T13n0416_大方等大集經賢護分
大正藏第 13 冊 No. 0416 大方等大集經賢護分
No. 416 [Nos. 417-419]
大方等大集經賢護分卷第一
隋天竺三藏阇那崛多譯
思惟品第一
如是我聞：
一時佛在王舍城迦蘭陀竹園精舍，與大比丘眾五百人俱，皆是阿羅漢——諸漏已盡，無復煩惱，鹹得自在；心善解脫、慧善解脫，調伏一切猶如大龍；所作已辦、眾行具備，棄捨重擔不受後生；行於平等獲真己利，安住正教得到彼岸——唯除長老阿難一人。
爾時，復有五百諸比丘，于晨朝時各從住處詣世尊所，恭敬合掌，頂禮佛足，退坐一面。
爾時，尊者舍利弗、尊者大目連在舍衛城夏安居已，亦與五百諸比丘俱，次第遊行城邑聚落至王舍城，入迦蘭陀竹園精舍詣世尊所。到已，恭敬頂禮佛足，退坐一面。
爾時，世尊以神通力放大威光，令彼諸國城邑聚落一切所有諸比丘眾咸各來詣王舍大城，入迦蘭陀竹園精舍至世尊所，恭敬合掌，頂禮佛足，退坐一面。
爾時，迦蘭陀竹園精舍有百千數諸比丘等，承佛威光皆已雲集至世尊所，恭敬合掌，頂禮佛足，退坐一面。
爾時，復有彼摩訶波阇波提比丘尼——亦承世尊威神力故——亦與二萬比丘
【現代漢語翻譯】 現代漢語譯本 大方等大集經賢護分卷第一 隋朝天竺三藏阇那崛多譯 思惟品第一 如是我聞： 一時，佛陀住在王舍城（Rājagṛha）的迦蘭陀竹園精舍（Kalandaka Venuvana），與五百位大比丘（bhikkhu）在一起。他們都是阿羅漢（arhat）——諸漏已盡，不再有煩惱，都已獲得自在；心善解脫、慧善解脫，調伏一切如同大龍；所作已辦、眾行具備，捨棄重擔不再受後生；行於平等，獲得真正的利益，安住于正教，到達彼岸——唯獨長老阿難（Ānanda）除外。 那時，又有五百位比丘，在早晨時分各自從住處來到世尊處，恭敬合掌，頂禮佛足，然後退坐在一旁。 那時，尊者舍利弗（Śāriputra）、尊者大目犍連（Mahāmaudgalyāyana）在舍衛城（Śrāvastī）結束夏季安居后，也與五百位比丘一起，依次經過各個城邑村落來到王舍城，進入迦蘭陀竹園精舍，來到世尊處。到達后，他們恭敬頂禮佛足，然後退坐在一旁。 那時，世尊以神通力放出大威光，使那些國家、城邑、村落中所有的比丘都來到王舍大城，進入迦蘭陀竹園精舍，來到世尊處，恭敬合掌，頂禮佛足，然後退坐在一旁。 那時，迦蘭陀竹園精舍有成百上千的比丘，承蒙佛陀的威光，都已聚集到世尊處，恭敬合掌，頂禮佛足，然後退坐在一旁。 那時，還有摩訶波阇波提（Mahāprajāpatī）比丘尼——也承蒙世尊的威神力——也與兩萬比丘尼
【English Translation】 English version The Great Vaipulya Collection Sutra, Section on the Protection of the Virtuous, Volume 1 Translated by Tripiṭaka Master Jñānagupta of India during the Sui Dynasty Chapter 1: On Reflection Thus have I heard: At one time, the Buddha was dwelling in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in the city of Rājagṛha, together with five hundred great bhikkhus (monks). All of them were arhats (enlightened beings)—their outflows were exhausted, they were free from afflictions, and they had all attained self-mastery; their minds were well liberated, their wisdom was well liberated, they had tamed all things like great dragons; they had done what needed to be done, they had completed all practices, they had cast off their heavy burdens and would not be reborn; they walked in equality, attained true benefit for themselves, dwelt in the true teachings, and reached the other shore—except for the elder Ānanda. At that time, there were also five hundred bhikkhus who, in the early morning, each came from their dwelling places to where the World Honored One was, respectfully joined their palms, bowed at the Buddha's feet, and then sat down to one side. At that time, the Venerable Śāriputra and the Venerable Mahāmaudgalyāyana, having completed their summer retreat in Śrāvastī, also came with five hundred bhikkhus, traveling through various cities and villages to Rājagṛha, entered the Kalandaka Venuvana, and came to where the World Honored One was. Having arrived, they respectfully bowed at the Buddha's feet, and then sat down to one side. At that time, the World Honored One, by his spiritual power, emitted a great light, causing all the bhikkhus in those countries, cities, and villages to come to the great city of Rājagṛha, enter the Kalandaka Venuvana, and come to where the World Honored One was, respectfully joining their palms, bowing at the Buddha's feet, and then sitting down to one side. At that time, there were hundreds of thousands of bhikkhus in the Kalandaka Venuvana, who, by the Buddha's majestic light, had all gathered at the World Honored One's place, respectfully joining their palms, bowing at the Buddha's feet, and then sitting down to one side. At that time, there was also the bhikṣuṇī (nun) Mahāprajāpatī—also by the World Honored One's majestic spiritual power—who also came with twenty thousand bhikṣuṇīs
尼俱，悉皆大集，入迦蘭陀竹園精舍詣世尊所，恭敬合掌，頂禮佛足，退坐一面。
爾時，王舍大城有優婆塞名曰賢護，為眾上首，亦與五百優婆塞俱——受持五戒、具足威儀，是大菩薩，久已住于阿耨多羅三藐三菩提行；本願力故，常隨世尊、樂聞正法；恒勤精進，為滿一切助道法故——于朝旦時，承佛威神，從本住處入迦蘭陀竹園精舍至世尊所，恭敬合掌，頂禮佛足，退坐一面。
爾時，毗耶離大城有一離車子名曰寶生，為眾上首，亦與二萬八千諸離車俱，于晨朝時，承佛神力，皆自彼城發，來入此迦蘭陀園至如來所，恭敬合掌，頂禮佛足，退坐一面。
爾時，瞻婆城有一長者子名曰星藏，為眾上首，亦與二萬八千長者子俱，于晨朝時，承佛神力，自瞻婆城發，來入此迦蘭陀園至世尊所，恭敬合掌，頂禮佛足，退坐一面。
爾時，復有一摩那婆(隋言凈持，亦云少年，亦云仁童子等)名那羅達多，為眾上首，亦與二萬八千人俱，于晨朝時自本住處發，來入此迦蘭陀園詣世尊所，恭敬合掌，頂禮佛足，退坐一面。
爾時，舍衛國復有長者名大善商主並彼給孤獨長者，為眾上首，亦與二萬八千人俱，自彼舍衛國詣王舍城入迦蘭陀園至世尊所，恭敬合掌，頂禮佛足，退坐一面。
【現代漢語翻譯】 現代漢語譯本：尼俱（Niku，指一群人），全都聚集在一起，進入迦蘭陀竹園精舍，來到世尊（釋迦牟尼佛）所在之處，恭敬地合掌，頂禮佛足，然後退到一旁坐下。 當時，王舍大城有一位名叫賢護的優婆塞（Upasaka，在家男居士），是眾人之首，也與五百位優婆塞一同前來——他們受持五戒，具足威儀，是大菩薩，早已安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的修行之中；因為本願力的緣故，他們常常跟隨世尊，樂於聽聞正法；恒常勤奮精進，爲了圓滿一切助道之法——在早晨的時候，他們承蒙佛的威神之力，從各自的住處來到迦蘭陀竹園精舍，到達世尊所在之處，恭敬地合掌，頂禮佛足，然後退到一旁坐下。 當時，毗耶離大城有一位名叫寶生的離車子（Licchavi，古印度部族名）是眾人之首，也與兩萬八千位離車人一同前來，在早晨的時候，他們承蒙佛的神力，都從各自的城池出發，來到這迦蘭陀園，到達如來（佛的另一稱謂）所在之處，恭敬地合掌，頂禮佛足，然後退到一旁坐下。 當時，瞻婆城有一位名叫星藏的長者子（富家子弟）是眾人之首，也與兩萬八千位長者子一同前來，在早晨的時候，他們承蒙佛的神力，從瞻婆城出發，來到這迦蘭陀園，到達世尊所在之處，恭敬地合掌，頂禮佛足，然後退到一旁坐下。 當時，又有一位摩那婆（Manava，意為凈持，也稱少年或仁童子等）名叫那羅達多，是眾人之首，也與兩萬八千人一同前來，在早晨的時候，從各自的住處出發，來到這迦蘭陀園，到達世尊所在之處，恭敬地合掌，頂禮佛足，然後退到一旁坐下。 當時，舍衛國又有一位名叫大善商主的長者，以及給孤獨長者，是眾人之首，也與兩萬八千人一同前來，從舍衛國來到王舍城，進入迦蘭陀園，到達世尊所在之處，恭敬地合掌，頂禮佛足，然後退到一旁坐下。
【English Translation】 English version: The Nikus (a group of people), all gathered together, entered the Karanda Bamboo Grove Monastery and went to where the World Honored One (Shakyamuni Buddha) was. They respectfully joined their palms, bowed at the Buddha's feet, and then withdrew to sit on one side. At that time, in the great city of Rajagriha, there was an Upasaka (a lay male follower) named Suddha, who was the leader of the assembly. He also came with five hundred Upasakas—they upheld the five precepts, were complete in their dignified conduct, were great Bodhisattvas, and had long resided in the practice of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); because of the power of their original vows, they constantly followed the World Honored One, delighted to hear the true Dharma; they were always diligent and vigorous, in order to fulfill all the auxiliary practices of the path—in the morning, they received the Buddha's majestic spiritual power, and from their respective dwellings, they came to the Karanda Bamboo Grove Monastery, arrived at where the World Honored One was, respectfully joined their palms, bowed at the Buddha's feet, and then withdrew to sit on one side. At that time, in the great city of Vaishali, there was a Licchavi (an ancient Indian tribe) named Ratnagarbha, who was the leader of the assembly. He also came with twenty-eight thousand Licchavis. In the morning, they received the Buddha's spiritual power, and all departed from their respective cities, came to this Karanda Garden, arrived at where the Tathagata (another name for the Buddha) was, respectfully joined their palms, bowed at the Buddha's feet, and then withdrew to sit on one side. At that time, in the city of Champa, there was a son of an elder (a wealthy man's son) named Nakshatrakosha, who was the leader of the assembly. He also came with twenty-eight thousand sons of elders. In the morning, they received the Buddha's spiritual power, and departed from the city of Champa, came to this Karanda Garden, arrived at where the World Honored One was, respectfully joined their palms, bowed at the Buddha's feet, and then withdrew to sit on one side. At that time, there was also a Manava (meaning pure conduct, also called a youth or a benevolent child, etc.) named Naradatta, who was the leader of the assembly. He also came with twenty-eight thousand people. In the morning, they departed from their respective dwellings, came to this Karanda Garden, arrived at where the World Honored One was, respectfully joined their palms, bowed at the Buddha's feet, and then withdrew to sit on one side. At that time, in the country of Shravasti, there was also an elder named Mahashubha Merchant, along with the elder Anathapindika, who were the leaders of the assembly. They also came with twenty-eight thousand people, departed from the country of Shravasti, came to the city of Rajagriha, entered the Karanda Garden, arrived at where the World Honored One was, respectfully joined their palms, bowed at the Buddha's feet, and then withdrew to sit on one side.
