English Translation】 English version: 'O son! Listen carefully, listen carefully! Ponder well, and I shall explain them to you separately. There are the Dharma Gate of Entering the Ambrosia Mind, the Dharma Gate of Secure Treasure, the Dharma Gate of Joy, the Dharma Gate of Delight, the Dharma Gate of Profound Diligence, the Dharma Gate of Mind Practice, the Dharma Gate of Endless Joy, and the Dharma Gate of Constant Joy. Good man! These are called the Ten Dharma Gates (two are missing in the Sanskrit version).』 At that time, a celestial maiden named Great Treasure Wheel, from the assembly, brought various incense, flowers, banners, canopies, and music to make offerings to the Buddha, and then spoke in praise: 'The Tathagata has no poverty or wealth, his body has no obstruction, because he has compassion for all beings, he is happy to expound the Mahayana Sutra.'
The Eighteenth Section of the Great Cloud Initial Division: Right Practice and Vigor
At that time, the Bodhisattva Great Cloud Secret Treasury said: 'World Honored One! There are ten Dharma Gates of the Right Path, I wish that the Tathagata would explain them in detail.'
The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Ponder well, and I shall explain them to you separately. There are the Dharma Gate of Profound and Vast Practice, the Dharma Gate of Vigorous Practice, the Dharma Gate of Manifest Power, the Dharma Gate of Vigorous Victory, the Dharma Gate of All Gods and Humans, the Dharma Gate of Entering All Times, the Dharma Gate of Not Being Tainted by All Times, the Dharma Gate of Joy in All Paths, the Dharma Gate of Cutting Off All Evil Paths, the Dharma Gate of the Constant Tide of the Great Ocean, and the Dharma Gate of the Great Ocean's Supernatural Powers (one is longer in the Sanskrit version). Good man! These are called the Ten Dharma Gates.'
At that time, a celestial maiden named Good Attainment, from the assembly, brought various incense, flowers, banners, canopies, and music to make offerings to the Buddha, and then spoke in praise: 'The Tathagata is the supreme honored one, who cultivates the Right Path, although he has achieved a firm treasure, his heart has no stinginess at all, he has compassion for all beings, and for our sake, today on this precious seat, he expounds such a sutra.'
The Nineteenth Section of the Great Cloud Initial Division: Lion's Roar and Vigor
At that time, the Bodhisattva Great Cloud Secret Treasury said: 'World Honored One! There are ten kinds of profound Lion's Roar Practice Dharma Gates, I wish that the Tathagata would explain them separately.'
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有一切味吼法門、一切味喜法門、時神通王法門、蓮華法門、喜地法門、大喜地法門、四威儀法門、聖行法門、凈法門、一切法體法門。善男子！是名十法門。」
時，大眾中有一天女，名微妙聲，持諸香、華、幡蓋、伎樂以供養佛，而說贊曰：
「無上智微妙， 猶如大海水， 其力難思議， 故能師子吼； 為諸眾生故， 生於憐愍心， 今說方等經， 其意無所畏。」
大云初分師子吼神通健度第二十
爾時，大云密藏菩薩言：「世尊！有十師子吼神通法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有光法門、法蜂法門、法鼓法門、法寶法門、法藏法門、法力法門、法動法門、三匝法門、大地法門、難近法門、一切纓絡法門(梵本長一)。善男子！是名十法門。」
時，大眾中有一天子，名師子吼，持諸香、華、幡蓋、伎樂以供養佛，而說贊曰：
「如來無因喻， 無勝、無有邊， 為諸眾生故， 方便師子吼。」
大云初分善方便健度第二十一
爾時，大云密藏菩薩言：「世尊！有十入世間方便法門，惟
【現代漢語翻譯】 現代漢語譯本：佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有十種法門，分別是：一切味吼法門、一切味喜法門、時神通王法門、蓮華法門、喜地法門、大喜地法門、四威儀法門、聖行法門、凈法門、一切法體法門。善男子！這稱為十法門。』 當時，大眾中有一位天女，名叫微妙聲，拿著各種香、花、幡蓋、音樂來供養佛，並說了讚頌： 『無上的智慧微妙，猶如大海水一般，其力量難以思議，所以能發出獅子吼；爲了眾生的緣故，生起憐憫之心，現在宣說方等經，其意無所畏懼。』 大云經初分，獅子吼神通品第二十 當時，大云密藏菩薩說：『世尊！有十種獅子吼神通法門，希望如來能夠分別解說。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有光法門、法蜂法門、法鼓法門、法寶法門、法藏法門、法力法門、法動法門、三匝法門、大地法門、難近法門、一切纓絡法門（梵本長一）。善男子！這稱為十法門。』 當時，大眾中有一位天子，名叫師子吼，拿著各種香、花、幡蓋、音樂來供養佛，並說了讚頌： 『如來沒有可以比擬的原因，沒有勝過，也沒有邊際，爲了眾生的緣故，方便發出獅子吼。』 大云經初分，善方便品第二十一 當時，大云密藏菩薩說：『世尊！有十種進入世間的方便法門，希望如來能夠分別解說。』
【English Translation】 English version: The Buddha said, 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you separately. There are ten Dharma doors: the Dharma door of all tastes' roar, the Dharma door of all tastes' joy, the Dharma door of the king of timely supernatural powers, the Lotus Dharma door, the Joyful Ground Dharma door, the Great Joyful Ground Dharma door, the Four Dignities Dharma door, the Holy Practice Dharma door, the Pure Dharma door, and the Dharma door of the essence of all Dharmas. Good man! These are called the ten Dharma doors.' At that time, among the assembly, there was a heavenly maiden named Wonderful Voice, who brought various incenses, flowers, banners, canopies, and music to make offerings to the Buddha, and spoke in praise: 'The supreme wisdom is subtle, like the water of the great ocean, its power is inconceivable, therefore it can roar like a lion; for the sake of all sentient beings, it gives rise to a compassionate heart, and now expounds the Vaipulya Sutra, its meaning is without fear.' The Great Cloud Sutra, First Section, Chapter Twenty: The Lion's Roar of Supernatural Powers At that time, the Bodhisattva Great Cloud Secret Treasury said, 'World Honored One! There are ten Dharma doors of the lion's roar of supernatural powers. I wish that the Tathagata would explain them separately.' The Buddha said, 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you separately. There are the Dharma door of light, the Dharma door of the Dharma bee, the Dharma door of the Dharma drum, the Dharma door of the Dharma jewel, the Dharma door of the Dharma treasury, the Dharma door of Dharma power, the Dharma door of Dharma movement, the Dharma door of three circumambulations, the Dharma door of the great earth, the Dharma door of being difficult to approach, and the Dharma door of all garlands (the Sanskrit version is longer). Good man! These are called the ten Dharma doors.' At that time, among the assembly, there was a heavenly son named Lion's Roar, who brought various incenses, flowers, banners, canopies, and music to make offerings to the Buddha, and spoke in praise: 'The Tathagata has no cause for comparison, is unsurpassed, and has no boundaries; for the sake of all sentient beings, he skillfully roars like a lion.' The Great Cloud Sutra, First Section, Chapter Twenty-One: Skillful Means At that time, the Bodhisattva Great Cloud Secret Treasury said, 'World Honored One! There are ten Dharma doors of skillful means for entering the world. I wish that the Tathagata would explain them separately.'
愿如來，廣分別說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有生王入法門、畢竟多方便入法門、信心入法門、師子神通法門、世界非世界法門、時一入法門善不善法門、能調惡人法門；有德王入法門、得一切恭敬法門、下業行法門(梵本長一)。善男子！是名十法門。」
是時，眾中有一天子，名婆羅呵迦，持諸華、香、幡蓋、伎樂以供養佛，而說贊曰：
「如來方便入涅槃， 其身不動亦不滅， 所入禪定難思議， 眾生不解謂永滅。」
大云初分神通健度第二十二
爾時，大云密藏菩薩言：「世尊！有十神通寶藏入法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有法周羅法門、大神通法門、寶香藏法門、師子吼入聚法門、破法相法門、栴檀涼法門、無相法門、無語法門、蓮華法門、稱法門。善男子！是名十法門。」
是時，眾中有一天子，名增長有德，持諸華、香、幡蓋、伎樂以供養佛，即說贊曰：
「三千大千界， 佛於法自在， 法身不可見， 為眾現相好。」
大云初分金翅鳥健度第二十三
爾時，大云密藏菩薩言：「世尊！有十金翅鳥神
【現代漢語翻譯】 愿如來（Tathagata，佛的稱號），廣為分別解說。」， 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有生王入法門（通過生為國王的經歷領悟佛法之門）、畢竟多方便入法門（通過多種方便法門最終領悟佛法之門）、信心入法門（通過信心領悟佛法之門）、師子神通法門（如獅子般勇猛的神通領悟佛法之門）、世界非世界法門（領悟世界非世界的真諦之門）、時一入法門（在特定時機領悟佛法之門）、善不善法門（領悟善與不善的法門）、能調惡人法門（調伏惡人的法門）；有德王入法門（通過成為有德之王領悟佛法之門）、得一切恭敬法門（獲得一切恭敬的法門）、下業行法門（梵本長一，通過卑下的行為領悟佛法之門）。善男子！這稱為十法門。』 這時，大眾中有一位天子，名叫婆羅呵迦（Brahaka），拿著各種鮮花、香、幡蓋、伎樂來供養佛，並說了讚頌： 『如來以方便法門進入涅槃（Nirvana，佛教的最高境界），其身不生不滅，所入禪定（Dhyana，佛教的禪修）難以思議，眾生不理解，以為永遠滅亡。』 大云初分神通健度第二十二 這時，大云密藏菩薩（Mahamegha-guhya Bodhisattva）說：『世尊！有十神通寶藏入法門，希望如來，分別解說。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有法周羅法門（如法輪般周遍的法門）、大神通法門（偉大的神通法門）、寶香藏法門（如寶藏般珍貴的香氣法門）、師子吼入聚法門（如獅子吼般進入人群的法門）、破法相法門（破除法相的法門）、栴檀涼法門（如栴檀般清涼的法門）、無相法門（無形無相的法門）、無語法門（超越語言的法門）、蓮華法門（如蓮花般清凈的法門）、稱法門（符合真理的法門）。善男子！這稱為十法門。』 這時，大眾中有一位天子，名叫增長有德，拿著各種鮮花、香、幡蓋、伎樂來供養佛，並說了讚頌： 『三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙），佛於法自在，法身（Dharmakaya，佛的真身）不可見，為眾生顯現相好。』 大云初分金翅鳥健度第二十三 這時，大云密藏菩薩說：『世尊！有十金翅鳥神（Garuda，佛教神話中的一種神鳥）
【English Translation】 May the Tathagata (the title of the Buddha), widely explain and expound.』 The Buddha said: 『Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain and expound for you. There is the Dharma gate of entering through being a king (born as a king to understand the Dharma), the Dharma gate of ultimately entering through many skillful means, the Dharma gate of entering through faith, the Dharma gate of the lion's supernatural power, the Dharma gate of the world and non-world, the Dharma gate of entering at the right time, the Dharma gate of good and non-good, the Dharma gate of being able to tame evil people; the Dharma gate of entering through being a virtuous king, the Dharma gate of obtaining all reverence, the Dharma gate of practicing lowly deeds (the Sanskrit text is longer). Good man! These are called the ten Dharma gates.』 At that time, there was a Deva (a celestial being) in the assembly named Brahaka, who brought various flowers, incense, banners, canopies, and music to offer to the Buddha, and spoke in praise: 『The Tathagata enters Nirvana (the highest state in Buddhism) through skillful means, his body neither arises nor ceases, the Samadhi (Buddhist meditation) he enters is inconceivable, and sentient beings do not understand, thinking it is eternal annihilation.』 The Twenty-second Chapter of the Great Cloud: The Power of Supernatural Abilities At that time, the Bodhisattva Mahamegha-guhya said: 『World Honored One! There are ten Dharma gates of the treasure of supernatural powers, may the Tathagata, please explain and expound them.』 The Buddha said: 『Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain and expound for you. There is the Dharma gate of the Dharma wheel, the Dharma gate of great supernatural powers, the Dharma gate of the treasure of precious incense, the Dharma gate of entering the assembly like a lion's roar, the Dharma gate of breaking the characteristics of Dharma, the Dharma gate of sandalwood coolness, the Dharma gate of no characteristics, the Dharma gate of no language, the Dharma gate of the lotus flower, the Dharma gate of accordance with the Dharma. Good man! These are called the ten Dharma gates.』 At that time, there was a Deva in the assembly named Zengzhang Youde, who brought various flowers, incense, banners, canopies, and music to offer to the Buddha, and spoke in praise: 『In the Trisahasra-Mahasahasra-lokadhatu (a universe in Buddhist cosmology), the Buddha is free in the Dharma, the Dharmakaya (the true body of the Buddha) is invisible, and he manifests auspicious marks for sentient beings.』 The Twenty-third Chapter of the Great Cloud: The Garuda At that time, the Bodhisattva Mahamegha-guhya said: 『World Honored One! There are ten Garuda (a mythical bird in Buddhism) gods』
通所入法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別宣示。有能壞婆修吉龍王力神通王法門、自在力入法門、喜入法門、開勇入法門、大海時入法門、能壞大山法門、能壞風力法門、長見法門、能壞一切毒法門、得寶嘴法門。善男子！是名十法門。」
是時，眾中有一天子，名深凈行，持諸華、香、幡蓋、伎樂以供養佛，即說贊曰：
「如來大法王， 慧眼喻千日， 定根金剛手， 能壞諸煩惱。」
大云初分大舍健度第二十四
爾時，大云密藏菩薩言：「世尊！有十大舍時微妙神通王法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有無礙力甚深法門、戒住法門、戒廣王法門、戒界王法門、寶乳流法門、功德流微妙法門、慈力流法門、忍辱流法門、喜力流法門、舍力流法門。善男子！是名十法門。」
是時，眾中有一天子，名寶貴德，持諸花、香、幡幢、伎樂以供養佛，即說贊曰：
「禮佛無量力， 常住不壞身， 為諸眾生故， 說種種法界。」
大云初分無畏健度第二十五
爾時，大云密藏菩薩言：「世尊！有十無所畏大力神通所
【現代漢語翻譯】 現代漢語譯本：『請問如來，通往這些境界的法門是什麼，請您分別解說。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別宣說。有能摧毀婆修吉龍王（Vasuki，印度神話中的蛇王）力量的神通王法門、自在力入法門、喜入法門、開勇入法門、大海時入法門、能摧毀大山法門、能摧毀風力法門、長見法門、能摧毀一切毒法門、得寶嘴法門。善男子！這稱為十法門。』 這時，大眾中有一位天子，名叫深凈行，拿著各種花、香、幡蓋、音樂來供養佛，並說了讚頌： 『如來是偉大的法王，慧眼如同千個太陽，定力如金剛手，能摧毀一切煩惱。』 大云經初分大舍健度第二十四 這時，大云密藏菩薩說：『世尊！有十大舍時微妙神通王法門，請如來分別解說。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有無礙力甚深法門、戒住法門、戒廣王法門、戒界王法門、寶乳流法門、功德流微妙法門、慈力流法門、忍辱流法門、喜力流法門、舍力流法門。善男子！這稱為十法門。』 這時，大眾中有一位天子，名叫寶貴德，拿著各種花、香、幡幢、音樂來供養佛，並說了讚頌： 『禮敬佛陀無量的力量，常住不壞之身，爲了眾生，宣說種種法界。』 大云經初分無畏健度第二十五 這時，大云密藏菩薩說：『世尊！有十無所畏大力神通所』
【English Translation】 English version: 'We beseech the Tathagata to explain and differentiate the Dharma doors that lead to these realms.' The Buddha said, 'Excellent, excellent! Good son! Listen carefully, listen carefully! Think well on it, and I shall explain and proclaim them to you. There are the Dharma door of the King of Spiritual Powers that can destroy the power of Vasuki (the serpent king in Hindu mythology), the Dharma door of entering through the power of self-mastery, the Dharma door of entering through joy, the Dharma door of entering through courage, the Dharma door of entering at the time of the great ocean, the Dharma door that can destroy great mountains, the Dharma door that can destroy the power of the wind, the Dharma door of long vision, the Dharma door that can destroy all poisons, and the Dharma door of obtaining a jeweled mouth. Good son! These are called the ten Dharma doors.' At that time, a Deva (god) in the assembly, named Deep Pure Conduct, offered flowers, incense, banners, canopies, and music to the Buddha, and then spoke in praise: 'The Tathagata is the great King of Dharma, His wisdom eye is like a thousand suns, His samadhi is like a diamond hand, He can destroy all afflictions.' The Great Cloud Sutra, Initial Division, Great Giving Chapter Twenty-Four At that time, the Bodhisattva Great Cloud Secret Treasury said, 'World Honored One! There are ten subtle Dharma doors of the King of Spiritual Powers at the time of great giving. We beseech the Tathagata to explain and differentiate them.' The Buddha said, 'Excellent, excellent! Good son! Listen carefully, listen carefully! Think well on it, and I shall explain and proclaim them to you. There are the Dharma door of unobstructed power and profoundness, the Dharma door of abiding in precepts, the Dharma door of the King of vast precepts, the Dharma door of the realm of precepts, the Dharma door of the flow of jeweled milk, the Dharma door of the subtle flow of merit, the Dharma door of the flow of loving-kindness, the Dharma door of the flow of patience, the Dharma door of the flow of joy, and the Dharma door of the flow of giving. Good son! These are called the ten Dharma doors.' At that time, a Deva in the assembly, named Precious Virtue, offered flowers, incense, banners, and music to the Buddha, and then spoke in praise: 'I bow to the Buddha's immeasurable power, His body is eternal and indestructible, For the sake of all sentient beings, He proclaims the various realms of Dharma.' The Great Cloud Sutra, Initial Division, Fearlessness Chapter Twenty-Five At that time, the Bodhisattva Great Cloud Secret Treasury said, 'World Honored One! There are ten great spiritual powers of fearlessness'
入法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽。善思念之，吾當為汝分別解說。有無所畏力神通法門、不悕樂根法門、寶聚法門、十有德法門、凈浣法門、凈光行法門、凈寶光法門、喜入法門、凈等法門、電光法門。善男子！是名十法門。」
是時，眾中有一天子，名寶彗星，持諸華、香、幡蓋、伎樂以供養佛，即說贊曰：
「如來秘密藏， 甚深如大海， 為諸眾生故， 凈行於法界。」
大云初分入行健度第二十六
爾時，大云密藏菩薩言：「世尊！有十入行法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有入藏法門、正行法門、正實法門、吉稱法門、稱法門、常喜法門、日須法門、悲力法門、忍辱法門、常凈法門。善男子！是名十法門。」
是時，眾中有一天子，名寶正光，持諸華、香、幡蓋、伎樂以供養佛，即說偈贊曰：
「如來智慧海， 甚深難可測， 普為眾生故， 今說《大云經》。」
大云初分至心健度第二十七
爾時，大云密藏菩薩言：「世尊！有十種至心所入法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽
【現代漢語翻譯】 現代漢語譯本：『請進入法門，唯愿如來，分別解說。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽。好好思考，我將為你們分別解說。有無所畏力神通法門（指無所畏懼的力量和神通的法門）、不希樂根法門（指不貪求快樂的根本法門）、寶聚法門（指積聚珍寶的法門）、十有德法門（指具有十種功德的法門）、凈浣法門（指清凈洗滌的法門）、凈光行法門（指清凈光明的修行法門）、凈寶光法門（指清凈珍寶光明的法門）、喜入法門（指歡喜進入的法門）、凈等法門（指清凈平等的法門）、電光法門（指如閃電般光明的法門）。善男子！這稱為十法門。』 這時，大眾中有一位天子，名叫寶彗星，拿著各種鮮花、香、幡蓋、音樂來供養佛，並說了讚頌： 『如來的秘密藏，深邃如大海，爲了眾生，清凈地在法界中修行。』 大云初分入行健度第二十六 這時，大云密藏菩薩說：『世尊！有十種入行法門，唯愿如來，分別解說。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有入藏法門（指進入寶藏的法門）、正行法門（指正確的修行法門）、正實法門（指真實不虛的法門）、吉稱法門（指吉祥稱頌的法門）、稱法門（指符合佛法的法門）、常喜法門（指常常歡喜的法門）、日須法門（指每日所需的法門）、悲力法門（指慈悲力量的法門）、忍辱法門（指忍辱的法門）、常凈法門（指常常清凈的法門）。善男子！這稱為十法門。』 這時，大眾中有一位天子，名叫寶正光，拿著各種鮮花、香、幡蓋、音樂來供養佛，並說了偈頌讚嘆： 『如來的智慧海，深邃難以測度，爲了普度眾生，今天宣說《大云經》。』 大云初分至心健度第二十七 這時，大云密藏菩薩說：『世尊！有十種至心所入法門，唯愿如來，分別解說。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！』
【English Translation】 English version: 『Entering the Dharma gate, I wish that the Tathagata would explain them separately.』 The Buddha said: 『Excellent, excellent! Good man! Listen carefully, listen carefully. Think well, and I will explain them separately for you. There are the Dharma gate of fearless power and supernatural abilities (referring to the Dharma gate of fearless power and supernatural abilities), the Dharma gate of not desiring roots (referring to the fundamental Dharma gate of not craving pleasure), the Dharma gate of treasure accumulation (referring to the Dharma gate of accumulating treasures), the Dharma gate of ten virtues (referring to the Dharma gate with ten virtues), the Dharma gate of pure cleansing (referring to the Dharma gate of pure cleansing), the Dharma gate of pure light practice (referring to the Dharma gate of pure and bright practice), the Dharma gate of pure treasure light (referring to the Dharma gate of pure and precious light), the Dharma gate of joyful entry (referring to the Dharma gate of joyful entry), the Dharma gate of pure equality (referring to the Dharma gate of pure equality), and the Dharma gate of electric light (referring to the Dharma gate of light like lightning). Good man! These are called the ten Dharma gates.』 At that time, there was a Deva (a celestial being) in the assembly named Bao Hui Xing (Treasure Comet), who offered flowers, incense, banners, canopies, and music to the Buddha, and then spoke in praise: 『The Tathagata's secret treasury is as deep as the great ocean; for the sake of all beings, he practices purely in the Dharma realm.』 The Twenty-sixth Chapter of the Great Cloud Sutra: The Initial Division on Entering Practice At that time, the Bodhisattva Mahamegha-garbha said: 『World Honored One! There are ten Dharma gates of entering practice; I wish that the Tathagata would explain them separately.』 The Buddha said: 『Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them separately for you. There are the Dharma gate of entering the treasury (referring to the Dharma gate of entering the treasure), the Dharma gate of right practice (referring to the Dharma gate of correct practice), the Dharma gate of right reality (referring to the Dharma gate of true reality), the Dharma gate of auspicious praise (referring to the Dharma gate of auspicious praise), the Dharma gate of conforming to the Dharma (referring to the Dharma gate that conforms to the Buddha's teachings), the Dharma gate of constant joy (referring to the Dharma gate of constant joy), the Dharma gate of daily needs (referring to the Dharma gate of daily needs), the Dharma gate of compassionate power (referring to the Dharma gate of compassionate power), the Dharma gate of patience (referring to the Dharma gate of patience), and the Dharma gate of constant purity (referring to the Dharma gate of constant purity). Good man! These are called the ten Dharma gates.』 At that time, there was a Deva in the assembly named Bao Zheng Guang (Treasure Right Light), who offered flowers, incense, banners, canopies, and music to the Buddha, and then spoke in verses of praise: 『The Tathagata's ocean of wisdom is deep and immeasurable; for the sake of all beings, he now speaks the Great Cloud Sutra.』 The Twenty-seventh Chapter of the Great Cloud Sutra: The Initial Division on Entering Practice with Sincere Mind At that time, the Bodhisattva Mahamegha-garbha said: 『World Honored One! There are ten Dharma gates of entering with a sincere mind; I wish that the Tathagata would explain them separately.』 The Buddha said: 『Excellent, excellent! Good man! Listen carefully, listen carefully!』
！善思念之，吾當為汝分別解說。有住善界法門、大海智法門、智潮法門、神通行法門、虛空神通法門、無熱法門、初成法門、隨行法門、施喜法門、善至心法門。善男子！是名十法門。」
是時，眾中有一天子，名波頭摩智，持諸華、香、幡蓋、伎樂以供養佛，即說贊曰：
「如來無見頂， 無勝無有上； 今放大光明， 廣為諸眾生。」
大云初分勇力健度第二十八
爾時，大云密藏菩薩言：「世尊！有十勇王大力微妙法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別宣說。有健勝田行法門、首楞嚴法門、勇健神通法門、健力法門、健歸法門、眾生具足法門、智堅健行法門、壞懶墮法門、廣力法門、健調光法門、健意法門(梵本長一)。善男子！是名十法門。」
是時，眾中有一天子，名曰勇武，持諸花、香、幡幢、伎樂以供養佛，即說贊曰：
「眷屬不可壞， 猶如金剛寶， 摧伏魔官屬， 為眾說是經。」
大云初分善健度第二十九
爾時，大云密藏菩薩言：「世尊！有十種善行大神通王所入法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分
【現代漢語翻譯】 現代漢語譯本：『好好思考這些，我將為你們分別解釋。有安住善界法門、大海智慧法門、智慧潮汐法門、神通法門、虛空神通法門、無熱法門、初成法門、隨行法門、施喜法門、善至心法門。善男子！這被稱為十法門。』 這時，人群中有一位天子，名叫波頭摩智（Padmavati，意為蓮花智慧），拿著各種鮮花、香、幡蓋、音樂來供養佛，並說了讚頌： 『如來沒有可見的頂髻，沒有誰能勝過，也沒有誰能高於他；現在放出大光明，廣泛地照耀所有眾生。』 大云經初分勇力健度第二十八 這時，大云密藏菩薩說：『世尊！有十種勇王大力微妙法門，希望如來能分別解釋。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考這些，我將為你們分別宣說。有健勝田行法門、首楞嚴法門（Śūraṃgama，意為一切事究竟堅固）、勇健神通法門、健力法門、健歸法門、眾生具足法門、智慧堅健行法門、破除懶惰法門、廣力法門、健調光法門、健意法門。善男子！這被稱為十法門。』 這時，人群中有一位天子，名叫勇武，拿著各種鮮花、香、幡幢、音樂來供養佛，並說了讚頌： 『眷屬不可摧毀，猶如金剛寶，摧伏魔的眷屬，為眾生宣說這部經。』 大云經初分善健度第二十九 這時，大云密藏菩薩說：『世尊！有十種善行大神通王所入法門，希望如來能分別解釋。』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考這些，我將為你們分別解釋。』
【English Translation】 English version: 'Think well on these, and I shall explain them to you separately. There are the Dharma Gates of Abiding in the Realm of Goodness, the Dharma Gate of the Wisdom of the Great Ocean, the Dharma Gate of the Tide of Wisdom, the Dharma Gate of Supernormal Powers, the Dharma Gate of the Supernormal Powers of Space, the Dharma Gate of No Heat, the Dharma Gate of Initial Accomplishment, the Dharma Gate of Following Practice, the Dharma Gate of Giving Joy, and the Dharma Gate of Goodness Reaching the Mind. Good man! These are called the Ten Dharma Gates.' At that time, there was a Deva (celestial being) in the assembly named Padmavati (Lotus Wisdom), who brought various flowers, incense, banners, canopies, and music to make offerings to the Buddha, and then spoke in praise: 'The Tathagata has no visible crown of the head, none can surpass, none can be above; now he emits great light, widely illuminating all sentient beings.' The Twenty-eighth Chapter, 'The Courageous Strength' of the First Section of the Great Cloud Sutra At that time, the Bodhisattva Mahamegha-garbha said: 'World Honored One! There are ten Dharma Gates of the Great Power of the Courageous Kings, I wish that the Tathagata would explain them separately.' The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well on these, and I shall explain them to you separately. There are the Dharma Gate of the Practice of Vigorous Victory, the Śūraṃgama (meaning: ultimate firmness in all matters) Dharma Gate, the Dharma Gate of Courageous and Vigorous Supernormal Powers, the Dharma Gate of Vigorous Strength, the Dharma Gate of Vigorous Return, the Dharma Gate of the Fullness of Sentient Beings, the Dharma Gate of the Firm and Vigorous Practice of Wisdom, the Dharma Gate of Destroying Laziness, the Dharma Gate of Vast Power, the Dharma Gate of Vigorous Adjustment of Light, and the Dharma Gate of Vigorous Intention. Good man! These are called the Ten Dharma Gates.' At that time, there was a Deva in the assembly named Courageous Warrior, who brought various flowers, incense, banners, and music to make offerings to the Buddha, and then spoke in praise: 'The retinue cannot be destroyed, like a Vajra jewel, subduing the retinue of Mara, and expounding this sutra for all beings.' The Twenty-ninth Chapter, 'The Good Strength' of the First Section of the Great Cloud Sutra At that time, the Bodhisattva Mahamegha-garbha said: 'World Honored One! There are ten Dharma Gates entered by the Great Supernormal Power Kings of Good Practice, I wish that the Tathagata would explain them separately.' The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well on these, and I shall explain them to you separately.'
別說之。有善寶調法門、善聚法門、善堂法門、善行法門、善意法門、善德法門、善凈法門、善調光法門、一切善行瓔珞法門(梵本少一)。善男子！是名十法門。」
是時，眾中有一天女，名曰善護，持諸香、華、幡蓋、伎樂以供養佛，即說贊曰：
「成就於善相， 安坐善妙床， 廣為諸眾生， 敷演無上法。」
大云初分神通健度第三十
爾時，大云密藏菩薩言：「世尊！有十三神通藏得開示法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別宣示。有樂神通窟法門、喜神通窟法門、大喜神通窟法門、行神通窟法門、師子神通窟法門、等神通窟法門、示神通窟法門、悲神通窟法門、舍神通窟法門(梵本少四)。善男子！是名十三法門。」
是時，眾中有一天女，名大海意，持諸華、香、幡蓋、伎樂以供養佛，即說贊曰：
「菩提樹常住， 弟子樂依止， 安根不動搖， 故得生定牙， 獲果常不變， 是故稽首禮。」
大云初分智健度第三十一
爾時，大云密藏菩薩言：「世尊！有十智初行法門，惟愿如來，分別說之。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別
【現代漢語翻譯】 現代漢語譯本：不要這樣說。有善寶調法門（使人珍視善行的修行方法）、善聚法門（聚集善行的修行方法）、善堂法門（建立善行的修行方法）、善行法門（實踐善行的修行方法）、善意法門（培養善意的修行方法）、善德法門（積累善德的修行方法）、善凈法門（凈化善行的修行方法）、善調光法門（調整善行光明的修行方法）、一切善行瓔珞法門（以一切善行莊嚴自身的修行方法，梵文版本缺少一個）。善男子！這被稱為十法門。 這時，人群中有一位天女，名叫善護，她拿著各種香、花、幡蓋、伎樂來供養佛，並說了讚頌： 『成就於善相，安坐善妙床，廣為諸眾生，敷演無上法。』 大云初分神通健度第三十 這時，大云密藏菩薩說：『世尊！有十三神通藏得開示法門，希望如來，分別解說。』 佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別宣說。有樂神通窟法門（使人快樂的神通修行方法）、喜神通窟法門（使人歡喜的神通修行方法）、大喜神通窟法門（使人極大歡喜的神通修行方法）、行神通窟法門（實踐神通的修行方法）、師子神通窟法門（如獅子般勇猛的神通修行方法）、等神通窟法門（平等的神通修行方法）、示神通窟法門（展示神通的修行方法）、悲神通窟法門（以悲心為基礎的神通修行方法）、舍神通窟法門（放下執著的神通修行方法，梵文版本缺少四個）。善男子！這被稱為十三法門。』 這時，人群中有一位天女，名叫大海意，她拿著各種花、香、幡蓋、伎樂來供養佛，並說了讚頌： 『菩提樹常住，弟子樂依止，安根不動搖，故得生定牙，獲果常不變，是故稽首禮。』 大云初分智健度第三十一 這時，大云密藏菩薩說：『世尊！有十智初行法門，希望如來，分別說之。』 佛說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別
【English Translation】 English version: Do not say that. There are the Dharma Gate of Good Treasure Adjustment (a practice method that makes people cherish good deeds), the Dharma Gate of Good Gathering (a practice method of gathering good deeds), the Dharma Gate of Good Hall (a practice method of establishing good deeds), the Dharma Gate of Good Conduct (a practice method of practicing good deeds), the Dharma Gate of Good Intention (a practice method of cultivating good intentions), the Dharma Gate of Good Virtue (a practice method of accumulating good virtue), the Dharma Gate of Good Purity (a practice method of purifying good deeds), the Dharma Gate of Good Light Adjustment (a practice method of adjusting the light of good deeds), and the Dharma Gate of All Good Deeds Adornment (a practice method of adorning oneself with all good deeds, one is missing in the Sanskrit version). Good man! These are called the Ten Dharma Gates. At that time, there was a celestial maiden in the crowd named Good Protection, who brought various incense, flowers, banners, canopies, and music to offer to the Buddha, and then spoke a verse of praise: 'Accomplished in good form, seated on a good and wonderful bed, widely for all sentient beings, expounding the supreme Dharma.' The Thirtieth Chapter of the Great Cloud's Initial Division on Supernatural Power and Strength At that time, the Bodhisattva Great Cloud Secret Treasury said: 'World Honored One! There are thirteen Dharma Gates of Supernatural Power Treasury that can be revealed, I wish the Tathagata would explain them separately.' The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you separately. There are the Dharma Gate of Joyful Supernatural Power Cave (a practice method of supernatural power that brings joy), the Dharma Gate of Delightful Supernatural Power Cave (a practice method of supernatural power that brings delight), the Dharma Gate of Great Delightful Supernatural Power Cave (a practice method of supernatural power that brings great delight), the Dharma Gate of Practicing Supernatural Power Cave (a practice method of practicing supernatural power), the Dharma Gate of Lion-like Supernatural Power Cave (a practice method of supernatural power that is as brave as a lion), the Dharma Gate of Equal Supernatural Power Cave (a practice method of equal supernatural power), the Dharma Gate of Showing Supernatural Power Cave (a practice method of showing supernatural power), the Dharma Gate of Compassionate Supernatural Power Cave (a practice method of supernatural power based on compassion), and the Dharma Gate of Letting Go Supernatural Power Cave (a practice method of supernatural power that lets go of attachments, four are missing in the Sanskrit version). Good man! These are called the Thirteen Dharma Gates.' At that time, there was a celestial maiden in the crowd named Great Ocean Intention, who brought various flowers, incense, banners, canopies, and music to offer to the Buddha, and then spoke a verse of praise: 'The Bodhi tree is ever-abiding, disciples delight to rely on it, its roots are firm and unshakeable, therefore it produces the sprout of samadhi, the fruit it bears is ever unchanging, therefore I bow my head in reverence.' The Thirty-first Chapter of the Great Cloud's Initial Division on Wisdom and Strength At that time, the Bodhisattva Great Cloud Secret Treasury said: 'World Honored One! There are ten Dharma Gates of the Initial Practice of Wisdom, I wish the Tathagata would explain them separately.' The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you separately.'