爾時，王舍大城復有長者名曰水天，為最上首，亦與二萬八千人俱，從本住處發，來入此迦蘭陀園詣世尊所，恭敬合掌，頂禮佛足，退坐一面。
爾時，摩伽陀國主韋提希子、阿阇世王，亦與百千諸眷屬俱，于晨朝時亦來入此迦蘭陀園詣世尊所，頂禮佛足，退坐一面。
爾時，復有四大天王及天帝釋，乃至欲界一切天眾，各與無量百千億那由他眷屬天眾俱，亦于晨朝悉來入迦蘭陀園至如來所，頂禮佛足，退坐一面。
爾時，復有娑婆世界主大梵天王，亦與無量百千億那由他眷屬天眾俱，于晨朝時悉入迦蘭陀園至如來所，頂禮佛足，退坐一面。
爾時，復有大自在天王，亦與無量百千凈居諸天眾俱，于晨朝時悉入迦蘭陀園，頂禮佛足，退坐一面。
爾時，復有四阿修羅王，各與無量百千眷屬阿修羅眾俱，亦于晨朝入迦蘭陀園詣如來所，頂禮佛足，退坐一面。
爾時，復有難陀龍王及跋難陀龍王，各與無量百千眷屬諸龍眾俱，亦于晨朝入迦蘭陀園詣如來所，頂禮佛足，退坐一面。
爾時，復有娑伽羅龍王、阿那婆達多龍王，及摩那斯龍王、伊跋羅龍王等，各與無量百千眷屬諸龍眾俱，亦于晨朝入迦蘭陀園詣如來所，頂禮佛足，退坐一面。
爾時，此三千大千世界一切諸
【現代漢語翻譯】 現代漢語譯本 當時，在王舍城中，有一位名叫水天的長者，他是眾人的首領，也和二萬八千人一起，從他們居住的地方出發，來到迦蘭陀園，去拜見世尊。他們恭敬地合掌，頂禮佛足，然後退到一旁坐下。 當時，摩伽陀國的國王，韋提希夫人的兒子阿阇世王，也和成百上千的眷屬一起，在早晨的時候來到迦蘭陀園，去拜見世尊。他們頂禮佛足，然後退到一旁坐下。 當時，還有四大天王以及天帝釋（帝釋天），乃至欲界的一切天眾，各自帶領著無量百千億那由他的眷屬天眾，也在早晨的時候來到迦蘭陀園，去拜見如來。他們頂禮佛足，然後退到一旁坐下。 當時，還有娑婆世界的大梵天王，也帶領著無量百千億那由他的眷屬天眾，在早晨的時候來到迦蘭陀園，去拜見如來。他們頂禮佛足，然後退到一旁坐下。 當時，還有大自在天王，也帶領著無量百千凈居天的天眾，在早晨的時候來到迦蘭陀園，頂禮佛足，然後退到一旁坐下。 當時，還有四位阿修羅王，各自帶領著無量百千眷屬的阿修羅眾，也在早晨的時候來到迦蘭陀園，去拜見如來。他們頂禮佛足，然後退到一旁坐下。 當時，還有難陀龍王和跋難陀龍王，各自帶領著無量百千眷屬的龍眾，也在早晨的時候來到迦蘭陀園，去拜見如來。他們頂禮佛足，然後退到一旁坐下。 當時，還有娑伽羅龍王、阿那婆達多龍王，以及摩那斯龍王、伊跋羅龍王等，各自帶領著無量百千眷屬的龍眾，也在早晨的時候來到迦蘭陀園，去拜見如來。他們頂禮佛足，然後退到一旁坐下。 當時，這三千大千世界的一切諸
【English Translation】 English version At that time, in the great city of Rajagriha, there was an elder named Water Heaven (Shui Tian), who was the foremost among them. He, along with twenty-eight thousand people, departed from their dwellings and came to the Kalanda Bamboo Grove to visit the World Honored One. They respectfully joined their palms, bowed at the Buddha's feet, and then withdrew to sit on one side. At that time, King Ajatasatru (A she shi wang), the son of Queen Vaidehi (Wei ti xi) of the Magadha Kingdom, also came with hundreds of thousands of his retinue in the morning to the Kalanda Bamboo Grove to visit the World Honored One. They bowed at the Buddha's feet and then withdrew to sit on one side. At that time, there were also the Four Heavenly Kings and Sakra (Shi ti huan yin), the Lord of the Gods, and all the heavenly beings of the Desire Realm, each with countless hundreds of thousands of nayutas of their retinue of heavenly beings. They also came to the Kalanda Bamboo Grove in the morning to visit the Tathagata. They bowed at the Buddha's feet and then withdrew to sit on one side. At that time, there was also the Great Brahma King (Da fan tian wang), the lord of the Saha World, who also came with countless hundreds of thousands of nayutas of his retinue of heavenly beings in the morning to the Kalanda Bamboo Grove to visit the Tathagata. They bowed at the Buddha's feet and then withdrew to sit on one side. At that time, there was also the Great Isvara King (Da zi zai tian wang), who also came with countless hundreds of thousands of Pure Abode heavenly beings in the morning to the Kalanda Bamboo Grove. They bowed at the Buddha's feet and then withdrew to sit on one side. At that time, there were also the four Asura Kings, each with countless hundreds of thousands of their retinue of Asuras. They also came to the Kalanda Bamboo Grove in the morning to visit the Tathagata. They bowed at the Buddha's feet and then withdrew to sit on one side. At that time, there were also the Nanda Dragon King (Nan tuo long wang) and the Upananda Dragon King (Ba nan tuo long wang), each with countless hundreds of thousands of their retinue of dragons. They also came to the Kalanda Bamboo Grove in the morning to visit the Tathagata. They bowed at the Buddha's feet and then withdrew to sit on one side. At that time, there were also the Sagara Dragon King (Suo qie luo long wang), the Anavatapta Dragon King (A na po da duo long wang), the Manasvin Dragon King (Mo na si long wang), and the Elapatra Dragon King (Yi ba luo long wang), each with countless hundreds of thousands of their retinue of dragons. They also came to the Kalanda Bamboo Grove in the morning to visit the Tathagata. They bowed at the Buddha's feet and then withdrew to sit on one side. At that time, all the various beings of this three thousand great thousand world
比丘、比丘尼、優婆塞、優婆夷，及以一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，乃至人非人及諸王等信如來者，為聽法故，一切皆集迦蘭陀園詣如來所，頂禮佛足，各坐一面。
爾時，迦蘭陀園其地弘廣如此，三千大千世界所有地方大眾充滿，無空缺處若杖頭許而不遍者。如是，上至有頂、下逮梵宮，所有一切大威德神通諸天大眾，乃至一切諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆來集會。
爾時，賢護菩薩摩訶薩即從座起，偏袒右肩，右膝著地，合掌向佛白佛言：「世尊！我於今者欲得咨問如來、應供、等正覺心中所疑，不審世尊見垂聽不？」
爾時，世尊復告賢護菩薩言：「賢護！如來、世尊隨汝所疑，恣汝所問，為汝宣釋，令汝歡喜。」
時彼賢護菩薩既蒙聽許，復白佛言：「世尊！菩薩摩訶薩具足成就何等三昧而能得彼大功德聚？云何得入多聞大海獲智慧藏，問無疑惑故？云何復得無意戒聚不失成就，于阿耨多羅三藐三菩提無退減故？復云何得不生愚癡，邪見空處故？云何當得宿命智，遍知去來故？云何當得不離奉見諸佛、世尊，聽聞正法乃至夢中故？云何當得殊特端正上妙色身、具足威儀，眾生樂見故？云何當得常生大
【現代漢語翻譯】 現代漢語譯本：比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），以及一切天（天神）、龍（神龍）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神），乃至人非人等和諸國王等信仰如來的人，爲了聽聞佛法，都聚集在迦蘭陀園來到如來所在之處，頂禮佛足，各自坐在一旁。 當時，迦蘭陀園的場地如此廣闊，三千大千世界所有地方的大眾都充滿其中，沒有哪怕像杖頭那樣大小的空缺之處。像這樣，上至有頂天、下至梵天宮，所有具有大威德神通的諸天大眾，乃至一切諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，都來到這裡。 當時，賢護菩薩摩訶薩即從座位起身，袒露右肩，右膝著地，合掌向佛稟告說：『世尊！我現在想請教如來、應供（值得供養者）、等正覺（完全覺悟者）心中所疑惑的問題，不知世尊是否願意垂聽？』 當時，世尊又告訴賢護菩薩說：『賢護！如來、世尊隨你所疑惑的，任你發問，我會為你解釋，讓你歡喜。』 當時，賢護菩薩得到允許后，又稟告佛說：『世尊！菩薩摩訶薩要具足成就什麼樣的三昧（禪定）才能獲得那樣的大功德聚集？如何才能進入多聞的大海，獲得智慧的寶藏，從而沒有疑惑？如何才能獲得不失戒律的清凈戒聚，在阿耨多羅三藐三菩提（無上正等正覺）的道路上不退轉？又如何才能不生愚癡，遠離邪見空處？如何才能獲得宿命智，遍知過去未來？如何才能不離奉見諸佛、世尊，聽聞正法乃至在夢中？如何才能獲得殊特端正、上妙的色身，具足威儀，讓眾生樂於見到？如何才能常生大
【English Translation】 English version: Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), and all Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), and even humans, non-humans, and kings who believe in the Tathagata (Buddha), all gathered at Kalandaka Garden to listen to the Dharma (teachings), bowed at the Buddha's feet, and sat to one side. At that time, the ground of Kalandaka Garden was so vast that the masses from all over the three thousand great thousand worlds filled it, with no empty space even the size of a staff tip. In this way, from the highest heaven to the Brahma palace, all the great and powerful Devas, and all the Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, all came. At that time, the Bodhisattva Mahasattva (great being) named Sthiramati rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! I now wish to ask the Tathagata, Arhat (worthy one), Samyaksambuddha (fully enlightened one) about the doubts in my mind. I wonder if the World Honored One will deign to listen?' At that time, the World Honored One replied to the Bodhisattva Sthiramati: 'Sthiramati! The Tathagata, the World Honored One, will answer whatever doubts you have. Ask whatever you wish, and I will explain it to you, so that you may be joyful.' At that time, having received permission, the Bodhisattva Sthiramati again said to the Buddha: 'World Honored One! What kind of Samadhi (meditative absorption) must a Bodhisattva Mahasattva fully achieve to obtain such a great accumulation of merit? How can one enter the ocean of vast learning, obtain the treasury of wisdom, and thus have no doubts? How can one obtain the pure precepts of morality without losing them, and not regress on the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment)? How can one avoid ignorance and the empty places of wrong views? How can one obtain the knowledge of past lives, and know the past and future? How can one not be separated from seeing and serving the Buddhas and World Honored Ones, and hearing the true Dharma, even in dreams? How can one obtain a uniquely beautiful and excellent physical form, full of dignity, that beings are pleased to see? How can one always be born into great
姓之家、尊貴之位，見者恭敬故？云何復得父母、兄弟、宗親、眷屬及以知識左右圍繞，恒無別離故？云何當得廣達博通，所為殊異亦終無缺減于阿耨多羅三藐三菩提心故？云何當得正念、正行，節度不移、心知足故？云何當得常生慚愧，遠離恥辱故？云何當得正智謙恭，降伏我慢故？云何當得策勤精進，遠離懈怠故？云何當得大慈、大悲、大喜、大舍，平等與樂故？云何當得聞說甚深真空、無相、無愿法時，一切無有驚怖、退沒故？云何當得不樂懶惰，攝受正法故？云何當得智慧通達，明瞭一切無與等者故？云何當得於一切佛剎隨意得生故？云何當得不為一切外道所摧壞故？云何當得如海，能受納眾問疑、釋難，無減、無盡故？云何當得如月滿白凈，法具足故？云何當得如日初出，破諸闇冥故？云何當得如燈炬，光明照了故？云何當得如虛空性，無有掛礙故？云何當得無所住著，心如虛空故？云何當得如金剛穿徹，通達一切法故？云何當得如須彌山，不可動搖故？云何當得如門閫，一切正住故？云何當得如貓、狗、獸等，心業成就故？云何當得無為，一切諸法中故？云何當得如飛鳥，隨意而去故？云何當得摧折憍慢，如旃陀羅子故？云何當得住阿蘭若，如諸獸、獼猴等不樂城邑聚落，一切出家、在家不相參亂故？云
【現代漢語翻譯】 現代漢語譯本：如何才能獲得顯赫的姓氏和尊貴的地位，使人見到就恭敬呢？如何才能得到父母、兄弟、宗親、眷屬以及知識淵博的朋友們圍繞，並且永遠不分離呢？如何才能達到廣博通達，所作所為殊勝不凡，並且永遠不會減損對阿耨多羅三藐三菩提心（無上正等正覺之心）的追求呢？如何才能獲得正念、正行，行為有節制不改變，內心知足呢？如何才能常常生起慚愧心，遠離恥辱呢？如何才能獲得正直的智慧和謙虛的態度，降伏我慢呢？如何才能策勵自己勤奮精進，遠離懈怠呢？如何才能獲得大慈、大悲、大喜、大舍，平等地給予快樂呢？如何才能在聽到宣說甚深真空、無相、無愿之法時，一切都不會感到驚恐、退縮呢？如何才能不貪圖懶惰，攝受正法呢？如何才能獲得通達的智慧，明瞭一切，無人能與之相比呢？如何才能在一切佛剎（佛的國土）隨意往生呢？如何才能不被一切外道所摧毀呢？如何才能像大海一樣，能夠容納眾人的疑問，解答難題，而不會減少、不會窮盡呢？如何才能像滿月一樣潔白清凈，具足佛法呢？如何才能像初升的太陽一樣，破除一切黑暗呢？如何才能像燈火一樣，光明照耀呢？如何才能像虛空一樣，沒有障礙呢？如何才能不執著于任何事物，心如虛空呢？如何才能像金剛一樣穿透一切，通達一切法呢？如何才能像須彌山（佛教中的聖山）一樣，不可動搖呢？如何才能像門檻一樣，一切都安住于正道呢？如何才能像貓、狗、野獸一樣，心業成就呢？如何才能在一切諸法中達到無為的境界呢？如何才能像飛鳥一樣，隨意來去呢？如何才能摧毀驕慢，像旃陀羅子（印度種姓制度中的賤民）一樣謙卑呢？如何才能安住于阿蘭若（寂靜處），像野獸、獼猴等一樣不喜愛城市聚落，一切出家、在家之人互不干擾呢？ 現代漢語譯本：云何當得如是等無量功德？ 現代漢語譯本：佛告善男子：若有善男子、善女人，欲得如是等無量功德者，當發阿耨多羅三藐三菩提心，常勤精進，修習一切菩薩之行，如是修習，則能獲得如是等無量功德。
【English Translation】 English version: How can one obtain a distinguished lineage and a noble position, so that those who see one will be respectful? How can one be surrounded by parents, siblings, relatives, family members, and knowledgeable friends, and never be separated from them? How can one achieve broad understanding and exceptional actions, and never diminish the pursuit of Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment)? How can one obtain right mindfulness and right conduct, with disciplined behavior that does not change, and a content heart? How can one always generate a sense of shame and be free from disgrace? How can one obtain upright wisdom and humility, and subdue arrogance? How can one encourage oneself to be diligent and energetic, and stay away from laziness? How can one obtain great loving-kindness, great compassion, great joy, and great equanimity, and impart happiness equally? How can one, when hearing the profound teachings of emptiness, non-form, and non-desire, not feel fear or retreat? How can one not be fond of laziness and embrace the true Dharma? How can one obtain penetrating wisdom, understanding everything, with no equal? How can one be reborn at will in all Buddha-lands? How can one not be destroyed by all external paths? How can one be like the ocean, able to receive all questions and resolve difficulties, without diminishing or exhausting? How can one be like the full moon, pure and white, with the Dharma complete? How can one be like the rising sun, breaking through all darkness? How can one be like a lamp, shining brightly? How can one be like the nature of space, without any hindrance? How can one be without attachment, with a mind like space? How can one be like a diamond, penetrating and understanding all dharmas? How can one be like Mount Sumeru (the sacred mountain in Buddhism), unshakeable? How can one be like a threshold, with everything dwelling in the right path? How can one be like cats, dogs, and beasts, with the karma of the mind accomplished? How can one attain non-action in all dharmas? How can one be like a flying bird, going wherever one pleases? How can one destroy pride and be humble like a Chandala (an untouchable in the Indian caste system)? How can one dwell in the Aranya (a secluded place), like beasts and monkeys, not liking cities and settlements, with all monastics and laypeople not interfering with each other? English version: How can one obtain such immeasurable merits? English version: The Buddha told the good man: If there are good men and good women who wish to obtain such immeasurable merits, they should generate the mind of Anuttara-samyak-sambodhi, always be diligent and energetic, and cultivate all the practices of a Bodhisattva. By cultivating in this way, they will be able to obtain such immeasurable merits.