解說。有法增長法門、喜食法門、無盡意法門、貪神通法門、施舟法門、不樂世間法門、莊嚴地法門、莊嚴界法門、樂調法門、住時法門。善男子！是名十法門。」
是時，眾中有一天女，名須曼那華，持諸華、香、幡蓋、伎樂以供養佛，即說贊曰：
「如來戒無上， 智慧無上上！ 憐愍眾生故， 廣說《大云經》。」
大云初分智寶藏健度第三十二
爾時，大云密藏菩薩言：「世尊！有十智寶藏法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別宣示。有善持寶藏法門、法持法門、恭敬法門、心持法門、調王法門、正精進法門、大海寶藏法門、樂吉法門、智果法門、大吉法門、成就功德法門、端正法門、持戒精進法門(梵本長三)。善男子！是名十法門。」
是時，眾中有一天女，字蓮華鬘，持諸華、香、幡蓋、伎樂以供養佛，即說贊曰：
「如來大智海， 我今至心禮， 深定秘密藏， 大悲故宣說。 如來既自獲， 常樂我凈等， 亦復令眾生， 同己之所得。」
大云初分施健度第三十三
爾時，大云密藏菩薩言：「世尊！有十正知微妙寶藏法門，惟愿如來，分別解說。」
佛言
【現代漢語翻譯】 現代漢語譯本：解說。有增長善法的法門、喜愛佛法的法門、無盡意（智慧）的法門、貪求神通的法門、佈施如舟般救度的法門、不貪戀世俗的法門、莊嚴國土的法門、莊嚴（自身）境界的法門、樂於調伏（煩惱）的法門、安住于（正法）的法門。善男子！這被稱為十法門。 這時，大眾中有一位天女，名叫須曼那華（Sumana-hua，意為『悅意之花』），她拿著各種鮮花、香、幡蓋、伎樂來供養佛陀，並即刻說道讚頌： 『如來的戒律至高無上，智慧也至高無上！爲了憐憫眾生，才廣說《大云經》。』 《大云經》初分智寶藏健度第三十二 這時，大云密藏菩薩（Mahamegha-guhya-bodhisattva）說道：『世尊！有十種智慧寶藏法門，希望如來能夠分別解說。』 佛陀說：『好啊好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別宣說。有善於持守寶藏的法門、以法持守的法門、恭敬（三寶）的法門、以心持守的法門、調伏（煩惱）之王的法門、正精進的法門、如大海般寶藏的法門、樂於吉祥的法門、智慧果實的法門、大吉祥的法門、成就功德的法門、端正（身心）的法門、持戒精進的法門（梵本長三）。善男子！這被稱為十法門。』 這時，大眾中有一位天女，名叫蓮華鬘（Padma-mala，意為『蓮花花環』），她拿著各種鮮花、香、幡蓋、伎樂來供養佛陀，並即刻說道讚頌： 『如來的智慧如大海般深廣，我今至誠頂禮，深奧的禪定是秘密的寶藏，因為大悲心才宣說。如來既已自己獲得，常樂我凈等功德，也令眾生，與自己獲得同樣的功德。』 《大云經》初分施健度第三十三 這時，大云密藏菩薩說道：『世尊！有十種正知微妙寶藏法門，希望如來能夠分別解說。』 佛陀說：
【English Translation】 English version: Explanation. There are the Dharma gate of increasing Dharma, the Dharma gate of delighting in Dharma, the Dharma gate of inexhaustible meaning, the Dharma gate of craving for supernormal powers, the Dharma gate of giving like a boat for salvation, the Dharma gate of not delighting in worldly matters, the Dharma gate of adorning the land, the Dharma gate of adorning the realm, the Dharma gate of delighting in taming, the Dharma gate of abiding in time. Good man! These are called the ten Dharma gates. At that time, among the assembly, there was a heavenly maiden named Sumanahua (Sumana-hua, meaning 'Pleasing Flower'), who held various flowers, incense, banners, canopies, and music to make offerings to the Buddha, and immediately spoke in praise: 'The Tathagata's precepts are supreme, and wisdom is supreme! Out of compassion for sentient beings, the 'Great Cloud Sutra' is widely expounded.' The Great Cloud Sutra, First Section, Treasure of Wisdom, Chapter Thirty-Two At that time, the Bodhisattva Mahamegha-guhya (Mahamegha-guhya-bodhisattva) said: 'World Honored One! There are ten Dharma gates of the treasure of wisdom, I wish the Tathagata would explain them separately.' The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you separately. There are the Dharma gate of skillfully holding the treasure, the Dharma gate of holding by Dharma, the Dharma gate of reverence, the Dharma gate of holding by mind, the Dharma gate of taming the king, the Dharma gate of right diligence, the Dharma gate of the treasure like the great ocean, the Dharma gate of delighting in auspiciousness, the Dharma gate of the fruit of wisdom, the Dharma gate of great auspiciousness, the Dharma gate of accomplishing merits, the Dharma gate of uprightness, the Dharma gate of holding precepts and diligence (the Sanskrit version is longer by three). Good man! These are called the ten Dharma gates.' At that time, among the assembly, there was a heavenly maiden named Padmamala (Padma-mala, meaning 'Lotus Garland'), who held various flowers, incense, banners, canopies, and music to make offerings to the Buddha, and immediately spoke in praise: 'The Tathagata's wisdom is as vast as the ocean, I now bow down with utmost sincerity, the profound samadhi is a secret treasure, it is expounded because of great compassion. The Tathagata has already attained, the merits of permanence, bliss, self, and purity, and also causes sentient beings to attain the same merits as himself.' The Great Cloud Sutra, First Section, Giving, Chapter Thirty-Three At that time, the Bodhisattva Mahamegha-guhya said: 'World Honored One! There are ten Dharma gates of the subtle treasure of right knowledge, I wish the Tathagata would explain them separately.' The Buddha said:
：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有寶藏法門、凈藏法門、凈樂法門、施樂法門、施目法門、深藏法門、深法莊嚴法門、正見法門、愍一切眾生法門(梵本少一)。善男子！是名十法門。」
是時，眾中有一天女，字法寶樂，持諸花、香、幡蓋、伎樂以供養佛，即說贊曰：
「如來大施主， 莊嚴大施聚， 施一切眾生， 不觀田非田。」
大云初分福田健度第三十四
爾時，大云密藏菩薩言：「世尊！有十種福田種子法門，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有寶行勝法門、寶流雨法門、寶行聚法門、寶功德聚法門、寶正意法門、寶目法門寶意法門、寶光法門、寶燈法門、寶電法門、無盡意法門、寶住法門、一切寶田法門(梵本長三)。善男子！是名十法門。」
是時，眾中有一天子，名曰寶雨，持諸香、華、幡蓋、伎樂以供養佛，即說贊曰：
「諸佛等正覺， 是世之福田， 大慈悲憐愍， 一切諸眾生， 能了田非田， 故名阿梨呵。」
大云初分正法健度第三十五
爾時，大云密藏菩薩言：「世尊！有十種真實神通安樂樂王所入法門，惟愿如來
【現代漢語翻譯】 現代漢語譯本： 「太好了，太好了！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有寶藏法門（珍貴的教法如寶藏）、凈藏法門（清凈的教法如寶藏）、凈樂法門（清凈的快樂的教法）、施樂法門（給予快樂的教法）、施目法門（給予智慧之眼的教法）、深藏法門（深奧的教法如寶藏）、深法莊嚴法門（用深奧的教法來莊嚴）、正見法門（正確的見解的教法）、愍一切眾生法門（憐憫一切眾生的教法）。善男子！這稱為十法門。」 這時，大眾中有一位天女，名叫法寶樂，拿著各種花、香、幡蓋、音樂來供養佛，並說了讚頌： 『如來是大施主，莊嚴的佈施聚集，施予一切眾生，不分別田地與非田地。』 大云初分福田健度第三十四 這時，大云密藏菩薩說：「世尊！有十種福田種子法門，希望如來，分別解說。」 佛說：「太好了，太好了！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有寶行勝法門（珍貴的行為殊勝的教法）、寶流雨法門（珍貴的教法如雨般流淌）、寶行聚法門（珍貴的行為聚集的教法）、寶功德聚法門（珍貴的功德聚集的教法）、寶正意法門（珍貴的正念的教法）、寶目法門（珍貴的智慧之眼的教法）、寶意法門（珍貴的意念的教法）、寶光法門（珍貴的光明的教法）、寶燈法門（珍貴的燈的教法）、寶電法門（珍貴的閃電的教法）、無盡意法門（無盡的意念的教法）、寶住法門（珍貴的安住的教法）、一切寶田法門（一切珍貴的福田的教法）。善男子！這稱為十法門。」 這時，大眾中有一位天子，名叫寶雨，拿著各種香、花、幡蓋、音樂來供養佛，並說了讚頌： 『諸佛等正覺，是世間的福田，大慈悲憐憫，一切諸眾生，能了知田地與非田地，所以稱為阿梨呵（應供）。』 大云初分正法健度第三十五 這時，大云密藏菩薩說：「世尊！有十種真實神通安樂樂王所入法門，希望如來，分別解說。」
【English Translation】 English version: 「Excellent, excellent! Good men! Listen carefully, listen carefully! Think well, and I will explain them to you separately. There are the Dharma Gate of Treasure Store (precious teachings like a treasure), the Dharma Gate of Pure Store (pure teachings like a treasure), the Dharma Gate of Pure Joy (pure and joyful teachings), the Dharma Gate of Giving Joy (teachings that give joy), the Dharma Gate of Giving Eyes (teachings that give the eye of wisdom), the Dharma Gate of Deep Store (profound teachings like a treasure), the Dharma Gate of Deep Dharma Adornment (using profound teachings to adorn), the Dharma Gate of Right View (teachings of correct views), the Dharma Gate of Compassion for All Beings (teachings of compassion for all beings). Good men! These are called the Ten Dharma Gates.」 At that time, among the assembly, there was a celestial maiden named Dharma Treasure Joy, who held various flowers, incense, banners, canopies, and music to make offerings to the Buddha, and then spoke in praise: 『The Tathagata is a great benefactor, a gathering of adorned giving, giving to all beings, not distinguishing between fields and non-fields.』 The Thirty-fourth Chapter of the Great Cloud's Initial Division on the Field of Merit At that time, the Bodhisattva Great Cloud Secret Store said, 「World Honored One! There are ten kinds of Dharma Gates of the seeds of the field of merit. I wish that the Tathagata would explain them separately.」 The Buddha said, 「Excellent, excellent! Good men! Listen carefully, listen carefully! Think well, and I will explain them to you separately. There are the Dharma Gate of Precious Practice Victory (precious practice of victorious teachings), the Dharma Gate of Precious Flowing Rain (precious teachings flowing like rain), the Dharma Gate of Precious Practice Gathering (precious practice gathering teachings), the Dharma Gate of Precious Merit Gathering (precious merit gathering teachings), the Dharma Gate of Precious Right Intention (precious right intention teachings), the Dharma Gate of Precious Eye (precious eye of wisdom teachings), the Dharma Gate of Precious Mind (precious mind teachings), the Dharma Gate of Precious Light (precious light teachings), the Dharma Gate of Precious Lamp (precious lamp teachings), the Dharma Gate of Precious Lightning (precious lightning teachings), the Dharma Gate of Endless Intention (endless intention teachings), the Dharma Gate of Precious Abiding (precious abiding teachings), the Dharma Gate of All Precious Fields (all precious fields teachings). Good men! These are called the Ten Dharma Gates.」 At that time, among the assembly, there was a celestial son named Precious Rain, who held various incense, flowers, banners, canopies, and music to make offerings to the Buddha, and then spoke in praise: 『The Buddhas, the Equally Rightly Awakened Ones, are the fields of merit of the world, with great compassion and pity, for all beings, able to understand fields and non-fields, therefore they are called Arhats (worthy of offerings).』 The Thirty-fifth Chapter of the Great Cloud's Initial Division on the Right Dharma At that time, the Bodhisattva Great Cloud Secret Store said, 「World Honored One! There are ten kinds of Dharma Gates entered by the True Supernatural Power, the King of Joy and Bliss. I wish that the Tathagata would explain them separately.」
，分別解說。」
佛言：「善哉善哉！善男子！諦聽諦聽！善思念之，吾當為汝分別解說。有不動法門、住貌法門、不動樂法門、深住法門、不可思議聚法門、不可思議聚解脫法門、樂意法門、不可思議住法門、如來智印法門、一切大海無盡意法門。善男子！是名十法門。」
是時，眾中有一天子，名曰大光，持諸香、華、幡蓋、伎樂以供養佛，即說贊曰：
「諸佛婆伽婆， 所說微妙法， 所為諸眾生， 悉皆難思議！」
大方等無想經卷第三 大正藏第 12 冊 No. 0387 大方等無想經
大方等無想經卷第四
北涼天竺三藏曇無讖譯
大云初分如來涅槃健度第三十六
於是，眾中有大梵王，名曰健行，持諸供具，供養于佛，合掌恭敬，右繞三匝，上升虛空，高七多羅樹，白佛言：「世尊！大乘經典，凡有幾種三昧總持，所修行道秘蜜之藏，樂說無礙？如來境界國土世間，復有幾種？如來大慈、憐愍一切，故我今日，敢生此問，愿二足尊，哀矜宣說。說已，我當頂戴受持。」
時，有天子名無盡意，在大眾中，承佛威神，即為梵天而說偈言：
「善哉大梵王， 問佛真實義， 佛當如實答， 廣度諸眾生。 應當至心聽，
【現代漢語翻譯】 佛陀說：『好啊，好啊！善男子！仔細聽，仔細聽！好好思考，我將為你們分別解說。有不動法門、住貌法門、不動樂法門、深住法門、不可思議聚法門、不可思議聚解脫法門、樂意法門、不可思議住法門、如來智印法門、一切大海無盡意法門。善男子！這稱為十法門。』 這時，大眾中有一位天子，名叫大光，拿著各種香、花、幡蓋、伎樂來供養佛，並說了讚頌： 『諸佛婆伽婆（Bhagavan，世尊），所說的微妙法，所為的一切眾生，都難以思議！』
《大方等無想經》卷第三 大正藏第 12 冊 No. 0387 《大方等無想經》
《大方等無想經》卷第四
北涼天竺三藏曇無讖譯
大云初分如來涅槃健度第三十六
這時，大眾中有一位大梵天王，名叫健行，拿著各種供具，供養佛陀，合掌恭敬，右繞佛三圈，升到虛空中，高七多羅樹（tala tree，一種高大的棕櫚樹），對佛說：『世尊！大乘經典中，總共有幾種三昧（samadhi，禪定）總持，所修行的道是秘密的寶藏，樂於宣說而沒有障礙？如來的境界、國土、世間，又有幾種？如來大慈大悲，憐憫一切眾生，所以我今天，敢於提出這個問題，希望二足尊（佛的尊稱），慈悲地宣說。說完后，我將頂戴受持。』 這時，有一位天子名叫無盡意，在大眾中，承蒙佛的威神力，就為梵天說了偈頌： 『好啊，大梵天王，詢問佛陀真實的意義，佛陀應當如實回答，廣度一切眾生。應當專心聽，』
【English Translation】 The Buddha said, 'Excellent, excellent! Good man! Listen carefully, listen carefully! Think well, and I will explain them to you separately. There are the Dharma gate of immovability, the Dharma gate of abiding appearance, the Dharma gate of immovable bliss, the Dharma gate of deep abiding, the Dharma gate of inconceivable aggregates, the Dharma gate of inconceivable aggregates' liberation, the Dharma gate of joyful intention, the Dharma gate of inconceivable abiding, the Dharma gate of the Tathagata's (如來) wisdom seal, and the Dharma gate of the inexhaustible intention of all great oceans. Good man! These are called the ten Dharma gates.' At that time, there was a Deva (天子, celestial being) in the assembly named Great Light, who brought various incense, flowers, banners, canopies, and music to make offerings to the Buddha, and then spoke in praise: 'The Buddhas, the Bhagavans (婆伽婆, the Blessed Ones), the subtle Dharma they speak, and all that they do for sentient beings, are all inconceivable!'
The Third Scroll of the Mahavaipulya Anabhoga Sutra Taisho Tripitaka Volume 12, No. 0387, Mahavaipulya Anabhoga Sutra
The Fourth Scroll of the Mahavaipulya Anabhoga Sutra
Translated by Tripitaka Master Dharmaraksha of Northern Liang
The Thirty-sixth Chapter of the Great Cloud Initial Division, Tathagata's Nirvana Kanda
At that time, there was a Great Brahma King in the assembly named Strong Conduct, who brought various offerings to offer to the Buddha, joined his palms in reverence, circumambulated the Buddha three times to the right, ascended into the sky, seven tala trees (多羅樹) high, and said to the Buddha, 'World Honored One! In the Mahayana Sutras, how many kinds of Samadhi (三昧) total retention are there, the path of practice being a secret treasure, joyful to expound without hindrance? How many kinds of realms, lands, and worlds of the Tathagata are there? The Tathagata is greatly compassionate and merciful to all beings, so today I dare to ask this question, hoping that the Two-Footed Honored One (佛的尊稱, an epithet for the Buddha) will compassionately explain. After speaking, I will accept and uphold it with the crown of my head.' At that time, there was a Deva named Inexhaustible Intention in the assembly, who, by the Buddha's majestic power, spoke a verse for Brahma: 'Excellent, Great Brahma King, asking the Buddha about the true meaning, the Buddha should answer truthfully, to widely liberate all sentient beings. You should listen attentively,'
恭敬而尊重， 一一方等經， 恒沙義難解。 如來大法王， 廣開闡法界， 佛得總持法， 非二乘所解。
「大梵！大乘經義，非惟一種，乃至萬種。假使有人，智如阿難，所得壽命，如恒河沙，不能受持知其義理。復使是人，其舌辯利，數如恒沙，說亦不盡。何以故？是大乘經，其義深邃，不可思議，不可稱量，境界難知，過去未來現在諸佛，說其句義猶不可盡。梵天！譬如醫師，為療病故，所說藥方，亦不能盡。諸佛世尊，亦復如是。梵天！譬如女人，惟有一子，欲令長大，漸令服蘇，諸佛世尊亦復如是。梵天已為眾生興發此問，我當至心聽受其義。」
爾時，大云密藏菩薩白佛言：「世尊！此經中說四百三昧，其義甚深，難可得解，惟愿如來，分別解說。」
佛言：「善哉善哉！善男子！如汝所問，欲療眾生雜惡、穢垢，令得忍辱、正信之心，正精進心、念心、定心，欲令未來薄福之人，生福德故，故發此問。
「善男子！若有國土、城邑、聚落四部之眾，受持、讀誦、書寫、解說如是經者，時旱則雨，雨過則止。善男子！隨有國土，其中眾生受持、讀誦、書寫、解說、聽此經者，當知是人得金剛身。何以故？是經典中，有神咒故。為眾生故，三世諸佛，悉共宣說：
【現代漢語翻譯】 現代漢語譯本 恭敬而尊重， 一一方等經（Mahāvaipulya Sūtra，大乘經典），其義理如恒河沙數般難以理解。 如來（Tathāgata，佛的稱號）是偉大的法王，廣開法門，闡明法界（Dharmadhātu，宇宙萬法所依之處）。 佛陀證得總持法（Dhāraṇī，能總攝憶持一切法義的智慧），這不是聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，獨自悟道的修行者）二乘所能理解的。
『大梵天（Mahābrahmā，色界初禪天的天主）！大乘經典（Mahāyāna Sūtra）的義理，並非只有一種，乃至有萬種之多。假使有人，智慧如阿難（Ānanda，佛陀的十大弟子之一，以多聞著稱），所得壽命如恒河沙數，也不能受持並理解其中的義理。又使此人，口才辯給，數量如恒河沙數，也說不盡其義。為什麼呢？因為大乘經典，其義理深邃，不可思議，不可稱量，境界難以理解，過去、未來、現在諸佛，即使宣說其句義也無法窮盡。梵天！譬如醫師，爲了治療疾病，所說的藥方，也不能窮盡。諸佛世尊，也是如此。梵天！譬如女人，只有一個孩子，想要他長大，逐漸給他服用酥油，諸佛世尊也是如此。梵天，你已經為眾生髮起了這個問題，我應當至心聽受其中的義理。』
這時，大云密藏菩薩（Mahāmegha-garbha Bodhisattva）對佛說：『世尊！此經中說有四百種三昧（Samādhi，禪定），其義理甚深，難以理解，唯愿如來，分別解說。』
佛說：『善哉善哉！善男子！正如你所問，想要治療眾生各種惡行、污穢，使他們獲得忍辱、正信之心，正精進心、念心、定心，想要使未來福薄之人，生起福德，所以才發起此問。
『善男子！如果有國土、城邑、村落四部之眾（比丘、比丘尼、優婆塞、優婆夷），受持、讀誦、書寫、解說這部經典，那麼幹旱時就會下雨，雨水過多時就會停止。善男子！無論哪個國土，其中的眾生受持、讀誦、書寫、解說、聽聞這部經典，應當知道這個人會得到金剛身（Vajra-kāya，堅固不壞之身）。為什麼呢？因為這部經典中有神咒（Dhāraṇī）。爲了眾生的緣故，三世諸佛，都共同宣說：』
【English Translation】 English version With reverence and respect, The Mahāvaipulya Sūtras (extensive and vast sutras), their meanings are as difficult to comprehend as the sands of the Ganges. The Tathāgata (the Buddha), the great Dharma King, widely opens the Dharma gate, elucidating the Dharmadhātu (the realm of all phenomena). The Buddha has attained the Dhāraṇī (the power of retaining all teachings), which is not understood by the Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own).
'Mahābrahmā (the great Brahma, ruler of the first dhyana heaven)! The meaning of the Mahāyāna Sūtras (Great Vehicle Sutras) is not just one kind, but even ten thousand kinds. Suppose there is a person whose wisdom is like Ānanda (one of the Buddha's ten great disciples, known for his great memory), and whose lifespan is as numerous as the sands of the Ganges, they still cannot uphold and understand its meaning. Furthermore, if this person's eloquence is as numerous as the sands of the Ganges, they still cannot fully express it. Why is this so? Because the Mahāyāna Sūtras are profound in meaning, inconceivable, immeasurable, and their realm is difficult to understand. Even if the Buddhas of the past, present, and future were to explain their meaning, they could not exhaust it. Brahma! It is like a physician, who, in order to cure diseases, cannot exhaust all the prescriptions. The Buddhas, the World Honored Ones, are also like this. Brahma! It is like a woman who has only one child, and in order to make him grow, gradually feeds him ghee. The Buddhas, the World Honored Ones, are also like this. Brahma, you have already raised this question for the sake of sentient beings, I shall listen to its meaning with utmost sincerity.'
At that time, Mahāmegha-garbha Bodhisattva (Great Cloud Treasury Bodhisattva) said to the Buddha: 'World Honored One! In this sutra, it is said that there are four hundred Samādhis (meditative absorptions), the meaning of which is very profound and difficult to understand. I beseech the Tathāgata to explain them separately.'
The Buddha said: 'Excellent, excellent! Good man! As you have asked, you wish to cure the various evils and defilements of sentient beings, enabling them to attain the mind of patience and right faith, the mind of right diligence, the mind of mindfulness, and the mind of concentration. You wish to enable those with little merit in the future to generate merit, and therefore you have raised this question.
'Good man! If there are countries, cities, or villages where the four assemblies (monks, nuns, laymen, and laywomen) uphold, recite, write, and explain this sutra, then when there is drought, it will rain, and when there is too much rain, it will stop. Good man! In any country where sentient beings uphold, recite, write, explain, and listen to this sutra, know that these people will attain the Vajra-kāya (diamond body, indestructible body). Why is this so? Because there are Dhāraṇīs (mantras) in this sutra. For the sake of sentient beings, the Buddhas of the three times all proclaim together:'
「郁究隸 牟究隸 頭坻 比頭坻 陀尼羯坻 陀那賴坻 陀那僧塔兮
「若有四眾，讀誦此咒，則為諸佛之所稱讚。若有國土，欲祈雨者，六齋之日，其王應當凈自洗浴，供養三寶，尊重、讚歎稱龍王名。善男子！四大之性，可令變易；誦持此咒，天不降雨，無有是處。汝先所問四百三昧義，至心諦聽，當爲汝說。
「善男子！此經中，有諸佛菩薩甚深凈水大海三昧，非諸聲聞、緣覺所知，故名甚深；能斷一切生死、渴乏，故名凈水；邊不可得，故名大海；諸佛世尊，同平等故，故名三昧。若有菩薩，具是三昧，則得常樂我凈之身，得多聞海、多聞寶藏，于菩提心，無有動轉，不退佛慧常住之身，無有變易、心無疑礙，不離法雨，常遇三寶，值善知識，成就一切真正福德。善男子！汝當受持如是三昧。持已，則得具足成就無量功德。
「複次，善男子！復有甚深凈水大海所入三昧，無有三昧而能宣說是三昧相，故名甚深；洗濯生死，故名為水；無能得底，故曰大海；得不動身，常樂我凈，故名為入；畢竟故，故名三昧。善男子！若有菩薩，具是三昧，則能變為諸天形像。見事梵者，即作梵像，為破梵事而心不著；見事自在天，作自在天像；見事八臂，作八臂像；見事建馱，作建馱像；見
【現代漢語翻譯】 現代漢語譯本 『郁究隸，牟究隸，頭坻，比頭坻，陀尼羯坻，陀那賴坻，陀那僧塔兮。 『如果有四眾（指出家男女二眾和在家男女二眾），讀誦這個咒語，就會被諸佛所稱讚。如果有國家想要祈求下雨，在六齋日（每月初八、十四、十五、二十三、二十九、三十日），國王應當自己沐浴凈身，供養三寶（佛、法、僧），尊重、讚歎並稱頌龍王的名號。善男子！四大（地、水、火、風）的性質，可以使其改變；如果誦持這個咒語，天卻不下雨，這是不可能的。你先前所問的四百三昧（佛教的禪定）的意義，要專心仔細地聽，我將為你解說。 『善男子！這部經中，有諸佛菩薩甚深凈水大海三昧（一種深奧的禪定），不是那些聲聞（聽聞佛法而修行的弟子）、緣覺（通過觀察因緣而覺悟的人）所能瞭解的，所以稱為甚深；能夠斷除一切生死、渴乏，所以稱為凈水；沒有邊際可以到達，所以稱為大海；諸佛世尊，都平等地具有這種禪定，所以稱為三昧。如果有菩薩，具備這種三昧，就能得到常樂我凈（佛的四種德性）的身體，獲得多聞海（廣博的知識）、多聞寶藏（豐富的智慧），對於菩提心（追求覺悟的心）不會動搖，不會退失佛的智慧，常住不壞的身體，沒有變易、心中沒有疑惑障礙，不離法雨（佛法的教誨），常常遇到三寶，值遇善知識（能引導修行的人），成就一切真正的福德。善男子！你應當受持這樣的三昧。受持之後，就能具足成就無量的功德。 『再次，善男子！還有甚深凈水大海所入三昧（一種深奧的禪定），沒有其他三昧能夠宣說這種三昧的相狀，所以稱為甚深；能夠洗滌生死，所以稱為水；沒有能夠到達底部的，所以稱為大海；得到不動搖的身體，常樂我凈，所以稱為入；畢竟如此，所以稱為三昧。善男子！如果有菩薩，具備這種三昧，就能變化成諸天的形象。見到事梵（梵天）的，就變成梵天的形象，爲了破除梵天的執著而心不執著；見到事自在天（大自在天），就變成自在天的形象；見到事八臂（八臂天），就變成八臂天的形象；見到事建馱（韋馱天），就變成建馱天的形象；見到事那羅延（毗濕奴），就變成那羅延的形象；見到事摩醯首羅（大自在天），就變成摩醯首羅的形象；見到事日月天子，就變成日月天子的形象；見到事諸龍，就變成諸龍的形象；見到事諸夜叉（守護神），就變成諸夜叉的形象；見到事乾闥婆（天上的樂神），就變成乾闥婆的形象；見到事阿修羅（非天），就變成阿修羅的形象；見到事迦樓羅（金翅鳥），就變成迦樓羅的形象；見到事緊那羅（歌神），就變成緊那羅的形象；見到事摩睺羅伽（大蟒神），就變成摩睺羅伽的形象；見到事人，就變成人的形象；見到事畜生，就變成畜生的形象；見到事地獄，就變成地獄的形象；見到事餓鬼，就變成餓鬼的形象。善男子！菩薩具足這種三昧，就能成就如是無量的功德。』
【English Translation】 English version 'Yù jiū lì, móu jiū lì, tóu chí, bǐ tóu chí, tuó ní jié chí, tuó nà lài chí, tuó nà sēng tǎ xī. 'If there are the four assemblies (referring to the two groups of ordained men and women, and the two groups of lay men and women), who recite this mantra, they will be praised by all the Buddhas. If there is a country that wishes to pray for rain, on the six fast days (the 8th, 14th, 15th, 23rd, 29th, and 30th of each month), the king should purify himself by bathing, make offerings to the Three Jewels (Buddha, Dharma, Sangha), respect, praise, and invoke the name of the Dragon King. Good man! The nature of the four elements (earth, water, fire, wind) can be changed; if one recites this mantra, and the sky does not send down rain, there is no such possibility. The meaning of the four hundred samadhis (Buddhist meditations) that you asked about earlier, listen attentively, and I will explain it to you. 'Good man! In this sutra, there is the profound pure water great ocean samadhi (a profound state of meditation) of the Buddhas and Bodhisattvas, which is not known by those who are Shravakas (disciples who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken through observing causes and conditions), therefore it is called profound; it can cut off all birth and death, and thirst, therefore it is called pure water; there is no boundary that can be reached, therefore it is called the great ocean; the World Honored Ones, the Buddhas, all equally possess this samadhi, therefore it is called samadhi. If there is a Bodhisattva who possesses this samadhi, then they will obtain a body of permanence, bliss, self, and purity (the four virtues of the Buddha), obtain the ocean of vast learning, the treasure of vast learning, their Bodhi mind (the mind seeking enlightenment) will not waver, they will not regress from the wisdom of the Buddha, they will have a permanent and indestructible body, without change, without doubt or hindrance in their mind, they will not be separated from the rain of Dharma (the teachings of the Buddha), they will always encounter the Three Jewels, meet good teachers (those who can guide practice), and accomplish all true merits. Good man! You should receive and uphold this samadhi. Having upheld it, you will be able to fully accomplish immeasurable merits. 'Furthermore, good man! There is also the profound pure water great ocean entering samadhi (a profound state of meditation), there is no other samadhi that can describe the characteristics of this samadhi, therefore it is called profound; it can wash away birth and death, therefore it is called water; there is no bottom that can be reached, therefore it is called the great ocean; obtaining an unmoving body, permanence, bliss, self, and purity, therefore it is called entering; it is ultimately so, therefore it is called samadhi. Good man! If there is a Bodhisattva who possesses this samadhi, then they can transform into the forms of various devas (gods). When seeing the affairs of Brahma (the creator god), they will transform into the form of Brahma, to break the attachments of Brahma, while their own mind is not attached; when seeing the affairs of Ishvara (the great god Ishvara), they will transform into the form of Ishvara; when seeing the affairs of the eight-armed deva, they will transform into the form of the eight-armed deva; when seeing the affairs of Skanda (the protector god Skanda), they will transform into the form of Skanda; when seeing the affairs of Narayana (Vishnu), they will transform into the form of Narayana; when seeing the affairs of Maheshvara (the great god Maheshvara), they will transform into the form of Maheshvara; when seeing the affairs of the sun and moon devas, they will transform into the forms of the sun and moon devas; when seeing the affairs of the dragons, they will transform into the forms of the dragons; when seeing the affairs of the yakshas (guardian spirits), they will transform into the forms of the yakshas; when seeing the affairs of the gandharvas (celestial musicians), they will transform into the forms of the gandharvas; when seeing the affairs of the asuras (demi-gods), they will transform into the forms of the asuras; when seeing the affairs of the garudas (golden-winged birds), they will transform into the forms of the garudas; when seeing the affairs of the kinnaras (celestial musicians), they will transform into the forms of the kinnaras; when seeing the affairs of the mahoragas (great serpent gods), they will transform into the forms of the mahoragas; when seeing the affairs of humans, they will transform into the forms of humans; when seeing the affairs of animals, they will transform into the forms of animals; when seeing the affairs of hell, they will transform into the forms of hell; when seeing the affairs of hungry ghosts, they will transform into the forms of hungry ghosts. Good man! A Bodhisattva who possesses this samadhi can accomplish such immeasurable merits.'
事天母，作天母像；見事鬼者，即作鬼像。雖示如是種種形像，為壞彼見，心實無著。見有屠者，即現屠像，為欲化彼，令不殺生，酒家乃至旃陀羅像，亦復如是；見有博弈、戲笑之處，悉現其像，為斷貧窮。現畜、妻息、奴婢、僕從，而其內心，常修梵行，雖服寶飾，心常清凈。示現服食甘美眾膳，內常法喜，以自充潤。入諸淫舍，為化欲惡、諸不善者。博士、卜噬、鳥鷲之身，乃至一切畜生雜類，亦復現入一切形殘，身不具足，為欲宣說，身過患故；乃至九十五種邪道，隨示其像，破彼見故。示現自身四百四病，為治眾生內外病故；讀誦外書，解種種語。示現奴婢、僕從、男女、老少之像，及示生老病死等像，為欲調伏諸眾生故。能解一切鳥獸等語，現作香、華、藥草、果蓏。或示王身、王子、大臣、長者身像，或示沙門、婆羅門像，帝釋天王、轉輪聖王、日月等像。所以示現四大天王，為欲擁護四天下故。示現諸佛自在神通，終不畢竟入于涅槃。變作眾色，不壞色性。雖得往生諸佛凈土，終不分別國土之相。獲得諸佛甚深三昧，而於法界，無所分別。為人天主，心無憍慢。雖說夢事，不見夢相。外現魔事，實無魔業。行於世間，世法不污，猶如蓮華，處污不染。善男子！如是之果，名為成就甚深大海所入三昧。
」
爾時，眾中有婆羅門，名曰善德，白佛言：「世尊！如來之法，甚深秘密，為諸眾生，分別演說。而是薄福、鈍根、愚癡提婆達多，不聽不受，不知恩分，純與六群弊惡比丘，同其所行，增長地獄，出佛身血，破壞眾僧。生於釋種，增長憍慢，實非人類，強名為人，察其行跡，畜生無別。復從無量阿僧祇世，常于如來生惡逆心，其有施者，無有果報，自所修善，亦不成就，如尼乾子等無差別。尼乾子說無受、無施，提婆達多，亦復如是，真是魔黨，非佛眷屬。何以故？常于如來，起害心故。雖名沙門，無沙門義。猶如袈裟裹覆利刀，實是禿人，名為無命，所有徒眾，亦復如是。實非世尊，作世尊想。世尊如來，若是一切智者，何故聽此弊惡之人，出家剃髮，受具足戒？如來所說，普令眾生生於善根，是人何故獨不得生？如來慈哀，常以樂說，為諸眾生，廣宣正法，聞者蒙潤，善根開敷。提婆達多，何故不得預斯利益？如來性凈、身凈、心凈、眷屬應凈，何故眾中，而有此輩？」
爾時，大云密藏菩薩，承佛神力，語善德言：「善哉善哉！大婆羅門、一切聲聞、辟支佛等，於是事中，都不能問；汝今乃能咨問是義。至心諦聽！我當承佛威神、道力，為汝廣說。
「汝不應言提婆達多不知恩分。是
【現代漢語翻譯】 現代漢語譯本：
當時，大眾中有一位婆羅門，名叫善德，他向佛陀稟告說：『世尊！如來的教法，極其深奧秘密，您為眾生分別演說。然而，那個福薄、根鈍、愚癡的提婆達多（Devadatta），不聽從、不接受，不知感恩，完全與六群惡劣的比丘同流合污，增長地獄的業因，甚至傷害佛陀的身體，破壞僧團。他生於釋迦族，卻增長驕慢，實在不是人類，只是強稱為人，觀察他的行為，與畜生沒有區別。而且從無量阿僧祇劫以來，他常常對如來生起惡逆之心，凡是供養他的人，都沒有果報，他自己所修的善行，也不能成就，就像尼乾子（Nigantha）等人一樣沒有差別。尼乾子說沒有接受和施捨，提婆達多也是這樣，他真是魔黨的成員，不是佛陀的眷屬。為什麼呢？因為他常常對如來生起害心。雖然名為沙門，卻沒有沙門的德行。就像用袈裟包裹著利刀，實際上是禿頭的人，名為無命，他的徒眾也是這樣。他實際上不是世尊，卻自認為是世尊。世尊如來，如果是一切智者，為什麼允許這個惡劣的人出家剃髮，受具足戒？如來所說，普遍令眾生生起善根，為什麼這個人唯獨不能生起？如來慈悲哀憫，常常用悅耳的言辭，為眾生廣泛宣說正法，聽聞的人都得到滋潤，善根得以開花。提婆達多，為什麼不能參與到這種利益中？如來本性清凈、身體清凈、心清凈、眷屬也應該清凈，為什麼僧團中，會有這樣的人呢？』 當時，大云密藏菩薩，承蒙佛陀的神力，對善德說：『善哉善哉！大婆羅門，一切聲聞、辟支佛等，對於這件事，都不能發問；你現在竟然能夠詢問這個道理。請你專心諦聽！我將承蒙佛陀的威神和道力，為你詳細解說。 『你不應該說提婆達多不知恩分。』
【English Translation】 English version:
At that time, among the assembly was a Brahmin named Sudatta, who said to the Buddha, 'World Honored One! The Dharma of the Tathagata is extremely profound and secret, and you explain it separately for all sentient beings. However, that one of little merit, dull roots, and foolishness, Devadatta, does not listen, does not accept, and is ungrateful. He completely aligns himself with the six evil Bhikkhus, increasing the causes for hell, even harming the Buddha's body and destroying the Sangha. Born into the Shakya clan, he increases his arrogance. He is truly not human, but is merely called a human. Observing his actions, he is no different from an animal. Moreover, from countless asamkhya kalpas, he has always harbored evil and rebellious thoughts towards the Tathagata. Those who give to him receive no reward, and the good deeds he cultivates do not come to fruition, just like the Niganthas and others. The Niganthas say there is no receiving or giving, and Devadatta is the same. He is truly a member of the demonic party, not a member of the Buddha's family. Why is this? Because he constantly harbors harmful intentions towards the Tathagata. Although he is called a Shramana, he has no Shramana virtues. He is like a sharp knife wrapped in a kasaya robe, actually a bald person, called 'without life,' and his followers are the same. He is not actually the World Honored One, yet he thinks he is the World Honored One. If the World Honored One, the Tathagata, is truly all-knowing, why did he allow this evil person to leave home, shave his head, and receive the full precepts? What the Tathagata says universally causes sentient beings to generate good roots, why is it that this person alone cannot generate them? The Tathagata is compassionate and merciful, and always uses pleasant words to widely proclaim the true Dharma for all sentient beings. Those who hear it are nourished, and their good roots blossom. Why is it that Devadatta cannot participate in these benefits? The Tathagata's nature is pure, his body is pure, his mind is pure, and his family should also be pure. Why is it that there are such people in the Sangha?' At that time, the Bodhisattva Mahamegha-Guhya, empowered by the Buddha's spiritual power, said to Sudatta, 'Excellent, excellent! Great Brahmin, all Shravakas and Pratyekabuddhas are unable to ask about this matter; you are now able to inquire about this principle. Listen attentively! I will, by the Buddha's majestic power and the power of the Way, explain it to you in detail.' 'You should not say that Devadatta is ungrateful.'
人知恩，非不知也。雖與六群，同其所行，不名為惡。提婆達多，不可思議，所修業行，皆同如來。如來業行，即是提婆達多業行。一切眾生，不能開顯如來、世尊真實功德；提婆達多能開示人，令阿僧祇無量眾生，安住善根。如來業行，非地獄種，云何而言提婆達多是地獄人？汝言同於六群所行。汝今當知，六群比丘，實非弊惡，所行之法，亦同佛行。
「大婆羅門！如來身血，實無有出，提婆達多亦不能出。若言樹影有出血者，無有是處。如來之身，亦復如是。若言出血，當知即是善權方便、不可思議。大婆羅門！釋迦如來種性，清凈如紺琉璃，所有弟子，無有毀禁。我亦不見，如來弟子有破戒者。如來所說，無上正法，實令聞者，生於善根，非不生也。如來大眾，成就持戒，悉入佛境，徒眾、眷屬，如栴檀林，純以栴檀而為圍繞，不可沮壞，如金剛山，亦不見有能得壞者。有怖畏者，則可破壞；如來弟子，永無憂怖，若無憂怖，云何可壞？不可破壞，如師子群，如來法王，如師子王，純以師子而為眷屬。如是眷屬，難可測度，非是聲聞、緣覺境界，不可毀滅，如灰覆火。如來無上一切智人，若聽剃髮，受具戒者，終無毀禁。一切眾生，皆入如來所知境界，是故如來名一切智。提婆達多，具足如是，不名壞
【現代漢語翻譯】 現代漢語譯本：人們知道感恩，並非不知道。即使與六群比丘（指佛陀時代行為不端的六位比丘）行為相似，也不能稱之為惡。提婆達多（佛陀的堂弟，後背叛佛陀）的行為不可思議，他所修的業行，都與如來（佛陀的稱號）相同。如來的業行，就是提婆達多的業行。一切眾生，不能完全展現如來、世尊（佛陀的尊稱）真實的功德；提婆達多卻能開示人們，使無數眾生安住于善根。如來的業行，並非地獄之因，為何說提婆達多是地獄之人？你說他與六群比丘行為相同。你現在應當知道，六群比丘，實際上並非惡劣，他們所行的法，也與佛陀所行相同。 大婆羅門（指婆羅門教的修行者）！如來的身體，實際上沒有出血，提婆達多也不能使之出血。如果說樹影有出血，這是不可能的。如來的身體也是如此。如果說出血，應當知道這是善巧方便、不可思議的示現。大婆羅門！釋迦如來（佛陀的本名）的種性，清凈如紺琉璃（深藍色寶石），所有的弟子，沒有毀犯戒律的。我也沒見過，如來的弟子有破戒的。如來所說的無上正法，確實能使聽聞者，生起善根，並非不能生起。如來的大眾，成就持戒，都進入佛的境界，徒眾、眷屬，如同栴檀林（一種香木），純粹以栴檀圍繞，不可摧毀，如同金剛山（堅固的山），也看不到有能破壞的。有恐懼的人，可以被破壞；如來的弟子，永遠沒有憂愁恐懼，如果沒有憂愁恐懼，怎麼可能被破壞？不可破壞，如同獅子群，如來是法王，如同獅子王，純粹以獅子為眷屬。這樣的眷屬，難以測度，不是聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）的境界，不可毀滅，如同灰燼覆蓋的火焰。如來是無上一切智人，如果聽聞剃髮，受具足戒的人，最終不會毀犯戒律。一切眾生，都進入如來所知的境界，因此如來被稱為一切智。提婆達多，具足這樣的功德，不能稱為壞人。
【English Translation】 English version: People know gratitude, they are not ignorant. Even if they act similarly to the Six Groups (referring to six monks in the Buddha's time who behaved improperly), they cannot be called evil. Devadatta (the Buddha's cousin who later betrayed him) is inconceivable; the karmic actions he cultivates are the same as those of the Tathagata (an epithet of the Buddha). The Tathagata's karmic actions are the same as Devadatta's karmic actions. All sentient beings cannot fully reveal the true merits of the Tathagata, the World Honored One (another epithet of the Buddha); yet Devadatta can enlighten people, enabling countless beings to abide in good roots. The Tathagata's karmic actions are not the cause of hell, so why say that Devadatta is a person of hell? You say he acts the same as the Six Groups. You should know now that the Six Groups of monks are not actually evil, and the Dharma they practice is also the same as the Buddha's practice. Great Brahmin (referring to a practitioner of Brahmanism)! The Tathagata's body does not actually bleed, and Devadatta cannot make it bleed. If it is said that a tree's shadow bleeds, that is impossible. The Tathagata's body is also like this. If it is said to bleed, know that it is a skillful means, an inconceivable manifestation. Great Brahmin! The lineage of Shakyamuni Tathagata (the Buddha's given name) is as pure as lapis lazuli (a deep blue gemstone), and all his disciples do not violate the precepts. I have not seen any of the Tathagata's disciples break the precepts. The supreme Dharma spoken by the Tathagata truly enables those who hear it to generate good roots, it is not that they cannot generate them. The Tathagata's assembly, having achieved the upholding of precepts, all enter the Buddha's realm. The disciples and retinue are like a sandalwood forest (a fragrant wood), purely surrounded by sandalwood, indestructible, like a diamond mountain (a strong mountain), and no one can be seen who can destroy it. Those who are fearful can be destroyed; the Tathagata's disciples have no worries or fears, and if they have no worries or fears, how can they be destroyed? They are indestructible, like a pride of lions. The Tathagata is the Dharma King, like the Lion King, purely with lions as his retinue. Such a retinue is difficult to fathom, not within the realm of Sravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who awaken through observing conditions), indestructible, like fire covered by ashes. The Tathagata is the supreme all-knowing one, and if those who hear of shaving their heads and receiving full ordination do not ultimately violate the precepts. All sentient beings enter the realm known by the Tathagata, therefore the Tathagata is called the all-knowing one. Devadatta possesses such merits and cannot be called a bad person.
僧。
「大婆羅門！假使千萬無量諸魔，亦不能壞。若言弊惡提婆達多壞眾僧者，當知即是善方便也，云何而言行同畜生？提婆達多，真實生於釋迦如來凈種姓中，不生畜生。若言釋種作諸惡者，無有是處。提婆達多所行惡行，為欲顯示釋迦如來功德力故。釋種中生名禿人者，亦無是處。提婆達多，善能護持解脫凈戒，云何而言尼乾子耶？有惡欲者乃名惡人，提婆達多心無惡欲，云何而言惡比丘耶？修行如來善方便者，提婆達多即其人也。
「大婆羅門！若有人言：『提婆達多集地獄業。』當知即是菩薩業也！菩薩業者，即是神通，為化眾生，故在地獄，當知實亦不處地獄。譬如二人，道路共行，后各別去，一東一西。若言是人，故和合者，亦無是處；若言如來、提婆達多，相遠離者，亦無是處。
「大婆羅門！有人殺生，造作惡業，法應無量百千世中，地獄受果；有人修善，法應無量百千世中，天上受報。有修善者，地獄受果；行惡之人，天上受報。此乃諸佛如來境界，非諸聲聞、緣覺所知。如來成就無量、微妙、真實功德，云何而言提婆達多能壞佛身？實無量世中，于如來所，生惡逆心，提婆達多實無害心。何以故？是人真實決定，了知善惡報故。知一念惡，無量世中，地獄受報。以是義故，
【現代漢語翻譯】 現代漢語譯本 僧人問道： 『大婆羅門（指婆羅門教的修行者）！即使有千萬無量的魔，也不能破壞僧團。如果說惡劣的提婆達多（佛陀的堂弟，後背叛佛陀）破壞僧團，應當知道這是一種善巧方便，怎麼能說他行為像畜生呢？提婆達多，真實地出生在釋迦如來清凈的種姓中，不是出生在畜生道。如果說釋迦族人作惡，這是不可能的。提婆達多所做的惡行，是爲了顯示釋迦如來的功德力量。釋迦族中出現禿頭的人，也是不可能的。提婆達多，善於護持解脫的清凈戒律，怎麼能說他是尼乾子（外道修行者）呢？有邪惡慾望的人才叫做惡人，提婆達多心中沒有邪惡慾望，怎麼能說他是惡比丘呢？修行如來善巧方便的人，提婆達多就是這樣的人。 『大婆羅門！如果有人說：『提婆達多積聚了地獄的業。』應當知道這是菩薩的作為！菩薩的作為，就是神通，爲了教化眾生，所以才在地獄，應當知道他實際上並不在地獄。譬如兩個人，在路上一起走，後來各自離去，一個向東，一個向西。如果說這個人，故意要和合，這是不可能的；如果說如來和提婆達多，相互遠離，這也是不可能的。 『大婆羅門！有人殺生，造作惡業，按照法則應當在無量百千世中，在地獄受報；有人修善，按照法則應當在無量百千世中，在天上受報。有修善的人，在地獄受報；行惡的人，在天上受報。這是諸佛如來的境界，不是聲聞、緣覺所能知道的。如來成就無量、微妙、真實的功德，怎麼能說提婆達多能破壞佛身呢？實際上在無量世中，對於如來，生起惡逆之心，提婆達多實際上沒有害心。為什麼呢？因為這個人真實地決定，瞭解善惡的報應。知道一念惡，在無量世中，在地獄受報。因為這個緣故，
【English Translation】 English version A monk asked: 'Great Brahmin (referring to a practitioner of Brahmanism)! Even if there were countless demons, they could not destroy the Sangha (Buddhist monastic community). If it is said that the wicked Devadatta (Buddha's cousin who later betrayed him) destroys the Sangha, know that this is a skillful means. How can it be said that his behavior is like an animal? Devadatta was truly born into the pure lineage of Shakyamuni Tathagata (another name for the Buddha), not into the animal realm. If it is said that the Shakya clan does evil, this is impossible. The evil deeds that Devadatta performs are to demonstrate the power of Shakyamuni Tathagata's merits. It is also impossible for a bald person to appear in the Shakya clan. Devadatta is skilled in upholding the pure precepts of liberation, how can it be said that he is a Nigrantha (a non-Buddhist ascetic)? Only those with evil desires are called evil people. Devadatta has no evil desires in his heart, how can he be called an evil Bhikkhu (Buddhist monk)? Devadatta is the one who practices the Tathagata's skillful means. 'Great Brahmin! If someone says, 'Devadatta accumulates the karma of hell,' know that this is the work of a Bodhisattva! The work of a Bodhisattva is supernatural power. In order to teach sentient beings, they are in hell, but know that they are not actually in hell. For example, two people walk together on a road, and later they each go their separate ways, one to the east and one to the west. If it is said that this person intentionally wants to unite, this is impossible. If it is said that the Tathagata and Devadatta are far apart from each other, this is also impossible.' 'Great Brahmin! If someone kills and creates evil karma, according to the law, they should receive the consequences in hell for countless hundreds of thousands of lifetimes. If someone cultivates good, according to the law, they should receive rewards in heaven for countless hundreds of thousands of lifetimes. There are those who cultivate good who receive the consequences in hell, and those who do evil who receive rewards in heaven. This is the realm of all Buddhas, not something that Sravakas (hearers) and Pratyekabuddhas (solitary realizers) can know. The Tathagata has achieved immeasurable, subtle, and true merits, how can it be said that Devadatta can destroy the Buddha's body? In reality, in countless lifetimes, towards the Tathagata, he has generated a rebellious mind, but Devadatta actually has no harmful intent. Why? Because this person truly and decisively understands the retribution of good and evil. Knowing that one evil thought will result in retribution in hell for countless lifetimes. For this reason,'
提婆達多，終不造惡。
「如來已於無量世中，永斷諸惡，云何眾生能于如來起噁心耶？若言：『提婆達多是地獄人。』云何得與如來法王同一種姓？地獄眾生得與如來同眷屬者，亦無是處。若言：『提婆達多，無量世中，造作諸惡，應無量世，地獄受報。』云何得與如來一處？若與如來同一處者，當知是人，非是弊惡。若提婆達多真實惡人，云何得與如來和合？
「如彼二人，東、西路乖，理無和合。提婆達多隨順佛語，聞東則東，不違聖旨，云何當名地獄人耶？若令至東，故違西去，則不得名非地獄人。若言：『提婆達多地獄人』者，是無惡人。所以者何？地者，名人；獄者，名天；往來人天，名地獄人。複次！地者，名常；獄名無相，提婆達多亦常無相，故名地獄。複次！地，名為樂；獄者，名斷；樂斷生死，故名地獄。複次！地者，名善方便；獄，名能說說善方便，故名地獄。
「大婆羅門！如來世尊有善方便，復能宣說不名地獄，云何得名提婆達多為地獄人？提婆達多所有境界，實非聲聞、緣覺所知。大婆羅門！如來世尊，常所稱讚『黃頭大士』，即是提婆達多比丘。六群比丘，亦大菩薩，提婆達多與共同行，云何得名地獄人耶？如栴檀樹，栴檀圍繞；如香象蹴踏，非驢所堪，還是香象
【現代漢語翻譯】 現代漢語譯本 提婆達多（佛陀的堂弟，後背叛佛陀）最終不會作惡。 『如來（佛陀的稱號）在無量世中，已經永遠斷絕了各種惡行，眾生怎麼可能對如來生起噁心呢？如果說：『提婆達多是地獄之人。』怎麼能和如來法王（佛陀的尊稱）同一種姓呢？地獄眾生能和如來同屬眷屬，也是不可能的。如果說：『提婆達多在無量世中，造作各種惡行，應該在無量世中，在地獄受報。』怎麼能和如來同處一地呢？如果和如來同處一地，應當知道這個人，不是邪惡之人。如果提婆達多真是惡人，怎麼能和如來和合呢？』 『就像兩個人，一個向東走，一個向西走，道理上不可能和合。提婆達多順從佛陀的教誨，聽到向東就向東，不違背佛陀的旨意，怎麼能稱作地獄之人呢？如果讓他向東，他卻故意向西走，就不能稱作不是地獄之人。如果說：『提婆達多是地獄之人』，那他就是沒有惡行的人。為什麼呢？地，指的是人；獄，指的是天；往來於人天之間，稱為地獄之人。再者！地，指的是常；獄，指的是無相，提婆達多也是常無相，所以稱為地獄。再者！地，指的是樂；獄，指的是斷；樂於斷絕生死，所以稱為地獄。再者！地，指的是善巧方便；獄，指的是能說善巧方便，所以稱為地獄。 『大婆羅門（古印度祭司階層）！如來世尊有善巧方便，又能宣說不名為地獄，怎麼能稱提婆達多為地獄之人呢？提婆達多所處的境界，實在不是聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）所能知道的。大婆羅門！如來世尊，常常稱讚『黃頭大士』，就是提婆達多比丘。六群比丘，也是大菩薩，提婆達多和他們共同修行，怎麼能稱作地獄之人呢？就像栴檀樹（一種香木），被栴檀圍繞；就像香象（指佛陀）踐踏，不是驢所能承受的，還是香象。』
【English Translation】 English version Devadatta (Buddha's cousin who later betrayed him) ultimately does not commit evil. 'The Tathagata (an epithet of the Buddha) has, in countless lifetimes, eternally severed all evils. How can sentient beings harbor evil intentions towards the Tathagata? If it is said, 'Devadatta is a being of hell,' how can he share the same lineage as the Tathagata, the Dharma King (a title for the Buddha)? It is impossible for beings of hell to be of the same family as the Tathagata. If it is said, 'Devadatta, in countless lifetimes, has committed various evils and should receive retribution in hell for countless lifetimes,' how can he be in the same place as the Tathagata? If he is in the same place as the Tathagata, it should be known that this person is not evil. If Devadatta were truly evil, how could he be in harmony with the Tathagata?' 'It is like two people, one going east and the other going west; logically, they cannot be in harmony. Devadatta follows the Buddha's teachings; when told to go east, he goes east, not disobeying the Buddha's will. How can he be called a being of hell? If he were told to go east but deliberately went west, he could not be called not a being of hell. If it is said, 'Devadatta is a being of hell,' then he is a person without evil. Why is this so? 'Earth' refers to people; 'hell' refers to heaven; those who travel between people and heaven are called beings of hell. Furthermore! 'Earth' refers to permanence; 'hell' refers to formlessness. Devadatta is also permanent and formless, hence he is called hell. Furthermore! 'Earth' refers to joy; 'hell' refers to cessation; joy in ceasing birth and death, hence it is called hell. Furthermore! 'Earth' refers to skillful means; 'hell' refers to the ability to speak of skillful means, hence it is called hell.' 'Great Brahmin (a member of the priestly class in ancient India)! The Tathagata, the World Honored One, possesses skillful means and can also proclaim that he is not called hell. How can Devadatta be called a being of hell? The realm in which Devadatta dwells is truly not known by the Sravakas (those who hear and practice the Dharma) or Pratyekabuddhas (those who attain enlightenment through their own efforts). Great Brahmin! The Tathagata, the World Honored One, often praises the 'Yellow-Headed Great Being,' who is the Bhikshu Devadatta. The Six Group Bhikshus are also great Bodhisattvas. Devadatta practices with them; how can he be called a being of hell? It is like a sandalwood tree (a fragrant wood) surrounded by sandalwood; like a fragrant elephant (referring to the Buddha) trampling, which a donkey cannot bear, it is still a fragrant elephant.'
之所能忍。大婆羅門！如來、世尊、大香象王，亦復如是。所說深義，非是二乘之所能知，還是香象諸大菩薩，乃能受持。提婆達多，成就如是無量功德，汝應懺悔、恭敬、供養、尊重、讚歎。
「大婆羅門！比丘、比丘尼、優婆塞、優婆夷，能知提婆達多功德，了了不疑，當知是人，真佛弟子，得佛功德二分之一，得佛一目，得佛半身。大婆羅門！提婆達多所有功德，一切眾生，所不能知；如來功德，所有境界，一切眾生，亦不能知，復不能見如來法身。
「大婆羅門！提婆達多，真實能知，如來所有微妙功德，聲聞、緣覺實所不知。惟有提婆達多，了了不疑，亦能示現如來所現無量神通，能示眾生如來所行，知佛如來所有國土。提婆達多，是大丈夫，如來所游，在在處處，提婆達多，亦隨逐行。以是義，故名大丈夫。諸佛如來，境界甚深，秘密之言，不可思議！惟有提婆達多比丘，能得了知。如來今者，當開密語，仁可善聽！」
爾時，大眾異口同音，而讚頌曰：
「假使魔波旬， 其數無有量， 盡其神通力， 不能壞眾僧。 如來無上尊！ 大慈憐愍心， 為諸眾生故， 示現業果報。」
爾時，世尊讚歎大云密藏菩薩摩訶薩言：「善哉善哉！汝今快說，提婆達多
【現代漢語翻譯】 現代漢語譯本 所能忍受的。大婆羅門！如來（Tathagata，佛的稱號）、世尊（Bhagavan，佛的稱號）、大香象王（比喻佛的威猛）也是如此。所說的深奧道理，不是二乘（聲聞乘和緣覺乘）所能理解的，只有像香像一樣的大菩薩，才能接受和奉持。提婆達多（Devadatta，佛陀的堂弟，以反對佛陀而聞名）成就瞭如此無量的功德，你應該懺悔、恭敬、供養、尊重、讚歎他。 『大婆羅門！比丘（bhikkhu，男性出家人）、比丘尼（bhikkhuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），如果能瞭解提婆達多的功德，並且完全不懷疑，應當知道這個人，才是真正的佛弟子，得到了佛陀功德的一半，得到了佛陀的一隻眼睛，得到了佛陀的半身。大婆羅門！提婆達多所有的功德，一切眾生都不能瞭解；如來的功德，所有的境界，一切眾生也不能瞭解，也不能見到如來的法身（Dharmakaya，佛的真身）。』 『大婆羅門！提婆達多，真實能夠了解，如來所有的微妙功德，是聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）所不能瞭解的。只有提婆達多，完全不懷疑，也能示現如來所顯現的無量神通，能向眾生展示如來所行的道路，知道佛如來所有的國土。提婆達多，是大丈夫，如來所遊歷的地方，提婆達多也隨之而行。因為這個原因，所以被稱為大丈夫。諸佛如來的境界非常深奧，秘密的語言，不可思議！只有提婆達多比丘，能夠了解。如來現在，將要開啟秘密的語言，你可以好好聽！』 當時，大眾異口同聲地讚頌說： 『即使魔波旬（Mara Papiyas，佛教中的魔王）的數量無量無邊， 用盡他的神通力量，也不能破壞僧團。 如來是無上的至尊！ 具有大慈悲憐憫的心， 爲了眾生的緣故， 示現業報的果報。』 當時，世尊讚歎大云密藏菩薩摩訶薩（Mahasattva，大菩薩）說：『太好了，太好了！你現在說得很好，提婆達多』
【English Translation】 English version is able to endure. Great Brahmin! The Tathagata (the title of a Buddha), the World Honored One (Bhagavan, the title of a Buddha), the Great Elephant King (a metaphor for the Buddha's might) are also like this. The profound meaning that is spoken is not something that the two vehicles (Sravakayana and Pratyekabuddhayana) can understand, only great Bodhisattvas like the great elephant can receive and uphold it. Devadatta (the Buddha's cousin, known for opposing the Buddha) has achieved such immeasurable merits, you should repent, respect, make offerings, honor, and praise him. 'Great Brahmin! If a bhikkhu (male monastic), bhikkhuni (female monastic), upasaka (male lay follower), or upasika (female lay follower) can understand the merits of Devadatta and have no doubt about it, then know that this person is a true disciple of the Buddha, has obtained half of the Buddha's merits, has obtained one of the Buddha's eyes, and has obtained half of the Buddha's body. Great Brahmin! All the merits of Devadatta cannot be understood by all sentient beings; the merits of the Tathagata, all the realms, cannot be understood by all sentient beings, nor can they see the Dharmakaya (the Buddha's true body) of the Tathagata.' 'Great Brahmin! Devadatta is truly able to understand all the subtle merits of the Tathagata, which are not understood by the Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken on their own). Only Devadatta, without any doubt, can also manifest the immeasurable supernatural powers manifested by the Tathagata, can show sentient beings the path that the Tathagata walks, and know all the lands of the Buddha Tathagata. Devadatta is a great man, wherever the Tathagata travels, Devadatta also follows. For this reason, he is called a great man. The realms of all Buddhas are very profound, the secret words are inconceivable! Only the bhikkhu Devadatta can understand. The Tathagata now, is about to reveal the secret words, you should listen carefully!' At that time, the assembly praised in unison, saying: 'Even if the number of Mara Papiyas (the demon king in Buddhism) is immeasurable, Using all his supernatural powers, he cannot destroy the Sangha (Buddhist monastic community). The Tathagata is the supreme one! With a great compassionate heart, For the sake of all sentient beings, He manifests the retribution of karma.' At that time, the World Honored One praised the Mahasattva (great Bodhisattva) Great Cloud Secret Treasury Bodhisattva, saying: 'Excellent, excellent! You have spoken well now, Devadatta'
真實功德，一切聲聞、辟支佛等，不能解了大乘方等功德勢力。汝將欲壞一切眾生所有疑心，是故開顯提婆達多菩薩功德。
「複次，善男子！此經復有諸佛菩薩深進大海水潮三昧，若有菩薩，成就、具足是三昧者，須彌山王，高大堅硬，能以口吹，令其碎破猶如微塵，入葶藶糩，而亭歷糩亦不增長。四大天王，亦不驚怖、不破、不壞，不自覺知，所安之處，三十三天，亦復如是。善男子！是名菩薩成就具足深進大海水潮三昧。
「複次，善男子！若有菩薩成就具足是三昧者，以四大海水入一毛孔，不嬈黿鼉、龜龍魚鱉水性之屬，壽命如常，無有損夭。諸龍王、阿修羅、乾闥婆，不自覺知，所至之處。能以三千大千世界，安置右掌，斷取大地，如陶家輪，擲置他方恒沙界外，其中眾生，都不覺有往來之想；取彼世界安置此土，亦復如是。」
爾時，善德以諸香、華、幡蓋、伎樂供養于佛，合掌恭敬，白佛言：「世尊大慈，憐愍一切如羅睺羅，今欲啟請，惟愿聽許。」
爾時，世尊默然不答。
是時，眾中有梨車童子，名曰一切眾生樂見，語善德言：「如來默然，已不相許。我今當答，隨疑致問。」
婆羅門言：「梨車！我曾從他，聞如是義：『若能供養如來舍利如芥子許，福報
【現代漢語翻譯】 現代漢語譯本：真實的功德，一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自覺悟的修行者）等，都不能理解大乘方等（Vaipulya，廣大的）功德勢力。你想要破除一切眾生所有的疑心，所以才開顯提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）菩薩的功德。 『再者，善男子！這部經中還有諸佛菩薩深入大海水潮三昧（Samādhi，禪定），如果有菩薩成就、具足這種三昧，須彌山王（Sumeru，佛教宇宙觀中的中心山），高大堅硬，能用口吹，使它破碎如微塵，進入葶藶（Tingli，一種植物）的殼中，而葶藶殼也不會增大。四大天王（Caturmahārājakāyikas，佛教的護法神），也不會驚慌、不會破損、不會損壞，不會察覺到所處的地方，三十三天（Trāyastriṃśa，欲界六天中的第二天）也是如此。善男子！這叫做菩薩成就具足深入大海水潮三昧。 『再者，善男子！如果有菩薩成就具足這種三昧，能把四大海水放入一個毛孔中，不會擾亂黿（yuán，一種大型鱉）、鼉（tuó，一種鱷魚）、龜、龍、魚、鱉等水生動物，它們的壽命如常，不會有損傷或夭折。諸龍王（Nāgarāja，龍族的首領）、阿修羅（Asura，一種好戰的神）、乾闥婆（Gandharva，天上的樂神），不會察覺到所處的地方。能把三千大千世界（Trisāhasramahāsāhasralokadhātu，佛教宇宙觀中的一個宇宙）安置在右掌中，擷取大地，像陶工的輪子一樣，拋擲到其他恒河沙數的世界之外，其中的眾生，都不會覺得有往來的想法；把那個世界安置到這個世界，也是如此。』 這時，善德用各種香、花、幡蓋、伎樂供養佛陀，合掌恭敬，對佛說：『世尊大慈，憐憫一切眾生如同羅睺羅（Rāhula，佛陀的兒子），現在想要請問，希望您允許。』 這時，世尊默然不答。 這時，大眾中有一位梨車（Licchavi，古印度的一個部族）童子，名叫一切眾生樂見，對善德說：『如來默然，已經不答應了。我現在來回答，隨你的疑問提問。』 婆羅門（Brāhmana，古印度祭司階層）說：『梨車！我曾經從別人那裡，聽到這樣的道理：『如果能供養如來舍利像芥子那麼大，福報』
【English Translation】 English version: The true merit, all Śrāvakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary realizers), and others, cannot understand the power of the Mahāyāna Vaipulya (extensive) merits. You wish to dispel all doubts in all sentient beings, therefore you reveal the merits of Bodhisattva Devadatta (Buddha's cousin who later betrayed him). 『Furthermore, good man! In this sutra, there are also Buddhas and Bodhisattvas who deeply enter the Samādhi (meditative absorption) of the Great Ocean Water Tide. If a Bodhisattva achieves and possesses this Samādhi, Mount Sumeru (the central mountain in Buddhist cosmology), which is tall, large, and solid, can be blown by the mouth, causing it to shatter into fine dust, which can enter a mustard seed pod, and the mustard seed pod will not increase in size. The Four Heavenly Kings (guardian deities of Buddhism) will not be alarmed, broken, or destroyed, and will not be aware of their location. The Thirty-Three Heavens (the second heaven in the desire realm) are also the same. Good man! This is called a Bodhisattva achieving and possessing the Samādhi of the Great Ocean Water Tide.』 『Furthermore, good man! If a Bodhisattva achieves and possesses this Samādhi, they can put the water of the four great oceans into one pore, without disturbing the turtles, crocodiles, tortoises, dragons, fish, and other aquatic creatures. Their lifespans will remain as usual, without any harm or premature death. The Dragon Kings (leaders of the dragon race), Asuras (a race of warring deities), and Gandharvas (celestial musicians) will not be aware of their location. They can place the Trisāhasramahāsāhasralokadhātu (a great chiliocosm in Buddhist cosmology) on their right palm, cut off a piece of the earth, and like a potter's wheel, throw it beyond the sands of the Ganges River in other worlds. The beings there will not feel any sense of coming or going. Placing that world on this earth is also the same.』 At that time, Sudatta offered various incense, flowers, banners, canopies, and music to the Buddha, joined his palms in reverence, and said to the Buddha, 『World Honored One, with great compassion, you have pity on all beings like Rāhula (Buddha's son). Now I wish to ask a question, I hope you will allow it.』 At that time, the World Honored One remained silent and did not answer. At that time, among the assembly, there was a Licchavi (an ancient Indian tribe) youth named All Beings Delight to See, who said to Sudatta, 『The Tathagata is silent, he has not agreed. I will now answer, ask your questions as you have doubts.』 The Brahmin (a member of the priestly class in ancient India) said, 『Licchavi! I once heard from others this teaching: 『If one can offer a relic of the Tathagata as small as a mustard seed, the merit』
應得忉利天主。』梨車！是《大云經》，其義甚深，如來密語，難可得解，非諸聲聞、緣覺所知，何況我等邊地之人？我今欲得如來舍利如芥子許，恭敬禮拜，冀處忉利，為彼天主。我從昔來，常有此愿。」
爾時，梨車即說偈言：
「假使恒河中， 駛流生蓮花， 拘抧羅鳥白， 舍利乃可得； 假使龜生毛， 任作僧伽梨， 冬日能消冰， 舍利乃可得； 假使蚊子腳， 堪任作橋樑， 能度一切眾， 舍利乃可得； 假使水中蛭， 忽然生白齒， 大如香象牙， 舍利乃可得； 假使兔生角， 堪任作梯橙， 高至凈居天， 舍利乃可得； 假使鼠、蟲等， 緣于兔角梯， 在上而食月， 舍利乃可得； 假使蠅能飲， 鐘石淳好酒， 迷荒而耽醉， 舍利乃可得； 假使驢口唇， 形如頻婆果， 善能歌詠舞， 舍利乃可得； 假使烏角鴟， 同共一樹棲， 飲食不相離， 舍利乃可得； 假使棘刺葉， 周遍覆三千， 大千世界上， 舍利乃可得； 假使小舟船， 能載須彌山， 度于大海水， 舍利乃可得； 假使小鳥雀， 嘴銜大香山， 移置於他處， 舍利乃可得。」
時，婆羅
【現代漢語翻譯】 現代漢語譯本 『應當成為忉利天（Trayastrimsa，佛教欲界六天之一）之主。』梨車（Licchavi，古印度部族名）！這部《大云經》（Mahamegha Sutra）的含義非常深奧，是如來（Tathagata，佛的稱號）的秘密教誨，難以理解，不是那些聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己領悟佛法的人）所能理解的，更何況我們這些邊地之人呢？我現在想要得到如來（Tathagata）的舍利（Sarira，佛陀或高僧圓寂後遺留的遺骨或遺物），哪怕只有芥子那麼大，我也會恭敬禮拜，希望能夠轉生到忉利天（Trayastrimsa），成為那裡的天主。我從很久以前就一直有這個願望。」 當時，梨車（Licchavi）就說了偈語： 『即使恒河（Ganga）中，奔流的河水裡長出蓮花，拘抧羅鳥（Kokila，一種黑色的鳥）變成白色，舍利（Sarira）才有可能得到； 即使烏龜長出毛，可以用來做僧伽梨（Sanghati，僧侶穿的袈裟），冬天的太陽能夠融化冰雪，舍利（Sarira）才有可能得到； 即使蚊子的腳，能夠用來做橋樑，可以度過一切眾生，舍利（Sarira）才有可能得到； 即使水中的螞蟥，忽然長出白色的牙齒，大得像香象的牙齒一樣，舍利（Sarira）才有可能得到； 即使兔子長出角，可以用來做梯子，高到凈居天（Suddhavasa，色界天的最高層），舍利（Sarira）才有可能得到； 即使老鼠、蟲子等，沿著兔角做的梯子，爬到上面去吃月亮，舍利（Sarira）才有可能得到； 即使蒼蠅能夠喝，鐘石里裝滿的美酒，迷醉而沉溺其中，舍利（Sarira）才有可能得到； 即使驢的嘴唇，形狀像頻婆果（Bimba，一種紅色的果實），能夠善於唱歌跳舞，舍利（Sarira）才有可能得到； 即使烏鴉和貓頭鷹，共同在一棵樹上棲息，飲食也不分離，舍利（Sarira）才有可能得到； 即使荊棘的葉子，遍佈整個三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙），舍利（Sarira）才有可能得到； 即使小船，能夠載著須彌山（Sumeru，佛教宇宙觀中的中心山），渡過大海，舍利（Sarira）才有可能得到； 即使小鳥，用嘴銜著大香山（Mahagandha，傳說中的香山），把它移到其他地方，舍利（Sarira）才有可能得到。』 當時，婆羅門（Brahmana，古印度祭司階層）
【English Translation】 English version 'Should become the lord of Trayastrimsa (one of the six heavens in the desire realm of Buddhism). O Licchavi (an ancient Indian tribe)! This Mahamegha Sutra (Great Cloud Sutra) is very profound in meaning, it is the secret teaching of the Tathagata (an epithet of the Buddha), difficult to understand, not known by those Sravakas (disciples who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), let alone us people of the borderlands? I now wish to obtain the Sarira (relics of the Buddha or a high monk) of the Tathagata, even if it is only the size of a mustard seed, I will respectfully bow and worship, hoping to be reborn in Trayastrimsa and become the lord of that heaven. I have had this wish for a long time.' At that time, the Licchavi spoke in verses: 'Even if in the Ganges (Ganga), lotuses were to grow in the swift flowing river, and the Kokila bird (a black bird) were to become white, then the Sarira might be obtained; Even if a tortoise were to grow hair, which could be used to make a Sanghati (monk's robe), and the winter sun could melt the ice, then the Sarira might be obtained; Even if the legs of a mosquito could be used to make a bridge, which could ferry all beings across, then the Sarira might be obtained; Even if a leech in the water were to suddenly grow white teeth, as large as the tusks of a fragrant elephant, then the Sarira might be obtained; Even if a rabbit were to grow horns, which could be used to make a ladder, reaching up to the Suddhavasa heaven (the highest heaven in the realm of form), then the Sarira might be obtained; Even if mice, insects, and others, were to climb the ladder made of rabbit horns, and go up to eat the moon, then the Sarira might be obtained; Even if a fly could drink, the fine wine filling a stone bell, becoming intoxicated and indulging in it, then the Sarira might be obtained; Even if the lips of a donkey, were shaped like a Bimba fruit (a red fruit), and it could sing and dance well, then the Sarira might be obtained; Even if a crow and an owl, were to dwell together on the same tree, and their food was not separate, then the Sarira might be obtained; Even if the thorns of a bramble, were to cover the entire Trisahasra-Mahasahasra-lokadhatu (a Buddhist cosmological concept of a universe), then the Sarira might be obtained; Even if a small boat, could carry Mount Sumeru (the central mountain in Buddhist cosmology), and cross the great ocean, then the Sarira might be obtained; Even if a small bird, could hold the Mahagandha mountain (a legendary fragrant mountain) in its beak, and move it to another place, then the Sarira might be obtained.' At that time, the Brahmana (a member of the priestly class in ancient India)
門即說偈頌，答梨車言：
「善哉！梨車子！ 能知深方便， 今當至心聽， 我說佛功德。 佛境難思議， 所得已畢竟； 諸佛常無變， 是故無生處； 諸佛色平等， 是名佛法界； 如來非作法， 亦復非有生； 如來金剛身， 不可得破壞， 以是故舍利， 真實不可得。 如來無舍利， 乃至如芥子， 無有血、肉、骨， 云何有舍利？ 如來為眾生， 現受方便身， 諸佛身常住， 法界亦復然。 隨應諸眾生， 方便為說法， 亦隨其所宜， 而現種種身。 若佛有慈愍， 普及諸眾生， 何故不見為， 分身施捨利？」
爾時，眾中有一天女，名曰凈光，復以香、華、幡蓋、伎樂供養于佛，合掌恭敬，白佛言：「世尊！如是二賢，成就甚深、微妙智慧，能開如來秘密之藏，從何處來？惟愿演說！」
佛言：「善哉善哉！天女！汝為眾生，故問是義，諦聽諦聽！吾當說之。如是二人，是佛真子；如香象王，是大丈夫。為眾生故，樂處生死；知恩報恩，我所護念。善能護持諸佛種姓，為佛重任熾燃法燈。
「天女！過去無量億那由他阿僧祇劫，爾時有佛，號同性燈如來、應、正遍知、明行足、善逝、世間解、無
【現代漢語翻譯】 現代漢語譯本 於是，（佛）就用偈頌回答梨車（Licchavi，古印度部族名）人說： 『好啊！梨車子（Licchavi的後代）！你們能理解這深奧的方便法門， 現在應當專心聽，我來說說佛的功德。 佛的境界難以思議，所證得的果位已經究竟圓滿； 諸佛永遠不變，所以沒有生滅之處； 諸佛的色身平等無二，這稱為佛法界（Buddha-dhatu，佛的法性界）。 如來（Tathagata，佛的稱號）不是造作而成的，也不是有生而來的； 如來的金剛身（Vajra-kaya，堅不可摧的身體）不可破壞， 因此，舍利（sarira，佛陀遺骨）的真實性是不可得的。 如來沒有舍利，哪怕像芥子（tiny mustard seed）那麼小， 沒有血、肉、骨，怎麼會有舍利呢？ 如來爲了眾生，示現接受方便之身， 諸佛的身體常住不滅，法界（dharma-dhatu，宇宙萬法的本體）也是如此。 隨著眾生的根器，方便地為他們說法， 也隨著他們所適合的，而示現種種不同的身形。 如果佛有慈悲憐憫之心，普及一切眾生， 為什麼不見他分身施捨舍利呢？』 這時，大眾中有一位天女，名叫凈光，又用香、花、幡蓋、伎樂供養佛，合掌恭敬，對佛說：『世尊！這兩位賢者，成就了甚深、微妙的智慧，能開啟如來的秘密寶藏，他們是從哪裡來的？希望您能為我們解說！』 佛說：『好啊，好啊！天女！你爲了眾生，才問這個問題，仔細聽，仔細聽！我將為你們解說。這兩位，是佛的真子；如同香象王（fragrant elephant king，比喻勇猛精進），是大丈夫。爲了眾生，他們樂於處於生死輪迴之中；他們知恩報恩，是我所護念的。他們善於護持諸佛的種姓，為佛承擔重任，熾燃法燈。 『天女！在過去無量億那由他阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，那時有一尊佛，號為同性燈如來（Samata-prabha Tathagata）、應（Arhat，應供）、正遍知（Samyak-sambuddha，正等覺）、明行足（Vidya-carana-sampanna，明行圓滿）、善逝（Sugata，善於逝世）、世間解（Lokavid，瞭解世間）
【English Translation】 English version Then, the (Buddha) spoke in verses, answering the Licchavis (Licchavi, an ancient Indian tribe): 'Excellent! Sons of Licchavi! You are able to understand the profound expedient means, Now you should listen attentively, I will speak of the Buddha's merits. The realm of the Buddha is inconceivable, what has been attained is ultimately complete; All Buddhas are eternally unchanging, therefore there is no place of birth; The forms of all Buddhas are equal, this is called the Buddha-dhatu (Buddha's realm of Dharma). The Tathagata (Buddha's title) is not created, nor is he born; The Tathagata's Vajra-kaya (indestructible body) cannot be destroyed, Therefore, the reality of sarira (Buddha's relics) is unattainable. The Tathagata has no sarira, not even as small as a mustard seed, Without blood, flesh, or bone, how can there be sarira? For the sake of sentient beings, the Tathagata manifests an expedient body, The bodies of all Buddhas are eternally abiding, and so is the dharma-dhatu (the essence of all phenomena). According to the capacities of sentient beings, he expediently teaches the Dharma, And also according to what is suitable for them, he manifests various forms. If the Buddha has compassion and pity, extending to all sentient beings, Why is it not seen that he divides his body to bestow sarira?' At that time, among the assembly, there was a celestial maiden named Pure Light, who again offered incense, flowers, banners, canopies, and music to the Buddha, and with palms joined respectfully, said to the Buddha: 'World Honored One! These two sages, who have attained profound and subtle wisdom, and are able to open the secret treasury of the Tathagata, where did they come from? I wish you would explain!' The Buddha said: 'Excellent, excellent! Celestial maiden! You ask this question for the sake of sentient beings, listen carefully, listen carefully! I will explain it to you. These two are the true sons of the Buddha; like the fragrant elephant king (a metaphor for courage and diligence), they are great men. For the sake of sentient beings, they are happy to dwell in the cycle of birth and death; they know gratitude and repay kindness, and I protect and cherish them. They are good at upholding the lineage of all Buddhas, bearing the heavy responsibility of the Buddha, and igniting the lamp of Dharma. 'Celestial maiden! In the past, countless billions of nayutas of asamkhya kalpas (an extremely long unit of time), there was a Buddha named Samata-prabha Tathagata (Tathagata of Equal Light), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidya-carana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world)'
上士、調御丈夫、天人師、佛、世尊。時，閻浮提多有眾生，無量無邊，不可算數，悉皆成就安隱快樂，無諸飢渴、苦惱等患。其地廣博，清凈嚴事，廣縱六萬八千由旬，多有諸城七萬八千，一一大城，七寶所作，其城四壁，有九萬卻敵。
「爾時，大城名曰寶聚，即是今之王舍城也。時寶聚城有八萬千億人，同姓燈佛出生彼城，彼城所有無量眾生，悉發阿耨多羅三藐三菩提心，成就神通，人中象王。
「天女！爾時，如來在大眾中，作師子吼，宣說如是大云經典。時，彼城中有王，名曰大精進龍王，王有夫人，名曰護法，有一大臣，名法林聚。爾時，國王與其夫人及其大臣，往彼佛所，供養恭敬，合掌作禮，右繞三匝，卻坐一面。爾時，同姓燈佛，知大精進龍王心中所念，放大光明，名無所畏。王遇此光，心得法喜。爾時，大臣承佛神力，白佛言：『世尊！如來舍利為可得不？』爾時，世尊默然不答。
「天女！爾時，大王為正法故，即共大臣，翻覆往反，論講舍利。時佛聞已，即讚歎言：『善哉善哉！』彼佛眾中，有大弟子，字摩訶男，心生善欲，而作是念：『善哉！大王！善解如來甚深法界。』時，佛即為時會大眾，說王所解深法妙義，大眾已聞，皆生驚疑。時，佛即告諸大眾言：『此王功
【現代漢語翻譯】 現代漢語譯本：上士（指佛陀），調御丈夫（指能調伏眾生的大丈夫），天人師（指天界和人間的導師），佛（指覺悟者），世尊（指受世人尊敬的人）。當時，閻浮提（指我們所居住的這個世界）有無數眾生，多得無法計算，他們都安穩快樂，沒有飢渴、痛苦等煩惱。那裡的土地廣闊，清凈莊嚴，東西南北長寬各有六萬八千由旬（古印度長度單位），有很多城市，共有七萬八千座。每一座大城都是用七寶建造的，城墻四周有九萬個防禦工事。 當時，有一座大城名叫寶聚，就是現在的王舍城。當時，寶聚城有八萬千億人，同姓燈佛（佛名）出生在那座城裡。那座城裡所有的無量眾生，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），成就了神通，成為人中的象王（比喻勇猛精進的人）。 天女啊！當時，如來（指佛陀）在大眾中，發出獅子吼（比喻佛陀說法時的威嚴），宣講這樣的大云經典。當時，那座城裡有一位國王，名叫大精進龍王，國王有一位夫人，名叫護法，還有一位大臣，名叫法林聚。當時，國王和他的夫人以及大臣，前往佛陀所在的地方，供養恭敬，合掌作禮，右繞佛陀三圈，然後退坐在一旁。當時，同姓燈佛知道大精進龍王心中所想，就放出一種光明，名叫無所畏。國王遇到這光明，心中感到法喜。當時，大臣承蒙佛陀的神力，對佛陀說：『世尊！如來的舍利可以得到嗎？』當時，世尊沉默不語，沒有回答。 天女啊！當時，大王爲了正法，就和大臣反覆討論舍利的事情。當時，佛陀聽了，就讚歎說：『好啊，好啊！』佛陀的弟子中，有一位大弟子，名叫摩訶男，心中生起善念，心想：『好啊！大王！真是理解如來甚深的法界。』當時，佛陀就為當時在場的大眾，宣說大王所理解的深奧法義，大眾聽了，都感到驚訝和疑惑。當時，佛陀就告訴大眾說：『這位國王的功德』
【English Translation】 English version: The Supreme Being, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World Honored One. At that time, in Jambudvipa (the world we live in), there were countless sentient beings, immeasurable and beyond calculation, all of whom were peaceful and happy, without hunger, thirst, suffering, or other afflictions. The land was vast, pure, and adorned, with a length and width of 68,000 yojanas (an ancient Indian unit of distance) in each direction. There were many cities, totaling 78,000. Each great city was made of seven treasures, and the city walls had 90,000 defensive structures. At that time, there was a great city named 'Treasure Assembly,' which is now the city of Rajagriha. At that time, the city of Treasure Assembly had 80,000 trillion people. The Buddha named 'Same Lineage Lamp' was born in that city. All the immeasurable beings in that city developed the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), attained supernatural powers, and became elephant kings among humans (a metaphor for those who are courageous and diligent). O Goddess! At that time, the Tathagata (the Buddha) roared like a lion in the assembly (a metaphor for the Buddha's majestic teaching), proclaiming such a Great Cloud Sutra. At that time, there was a king in that city named 'Great Diligence Dragon King.' The king had a queen named 'Dharma Protector,' and a minister named 'Dharma Forest Assembly.' At that time, the king, his queen, and his minister went to where the Buddha was, made offerings with reverence, joined their palms in salutation, circumambulated the Buddha three times to the right, and then sat down to one side. At that time, the Buddha 'Same Lineage Lamp' knew what the Great Diligence Dragon King was thinking, and emitted a light called 'Fearlessness.' When the king encountered this light, his heart was filled with Dharma joy. At that time, the minister, empowered by the Buddha's divine power, said to the Buddha: 'World Honored One! Is it possible to obtain the relics of the Tathagata?' At that time, the World Honored One remained silent and did not answer. O Goddess! At that time, the great king, for the sake of the true Dharma, repeatedly discussed the relics with the minister. When the Buddha heard this, he praised them, saying: 'Excellent, excellent!' Among the Buddha's disciples, there was a great disciple named Mahānāma, who had a good thought and thought: 'Excellent! Great King! You truly understand the profound Dharma realm of the Tathagata.' At that time, the Buddha explained the profound meaning of the Dharma that the king understood to the assembly. When the assembly heard this, they were all surprised and doubtful. At that time, the Buddha told the assembly: 'The merits of this king'
德，不可思議，深不可測，非是汝等，所能得解。』爾時，大王聞佛稱讚己之功德，心大歡喜，即起供養，右繞千匝，以采寶華，用散佛上，而復讚歎，即發願言：『未來當有釋迦如來興出於世，以大方便示法滅時，我當於中出家修道，受持凈戒，具大勢力。見有破戒、行惡比丘，我當驅擯，至於邊方無佛法處。為正法故，不惜身命。』爾時，大臣復作是愿：『釋迦如來以大方便現涅槃已，我當於中作大國王，護持如來無上正法。見惡比丘，唱令驅出；有持法者，恭敬供養。』是時，夫人復作是愿：『釋迦如來出現之時，令我勢力，能伏邪見。』時，摩訶男復作是愿：『使我爾時，為彼如來作大弟子，得大神通，于佛功德，能師子吼。』
「天女！如是四人，今於我世，為法重任。不但今日，方于未來，復當護持我之正法。」
是時，天女即白佛言：「我今未知，如是四人，斯為是誰？惟愿如來，說其名字。」
佛言：「善哉天女！至心諦聽諦聽！吾當為汝，分別解說。爾時大臣，即今善德婆羅門是。是婆羅門，於我滅后百二十年，王閻浮提，字阿叔迦，住于波梨弗羅城中，姓無邪氏，得轉輪王所有福德二分之一，于閻浮提得大自在；護持正法，大師子吼，為法流佈，大得舍利，供養、恭敬、尊重
【現代漢語翻譯】 現代漢語譯本 『功德，不可思議，深不可測，不是你們這些人所能理解的。』當時，大王聽到佛陀稱讚自己的功德，心中非常歡喜，立刻起身供養，右繞佛陀千匝，用採來的寶花散在佛陀身上，並且讚歎，隨即發願說：『未來當有釋迦如來（Sakyamuni Buddha）興出於世，以大方便示現佛法滅盡之時，我當在那時出家修道，受持清凈戒律，具足大勢力。見到有破戒、行為惡劣的比丘，我當驅逐他們，到邊遠沒有佛法的地方。爲了正法，我不惜生命。』當時，大臣也發願說：『釋迦如來以大方便示現涅槃之後，我當在那時做大國王，護持如來無上的正法。見到惡劣的比丘，就下令驅逐；對於持守佛法的人，恭敬供養。』當時，夫人也發願說：『在釋迦如來出現的時候，讓我有力量，能夠降伏邪見。』當時，摩訶男（Mahānāma）也發願說：『讓我那時，成為那位如來的大弟子，得到大神通，對於佛陀的功德，能夠像獅子一樣吼叫。』 『天女！像這樣的四個人，現在在我的世間，承擔著弘揚佛法的重任。不僅是今天，在未來，他們也將護持我的正法。』 當時，天女就對佛陀說：『我現在還不知道，這四個人，他們是誰？希望如來，說出他們的名字。』 佛陀說：『很好，天女！專心仔細地聽！我將為你們，分別解說。當時的大臣，就是現在的善德婆羅門（Sudatta Brahmin）。這位婆羅門，在我滅度后一百二十年，統治閻浮提（Jambudvipa），名字叫阿叔迦（Asoka），住在波梨弗羅城（Pataliputra）中，姓無邪氏，得到轉輪王（Chakravartin）所有福德的二分之一，在閻浮提得到大自在；護持正法，像獅子一樣吼叫，爲了佛法的流佈，得到大量的舍利，供養、恭敬、尊重。』
【English Translation】 English version 'Merit, inconceivable, unfathomable, is not something that you all can understand.' At that time, the great king, hearing the Buddha praise his merits, was greatly delighted. He immediately rose to make offerings, circumambulated the Buddha a thousand times clockwise, scattered the collected precious flowers upon the Buddha, and praised him. Then he made a vow, saying: 'In the future, when Sakyamuni Tathagata (Sakyamuni Buddha) appears in the world, and when the Dharma is about to perish through great skillful means, I will then leave home to cultivate the Way, uphold pure precepts, and possess great power. When I see monks who break the precepts and act wickedly, I will expel them to remote places where there is no Dharma. For the sake of the true Dharma, I will not spare my life.' At that time, the minister also made a vow, saying: 'After Sakyamuni Tathagata manifests Nirvana through great skillful means, I will then become a great king, protecting the unsurpassed true Dharma of the Tathagata. When I see wicked monks, I will order them to be expelled; those who uphold the Dharma, I will respectfully make offerings to.' At that time, the queen also made a vow, saying: 'When Sakyamuni Tathagata appears, may I have the power to subdue wrong views.' At that time, Mahānāma also made a vow, saying: 'May I then become a great disciple of that Tathagata, attain great supernatural powers, and be able to roar like a lion about the Buddha's merits.' 'Heavenly maiden! These four people are now in my world, bearing the heavy responsibility of propagating the Dharma. Not only today, but also in the future, they will protect my true Dharma.' At that time, the heavenly maiden then said to the Buddha: 'I do not yet know who these four people are. I wish that the Tathagata would tell me their names.' The Buddha said: 'Excellent, heavenly maiden! Listen attentively! I will explain it to you in detail. The minister at that time is now the Brahmin Sudatta (Sudatta Brahmin). This Brahmin, one hundred and twenty years after my Nirvana, will rule Jambudvipa (Jambudvipa), his name will be Asoka (Asoka), he will live in the city of Pataliputra (Pataliputra), his family name will be Nirvikalpa, he will obtain half of the merits of a Chakravartin (Chakravartin), and he will have great freedom in Jambudvipa; he will protect the true Dharma, roar like a lion, and for the sake of the propagation of the Dharma, he will obtain a large number of relics, which he will offer, respect, and honor.'