何當得統領大眾，教詔導示故？云何當得不樂生一切眾生中，不動於一切眾生故？云何當得不為一切外道，降伏天魔惑亂故？云何當得大辯才，於一切法決了知故？云何當得於一切佛法，不隨他行故？云何當得大堅固信，無可毀壞故？云何當得大慈力，信不可動故？云何當得深入信，無所行故？云何當得潤澤信，於一切法中多歡喜故？云何當得最勝信，供養承事一切諸佛無厭足故？云何當得種種入信，種諸善根故？云何當得真妙信，增長無虛偽行故？云何當得凈喜信，除滅一切嫉妒故？云何當得清凈信，得一切種智光明故？云何當得喜樂行信，除滅諸蓋、障惡故？云何當得智喜信，攝受諸佛境界故？云何當得莊嚴行信，勝一切世間瓔珞莊嚴佛國清凈成就故？云何當得清凈戒行，永滅一切聲聞、辟支佛心故？云何當得莊嚴大誓，一切所作皆究竟故？云何當得為一切眾生中上首，欲行諸善法故？云何當得無有疲倦，為欲教授一切菩薩所學諸波羅蜜故？云何當得不退轉，多求一切佛法故？云何當得不可壞，不為一切外道邪師所破故？云何當得深信一切諸佛，不捨此念常見諸佛故？云何當得如父想，紹隆一切佛法故？云何當得佛力加持，於一切佛法光明中生故？云何當得無障礙，一切佛法悉現在前故？云何當得如幻人，於一切
【現代漢語翻譯】 現代漢語譯本：如何才能統領大眾，教導和開示他們呢？如何才能在一切眾生中不生厭倦，對一切眾生不動搖呢？如何才能不被一切外道降伏，不被天魔迷惑擾亂呢？如何才能獲得大辯才，對一切法都能決斷了知呢？如何才能在一切佛法中，不隨他人而行呢？如何才能獲得大堅固的信心，不可被摧毀呢？如何才能獲得大慈悲的力量，信心不可動搖呢？如何才能獲得深入的信心，無所執著呢？如何才能獲得滋潤的信心，在一切法中多生歡喜呢？如何才能獲得最殊勝的信心，供養承事一切諸佛而永不厭足呢？如何才能獲得種種入信的方式，種下各種善根呢？如何才能獲得真實微妙的信心，增長無虛偽的修行呢？如何才能獲得清凈喜悅的信心，消除一切嫉妒呢？如何才能獲得清凈的信心，得到一切種智的光明呢？如何才能獲得喜樂修行的信心，消除各種覆蓋、障礙和邪惡呢？如何才能獲得智慧喜悅的信心，攝受諸佛的境界呢？如何才能獲得莊嚴修行的信心，勝過一切世間的瓔珞莊嚴，成就清凈的佛國呢？如何才能獲得清凈的戒行，永遠滅除一切聲聞、辟支佛的心呢？如何才能獲得莊嚴的大誓願，一切所作都能究竟圓滿呢？如何才能成為一切眾生中的首領，想要修行各種善法呢？如何才能不感到疲倦，爲了教導一切菩薩所學的各種波羅蜜（paramita，意為「到彼岸」）呢？如何才能不退轉，多方尋求一切佛法呢？如何才能不可被摧毀，不被一切外道邪師所破呢？如何才能深信一切諸佛，不捨此念，常見諸佛呢？如何才能像對待父親一樣，繼承和發揚一切佛法呢？如何才能得到佛力的加持，在一切佛法的光明中誕生呢？如何才能沒有障礙，一切佛法都顯現在眼前呢？如何才能像幻化的人一樣，在一切
【English Translation】 English version: How can one attain the ability to lead the masses, teaching and guiding them? How can one avoid weariness among all beings, remaining unmoved by all beings? How can one avoid being subdued by all external paths, and not be confused or disturbed by heavenly demons? How can one attain great eloquence, being able to decisively understand all dharmas (teachings)? How can one, in all Buddhist teachings, not follow others? How can one attain great firm faith, which cannot be destroyed? How can one attain great compassionate power, with faith that cannot be shaken? How can one attain deep faith, without attachment? How can one attain nourishing faith, with great joy in all dharmas? How can one attain the most supreme faith, serving and making offerings to all Buddhas without ever being satisfied? How can one attain various ways of entering faith, planting all kinds of good roots? How can one attain true and wondrous faith, increasing practice without hypocrisy? How can one attain pure and joyful faith, eliminating all jealousy? How can one attain pure faith, obtaining the light of all-knowing wisdom? How can one attain the faith of joyful practice, eliminating all coverings, hindrances, and evils? How can one attain the faith of wisdom and joy, embracing the realms of all Buddhas? How can one attain the faith of adorned practice, surpassing all worldly ornaments, achieving the pure Buddha-land? How can one attain pure precepts, forever extinguishing the minds of all Sravakas (hearers) and Pratyekabuddhas (solitary realizers)? How can one attain great adorned vows, so that all actions are ultimately perfected? How can one become the leader among all beings, desiring to practice all good dharmas? How can one avoid fatigue, in order to teach all Bodhisattvas the various paramitas (perfections)? How can one avoid regression, seeking all Buddhist teachings extensively? How can one be indestructible, not being broken by all external paths and heretical teachers? How can one deeply believe in all Buddhas, not abandoning this thought, and constantly seeing all Buddhas? How can one be like a father, inheriting and promoting all Buddhist teachings? How can one receive the blessings of the Buddha's power, being born in the light of all Buddhist teachings? How can one be without obstacles, with all Buddhist teachings appearing before one? How can one be like an illusionary person, in all
法無思念故？云何當得如化者，觀一切法無生、滅故？云何當得如夢，觀察三世無來、去故？云何當得如映象，一切世界斯現身中故？云何當得如響聲，一切法無作、無為，因緣生故？云何當得如形影，於一切生法自無心取捨故？云何當得空無所有，遠離一切諸物想故？云何當得無相，觀一切法無有二故？云何當得法界邊際，菩提心無限量故？云何當得不起著，一切世界性無分別故？云何當得無礙行，遍游一切諸佛剎中故？云何當得諸陀羅尼，聞一知萬，善達一切文字分別說故？云何當得如諸法師，善知一切佛法故？云何當得一切諸佛所護念，一切佛威力加持故？云何當得雄猛不怯弱，出聲如大牛王及大師子王步故？云何當得無畏，令一切世間歡喜故？云何當得無疑惑，於一切佛平等無二故？云何當得通達如如滅除疑惑，不著諸法故？云何當得證深法界，善能解釋所問義故？云何當得師利益他，具足大慈故？云何當得滅除懶惰，恒樂說法故？云何當得如法住，不捨一切眾生故？云何當得不諂曲，性淳直故？云何當得如眼目，為一切世間燈明故？云何當得不可輕蔑，勝出一切三界故？云何當得無諍論，如教說行故？云何當得無艱難，行無住著故？云何當得知于實際，不分別諸法故？云何當得說一切語言智，令諸眾生住于
【現代漢語翻譯】 現代漢語譯本 法沒有思念，是這樣嗎？如何才能像幻化一樣，觀察一切法無生無滅的緣故？如何才能像夢境一樣，觀察過去、現在、未來三世沒有來去的緣故？如何才能像鏡中的影像一樣，一切世界都顯現在自身之中的緣故？如何才能像回聲一樣，一切法無作無為，因緣而生的緣故？如何才能像形影一樣，對於一切生法，自身沒有分別取捨的緣故？如何才能達到空無所有，遠離一切諸物之想的緣故？如何才能達到無相，觀察一切法沒有對立的緣故？如何才能達到法界的邊際，菩提心沒有盡頭的緣故？如何才能達到不起執著，一切世界的本性沒有分別的緣故？如何才能達到無礙的修行，遍游一切諸佛剎土的緣故？如何才能獲得諸陀羅尼（總持，記憶和理解佛法的能力），聞一知萬，善於通達一切文字分別解說的緣故？如何才能像諸法師一樣，善於通達一切佛法的緣故？如何才能得到一切諸佛的護念，一切佛的威力加持的緣故？如何才能得到雄猛不怯弱，發出聲音像大牛王和大師子王的步伐一樣的緣故？如何才能得到無畏，令一切世間歡喜的緣故？如何才能得到無疑惑，對於一切佛平等無二的緣故？如何才能通達真如而滅除疑惑，不執著于諸法的緣故？如何才能證得甚深法界，善於解釋所提問的意義的緣故？如何才能成為導師利益他人，具足大慈悲心的緣故？如何才能滅除懶惰，恒常樂於說法的緣故？如何才能如法安住，不捨棄一切眾生的緣故？如何才能不諂媚虛偽，本性淳樸正直的緣故？如何才能像眼睛一樣，成為一切世間的燈明的緣故？如何才能不被輕視，勝出一切三界的緣故？如何才能沒有爭論，如教導所說的那樣修行的緣故？如何才能沒有艱難，修行沒有執著的緣故？如何才能知曉實際，不分別諸法的緣故？如何才能說一切語言的智慧，令諸眾生安住于
【English Translation】 English version Is it because the Dharma has no thought? How can one attain being like an illusion, observing that all dharmas are without arising or ceasing? How can one attain being like a dream, observing that the three times (past, present, future) have no coming or going? How can one attain being like a reflection in a mirror, with all worlds appearing within oneself? How can one attain being like an echo, with all dharmas being uncreated and unconditioned, arising from causes and conditions? How can one attain being like a shadow, with no attachment or rejection in one's own mind towards all arising dharmas? How can one attain emptiness and nothingness, being far from all thoughts of things? How can one attain no-form, observing that all dharmas are without duality? How can one attain the boundary of the Dharma realm, with the Bodhi mind being without end? How can one attain non-attachment, with the nature of all worlds being without discrimination? How can one attain unobstructed practice, traveling throughout all Buddha lands? How can one attain all Dharanis (mantras, mnemonic devices), understanding ten thousand things from hearing one, and being skilled in all verbal explanations? How can one be like all Dharma teachers, being skilled in all Buddhist teachings? How can one be protected and remembered by all Buddhas, with the power of all Buddhas' blessings? How can one attain courage and fearlessness, with a voice like the king of bulls and the stride of the great lion king? How can one attain fearlessness, bringing joy to all the world? How can one attain no doubt, being equal and non-dual towards all Buddhas? How can one understand Suchness and eliminate doubt, not being attached to any dharmas? How can one realize the profound Dharma realm, being skilled in explaining the meaning of what is asked? How can one be a teacher who benefits others, possessing great compassion? How can one eliminate laziness, always delighting in teaching the Dharma? How can one abide in accordance with the Dharma, not abandoning any sentient beings? How can one be without flattery or deceit, being pure and upright in nature? How can one be like an eye, being a lamp for all the world? How can one be not despised, surpassing all three realms? How can one be without disputes, practicing as taught? How can one be without difficulty, practicing without attachment? How can one know reality, not discriminating dharmas? How can one attain the wisdom to speak all languages, causing all beings to abide in