、讚歎，見惡比丘，治令修善。」
天女復言：「惟愿解說。」
爾時，佛告天女：「且待須臾，我今先當說汝因緣。」
是時，天女聞是說已，即生慚愧，低頭伏地。
佛即贊言：「善哉善哉！夫慚愧者，即是眾生善法衣服。天女！時王夫人，即汝身是。汝于彼佛，暫得一聞《大涅槃經》，以是因緣，今得天身，值我出世，復聞深義，舍是天形，即以女身，當王國土，得轉輪王所統領處四分之一；得大自在，受持五戒，作優婆夷，教化所屬城邑、聚落，男子、女人、大小。受持五戒，守護正法，摧伏外道諸邪異見。汝于爾時，實是菩薩，為化眾生，現受女身。是時王者，即今一切眾生樂見梨車子。是深達正法甚深之義，能開如來微密法藏，護持佛法，無所虧損。時摩訶男者，即今大云密藏菩薩是，得我真身二分之一，知恩報恩，護持正法，能答深義，無所滯礙。天女！我今此眾，雖有上智大迦葉等，不能宣辯甚深之義，如大云密藏菩薩摩訶薩也。」
爾時，眾中有一天子，字曰奇才，與千天子，即起向佛，以諸華、香、幡蓋、伎樂供養于佛，合掌恭敬，以偈贊佛：
「大海可度量， 須彌可稱知， 如來法境界， 難可得思議！」
說是法時，無數千人發阿耨多羅三
【現代漢語翻譯】 現代漢語譯本：『讚歎，見到惡劣的比丘，要引導他們修行向善。』 天女又說：『希望您能為我解說。』 這時，佛告訴天女：『先等一會兒，我先來說說你的因緣。』 當時，天女聽了這話，立刻感到慚愧，低頭伏在地上。 佛隨即讚歎道：『好啊，好啊！慚愧之心，是眾生修習善法的衣裳。天女！當時的王夫人，就是你。你因為在那位佛前，短暫地聽聞了《大涅槃經》，以此因緣，今生得天身，值遇我出世，又聽聞了甚深的教義，捨棄天身，立即以女身，將統治國土，得到轉輪王所統治的四分之一的領地；得到大自在，受持五戒，成為優婆夷（在家女佛教徒），教化所管轄的城邑、村落，男子、女人、大人、小孩。受持五戒，守護正法，摧伏外道各種邪見。你那時，實際上是菩薩，爲了教化眾生，示現受女身。當時的國王，就是現在一切眾生樂見的梨車子（Licchavi）。他深達正法甚深的含義，能開啟如來微妙秘密的法藏，護持佛法，沒有絲毫虧損。當時的摩訶男（Mahānāma），就是現在的大云密藏菩薩，得到我真身二分之一，知恩報恩，護持正法，能回答深奧的教義，沒有絲毫障礙。天女！我現在的這些弟子，即使有上智的大迦葉（Mahākāśyapa）等，也不能像大云密藏菩薩摩訶薩那樣，宣說辯論甚深的教義。』 這時，大眾中有一位天子，名叫奇才，與一千位天子，立即起身走向佛，用各種鮮花、香、幡蓋、伎樂供養佛，合掌恭敬，用偈頌讚嘆佛： 『大海可以度量，須彌山可以稱量，如來的法境界，難以思議！』 在宣說此法時，無數千人發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）。
【English Translation】 English version: 『Praise them, and when you see evil Bhikṣus (monks), guide them to cultivate goodness.』 The heavenly maiden then said, 『I wish you would explain it.』 At that time, the Buddha told the heavenly maiden, 『Wait a moment, I will first explain your karmic connections.』 At that time, upon hearing these words, the heavenly maiden immediately felt ashamed and bowed her head to the ground. The Buddha then praised her, saying, 『Excellent, excellent! Shame and remorse are the garments of good Dharma for sentient beings. Heavenly maiden! The queen of that time was you. Because you briefly heard the Mahāparinirvāṇa Sūtra from that Buddha, due to this karmic connection, you have now attained a heavenly body, encountered my appearance in the world, and again heard the profound teachings. Abandoning this heavenly form, you will immediately take a female body and rule over a kingdom, obtaining one-fourth of the territory ruled by a Cakravartin (wheel-turning king); you will attain great freedom, uphold the five precepts, become an Upāsikā (female lay Buddhist), and teach the cities and villages under your jurisdiction, men, women, adults, and children. Upholding the five precepts, protecting the true Dharma, and subduing the various heretical views of the outsiders. At that time, you were actually a Bodhisattva, manifesting a female body to transform sentient beings. The king of that time is now the Licchavi, whom all sentient beings are happy to see. He deeply understands the profound meaning of the true Dharma, can open the subtle and secret Dharma treasury of the Tathāgata, protect the Buddha's Dharma, and has no shortcomings. The Mahānāma of that time is now the Bodhisattva Mahāmegha-garbha, who has obtained one-half of my true body, knows how to repay kindness, protects the true Dharma, can answer profound teachings, and has no obstacles. Heavenly maiden! Among my current disciples, even those with superior wisdom like Mahākāśyapa, cannot expound and debate the profound teachings like the Bodhisattva Mahāmegha-garbha.』 At that time, a Deva (god) named Wonderful Talent, along with a thousand Devas, immediately rose and approached the Buddha, offering flowers, incense, banners, canopies, and music to the Buddha, joining their palms in reverence, and praising the Buddha with a verse: 『The ocean can be measured, Mount Sumeru can be weighed, the realm of the Tathāgata's Dharma is difficult to conceive!』 While this Dharma was being spoken, countless thousands of people aroused the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).
藐三菩提心。
爾時，如來告善德言：「善哉善哉！大婆羅門！汝今善發歡喜之心，得無上果。大婆羅門！從是南去，度三十萬恒河沙等世界，彼有世界，名須曼那，有佛世尊，號凈光秘密如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，常住在世，為化眾生，轉正法輪。從彼南去，復度五十萬恒河沙等世界，彼有世界，名法喜寶，佛號法藏如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，常住在世，為化眾生，轉正法輪。從彼南去，復過六十萬恒河沙世界，彼有世界，名一切池，佛號師子吼神足王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，常住在世，為化眾生，轉正法輪。從彼南去，復過三十六萬恒河沙等世界，彼有世界，名曰華幡，佛號高須彌，十號具足，乃至轉正法輪。從彼南去，復過八十萬恒河沙等世界，彼有世界，名曰寶手，佛號法護，十號具足，乃至轉正法輪。
「大婆羅門！如是諸佛世界，嚴凈其土，無有山陵、堆埠、石沙、穢惡。其地柔軟，如迦陵伽衣。世無五濁，亦無女身、二乘之人，乃至無有二乘之名、女人名字，純諸菩薩摩訶薩等，甘樂大乘、護持大乘、樂說大乘。
【現代漢語翻譯】 現代漢語譯本：
發起了無上正等正覺之心。
當時，如來告訴善德說：『善哉善哉！大婆羅門！你現在很好地發起了歡喜之心，獲得了無上的果報。大婆羅門！從這裡向南走，經過三十萬恒河沙數的世界，那裡有一個世界，名叫須曼那（Sumanā），有一位佛世尊，號為凈光秘密如來（Jingguang Mìmi Rulai）、應（Yìng）、正遍知（Zhèngbiànzhī）、明行足（Míngxíngzú）、善逝（Shànshì）、世間解（Shìjiānjiě）、無上士（Wúshàngshì）、調御丈夫（Tiáoyùzhàngfū）、天人師（Tiānrénshī）、佛（Fó）、世尊（Shìzūn），常住在世，爲了教化眾生，轉動正法輪。從那裡向南走，再經過五十萬恒河沙數的世界，那裡有一個世界，名叫法喜寶（Fǎxǐbǎo），佛號為法藏如來（Fǎzàng Rulai）、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，常住在世，爲了教化眾生，轉動正法輪。從那裡向南走，再經過六十萬恒河沙數的世界，那裡有一個世界，名叫一切池（Yīqièchí），佛號為師子吼神足王如來（Shīzihǒu Shénzúwáng Rulai）、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，常住在世，爲了教化眾生，轉動正法輪。從那裡向南走，再經過三十六萬恒河沙數的世界，那裡有一個世界，名叫華幡（Huáfān），佛號為高須彌（Gāoxūmí），十號具足，乃至轉動正法輪。從那裡向南走，再經過八十萬恒河沙數的世界，那裡有一個世界，名叫寶手（Bǎoshǒu），佛號為法護（Fǎhù），十號具足，乃至轉動正法輪。
『大婆羅門！像這些佛的世界，都非常莊嚴清凈，沒有山陵、土堆、石頭沙子、污穢和醜惡。那裡的土地柔軟，像迦陵伽（Jiālíngqié）的細布一樣。世間沒有五濁，也沒有女身、二乘之人，甚至沒有二乘之名、女人的名字，全部都是菩薩摩訶薩等，他們都喜歡大乘、護持大乘、樂於宣說大乘。』
【English Translation】 English version:
Generated the mind of Anuttara-samyak-sambodhi (unexcelled, right and perfect enlightenment).
At that time, the Tathagata said to Good Virtue: 'Excellent, excellent! Great Brahmin! You have now well generated a joyful mind and attained the supreme fruit. Great Brahmin! From here, going south, passing through three hundred thousand Ganges sand-like worlds, there is a world named Sumanā, where there is a Buddha, a World Honored One, named Pure Light Secret Tathagata (Jingguang Mìmi Rulai), Arhat (Yìng), Samyak-sambuddha (Zhèngbiànzhī), Vidyā-carana-sampanna (Míngxíngzú), Sugata (Shànshì), Lokavid (Shìjiānjiě), Anuttara (Wúshàngshì), Purusa-damya-sarathi (Tiáoyùzhàngfū), Sasta deva-manusyanam (Tiānrénshī), Buddha (Fó), Bhagavan (Shìzūn), who constantly dwells in the world, turning the Dharma wheel for the sake of transforming sentient beings. From there, going south, passing through another five hundred thousand Ganges sand-like worlds, there is a world named Dharma Joy Treasure (Fǎxǐbǎo), where there is a Buddha named Dharma Treasury Tathagata (Fǎzàng Rulai), Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, who constantly dwells in the world, turning the Dharma wheel for the sake of transforming sentient beings. From there, going south, passing through another six hundred thousand Ganges sand-like worlds, there is a world named All Ponds (Yīqièchí), where there is a Buddha named Lion's Roar Divine Foot King Tathagata (Shīzihǒu Shénzúwáng Rulai), Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, who constantly dwells in the world, turning the Dharma wheel for the sake of transforming sentient beings. From there, going south, passing through another three hundred and sixty thousand Ganges sand-like worlds, there is a world named Flower Banner (Huáfān), where there is a Buddha named High Sumeru (Gāoxūmí), possessing all ten titles, and so on, turning the Dharma wheel. From there, going south, passing through another eight hundred thousand Ganges sand-like worlds, there is a world named Treasure Hand (Bǎoshǒu), where there is a Buddha named Dharma Protector (Fǎhù), possessing all ten titles, and so on, turning the Dharma wheel.
'Great Brahmin! These Buddha worlds are adorned and pure, without mountains, mounds, stones, sand, filth, or ugliness. The ground is soft, like the fine cloth of Kalinga (Jiālíngqié). The world has no five turbidities, nor are there women or those of the two vehicles, not even the names of the two vehicles or the names of women. All are Bodhisattva Mahasattvas, who delight in the Mahayana, uphold the Mahayana, and are fond of expounding the Mahayana.'
「大婆羅門！若有善男子、善女人，受持如是諸佛名號，墮三惡道者，無有是處；必定當得阿耨多羅三藐三菩提。大婆羅門！以是義故，我涅槃后，是經當於南方國土，廣行流佈。正法欲滅餘四十年，當至北方，北方有王，名曰安樂，見有受持、書寫經卷，讀、誦、說者，隨時給施，四事無乏。爾時，北方當有八萬四千眾生，受持是經卷。善男子！若有人聞如是經已，舍放遠離，無有是處。若有善男子、善女人，頂戴、受持諸佛名號，若中兵毒、水火、盜賊，無有是處，除其宿業。複次，大婆羅門！若內四部，若外眾生，為供養故，為怖畏故，為壞法故，奉持如是諸佛名號，終不墮於三惡道中，若至三惡，無有是處。」
爾時，善德復作是言：「世尊！若有眾生，聞是經名，尚得如是無量善利，況有受持、讀誦、書寫、解說之者？若得聞彼諸佛名號，則為已得無上大寶，阿耨多羅三藐三菩提已在其手，諸佛如來已到其舍。其地金剛，其身亦爾，心堅不動，不可移轉。世尊！我今亦當恭敬供養如是之人。」
佛言：「善哉善哉！大婆羅門！汝今善知、善解如來功德之力。若有眾生，聞彼佛名，敬信不疑，無諸怖畏，所謂王怖、人怖、鬼怖，無諸疾病。常為諸佛學道弟子、八部鬼神，及其眷屬之所守
【現代漢語翻譯】 現代漢語譯本：'大婆羅門！如果善男子、善女人能夠受持這些佛的名號，他們就不會墮入三惡道（地獄、餓鬼、畜生），這是不可能的；他們必定會證得阿耨多羅三藐三菩提（無上正等正覺）。大婆羅門！因為這個緣故，我涅槃之後，這部經應當在南方國土廣泛流傳。正法將要滅盡前的四十年，這部經會傳到北方。北方有一位國王，名叫安樂，他看到有人受持、書寫經卷，讀誦、解說這部經，就會隨時給予他們供養，使他們衣食無憂。那時，北方將有八萬四千眾生受持這部經卷。善男子！如果有人聽聞這部經后，卻捨棄並遠離它，這是不可能的。如果善男子、善女人能夠頂戴、受持諸佛的名號，他們就不會遭受兵器、毒藥、水火、盜賊的侵害，這是不可能的，除非是他們過去的業報。再者，大婆羅門！無論是內部的四部（比丘、比丘尼、優婆塞、優婆夷），還是外部的眾生，爲了供養、爲了畏懼、爲了破壞佛法而奉持這些佛的名號，他們最終都不會墮入三惡道中，如果他們墮入三惡道，這是不可能的。' '那時，善德又說道：'世尊！如果眾生僅僅是聽聞這部經的名字，尚且能夠獲得如此無量的善利，更何況是受持、讀誦、書寫、解說這部經的人呢？如果能夠聽聞那些佛的名號，就等於已經得到了無上的大寶，阿耨多羅三藐三菩提已經掌握在手中，諸佛如來已經來到他的家中。他的心地如同金剛一般，他的身體也是如此，心志堅定不動搖，不可轉移。世尊！我現在也應當恭敬供養這樣的人。' '佛說：'好啊，好啊！大婆羅門！你現在已經很好地知道、很好地理解了如來的功德之力。如果眾生聽聞那些佛的名號，恭敬信奉而不懷疑，就不會有各種恐懼，例如對國王的恐懼、對人的恐懼、對鬼的恐懼，也不會有各種疾病。他們常常會受到諸佛學道弟子、八部鬼神及其眷屬的守護。'
【English Translation】 English version: 'Great Brahmin! If good men and good women receive and uphold these names of the Buddhas, there is no possibility that they will fall into the three evil paths (hell, hungry ghosts, animals); they will certainly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Great Brahmin! For this reason, after my Nirvana, this sutra should be widely circulated in the southern lands. Forty years before the Dharma is about to perish, this sutra will reach the north. There will be a king in the north named Anle (Peace and Happiness), who, upon seeing those who receive, write, read, recite, and explain this sutra, will provide them with offerings at all times, ensuring they lack nothing. At that time, there will be eighty-four thousand beings in the north who will receive and uphold this sutra. Good men! If anyone, after hearing this sutra, abandons and distances themselves from it, this is not possible. If good men and good women can wear and uphold the names of the Buddhas, they will not suffer from weapons, poison, water, fire, or thieves, this is not possible, except for their past karma. Furthermore, Great Brahmin! Whether it is the four internal groups (bhikshus, bhikshunis, upasakas, upasikas) or external beings, who uphold these names of the Buddhas for the sake of offering, fear, or destroying the Dharma, they will ultimately not fall into the three evil paths. If they fall into the three evil paths, this is not possible.' 'At that time, Shande (Virtue of Goodness) spoke again, saying: 'World Honored One! If beings, merely by hearing the name of this sutra, can obtain such immeasurable benefits, how much more so for those who receive, uphold, read, recite, write, and explain this sutra? If one can hear the names of those Buddhas, it is as if they have already obtained the supreme great treasure, Anuttara-samyak-sambodhi is already in their hands, and the Tathagatas have already arrived at their home. Their minds are like diamonds, and so are their bodies, their will is firm and unmoving, and cannot be shifted. World Honored One! I should now also respectfully make offerings to such people.' 'The Buddha said: 'Excellent, excellent! Great Brahmin! You now know and understand well the power of the Tathagata's merits. If beings hear the names of those Buddhas, and respectfully believe without doubt, they will have no fears, such as fear of kings, fear of people, fear of ghosts, and they will have no diseases. They will always be protected by the Buddha's disciples who are learning the Way, the eight classes of gods and spirits, and their retinues.'
護，諸佛所念。」
爾時，眾中有乾闥婆王，名曰喜見，從座而起，往至佛所，合掌恭敬白佛言：「世尊！如來滅后，何等眾生，能受持是經，廣令流佈？何等眾生，不能受持，令法毀滅？」
爾時，如來默然不答。
時，大迦葉語喜見言：「善男子！如來真實無有涅槃，法無滅盡，云何而言：『如來滅后，誰受是經？』」
喜見王言：「大德！一切眾生，狂愚無智，惟愿大德，宣說如來所以不滅；一切眾生，癡闇所覆，愿燃法燈，令得開明。我于未來，亦當廣為一切眾生，開發是義。惟愿大德，哀愍故說！」
大迦葉言：「善男子！如來法身，不名肉身。佛身金剛，非破壞身，成就具足無量功德方便之身，不名食身，如是之身，云何言滅？」
喜見王言：「大德！我今定知，如來世尊，方便涅槃，非畢竟滅。」
爾時，迦葉贊喜見言：「善哉善哉！實如所說。善男子！大海可量，如來功德不可稱知。」
喜見王言：「如來何時當畢竟滅？」
大迦葉言：「假使一切所有眾生，乃至蚊蟻，悉得阿耨多羅三藐三菩提，入于涅槃，如來爾時，乃當涅槃。」
喜見王言：「大德！如來成就如是無量無邊功德，一切眾生，何故不發阿耨多羅三藐三菩提心？苦哉
【現代漢語翻譯】 現代漢語譯本：受到諸佛護念。
那時，大眾中有一位乾闥婆王（Gandharva King，天神的一種），名叫喜見，他從座位上站起來，走到佛陀面前，合掌恭敬地對佛說：『世尊！如來（Tathagata，佛的稱號）滅度后，什麼樣的眾生能夠受持這部經，並廣泛地傳播它？又是什麼樣的眾生不能受持，以致使佛法毀滅呢？』
那時，如來沉默不語，沒有回答。
這時，大迦葉（Mahakasyapa，佛陀的十大弟子之一）對喜見說：『善男子！如來實際上並沒有涅槃（Nirvana，佛教的最高境界），佛法也不會滅盡，你為什麼說：『如來滅度后，誰能受持這部經？』呢？』
喜見王說：『大德！一切眾生都愚昧無知，我希望大德能夠宣說如來不滅的原因；一切眾生都被愚癡黑暗所覆蓋，希望您能點燃法燈，讓他們得到開悟。我將來也會廣泛地為一切眾生闡明這個道理。希望大德慈悲，為我們解說！』
大迦葉說：『善男子！如來的法身（Dharmakaya，佛的真身）不是肉身。佛的身是金剛不壞的，不是會破壞的身體，是成就具足無量功德方便的身體，不是由食物維持的身體，這樣的身體，怎麼能說是滅呢？』
喜見王說：『大德！我現在確定地知道，如來世尊是方便示現涅槃，而不是真正的滅度。』
這時，迦葉讚歎喜見說：『說得好！說得好！確實如你所說。善男子！大海可以測量，如來的功德是無法稱量和知曉的。』
喜見王問：『如來什麼時候才會真正滅度呢？』
大迦葉說：『假設所有一切眾生，乃至蚊子螞蟻，都證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，佛的智慧），進入涅槃，如來那時才會涅槃。』
喜見王說：『大德！如來成就如此無量無邊的功德，為什麼一切眾生都不發阿耨多羅三藐三菩提心呢？真是苦啊！』
【English Translation】 English version: Protected and remembered by all Buddhas.
At that time, among the assembly, there was a Gandharva King named Joyful Sight, who rose from his seat, went to where the Buddha was, joined his palms respectfully, and said to the Buddha: 'World Honored One! After the Tathagata (title of the Buddha) passes away, what kind of beings will be able to uphold this sutra and widely propagate it? And what kind of beings will not be able to uphold it, causing the Dharma to be destroyed?'
At that time, the Tathagata remained silent and did not answer.
Then, Mahakasyapa (one of the Buddha's ten great disciples) said to Joyful Sight: 'Good man! The Tathagata does not truly enter Nirvana (the ultimate state of enlightenment), and the Dharma will not be extinguished. Why do you say: 'After the Tathagata passes away, who will uphold this sutra?''
King Joyful Sight said: 'Great Virtue! All beings are foolish and ignorant. I wish that Great Virtue would explain why the Tathagata does not pass away; all beings are covered by the darkness of ignorance. I wish you would light the lamp of Dharma so that they may attain enlightenment. In the future, I will also widely explain this meaning to all beings. I beseech Great Virtue to speak out of compassion!'
Mahakasyapa said: 'Good man! The Dharmakaya (the Buddha's true body) of the Tathagata is not a physical body. The Buddha's body is indestructible like diamond, not a body that can be destroyed. It is a body that has accomplished immeasurable merits and skillful means, not a body sustained by food. How can such a body be said to pass away?'
King Joyful Sight said: 'Great Virtue! I now know for certain that the World Honored Tathagata is showing the appearance of Nirvana as a skillful means, not as an actual passing away.'
Then, Kasyapa praised Joyful Sight, saying: 'Excellent! Excellent! It is indeed as you have said. Good man! The ocean can be measured, but the merits of the Tathagata cannot be measured or known.'
King Joyful Sight asked: 'When will the Tathagata truly pass away?'
Mahakasyapa said: 'If all beings, even mosquitoes and ants, were to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of the Buddha) and enter Nirvana, then the Tathagata would enter Nirvana.'
King Joyful Sight said: 'Great Virtue! The Tathagata has accomplished such immeasurable and boundless merits, why do all beings not generate the mind for Anuttara-samyak-sambodhi? How painful!'
苦哉！眾生薄福，不知如來常住不變金剛之身，非雜食身。大德！如是之身，惟佛能知，非諸聲聞、緣覺所及。」
迦葉復言：「善男子！一切眾生，悉有佛性，得菩提心。」
說是法時，二萬二千天子，發阿耨多羅三藐三菩提心，異口同音而說偈言：
「如來不涅槃， 真法無有滅， 為諸眾生故， 示現有滅度； 如來常不滅， 為眾方便說， 如來不思議， 法僧亦復然！」◎
大方等無想經卷第四 大正藏第 12 冊 No. 0387 大方等無想經
大方等無想經卷第五
北涼天竺三藏曇無讖譯◎
大云初分增長健度第三十七之一
爾時，南方有諸天子，其數無量，從黑山中，來至佛所，以諸香、華、幡蓋、伎樂供養于佛，頭面作禮，右繞三匝，白佛言：「世尊！如來今日說是經典，南方世界無量無邊恒河沙等諸佛世尊，亦說是經。世尊！如是經典，名字何等？」
「善男子！如是經典，凡有三名：一名『大云』，二名『大般涅槃』，三名『無想』。大云密藏菩薩所問，故名『大云』；如來常住，無有畢竟入涅槃者，一切眾生，悉有佛性，故得名為『大般涅槃』；受持、讀誦如是經典，斷一切想，故名『無想』。
「善男
【現代漢語翻譯】 現代漢語譯本： 真是悲哀啊！眾生福報淺薄，不知道如來（Tathagata，佛的稱號）常住不變的金剛之身，並非由雜食所成的身體。大德（指迦葉，Mahakasyapa）！這樣的身體，只有佛才能知曉，不是那些聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）所能理解的。 迦葉又說：『善男子！一切眾生，都有佛性（Buddha-nature），能夠生起菩提心（Bodhi-citta，覺悟之心）。』 在宣說此法時，二萬二千天子，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），異口同聲地說了偈語： 『如來不會涅槃（Nirvana，寂滅），真正的佛法不會消滅，爲了眾生的緣故，示現好像有滅度；如來常常不滅，爲了方便說法，如來不可思議，佛法和僧團也是如此！』 《大方等無想經》卷第四 《大方等無想經》卷第五 北涼天竺三藏曇無讖譯 大云初分增長健度第三十七之一 那時，南方有無數的天子，從黑山中來到佛陀所在之處，用各種香、花、幡蓋、伎樂供養佛陀，頭面頂禮，右繞三匝，對佛說：『世尊！如來今天所說的這部經典，南方世界無量無邊恒河沙數般的諸佛世尊，也在宣說這部經典。世尊！這部經典，名字是什麼？』 『善男子！這部經典，共有三個名字：一名『大云』，二名『大般涅槃』，三名『無想』。因為是大云密藏菩薩所問，所以名為『大云』；如來常住，沒有真正進入涅槃的，一切眾生，都有佛性，所以得名為『大般涅槃』；受持、讀誦這部經典，斷除一切妄想，所以名為『無想』。 『善男子！』
【English Translation】 English version: How pitiful! Beings are of meager merit, not knowing that the Tathagata's (Buddha's title) body is a permanent, indestructible diamond body, not one made of miscellaneous foods. Great Virtue (referring to Mahakasyapa)! Such a body, only the Buddha can know, not something that Sravakas (those who hear and practice the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own) can comprehend. Kasyapa further said, 'Good man! All beings possess Buddha-nature, and are capable of generating Bodhi-citta (the mind of enlightenment).' While this Dharma was being expounded, twenty-two thousand devas generated the mind of Anuttara-samyak-sambodhi (the unsurpassed, complete, and perfect enlightenment), and in unison spoke these verses: 'The Tathagata does not enter Nirvana (extinction), the true Dharma does not perish, for the sake of all beings, he appears as if entering extinction; the Tathagata is always imperishable, for the sake of expedient teachings, the Tathagata is inconceivable, so too are the Dharma and the Sangha!' The Great Vaipulya Sutra of No-Thought, Volume Four The Great Vaipulya Sutra of No-Thought, Volume Five Translated by Tripitaka Master Dharmaraksha of Northern Liang The First Section of the Great Cloud, Chapter Thirty-Seven, Part One At that time, countless devas from the south, came from the Black Mountain to where the Buddha was, and offered incense, flowers, banners, canopies, and music to the Buddha. They bowed their heads to the ground, circumambulated him three times to the right, and said to the Buddha, 'World Honored One! The sutra that the Tathagata is speaking today, countless Buddhas, World Honored Ones, as numerous as the sands of the Ganges River in the southern world, are also expounding this sutra. World Honored One! What is the name of this sutra?' 'Good man! This sutra has three names: the first is 'Great Cloud', the second is 'Great Nirvana', and the third is 'No-Thought'. Because it was asked by the Bodhisattva Great Cloud Secret Treasury, it is named 'Great Cloud'; the Tathagata is permanent, there is no true entering into Nirvana, all beings possess Buddha-nature, therefore it is named 'Great Nirvana'; by upholding, reciting, and studying this sutra, all delusive thoughts are cut off, therefore it is named 'No-Thought'.' 'Good man!'