大乘故？云何當得至無畏處，遠離恐怖，永無一切毛豎等事故？云何當得知佛方便說，善達一切修多羅等故？云何當得不空生世間，恒入一切眾中獲利故？云何當得為一切智首，於一切世間應受供養大名聞故？云何當得無邊讚歎功德，為一切眾生福田故？云何當得大歡喜踴躍無量，常在諸如來師子座下故？云何當得勝上辯才，能問一切佛法故？云何當得意不怯弱辯才，於一切大眾中無怖畏故？云何當得一切論議辯如師子王，降伏一切外道、攝受諸異論師故？云何當得不壞本誓莊嚴，欲摧一切邪異朋黨故？云何當得善巧說法、常處師子座，一切諸佛印可故？云何當得遠離一切世間無義語言，以通達一切正教故？云何當得深愛一切諸佛法，于諸如來生處行故？云何當得樂欲真法，知諸如來不生故？云何當得不懈慢，善承事知識故？云何當得不染著，遊行一切世界故？云何當得願行具足，為教化一切眾生故？云何當得如珊瑚，得諸相故？云何當得如虛空，一切法無得相故？云何當得如菩薩，不斷佛種故？云何當得不休息行，諸菩薩道未曾遠離大乘故？云何當得著大鎧甲，諸佛廣大戒中決定住故？云何當得一切諸佛所贊、灌頂，住于諸如來十力地中故？云何當得一切所想，通達一切諸法行故？云何當得一切算數，巧方便知故？
【現代漢語翻譯】 現代漢語譯本：大乘的緣故嗎？如何才能到達無畏的境地，遠離恐懼，永遠沒有一切毛骨悚然等事情發生呢？如何才能瞭解佛陀的方便說法，善於通達一切修多羅（Sutra，佛經）等呢？如何才能不空虛地生於世間，恒常進入一切大眾之中獲得利益呢？如何才能成為一切智慧的首領，在一切世間應受供養，擁有大名聲呢？如何才能獲得無邊的讚歎功德，成為一切眾生的福田呢？如何才能獲得大歡喜踴躍無量，常在諸如來師子座下呢？如何才能獲得殊勝的辯才，能夠詢問一切佛法呢？如何才能獲得意念不怯弱的辯才，在一切大眾中沒有怖畏呢？如何才能獲得一切論議辯才如獅子王，降伏一切外道、攝受諸異論師呢？如何才能獲得不壞的本誓莊嚴，想要摧毀一切邪異的朋黨呢？如何才能獲得善巧說法、常處師子座，一切諸佛印可呢？如何才能遠離一切世間無意義的語言，因為通達一切正教呢？如何才能深愛一切諸佛法，在諸如來生處修行呢？如何才能樂於追求真法，知道諸如來不生不滅呢？如何才能不懈怠傲慢，善於承事知識呢？如何才能不染著一切世界呢？如何才能願行具足，爲了教化一切眾生呢？如何才能像珊瑚一樣，獲得諸相呢？如何才能像虛空一樣，一切法無所得之相呢？如何才能像菩薩一樣，不斷絕佛種呢？如何才能不休息地修行，諸菩薩道未曾遠離大乘呢？如何才能穿上大鎧甲，在諸佛廣大的戒律中堅定地住持呢？如何才能獲得一切諸佛所讚歎、灌頂，安住于諸如來十力地中呢？如何才能通達一切所想，通達一切諸法的修行呢？如何才能通達一切算數，巧妙方便地知曉呢？ 現代漢語譯本：大乘的緣故嗎？如何才能到達無畏的境地，遠離恐懼，永遠沒有一切毛骨悚然等事情發生呢？如何才能瞭解佛陀的方便說法，善於通達一切修多羅（Sutra，佛經）等呢？如何才能不空虛地生於世間，恒常進入一切大眾之中獲得利益呢？如何才能成為一切智慧的首領，在一切世間應受供養，擁有大名聲呢？如何才能獲得無邊的讚歎功德，成為一切眾生的福田呢？如何才能獲得大歡喜踴躍無量，常在諸如來師子座下呢？如何才能獲得殊勝的辯才，能夠詢問一切佛法呢？如何才能獲得意念不怯弱的辯才，在一切大眾中沒有怖畏呢？如何才能獲得一切論議辯才如獅子王，降伏一切外道、攝受諸異論師呢？如何才能獲得不壞的本誓莊嚴，想要摧毀一切邪異的朋黨呢？如何才能獲得善巧說法、常處師子座，一切諸佛印可呢？如何才能遠離一切世間無意義的語言，因為通達一切正教呢？如何才能深愛一切諸佛法，在諸如來生處修行呢？如何才能樂於追求真法，知道諸如來不生不滅呢？如何才能不懈怠傲慢，善於承事知識呢？如何才能不染著一切世界呢？如何才能願行具足，爲了教化一切眾生呢？如何才能像珊瑚一樣，獲得諸相呢？如何才能像虛空一樣，一切法無所得之相呢？如何才能像菩薩一樣，不斷絕佛種呢？如何才能不休息地修行，諸菩薩道未曾遠離大乘呢？如何才能穿上大鎧甲，在諸佛廣大的戒律中堅定地住持呢？如何才能獲得一切諸佛所讚歎、灌頂，安住于諸如來十力地中呢？如何才能通達一切所想，通達一切諸法的修行呢？如何才能通達一切算數，巧妙方便地知曉呢？
【English Translation】 English version: Is it because of the Mahayana (Great Vehicle)? How can one attain a state of fearlessness, be free from terror, and forever be without any causes for hair-raising and the like? How can one understand the Buddha's expedient teachings, and be skilled in comprehending all Sutras (Buddhist scriptures) and so on? How can one be born into the world not in vain, constantly entering all assemblies and gaining benefit? How can one become the leader of all wisdom, be worthy of offerings in all the world, and have great renown? How can one obtain boundless praise and merit, and become a field of merit for all sentient beings? How can one obtain immeasurable great joy and elation, and always be under the lion seat of all Tathagatas (Buddhas)? How can one obtain superior eloquence, and be able to inquire about all the Buddha's teachings? How can one obtain eloquence with a mind that is not timid, and be without fear in all assemblies? How can one obtain eloquence in all debates like a lion king, subdue all heretics, and gather all those with differing views? How can one obtain the adornment of unbreakable vows, and desire to destroy all evil and heterodox factions? How can one obtain skillful teaching, always be on the lion seat, and be approved by all Buddhas? How can one be free from all meaningless worldly speech, because of understanding all the true teachings? How can one deeply love all the Buddha's teachings, and practice in the places where the Tathagatas were born? How can one delight in the true Dharma (Buddhist teachings), and know that the Tathagatas are not born? How can one be without laziness and arrogance, and be good at serving teachers? How can one be without attachment to all worlds? How can one have complete vows and practices, for the sake of teaching all sentient beings? How can one be like coral, and obtain all the marks? How can one be like space, where all dharmas (phenomena) have no obtainable aspect? How can one be like a Bodhisattva, and not cut off the Buddha's lineage? How can one practice without rest, and the Bodhisattva path never be far from the Mahayana? How can one put on great armor, and firmly abide in the vast precepts of all Buddhas? How can one obtain the praise and anointment of all Buddhas, and abide in the ten powers of the Tathagatas? How can one understand all thoughts, and understand the practice of all dharmas? How can one understand all calculations, and know skillfully and expediently? English version: Is it because of the Mahayana (Great Vehicle)? How can one attain a state of fearlessness, be free from terror, and forever be without any causes for hair-raising and the like? How can one understand the Buddha's expedient teachings, and be skilled in comprehending all Sutras (Buddhist scriptures) and so on? How can one be born into the world not in vain, constantly entering all assemblies and gaining benefit? How can one become the leader of all wisdom, be worthy of offerings in all the world, and have great renown? How can one obtain boundless praise and merit, and become a field of merit for all sentient beings? How can one obtain immeasurable great joy and elation, and always be under the lion seat of all Tathagatas (Buddhas)? How can one obtain superior eloquence, and be able to inquire about all the Buddha's teachings? How can one obtain eloquence with a mind that is not timid, and be without fear in all assemblies? How can one obtain eloquence in all debates like a lion king, subdue all heretics, and gather all those with differing views? How can one obtain the adornment of unbreakable vows, and desire to destroy all evil and heterodox factions? How can one obtain skillful teaching, always be on the lion seat, and be approved by all Buddhas? How can one be free from all meaningless worldly speech, because of understanding all the true teachings? How can one deeply love all the Buddha's teachings, and practice in the places where the Tathagatas were born? How can one delight in the true Dharma (Buddhist teachings), and know that the Tathagatas are not born? How can one be without laziness and arrogance, and be good at serving teachers? How can one be without attachment to all worlds? How can one have complete vows and practices, for the sake of teaching all sentient beings? How can one be like coral, and obtain all the marks? How can one be like space, where all dharmas (phenomena) have no obtainable aspect? How can one be like a Bodhisattva, and not cut off the Buddha's lineage? How can one practice without rest, and the Bodhisattva path never be far from the Mahayana? How can one put on great armor, and firmly abide in the vast precepts of all Buddhas? How can one obtain the praise and anointment of all Buddhas, and abide in the ten powers of the Tathagatas? How can one understand all thoughts, and understand the practice of all dharmas? How can one understand all calculations, and know skillfully and expediently?