子！有人親近無量恒河沙諸佛世尊，于諸佛所，受持凈戒，供養恭敬，尊重讚歎，成大功德，然後乃得聞是經典；雖得聞受，不能廣說。若於不可計、不可數恒河沙等諸佛世尊，受持凈戒，乃至成大功德，聞已則能分別廣說。
「善男子！正法欲滅，是經當於閻浮提中，具足流佈；佛涅槃后初四十年，亦當流佈；正法垂滅餘四十年，復當流佈。行惡之時、謗方等時、惡王治時；我諸弟子，毀禁戒時；遭值荒亂，世人輕時；四部弟子，不修身、不修戒、不修心、不修慧，無明狂癡、習放逸時；凡所造作，同畜生時；不隨和上、師長教時；違反上座、耆宿、長老，當爾之時；我諸弟子，於是經中，不能信受，輕笑譏呵，互相呰篾：『云何邪見說為方等？剃頭之人名為沙門，云何反讀邪見經書？實非佛語，為利養故，說為佛語。』公于眾中，唱如是言：『如此經者，真是邪見，非佛所說，慎勿讀誦、書寫、受持。』爾時，大眾即共答言：『大德！莫作是語，此經相義，實是佛說，我今為經，當相供給。』我此弟子，為供養故，素無信心受持、誦說，是名『滅法』。
「複次，天子！未來之世，法欲滅時，我四部眾，薄福少智，不知厭足，退失善根，貧於法財。無心親近佛、法、僧寶，為衣食故剃頭染衣，其心粗
穬，如禿居士，畜養奴婢、金銀、珍寶、錢財、珂貝、琉璃、頗梨，貯聚穀米、牛馬、畜生、田宅、屋舍。雜色臥具，食肉嗜味，背舍諸佛，成就十六不善律儀。親近國王、大臣、長者，受使鄰國，通致信命。受人供養，反生噁心。成就一切非沙門法、非婆羅門法。
「天子！如是惡世、惡比丘時，爾時我當有一弟子，持戒清凈，少欲知足，如大迦葉，善能教化，閻浮提內，我弟子中習行惡者。說真正語，不惜身命，廣開如來深密秘藏，讚歎持戒行頭陀者，成就具足波羅提木叉。稱美知足，糞掃衣服，廣為惡人，說如是言：『諸大德！世尊不聽受畜一切不凈之物，貪味食肉。如來常贊持凈戒者，呵責毀禁。大德！汝今若不受我語者，我有大力勢，能相降伏。』我此弟子，福德力故，咸令一切，信伏無違。何以故？是人已曾親近無量諸佛世尊，廣修慈悲，貪樂大乘，護正法故。
「爾時，常有五萬八千諸善鬼神，隨從侍衛，為欲守護佛正法故。」
天子復言：「世尊！我等未來亦當護是持法比丘。」
佛言：「善哉善哉！天子！如汝所說，法欲滅時當勤守護。天子！當爾之時，我亦能以威神道力，摧伏惡魔，治惡比丘。爾時，十方無量諸佛，亦同讚歎我此弟子。」
爾時，一切南方天子
【現代漢語翻譯】 現代漢語譯本： 『穬』（指行為不端的人），就像一個俗人，蓄養奴婢、金銀、珍寶、錢財、珂貝（一種貝殼，古代用作貨幣）、琉璃（一種寶石）、頗梨（一種寶石），積聚穀米、牛馬、牲畜、田地、房屋。使用各種顏色的臥具，貪吃肉食，背離諸佛，成就十六種不善的戒律。親近國王、大臣、長者，接受鄰國的差遣，傳遞資訊。接受別人的供養，反而生起惡念。成就一切非沙門（出家人）法、非婆羅門（印度教祭司）法。 『天子！』在這樣的惡世、惡比丘的時代，那時我將有一位弟子，持戒清凈，少欲知足，像大迦葉（佛陀的十大弟子之一）一樣，善於教化，在閻浮提（我們所居住的世界）內，我的弟子中那些習行惡事的人。他會說真實的話，不惜生命，廣泛地開啟如來深奧的秘密寶藏，讚歎那些持戒修行頭陀行（苦行）的人，成就具足波羅提木叉（戒律）。他會稱讚知足，穿糞掃衣（用廢棄的布料製成的衣服），廣泛地對惡人說：『諸位大德！世尊不允許接受和蓄積一切不凈之物，貪圖美味的肉食。如來常常讚歎持守清凈戒律的人，呵斥那些毀壞戒律的人。大德！你們現在如果不聽我的話，我擁有強大的力量，能夠降伏你們。』我的這位弟子，因為福德的力量，能夠使一切人都信服，沒有違抗。為什麼呢？因為這個人曾經親近無量諸佛世尊，廣泛地修習慈悲，喜愛大乘佛法，爲了守護正法。 『那時，常常有五萬八千位善鬼神，跟隨侍衛，爲了守護佛的正法。』 天子又說：『世尊！我們未來也應當守護這位持法的比丘。』 佛說：『好啊，好啊！天子！正如你所說，當佛法將要滅亡的時候，應當勤奮地守護。天子！當那個時候，我也能夠用威神道力，摧伏惡魔，懲治惡比丘。那時，十方無量諸佛，也會一同讚歎我的這位弟子。』 那時，一切南方的天子
【English Translation】 English version: 'Kuang' (referring to a person of misconduct), is like a layman, raising slaves, possessing gold, silver, treasures, money, cowries (a type of shell used as currency in ancient times), lapis lazuli (a gemstone), and crystal (a gemstone), accumulating grains, cattle, livestock, fields, and houses. They use various colored bedding, crave meat, turn their backs on all Buddhas, and accomplish sixteen unwholesome precepts. They associate with kings, ministers, and elders, accept missions from neighboring countries, and deliver messages. They receive offerings from others but instead generate evil thoughts. They accomplish all that is not the way of a 'Shramana' (a renunciate) or a 'Brahmana' (a Hindu priest). 'Son of Heaven!' In such an evil age, at the time of evil monks, I will have a disciple who upholds the precepts purely, is content with little, like Mahakasyapa (one of the Buddha's ten great disciples), is skilled in teaching, and among my disciples in Jambudvipa (the world we inhabit) who practice evil deeds. He will speak truthfully, not fearing for his life, widely opening the profound secret treasures of the Tathagata (Buddha), praising those who uphold the precepts and practice 'dhuta' (ascetic practices), accomplishing the complete 'Pratimoksha' (code of monastic rules). He will praise contentment, wear rag robes (clothes made from discarded fabric), and widely say to evil people: 'Venerable ones! The World Honored One does not allow the acceptance and accumulation of all impure things, nor the craving for delicious meat. The Tathagata always praises those who uphold pure precepts and rebukes those who break them. Venerable ones! If you do not listen to me now, I have great power to subdue you.' This disciple of mine, because of the power of his merit, will cause everyone to believe and obey without resistance. Why? Because this person has been close to countless Buddhas and World Honored Ones, has widely cultivated compassion, loves the Mahayana Dharma, and protects the true Dharma. 'At that time, there will always be fifty-eight thousand good spirits following and guarding, for the sake of protecting the true Dharma of the Buddha.' The Son of Heaven then said: 'World Honored One! We too shall protect this Dharma-upholding monk in the future.' The Buddha said: 'Excellent, excellent! Son of Heaven! As you have said, when the Dharma is about to perish, one should diligently protect it. Son of Heaven! At that time, I will also be able to use my majestic spiritual power to subdue evil demons and punish evil monks. At that time, the countless Buddhas of the ten directions will also praise this disciple of mine together.' At that time, all the Sons of Heaven of the South
，復以華、香供養世尊，白佛言：「世尊！如是弟子，何時當出？在何國土？名字何等？」
佛言：「善男子！我涅槃后千二百年，南天竺地有大國王，名娑多婆呵那。法垂欲滅，餘四十年，是人爾時當於中出，講宣大乘方等經典，拯拔興起垂滅之法，廣令是經流佈於世，教人具足執持、讀誦、書寫、解說，聽受其義。爾時，若有不能如是受持、解說是經典者，當知是人，非我弟子，魔之眷屬。」
爾時，樂見乾闥婆王白佛言：「世尊！唯愿矜哀解說，未來持法弟子如迦葉者，成就大慈，具足凈戒，種性眷屬，無可譏呵。」
佛言：「善男子！諦聽諦聽！當爲汝說。我此弟子，守護正法，持佛種姓，一切眾生所樂見者。善男子！是南天竺，有小國土，名須賴吒，其土有河，名善方便，其河有村，名曰華鬘。華鬘村中，有婆羅門，產一童子，即是今之一切眾生樂見梨車，后時複名眾生樂見，是大菩薩、大香象王，常為一切恭敬、供養、尊重、讚歎。其年二十，出家修道，多有徒眾，修持凈戒，稱詠諸佛大乘經典，為護正法，不惜身命；其諸弟子，亦復如是。若有比丘、比丘尼、優婆塞、優婆夷，聞是比丘所說正法，必定當得阿耨多羅三藐三菩提。爾時，國王、大臣、長者，及一切人，為此經故，供養
【現代漢語翻譯】 他們再次用鮮花和香供養世尊，並對佛說：『世尊！這樣的弟子，何時會出世？會在哪個國土？名字叫什麼？』 佛說：『善男子！我涅槃后一千二百年，在南天竺地方，有一位大國王，名叫娑多婆呵那（Satavahana）。當佛法將要衰滅，還剩四十年的時候，這個人那時會出世，宣講大乘方等經典，拯救和興起將要衰滅的佛法，廣泛地讓這部經典在世間流傳，教導人們完整地執持、讀誦、書寫、解說，聽聞和領受其中的意義。那時，如果有人不能像這樣受持和解說這部經典，應當知道這個人不是我的弟子，而是魔的眷屬。』 這時，樂見乾闥婆王（Gandharva king, 'Delighted to See'）對佛說：『世尊！唯愿您慈悲地解說，未來持法的弟子，像迦葉（Kasyapa）那樣，成就大慈，具足清凈的戒律，種性和眷屬都無可挑剔。』 佛說：『善男子！仔細聽，仔細聽！我將為你解說。我的這位弟子，守護正法，繼承佛的種姓，是一切眾生都樂意見到的人。善男子！在南天竺，有一個小國土，名叫須賴吒（Surashtra），那裡有一條河，名叫善方便（Good Means），河邊有一個村莊，名叫華鬘（Garland）。在華鬘村中，有一位婆羅門，生了一個男孩，他就是現在的一切眾生樂見梨車（Licchavi, 'Delighted to See by All Beings'），後來又名眾生樂見，是大菩薩、大香象王（great elephant king），常常受到一切眾生的恭敬、供養、尊重和讚歎。他二十歲時，出家修道，有很多徒眾，修持清凈的戒律，稱頌諸佛的大乘經典，爲了守護正法，不惜生命；他的弟子們也都是這樣。如果有比丘、比丘尼、優婆塞、優婆夷，聽聞這位比丘所說的正法，必定會證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。那時，國王、大臣、長者以及所有的人，爲了這部經典，會供養』
【English Translation】 Again, they offered flowers and incense to the World Honored One and said to the Buddha, 'World Honored One! When will such a disciple appear? In which country will he be? What will his name be?' The Buddha said, 'Good man! One thousand two hundred years after my Nirvana, in the land of South India, there will be a great king named Satavahana. When the Dharma is about to perish, forty years before its end, this person will appear at that time, expounding the Mahayana Vaipulya Sutras, rescuing and reviving the Dharma that is about to perish, widely spreading this sutra in the world, teaching people to fully uphold, recite, write, explain, listen to and receive its meaning. At that time, if there are those who cannot uphold and explain this sutra in this way, know that these people are not my disciples, but are the retinue of Mara.' At that time, the Gandharva king 'Delighted to See' said to the Buddha, 'World Honored One! I beseech you to compassionately explain, the future disciple who upholds the Dharma, like Kasyapa, who will achieve great compassion, possess pure precepts, and whose lineage and family will be beyond reproach.' The Buddha said, 'Good man! Listen carefully, listen carefully! I will explain it to you. This disciple of mine, who protects the true Dharma, carries on the Buddha's lineage, is one whom all beings are delighted to see. Good man! In South India, there is a small country called Surashtra, where there is a river called Good Means, and by the river there is a village called Garland. In the village of Garland, there is a Brahmin who will give birth to a boy, who is the present Licchavi 'Delighted to See by All Beings', and later will be named 'Delighted to See by All Beings', a great Bodhisattva, a great elephant king, who is always respected, offered to, honored, and praised by all beings. At the age of twenty, he will leave home to cultivate the Way, and will have many followers, cultivating pure precepts, praising the Mahayana sutras of all Buddhas, and for the sake of protecting the true Dharma, he will not spare his life; his disciples will also be like this. If there are Bhikshus, Bhikshunis, Upasakas, and Upasikas who hear the true Dharma spoken by this Bhikshu, they will surely attain Anuttara-samyak-sambodhi. At that time, the king, ministers, elders, and all people, for the sake of this sutra, will offer'
、恭敬是持法者，是經力故，令彼國王得大勢力，所有國土，無能侵陵。我此弟子，魔不得便。
「爾時，若有受持、讀誦、書寫是經，則得名為大菩薩也，名為福田，在凈僧數。乾闥婆王！當於爾時，我諸弟子，多有信受如是經典，得解脫者，亦復不少。善男子！若有人能成就四事，則能受持如是經典：一者，得聞深進大海水潮三昧；二者，得聞南方佛名；三者，親近於善知識；四者，至心信佛、法、僧。爾時，若有不能信受是經典者，是魔眷屬；若有信者，是佛弟子。善男子！未來之世，有信心者，名為親近諸佛世尊。何以故？如是經典，諸佛封印。所謂印者，一切眾生悉有佛性，如來常住，無有變易。善男子！若有人，能信是經者，當知是人，真佛弟子。有能恭敬是持法者，是人當爲未來諸佛徒眾眷屬。何以故？無量諸佛已於是人，生已有心故。所以者何？是持法比丘，不可思議，已於過去，同然燈佛發大誓願：『未來之世，釋迦如來法垂欲滅，我當於中，出家修道，為護正法，不惜身命。』時，王精進龍王者，即今樂見梨車。是樂見梨車，即是未來護法比丘。
「善男子！汝善觀察，我此弟子未來功德。若有人能恭敬供養我此弟子，當知是人，即為十方三世諸佛之所恭敬。若未來世，比丘、比丘
【現代漢語翻譯】 現代漢語譯本：『恭敬那些受持佛法的人，是因為經書的力量，能使國王獲得強大的勢力，他的國土不會被侵犯。我的這些弟子，魔王也無法加害他們。 『那時，如果有人受持、讀誦、書寫這部經，就可以被稱為大菩薩，被稱為福田，位列清凈僧眾之中。乾闥婆王（音樂神）！那時，我的弟子中，會有很多人信受這樣的經典，得到解脫的人也不少。善男子！如果有人能夠成就四件事，就能受持這樣的經典：第一，聽聞深進大海水潮三昧（一種禪定）；第二，聽聞南方佛的名號；第三，親近善知識；第四，至誠地信仰佛、法、僧。那時，如果有人不能信受這部經典，就是魔王的眷屬；如果有人信受，就是佛的弟子。善男子！未來世，有信心的人，被稱為親近諸佛世尊。為什麼呢？因為這部經典，是諸佛所印證的。所謂印證，就是一切眾生都有佛性，如來常住，不會改變。善男子！如果有人能夠相信這部經，應當知道這個人，是真正的佛弟子。如果有人能夠恭敬那些受持佛法的人，這個人將來會成為未來諸佛的徒眾眷屬。為什麼呢？因為無量諸佛已經對這個人，生起了歡喜心。這是為什麼呢？因為這位受持佛法的比丘，不可思議，他已經在過去，在燃燈佛（過去佛）面前發過大誓願：『未來世，釋迦如來（現在佛）的佛法將要衰滅時，我應當在那時出家修道，爲了守護正法，不惜生命。』當時，王精進龍王（龍族護法神）就是現在的樂見梨車（人名）。這位樂見梨車，就是未來守護佛法的比丘。 『善男子！你好好觀察，我的這些弟子未來的功德。如果有人能夠恭敬供養我的這些弟子，應當知道這個人，就是受到十方三世諸佛的恭敬。如果未來世，比丘、比丘
【English Translation】 English version: 'Reverence for those who uphold the Dharma, due to the power of the scriptures, enables a king to gain great power, and his kingdom will be unassailable. My disciples, the demons cannot harm them. 'At that time, if anyone receives, recites, or writes this scripture, they will be called a great Bodhisattva, a field of merit, and be among the pure Sangha. Gandharva King (a celestial musician)! At that time, many of my disciples will believe in such scriptures, and there will be many who attain liberation. Good man! If someone can accomplish four things, they can uphold such scriptures: first, to hear the Samadhi of Deeply Entering the Ocean Tide; second, to hear the name of the Buddha of the South; third, to be close to good teachers; fourth, to sincerely believe in the Buddha, Dharma, and Sangha. At that time, if someone cannot believe in this scripture, they are the retinue of demons; if someone believes, they are the disciples of the Buddha. Good man! In the future, those who have faith are called close to all the Buddhas. Why? Because this scripture is sealed by all the Buddhas. The so-called seal is that all sentient beings have Buddha-nature, and the Tathagata is eternal and unchanging. Good man! If someone can believe in this scripture, know that this person is a true disciple of the Buddha. If someone can respect those who uphold the Dharma, this person will become a member of the future disciples of all Buddhas. Why? Because countless Buddhas have already generated joy in this person. Why is this? Because this Bhikkhu who upholds the Dharma is inconceivable, and in the past, before Dipankara Buddha (a past Buddha), he made a great vow: 'In the future, when the Dharma of Shakyamuni Tathagata (the present Buddha) is about to decline, I shall then leave home and cultivate the Way, and to protect the true Dharma, I will not spare my life.' At that time, King Vimalakirti Dragon (a dragon protector deity) is now the present Lejian Liche (a person's name). This Lejian Liche is the future Bhikkhu who will protect the Dharma. 'Good man! Observe well the future merits of my disciples. If someone can respectfully make offerings to my disciples, know that this person is respected by all the Buddhas of the ten directions and three times. If in the future, Bhikkhus, Bhikkhunis
尼、優婆塞、優婆夷，信受如是持法比丘所可演說，即是信受十方諸佛所有言說。若有比丘、比丘尼、優婆塞、優婆夷，愛敬如是持法比丘，不惜身命，即為十方三世諸佛之所愛念，增長壽命。若未來世，比丘、比丘尼、優婆塞、優婆夷，恭敬供養是持法者，專心繫念，聽其所說，不求其短，當爲十方三世諸佛之所推覓，護念守持，如羅睺羅，護念禁戒。
「善男子！未來之世，薄福眾生，比丘、比丘尼、優婆塞、優婆夷，當作是言：『咄哉咄哉！如是眾生，樂見比丘，實非比丘，作比丘像。遠離諸佛所說經典，自說所造，名《大云經》；遠離諸佛所制禁戒，自為眾生，更制禁戒。諸大德！各各諦聽！若言貯畜金銀、珍寶，名為破戒，不貯畜者，名為持戒。如來何處，當作此說？此非佛語，說為佛語。我當云何不惜身命，恭敬供養如是惡人，宣說惡語，以為佛語，唱說惡戒，以為佛戒。諸大德！我實不能信受如是惡比丘言。若有供養如是人者，唐捐其功，終無果報。』爾時，諸人聞是語已，所有信心，各各壞滅。若有信受是惡語者，當知是人，從闇入闇；若不信受，是人則得從明入明。
「善男子！若有隨順是惡語者，是魔眷屬；若不隨順，真我弟子。善男子！是《大云經》，其義幽隱，難可解了。若未
【現代漢語翻譯】 現代漢語譯本：比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士），如果信受像這樣持守佛法的比丘所宣說的教法，那就是信受十方諸佛所說的一切教法。如果有比丘、比丘尼、優婆塞、優婆夷，愛戴敬重像這樣持守佛法的比丘，甚至不惜自己的生命，那麼他們就會被十方三世諸佛所愛護和思念，並增長壽命。如果未來世，有比丘、比丘尼、優婆塞、優婆夷，恭敬供養這些持守佛法的人，專心一意地聽他們所說，不挑剔他們的缺點，那麼他們就會被十方三世諸佛所尋找，護念和守護，就像羅睺羅（佛陀的兒子，以持戒精嚴著稱）一樣，護念他們的戒律。 「善男子！在未來的時代，福報淺薄的眾生，包括比丘、比丘尼、優婆塞、優婆夷，會這樣說：『唉呀！唉呀！這些眾生，喜歡見到那些實際上不是比丘，卻裝作比丘樣子的人。他們遠離諸佛所說的經典，自己編造一些東西，稱之為《大云經》；他們遠離諸佛所制定的戒律，自己為眾生制定新的戒律。各位大德！請仔細聽！如果說儲蓄金銀珠寶是破戒，不儲蓄就是持戒，如來（佛陀的稱號）在何處說過這樣的話？這不是佛陀所說的話，卻被說成是佛陀所說的話。我怎麼能不惜自己的生命，去恭敬供養這些惡人，宣說他們的惡語，把它們當作佛陀的教誨，唱說他們的惡戒，把它們當作佛陀的戒律呢？各位大德！我實在不能相信這些惡比丘的話。如果有人供養這樣的人，那也是徒勞無功，最終不會有任何果報。』那時，人們聽到這些話后，所有的信心都會各自破滅。如果有人相信這些惡語，那麼這個人就是從黑暗走向黑暗；如果不相信，這個人就會從光明走向光明。 「善男子！如果有人隨順這些惡語，那就是魔的眷屬；如果不隨順，那就是真正的我的弟子。善男子！這部《大云經》，它的含義深奧隱晦，難以理解。如果還沒有
【English Translation】 English version: Bhikshus (Buddhist monks), Bhikshunis (Buddhist nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees), if they believe and accept the teachings expounded by a Dharma-holding Bhikshu like this, it is equivalent to believing and accepting all the teachings spoken by the Buddhas of the ten directions. If there are Bhikshus, Bhikshunis, Upasakas, and Upasikas who love and respect such a Dharma-holding Bhikshu, even to the point of not cherishing their own lives, then they will be loved and remembered by the Buddhas of the ten directions and three times, and their lifespans will be extended. If in the future, there are Bhikshus, Bhikshunis, Upasakas, and Upasikas who respectfully make offerings to these Dharma-holders, wholeheartedly listen to what they say, and do not seek their faults, then they will be sought out, protected, and guarded by the Buddhas of the ten directions and three times, just like Rahula (Buddha's son, known for his strict adherence to precepts), who protected his precepts. 「Good man! In the future, beings with shallow blessings, including Bhikshus, Bhikshunis, Upasakas, and Upasikas, will say: 『Alas! Alas! These beings like to see those who are not actually Bhikshus but pretend to be Bhikshus. They distance themselves from the scriptures spoken by the Buddhas, fabricate their own things, and call it the 『Great Cloud Sutra』; they distance themselves from the precepts established by the Buddhas and create new precepts for beings themselves. Great Virtuous Ones! Please listen carefully! If it is said that storing gold and silver treasures is breaking the precepts, and not storing them is keeping the precepts, where did the Tathagata (title of the Buddha) say such a thing? This is not what the Buddha said, yet it is said to be what the Buddha said. How can I not cherish my own life and respectfully make offerings to these evil people, proclaim their evil words, and treat them as the Buddha's teachings, and chant their evil precepts, and treat them as the Buddha's precepts? Great Virtuous Ones! I truly cannot believe the words of these evil Bhikshus. If anyone makes offerings to such people, it is in vain, and there will ultimately be no reward.』 At that time, when people hear these words, all their faith will be destroyed. If anyone believes these evil words, then that person is going from darkness to darkness; if they do not believe, that person will go from light to light. 「Good man! If anyone follows these evil words, they are the retinue of Mara; if they do not follow, they are truly my disciples. Good man! This 『Great Cloud Sutra,』 its meaning is profound and obscure, difficult to understand. If not yet
來世，有四部眾福德純厚，得菩提心，勤修行者，作如是言：『善哉！比丘！真佛弟子！善住大地，是大菩薩；勇猛大士，非下人也。下劣之人，不能如是迴轉大海。諸大德！汝等可來，當共供養如是比丘。諸大德！我今見是持法比丘，即是過世無量功德之果報也。隨是比丘，所住之處，當知其地，及其眾生，功德成滿，安樂無患。若得睹見是比丘者，當知是人，已得天眼、法眼具足。我為是人，不惜身命；若聞其言，寧捨身命，終不忘失。我今寧為如是一人，不惜身命，終不能為非法徒黨，百千萬人，舍于身命。』
「善男子！如是惡法，興出之時，我此弟子，當於是中，護持我法。善男子！未來之世，法欲滅時，若有比丘、比丘尼、優婆塞、優婆夷，為護法故，不惜身命，是則名為熾然慧燈，度脫眾生。修行一切諸佛所行，得法翅羽，破魔境界。身得自在，心得自在，身不可思議，為諸眾生之所愛敬。
「善男子！法欲滅時，是持法者，一日一夜，六時唱令，告諸眾生：『汝等當共受持正法。』諸惡比丘，聞是語已，心不甘樂，不甘樂故，便作是言：『大德！如是邪法，誰當信受？默然者善。若不默然，當奪汝命。』是持法者，復作是言：『我寧捨命，終不默然。』諸惡比丘，尋共害是持法比丘。
【現代漢語翻譯】 現代漢語譯本：來世，有四部眾（指出家男女二眾和在家男女二眾）福德深厚，發菩提心，勤奮修行的人，會這樣說：『太好了！比丘（指出家男子）！真正的佛弟子！善於安住于佛法，是大菩薩；勇猛的大士，不是一般人。下劣的人，不能像這樣迴轉大海（比喻佛法深廣）。諸位大德！你們可以來，應當一起供養這樣的比丘。諸位大德！我現在見到這位持法的比丘，就知道這是過去無量功德的果報。跟隨這位比丘，他所住的地方，應當知道那裡的土地和眾生，功德圓滿，安樂沒有憂患。如果能夠見到這位比丘，應當知道這個人，已經得到天眼、法眼具足。我爲了這個人，不惜生命；如果聽到他的話，寧願捨棄生命，終究不會忘記。我現在寧願爲了這樣一個人，不惜生命，終究不能爲了非法徒黨，百千萬人，捨棄生命。』 『善男子！像這樣的惡法興起的時候，我的這些弟子，應當在這種情況下，護持我的佛法。善男子！未來世，佛法將要滅亡的時候，如果有比丘、比丘尼（指出家女子）、優婆塞（指在家男子）、優婆夷（指在家女子），爲了護持佛法，不惜生命，這就叫做熾盛的慧燈，度脫眾生。修行一切諸佛所行的法門，得到法翅羽（比喻佛法的力量），破除魔的境界。身體得到自在，心也得到自在，身體不可思議，為一切眾生所愛戴敬重。 『善男子！佛法將要滅亡的時候，這位持法的人，一天一夜，六個時辰（指晝夜六時）宣講，告訴眾生：『你們應當一起受持正法。』那些邪惡的比丘，聽到這些話后，心裡不高興，因為不高興，就說：『大德！像這樣的邪法，誰會相信接受？沉默是最好的。如果不沉默，就要奪取你的性命。』這位持法的人，又說：『我寧願捨棄生命，終究不會沉默。』那些邪惡的比丘，隨即一起加害這位持法的比丘。
【English Translation】 English version: In the future, there will be four assemblies (referring to monks, nuns, laymen, and laywomen) whose merits are profound, who have generated the Bodhi mind, and who diligently practice, who will say: 『Excellent! Bhikshu (monk)! A true disciple of the Buddha! Well-abiding in the Dharma, a great Bodhisattva; a courageous great being, not an inferior person. Inferior people cannot turn the great ocean (a metaphor for the vastness of the Dharma) like this. Venerable ones! You may come, and together we should make offerings to such a Bhikshu. Venerable ones! Now that I see this Dharma-holding Bhikshu, I know that this is the result of immeasurable merits from the past. Following this Bhikshu, wherever he dwells, one should know that the land and its beings are full of merit, peaceful, and without suffering. If one can see this Bhikshu, one should know that this person has already attained the heavenly eye and the Dharma eye. For this person, I would not spare my life; if I hear his words, I would rather give up my life and never forget them. Now, I would rather give up my life for such a person, and I would never give up my life for an illegal group, even if it were hundreds of thousands of people.』 『Good man! When such evil dharmas arise, these disciples of mine should, in such circumstances, protect my Dharma. Good man! In the future, when the Dharma is about to perish, if there are Bhikshus, Bhikshunis (nuns), Upasakas (laymen), or Upasikas (laywomen) who, for the sake of protecting the Dharma, do not spare their lives, they are called the blazing lamps of wisdom, delivering sentient beings. They practice all the practices of all Buddhas, obtain the wings of the Dharma (a metaphor for the power of the Dharma), and break through the realms of Mara. Their bodies are free, their minds are free, their bodies are inconceivable, and they are loved and respected by all sentient beings.』 『Good man! When the Dharma is about to perish, this Dharma-holder, day and night, six times (referring to the six periods of day and night), proclaims to all sentient beings: 『You should all receive and uphold the true Dharma.』 Those evil Bhikshus, upon hearing these words, are displeased, and because they are displeased, they say: 『Venerable one! Who would believe and accept such evil dharmas? Silence is best. If you are not silent, we will take your life.』 This Dharma-holder then says: 『I would rather give up my life, and I will never be silent.』 Those evil Bhikshus then together harm this Dharma-holding Bhikshu.』
「善男子！如是人者，是我最後持法弟子。當知爾時，我法則滅。若言爾時，我弟子中，更有如是護持法者，無有是處。」
乾闥婆王言：「是持法者，舍是身已，更得何身？」
佛言：「善男子！舍是身已，當得佛身，無邊之身。」
乾闥婆王言：「唯愿世尊，為諸眾生說是比丘云何捨身而得佛身？」
佛言：「善男子！善哉善哉！聽我說此持法弟子功德之事。過此賢劫，千佛滅后，具滿六萬二千劫中，空過無佛。爾時，當有無量億那由他諸辟支佛，在世教化。過是劫已，有七佛出。是七如來般涅槃已，此國爾時轉名喜光。是喜光國，當有佛出，號智聚光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。是佛世界，所有人民，顏貌端正，信心成就。若有人能於我法中，沒命護持，悉當生於彼佛世界，而為彼佛，作大弟子。大弟子者，即是菩薩摩訶薩也，真大丈夫，大香象王。彼界人民，一切無有貪慾、恚癡，皆悉成就清凈信心。
「智聚光佛，壽十五中劫，為諸弟子，開三乘教。雖開三乘，多說菩薩一乘之行。爾時，雖有魔王、魔子，悉發阿耨多羅三藐三菩提心；一切眾生，悉得大慈、大悲之心，皆得遠離，三惡道苦，無有八難。世界常
【現代漢語翻譯】 現代漢語譯本 『善男子！這樣的人，是我的最後一位護持佛法的弟子。應當知道，到那時，我的佛法將會滅盡。如果說那時，我的弟子中，還有像這樣護持佛法的人，那是不可能的。』 乾闥婆王（Gandharva King，天神）問道：『這位護持佛法的人，捨棄這個身體后，會得到什麼樣的身體呢？』 佛說：『善男子！捨棄這個身體后，他將得到佛身，無邊無際的佛身。』 乾闥婆王說：『唯愿世尊，為眾生解說這位比丘是如何捨棄身體而得到佛身的？』 佛說：『善男子！很好，很好！聽我說這位護持佛法弟子的功德。過了這個賢劫（Bhadrakalpa，現在我們所處的劫），在千佛滅度之後，會有六萬二千劫的時間，沒有佛出世。那時，將有無數億那由他（Nayuta，數量單位）的辟支佛（Pratyekabuddha，獨覺佛）在世教化眾生。過了這些劫后，會有七佛出世。這七位如來般涅槃（Parinirvana，佛的最終寂滅）后，這個國家那時會改名為喜光。在這個喜光國，將會有佛出世，號為智聚光如來（Jnana-samucchaya-prabha Tathagata）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）、明行足（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於去往涅槃的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purushadamyasarathi，調御眾生的人）、天人師（Shasta deva-manushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受尊敬的人）。這個佛的世界裡，所有的人民，容貌端正，信心堅定。如果有人能在我的佛法中，不惜生命地護持，都將往生到那個佛的世界，成為那位佛的大弟子。大弟子，就是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），真正的大丈夫，大香象王。那個世界的人民，一切都沒有貪慾、嗔恚、愚癡，都成就清凈的信心。 『智聚光佛的壽命有十五中劫，為弟子們開示三乘教法。雖然開示三乘，但主要講菩薩的一乘修行。那時，即使有魔王、魔子，都會發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）；一切眾生，都會得到大慈、大悲之心，都能遠離三惡道（Three Evil Paths，地獄、餓鬼、畜生）的痛苦，沒有八難（Eight Difficulties，指難以修行佛法的八種障礙）。世界常
【English Translation】 English version 'Good man! Such a person is my last Dharma-holding disciple. You should know that at that time, my Dharma will perish. If it is said that at that time, among my disciples, there is still someone who protects the Dharma like this, that is not possible.' The Gandharva King (a celestial musician) asked, 'This Dharma-holding person, after abandoning this body, what kind of body will he obtain?' The Buddha said, 'Good man! After abandoning this body, he will obtain a Buddha body, a boundless body.' The Gandharva King said, 'May the World Honored One, for the sake of all beings, explain how this Bhikshu (monk) abandons his body and obtains a Buddha body?' The Buddha said, 'Good man! Excellent, excellent! Listen to me speak about the merits of this Dharma-holding disciple. After this Bhadrakalpa (the present eon), after the extinction of a thousand Buddhas, there will be sixty-two thousand eons without a Buddha appearing. At that time, there will be countless billions of Nayutas (a large number) of Pratyekabuddhas (Solitary Buddhas) in the world teaching. After these eons have passed, seven Buddhas will appear. After these seven Tathagatas (Buddhas) have entered Parinirvana (final nirvana), this country will then be renamed Joyful Light. In this Joyful Light country, a Buddha will appear, named Jnana-samucchaya-prabha Tathagata (Buddha of the Light of the Accumulation of Wisdom), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (World Honored One). In this Buddha's world, all the people will have beautiful appearances and firm faith. If anyone can protect my Dharma with their life, they will all be reborn in that Buddha's world and become that Buddha's great disciples. The great disciples are Bodhisattva-mahasattvas (Great Bodhisattvas), true great men, great elephant kings. The people of that world will be completely free from greed, hatred, and delusion, and will all achieve pure faith.' 'The lifespan of Jnana-samucchaya-prabha Buddha will be fifteen middle kalpas, and he will teach the three vehicles to his disciples. Although he teaches the three vehicles, he mainly speaks about the one vehicle practice of the Bodhisattvas. At that time, even the Mara kings and Mara's sons will generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, perfect enlightenment); all beings will obtain great compassion and great kindness, and will be able to stay away from the suffering of the three evil paths (hell, hungry ghosts, and animals), and there will be no eight difficulties (obstacles to practicing the Dharma). The world will always be
凈，猶如北方郁單越土。天魔波旬，不得其便，永斷邪見。彼佛如來，入涅槃已，法住千億，然後滅盡。」說是語時，一切大眾，諸天龍神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，持諸華、香、微妙伎樂供養于佛；大迦葉等諸大弟子，歡喜讚歎，恭敬作禮；諸大菩薩，復持妙華，大如須彌，供養于佛，悉共發願：「愿我未來，生彼佛世！」◎
◎爾時，大云密藏菩薩白佛言：「世尊！唯愿如來，為未來世薄福德眾生，演說如是深進大海水潮三昧。」
佛言：「善男子！汝今不應作如是言。何以故？佛出世難，此《大云經》聞者亦難，若有書寫、受持、讀誦一句一字，亦復難得。云何偏為未來之人？吾當普為三世眾生，廣開分別。善男子！我以未來薄福眾生，罪根深重，是故唱言此經，當於未來流佈。善男子！未來之世，若能於此《大云經》中信心不疑，讀誦一偈，如是之人，甚為難得。」
「世尊！如來何故作如是言？」
「善男子！我亦不獨為未來說，何故而生如是疑心？若有能聽如來所說一偈一句，不生疑心，於三世中，亦復難得。何以故？三世眾生，難得三昧陀羅尼門，知恩報恩。未來眾生，不知恩分，不能報恩；不知恩故，信心難得；信難得故，是故我言：『為未來世，說
【現代漢語翻譯】 現代漢語譯本：'清凈，就像北方郁單越（Uttarakuru，四大洲之一，以享樂著稱）的土地一樣。天魔波旬（Mara，佛教中的魔王）無法找到機會，永遠斷絕邪見。那位佛陀如來（Tathagata，佛的稱號）入涅槃（Nirvana，佛教的最高境界）后，佛法將住世千億年，然後才會滅盡。'當佛陀說這些話時，所有的大眾，包括諸天、龍神、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神），都拿著鮮花、香和美妙的音樂來供養佛陀；大迦葉（Mahakasyapa，佛陀的十大弟子之一）等大弟子們，歡喜讚歎，恭敬地行禮；諸大菩薩，又拿著像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣大的美妙鮮花，供養佛陀，並一起發願：『愿我未來，能生在那位佛陀的時代！』 那時，大云密藏菩薩（Mahamegha-garbha Bodhisattva）對佛陀說：『世尊！我懇請如來，為未來世福德淺薄的眾生，演說像這樣深奧的進入大海水潮三昧（Samadhi，禪定）的法門。』 佛陀說：『善男子！你現在不應該這樣說。為什麼呢？佛陀出世很難，這部《大云經》能聽到的人也很難，如果有人書寫、受持、讀誦一句一字，也是很難得到的。為什麼只為未來的人呢？我應當普遍地為三世的眾生，廣泛地開示分別。善男子！我因為未來福德淺薄的眾生，罪根深重，所以才說這部經，應當在未來流佈。善男子！未來的時代，如果有人能對這部《大云經》信心不疑，讀誦一偈，這樣的人，是非常難得的。』 『世尊！如來為什麼這樣說呢？』 『善男子！我也不只是為未來而說，為什麼會產生這樣的疑心呢？如果有人能聽如來所說的一偈一句，不生疑心，在三世之中，也是很難得到的。為什麼呢？三世的眾生，很難得到三昧陀羅尼門（Samadhi Dharani，禪定總持法門），知道恩情並報答恩情。未來的眾生，不知道恩情，不能報答恩情；因為不知道恩情，所以信心很難得到；因為信心很難得到，所以我才說：『為未來世，說』
【English Translation】 English version: 'Pure, like the land of Uttarakuru (one of the four great continents, known for its pleasure) in the north. The heavenly demon Mara (the demon king in Buddhism) cannot find an opportunity, and will forever cut off wrong views. After that Buddha Tathagata (an epithet of a Buddha) enters Nirvana (the ultimate state in Buddhism), the Dharma will remain for a thousand billion years, and then it will be extinguished.' When the Buddha spoke these words, all the assembly, including gods, dragons, Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), and Mahoragas (great serpent deities), held flowers, incense, and exquisite music to offer to the Buddha; the great disciples such as Mahakasyapa (one of the ten great disciples of the Buddha), joyfully praised and respectfully bowed; the great Bodhisattvas, again holding exquisite flowers as large as Mount Sumeru (the central mountain in Buddhist cosmology), offered them to the Buddha, and together made a vow: 'May I be born in the world of that Buddha in the future!' At that time, the Bodhisattva Mahamegha-garbha (Great Cloud Treasury Bodhisattva) said to the Buddha: 'World Honored One! I beseech the Tathagata to expound for the sake of sentient beings of meager merit in the future, such a profound Dharma of entering the Samadhi (meditative absorption) of the Great Ocean Tide.' The Buddha said: 'Good man! You should not speak like this now. Why? It is difficult for a Buddha to appear in the world, and it is also difficult for those who hear this 'Great Cloud Sutra', and it is even more difficult for anyone who writes, upholds, reads, or recites even a single verse or word. Why only for the people of the future? I should universally open and explain for the sentient beings of the three times. Good man! Because the sentient beings of the future have meager merit and deep roots of sin, therefore I say that this sutra should be propagated in the future. Good man! In the future, if anyone can have faith without doubt in this 'Great Cloud Sutra' and recite a single verse, such a person is very rare.' 'World Honored One! Why does the Tathagata say such things?' 'Good man! I am not speaking only for the future, why do you have such doubts? If anyone can hear a single verse or sentence spoken by the Tathagata without doubt, it is also very rare in the three times. Why? It is difficult for sentient beings of the three times to obtain the Samadhi Dharani (meditative concentration) gate, to know and repay kindness. Sentient beings of the future do not know kindness and cannot repay kindness; because they do not know kindness, it is difficult to have faith; because it is difficult to have faith, therefore I say: 'For the sake of the future, I speak.'
此經典。若能讀誦、受持是經一偈一句，是人難得。』未來眾生，薄福罪重，是故復言：『為未來世，說此經典。』」
大云密藏菩薩言：「世尊！若有菩薩，安住如是深進大海水潮三昧，成就無量無邊功德，非是聲聞、緣覺所知。」
佛言：「善哉善哉！善男子！住是三昧諸菩薩等，深不可測！譬如大海，眾流所歸，不可量數。善男子！如是大海，猶可量數，而諸菩薩，不可量數。何以故？安住如是深三昧故。
「複次，善男子！若有菩薩，住是三昧，能以足指一毛，舉此恒河沙等三千大千諸大世界，高至上方無量世界，令諸眾生無有怖畏、往反之想，而令他方一切悉見，為化度故；乃至十方，亦復如是。」
「世尊！如是三昧，乃為無量無邊功德之所成就，是故佛說：『普為三世。』」
「善男子！善哉善哉！實如所言！善男子！譬如大海，總攝一切諸河泉流，此《大云經》亦復如是，總攝一切無量經典。
「複次，善男子！若諸經典，有如是等無著三昧，當知彼經，已為攝在此經典中。一切聲聞、辟支佛等所得三昧，比此三昧，不可為喻。何以故？聲聞、緣覺，無常、無我、無樂、無凈；無著三昧，廣開如來常樂我凈，無有變易，是故此二，不得相喻。
「善男子
【現代漢語翻譯】 現代漢語譯本：『這部經典，如果有人能夠讀誦、受持哪怕是其中的一偈一句，這個人都是非常難得的。』考慮到未來眾生福薄罪重，所以又說：『爲了未來世代，宣說這部經典。』 大云密藏菩薩（Mahamegha-guhya Bodhisattva）說：『世尊！如果有菩薩安住于這樣深邃的進入大海水潮三昧（gambhiram samudra-udaka-taranga-samadhi），成就無量無邊的功德，這不是聲聞（sravaka）、緣覺（pratyekabuddha）所能瞭解的。』 佛說：『善哉善哉！善男子！安住于這種三昧的菩薩們，深不可測！譬如大海，眾多的河流都歸向它，無法計量。善男子！像這樣的大海，尚且可以計量，而這些菩薩，卻無法計量。為什麼呢？因為他們安住于這樣深邃的三昧。』 『再者，善男子！如果有菩薩安住于這種三昧，能夠用腳趾的一根毛，舉起像恒河沙數一樣多的三千大千世界（trisahasra-maha-sahasra-lokadhatu），高舉到上方無量的世界，讓眾生沒有恐懼和往返的想法，並且讓其他地方的一切眾生都看到，這是爲了教化他們；乃至十方世界，也是如此。』 『世尊！這樣的三昧，是由無量無邊的功德所成就的，所以佛說：『普遍爲了三世（過去、現在、未來）。』 『善男子！善哉善哉！確實如你所說！善男子！譬如大海，總攝一切河流泉水，這部《大云經》（Mahamegha Sutra）也是如此，總攝一切無量的經典。 『再者，善男子！如果其他經典，有像這樣無著三昧（anabhilambha-samadhi），應當知道那部經典，已經被攝入這部經典之中。一切聲聞、辟支佛（pratyekabuddha）等所獲得的三昧，與這種三昧相比，無法比擬。為什麼呢？聲聞、緣覺，執著于無常、無我、無樂、無凈；而無著三昧，則廣開如來（tathagata）的常樂我凈，沒有變易，所以這兩者，不能相提並論。 『善男子！』
【English Translation】 English version: 『This scripture, if one can read, recite, and uphold even a single verse or line, that person is rare to find.』 Considering that future beings will have meager blessings and heavy sins, it is further said: 『For the sake of future generations, expound this scripture.』 The Bodhisattva Mahamegha-guhya (Great Cloud Secret Bodhisattva) said: 『World Honored One! If there are Bodhisattvas who abide in such a profound samadhi of entering the ocean's water tide (gambhiram samudra-udaka-taranga-samadhi), accomplishing immeasurable and boundless merits, this is not something that sravakas (hearers) or pratyekabuddhas (solitary realizers) can comprehend.』 The Buddha said: 『Excellent, excellent! Good man! The Bodhisattvas who abide in this samadhi are unfathomable! Like the great ocean, where numerous streams flow, it cannot be measured. Good man! Even the great ocean like this can be measured, but these Bodhisattvas cannot be measured. Why is that? Because they abide in such a profound samadhi.』 『Furthermore, good man! If there are Bodhisattvas who abide in this samadhi, they can use a single hair on their toe to lift up as many three-thousand great thousand worlds (trisahasra-maha-sahasra-lokadhatu) as there are sands in the Ganges River, raising them to immeasurable worlds above, causing beings to have no fear or thought of returning, and allowing all beings in other places to see, for the sake of teaching them; and so it is in the ten directions.』 『World Honored One! Such a samadhi is accomplished by immeasurable and boundless merits, therefore the Buddha said: 『Universally for the three times (past, present, and future).』 『Good man! Excellent, excellent! It is indeed as you say! Good man! Just as the great ocean encompasses all rivers and springs, this Mahamegha Sutra (Great Cloud Sutra) is also like that, encompassing all immeasurable scriptures.』 『Furthermore, good man! If other scriptures have such an anabhilambha-samadhi (non-attachment samadhi), it should be known that that scripture has already been included in this scripture. All samadhis obtained by sravakas and pratyekabuddhas are incomparable to this samadhi. Why is that? Sravakas and pratyekabuddhas are attached to impermanence, no-self, no-joy, and no-purity; while the anabhilambha-samadhi widely opens the tathagata's (thus-gone one) permanence, joy, self, and purity, without change, therefore these two cannot be compared.』 『Good man!』
！若聞如來常不變易，信心清凈，當知是人，得阿耨多羅三藐三菩提心，修菩提道。善男子！若男若女，欲得常住，無有變易，應當受持、讀誦、書寫、演說是經。若能如是受持、演說是經典者，當知是人，不久當得阿耨多羅三藐三菩提。若有人聞如來常住無有變易，心生疑怖，當知是人，不見如來真實之相。真實相者，所謂如來常恒不變，湛然安住。是故聞者，不應疑怖；應當受持，廣為人說。如是說者，當知佛法，常住無滅。
「善男子！如一切眾生跡入象跡中，一切三昧亦復如是入此經中。善男子！如閻浮提一切山河、叢林、樹木，及四天下山河、樹木、日月、星宿，悉皆入於三千大千世界之中。一切凡夫、聲聞、緣覺、諸佛菩薩，所有功德，禪定三昧，亦復如是，皆悉入此《大云經》中。若有眾生能於一念，念諸如來常住不變，當知即得阿耨多羅三藐三菩提。善男子！譬如秋月，無諸雲霧，虛空清凈，日初出時，光明端嚴，人所愛樂，除破一切幽闇黑冥。是《大云經》亦復如是，演出如來常恒不變，猛盛之日，處在清凈密語虛空，破除眾生無常、無我、無樂、無凈，一切闇障。端嚴愛樂者，喻于如來，終不畢竟入于涅槃。
「複次，善男子！譬如有人，身輕行疾，喻四風王。壽命滿足，天數千年
【現代漢語翻譯】 現代漢語譯本：如果有人聽到如來是常住不變的，信心清凈，應當知道這個人，已經獲得了阿耨多羅三藐三菩提心（無上正等正覺之心），正在修習菩提道。善男子！無論是男人還是女人，想要獲得常住不變的境界，都應當受持、讀誦、書寫、演說這部經典。如果能夠這樣受持、演說這部經典，應當知道這個人，不久就會獲得阿耨多羅三藐三菩提。如果有人聽到如來是常住不變的，心中產生懷疑和恐懼，應當知道這個人，沒有見到如來的真實相。真實的相，就是如來常恒不變，清凈安住。所以聽到的人，不應該懷疑和恐懼；應當受持，廣泛地為他人宣說。這樣宣說的人，應當知道佛法是常住不滅的。 善男子！就像一切眾生的足跡都融入象的足跡中一樣，一切三昧（禪定）也都是這樣融入這部經典中。善男子！就像閻浮提（南贍部洲）的一切山河、叢林、樹木，以及四天下（四大洲）的山河、樹木、日月、星宿，都融入三千大千世界中一樣。一切凡夫、聲聞（小乘修行者）、緣覺（中乘修行者）、諸佛菩薩，所有的功德、禪定三昧，也都是這樣，全部融入這部《大云經》中。如果有眾生能夠在一念之間，唸誦諸如來是常住不變的，應當知道他立即就能獲得阿耨多羅三藐三菩提。善男子！譬如秋天的月亮，沒有云霧遮蔽，天空清凈，太陽初升的時候，光明端正莊嚴，令人喜愛，能夠破除一切幽暗和黑暗。這部《大云經》也是這樣，宣演出如來常恒不變，如同猛烈的太陽，處在清凈秘密的虛空中，破除眾生無常、無我、無樂、無凈的一切障礙。端正莊嚴令人喜愛，比喻如來，終究不會進入涅槃。 再次，善男子！譬如有人，身體輕捷行動迅速，比喻轉輪聖王（擁有統治世界的理想君主）。壽命圓滿，天壽千年。
【English Translation】 English version: If one hears that the Tathagata is constant and unchanging, and their faith is pure, they should know that this person has attained the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment) and is cultivating the Bodhi path. Good man! Whether man or woman, if they desire to attain the state of constancy and immutability, they should receive, uphold, read, recite, write, and expound this sutra. If one can thus receive, uphold, and expound this sutra, they should know that this person will soon attain Anuttara-samyak-sambodhi. If someone hears that the Tathagata is constant and unchanging, and their mind generates doubt and fear, they should know that this person has not seen the true form of the Tathagata. The true form is that the Tathagata is constant, unchanging, and serenely abiding. Therefore, those who hear this should not doubt or fear; they should receive, uphold, and widely proclaim it to others. Those who proclaim it thus should know that the Dharma is constant and imperishable. Good man! Just as all the footprints of living beings are contained within the footprint of an elephant, so too are all samadhis (meditative states) contained within this sutra. Good man! Just as all the mountains, rivers, forests, and trees of Jambudvipa (the southern continent), as well as the mountains, rivers, trees, sun, moon, and stars of the four continents, are all contained within the three thousand great thousand worlds, so too are all the merits, meditative states, and samadhis of all ordinary beings, Sravakas (hearers), Pratyekabuddhas (solitary realizers), Buddhas, and Bodhisattvas, all contained within this 'Great Cloud Sutra'. If any living being can, in a single thought, contemplate that all Tathagatas are constant and unchanging, they should know that they will immediately attain Anuttara-samyak-sambodhi. Good man! It is like the autumn moon, free from clouds and mist, the sky is clear, and when the sun first rises, its light is upright and majestic, beloved by people, and able to dispel all darkness and gloom. This 'Great Cloud Sutra' is also like this, expounding that the Tathagata is constant and unchanging, like a fierce sun, residing in the pure and secret space, dispelling all the obstacles of impermanence, no-self, no-joy, and no-purity of living beings. Being upright, majestic, and beloved is a metaphor for the Tathagata, who will ultimately not enter Nirvana. Furthermore, good man! It is like a person who is light of body and swift in movement, a metaphor for a Chakravartin king (an ideal monarch who rules the world). Their lifespan is complete, lasting for thousands of heavenly years.