云何當得善知一切成壞，遠離一切障礙行故？云何當得一切不住行，不取、不捨故？云何當得一切大施主，能施無悔故？云何當得入諸法海，能施勝上法寶藏故？云何當得一切世間行，能捨世間諸相故？云何當得廣大神通，隨順諸佛神通滿足歡喜故？云何當得一剎那時間行即能遍至一切諸佛前故？復云何當得住此佛剎遍見一切十方諸佛、聽聞正法、供養眾僧，非但未得出世六通、而實未得世間五通，而亦未舍此世界身、亦無生彼諸佛國土、唯住此土見余世界諸佛、世尊，悉聞諸佛所宣正法、一切聽受如說修行？
「世尊！譬如今時聖者阿難於世尊前親聞法已，皆悉受持、如說奉行；彼諸菩薩身居此土不至彼界而能遍睹諸佛、世尊，聽聞法已悉能受持、如說修行，亦復如是。從是已后，一切生處常不遠離諸佛、世尊，聽聞正法，乃至夢中咸若斯也。」
爾時，世尊告賢護菩薩摩訶薩言：「善哉，善哉。賢護！汝今乃能請問如來如是妙義，汝為利益一切世間諸眾生故、亦為安樂諸眾生故、復為憐愍諸天人故、復為攝受未來世中諸菩薩故。
「賢護！而汝往昔已曾供養無量諸佛、種諸善根、聽聞正法、受持正法、愛樂正法、敬重正法；汝今但以摩訶迦葉教化行故，少欲知足，恒樂閑靜阿蘭若處——或居冢
【現代漢語翻譯】 如何才能善知一切事物的成住壞空，並遠離一切障礙的修行呢？如何才能獲得一切不住的修行，不執取也不捨棄呢？如何才能成為一切大施主，能夠毫無後悔地佈施呢？如何才能進入諸法之海，能夠佈施殊勝的法寶藏呢？如何才能獲得一切世間修行，能夠捨棄世間的一切表象呢？如何才能獲得廣大的神通，隨順諸佛的神通而感到滿足和歡喜呢？如何才能在一剎那的時間裡，修行就能遍至一切諸佛面前呢？又如何才能安住在這個佛剎，遍見一切十方諸佛，聽聞正法，供養眾僧，不僅沒有得到出世的六神通，甚至沒有得到世間的五神通，也沒有捨棄這個世界的身體，也沒有往生到其他諸佛的國土，只是安住在這個世界，就能見到其他世界的諸佛、世尊，完全聽聞諸佛所宣說的正法，一切都聽受並如所說修行呢？ 『世尊！譬如現在聖者阿難（Ananda，佛陀的十大弟子之一）在世尊面前親自聽聞佛法后，都能全部接受並按照所說的去奉行；那些菩薩身處此土，不前往其他世界，卻能遍見諸佛、世尊，聽聞佛法后都能全部接受並按照所說的去修行，也是如此。從那以後，一切出生之處都常常不遠離諸佛、世尊，聽聞正法，甚至在夢中也像這樣。』 這時，世尊告訴賢護菩薩摩訶薩（Bhadrapala Bodhisattva Mahasattva）說：『好啊，好啊。賢護！你現在能夠請問如來如此微妙的道理，你是爲了利益一切世間的眾生，也是爲了安樂一切眾生，也是爲了憐憫諸天人，也是爲了攝受未來世中的諸菩薩。 『賢護！而你過去已經供養過無量諸佛，種下各種善根，聽聞正法，接受並奉持正法，喜愛正法，敬重正法；你現在只是因為摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）的教化而修行，少欲知足，常常喜歡清凈的阿蘭若（aranya，寂靜處）——或者住在墳墓
【English Translation】 How can one attain the wisdom to understand the formation, existence, destruction, and emptiness of all things, and practice free from all obstacles? How can one attain the practice of non-abiding, neither grasping nor abandoning? How can one become a great benefactor, able to give without regret? How can one enter the ocean of all dharmas, able to bestow the supreme treasure of the Dharma? How can one attain all worldly practices, able to relinquish all worldly appearances? How can one attain great supernatural powers, in accordance with the supernatural powers of all Buddhas, feeling satisfied and joyful? How can one, in an instant, through practice, reach the presence of all Buddhas? Furthermore, how can one, while dwelling in this Buddha-land, see all the Buddhas of the ten directions, hear the true Dharma, and make offerings to the Sangha, not only without having attained the six transcendent powers, but also without having attained the five worldly powers, and without abandoning this world's body, nor being reborn in the Buddha-lands of other Buddhas, but simply dwelling in this land, see the Buddhas and World-Honored Ones of other worlds, fully hear the true Dharma proclaimed by the Buddhas, and receive and practice everything as taught? 『World-Honored One! Just as now, the venerable Ananda (one of the ten great disciples of the Buddha) personally hears the Dharma from the World-Honored One and is able to receive and practice it as taught; so too, those Bodhisattvas, dwelling in this land without going to other realms, are able to see all the Buddhas and World-Honored Ones, and after hearing the Dharma, are able to receive and practice it as taught. From then on, in all places of birth, they will always be near the Buddhas and World-Honored Ones, hearing the true Dharma, even in dreams, it will be like this.』 At that time, the World-Honored One said to the Bodhisattva Mahasattva Bhadrapala: 『Excellent, excellent. Bhadrapala! You are now able to ask the Tathagata about such profound meanings. You do this for the benefit of all sentient beings in the world, for the peace and happiness of all sentient beings, for the compassion of all gods and humans, and for the sake of embracing the Bodhisattvas of the future. 『Bhadrapala! In the past, you have already made offerings to countless Buddhas, planted various roots of goodness, heard the true Dharma, received and upheld the true Dharma, loved the true Dharma, and respected the true Dharma. Now, you are practicing according to the teachings of Mahakasyapa (one of the ten great disciples of the Buddha), desiring little and being content, always enjoying the quiet aranya (secluded place) – or dwelling in a cemetery
間、或在樹下、亦露地坐，常坐不臥，一敷不移，受乞食法，一食不再，或一坐食、或唯一摶，唯畜三衣及糞掃衣，讚歎頭陀，勸請諸菩薩、教菩薩行法、令諸菩薩喜、訶責諸菩薩、教示諸菩薩、成就諸菩薩，能為利益行大慈悲，于諸眾生生平等心。鹹得自在到于彼岸，隨意得見一切諸佛，發廣大愿、行深妙行，樂一切智菩提樑柱，善能隨順如來種性，發菩提心猶如金剛。通達世間眾生所念，廣大妙行不可校算、不可稱量，常在一切諸佛目前。賢護！于汝功德中未說少分也。
「賢護！今有菩薩三昧名曰思惟諸佛現前三昧。若有菩薩具足修習如是三昧，當得成就如上所問諸功德等。賢護當知，更有無量無邊勝上功德，說不可盡。」
爾時，賢護菩薩復白佛言：「善哉，世尊！唯愿說此菩薩念一切佛現前三昧，令此世間天、人、梵、魔、沙門、婆羅門、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，多獲利益、多受安樂故，亦令當來無量眾生多得利益受安樂故，又為未來諸菩薩輩作大光明承受威力故。又，愿現在、未來諸菩薩等普得聞此念一切佛現前三昧；彼既聞已皆悉受持；既受持已一切皆當如實修學、如教奉行；既學行已，當令得不退轉于阿耨多羅三藐三菩提，現前即能具足成
【現代漢語翻譯】 現代漢語譯本：他們或者在樹下，或者在露天的地方坐著，常常坐著不躺臥，一塊坐墊不移動，接受乞食的修行方式，一天只吃一頓，或者坐著吃，或者只吃一團食物，只擁有三件衣服和從垃圾堆撿來的衣服，讚美頭陀行（苦行），勸請各位菩薩，教導菩薩修行的方法，使各位菩薩歡喜，呵斥各位菩薩，教示各位菩薩，成就各位菩薩，能夠爲了利益眾生而行大慈悲，對一切眾生生起平等心。他們都能夠自在地到達彼岸，隨意得見一切諸佛，發起廣大的誓願，修行深奧微妙的修行，樂於一切智（佛的智慧）菩提（覺悟）的棟樑，善於隨順如來的種性，發起菩提心猶如金剛一般堅固。通達世間眾生所想，廣大微妙的修行不可計數、不可衡量，常常在一切諸佛的面前。賢護（菩薩名）！在你所擁有的功德中，我還沒有說出很少的一部分。 『賢護！現在有一種菩薩三昧（禪定）名為思惟諸佛現前三昧。如果菩薩能夠具足修習這種三昧，就能夠成就如上所問的各種功德。賢護應當知道，還有無量無邊殊勝的功德，是說不完的。』 這時，賢護菩薩又對佛說：『太好了，世尊！希望您能宣說這種菩薩憶念一切佛現前三昧，讓這個世間的天人、梵天、魔、沙門（出家修行者）、婆羅門（祭司）、諸龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，都能獲得更多的利益，得到更多的安樂，也讓未來無量的眾生能夠得到更多的利益和安樂，也為未來的菩薩們作為大光明來承受佛的威力。而且，希望現在和未來的菩薩們都能普遍聽到這種憶念一切佛現前三昧；他們聽了之後都能受持；受持之後都能如實地修學、如教奉行；修學奉行之後，都能在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉，當下就能具足成就。』
【English Translation】 English version: They may sit under a tree, or in an open space, always sitting and not lying down, not moving from a single seat, accepting the practice of begging for food, eating only once a day, either sitting to eat or eating only one lump of food, possessing only three robes and robes made from discarded cloth, praising the dhuta (ascetic) practices, urging all Bodhisattvas, teaching Bodhisattvas the methods of practice, making all Bodhisattvas happy, rebuking all Bodhisattvas, instructing all Bodhisattvas, accomplishing all Bodhisattvas, able to practice great compassion for the benefit of all beings, and generating an equal mind towards all beings. They are all able to freely reach the other shore, freely see all Buddhas, make vast vows, practice profound and subtle practices, delight in the pillars of all-knowing wisdom (Buddha's wisdom) and Bodhi (enlightenment), skillfully follow the lineage of the Tathagata, and generate a Bodhi mind as firm as a diamond. They understand the thoughts of all beings in the world, their vast and subtle practices are countless and immeasurable, and they are always in the presence of all Buddhas. Worthy Protector (a Bodhisattva's name)! I have not yet spoken of even a small portion of your merits. 'Worthy Protector! Now there is a Bodhisattva samadhi (meditative state) called the Samadhi of Contemplating All Buddhas Present. If a Bodhisattva fully cultivates this samadhi, they will achieve all the merits you have asked about above. Worthy Protector, you should know that there are countless and boundless superior merits that cannot be fully described.' At that time, the Bodhisattva Worthy Protector again said to the Buddha: 'Excellent, World Honored One! I wish that you would explain this Bodhisattva's Samadhi of Remembering All Buddhas Present, so that the gods, humans, Brahmas, demons, shramanas (ascetics), Brahmins (priests), dragons, yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demi-gods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans and non-humans in this world may gain more benefits and receive more happiness, and also so that countless beings in the future may gain more benefits and receive more happiness, and also to serve as a great light for future Bodhisattvas to receive the Buddha's power. Moreover, I wish that all Bodhisattvas, present and future, may universally hear of this Samadhi of Remembering All Buddhas Present; that having heard it, they may all uphold it; that having upheld it, they may all truly study and practice it, and follow the teachings; and that having studied and practiced it, they may attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and immediately be able to fully achieve it.'
就如是功德及余勝上功德等。」
爾時，世尊復告賢護菩薩言：「賢護！如汝言者，汝當諦聽，善思念之，吾今為汝分別解脫。」
賢護復言：「善哉，世尊！我深樂聞如來所說。」
佛復告言：「賢護！云何名為菩薩思惟一切諸佛現前三昧？若有菩薩具足成就此三昧者，即獲如前諸功德事，亦得其餘殊異功德，所謂心念諸佛皆現在前，其心不亂、不捨作業。求勝上智勇猛精勤，荷負重擔度脫眾生。承事、供給諸善知識，常修空寂廣大思惟。親善知識、滅除諸蓋，遠離惡友、息世語言、塞諸根門。初、中、后夜減損睡眠，不貪衣服、食飲、湯藥、堂房、屋宇、床座、眾具，恒樂空閑，住阿蘭若。不愛己身、不重我命，不著形色、不縱其心，修以慈心、薰以悲行、一切時喜、常行舍心。破壞煩惱，成就諸禪，于中思惟不著滋味。觀察色想唯得空心，不亂正念、不取諸陰、不著諸入、不思諸界、不貪生處。調伏慢高，不妒他財，為諸世間多作饒益。于諸眾生起平等心、又于眾生生父母想、亦于眾生所作一子心。一切法中無有諍想，雖念持戒而不執著，常在禪定亦無耽染。好樂多聞，不起分別，戒聚不缺、定聚不動、智聚不妄。諸法無疑，不背諸佛、不謗正法、不壞眾僧、不好乖離。親近眾聖、遠離愚癡
【現代漢語翻譯】 現代漢語譯本：『就像這樣的功德以及其他更殊勝的功德等等。』
那時，世尊又告訴賢護菩薩說：『賢護！正如你所說，你應當仔細聽，好好思考，我今天為你分別解釋解脫的道理。』
賢護又說：『太好了，世尊！我非常樂意聽聞如來所說的教誨。』
佛又告訴他說：『賢護！什麼叫做菩薩思惟一切諸佛現前三昧（一種禪定狀態，能使菩薩感受到諸佛就在眼前）呢？如果菩薩能夠圓滿成就這種三昧，就能獲得像前面所說的各種功德，也能得到其他殊勝的功德，也就是心中想著諸佛都出現在眼前，他的心不會散亂，也不會放棄修行。他會爲了追求最殊勝的智慧而勇猛精進，承擔起度脫眾生的重任。他會承事、供養各位善知識（指導修行的老師），經常修習空寂的廣大思惟。親近善知識，滅除各種煩惱的障礙，遠離惡友，停止世俗的言語，關閉六根（眼、耳、鼻、舌、身、意）的門戶。在初夜、中夜、后夜都減少睡眠，不貪圖衣服、飲食、湯藥、房屋、床鋪、用具，經常喜歡空閑，住在寂靜的處所。不愛惜自己的身體，不看重自己的生命，不執著于外在的形色，不放縱自己的心意，修習慈悲心，用悲憫的行為來薰陶自己，在任何時候都保持喜悅，經常實行舍心。他會破除煩惱，成就各種禪定，在禪定中思惟而不執著于禪定的滋味。觀察色想，只得到空性的認識，不擾亂正念，不執著於五陰（色、受、想、行、識），不執著於十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵），不思量十八界（六根、六塵、六識），不貪戀生存的地方。他會調伏自己的傲慢，不嫉妒他人的財富，為世間眾生多做有益的事情。對於一切眾生生起平等心，又把眾生看作自己的父母，也把眾生看作自己唯一的孩子。在一切法中沒有爭鬥的想法，雖然持守戒律但不執著于戒律，經常處於禪定中也不貪戀禪定。他喜歡聽聞佛法，不起分別心，戒律的聚集不會缺失，禪定的聚集不會動搖，智慧的聚集不會虛妄。對於一切法沒有疑惑，不違背諸佛，不誹謗正法，不破壞僧團，不喜歡乖離。親近各位聖賢，遠離愚癡。』
【English Translation】 English version: 'Just like these merits and other superior merits, and so on.'
At that time, the World Honored One again said to the Bodhisattva Virtuous Protector: 'Virtuous Protector! As you have said, you should listen carefully and contemplate well. I will now explain liberation to you separately.'
Virtuous Protector replied: 'Excellent, World Honored One! I am very eager to hear what the Tathagata has to say.'
The Buddha further said: 'Virtuous Protector! What is called the Bodhisattva's contemplation of all Buddhas appearing before him in Samadhi (a state of meditative consciousness)? If a Bodhisattva fully accomplishes this Samadhi, he will obtain the aforementioned merits, as well as other extraordinary merits. That is, when he thinks of all the Buddhas, they appear before him, his mind is not disturbed, and he does not abandon his practice. He seeks the supreme wisdom with courage and diligence, bearing the heavy burden of liberating sentient beings. He serves and provides for all virtuous teachers, constantly cultivating vast contemplation of emptiness and tranquility. He draws near to virtuous teachers, eliminates all hindrances, stays away from evil friends, ceases worldly talk, and closes the doors of the six senses. He reduces sleep in the early, middle, and late nights, not being greedy for clothes, food, medicine, halls, houses, beds, or furnishings. He always enjoys solitude and dwells in secluded places. He does not cherish his own body, does not value his own life, does not cling to forms, and does not indulge his mind. He cultivates loving-kindness, is imbued with compassionate actions, is always joyful, and constantly practices equanimity. He destroys afflictions, achieves various meditative states, and contemplates within them without clinging to their taste. He observes the form aggregate and only attains the understanding of emptiness, not disturbing right mindfulness, not clinging to the five aggregates (form, feeling, perception, mental formations, consciousness), not clinging to the twelve entrances (the six senses and their corresponding six objects), not thinking about the eighteen realms (the six senses, six objects, and six consciousnesses), and not being greedy for places of birth. He subdues his pride, does not envy others' wealth, and does much to benefit the world. He generates an equal mind towards all sentient beings, also regarding them as his parents, and also regarding them as his only child. In all dharmas, he has no thought of contention. Although he upholds the precepts, he does not cling to them. He is always in meditation but is not attached to it. He delights in hearing the Dharma, does not give rise to discrimination, the accumulation of precepts is not lacking, the accumulation of meditation is not shaken, and the accumulation of wisdom is not false. He has no doubts about all dharmas, does not turn his back on the Buddhas, does not slander the true Dharma, does not destroy the Sangha, and does not like discord. He draws near to the noble ones and stays away from ignorance.'