。飛行周遊十方世界，遍已還到本所住處。如是行處，滿中七寶，並以己身，供養三寶，復滿無數千年之中。善男子！如是福德，可數量不？」
「不也。世尊！」
「善男子！如是福德，不比有人一念之中，念如來常、法僧不滅。善男子！若復有人，為利養故、為恐怖故、為親近故，演說如來常恒不變一字一句，所得福德，比前功德，百分不及一分，千分、百千萬分，乃至算數譬喻，所不能及。
「善男子！譬如藥樹，若有眾生，取枝、取莖、取葉、取華、取果、取皮，是樹亦不生念：『取枝，莫取莖；取莖，莫取葉；取葉，莫取華；取華，莫取果；取果，莫取皮。』而令一切，眾病除愈，隨上、中、下眾生所用。若以合水，若以合蘇，若末、若丸、若涂、若服，悉能愈病。是《大云經》亦復如是，不觀眾生，若舉一偈，若半偈，一名一義，一句半句，信受二字，言如來常，亦不觀察眾生，有修深進大海水潮三昧，大慈，大悲及不修行，悉能令斷三惡道病。如來亦不觀察眾生，取一偈不取半偈，取半偈不取名，取名不取義，取義不取句，取句不取半句，取半句乃至二字，皆悉能令四部之眾，離三惡道。
「善男子！未來之人，不修身、不修戒、不修心、不修慧，輕笑賤慢，為求過失，及以
【現代漢語翻譯】 現代漢語譯本：『飛行周遊十方世界，遍及之後回到自己所住的地方。像這樣行走的地方，都充滿七寶，並且用自己的身體，供養佛、法、僧三寶，又持續無數千年。善男子！這樣的福德，可以計算嗎？』 『不能。世尊！』 『善男子！這樣的福德，比不上有人在一念之間，唸誦如來是常住的、佛法僧是不滅的。善男子！如果又有人，爲了利益供養、爲了恐懼、爲了親近，宣說如來是常恒不變的哪怕一個字一句，所得到的福德，比之前的功德，百分之一都比不上，千分之一、百千萬分之一，乃至用算數譬喻都無法比擬。 『善男子！譬如藥樹，如果有眾生，取其枝、取其莖、取其葉、取其花、取其果、取其皮，這棵樹也不會生起這樣的念頭：『取枝，就不要取莖；取莖，就不要取葉；取葉，就不要取花；取花，就不要取果；取果，就不要取皮。』而是讓一切眾生的疾病都得到治癒，無論上等、中等、下等的眾生使用。無論是用水調和，還是用酥油調和，無論是磨成粉末、做成藥丸、塗抹、還是服用，都能治癒疾病。這部《大云經》（Mahāmegha-sūtra）也是如此，不觀察眾生，無論是舉出一個偈頌，還是半個偈頌，一個名號一個意義，一句半句，相信接受『如來常』這兩個字，也不觀察眾生，是否有修習深進大海水潮三昧（Samādhi of the Ocean Tide），大慈（Mahāmaitrī），大悲（Mahākaruṇā）以及不修行，都能讓他們斷除三惡道（three evil realms）的病。如來也不觀察眾生，取一個偈頌不取半個偈頌，取半個偈頌不取名號，取名號不取意義，取意義不取句子，取句子不取半個句子，取半個句子乃至兩個字，都能讓四部大眾（four assemblies）脫離三惡道。 『善男子！未來的人，不修身、不修戒、不修心、不修慧，輕視嘲笑，爲了尋找過失，以及』
【English Translation】 English version: 『Flying and traveling around the ten directions of the world, having completed the journey, they return to their original dwelling place. Such places of travel are filled with the seven treasures, and they use their own bodies to make offerings to the Three Jewels (Triratna) – the Buddha, the Dharma, and the Sangha – for countless thousands of years. Good man! Can such merit be quantified?』 『No, World Honored One!』 『Good man! Such merit is not comparable to someone who, in a single thought, contemplates that the Tathagata (Tathāgata) is eternal, and that the Buddha, Dharma, and Sangha are imperishable. Good man! If someone, for the sake of gain, out of fear, or for the sake of closeness, proclaims that the Tathagata is constant and unchanging, even a single word or phrase, the merit they obtain is not even one percent of the previous merit, not one thousandth, not one hundred millionth, and cannot be compared even with numerical metaphors.』 『Good man! It is like a medicinal tree. If living beings take its branches, stems, leaves, flowers, fruits, or bark, the tree does not think: 『Take the branches, but not the stems; take the stems, but not the leaves; take the leaves, but not the flowers; take the flowers, but not the fruits; take the fruits, but not the bark.』 Instead, it allows all beings to be cured of their diseases, whether they are superior, middling, or inferior. Whether mixed with water, or with ghee, whether ground into powder, made into pills, applied as a salve, or taken orally, it can cure diseases. The Mahāmegha-sūtra (Great Cloud Sutra) is also like this. It does not observe whether beings recite a single verse, or half a verse, a single name or meaning, a phrase or half a phrase, or believe and accept the two words 『Tathagata is eternal.』 It does not observe whether beings practice the Samadhi of the Ocean Tide (Samādhi of the Ocean Tide), great loving-kindness (Mahāmaitrī), great compassion (Mahākaruṇā), or do not practice, it can enable them to cut off the diseases of the three evil realms (three evil realms). The Tathagata also does not observe whether beings take one verse and not half a verse, take half a verse and not a name, take a name and not a meaning, take a meaning and not a phrase, take a phrase and not half a phrase, take half a phrase or even two words, all can enable the four assemblies (four assemblies) to be liberated from the three evil realms.』 『Good man! In the future, people will not cultivate their bodies, will not cultivate precepts, will not cultivate their minds, will not cultivate wisdom, will scorn and ridicule, seeking faults, and』
利養，少多讀誦、書寫、聽受，亦得遠離無量惡業，永斷貪慾、恚癡等病。
「善男子！如日出時，能消冰雪。是《大云經》亦復如是，說如來常，能消一切無常冰雪。
「複次，善男子！譬如虛空，猛風起時，吹眾生身，入諸毛孔，能令熱病，一切除愈，身得清涼。虛空者，喻《大云經》；猛風起者，喻如來常；風入毛孔者，喻諸眾生悉有佛性；除熱病者，喻斷聲聞、辟支佛心。
「複次，善男子！若有人能讀誦、受持如是經典，終不為于須陀洹果；護持禁戒，終不為向斯陀含，得斯陀含；向阿那含，得阿那含；向阿羅漢，得阿羅漢。護持禁戒，若為向佛，取無上果，是則名為真持禁戒，非為三十二相、八十種好護持禁戒，若為如來不可思議，乃名護戒。如來非為住心修集無量三昧，亦復不為住心修集與諸佛等，亦復不為住心修集無量因果，不為住心修集諸佛無量功德。如來住于無所住者，是為實相。若欺如來無上印者，不名護戒。若言如來為是印故，名護戒者，汝於此中，慎勿生疑！如來無相，故名為護戒。若言如來為于相故名護戒者，亦勿生疑；如來無種好，故名為護戒。若言如來為種好，故名持戒者，亦勿生疑；如來非神通因緣，故名為護戒。如來非密藏，故名為護戒；如來非無上福田，
【現代漢語翻譯】 現代漢語譯本：如果有人爲了獲得利益供養，稍微或大量地讀誦、書寫、聽聞和接受這部經典，也能遠離無量的惡業，永遠斷除貪慾、嗔恚和愚癡等疾病。 『善男子！就像太陽升起時，能夠消融冰雪一樣。《大云經》也是如此，宣說如來是常住的，能夠消融一切無常的冰雪。』 『再者，善男子！譬如虛空，當猛烈的風颳起時，吹入眾生的身體，進入他們的毛孔，能夠使熱病全部消除，身體得到清涼。虛空，比喻《大云經》；猛烈的風颳起，比喻如來是常住的；風進入毛孔，比喻一切眾生都具有佛性；消除熱病，比喻斷除聲聞（Sravaka）、辟支佛（Pratyekabuddha）的心。』 『再者，善男子！如果有人能夠讀誦、受持這樣的經典，最終不會爲了須陀洹果（Srotapanna，預流果）；護持戒律，最終不會爲了趨向斯陀含（Sakrdagamin，一來果），而得斯陀含；趨向阿那含（Anagamin，不還果），而得阿那含；趨向阿羅漢（Arhat，無學果），而得阿羅漢。護持戒律，如果爲了趨向佛果，取得無上的果位，這才能稱為真正的持戒，而不是爲了三十二相、八十種好而護持戒律。如果爲了如來不可思議的境界而持戒，才稱為護戒。如來不是爲了安住於心而修集無量的三昧（Samadhi，禪定），也不是爲了安住於心而修集與諸佛同等的境界，也不是爲了安住於心而修集無量的因果，不是爲了安住於心而修集諸佛無量的功德。如來安住于無所安住的境界，這就是實相。如果欺騙如來無上的印記，就不能稱為護戒。如果說如來爲了這個印記而持戒，你對此千萬不要產生懷疑！如來沒有相，所以稱為護戒。如果說如來爲了相而持戒，也不要產生懷疑；如來沒有種好，所以稱為護戒。如果說如來爲了種好而持戒，也不要產生懷疑；如來不是神通的因緣，所以稱為護戒。如來不是秘密的寶藏，所以稱為護戒；如來不是無上的福田，』
【English Translation】 English version: If someone, for the sake of gain and offerings, reads, writes, listens to, and accepts this scripture, whether a little or a lot, they can also stay away from immeasurable evil deeds and permanently cut off diseases such as greed, hatred, and delusion. 'Good man! Just as when the sun rises, it can melt ice and snow, so too is the Great Cloud Sutra. It proclaims that the Tathagata is eternal and can melt all impermanent ice and snow.' 'Furthermore, good man! It is like the empty space, when a fierce wind arises, blowing into the bodies of sentient beings, entering their pores, it can eliminate all heat-related illnesses, and the body becomes cool. The empty space is a metaphor for the Great Cloud Sutra; the fierce wind arising is a metaphor for the eternal nature of the Tathagata; the wind entering the pores is a metaphor for all sentient beings possessing Buddha-nature; eliminating heat-related illnesses is a metaphor for cutting off the minds of Sravakas (hearers) and Pratyekabuddhas (solitary realizers).' 'Furthermore, good man! If someone can read, recite, and uphold such a scripture, they will ultimately not strive for the fruit of Srotapanna (stream-enterer); upholding the precepts, they will ultimately not strive towards Sakrdagamin (once-returner) to attain Sakrdagamin; towards Anagamin (non-returner) to attain Anagamin; towards Arhat (worthy one) to attain Arhat. Upholding the precepts, if it is for the sake of striving towards Buddhahood and attaining the unsurpassed fruit, this is called true upholding of the precepts, not upholding the precepts for the sake of the thirty-two marks and eighty minor characteristics. If one upholds the precepts for the sake of the inconceivable realm of the Tathagata, then it is called upholding the precepts. The Tathagata does not cultivate immeasurable Samadhi (meditative absorption) by dwelling in the mind, nor does he cultivate the same state as all Buddhas by dwelling in the mind, nor does he cultivate immeasurable causes and effects by dwelling in the mind, nor does he cultivate the immeasurable merits of all Buddhas by dwelling in the mind. The Tathagata dwells in the state of non-dwelling, and this is the true reality. If one deceives the unsurpassed seal of the Tathagata, it cannot be called upholding the precepts. If it is said that the Tathagata upholds the precepts for the sake of this seal, you must not have any doubts about this! The Tathagata is without form, therefore it is called upholding the precepts. If it is said that the Tathagata upholds the precepts for the sake of form, do not have any doubts either; the Tathagata is without minor marks, therefore it is called upholding the precepts. If it is said that the Tathagata upholds the precepts for the sake of minor marks, do not have any doubts either; the Tathagata is not the cause of supernatural powers, therefore it is called upholding the precepts. The Tathagata is not a secret treasure, therefore it is called upholding the precepts; the Tathagata is not an unsurpassed field of merit,'
故名為護戒；如來非為如來藏，故名為護戒；如來為斷一切眾生生、老、病、死眾苦逼切，名為護戒；為欲安樂諸眾生，故名為護戒；為斷眾生生死縛，故名為護戒；為令眾生專向無上菩提道，故名為護戒；為諸眾生得阿耨多羅三藐三菩提，故名為護戒；欲為眾生轉法輪，故名為護戒；為令眾生一切皆得聖僧名，故名為護戒；為令眾生不斷如來聖種姓，故名為護戒；為令眾生一切不斷法僧種，故名為護戒；為令眾生一切悉得三昧、禪定、智慧、解脫，故名為護戒；為令眾生，悉得凈戒，具足無缺，故名為護戒；如來無戒，故名護戒；斷一切戒，故名護戒；如來非有此戒，故名護戒；非無此戒，故名護戒。」
爾時，大云密藏菩薩摩訶薩白佛言：「世尊！若言：『如來不護戒』者，其義云何？若復有言：『菩薩住是深進大海水潮三昧不護戒』者，其義云何？如來非為無上印，故名護戒者？義復云何？」
佛言：「善男子！菩薩摩訶薩自從住是三昧已來，初不曾住有為法中具足成就一切佛法。何以故？如是三昧悉已攝取一切佛法故。善男子。如大寶聚有青琉璃其色清凈，人見之者不生疑心。菩薩摩訶薩從得住是三昧已來，即見佛性了了無疑。何以故？見了了故，若有疑者，無有是處。如來境界不可思議。善男
【現代漢語翻譯】 現代漢語譯本：因此名為護戒；如來並非如來藏（tathāgatagarbha，如來所具有的清凈佛性），因此名為護戒；如來爲了斷除一切眾生生、老、病、死等眾苦的逼迫，名為護戒；爲了使一切眾生安樂，因此名為護戒；爲了斷除眾生的生死束縛，因此名為護戒；爲了使眾生專心趨向無上菩提之道，因此名為護戒；爲了使一切眾生獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），因此名為護戒；爲了為眾生轉法輪（dharma-cakra，佛陀的教法），因此名為護戒；爲了使一切眾生都得到聖僧（ārya-saṃgha，佛教僧團）的名號，因此名為護戒；爲了使眾生不斷絕如來的聖種姓（ārya-gotra，聖者的血統），因此名為護戒；爲了使眾生不斷絕法僧的種姓，因此名為護戒；爲了使一切眾生都獲得三昧（samādhi，禪定）、禪定、智慧、解脫，因此名為護戒；爲了使一切眾生都獲得清凈的戒律，具足無缺，因此名為護戒；如來沒有戒律，因此名為護戒；斷除一切戒律，因此名為護戒；如來並非有此戒律，因此名為護戒；並非沒有此戒律，因此名為護戒。 當時，大云密藏菩薩摩訶薩（Mahāmegha-guhya-garbha Bodhisattva，一位菩薩的名字）對佛說：『世尊！如果說：「如來不護戒」，這是什麼意思？如果又有人說：「菩薩安住于深進大海水潮三昧（gambhirāmbhodhi-udaka-taranga-samādhi，一種深奧的禪定）不護戒」，這是什麼意思？如來並非無上印（anuttara-mudrā，至高無上的印記），因此名為護戒，這又是什麼意思？』 佛說：『善男子！菩薩摩訶薩自從安住于這種三昧以來，最初不曾安住于有為法（saṃskṛta-dharma，有生滅變化的法）中，具足成就一切佛法。為什麼呢？因為這種三昧已經攝取了一切佛法。善男子。就像一大堆寶藏中有青琉璃，其顏色清凈，人們見到它不會產生懷疑。菩薩摩訶薩自從安住于這種三昧以來，就見到佛性（buddha-dhātu，佛的本性）清清楚楚，毫無疑問。為什麼呢？因為已經清楚地見到了，如果有懷疑，那是不可能的。如來的境界不可思議。善男子。
【English Translation】 English version: Therefore, it is called 'protecting the precepts'; the Tathāgata (如來, one of the titles of Buddha) is not the Tathāgatagarbha (如來藏, the womb of the Tathāgata, the pure Buddha-nature inherent in all beings), therefore it is called 'protecting the precepts'; the Tathāgata, in order to cut off the suffering of birth, old age, sickness, and death that oppresses all sentient beings, is called 'protecting the precepts'; in order to bring peace and happiness to all sentient beings, therefore it is called 'protecting the precepts'; in order to cut off the bonds of birth and death for sentient beings, therefore it is called 'protecting the precepts'; in order to lead sentient beings to focus on the path of unsurpassed Bodhi (菩提, enlightenment), therefore it is called 'protecting the precepts'; in order for all sentient beings to attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment), therefore it is called 'protecting the precepts'; in order to turn the Dharma wheel (法輪, the teachings of the Buddha) for sentient beings, therefore it is called 'protecting the precepts'; in order for all sentient beings to attain the name of the noble Sangha (聖僧, the community of Buddhist practitioners), therefore it is called 'protecting the precepts'; in order for sentient beings not to cut off the noble lineage of the Tathāgata (如來聖種姓, the lineage of the noble ones), therefore it is called 'protecting the precepts'; in order for sentient beings not to cut off the lineage of the Dharma and the Sangha, therefore it is called 'protecting the precepts'; in order for all sentient beings to attain Samadhi (三昧, meditative absorption), meditation, wisdom, and liberation, therefore it is called 'protecting the precepts'; in order for all sentient beings to attain pure precepts, complete and without deficiency, therefore it is called 'protecting the precepts'; the Tathāgata has no precepts, therefore it is called 'protecting the precepts'; cutting off all precepts, therefore it is called 'protecting the precepts'; the Tathāgata does not have these precepts, therefore it is called 'protecting the precepts'; it is not that there are no precepts, therefore it is called 'protecting the precepts'. At that time, the Mahāmegha-guhya-garbha Bodhisattva (大云密藏菩薩摩訶薩, a Bodhisattva's name) said to the Buddha: 'World Honored One! If it is said, "The Tathāgata does not protect the precepts," what is the meaning of this? If someone says, "The Bodhisattva dwells in the deep ocean water tide Samadhi (深進大海水潮三昧, a profound state of meditation) and does not protect the precepts," what is the meaning of this? The Tathāgata is not the unsurpassed seal (無上印, the supreme mark), therefore it is called 'protecting the precepts,' what is the meaning of this?' The Buddha said: 'Good man! Since the Bodhisattva Mahāsattva has dwelt in this Samadhi, he has never dwelt in conditioned dharmas (有為法, phenomena that are subject to change) and has fully accomplished all the Buddha dharmas. Why is that? Because this Samadhi has already encompassed all the Buddha dharmas. Good man. Like a great treasure trove containing blue lapis lazuli, its color is pure, and those who see it do not give rise to doubt. Since the Bodhisattva Mahāsattva has dwelt in this Samadhi, he has seen the Buddha-nature (佛性, the essence of Buddhahood) clearly and without doubt. Why is that? Because it has been seen clearly, if there is doubt, it is impossible. The realm of the Tathāgata is inconceivable. Good man.'
子！菩薩住是三昧已，成就具足諸佛功德。」
「世尊！菩薩摩訶薩住是三昧，得畢竟不？」
「善男子！汝不應言：『如是菩薩得畢竟不？』何以故？若一切眾生得是三昧，悉成阿耨多羅三藐三菩提，盡畢竟已，然後乃當問：『是菩薩得畢竟不？』」
「世尊！如是三昧，甚為希有，若諸眾生，不得聞受，甚可憐愍。若得聞者，當知是人，得大饒益。」
佛言：「善哉善哉！若有聞是三昧名者，當知是人，人中之上。譬如族姓，端正王子，威猛勇健，心無慳吝，持戒清凈，無可譏呵，人所樂見，眷屬敬念，統領國土，人民歸順。菩薩摩訶薩住是三昧，亦復如是，皆悉成就諸佛功德。
「善男子！如旃陀羅，終不作王，若作王者，無有是處。何以故？諸上族等所蚩笑故。若有眾生，不能受持、讀誦、書寫如是三昧，欲得成就諸佛所有微妙功德，亦無是處。何以故？當爲一切諸菩薩等所蚩笑故。善男子！汝今觀是安住三昧諸菩薩等，能知如來常恒不變。若有不能住是三昧，則不能知，如來常恒無有變易。菩薩摩訶薩為眾生故，受持、讀誦如是三昧，則得具足檀波羅蜜。何以故？如是菩薩，見有求索，頭目、髓腦、支節、手足，國城、妻子、奴婢、僕從，像馬、七珍，則能隨彼，種種給施
【現代漢語翻譯】 『子！菩薩安住於此三昧之後，便能成就並圓滿諸佛的功德。』 『世尊！菩薩摩訶薩安住於此三昧，最終能達到究竟的解脫嗎？』 『善男子！你不應該問：『這樣的菩薩是否能達到究竟的解脫？』為什麼呢？如果一切眾生都能獲得此三昧，都成就了阿耨多羅三藐三菩提（無上正等正覺），都達到究竟解脫之後，你才可以問：『這位菩薩是否達到究竟解脫？』 『世尊！這樣的三昧，真是非常稀有，如果眾生不能聽聞和接受，真是太可憐了。如果能聽聞到，應當知道這個人，會得到極大的利益。』 佛說：『善哉善哉！如果有人聽到這個三昧的名字，應當知道這個人，是人中之上。譬如一個高貴家族中，相貌端正的王子，威猛勇健，心中沒有慳吝，持戒清凈，無可指責，人們都喜歡見到他，眷屬都敬重他，統領著國土，人民都歸順他。菩薩摩訶薩安住於此三昧，也是如此，都能成就諸佛的功德。 『善男子！如同旃陀羅（賤民），永遠不能成為國王，如果成為國王，那是絕不可能的。為什麼呢？因為會被所有高貴種姓的人嘲笑。如果有眾生，不能受持、讀誦、書寫這樣的三昧，卻想成就諸佛所有微妙的功德，也是不可能的。為什麼呢？因為會被一切菩薩們嘲笑。善男子！你現在看看這些安住於三昧的菩薩們，他們能知道如來是常恒不變的。如果不能安住於此三昧，就不能知道，如來是常恒不變的。菩薩摩訶薩爲了眾生的緣故，受持、讀誦這樣的三昧，就能圓滿檀波羅蜜（佈施的完美）。為什麼呢？因為這樣的菩薩，看到有人求索頭目、髓腦、肢體、手足、國城、妻子、奴婢、僕從、象馬、七寶，都能隨其所愿，給予佈施。』
【English Translation】 'Son! When a Bodhisattva dwells in this Samadhi, he achieves and perfects all the merits of the Buddhas.' 'World Honored One! When a Bodhisattva Mahasattva dwells in this Samadhi, will he ultimately attain complete liberation?' 'Good man! You should not ask: 『Will such a Bodhisattva attain complete liberation?』 Why? If all sentient beings could attain this Samadhi, all achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and all reach complete liberation, then you may ask: 『Has this Bodhisattva attained complete liberation?』' 'World Honored One! Such a Samadhi is extremely rare. If sentient beings cannot hear and receive it, they are truly pitiable. If they can hear it, they should know that they will receive great benefit.' The Buddha said: 'Excellent, excellent! If anyone hears the name of this Samadhi, they should know that this person is the best among people. It is like a handsome prince from a noble family, who is brave and vigorous, has no stinginess in his heart, upholds the precepts purely, is beyond reproach, is loved by people, is respected by his family, governs the country, and is obeyed by the people. A Bodhisattva Mahasattva dwelling in this Samadhi is also like this, and can achieve all the merits of the Buddhas.' 'Good man! Just as a Chandala (outcaste) can never become a king, and if he were to become a king, it would be impossible. Why? Because he would be ridiculed by all the noble castes. If there are sentient beings who cannot uphold, recite, or write this Samadhi, yet wish to achieve all the subtle merits of the Buddhas, it is also impossible. Why? Because they would be ridiculed by all the Bodhisattvas. Good man! Now look at these Bodhisattvas who dwell in Samadhi, they can know that the Tathagata is constant and unchanging. If one cannot dwell in this Samadhi, then one cannot know that the Tathagata is constant and unchanging. A Bodhisattva Mahasattva, for the sake of sentient beings, upholds and recites this Samadhi, and thus perfects Dana Paramita (the perfection of giving). Why? Because such a Bodhisattva, seeing someone seeking their head, eyes, marrow, limbs, hands, feet, country, city, wife, children, slaves, servants, elephants, horses, or the seven treasures, can give them whatever they desire.'
。尚以身施，況復外寶？施時歡喜，施已無悔。于阿耨多羅三藐三菩提，若得不得，心無疑慮，終不為報而行佈施。若言為報行佈施者，無有是處。不為貪故，而行佈施；為憐愍故，而行惠施；為如來常故，為護法故，為欲具足檀波羅蜜，演說如來常恒不變，故行惠施。
「複次，善男子！菩薩摩訶薩住是三昧已，則能少知，一切眾生悉有佛性，如來常恒無有變易。住是三昧菩薩摩訶薩，常作是觀：我今此身，空無所有，已得無上大利益事。我今以此支節、手足、頭目、髓腦、肌皮、血肉，佈施於人，未來當得阿耨多羅三藐三菩提。」
「世尊！菩薩摩訶薩住是三昧，云何而作如是觀身？」
「善男子！是菩薩摩訶薩，不見是身去來、坐臥，猶如空瓶，是故菩薩觀身空寂、血肉、骨髓，名為空身。住是三昧諸菩薩等，得非血肉、骨髓之身，成就法身，不名食身。」
「世尊！如來法身，不名食身，其義云何？法身無像，不可睹見，云何而得教化眾生？如來常于諸經中說，如鳥飛空，無有足跡。如來法身亦復如是，無有去來，無轉、無說，不可破壞。」
大方等無想經卷第五◎ 大正藏第 12 冊 No. 0387 大方等無想經
大方等無想經卷第六
北涼天竺三
【現代漢語翻譯】 現代漢語譯本：更何況是身外之物呢？佈施時心懷歡喜，佈施后不後悔。對於阿耨多羅三藐三菩提（無上正等正覺），無論能否得到，心中都沒有疑慮，最終不會爲了回報而行佈施。如果說是爲了回報而行佈施，那是不對的。不是因為貪婪而行佈施；而是因為憐憫而行佈施；爲了如來（佛）的常住，爲了護持佛法，爲了想要圓滿檀波羅蜜（佈施的完美），宣說如來常恒不變，所以才行佈施。 「再者，善男子！菩薩摩訶薩（偉大的菩薩）安住于這種三昧（禪定）之後，就能稍微知道，一切眾生都具有佛性，如來是常住不變的。安住于這種三昧的菩薩摩訶薩，常常這樣觀察：我現在這個身體，空無所有，已經得到了無上的大利益。我現在用這肢體、手足、頭目、骨髓、肌肉、面板、血肉，佈施給他人，未來將能得到阿耨多羅三藐三菩提。」 「世尊！菩薩摩訶薩安住于這種三昧，如何作這樣的觀身呢？」 「善男子！這位菩薩摩訶薩，不見這個身體的來去、坐臥，就像空瓶一樣，所以菩薩觀察身體是空寂的，血肉、骨髓，都稱為空身。安住于這種三昧的菩薩們，得到不是血肉、骨髓的身體，成就法身，不稱為食身。」 「世尊！如來的法身，不稱為食身，這是什麼意思呢？法身沒有形象，不可看見，如何能夠教化眾生呢？如來常常在各種經典中說，就像鳥飛過天空，沒有留下足跡。如來的法身也是這樣，沒有來去，沒有轉變，沒有言說，不可破壞。」
【English Translation】 English version: How much more so external treasures? When giving, be joyful; after giving, have no regrets. Regarding Anuttara-samyak-sambodhi (supreme perfect enlightenment), whether one attains it or not, have no doubts in the mind, and ultimately do not give for the sake of reward. If one says they give for the sake of reward, that is not the case. One does not give out of greed; one gives out of compassion; for the sake of the permanence of the Tathagata (Buddha), for the sake of protecting the Dharma, for the desire to perfect Dana Paramita (the perfection of giving), and to proclaim that the Tathagata is constant and unchanging, therefore one gives. Furthermore, good man! When a Bodhisattva Mahasattva (great Bodhisattva) dwells in this samadhi (meditative state), they can then slightly know that all sentient beings possess Buddha-nature, and that the Tathagata is constant and unchanging. A Bodhisattva Mahasattva dwelling in this samadhi constantly observes thus: 'This body of mine is now empty and without substance, and I have already obtained the supreme great benefit. I now use these limbs, hands, feet, head, eyes, marrow, muscles, skin, blood, and flesh to give to others, and in the future, I will attain Anuttara-samyak-sambodhi.' World Honored One! How does a Bodhisattva Mahasattva, dwelling in this samadhi, make such an observation of the body? Good man! This Bodhisattva Mahasattva does not see the coming and going, sitting and lying of this body, like an empty bottle. Therefore, the Bodhisattva observes the body as empty and still, the blood, flesh, and marrow are all called an empty body. Bodhisattvas dwelling in this samadhi obtain a body that is not of blood, flesh, or marrow, they achieve the Dharma body, and it is not called a food body. World Honored One! The Tathagata's Dharma body is not called a food body, what does this mean? The Dharma body has no form, cannot be seen, how can it teach sentient beings? The Tathagata often says in various sutras, like a bird flying in the sky, leaving no footprints. The Tathagata's Dharma body is also like this, without coming or going, without change, without speech, and indestructible.