，不志求出世。雖聞語言，意不樂聽，亦不耽著世間六味。習近熏修五解脫法，除滅十惡、念修十善，斷滅眾生九種惱處、心常不離九想觀門，常思棄捐八種懈怠、一心修習八大人覺，不著禪味、不恃多聞，摧伏我慢，一心聽受。求法殷重修道證知，憐愍眾生離我分別，求壽命想畢竟難得、觀察諸陰無有物想，不住涅槃、不著生死。諸行煩惱輪，發大恐怖想；諸陰，怨家想；諸入，空宅想；諸界，毒蛇想；三界，衰惱想；涅槃，利安想。觀諸欲惡猶如唾涕，深樂出家，不違佛教。于眾生所勸行功德、于諸世界無復染心。見一切佛皆悉現前、受一切身皆若幻夢，一切諸相觀察滅除，思惟往來不見三世。于信清凈深信真妙，念一切佛三世平等，無有動轉而能持諸善根。一切諸佛三昧自在，終不染著諸佛相身。於一切法皆悉平等，不與一切世間共諍。所可應作不相違背，通達甚深十二因緣，窮盡一切如來道地，得勝上忍入真法界。見眾生界性無生滅、見涅槃界本來現前，慧眼清凈，觀法無二。彼菩提心無中、無邊，一切諸佛體無差異。入于無礙清凈智門，明見菩提自然覺智。于善知識起諸佛想、于菩薩所不念乖離。已於生死破壞魔軍，一切眾事皆悉如化。見諸如來如鏡中像，應當求彼菩提之心。諸波羅蜜莫不平等，實際無盡
集佛功德。
「賢護！是為菩薩思惟諸佛現前三昧。若有菩薩摩訶薩欲具成就如是三昧，當先成就如是功德。賢護當知，更有無量功德然亦緣此三昧而生。」
佛復告賢護言：「是中何等三昧能生如是諸功德行？所謂菩薩思惟諸佛現前三昧能生如是諸功德法。
「複次，賢護！云何名為菩薩思惟諸佛現前三昧也？賢護！若有比丘、比丘尼、優婆塞、優婆夷，清凈持戒、具足諸行，獨處空閑如是思惟：『於一切處隨何方所即若西方阿彌陀如來、應供、等正覺？』是人爾時如所聞已，即應自作如是想念：『如我所聞：彼阿彌陀如來、應供、等正覺今在西方，經途去此過百千億諸佛國土，彼有世界名曰安樂。如是，如來今現在彼為諸菩薩周匝圍繞，處大眾中說法教化。』然而是人依所聞故，繫念、思惟、觀察不已了了分明，終獲見彼阿彌陀如來、應供、等正覺也。
「複次，賢護！譬如世間若男、若女，于睡夢中見種種事——所謂金、銀、眾寶、珍財、倉庫，或見朋友、諸知識輩，或見覺時心不樂者——是人夢中所對境界，或違、或順，或憂、或喜，有時語言歡欣極樂、有時躁戚盡意悲哀，是人寤已思惟、憶念，如夢所見為他廣宣，追念夢中便生憂喜。如是，賢護！彼善男子、善女人端坐繫念，專
【現代漢語翻譯】 現代漢語譯本 積累佛陀的功德。
佛陀對賢護說：『賢護！這就是菩薩思惟諸佛現前三昧（一種禪定狀態，能使菩薩感受到諸佛就在眼前）的境界。如果菩薩摩訶薩（大菩薩）想要圓滿成就這種三昧，應當先成就這些功德。賢護你要知道，還有無量的功德，也是由此三昧而產生的。』
佛陀又告訴賢護說：『那麼，是哪種三昧能夠產生這些功德呢？就是菩薩思惟諸佛現前三昧，能夠產生這些功德。』
『再者，賢護！什麼叫做菩薩思惟諸佛現前三昧呢？賢護！如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），他們清凈持戒、具足各種修行，獨自在空閑的地方這樣思惟：『在一切地方，無論哪個方向，比如西方有阿彌陀如來（無量光佛）、應供（值得供養的聖者）、等正覺（完全覺悟的佛陀）嗎？』這個人這時根據他所聽聞的，就應該這樣想：『我所聽聞的是：那阿彌陀如來、應供、等正覺現在在西方，經過的路途超過百千億個佛國土，那裡有一個世界叫做安樂（極樂世界）。如來現在就在那裡，被眾菩薩圍繞，在大眾中說法教化。』這個人因為聽聞的緣故，繫念、思惟、觀察，不斷地清晰地觀想，最終就能見到那阿彌陀如來、應供、等正覺。
『再者，賢護！比如世間，無論是男人還是女人，在睡夢中會見到各種各樣的事情——比如金、銀、各種珍寶、財富、倉庫，或者見到朋友、各種認識的人，或者見到醒來時心中不樂意的事情——這個人夢中所見的境界，有時是違背心意的，有時是順應心意的，有時是憂愁的，有時是歡喜的，有時說話歡欣快樂，有時煩躁悲傷，這個人醒來后思惟、回憶，把夢中所見的事情告訴別人，回憶夢中的情景就會產生憂愁或歡喜。同樣，賢護！那些善男子、善女人端坐繫念，專心一意地思惟阿彌陀如來，
【English Translation】 English version Accumulating the Merits of the Buddha.
The Buddha said to Bhadrapala: 'Bhadrapala! This is the Samadhi (a state of meditative absorption) of a Bodhisattva contemplating the Buddhas appearing before him. If a Bodhisattva Mahasattva (a great Bodhisattva) wishes to fully achieve this Samadhi, he should first achieve these merits. Bhadrapala, you should know that there are countless other merits that also arise from this Samadhi.'
The Buddha further told Bhadrapala: 'Then, what kind of Samadhi can produce these meritorious practices? It is the Samadhi of a Bodhisattva contemplating the Buddhas appearing before him that can produce these meritorious dharmas.'
'Furthermore, Bhadrapala! What is called the Samadhi of a Bodhisattva contemplating the Buddhas appearing before him? Bhadrapala! If there is a Bhikshu (a male monastic), a Bhikshuni (a female monastic), an Upasaka (a male lay practitioner), or an Upasika (a female lay practitioner), who upholds the precepts purely, is complete in all practices, and dwells alone in a quiet place, thinking thus: 'In all places, in whatever direction, is there the Tathagata (the thus-gone one), Arhat (the worthy one), Samyaksambuddha (the fully enlightened Buddha) Amitabha (Infinite Light Buddha) in the West?' This person, at that time, according to what he has heard, should think thus: 'What I have heard is: that Tathagata, Arhat, Samyaksambuddha Amitabha is now in the West, the path to which passes through hundreds of thousands of billions of Buddha lands. There is a world there called Sukhavati (Land of Bliss). Thus, the Tathagata is now there, surrounded by Bodhisattvas, teaching and transforming the masses.' Because of what he has heard, this person, with focused attention, contemplates, observes, and clearly visualizes without ceasing, and will eventually see that Tathagata, Arhat, Samyaksambuddha Amitabha.
'Furthermore, Bhadrapala! For example, in the world, whether a man or a woman, in their sleep they see various things—such as gold, silver, various treasures, wealth, storehouses, or they see friends, acquaintances, or things that they are not happy about when awake—the realms that this person encounters in their dreams, sometimes are contrary to their wishes, sometimes are in accordance with their wishes, sometimes are sorrowful, sometimes are joyful, sometimes they speak with great joy and happiness, sometimes they are agitated and full of sorrow. After waking up, this person thinks, remembers, and tells others about what they saw in the dream, and recalling the dream will cause them to feel sorrow or joy. Likewise, Bhadrapala! Those good men and good women sit in meditation with focused attention, single-mindedly contemplating Amitabha Tathagata,
心想彼阿彌陀如來、應供、等正覺如是相好、如是威儀、如是大眾、如是說法。如聞繫念，一心相續次第不亂，或經一日、或復一夜、如是或至七日七夜，如先所聞具足念故，是人必睹阿彌陀如來、應供、等正覺也。若於晝時不能見者，若於夜分或睡夢中阿彌陀佛必當現也。
「複次，賢護！譬如世間若男、若女，遠行他國，于睡夢中見本居家，時實不知為晝、為夜，而亦不知為內、為外。是人爾時所有眼根，墻壁、石山終不能障，乃至幽冥、黑闇亦不為礙也。
「賢護！菩薩摩訶薩心無障礙亦復如是，當正念時，于彼所有佛剎中間，凡是一切須彌山王，及鐵圍山、大鐵圍山，乃至自余諸黑山等，不能與此眼根為障，而亦不能覆蔽此心。然是人者，其實未得天眼能見彼佛、亦無天耳聞彼法音、復非神通往彼世界、又亦不於此世界沒生彼佛前，而實但在此世界中積念熏修、久觀明利故，終得睹彼阿彌陀如來、應、等正覺僧眾圍繞菩薩會中，或見自身在彼聽法，聞已憶念、受持、修行；或時復得恭敬、禮拜、尊承供養彼阿彌陀如來、應、等正覺已。是人然後起此三昧；其出觀已，次第思惟，如所見聞為他廣說。
「複次，賢護！如此摩伽陀國有三丈夫：其第一者聞毗耶離城有一淫女名須摩那、彼第二人
【現代漢語翻譯】 現代漢語譯本 心中想著彼阿彌陀如來（Amita Buddha，無量光佛）、應供（Arhat，值得供養的人）、等正覺（Samyak-sambuddha，完全覺悟者）的相好（lakshana，佛的三十二種殊勝的身體特徵）、威儀（iryapatha，莊嚴的舉止）、大眾（samgha，僧團）、說法（dharma-desana，佛陀的教導）。如所聽聞般繫念（manasikara，專注），一心相續，次第不亂，或者經過一日，或者經過一夜，這樣或者達到七日七夜，如先前所聽聞的，具足憶念的緣故，這個人必定能見到阿彌陀如來、應供、等正覺。如果在白天不能見到，如果在夜裡或者睡夢中，阿彌陀佛必定會顯現。 『再者，賢護（Bhadrapala，菩薩名）！譬如世間，無論是男子還是女子，遠行到其他國家，在睡夢中見到自己原來的家，那時實際上不知道是白天還是夜晚，也不知道是在裡面還是在外面。這個人那時所有的眼根，墻壁、石山終究不能阻礙，乃至幽暗、黑暗也不能成為障礙。 『賢護！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）的心沒有障礙也像這樣，當正念（samyak-smriti，正確的專注）的時候，在那些佛剎（buddha-kshetra，佛的國土）中間，凡是一切須彌山王（Sumeru，佛教宇宙觀中的中心山），以及鐵圍山（Cakravada，環繞世界的山脈）、大鐵圍山，乃至其餘的各種黑山等，都不能與這個眼根成為障礙，也不能覆蓋這個心。然而這個人，實際上沒有得到天眼（divya-cakshus，超人的視覺）能見到彼佛，也沒有天耳（divya-shrotra，超人的聽覺）聽到彼佛的法音，也不是通過神通（abhijna，超自然的能力）前往那個世界，也不是在這個世界消失而生到彼佛面前，而實際上只是在這個世界中積累憶念，熏習修行，長久觀想明利的緣故，最終能夠見到彼阿彌陀如來、應供、等正覺，僧眾圍繞在菩薩會中，或者見到自身在那裡聽法，聽聞后憶念、受持、修行；或者有時能夠恭敬、禮拜、尊重、供養彼阿彌陀如來、應、等正覺。這個人然後起此三昧（samadhi，禪定）；他出定后，次第思惟，如所見所聞為他人廣泛宣說。 『再者，賢護！如此摩伽陀國（Magadha，古印度王國）有三位丈夫：其中第一位聽說毗耶離城（Vaishali，古印度城市）有一位**名叫須摩那（Sumanā，人名），第二個人
【English Translation】 English version Thinking in their mind of that Amitabha Tathagata (Amita Buddha, Buddha of Infinite Light), Arhat (worthy of offering), Samyak-sambuddha (perfectly enlightened one), of such marks and characteristics (lakshana, the 32 auspicious marks of a Buddha), such dignified conduct (iryapatha, dignified deportment), such a great assembly (samgha, monastic community), such a teaching of the Dharma (dharma-desana, the Buddha's teachings). As they have heard, they focus their mind (manasikara, attention) continuously, with a single mind, in an orderly manner, without confusion, either for one day, or for one night, or even up to seven days and seven nights. Because they fully remember what they have previously heard, this person will surely see Amitabha Tathagata, Arhat, Samyak-sambuddha. If they cannot see during the day, then during the night or in a dream, Amitabha Buddha will surely appear. 『Furthermore, Bhadrapala (a Bodhisattva's name)! It is like in the world, whether a man or a woman, traveling far to another country, in their dreams they see their original home. At that time, they do not actually know whether it is day or night, nor do they know whether it is inside or outside. At that time, all of this person's sense organs, walls, and stone mountains cannot obstruct them, and even darkness and obscurity are not an impediment. 『Bhadrapala! The mind of a Bodhisattva-mahasattva (great Bodhisattva) is also like this, without obstruction. When they are in right mindfulness (samyak-smriti, correct mindfulness), in the middle of those Buddha-lands (buddha-kshetra, Buddha's realm), all the Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology), and the Iron Mountain Range (Cakravada, mountain range surrounding the world), the Great Iron Mountain Range, and even all the other black mountains, cannot obstruct this sense organ, nor can they cover this mind. However, this person has not actually attained the divine eye (divya-cakshus, supernatural vision) to see that Buddha, nor do they have the divine ear (divya-shrotra, supernatural hearing) to hear that Buddha's Dharma sound, nor do they go to that world through supernatural powers (abhijna, supernatural abilities), nor do they disappear from this world and appear before that Buddha. But in reality, it is only because they have accumulated mindfulness in this world, practiced and cultivated, and have long contemplated with clarity, that they will eventually be able to see that Amitabha Tathagata, Arhat, Samyak-sambuddha, surrounded by the monastic community in the Bodhisattva assembly, or see themselves there listening to the Dharma. After hearing it, they remember, uphold, and practice it. Or sometimes, they are able to respectfully bow, pay homage, honor, and make offerings to that Amitabha Tathagata, Arhat, Samyak-sambuddha. This person then arises from this samadhi (meditative absorption); after emerging from the meditation, they contemplate in order, and widely explain to others what they have seen and heard. 『Furthermore, Bhadrapala! In this Magadha country (Magadha, an ancient Indian kingdom), there are three men: the first one heard that in the city of Vaishali (Vaishali, an ancient Indian city) there is a ** named Sumanā (Sumanā, a personal name), the second person