藏曇無讖譯大云初分增長健度第三十七之餘
佛言：「善男子！勿作是語！如來常，所化眾生身，是名化身。」
「世尊！其義云何？世尊！如佛所說，住是三昧則得法身，云何復言是變化身？如來法身，若為教化作雜食身，云何此身非虛妄耶？真法身者，云何復作雜食之身？若作食身，是義不然。」
佛言：「止止！勿作是語！住是三昧菩薩摩訶薩，若有化身，是名幻身。」
「世尊！何故顛倒？以此非身，而名為身？無物者，名之為幻；若是幻身，云何而得不誑眾生？」
佛言：「善男子！莫作是觀！住是三昧菩薩摩訶薩，無有住身。雖無住身，如藥樹王，如草木、瓦礫。我身亦爾。何以故？我身無我，無有我所，無命、無語、無心、無實、無陰界入。猶如藥樹，能除眾生一切病苦。我身亦爾，除滅眾生，無量病苦。何以故？身如幻故。
「複次，善男子！譬如藥樹，終不生念：『取葉，莫取枝。』菩薩摩訶薩，亦復如是，終不生念：『取手，莫取足。』何以故？是三昧力故，亦能除斷一切眾生貪慾、瞋恚、愚癡等病。住是三昧菩薩摩訶薩，無內身、無外身、無內外身、無死生身，得甘露身；甘露身故，能斷眾生貪慾，瞋恚，愚癡等病。
「複次，善男子！住是三昧
【現代漢語翻譯】 現代漢語譯本 佛說：『善男子！不要這樣說！如來是常住的，所教化的眾生之身，這稱為化身。』 『世尊！這是什麼意思呢？世尊！如佛所說，安住于這種三昧就能得到法身，為什麼又說是變化之身呢？如來的法身，如果爲了教化而示現雜食之身，為什麼這個身體不是虛妄的呢？真正的法身，為什麼又會示現雜食之身呢？如果示現雜食之身，這個道理是不成立的。』 佛說：『停止！停止！不要這樣說！安住于這種三昧的菩薩摩訶薩，如果有化身，這稱為幻身。』 『世尊！為什麼會顛倒呢？把不是身體的，稱為身體？沒有實體的，稱為幻；如果是幻身，怎麼能不欺騙眾生呢？』 佛說：『善男子！不要這樣看待！安住于這種三昧的菩薩摩訶薩，沒有固定的身體。雖然沒有固定的身體，就像藥樹王（能治病的樹），像草木、瓦礫一樣。我的身體也是這樣。為什麼呢？我的身體無我，沒有我所，沒有生命、沒有語言、沒有心、沒有真實、沒有陰界入（五陰、十二界、十八入）。就像藥樹，能去除眾生一切病苦。我的身體也是這樣，能消除眾生無量的病苦。為什麼呢？因為身體如幻。』 『再者，善男子！譬如藥樹，終不會生起這樣的念頭：『取葉子，不要取樹枝。』菩薩摩訶薩，也是這樣，終不會生起這樣的念頭：『取手，不要取腳。』為什麼呢？因為這是三昧的力量，也能斷除一切眾生的貪慾、嗔恚、愚癡等病。安住于這種三昧的菩薩摩訶薩，沒有內身、沒有外身、沒有內外身、沒有死生之身，得到甘露之身；因為是甘露之身，能斷除眾生的貪慾、嗔恚、愚癡等病。』 『再者，善男子！安住于這種三昧』
【English Translation】 English version The Buddha said: 'Good man! Do not speak like that! The Tathagata is eternal, and the body of the beings he transforms is called a transformation body.' 'World Honored One! What does that mean? World Honored One! As the Buddha said, abiding in this samadhi one attains the Dharma body, why then is it called a transformation body? If the Tathagata's Dharma body manifests a body that eats various foods for the sake of teaching, why is this body not false? The true Dharma body, why would it manifest a body that eats various foods? If it manifests a body that eats, this reasoning is not valid.' The Buddha said: 'Stop, stop! Do not speak like that! If a Bodhisattva Mahasattva abiding in this samadhi has a transformation body, it is called an illusion body.' 'World Honored One! Why is it reversed? Calling what is not a body, a body? What has no substance is called an illusion; if it is an illusion body, how can it not deceive sentient beings?' The Buddha said: 'Good man! Do not view it like that! A Bodhisattva Mahasattva abiding in this samadhi has no fixed body. Although there is no fixed body, it is like the king of medicinal trees (a tree that can cure diseases), like grass, wood, and rubble. My body is also like that. Why? My body has no self, no belonging to self, no life, no speech, no mind, no reality, no skandhas, realms, or entrances (the five skandhas, twelve realms, and eighteen entrances). Just like a medicinal tree, it can remove all the suffering of sentient beings. My body is also like that, it can eliminate the immeasurable suffering of sentient beings. Why? Because the body is like an illusion.' 'Furthermore, good man! For example, a medicinal tree never thinks: 'Take the leaves, do not take the branches.' A Bodhisattva Mahasattva is also like that, never thinking: 'Take the hand, do not take the foot.' Why? Because it is the power of this samadhi, it can also cut off the diseases of greed, anger, and ignorance of all sentient beings. A Bodhisattva Mahasattva abiding in this samadhi has no inner body, no outer body, no inner and outer body, no body of birth and death, and attains the body of nectar; because it is a body of nectar, it can cut off the diseases of greed, anger, and ignorance of sentient beings.' 'Furthermore, good man! Abiding in this samadhi'
菩薩摩訶薩，作變化身，為斷一切諸惡，鳥獸及三惡道，猶如藥樹。若有人言：『諸惡鳥獸，遇菩薩身，到三惡道。』無有是處。若言：『捨身轉至人天見諸佛』者，斯有是處。
「複次，善男子！若言：『四眾住是三昧，則得親近無量諸佛。』亦有是處。
「複次，善男子！比丘、比丘尼、優婆塞、優婆夷，若欲修習是三昧者，先當思惟：『如來常恒無有變易；佛法不滅，無有畢竟入涅槃者。』復作是念：『一切眾生種種所須，我當給施，若腳、若手、若頭、若目，為正法故，悉舍所有。舍時歡樂，舍已無悔。何以故？我此身者，猶如藥樹。』若能作是一念思惟，當知不久，得是三昧。
「複次，善男子！譬如駿馬，髦尾纖長。於十五日布薩之時，在大海中，悲鳴三唱：『誰欲度海！誰欲度海！』若有諸人，乘其背者，及捉髦尾、頸項、首腳，悉得到于大海彼岸。是《大云經》，亦復如是，若有人，能受持、讀誦、解說、書寫，乃至一句一字二字，一切皆度三惡彼岸，永得解脫。
「複次，善男子！比丘、比丘尼、優婆塞、優婆夷，若有得聞是三昧名，生生常得轉輪聖王、帝釋、梵王，終無退轉，常得親近佛法聖眾。于菩提心，堅固不動，不捨大乘方等經典。」
「世尊！云何菩薩
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（偉大的菩薩），會化現各種身形，爲了斷除一切惡行，以及救度鳥獸和三惡道眾生，就像一棵藥樹一樣。如果有人說：『各種惡鳥獸，遇到菩薩的身形，就會墮入三惡道。』這是不可能的。如果說：『捨棄此身，轉生到人天界，見到諸佛』，這是有可能的。 『再者，善男子！如果說：『四眾（比丘、比丘尼、優婆塞、優婆夷）安住於此三昧（禪定），就能親近無量諸佛。』這也是有可能的。 『再者，善男子！比丘、比丘尼、優婆塞、優婆夷，如果想要修習此三昧，首先應當思惟：『如來（佛）是常恒不變的；佛法不會滅亡，沒有究竟入涅槃（寂滅）的說法。』還要這樣想：『一切眾生種種所需，我都應當給予，無論是腳、手、頭、眼睛，爲了正法，都要全部捨棄。捨棄時感到快樂，捨棄后沒有後悔。為什麼呢？因為我的身體，就像一棵藥樹一樣。』如果能這樣思惟，應當知道不久就能得到此三昧。 『再者，善男子！譬如一匹駿馬，鬃毛和尾巴都很長。在十五日布薩（齋戒）的時候，在大海中，悲鳴三聲：『誰想渡海！誰想渡海！』如果有人，騎在它的背上，或者抓住它的鬃毛、脖子、頭、腳，都能到達大海的彼岸。《大云經》也是如此，如果有人，能夠受持、讀誦、解說、書寫，乃至一句一字二字，一切都能度過三惡道的彼岸，永遠得到解脫。 『再者，善男子！比丘、比丘尼、優婆塞、優婆夷，如果有人聽到此三昧的名字，生生世世都能得到轉輪聖王（統治世界的理想君主）、帝釋（天神之王）、梵王（色界天之王）的果位，永遠不會退轉，常常能夠親近佛法僧三寶。對於菩提心（覺悟之心），堅定不動搖，不捨棄大乘方等經典（廣大的佛法經典）。』 『世尊！菩薩如何……』
【English Translation】 English version The Bodhisattva Mahasattva (great Bodhisattva), manifests various transformation bodies, in order to cut off all evil deeds, and to save birds, beasts, and beings in the three evil realms, like a medicinal tree. If someone says: 『Various evil birds and beasts, upon encountering the Bodhisattva's body, will fall into the three evil realms,』 this is not possible. If it is said: 『Having abandoned this body, they will be reborn in the human and heavenly realms, and see all the Buddhas,』 this is possible. 『Furthermore, good man! If it is said: 『The four assemblies (monks, nuns, laymen, and laywomen) abide in this Samadhi (meditative concentration), they will be able to draw near to countless Buddhas,』 this is also possible.』 『Furthermore, good man! If monks, nuns, laymen, and laywomen wish to cultivate this Samadhi, they should first contemplate: 『The Tathagata (Buddha) is constant and unchanging; the Dharma (Buddha's teachings) will not perish, and there is no ultimate entering into Nirvana (extinction).』 They should also think: 『I should give all that all beings need, whether it be feet, hands, head, or eyes, for the sake of the true Dharma, I will give up everything. When giving, I will feel joy, and after giving, I will have no regrets. Why? Because my body is like a medicinal tree.』 If one can contemplate in this way, one should know that one will soon attain this Samadhi.』 『Furthermore, good man! It is like a fine horse, with a long mane and tail. On the fifteenth day of Uposatha (observance day), in the great ocean, it cries out three times: 『Who wishes to cross the sea! Who wishes to cross the sea!』 If there are people who ride on its back, or grasp its mane, neck, head, or feet, they will all reach the other shore of the great ocean. The Great Cloud Sutra is also like this, if there are people who can uphold, recite, explain, and write it, even one phrase, one word, or two words, all will cross the shore of the three evil realms, and forever attain liberation.』 『Furthermore, good man! If monks, nuns, laymen, and laywomen hear the name of this Samadhi, in every life they will attain the position of a Chakravartin (ideal universal ruler), Indra (king of the gods), and Brahma (king of the Brahma heaven), they will never regress, and will always be able to draw near to the Buddha, Dharma, and Sangha (Buddhist community). Towards the Bodhi mind (mind of enlightenment), they will be firm and unmoving, and will not abandon the Mahayana Vaipulya Sutras (vast Buddhist scriptures).』 『World Honored One! How does a Bodhisattva...』
摩訶薩住是三昧，於一切法，所見真正？」
佛言：「善男子！若有成就是三昧者，見於如來無常、無樂、無我、無凈、畢竟涅槃，則不得名所見真正；若見如來常樂我凈，終不畢竟入于涅槃，如是乃名所見真正。」
「世尊！如佛所說：『若見如來常樂我凈』，其義云何？」
「善男子！常樂我凈，即是如來真實之性。」
「世尊！若如是者，一切凡夫，亦得成就如是實性。何以故？凡夫之人，亦復計于常樂我凈。」
「善男子！汝今不應作如是說，我言具是三昧菩薩，乃能見於常樂我凈，不說凡夫所計顛倒常樂我凈。」
「世尊！如佛所說：『若見諸法無常、無樂、無我、無凈，是人則見上道、下道，得須陀洹果，乃至得阿耨多羅三藐三菩提；若見諸法常樂我凈，則不能得須陀洹果，乃至阿耨多羅三藐三菩提。』云何世尊言：『菩薩成就是三昧已，則得見於常樂我凈？』又如佛言：『真解脫者，猶如虛空，如是解脫，即是涅槃。』云何如來說言：『涅槃常樂我凈，一切眾生，亦如虛空、水月、夢幻、芭蕉、云電，空無性相，不得暫住，猶如畫水，隨畫隨合。見覺無常、無樂、無我、無凈，見如是相，則名真見，真見者，得須陀洹果，乃至阿耨多羅三藐三菩提。』云何如來說
【現代漢語翻譯】 現代漢語譯本：『摩訶薩（菩薩）安住於此三昧（禪定），對於一切法，所見才是真正的嗎？』 佛說：『善男子！如果有人成就此三昧，卻見到如來是無常、無樂、無我、無凈、最終涅槃的，那就不能稱為所見真正；如果見到如來是常、樂、我、凈，最終不會進入涅槃，這樣才稱為所見真正。』 『世尊！如佛所說：『如果見到如來是常、樂、我、凈』，這其中的含義是什麼？』 『善男子！常、樂、我、凈，就是如來真實的本性。』 『世尊！如果這樣的話，一切凡夫，也都能成就這樣的真實本性。為什麼呢？因為凡夫之人，也執著于常、樂、我、凈。』 『善男子！你不應該這樣說，我說的是具足此三昧的菩薩，才能見到常、樂、我、凈，而不是說凡夫所執著的顛倒的常、樂、我、凈。』 『世尊！如佛所說：『如果見到諸法是無常、無樂、無我、無凈，這個人就能見到上道、下道，得到須陀洹果（預流果），乃至得到阿耨多羅三藐三菩提（無上正等正覺）；如果見到諸法是常、樂、我、凈，就不能得到須陀洹果，乃至阿耨多羅三藐三菩提。』為什麼世尊又說：『菩薩成就此三昧后，就能見到常、樂、我、凈？』又如佛所說：『真正的解脫，猶如虛空，這樣的解脫，就是涅槃。』為什麼如來又說：『涅槃是常、樂、我、凈，一切眾生，也像虛空、水月、夢幻、芭蕉、云電一樣，空無自性，不能暫時停留，猶如在水上作畫，隨畫隨合。』見到覺悟是無常、無樂、無我、無凈，見到這樣的相，才稱為真見，真見的人，才能得到須陀洹果，乃至阿耨多羅三藐三菩提。』為什麼如來說
【English Translation】 English version: 'Mahasattva (Bodhisattva) abiding in this samadhi (meditative absorption), is their view of all dharmas (phenomena) truly correct?' The Buddha said: 'Good man! If one who has attained this samadhi sees the Tathagata (Buddha) as impermanent, without bliss, without self, without purity, and ultimately entering Nirvana, then this cannot be called a truly correct view. If one sees the Tathagata as permanent, blissful, with self, and pure, and ultimately not entering Nirvana, then this is called a truly correct view.' 'World Honored One! As the Buddha said, 'If one sees the Tathagata as permanent, blissful, with self, and pure,' what is the meaning of this?' 'Good man! Permanent, blissful, with self, and pure, this is the true nature of the Tathagata.' 'World Honored One! If that is so, then all ordinary beings can also attain this true nature. Why? Because ordinary beings also cling to permanence, bliss, self, and purity.' 'Good man! You should not speak like this. I said that only a Bodhisattva who has attained this samadhi can see permanence, bliss, self, and purity, not the inverted permanence, bliss, self, and purity that ordinary beings cling to.' 'World Honored One! As the Buddha said, 'If one sees all dharmas as impermanent, without bliss, without self, and without purity, this person can see the upper path and the lower path, attain the Srotapanna (stream-enterer) fruit, and even attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If one sees all dharmas as permanent, blissful, with self, and pure, then one cannot attain the Srotapanna fruit, nor even Anuttara-samyak-sambodhi.' Why does the World Honored One say, 'After a Bodhisattva has attained this samadhi, they can see permanence, bliss, self, and purity?' Also, as the Buddha said, 'True liberation is like empty space, and such liberation is Nirvana.' Why does the Tathagata say, 'Nirvana is permanent, blissful, with self, and pure, and all sentient beings are like empty space, the moon in water, dreams, plantain trees, clouds, and lightning, empty of inherent nature, unable to stay even for a moment, like drawing on water, merging as soon as it is drawn.' Seeing that awakening is impermanent, without bliss, without self, and without purity, seeing such a sign is called true seeing, and one with true seeing can attain the Srotapanna fruit, and even Anuttara-samyak-sambodhi.' Why does the Tathagata say
言：『菩薩成就是三昧，乃得見於常樂我凈？』如佛先說：『諸佛如來，觀一切法無常、無樂、無我、無凈，無有壽命，士夫、眾生，空無所有，是名諸法真實之性。』今者復言：『見一切法常樂我凈』，是義云何？」
「善男子！止止！莫作是言！善男子！若有菩薩成就具足是三昧已，則不復與諸法和合、不和合故，得名護戒修習三昧菩薩摩訶薩，不見諸法斷常之相，不見斷故不生喜悅，不見常故不生憂戚，為知法印，不為護戒，亦不得名修習三昧。如來不著護戒、毀戒，常、無常，覺、不覺，作、不作，凈、不凈，空、不空，戒、非戒，知、非知，名、非名，取、非取，怖、非怖，畏、非畏，因、非因，滅、非滅，菩提、非菩提，解脫、非解脫，涅槃、非涅槃。一切諸法，無有怖畏，為解脫故，護持禁戒，修習三昧；一切諸法，無有退滅，菩薩知已，其心甘樂，修是三昧，為諸眾生，說佛如來常恒不變，正法不滅，是故護戒修習三昧。複次，善男子！若有欲得如是三昧，應當修習常想、我想、命想、人想，習此想已，則得成就具是三昧，若言不得，無有是處。」
「世尊！如來或說無常、無樂、無我、無凈，或時復說常樂我凈，其義云何？」
「善男子！世俗之道，謬見諸法常樂我凈，是故我
{ "translations": [ "現代漢語譯本：有人問：『菩薩成就三昧（samadhi，禪定），才能見到常、樂、我、凈（nitya, sukha, atman, subha，永恒、快樂、真我、純凈）嗎？』正如佛陀先前所說：『諸佛如來，觀察一切法都是無常、無樂、無我、無凈，沒有壽命，沒有士夫（purusa，補特伽羅，指人）、眾生，空無所有，這被稱為諸法真實的本性。』現在又說：『見到一切法是常、樂、我、凈』，這是什麼意思呢？」 , "『善男子！停止！停止！不要這樣說！善男子！如果有菩薩成就具足這種三昧，就不會再與諸法和合或不和合，因此被稱為護戒修習三昧的菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），他們不會看到諸法的斷滅或常住的相狀，因為不執著于斷滅所以不生喜悅，因為不執著于常住所以不生憂愁，他們是爲了了解法印（dharma-mudra，佛法的印記），而不是爲了護持戒律，也不能被稱為修習三昧。如來不執著于護戒或毀戒，常或無常，覺悟或不覺悟，作為或不作為，清凈或不清凈，空或不空，戒律或非戒律，知或非知，名或非名，取或非取，怖畏或不怖畏，畏懼或不畏懼，因或非因，滅或不滅，菩提（bodhi，覺悟）或非菩提，解脫（vimoksha，解脫）或非解脫，涅槃（nirvana，寂滅）或非涅槃。一切諸法，都沒有怖畏，爲了解脫的緣故，護持禁戒，修習三昧；一切諸法，都沒有退滅，菩薩知道這些后，內心甘願快樂，修習這種三昧，爲了眾生，宣說佛陀如來是常恒不變的，正法不會滅亡，因此護持戒律，修習三昧。此外，善男子！如果有想要得到這種三昧的人，應當修習常想、我想、命想、人想，修習這些想法后，就能成就具足這種三昧，如果說不能得到，那是不可能的。』", "『世尊！如來有時說無常、無樂、無我、無凈，有時又說常、樂、我、凈，這其中的含義是什麼呢？』", "『善男子！世俗之人，錯誤地認為諸法是常、樂、我、凈，所以我說無常、無樂、無我、無凈。』" ], "english_translations": [ "English version: Someone asked: 『Does a Bodhisattva achieve samadhi (meditative absorption) and then see permanence, bliss, self, and purity (nitya, sukha, atman, subha)?』 As the Buddha previously said: 『The Tathagatas (Buddhas), observing all dharmas (phenomena), see them as impermanent, without bliss, without self, without purity, without life, without purusa (person), without beings, empty and without substance; this is called the true nature of all dharmas.』 Now it is said: 『Seeing all dharmas as permanent, blissful, self, and pure,』 what does this mean?」", "『Good man! Stop! Stop! Do not speak like this! Good man! If a Bodhisattva achieves and fully possesses this samadhi, then they no longer unite or disunite with dharmas, and therefore are called a Bodhisattva-Mahasattva (great Bodhisattva) who protects the precepts and practices samadhi. They do not see the aspects of cessation or permanence of dharmas; because they do not cling to cessation, they do not generate joy, and because they do not cling to permanence, they do not generate sorrow. They understand the dharma-mudra (seal of the Dharma), not for the sake of protecting the precepts, nor can they be called practitioners of samadhi. The Tathagata does not cling to protecting or breaking precepts, permanence or impermanence, awakening or non-awakening, action or non-action, purity or impurity, emptiness or non-emptiness, precepts or non-precepts, knowing or not knowing, name or non-name, grasping or non-grasping, fear or non-fear, dread or non-dread, cause or non-cause, cessation or non-cessation, bodhi (enlightenment) or non-bodhi, vimoksha (liberation) or non-liberation, nirvana (extinction) or non-nirvana. All dharmas are without fear; for the sake of liberation, they uphold the precepts and practice samadhi. All dharmas are without decline; when a Bodhisattva knows this, their heart is joyful and willing, and they practice this samadhi. For the sake of all beings, they proclaim that the Buddha Tathagata is eternally unchanging, and the true Dharma will not perish. Therefore, they protect the precepts and practice samadhi. Furthermore, good man! If someone wishes to attain this samadhi, they should practice the thought of permanence, the thought of self, the thought of life, and the thought of person. Having practiced these thoughts, they will achieve and fully possess this samadhi. If it is said that they cannot attain it, that is impossible.』", "『World Honored One! Sometimes the Tathagata speaks of impermanence, no bliss, no self, and no purity, and sometimes speaks of permanence, bliss, self, and purity. What is the meaning of this?』", "『Good man! Worldly people mistakenly see dharmas as permanent, blissful, self, and pure, therefore I speak of impermanence, no bliss, no self, and no purity.』" ] }
說無常、無我、無樂、無凈。」
「世尊！出世之法，頗覆得有常樂我凈不？」
「善男子！若有菩薩，住是三昧，欲說我時，先說五事。何等為五？一者穀子，二者樹子，三者肥味，四者伏藏，五者蛇蛻。善男子！如穀子者，芽時、莖時、葉時、華時，名為無常；若收果實，眾生受用，則名為常。菩薩摩訶薩，若未成就是三昧者，無常、無我、無樂、無凈；若已成就，則得名為常樂我凈。未能度脫一切眾生，名無常、無我、無樂、無凈；若能度脫，則得名為常樂我凈。不能破壞一切邪見，名無常、無樂、無我、無凈；若能破壞，則得名為常樂我凈。不能永斷諸煩惱故，名無常、無樂、無我、無凈；若能永斷，是則名為常樂我凈。善男子！是名穀子。
「複次，善男子！如庵羅樹，未得果時，名無常、無樂、無我、無凈；若得果實，眾生受用，是則名為常樂我凈。菩薩摩訶薩未得成就是三昧者，名無常、無我、無樂、無凈；若成就已，則得名為常樂我凈。未能度脫諸眾生故，名無常、無樂、無我、無凈；若能度脫，則得名為常樂我凈。不能破壞一切邪見，名無常、無樂、無我、無凈；若能破壞，則得名為常樂我凈。不能永斷諸煩惱故，名無常、無樂、無我、無凈；若能永斷，則得名為常樂我凈。善
【現代漢語翻譯】 現代漢語譯本：說無常、無我、無樂、無凈。 「世尊！出世之法，難道就沒有常、樂、我、凈嗎？」 「善男子！如果有菩薩，安住于這種三昧（samadhi，禪定），想要說『我』的時候，先要說五件事。哪五件呢？第一是穀子，第二是樹子，第三是肥美的味道，第四是伏藏，第五是蛇蛻。善男子！比如穀子，發芽的時候、長莖的時候、長葉的時候、開花的時候，都稱為無常；如果收穫果實，眾生享用，就稱為常。菩薩摩訶薩，如果還沒有成就這種三昧，就是無常、無我、無樂、無凈；如果已經成就，就稱為常、樂、我、凈。如果不能度脫一切眾生，就稱為無常、無我、無樂、無凈；如果能夠度脫，就稱為常、樂、我、凈。如果不能破除一切邪見，就稱為無常、無樂、無我、無凈；如果能夠破除，就稱為常、樂、我、凈。如果不能永遠斷除各種煩惱，就稱為無常、無樂、無我、無凈；如果能夠永遠斷除，就稱為常、樂、我、凈。善男子！這就是穀子的例子。 「再者，善男子！比如庵羅樹（amra，芒果樹），沒有得到果實的時候，稱為無常、無樂、無我、無凈；如果得到果實，眾生享用，就稱為常、樂、我、凈。菩薩摩訶薩如果沒有成就這種三昧，就稱為無常、無我、無樂、無凈；如果已經成就，就稱為常、樂、我、凈。如果不能度脫眾生，就稱為無常、無樂、無我、無凈；如果能夠度脫，就稱為常、樂、我、凈。如果不能破除一切邪見，就稱為無常、無樂、無我、無凈；如果能夠破除，就稱為常、樂、我、凈。如果不能永遠斷除各種煩惱，就稱為無常、無樂、無我、無凈；如果能夠永遠斷除，就稱為常、樂、我、凈。善
【English Translation】 English version: Saying impermanence, no-self, no-bliss, and no-purity. 『World-Honored One! In the Dharma that transcends the world, is it possible to have permanence, bliss, self, and purity?』 『Good man! If a Bodhisattva dwells in this samadhi (meditative absorption), when wanting to speak of 『self』, they first speak of five things. What are the five? First, a grain of rice; second, a tree seed; third, a rich flavor; fourth, a hidden treasure; and fifth, a snake's slough. Good man! Like a grain of rice, when it sprouts, when it stems, when it leaves, when it flowers, it is called impermanent; if the fruit is harvested and beings enjoy it, then it is called permanent. A Bodhisattva Mahasattva, if they have not yet achieved this samadhi, is impermanent, no-self, no-bliss, and no-purity; if they have achieved it, then they are called permanent, blissful, self, and pure. If they cannot liberate all beings, they are called impermanent, no-self, no-bliss, and no-purity; if they can liberate, then they are called permanent, blissful, self, and pure. If they cannot destroy all wrong views, they are called impermanent, no-bliss, no-self, and no-purity; if they can destroy them, then they are called permanent, blissful, self, and pure. If they cannot permanently cut off all afflictions, they are called impermanent, no-bliss, no-self, and no-purity; if they can permanently cut them off, then they are called permanent, blissful, self, and pure. Good man! This is the example of a grain of rice.』 『Furthermore, good man! Like an amra (mango) tree, when it has not yet obtained fruit, it is called impermanent, no-bliss, no-self, and no-purity; if it obtains fruit and beings enjoy it, then it is called permanent, blissful, self, and pure. A Bodhisattva Mahasattva, if they have not achieved this samadhi, is called impermanent, no-self, no-bliss, and no-purity; if they have achieved it, then they are called permanent, blissful, self, and pure. If they cannot liberate all beings, they are called impermanent, no-bliss, no-self, and no-purity; if they can liberate, then they are called permanent, blissful, self, and pure. If they cannot destroy all wrong views, they are called impermanent, no-bliss, no-self, and no-purity; if they can destroy them, then they are called permanent, blissful, self, and pure. If they cannot permanently cut off all afflictions, they are called impermanent, no-bliss, no-self, and no-purity; if they can permanently cut them off, then they are called permanent, blissful, self, and pure. Good
男子！是名樹子。
「複次，善男子！如胡麻子，未成油時，不能消除眾生病苦，名無常、無樂、無我、無凈；若成油已，能除眾生所有病苦，是故得名常樂我凈。菩薩摩訶薩，未得成就是三昧者，名無常、無樂、無我、無凈；若成就已，則得名為常樂我凈。未能度脫諸眾生故，名無常、無樂、無我、無凈；若能度脫，則得名為常樂我凈。不能破壞一切邪見，名無常、無樂、無我、無凈；若能破壞，是則名為常樂我凈。不能永斷諸煩惱故，名無常、無樂、無我、無凈；若能永斷，是則名為常樂我凈。善男子！是名肥味。
「複次，善男子！如有寶藏，隱伏地中，不能潤益一切眾生，故名無常、無樂、無我、無凈；若出地已，眾生受用，為大利益，是則名為常樂我凈。菩薩摩訶薩，若未成就是三昧者，名無常、無樂、無我、無凈；若成就已，則得名為常樂我凈。未能度脫諸眾生故，名無常、無樂、無我、無凈；若能度脫，則得名為常樂我凈。若不能壞一切邪見，名無常、無樂、無我、無凈；若能破壞，是則名為常樂我凈。不能永斷諸煩惱故，名無常、無我、無樂、無凈；若能永斷，則得名為常樂我凈。善男子！是名寶藏。
「複次，善男子！如蛇脫皮，未脫皮時，名無常、無樂、無我、無凈；若脫皮
【現代漢語翻譯】 現代漢語譯本 善男子！這就像樹上的果實一樣。
『再者，善男子！就像胡麻子（芝麻籽），在沒有榨成油的時候，不能消除眾生的病苦，所以被稱為無常、無樂、無我、無凈；如果榨成油后，就能消除眾生所有的病苦，因此被稱為常、樂、我、凈。菩薩摩訶薩（偉大的菩薩），在沒有成就這種三昧（禪定）的時候，被稱為無常、無樂、無我、無凈；如果成就了，就可被稱為常、樂、我、凈。因為不能度脫一切眾生，所以被稱為無常、無樂、無我、無凈；如果能夠度脫，就可被稱為常、樂、我、凈。因為不能破除一切邪見，所以被稱為無常、無樂、無我、無凈；如果能夠破除，就可被稱為常、樂、我、凈。因為不能永遠斷除一切煩惱，所以被稱為無常、無樂、無我、無凈；如果能夠永遠斷除，就可被稱為常、樂、我、凈。善男子！這叫做肥美的滋味。』
『再者，善男子！就像寶藏，隱藏在地下，不能潤澤利益一切眾生，所以被稱為無常、無樂、無我、無凈；如果從地下取出，眾生受用，能帶來巨大的利益，就可被稱為常、樂、我、凈。菩薩摩訶薩，如果還沒有成就這種三昧，就被稱為無常、無樂、無我、無凈；如果成就了，就可被稱為常、樂、我、凈。因為不能度脫一切眾生，所以被稱為無常、無樂、無我、無凈；如果能夠度脫，就可被稱為常、樂、我、凈。如果不能破除一切邪見，就被稱為無常、無樂、無我、無凈；如果能夠破除，就可被稱為常、樂、我、凈。因為不能永遠斷除一切煩惱，所以被稱為無常、無我、無樂、無凈；如果能夠永遠斷除，就可被稱為常、樂、我、凈。善男子！這叫做寶藏。』
『再者，善男子！就像蛇蛻皮，在沒有蛻皮的時候，被稱為無常、無樂、無我、無凈；如果蛻了皮
【English Translation】 English version Good man! It is like a fruit on a tree.
'Furthermore, good man! Just like sesame seeds, when they have not been made into oil, they cannot eliminate the suffering of living beings, and are therefore called impermanent, without joy, without self, and without purity; if they are made into oil, they can eliminate all the suffering of living beings, and are therefore called permanent, joyful, with self, and pure. A Bodhisattva Mahasattva (great Bodhisattva), when they have not achieved this samadhi (meditative absorption), is called impermanent, without joy, without self, and without purity; if they have achieved it, they can be called permanent, joyful, with self, and pure. Because they cannot liberate all living beings, they are called impermanent, without joy, without self, and without purity; if they can liberate them, they can be called permanent, joyful, with self, and pure. Because they cannot destroy all wrong views, they are called impermanent, without joy, without self, and without purity; if they can destroy them, they can be called permanent, joyful, with self, and pure. Because they cannot permanently cut off all afflictions, they are called impermanent, without joy, without self, and without purity; if they can permanently cut them off, they can be called permanent, joyful, with self, and pure. Good man! This is called a delicious flavor.'
'Furthermore, good man! Just like a treasure, hidden in the ground, it cannot benefit all living beings, and is therefore called impermanent, without joy, without self, and without purity; if it is taken out of the ground, and living beings use it, it can bring great benefit, and can be called permanent, joyful, with self, and pure. A Bodhisattva Mahasattva, if they have not yet achieved this samadhi, is called impermanent, without joy, without self, and without purity; if they have achieved it, they can be called permanent, joyful, with self, and pure. Because they cannot liberate all living beings, they are called impermanent, without joy, without self, and without purity; if they can liberate them, they can be called permanent, joyful, with self, and pure. If they cannot destroy all wrong views, they are called impermanent, without joy, without self, and without purity; if they can destroy them, they can be called permanent, joyful, with self, and pure. Because they cannot permanently cut off all afflictions, they are called impermanent, without self, without joy, and without purity; if they can permanently cut them off, they can be called permanent, joyful, with self, and pure. Good man! This is called a treasure.'
'Furthermore, good man! Just like a snake shedding its skin, when it has not shed its skin, it is called impermanent, without joy, without self, and without purity; if it has shed its skin
已，則得名為常樂我凈。菩薩摩訶薩，未得成就是三昧者，名無常、無樂、無我、無凈；若成就已，則得名為常樂我凈。未能度脫一切眾生，名無常、無樂、無我、無凈；若能度脫，則得名為常樂我凈。若不能壞一切邪見，名無常、無樂、無我、無凈；若能破壞，則得名為常樂我凈。不能永斷諸煩惱故，名無常、無樂、無我、無凈；若能永斷，則得名為常樂我凈，又斷眾生於佛所起四種疑心常樂我凈。善男子！是名蛇蛻。
「善男子！菩薩摩訶薩住是三昧，以此五事，演說如來常樂我凈，能說我、人、壽命、眾生、士夫，能如是見，名為正見。」
「世尊！如來所說如是五事，是義不然。何以故？如來常于諸經中說，諸法無常。如向五事，因亦無常，果亦無常。若使菩薩，住是三昧，如五事者，亦應無常。以是義故，一切諸法，無非無常。世尊！有因必有果，有果必有因，一切眾生及諸菩薩亦復如是；有生必有死，有死必有生，若如是者，常亦無常，無常亦常，以是義故，一切諸法，悉有二性，常與無常；不應定言，世法無常，出世法常。如來實語，云何出是虛妄之言？」
「善男子！汝今何故如蠶自裹？善男子！若有人言：『端正之人，猶如滿月；香象姝白，猶如雪山。』人實非月，像非雪山，
【現代漢語翻譯】 現代漢語譯本 如果（菩薩）已經證得（三昧），就可稱為常、樂、我、凈。菩薩摩訶薩（偉大的菩薩），如果尚未成就這種三昧，就稱為無常、無樂、無我、無凈；如果已經成就，就可稱為常、樂、我、凈。如果未能度脫一切眾生，就稱為無常、無樂、無我、無凈；如果能夠度脫，就可稱為常、樂、我、凈。如果不能破除一切邪見，就稱為無常、無樂、無我、無凈；如果能夠破除，就可稱為常、樂、我、凈。如果不能永遠斷除各種煩惱，就稱為無常、無樂、無我、無凈；如果能夠永遠斷除，就可稱為常、樂、我、凈，並且斷除眾生對佛所產生的四種關於常、樂、我、凈的疑心。善男子！這稱為蛇蛻（比喻去除舊的束縛，獲得新生）。
「善男子！菩薩摩訶薩安住于這種三昧時，通過這五種方式，宣說如來的常、樂、我、凈，能夠說『我』、『人』、『壽命』、『眾生』、『士夫』（指代眾生），能夠這樣看待，就稱為正見。」
「世尊！如來所說的這五種說法，道理並非如此。為什麼呢？如來常常在各種經典中說，諸法是無常的。像前面所說的五種，因也是無常的，果也是無常的。如果菩薩安住于這種三昧，像這五種說法一樣，也應該是無常的。因為這個道理，一切諸法，沒有不是無常的。世尊！有因必定有果，有果必定有因，一切眾生以及各位菩薩也是如此；有生必定有死，有死必定有生，如果這樣，常也是無常，無常也是常，因為這個道理，一切諸法，都具有兩種性質，常與無常；不應該斷定地說，世間法是無常的，出世間法是常的。如來說的是真實的話，怎麼會說出這種虛妄的言論呢？」
「善男子！你現在為什麼像蠶一樣自己把自己包裹起來呢？善男子！如果有人說：『端正的人，就像滿月；香象的潔白，就像雪山。』人實際上不是月亮，像也不是雪山，
【English Translation】 English version If (a Bodhisattva) has attained (samadhi), then it can be called permanent, blissful, self, and pure. A Bodhisattva Mahasattva (a great Bodhisattva), if they have not yet achieved this samadhi, is called impermanent, without bliss, without self, and impure; if they have achieved it, then they can be called permanent, blissful, self, and pure. If they have not been able to liberate all sentient beings, they are called impermanent, without bliss, without self, and impure; if they are able to liberate them, then they can be called permanent, blissful, self, and pure. If they cannot destroy all wrong views, they are called impermanent, without bliss, without self, and impure; if they can destroy them, then they can be called permanent, blissful, self, and pure. If they cannot permanently cut off all afflictions, they are called impermanent, without bliss, without self, and impure; if they can permanently cut them off, then they can be called permanent, blissful, self, and pure, and also cut off the four doubts that sentient beings have about the Buddha regarding permanence, bliss, self, and purity. Good man! This is called a snake shedding its skin (a metaphor for removing old attachments and gaining new life).
「Good man! When a Bodhisattva Mahasattva dwells in this samadhi, through these five ways, they expound the Tathagata's permanence, bliss, self, and purity, and are able to speak of 'self,' 'person,' 'lifespan,' 'sentient beings,' and 'man' (referring to sentient beings), and to see in this way is called right view.」
「World Honored One! These five statements made by the Tathagata are not reasonable. Why is that? The Tathagata often says in various sutras that all dharmas are impermanent. Like the five things mentioned earlier, the cause is also impermanent, and the effect is also impermanent. If a Bodhisattva dwells in this samadhi, like these five statements, they should also be impermanent. Because of this principle, all dharmas are without exception impermanent. World Honored One! If there is a cause, there must be an effect, and if there is an effect, there must be a cause, and all sentient beings and Bodhisattvas are the same; if there is birth, there must be death, and if there is death, there must be birth, and if this is the case, permanence is also impermanence, and impermanence is also permanence. Because of this principle, all dharmas have two natures, permanence and impermanence; it should not be definitively said that worldly dharmas are impermanent and that transcendental dharmas are permanent. The Tathagata speaks truthfully, how could he utter such false statements?」
「Good man! Why are you now wrapping yourself up like a silkworm? Good man! If someone says: 'A handsome person is like a full moon; the white of a fragrant elephant is like a snow mountain.' A person is not actually the moon, and an elephant is not a snow mountain,
少有相似，故引為喻。善男子！世間五事，亦復如是，有少常故，故以為喻。諸佛如來，實不可喻，猶引喻為喻。」
「世尊！若如來常者，何故復于余經中說，猶如燈滅，解脫亦爾？世尊！如來若常，云何得滅？如其滅者，云何言常？如來若言『亦常亦滅』，如是之言，非虛妄耶？又如佛言：『一切諸法，猶如水月。』諸法若常，云何復言『猶如水月』？」
「善男子！我說有為，如水中月，是故我說，余法有常，余法無常。若有眾生，未得解脫，未斷煩惱、未斷名相、未斷眾生相，不得法相，未得修習如是三昧，是名無常；若有眾生，已得解脫，永斷煩惱、名相、眾生相，得於法相，修習三昧，是名為常。是故我說，余法有常，余法無常。」
「世尊！若爾者，如來何故說：『佛涅槃，猶如燈滅？』如燈滅者，為喻身滅，為喻結滅？如膏不離燈，燈不離膏。眾生亦爾，身不離結，結不離身，云何言滅？」
佛言：「善哉善哉！善男子！若如是見，名為正見。善男子！身有二種：一者煩惱身，二者法身。煩惱身滅，猶如燈滅，是故我說『余法無常』。法身無滅，猶如虛空，是故我說『余法是常』。斷煩惱器，名為解脫，得解脫已無常身者，諸佛世尊，則是斷見；若煩惱氣常不滅者，諸佛世
【現代漢語翻譯】 現代漢語譯本：
'因為有少許相似之處，所以才用比喻。善男子！世間的五件事也是這樣，因為有少許恒常的性質，所以才用作比喻。諸佛如來實際上是不可比喻的，但還是用比喻來作比喻。'
'世尊！如果如來是恒常的，為什麼又在其他的經典中說，如來就像燈滅一樣，解脫也是如此呢？世尊！如果如來是恒常的，怎麼會滅呢？如果會滅，又怎麼能說是恒常的呢？如果如來說『既是恒常又是滅』，這樣的話，難道不是虛妄的嗎？又如佛說：『一切諸法，猶如水中的月亮。』如果諸法是恒常的，又怎麼能說『猶如水中的月亮』呢？'
'善男子！我說有為法，就像水中的月亮，因此我說，有的法是恒常的，有的法是無常的。如果有眾生，沒有得到解脫，沒有斷除煩惱、沒有斷除名相（概念和名稱）、沒有斷除眾生相（眾生存在的表象），沒有得到法相（真理的本質），沒有修習這樣的三昧（禪定），這叫做無常；如果有眾生，已經得到解脫，永遠斷除了煩惱、名相、眾生相，得到了法相，修習三昧，這叫做恒常。所以我說，有的法是恒常的，有的法是無常的。'
'世尊！如果這樣，如來為什麼說：『佛涅槃（佛教的最終解脫）就像燈滅一樣？』像燈滅一樣，是比喻身體的滅亡，還是比喻煩惱的滅亡？就像油膏不離開燈，燈不離開油膏一樣。眾生也是這樣，身體不離開煩惱，煩惱不離開身體，怎麼能說是滅呢？'
佛說：『善哉善哉！善男子！如果這樣理解，就叫做正見。善男子！身體有兩種：一種是煩惱身，一種是法身。煩惱身的滅亡，就像燈滅一樣，所以我說『有的法是無常的』。法身沒有滅亡，就像虛空一樣，所以我說『有的法是恒常的』。斷除煩惱的工具，叫做解脫，得到解脫后認為無常身滅亡的，諸佛世尊，就是斷見（認為一切都歸於虛無）；如果煩惱的根源永遠不滅，諸佛世尊，就
【English Translation】 English version:
'Because there is a slight similarity, it is used as a metaphor. Good man! The five things in the world are also like this; because they have a slight constant nature, they are used as metaphors. The Tathagatas (Buddhas) are actually beyond comparison, yet metaphors are still used as metaphors.'
'World Honored One! If the Tathagata is constant, why is it said in other sutras that the Tathagata is like a lamp extinguished, and liberation is also like that? World Honored One! If the Tathagata is constant, how can he be extinguished? If he is extinguished, how can he be said to be constant? If the Tathagata says, 『both constant and extinguished,』 is such a statement not false? Also, as the Buddha said, 『All dharmas (phenomena) are like the moon in water.』 If all dharmas are constant, how can it be said that they are 『like the moon in water』?'
'Good man! I say that conditioned dharmas are like the moon in water, therefore I say that some dharmas are constant and some dharmas are impermanent. If there are sentient beings who have not attained liberation, have not cut off afflictions, have not cut off name and form (concepts and names), have not cut off the appearance of sentient beings, have not attained the dharma-nature (the essence of truth), and have not practiced such samadhi (meditative absorption), this is called impermanence; if there are sentient beings who have attained liberation, have forever cut off afflictions, name and form, and the appearance of sentient beings, have attained the dharma-nature, and practice samadhi, this is called constancy. Therefore, I say that some dharmas are constant and some dharmas are impermanent.'
'World Honored One! If that is so, why does the Tathagata say, 『The Nirvana (final liberation) of the Buddha is like a lamp extinguished?』 Is the extinguishing of the lamp a metaphor for the extinction of the body, or a metaphor for the extinction of afflictions? Just as oil does not leave the lamp, and the lamp does not leave the oil. Sentient beings are also like this; the body does not leave afflictions, and afflictions do not leave the body, how can it be said to be extinguished?'
The Buddha said, 'Excellent, excellent! Good man! If you see it this way, it is called right view. Good man! There are two kinds of bodies: one is the afflicted body, and the other is the dharma-body. The extinction of the afflicted body is like the extinguishing of a lamp, therefore I say, 『some dharmas are impermanent.』 The dharma-body has no extinction, like space, therefore I say, 『some dharmas are constant.』 The tool for cutting off afflictions is called liberation. If, after attaining liberation, one thinks that the impermanent body is extinguished, then the Buddhas, the World Honored Ones, are nihilists (believing that everything is reduced to nothing); if the root of afflictions never ceases, then the Buddhas, the World Honored Ones,
尊，則是常見。諸佛世尊，定無有此斷、常二見。諸佛世尊，已於無量阿僧祇劫斷此二見。如來若有眾生相者，則應無常；如來已於無量劫中斷眾生相，若言如來有眾生相，無有是處。
「善男子！譬如大王，出入遊巡，若在外時，內則不見，內雖不見，不得言無，外亦如是。菩薩摩訶薩，住是三昧，無常已斷，為眾生故，受無常身。若言：『如來身無常』者，無有是處。是故我說常與無常，說我、無我，說眾生、非眾生，說人、非人，說命、非命，說士夫、非士夫。如來常說：『有為之法，皆是無常。』終不言常，若言常者，無有是處。
「複次，善男子！菩薩摩訶薩，住是三昧，則得斷除世見、命見、聲聞緣覺見；無有貪愛，無取無求；常不變易，成就安住，得無所畏；無有憍慢，垢不能污。是故我說『常樂我凈』。善男子！我說聲聞、辟支佛乘，一切世人之所不解，雖世人不解，終不得言慧者亦爾。世間之人，雖見如來無常、無樂、無我、無凈，亦不得言有智慧者同於彼見。薄福、鈍根、行邪道者，作如是言：『如來無常，永滅涅槃。』若言『如來永滅度』者，當知是人，不離三惡。
「善男子！譬如深汪，其水渾濁，中有寶珠，人所不見。有人唱言：『此濁水中，有大寶珠！』眾人聞已，
【現代漢語翻譯】 現代漢語譯本：
尊者，這是常見的觀點。諸佛世尊，必定沒有這種斷見和常見兩種錯誤的見解。諸佛世尊，已經在無量阿僧祇劫（極長的時間單位）斷除了這兩種見解。如果如來有眾生相（眾生的特徵），那就應該是無常的；如來已經在無量劫中斷除了眾生相，如果說如來有眾生相，這是不合理的。
『善男子！』譬如大王，出入巡遊，如果在外面，就看不到裡面的情況，雖然看不到裡面的情況，也不能說裡面沒有，外面的情況也是如此。菩薩摩訶薩（偉大的菩薩），安住于這種三昧（禪定），已經斷除了無常的觀念，爲了眾生的緣故，接受無常的身體。如果說：『如來的身體是無常的』，這是不合理的。因此我說常與無常，說我與無我，說眾生與非眾生，說人與非人，說命與非命，說士夫（有情眾生）與非士夫。如來常說：『有為法（因緣和合而生的事物），都是無常的。』最終不會說常，如果說常，這是不合理的。
『複次，善男子！』菩薩摩訶薩，安住于這種三昧，就能斷除世俗的見解、對生命的執著、聲聞（小乘修行者）和緣覺（獨自開悟者）的見解；沒有貪愛，沒有執取，沒有追求；恒常不變，成就安住，得到無所畏懼；沒有驕慢，污垢不能沾染。因此我說『常樂我凈』。『善男子！』我說聲聞乘和辟支佛乘（緣覺乘），一切世俗之人都不理解，雖然世俗之人不理解，最終也不能說有智慧的人也這樣。世間之人，雖然看到如來是無常、無樂、無我、無凈的，也不能說有智慧的人也持有同樣的見解。福報淺薄、根性遲鈍、行走邪道的人，會這樣說：『如來是無常的，永遠滅度進入涅槃。』如果說『如來永遠滅度』，應當知道這個人，沒有脫離三惡道（地獄、餓鬼、畜生）。
『善男子！』譬如深潭，水很渾濁，裡面有寶珠，人們看不到。有人說：『這渾濁的水中，有大寶珠！』眾人聽了之後，
【English Translation】 English version:
'Venerable one, this is a common view. The Buddhas, the World Honored Ones, certainly do not have these two views of annihilation and permanence. The Buddhas, the World Honored Ones, have already severed these two views in immeasurable asamkhya kalpas (extremely long periods of time). If the Tathagata (the Buddha) had the characteristics of a sentient being, then he should be impermanent; the Tathagata has already severed the characteristics of sentient beings in immeasurable kalpas, if it is said that the Tathagata has the characteristics of a sentient being, this is not reasonable.