聞有淫女名庵羅波離、彼第三人聞有淫女名蓮華色。彼既聞已，各設方便系意勤求，無時暫廢。然彼三人實未曾睹如是諸女，直以遙聞即興欲心，專念不息。后因夢已，在王舍城與彼女人共行欲事；欲事既成，求心亦息，希望既滿遂便覺寤；寤已追念夢中所行，如所聞見、如所證知、如是憶念，來詣汝所、具為汝說者，汝應為彼方便說法、隨順教化，令其得住不退轉地、究竟成就阿耨多羅三藐三菩提。彼于當來必得成佛，號曰善覺如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。如是，三人既得忍已，還復憶念往昔諸事了了分明也。
「賢護！彼善男子、善女人等，若欲成就菩薩摩訶薩思惟一切諸佛現前三昧亦復如是，其身常住此世界中，暫得聞彼阿彌陀如來、應供、等正覺名號，而能繫心相續思惟，次第不亂，分明睹彼阿彌陀佛，是為菩薩思惟、具足成就諸佛現前三昧。
「因此三昧得見佛故，遂請問彼阿彌陀佛言：『世尊！諸菩薩等成就何法而得生此佛剎中耶？』爾時，阿彌陀佛語是菩薩言：『若人發心求生此者，常當繫心正念相續阿彌陀佛，便得生也；既得生已，世尊於是知彼心故亦即念彼，彼方得見佛、世尊耳。』
「賢護！時彼阿彌陀如來、應、等
【現代漢語翻譯】 現代漢語譯本：聽說有位名叫庵羅波離（Amrapali）的女子，第三個人聽說有位名叫蓮華色（Utpalavarna）的女子。他們聽聞之後，各自想方設法，專心致志地追求，沒有片刻懈怠。然而，這三個人實際上從未見過這些女子，只是因為遙遠地聽聞就產生了慾望，專心致志地思念不息。後來因為做夢，在王舍城與那些女子發生了性行為；性行為結束后，求欲之心也平息了，希望滿足后就醒了；醒來后回憶夢中所做之事，如同所聽聞、所見、所證知的那樣回憶，然後來到你這裡，把事情都告訴你，你應該為他們方便說法，隨順教化，讓他們能夠安住于不退轉的地位，最終成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。他們將來必定會成佛，佛號為善覺如來（Sugata Tathagata）、應供（Arhat）、等正覺（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 deva-manushyanam）、佛（Buddha）、世尊（Bhagavan）。這樣，三個人既然得到了忍，就會再次清晰地回憶起過去的事情。 賢護（Bhadrapala）！那些善男子、善女人等，如果想要成就菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）思惟一切諸佛現前三昧（Samadhi，禪定），也是如此。他們的身體常住在這個世界中，暫時聽到阿彌陀如來（Amitabha Tathagata）、應供、等正覺的名號，就能夠專心致志地連續思惟，次第不亂，清晰地見到阿彌陀佛，這就是菩薩思惟、具足成就諸佛現前三昧。 因為這個三昧而見到佛的緣故，就請問阿彌陀佛說：『世尊！諸菩薩等成就什麼法才能往生到這個佛剎中呢？』那時，阿彌陀佛告訴這位菩薩說：『如果有人發願求生到這裡，應當經常專心致志地連續唸誦阿彌陀佛，就能往生；往生之後，世尊因為知道他們的心意，也會念著他們，他們才能見到佛、世尊。』 賢護！那時，阿彌陀如來、應、等
【English Translation】 English version: It is heard that there was a woman named Amrapali, and the third person heard that there was a woman named Utpalavarna. Having heard this, they each devised means to diligently seek them, without ever ceasing. However, these three had never actually seen these women; they developed desire simply from hearing about them from afar, and their focused thoughts did not cease. Later, due to a dream, they engaged in sexual acts with those women in Rajagriha; once the sexual acts were completed, their desire subsided, and having fulfilled their hopes, they awoke. Upon waking, they recalled what they had done in the dream, remembering it as they had heard, seen, and known, and then came to you to tell you everything. You should then teach them the Dharma using skillful means, guiding and educating them so that they may dwell in the stage of non-retrogression and ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). In the future, they will surely become Buddhas, named Sugata Tathagata (the Well-Gone Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purushadamyasarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (Blessed One). Thus, once the three have attained forbearance, they will clearly remember their past experiences. Bhadrapala! Those good men and good women, if they wish to achieve the Bodhisattva-mahasattva's (great Bodhisattva) Samadhi (meditative absorption) of contemplating all Buddhas present before them, it is also like this. Their bodies remain in this world, and upon temporarily hearing the name of Amitabha Tathagata (Amitabha Thus Come One), Arhat, Samyaksambuddha, they are able to focus their minds and continuously contemplate, in an orderly and clear manner, seeing Amitabha Buddha. This is how a Bodhisattva contemplates and fully achieves the Samadhi of all Buddhas appearing before them. Because of seeing the Buddha through this Samadhi, they then ask Amitabha Buddha, 'World Honored One! What Dharma do Bodhisattvas achieve to be born in this Buddha-land?' At that time, Amitabha Buddha tells the Bodhisattva, 'If people aspire to be born here, they should constantly focus their minds and continuously recite Amitabha Buddha, and they will be born. Once they are born, the World Honored One, knowing their minds, will also think of them, and they will then be able to see the Buddha, the World Honored One.' Bhadrapala! At that time, Amitabha Tathagata, Arhat, Samyaksambuddha
正覺告彼人言：『諸善男子！汝當正念、精勤修習、發廣大心，必生此也。』
「賢護！時彼菩薩復白阿彌陀佛言：『世尊！是中雲何唸佛、世尊、精勤修習、發廣大心得生此剎耶？』
「賢護！時彼阿彌陀佛復告彼言：『諸善男子！若汝今欲正念佛者，當如是念：「今者，阿彌陀如來、應、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊具有如是三十二相、八十隨形好，身色光明如融金聚，具足成就眾寶輦輿，放大光明坐師子座，沙門眾中說如斯法——其所說者，謂一切法本來不壞亦無壞者，如不壞色乃至不壞識等諸陰故，又如不壞地乃至不壞風等諸大故，又不壞色乃至不壞觸等諸入故，又不壞梵乃至不壞一切世主等；如是，乃至不念彼如來、亦不得彼如來。」彼作如是念如來已，如是次第得空三昧。善男子！是名正念諸佛現前三昧也。』
「賢護！爾時，彼菩薩從三昧起已，來詣汝所說此三昧相者，汝時即應為彼說法、隨順教化，令于阿耨多羅三藐三菩提得不退轉。
賢護菩薩所問經卷第一 大正藏第 13 冊 No. 0416 大方等大集經賢護分
大方等大集經賢護分卷第二
隋天竺三藏阇那崛多譯思惟品第一之二
「賢護！我時
【現代漢語翻譯】 現代漢語譯本：正覺告訴那個人說：『各位善男子！你們應當以正念、精勤修習、發廣大心，必定能往生到那裡。』 賢護（菩薩名）！那時，那位菩薩又問阿彌陀佛說：『世尊！這裡要如何唸佛、世尊、精勤修習、發廣大心才能往生到這個佛剎呢？』 賢護！那時，阿彌陀佛又告訴他說：『各位善男子！如果你們現在想要以正念憶念佛，應當這樣憶念：「現在，阿彌陀如來（Amita Tathagata）、應（Arhat）、等正覺（Samyaksambuddha）、明行足（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusadamyasarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、世尊（Bhagavan）具有這樣的三十二相、八十隨形好，身色光明如同熔化的金子，具足成就眾寶輦輿，放出大光明坐在獅子座上，在沙門眾中宣說這樣的法——他所說的，是指一切法本來不壞也沒有壞滅者，例如不壞的色乃至不壞的識等諸陰，又如不壞的地乃至不壞的風等諸大，又如不壞的色乃至不壞的觸等諸入，又不壞的梵乃至不壞的一切世主等；像這樣，乃至不憶念那位如來，也無法得到那位如來。」他這樣憶念如來之後，就次第得到空三昧。善男子！這稱為正念諸佛現前三昧。』 賢護！那時，那位菩薩從三昧中起來之後，來找你講述這個三昧的相狀，你那時就應當為他說法、隨順教化，使他在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）中得到不退轉。 賢護菩薩所問經卷第一 大正藏第 13 冊 No. 0416 大方等大集經賢護分 大方等大集經賢護分卷第二 隋天竺三藏阇那崛多譯思惟品第一之二 賢護！我那時
【English Translation】 English version: The Perfectly Enlightened One told that person, 『Good men! You should maintain right mindfulness, diligently practice, and generate a vast mind; you will surely be born there.』 『O Bhadrapala (a Bodhisattva's name)! At that time, that Bodhisattva again asked Amitabha Buddha, 『World Honored One! How does one practice mindfulness of the Buddha, World Honored One, diligently cultivate, and generate a vast mind in order to be born in this Buddha-field?』 『O Bhadrapala! At that time, Amitabha Buddha again told him, 『Good men! If you now wish to rightly contemplate the Buddha, you should contemplate thus: 「Now, Amitabha Tathagata (Amita Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-carana-sampanna (Vidya-carana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purusadamyasarathi (Purusadamyasarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), Bhagavan (Bhagavan) possesses such thirty-two marks and eighty minor marks, his body's radiance is like molten gold, fully adorned with jeweled chariots, emitting great light while seated on a lion throne, and expounding such Dharma among the monastic assembly—what he expounds is that all dharmas are originally indestructible and there is no destruction, such as the indestructible form up to the indestructible consciousness and other aggregates, and like the indestructible earth up to the indestructible wind and other great elements, and like the indestructible form up to the indestructible touch and other entrances, and like the indestructible Brahma up to the indestructible lords of the world; thus, even without contemplating that Tathagata, one cannot attain that Tathagata.」 Having contemplated the Tathagata in this way, one gradually attains the Samadhi of Emptiness. Good men! This is called the Samadhi of Right Mindfulness of the Buddhas appearing before one.』 『O Bhadrapala! At that time, when that Bodhisattva arises from Samadhi and comes to you to describe the characteristics of this Samadhi, you should then expound the Dharma for him, guide and teach him, so that he may attain non-retrogression in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi).』 The First Scroll of the Sutra Questioned by Bodhisattva Bhadrapala Taisho Tripitaka Volume 13, No. 0416, The Bhadrapala Section of the Mahavaipulya Mahasamnipata Sutra The Second Scroll of the Bhadrapala Section of the Mahavaipulya Mahasamnipata Sutra Translated by Tripitaka Master Jnanagupta of Sui Dynasty, Chapter One, Part Two on Contemplation O Bhadrapala! At that time, I