'Good man! It is like a great king, going in and out on tours, if he is outside, he cannot see the inside, although he cannot see the inside, it cannot be said that there is nothing inside, the outside is also like this. A Bodhisattva Mahasattva (a great Bodhisattva), abiding in this samadhi (meditative state), has already severed the concept of impermanence, for the sake of sentient beings, accepts an impermanent body. If it is said: 'The Tathagata's body is impermanent,' this is not reasonable. Therefore, I speak of permanence and impermanence, I and non-I, sentient beings and non-sentient beings, humans and non-humans, life and non-life, purusha (sentient being) and non-purusha. The Tathagata always says: 'All conditioned dharmas (things that arise from causes and conditions) are impermanent.' Ultimately, he will not say permanent, if he says permanent, this is not reasonable.
'Furthermore, good man! A Bodhisattva Mahasattva, abiding in this samadhi, can sever worldly views, attachment to life, the views of Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers); without greed, without grasping, without seeking; constantly unchanging, achieving abiding, attaining fearlessness; without arrogance, defilements cannot stain. Therefore, I speak of 'permanence, bliss, self, and purity.' 'Good man!' I speak of the Sravaka vehicle and the Pratyekabuddha vehicle, which all worldly people do not understand, although worldly people do not understand, ultimately it cannot be said that those with wisdom are also like this. Worldly people, although they see the Tathagata as impermanent, without bliss, without self, and without purity, it cannot be said that those with wisdom also hold the same view. Those with shallow merit, dull roots, and who walk on wrong paths, will say: 'The Tathagata is impermanent, and will forever enter Nirvana.' If it is said 'The Tathagata will forever enter Nirvana,' it should be known that this person has not escaped the three evil realms (hell, hungry ghosts, animals).
'Good man! It is like a deep pool, the water is murky, and there is a precious pearl inside, which people cannot see. Someone says: 'In this murky water, there is a great precious pearl!' After everyone hears this,
競共求覓，或得瓦石、沙礫、草木，然無有能得真寶者。以不得故，便言虛妄。復更有人，善知方便，以無價珠，置之濁水，水即為清，眾人因是悉見真寶。善男子！聲聞、緣覺不解如是三昧力故，說言：『如來無常、無樂、無我、無凈，空無所有。』不知如來，常恒不變，輪轉生死。菩薩摩訶薩，住是三昧，善解如來所有密語，是故以此無價寶珠，喻於三昧。善男子！若男若女，欲見如來常恒不變，應當修習如是三昧。菩薩摩訶薩，住是三昧，則見如來常恒不變，解脫亦爾。
「善男子！譬如樹蔭，行路之人因之憩息，住是三昧諸菩薩等，亦復如是，為諸眾生，而作蔭覆。
「善男子！若有人言『如來無常永涅槃』者，是魔弟子；若不如是，真我弟子。若言『如來畢入涅槃』，當知是人，污辱我法，若有信受如是語者，甚可悲傷。」
說是語時，于會右面，出大光明，其光金色，遍照三千大千世界，悉蔽日月、梵天之明，惟不能障佛之光明，其餘光明，黤黮不現。大小須彌、草木、叢林，二國中間幽闇之處，無不大明。地獄眾生，遇斯光已，苦痛休息，身得安樂。
爾時，一切大眾之前，即時出生六萬億蓮華，其華微妙，色香具足，千葉盛滿，四寶為質。一一蓮華，出微妙香，遍滿三千大
【現代漢語翻譯】 現代漢語譯本 眾人競相尋找，有的找到瓦片、石頭、沙礫、草木，卻沒有能找到真寶的。因為找不到，就說（真寶）是虛妄的。又有人，善於運用方法，將無價的寶珠放入渾濁的水中，水立刻變得清澈，眾人因此都能看見真寶。善男子！聲聞（聽聞佛法而悟道者）、緣覺（通過自身修行而悟道者）不瞭解這種三昧（禪定）的力量，所以說：『如來（佛）是無常的、無樂的、無我的、不凈的，空無所有。』他們不知道如來是常恒不變的，（只是）在生死中輪轉。菩薩摩訶薩（大菩薩），安住于這種三昧，善於理解如來所有的秘密教誨，所以用這無價的寶珠來比喻三昧。善男子！如果男人或女人，想要見到如來常恒不變的真身，應當修習這種三昧。菩薩摩訶薩，安住于這種三昧，就能見到如來常恒不變，解脫也是如此。 善男子！譬如樹蔭，趕路的人因為樹蔭而休息，安住于這種三昧的諸位菩薩也是如此，為眾生提供庇護。 善男子！如果有人說『如來是無常的，永遠進入涅槃（寂滅）』，這個人是魔的弟子；如果不是這樣說，才是真正的我的弟子。如果說『如來徹底進入涅槃』，應當知道這個人，是在玷污我的佛法，如果有人相信接受這種說法，真是非常可悲。」 當佛說這些話的時候，在法會右側，出現巨大的光明，那光是金色的，遍照三千大千世界，遮蔽了日月、梵天（色界天之主）的光明，唯獨不能遮蔽佛的光明，其餘的光明，都黯淡不顯。大小須彌山（佛教宇宙觀中的中心山）、草木、叢林，以及兩個國家之間的幽暗之處，無不光明大亮。地獄的眾生，遇到這光明之後，痛苦停止，身體得到安樂。 當時，在一切大眾面前，立刻生出六萬億朵蓮花，這些蓮花微妙，顏色和香氣都具足，千葉盛開，以四寶為材質。每一朵蓮花，都散發出微妙的香氣，遍滿三千大千世界。
【English Translation】 English version People compete to seek, some find tiles, stones, gravel, and vegetation, but none can find the true treasure. Because they cannot find it, they say it is false. Again, there are those who are skilled in methods, placing a priceless pearl in turbid water, and the water immediately becomes clear, so that everyone can see the true treasure. Good man! Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts) do not understand the power of this samadhi (meditative absorption), so they say: 'The Tathāgata (Buddha) is impermanent, without joy, without self, without purity, empty and without anything.' They do not know that the Tathāgata is constant and unchanging, (only) revolving in birth and death. Bodhisattva Mahāsattvas (great Bodhisattvas), abiding in this samadhi, are skilled in understanding all the secret teachings of the Tathāgata, therefore, they use this priceless pearl to symbolize samadhi. Good man! If a man or woman wishes to see the Tathāgata as constant and unchanging, they should practice this samadhi. Bodhisattva Mahāsattvas, abiding in this samadhi, will see the Tathāgata as constant and unchanging, and liberation is also like this. Good man! Just like the shade of a tree, where travelers rest, the Bodhisattvas who abide in this samadhi are also like this, providing shelter for all beings. Good man! If someone says 'The Tathāgata is impermanent and enters Nirvana (extinction) forever,' that person is a disciple of Mara (demon); if they do not say this, they are truly my disciples. If they say 'The Tathāgata completely enters Nirvana,' you should know that this person is defiling my Dharma (teachings), and if anyone believes and accepts such a statement, it is truly very sad.」 When the Buddha spoke these words, on the right side of the assembly, a great light appeared, its light was golden, illuminating the three thousand great thousand worlds, obscuring the light of the sun, moon, and Brahma (lord of the form realm), only unable to obscure the light of the Buddha, and the rest of the light, dimmed and did not appear. The great and small Mount Sumeru (the central mountain in Buddhist cosmology), vegetation, forests, and the dark places between two countries, were all brightly illuminated. The beings in hell, after encountering this light, ceased their suffering, and their bodies found peace. At that time, in front of the entire assembly, six hundred trillion lotus flowers immediately appeared, these lotus flowers were exquisite, with complete color and fragrance, a thousand petals in full bloom, made of four treasures. Each lotus flower emitted a subtle fragrance, filling the three thousand great thousand worlds.
千世界。其中所有天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋梵、魔天、沙門、婆羅門，一切眾生，聞香氣已，皆得愛法，心樂大乘，樂欲聽法，斷諸煩惱，是華成就如是功德微妙之香。
爾時，大云密藏菩薩摩訶薩，在大會中，見是神變，即從座起，合掌恭敬白佛言：「世尊！是何相貌？誰之德力？是大眾中，有是妙華，出無量香？」
於是，凈光天女，語大云密藏菩薩言：「善男子！一切諸法，皆悉無相，云何問言：『是何相貌？』諸法如夢，何故顛倒，如狂所問？」
大云密藏言：「善哉善哉！天女！我非不見諸法如夢，為欲斷彼著相，故問。」
天女言：「大德！何故見於著相，而生此問？」
「天女！是故我先言：『為眾生故，欲令度脫，是故而問。』」
「大德！若不自斷我見、我疑，云何而能度脫眾生？若不自斷我見、我疑，欲為眾生除斷見疑，無有是處。」
佛言：「善哉善哉！善男子！實如天女之所宣說。菩薩摩訶薩，住是三昧，惟見無相。善男子！若男若女，欲見無相，應當精勤，修是三昧。菩薩摩訶薩，住是三昧，能於三千大千世界，現種種身。」
「世尊！云何菩薩住是三昧，能於三千大千世界，現種種身？」
【現代漢語翻譯】 現代漢語譯本：在三千大千世界中，所有的天神、龍、鬼神、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、釋梵（帝釋天和梵天）、魔天、沙門（出家修行者）、婆羅門（祭司），以及一切眾生，聞到這香氣后，都生起愛慕佛法的念頭，內心喜悅于大乘佛法，渴望聽聞佛法，斷除各種煩惱。這花成就瞭如此功德微妙的香氣。 當時，大云密藏菩薩摩訶薩，在法會中，見到這種神奇的變化，立即從座位上站起來，合掌恭敬地對佛說：『世尊！這是什麼景象？是誰的德行和力量？在這大眾之中，有如此美妙的花，散發出無量的香氣？』 這時，凈光天女對大云密藏菩薩說：『善男子！一切諸法，本來都是沒有相狀的，為什麼還要問「這是什麼景象」呢？諸法如同夢幻，為何如此顛倒，像瘋子一樣發問？』 大云密藏菩薩說：『善哉善哉！天女！我並非不知道諸法如夢，而是爲了斷除執著于相的念頭，所以才這樣問。』 天女說：『大德！為什麼你明明見到執著于相的念頭，還要提出這樣的問題呢？』 大云密藏菩薩說：『天女！所以我先前才說：「爲了眾生的緣故，想要讓他們得到解脫，所以才這樣問。」』 天女說：『大德！如果自己都不能斷除我見、我疑，又怎麼能夠度脫眾生呢？如果自己都不能斷除我見、我疑，卻想要為眾生去除斷見和疑惑，這是不可能的。』 佛說：『善哉善哉！善男子！確實如天女所說。菩薩摩訶薩，安住于這種三昧（禪定），只能見到無相。善男子！無論是男人還是女人，想要見到無相，都應當精勤修行這種三昧。菩薩摩訶薩，安住于這種三昧，能夠在三千大千世界中，顯現各種不同的身形。』 『世尊！菩薩如何安住于這種三昧，能夠在三千大千世界中，顯現各種不同的身形呢？』
【English Translation】 English version: In the three thousand great thousand worlds, all the gods, dragons, ghosts and spirits, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Shakra and Brahma (Indra and Brahma), Mara gods, Shramanas (ascetics), Brahmins (priests), and all sentient beings, upon smelling this fragrance, all develop a love for the Dharma, their hearts rejoice in the Mahayana teachings, they desire to hear the Dharma, and they cut off all afflictions. This flower achieves such meritorious and subtle fragrance. At that time, the Bodhisattva Mahasattva Great Cloud Hidden, in the assembly, seeing this miraculous transformation, immediately rose from his seat, joined his palms respectfully, and said to the Buddha: 'World Honored One! What is this appearance? Whose virtue and power is this? Among this assembly, there is such a wonderful flower, emitting immeasurable fragrance?' Then, the Pure Light Heavenly Maiden said to the Bodhisattva Great Cloud Hidden: 'Good man! All dharmas are without form, why do you ask, 「What is this appearance?」 All dharmas are like dreams, why are you so deluded, asking like a madman?' The Bodhisattva Great Cloud Hidden said: 'Excellent, excellent! Heavenly Maiden! It is not that I do not see that all dharmas are like dreams, but in order to cut off attachment to form, I ask this question.' The Heavenly Maiden said: 'Great Virtue! Why do you see attachment to form, and yet raise such a question?' The Bodhisattva Great Cloud Hidden said: 'Heavenly Maiden! That is why I said earlier, 「For the sake of sentient beings, wishing to liberate them, therefore I ask.」' The Heavenly Maiden said: 'Great Virtue! If you cannot cut off your own self-view and self-doubt, how can you liberate sentient beings? If you cannot cut off your own self-view and self-doubt, yet wish to remove the views of annihilation and doubt for sentient beings, there is no such possibility.' The Buddha said: 'Excellent, excellent! Good man! It is indeed as the Heavenly Maiden has declared. The Bodhisattva Mahasattva, abiding in this samadhi (meditative absorption), only sees the formless. Good man! Whether man or woman, if they wish to see the formless, they should diligently cultivate this samadhi. The Bodhisattva Mahasattva, abiding in this samadhi, can manifest various forms in the three thousand great thousand worlds.' 'World Honored One! How does a Bodhisattva, abiding in this samadhi, manifest various forms in the three thousand great thousand worlds?'
「善男子！若有幻師、若幻弟子，于大眾中，能作種種若男若女，若大若小，若生若死，若去若來，若舍若林，若象若馬，若斷若折，若破若壞，若續若絕。大眾見已，不生驚怪。何以故？了知幻故。菩薩摩訶薩，亦復如是，住是三昧，修習正道，於此三千大千世界，化種種身，為度眾生故。住是三昧諸菩薩等，見是化已，不生驚怪，無有疑心，隨順於義，無有違逆。何以故？定知即是三昧力故。
「複次，善男子！菩薩摩訶薩，住是三昧，能於三千大千世界，隨諸眾生，種種所行，處處現身。或閻浮提現處母胎，一切眾生實見菩薩處在母胎，而是菩薩實不在胎。或閻浮提現出母胎，眾生亦見菩薩出胎，而是菩薩實不出胎。或閻浮提現初剃髮，造制周羅，一切眾生皆見如是，而於菩薩實無是相。或閻浮提現詣學堂，習諸伎藝、書䟽、算計，一切眾生皆見菩薩始初習學，而是菩薩，已於過去無量劫中，悉修學已。或閻浮提現行如人、師子、白鵝，一切眾生，皆見菩薩現行如人、師子、白鵝，而是菩薩都無此相。或閻浮提示有妻子，五欲相樂，一切眾生皆見是相，而是菩薩，已於昔劫久遠離之，惟以法樂而自娛樂。或閻浮提示大小便，一切眾生亦見是相，而此菩薩，得真法身，非雜食身，云何而有大小便利？咀
【現代漢語翻譯】 現代漢語譯本：『善男子！如果有個魔術師或者魔術師的弟子，在眾人面前，能變出各種各樣的男人或女人，大的或小的，生的或死的，去的或來的，房屋或樹林，大象或馬，斷裂或折斷，破碎或損壞，連線或斷絕。大眾看到這些，不會感到驚訝奇怪。為什麼呢？因為他們知道這是幻術的緣故。菩薩摩訶薩（偉大的菩薩），也是這樣，安住于這種三昧（禪定），修習正道，在這三千大千世界中，爲了度化眾生，化現出各種各樣的身體。安住于這種三昧的菩薩們，看到這些化現，不會感到驚訝奇怪，沒有疑惑，順應真理，沒有違背。為什麼呢？因為他們確定知道這是三昧的力量所致。 『再者，善男子！菩薩摩訶薩，安住于這種三昧，能在三千大千世界中，隨著各種眾生的不同行為，在各處顯現身體。或者在閻浮提（我們所居住的這個世界）顯現入胎，一切眾生都真實地看到菩薩在母胎中，而實際上菩薩並不在胎中。或者在閻浮提顯現出胎，眾生也看到菩薩出胎，而實際上菩薩並沒有出胎。或者在閻浮提顯現初次剃髮，製作僧衣，一切眾生都看到這樣，而菩薩實際上並沒有這些相狀。或者在閻浮提顯現去學堂，學習各種技藝、書寫、算數，一切眾生都看到菩薩開始學習，而實際上菩薩在過去無量劫中，都已經學完了。或者在閻浮提顯現行走如人、獅子、白鵝，一切眾生都看到菩薩顯現行走如人、獅子、白鵝，而實際上菩薩根本沒有這些相狀。或者在閻浮提顯現有妻子，享受五欲之樂，一切眾生都看到這些相狀，而實際上菩薩，在很久以前就已經遠離了這些，只是以佛法的快樂來娛樂自己。或者在閻浮提顯現大小便，一切眾生也看到這些相狀，而這位菩薩，已經得到了真正的法身，不是雜食之身，怎麼會有大小便呢？』
【English Translation】 English version: 'Good man! If there is a magician or a disciple of a magician, who, in a crowd, can create various forms of men or women, large or small, living or dead, going or coming, houses or forests, elephants or horses, broken or fractured, shattered or destroyed, connected or severed. When the crowd sees this, they are not surprised or amazed. Why is that? Because they know it is an illusion. A Bodhisattva Mahasattva (a great Bodhisattva), is also like this, abiding in this samadhi (meditative state), cultivating the right path, in this three-thousand great thousand world, transforms into various bodies to liberate sentient beings. Bodhisattvas abiding in this samadhi, seeing these transformations, are not surprised or amazed, have no doubts, follow the truth, and do not contradict it. Why is that? Because they know for certain that it is the power of samadhi. 'Furthermore, good man! A Bodhisattva Mahasattva, abiding in this samadhi, can, in the three-thousand great thousand world, according to the various actions of sentient beings, manifest bodies in various places. Or in Jambudvipa (the world we live in), manifest entering a mother's womb, all sentient beings truly see the Bodhisattva in the womb, but in reality, the Bodhisattva is not in the womb. Or in Jambudvipa, manifest emerging from the womb, sentient beings also see the Bodhisattva emerging from the womb, but in reality, the Bodhisattva did not emerge from the womb. Or in Jambudvipa, manifest the first shaving of hair, making monastic robes, all sentient beings see this, but the Bodhisattva does not actually have these forms. Or in Jambudvipa, manifest going to school, learning various skills, writing, and arithmetic, all sentient beings see the Bodhisattva beginning to learn, but in reality, the Bodhisattva has already completed all learning in countless past kalpas. Or in Jambudvipa, manifest walking like a human, a lion, or a white goose, all sentient beings see the Bodhisattva manifesting walking like a human, a lion, or a white goose, but in reality, the Bodhisattva does not have these forms at all. Or in Jambudvipa, manifest having a wife, enjoying the pleasures of the five desires, all sentient beings see these forms, but in reality, the Bodhisattva has long since abandoned these in past kalpas, and only enjoys the joy of the Dharma. Or in Jambudvipa, manifest defecating and urinating, all sentient beings also see these forms, but this Bodhisattva, having attained the true Dharma body, is not a body of mixed food, how could there be defecation and urination?'
嚼楊枝，著衣洗手，履踐革屣，執持傘蓋，身服纓絡，飲食飢渴，生老病死。行檀波羅蜜，得轉輪王，奴婢、僕從、男女、大小。或作人天、頭陀苦行。現為比丘，福利眾生。現須陀洹果、斯陀含果、阿那含果、阿羅漢果；破壞眾僧，聽法說法，食啖毒飯，犯四重禁，作五逆罪。作聲聞像、辟支佛像，出家學道，菩提樹下，轉正法輪，現大神足，入于涅槃。或作釋梵、天魔波旬，流轉諸有，猶如車輪，亦復如是。
「善男子！菩薩摩訶薩，雖作如是隨順世間種種諸行，為欲度脫，終不生於眾生之相，常修法相。何以故？是三昧力故。菩薩摩訶薩，無有著處，不著聲聞，不著緣覺，為欲憐愍一切世間，度眾生故，在在處處，隨其所樂，而現其身。是故菩薩修習無相，見於無相。若人能見如是無相，是名正見。凈光天女亦修無相。諸佛世尊，住是三昧，故不可思議。」
「世尊！是凈光天女，成就具足，甚深智慧。若無相境界，不可思議，其修習者，亦不可思議。」
爾時，世尊熙怡微笑，從其面門，出無量光。其光五色，遍照無量無邊世界，上至梵世，一切周遍，繞身三匝，還從口入。爾時，大地六種震動，莊嚴清凈，如郁單越，三千大千世界，亦復如是，一切眾生，佛神力故，悉得睹見。
【現代漢語翻譯】 現代漢語譯本 咀嚼楊枝（一種清潔牙齒的樹枝），穿衣洗手，腳穿皮革鞋子，手持傘蓋，身上佩戴纓絡，經歷飲食飢渴，生老病死。修行檀波羅蜜（佈施的修行），獲得轉輪王（統治世界的理想君主）的地位，擁有奴婢、僕從、男女、大小的侍奉。有時化作人天（天界眾生），進行頭陀苦行（嚴格的修行）。顯現為比丘（佛教僧侶），為眾生帶來福祉。顯現須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果）的境界；破壞僧團，聽聞佛法，宣說佛法，食用有毒的食物，犯下四重禁戒（佛教的根本戒律），造作五逆罪（最嚴重的罪行）。化作聲聞（聽聞佛法而修行的人）的形象、辟支佛（獨自覺悟的人）的形象，出家學道，在菩提樹下，轉動正法輪（宣說佛法），顯現大神足（神通），進入涅槃（解脫）。有時化作釋梵（帝釋天和梵天）、天魔波旬（阻礙修行的魔王），在諸有（三界）中流轉，就像車輪一樣，也是如此。 『善男子！菩薩摩訶薩（偉大的菩薩），雖然做出這樣隨順世間種種行為，是爲了度脫眾生，但終究不會執著于眾生的表象，常常修習法相（真理的本質）。為什麼呢？這是三昧（禪定）的力量。菩薩摩訶薩，沒有固定的居所，不執著于聲聞，不執著于緣覺（獨自覺悟的人），爲了憐憫一切世間，度化眾生，在任何地方，隨眾生所喜好，而顯現其身。因此菩薩修習無相（不執著于表象），見到無相。如果有人能夠見到這樣的無相，這才是正見。凈光天女也修習無相。諸佛世尊，安住于這種三昧，所以不可思議。』 『世尊！這位凈光天女，成就具足，擁有甚深的智慧。如果無相的境界，不可思議，那麼修習這種境界的人，也是不可思議的。』 這時，世尊面露喜悅的微笑，從他的面門，發出無量的光芒。光芒呈現五種顏色，遍照無量無邊的世界，上至梵世，一切都照耀到，圍繞身體三圈，然後從口中進入。這時，大地發生六種震動，莊嚴清凈，如同郁單越（四大洲之一），三千大千世界，也是如此，一切眾生，因為佛的神力，都能夠看到。
【English Translation】 English version Chewing on willow twigs (a type of twig used for cleaning teeth), putting on clothes and washing hands, wearing leather shoes, holding an umbrella, adorning oneself with tassels, experiencing hunger and thirst, birth, old age, sickness, and death. Practicing Dāna pāramitā (the perfection of giving), attaining the status of a Chakravartin (an ideal universal monarch), having servants, attendants, men, women, and people of all ages. Sometimes transforming into gods or humans, practicing asceticism. Appearing as a Bhikṣu (Buddhist monk), bringing blessings to sentient beings. Manifesting the states of Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), and Arhat (worthy one); disrupting the Sangha (monastic community), listening to the Dharma (Buddhist teachings), expounding the Dharma, eating poisoned food, committing the four grave offenses (fundamental Buddhist precepts), committing the five heinous crimes (the most serious offenses). Transforming into the form of a Śrāvaka (a disciple who hears the teachings), a Pratyekabuddha (a solitary enlightened one), leaving home to study the Way, under the Bodhi tree, turning the Dharma wheel (teaching the Dharma), manifesting great supernatural powers, entering Nirvāṇa (liberation). Sometimes transforming into Śakra (Indra) and Brahmā, or Māra Pāpīyas (the demon king who obstructs practice), transmigrating through the various realms of existence, like a wheel, it is also like this. 『Good man! A Bodhisattva Mahāsattva (a great Bodhisattva), although engaging in various worldly activities in accordance with the world, does so to liberate beings, but ultimately does not cling to the appearance of beings, and constantly cultivates the Dharma-lakṣaṇa (the true nature of reality). Why is this? It is because of the power of Samādhi (meditative concentration). A Bodhisattva Mahāsattva has no fixed abode, does not cling to the Śrāvakas, does not cling to the Pratyekabuddhas, out of compassion for all the world, to liberate sentient beings, in every place, according to their preferences, they manifest their bodies. Therefore, Bodhisattvas cultivate non-appearance (not clinging to appearances), and see non-appearance. If a person can see such non-appearance, this is called right view. The goddess Pure Light also cultivates non-appearance. The Buddhas, the World Honored Ones, abide in this Samādhi, therefore it is inconceivable.』 『World Honored One! This goddess Pure Light, is fully accomplished, possessing profound wisdom. If the realm of non-appearance is inconceivable, then those who cultivate this realm are also inconceivable.』 At that time, the World Honored One smiled joyfully, and from his face, emitted immeasurable light. The light was of five colors, illuminating immeasurable and boundless worlds, reaching up to the Brahma realm, illuminating everything, circling his body three times, and then entering his mouth. At that time, the earth shook in six ways, becoming adorned and pure, like Uttarakuru (one of the four great continents), the three thousand great thousand worlds, were also like this, and all sentient beings, due to the Buddha's divine power, were able to see it.
爾時，大云密藏菩薩，復從座起，整衣服，合掌恭敬白佛言：「世尊！何因緣故，放是光明？」
佛言：「善男子！汝向所疑，我今欲答，是故放是瑞相光明。善男子！於此西方，有一世界，名曰安樂。其土有佛，號無量壽，今現在世，常為眾生，講宣正法，告一菩薩：『汝善男子！娑婆世界釋迦牟尼佛，為諸少福、鈍根眾生，說《大云經》，汝可往彼，至心聽受。』是彼菩薩，欲來至此，故先現瑞。善男子！汝觀彼土，諸菩薩身，滿足五萬六千由旬。」
「世尊！彼來菩薩，字號何等？復以何緣，而來此土？將非為度眾生故來？惟愿如來，為諸眾生，分別解說。」
「善男子！彼土菩薩，欲聞凈光授記別事，並欲供養如是三昧，是故而來。善男子！是菩薩名無邊光，通達方便，善能教導。」
「世尊！惟愿如來，說是天女，在何佛所，發阿耨多羅三藐三菩提心？何時當得轉此女身？」
「善男子！汝今不應問轉女身。是天女者，常于無量阿僧祇劫，為眾生故，現受女身，當知乃是方便之身，非實女身。云何當言：『何時當得轉此女身？』善男子！菩薩摩訶薩，住是三昧，其身自在，能作種種隨宜方便。雖受女像，心無貪著，欲結不污。」
「世尊！惟愿如來，為諸眾生，說是
【現代漢語翻譯】 現代漢語譯本： 那時，大云密藏菩薩從座位上站起來，整理好衣服，合掌恭敬地對佛說：『世尊！是什麼因緣，您放出這樣的光明？』 佛說：『善男子！你剛才所疑惑的，我現在要回答，所以放出這種吉祥的光明。善男子！在西方，有一個世界，名叫安樂（Sukhavati）。那個世界有一尊佛，號為無量壽（Amitayus），現在正在世間，常常為眾生講說正法，他告訴一位菩薩：『善男子！娑婆世界（Saha）的釋迦牟尼佛（Sakyamuni），為那些福報淺薄、根性遲鈍的眾生，講說《大云經》，你可以去那裡，至誠聽受。』那位菩薩，想要來到這裡，所以先顯現瑞相。善男子！你看那個世界的菩薩們，他們的身體都滿足五萬六千由旬（yojana）。』 『世尊！那位要來的菩薩，名號是什麼？又因為什麼因緣，要來到這裡？難道是爲了度化眾生而來的嗎？希望如來，為眾生分別解說。』 『善男子！那個世界的菩薩，想要聽聞凈光授記（vyakarana）的特別事蹟，並且想要供養這樣的三昧（samadhi），所以才來。善男子！這位菩薩名叫無邊光（Anantaprabha），通達方便，善於教導。』 『世尊！希望如來，說說這位天女，是在哪尊佛那裡，發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi）？什麼時候才能轉變為男子之身？』 『善男子！你不應該問轉變女身的問題。這位天女，常常在無量阿僧祇劫（asamkhya kalpa）中，爲了眾生的緣故，示現接受女身，應當知道這只是方便之身，並非真正的女身。怎麼能說：『什麼時候才能轉變為男子之身？』善男子！菩薩摩訶薩（bodhisattva-mahasattva），安住于這種三昧，他的身體自在，能夠作出種種隨宜的方便。雖然示現女相，心中沒有貪著，慾望的束縛不能污染他。』 『世尊！希望如來，為眾生，說說
【English Translation】 English version: At that time, the Bodhisattva Mahasattva Great Cloud Hidden Treasure, rose from his seat, arranged his robes, and with palms joined respectfully, said to the Buddha: 'World Honored One! What is the cause and condition that you emit such light?' The Buddha said: 'Good man! What you have just doubted, I now wish to answer, therefore I emit this auspicious light. Good man! In the west, there is a world called Sukhavati (Land of Bliss). In that land there is a Buddha named Amitayus (Infinite Life), who is now in the world, constantly expounding the Dharma for sentient beings. He told a Bodhisattva: 'Good man! Sakyamuni Buddha in the Saha world, is expounding the Great Cloud Sutra for sentient beings with little merit and dull roots. You may go there and sincerely listen and receive it.' That Bodhisattva, wishing to come here, therefore first manifested an auspicious sign. Good man! Observe the bodies of the Bodhisattvas in that land, they are all five hundred and sixty thousand yojanas (a unit of distance) in size.' 'World Honored One! What is the name of the Bodhisattva who is coming? And for what reason does he come to this land? Is it not for the sake of liberating sentient beings? I beseech the Tathagata to explain this to all sentient beings.' 'Good man! The Bodhisattva of that land wishes to hear about the special events of the Pure Light Prediction (vyakarana), and also wishes to make offerings to such a samadhi (meditative absorption), therefore he comes. Good man! This Bodhisattva is named Anantaprabha (Boundless Light), he is proficient in skillful means and is good at teaching.' 'World Honored One! I beseech the Tathagata to speak about this heavenly maiden, at which Buddha's place did she generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment)? When will she be able to transform from this female body?' 'Good man! You should not ask about transforming from a female body. This heavenly maiden, for countless asamkhya kalpas (incalculable eons), for the sake of sentient beings, manifests and accepts a female body. You should know that this is a body of skillful means, not a real female body. How can you say: 'When will she be able to transform from this female body?' Good man! A Bodhisattva Mahasattva, abiding in this samadhi, has freedom over his body, and can perform various skillful means as appropriate. Although manifesting a female form, his mind has no attachment, and the bonds of desire cannot defile him.' 'World Honored One! I beseech the Tathagata, for the sake of all sentient beings, to speak about
天女未來之事。」
「善男子！汝今諦聽！我當說之。以方便故，我涅槃已七百年後，是南天竺，有一小國，名曰無明。彼國有河，名曰黑闇，南岸有城，名曰熟谷，其城有王，名曰等乘。其王夫人，產育一女，名曰增長，其形端嚴，人所愛敬，護持禁戒，精進不惓。其王國土，以生此女故，穀米豐熟，快樂無極，人民熾盛，無有衰耗、病苦、憂惱、恐怖、禍難，成就具足一切吉事。鄰比諸王，咸來歸屬。有為之法，無常遷代，其王未免，忽然崩亡。
「爾時，諸臣即奉此女，以繼王嗣。女既承正，威伏天下，閻浮提中所有國土，悉來承奉，無拒違者。女王自在，摧伏邪見，為欲供養佛舍利故，遍閻浮提起七寶塔，赍持雜彩，上妙幡蓋，栴檀妙香，周遍供養。見有護法、持凈戒者，供養恭敬；見有破戒、毀正法者，呵責毀辱，令滅無餘。具足修習十波羅蜜，受持五戒，拯濟貧窮，教導無量一切眾生，說《大云經》以調其心。若聞大乘方等經者，恭敬供養，尊重贊漢。滿二十年，受持、讀誦、書寫、解說是《大云經》，然後壽盡，是時乃當轉此女身。為眾生故，示大神通，為欲供養無量壽佛故，故生彼界。」
「世尊！是女王者，未來當得阿耨多羅三藐三菩提不耶？」
「善男子！如是女王，
【現代漢語翻譯】 現代漢語譯本：天女未來的事情。」
「善男子！你現在仔細聽！我將要說。因為方便的緣故，我涅槃后七百年，在南天竺（南印度）有一個小國，名叫無明。那個國家有一條河，名叫黑闇，南岸有一座城，名叫熟谷，城裡有一位國王，名叫等乘。國王的夫人，生了一個女兒，名叫增長，她容貌端莊美麗，人們都喜愛敬重她，她守護戒律，精進不懈。因為這個女兒的出生，國王的國土五穀豐收，快樂無比，人民興盛，沒有衰敗、疾病、憂愁、恐怖、災禍，一切吉祥的事情都圓滿具足。鄰近的各個國王，都來歸順。有為之法，無常變遷，國王最終還是免不了突然去世。
「那時，各位大臣就擁立這個女兒，繼承王位。女兒即位后，威望震懾天下，閻浮提（我們所居住的世界）中所有的國土，都來臣服，沒有敢違抗的。女王自在地統治，摧毀邪見，爲了供養佛舍利，在整個閻浮提建造七寶塔，拿著各種彩色的、上等的幡蓋，栴檀妙香，到處供養。見到護持佛法、持守清凈戒律的人，就供養恭敬；見到破戒、毀壞正法的人，就呵斥羞辱，讓他們徹底滅亡。她圓滿地修習十波羅蜜（菩薩的十種修行方法），受持五戒（佛教的基本戒律），救濟貧窮，教導無量的一切眾生，宣說《大云經》來調伏他們的心。如果有人聽聞大乘方等經典，就恭敬供養，尊重讚歎。她用二十年的時間，受持、讀誦、書寫、解說《大云經》，然後壽命終結，那時她就會轉變為女身。爲了眾生的緣故，她示現大神通，爲了供養無量壽佛（阿彌陀佛）的緣故，所以往生到那個世界。」
「世尊！這位女王，未來能夠證得阿耨多羅三藐三菩提（無上正等正覺，即成佛）嗎？」
「善男子！這位女王，
【English Translation】 English version: the future affairs of the heavenly maiden.」
「Good man! Listen carefully now! I will tell you. Because of skillful means, seven hundred years after my Nirvana, in South India (the southern part of India), there will be a small country named Avidyā (ignorance). In that country, there will be a river named Kālāndhakāra (darkness), and on the south bank, there will be a city named Sukhavatī (ripe valley). In that city, there will be a king named Samāroha (equal vehicle). The king's wife will give birth to a daughter named Vriddhi (growth), who will be beautiful and dignified, loved and respected by all. She will uphold the precepts and be diligent without weariness. Because of the birth of this daughter, the king's land will have abundant harvests, boundless joy, and a flourishing population, without decline, sickness, sorrow, fear, or calamity. All auspicious things will be fully accomplished. Neighboring kings will all come to submit. The nature of conditioned things is impermanent and changing, and the king will eventually pass away suddenly.
「At that time, the ministers will enthrone this daughter to succeed the king. Once the daughter ascends the throne, her authority will subdue the world. All the lands in Jambudvīpa (the world we live in) will come to submit, and none will dare to disobey. The queen will rule freely, destroying wrong views. To make offerings to the Buddha's relics, she will build seven-jeweled pagodas throughout Jambudvīpa, carrying various colorful and exquisite banners and canopies, and offering sandalwood incense everywhere. When she sees those who protect the Dharma and uphold pure precepts, she will make offerings and show respect. When she sees those who break the precepts and destroy the true Dharma, she will rebuke and humiliate them, causing them to be completely destroyed. She will fully cultivate the ten pāramitās (perfections of a Bodhisattva), uphold the five precepts (basic Buddhist precepts), relieve the poor, teach countless beings, and expound the Mahāmegha Sūtra (Great Cloud Sutra) to tame their minds. If anyone hears the Mahāyāna Vaipulya Sutras (Great Vehicle Sutras), she will make offerings with respect and praise them. For twenty years, she will uphold, recite, write, and explain the Mahāmegha Sūtra. Then, when her life ends, she will transform from her female body. For the sake of sentient beings, she will manifest great supernatural powers. To make offerings to Amitāyus Buddha (Buddha of Infinite Life), she will be reborn in that realm.」
「World Honored One! Will this queen attain Anuttarā-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood) in the future?」
「Good man! This queen,
未來之世，過無量劫，當得作佛，號凈實增長如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。此娑婆世界，爾時轉名凈潔浣濯，有城名曰清凈妙香，其城純以七寶莊嚴，最勝無上，猶忉利宮。其城凡有九萬億人，土地平正，無有荊棘、土沙、礫石，其土人民，不生邪見，愛重大乘。無有聲聞、緣覺之名，一切純是菩薩大士，修習慈、悲、喜、舍之心，成就忍辱，壽命無量。
「善男子！若有眾生，得聞彼佛如來名號，不墮三惡，轉生人天。」
說是經已，無量眾生，得阿毗跋致。
大方等無想經卷第六
【現代漢語翻譯】 現代漢語譯本： 在未來的世界，經過無量劫之後，將會成佛，佛號為凈實增長如來（Tathagata，如來）、應（Arhat，應供）、正遍知（Samyak-sambuddha，正等覺）、明行足（Vidya-charana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、調御丈夫（Purusa-damya-sarathi，調御丈夫）、天人師（Shasta deva-manushyanam，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavan，世尊）。這個娑婆世界（Saha world，我們所處的世界），那時會轉名為凈潔浣濯，有一座城市名為清凈妙香，那座城市完全用七寶裝飾，最殊勝無上，如同忉利宮（Trayastrimsa，三十三天）。那座城市總共有九萬億人，土地平坦方正，沒有荊棘、泥沙、礫石，那裡的人民，不生邪見，喜愛並重視大乘佛法。沒有聲聞（Sravaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，獨自悟道者）的名號，一切都是菩薩大士，修習慈、悲、喜、舍之心，成就忍辱，壽命無量。 『善男子！如果有眾生，聽聞那位佛如來的名號，就不會墮入三惡道（three evil realms，地獄、餓鬼、畜生），會轉生到人道或天道。』 說完這部經后，無量眾生，得到了阿毗跋致（avaivartika，不退轉）。
【English Translation】 English version: In the future world, after immeasurable kalpas, one will attain Buddhahood, named Pure Real Increase Tathagata (Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purusa-damya-sarathi (Purusa-damya-sarathi), Shasta deva-manushyanam (Shasta deva-manushyanam), Buddha (Buddha), and Bhagavan (Bhagavan). This Saha world (Saha world), at that time, will be renamed Pure Cleansing, and there will be a city named Pure Wonderful Fragrance. That city will be entirely adorned with the seven treasures, most supreme and unsurpassed, like the Trayastrimsa (Trayastrimsa) heaven. That city will have a total of nine hundred trillion people, the land will be flat and even, without thorns, mud, sand, or gravel. The people there will not have wrong views, and will love and value the Mahayana teachings. There will be no names of Sravaka (Sravaka) or Pratyekabuddha (Pratyekabuddha), all will be Bodhisattva Mahasattvas, cultivating the hearts of loving-kindness, compassion, joy, and equanimity, achieving patience, and having immeasurable lifespans. 'Good man! If there are sentient beings who hear the name of that Buddha Tathagata, they will not fall into the three evil realms (three evil realms), and will be reborn in the human or heavenly realms.' After this sutra was spoken, immeasurable sentient beings attained avaivartika (avaivartika).