則亦授彼佛記：是人當來必得成佛，號曰德光明如來、應供、等正覺乃至佛、世尊。
「賢護！是中三昧誰當證知？今我弟子摩訶迦葉、帝釋德菩薩、善德天子及余無量諸菩薩輩，咸已修得此三昧者是為證。云何證？所謂空三昧也。
「賢護！我念往昔有佛、世尊號須波日。時有一人行值曠野，飢渴困苦，遂即睡眠，夢中具得諸種上妙美食，食之既飽，無復饑虛；從是寤已，還復飢渴。是人因此即自思惟：『如是，諸法皆空、無實，猶夢所見，本自非真。』如是觀時悟無生忍，得不退轉于阿耨多羅三藐三菩提。
「如是，賢護！有諸菩薩——若在家、若出家——聞有諸佛，隨何方所，即向彼方至心頂禮，心中渴仰欲見彼佛，故作如是專精思惟；復應當觀如是色相，亦即作彼虛空之想；而彼成就虛空想已，得住如是正思惟中；住思惟已，得見彼佛光明清徹如凈琉璃、其形端正如真金柱。如是念者，彼見如來亦復如是。
「複次，賢護！譬如有人忽從本國至於他方，雖在他方而常追憶本所生處，曾如是見、亦如是聞、如是憶念、如是了知。久追憶故，于睡夢中明見自身在本生處，游從見聞如前所更。是人後時向諸眷屬具論夢中所見之事：我如是見、我如是聞、我如是營、為如是獲得。
「
【現代漢語翻譯】 現代漢語譯本：那麼也會給他授記：『這個人將來必定成佛，名號為德光明如來（Tathāgata，如來）、應供（Arhat，阿羅漢）、等正覺（Samyaksaṃbuddha，三藐三菩陀），乃至佛（Buddha，佛陀）、世尊（Bhagavat，薄伽梵）。』 『賢護（Bhadrapāla，菩薩名）！這三昧（Samadhi，禪定）由誰來證知呢？現在我的弟子摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）、帝釋德菩薩（Indradeva Bodhisattva，帝釋天化身的菩薩）、善德天子（Sudeva，天神名）以及其餘無數的菩薩們，都已修得此三昧，他們就是證知者。如何證知呢？就是所謂的空三昧（Śūnyatā-samādhi，證悟空性的禪定）。』 『賢護！我回憶過去有佛，世尊名號為須波日（Surya，太陽）。當時有一個人行走在曠野中，飢渴困苦，於是就睡著了，在夢中得到了各種上好的美味食物，吃飽后不再感到飢餓；從夢中醒來后，又恢復了飢渴。這個人因此就自己思惟：『原來如此，一切諸法皆是空無、不真實的，就像夢中所見，本來就不是真實的。』這樣觀察時，他領悟了無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟），在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）上得到不退轉。』 『像這樣，賢護！有許多菩薩——無論是在家還是出家——聽到有佛，無論在哪個方向，就向那個方向至誠頂禮，心中渴望見到佛，所以這樣專心精進地思惟；又應當觀察這些色相，也應當作虛空的觀想；當他成就虛空觀想后，就能安住于這樣的正思惟中；安住于思惟后，就能見到佛的光明清澈如清凈的琉璃，他的形體端正如同真金柱。這樣憶念的人，他所見到的如來也是如此。』 『再者，賢護！譬如有人忽然從自己的國家到了其他地方，雖然在其他地方，卻常常追憶自己出生的地方，曾經這樣見過、這樣聽過、這樣憶念過、這樣瞭解過。因為長久追憶，在睡夢中清楚地看到自己在本來的地方，遊玩見聞如同之前經歷過的一樣。這個人後來向他的眷屬詳細講述夢中所見的事情：我這樣見過、我這樣聽過、我這樣經營過、這樣獲得過。』
【English Translation】 English version: Then he will also give him a prophecy: 『This person will surely attain Buddhahood in the future, and his name will be called 'De Guangming Tathāgata (如來, Thus Come One), Arhat (應供, Worthy One), Samyaksaṃbuddha (等正覺, Perfectly Enlightened One), and even Buddha (佛陀, Awakened One), Bhagavat (世尊, World Honored One).』 『Bhadrapāla (賢護, a Bodhisattva's name)! Who will realize this Samadhi (三昧, meditative absorption)? Now, my disciples Mahākāśyapa (摩訶迦葉, one of the Buddha's ten great disciples), Indradeva Bodhisattva (帝釋德菩薩, a Bodhisattva who is an incarnation of Indra), Sudeva (善德天子, a celestial being), and countless other Bodhisattvas have all cultivated and attained this Samadhi. They are the ones who realize it. How do they realize it? It is through what is called the Śūnyatā-samādhi (空三昧, Samadhi of Emptiness).』 『Bhadrapāla! I recall that in the past there was a Buddha, a World Honored One, named Surya (須波日, Sun). At that time, there was a person walking in a wilderness, suffering from hunger and thirst. He then fell asleep and in his dream, he obtained all kinds of exquisite and delicious foods. Having eaten his fill, he no longer felt hungry. Upon waking from the dream, he was again hungry and thirsty. This person then thought to himself: 『So it is, all dharmas are empty and unreal, just like what is seen in a dream, which is not real in itself.』 When he contemplated in this way, he awakened to the anutpattika-dharma-kṣānti (無生法忍, the acceptance of the non-arising of dharmas) and attained non-retrogression in anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).』 『Like this, Bhadrapāla! There are many Bodhisattvas—whether they are lay or monastic—who, upon hearing of a Buddha, in whatever direction, will sincerely bow down in that direction, longing in their hearts to see that Buddha. Therefore, they engage in such focused and diligent contemplation. They should also contemplate these forms, and they should also contemplate the idea of emptiness. When they have achieved the contemplation of emptiness, they can abide in such right contemplation. Having abided in contemplation, they can see the Buddha's light, clear and pure like pure crystal, and his form upright like a pillar of pure gold. Those who contemplate in this way will see the Tathāgata in the same way.』 『Furthermore, Bhadrapāla! It is like a person who suddenly travels from his own country to another place. Although he is in another place, he often recalls the place where he was born, how he had seen it, heard it, remembered it, and understood it. Because of his long-term recollection, in his dreams he clearly sees himself in his original place, wandering and experiencing things as he had before. Later, this person tells his family members in detail about what he saw in his dream: 『I saw this, I heard this, I did this, and I obtained this.』
如是，賢護！有諸菩薩——若在家、若出家——若從他聞有佛、世尊，隨何方所，即向彼方至心頂禮，欲見彼佛正念不亂，應念即見彼佛形像——或如琉璃、或純金色——亦復如是。
「複次，賢護！譬如比丘修不凈觀，見新死屍形色始變——或青、或黃、或黑、或赤——或時膀脹、或已爛壞，膿、血俱流、蟲獸食啖、肉盡骨白其色如珂，如是乃至觀骨離散。而彼骨散無所從來、亦無所去，唯心所作，還見自心。
「如是，賢護！若諸菩薩欲得成就彼念諸佛現前三昧，隨何方所，先念欲見彼佛、世尊，隨所念處即見如來。何以故？因緣三昧得見如來。得見彼佛有三因緣。何者為三？一者、緣此三昧，二者、彼佛加持，三者、自善根熟。具足如是三因緣故，即得明見彼諸如來、應供、等正覺，亦復如是。
「複次，賢護！如人盛壯，容貌端嚴，欲觀己形美、惡、好、丑，即便取器，盛彼清油、或持凈水、或取水精、或執明鏡，用是四物觀己面像，善、惡、好、丑顯現分明。賢護！于意云何？彼所見像，於此油、水、水精、明鏡四處現時，是為先有耶？」
賢護答言：「不也。」
曰：「是豈本無耶？」
答言：「不也。」
曰：「是為在內耶？」
答言：「不也。」
【現代漢語翻譯】 現代漢語譯本：賢護啊，是這樣的！有些菩薩——無論是在家還是出家——如果從別人那裡聽說有佛、世尊，無論在哪個方向，都會向那個方向至誠頂禮，想要見到佛時正念不散亂，應該想著就能見到佛的形象——或者像琉璃一樣，或者純金色——也是這樣的。 再者，賢護！比如比丘修習不凈觀，看到新死的屍體形色開始變化——或者青色、或者黃色、或者黑色、或者紅色——有時膨脹，有時已經腐爛，膿血一起流出，蟲獸啃食，肉盡骨白，顏色像珂，這樣乃至觀察到骨頭散開。而那些散開的骨頭無所從來，也無所去，只是心所造作，反過來見到自己的心。 賢護，是這樣的！如果菩薩想要成就那種能讓諸佛現前的三昧，無論在哪個方向，先想著要見到佛、世尊，隨著所想的地方就能見到如來。為什麼呢？因為因緣三昧才能見到如來。能見到佛有三種因緣。哪三種呢？第一，依靠這個三昧；第二，佛的加持；第三，自己善根成熟。具備這三種因緣，就能清楚地見到那些如來、應供、等正覺，也是這樣的。 再者，賢護！比如一個人正值壯年，容貌端正美好，想要觀察自己的容貌是美、是醜、是好、是壞，就拿來器皿，盛上清油，或者拿著凈水，或者取來水晶，或者拿著明鏡，用這四種東西觀察自己的面容，好、壞、美、丑都顯現得清清楚楚。賢護，你認為怎麼樣？那些在油、水、水晶、明鏡這四處顯現的影像，是本來就有的嗎？ 賢護回答說：『不是。』 佛說：『難道是本來沒有的嗎？』 賢護回答說：『不是。』 佛說：『難道是在裡面的嗎？』 賢護回答說：『不是。』
【English Translation】 English version: So it is, O Worthy Protector! There are Bodhisattvas—whether lay or ordained—who, if they hear from others that there is a Buddha, a World Honored One, in any direction, will sincerely bow down in that direction. Desiring to see that Buddha with their mindfulness undisturbed, they should be able to see the Buddha's image as soon as they think of it—either like lapis lazuli or pure gold—it is just like that. Furthermore, O Worthy Protector! For example, a Bhikṣu practices the contemplation of impurity, seeing the form and color of a newly dead corpse begin to change—either blue, yellow, black, or red—sometimes swollen, sometimes already decayed, with pus and blood flowing together, eaten by insects and beasts, the flesh gone and the bones white, their color like conch shells, and so on, until observing the bones scattered. And those scattered bones have nowhere to come from, nor anywhere to go, they are only made by the mind, and one sees one's own mind in return. So it is, O Worthy Protector! If Bodhisattvas wish to achieve the Samadhi of the Buddhas appearing before them, in whatever direction, they first think of wanting to see the Buddha, the World Honored One, and wherever they think, they will see the Tathagata. Why is that? Because one can see the Tathagata through the Samadhi of conditions. There are three conditions for seeing that Buddha. What are the three? First, relying on this Samadhi; second, the Buddha's blessing; third, the maturation of one's own good roots. Having these three conditions, one can clearly see those Tathagatas, Arhats, Samyaksaṃbuddhas, it is just like that. Furthermore, O Worthy Protector! For example, a person in their prime, with a handsome and dignified appearance, wishing to observe whether their own appearance is beautiful, ugly, good, or bad, will take a vessel, fill it with clear oil, or hold pure water, or take crystal, or hold a bright mirror. Using these four things to observe their own face, good, bad, beautiful, and ugly will appear clearly. O Worthy Protector, what do you think? When those images appear in these four places—oil, water, crystal, and mirror—were they there beforehand? Worthy Protector replied, 'No, they were not.' The Buddha said, 'Were they originally non-existent?' Worthy Protector replied, 'No, they were not.' The Buddha said, 'Were they inside?' Worthy Protector replied, 'No, they were not.'
曰：「是豈在外耶？」
答言：「不也。世尊！唯彼油、水、精、鏡諸物清明，無濁、無滓，其形在前彼像隨現，而彼現像不從四物出、亦非余處來，非自然有、非人造作。當知彼像無所從來、亦無所去，無生、無滅、無有住所。」
時彼賢護如是答已，佛言：「賢護！如是如是。如汝所說，諸物清凈，彼色明朗，影像自現，不用多功。菩薩亦爾，一心善思見諸如來，見已即住，住已問義，解釋歡喜。即復思惟：『今此佛者從何所來？而我是身復從何出？觀彼如來竟無來處及以去處；我身亦爾，本無出趣，豈有轉還？』彼復應作如是思惟：『今此三界唯是心有。何以故？隨彼心念還自見心。今我從心見佛，我心作佛、我心是佛，我心是如來、我心是我身、我心見佛，心不知心、心不見心，心有想念則成生死、心無想念即是涅槃。諸法不真，思想緣起，所思既滅，能想亦空。』賢護當知：諸菩薩等因此三昧證大菩提。」
大集經賢護分三昧行品第二
爾時，世尊復告賢護菩薩摩訶薩言：「賢護！若諸菩薩摩訶薩具行四法，則能得是現前三昧。何等為四？一者、不壞信心，二者、不破精進，三者、智慧殊勝，四者、近善知識。賢護！是為菩薩具足四法則得成就現前三昧也。
「賢
【現代漢語翻譯】 現代漢語譯本：
問：『這（影像）難道是在外面嗎？』 答道：『不是的，世尊！只是那些油、水、鏡子等物體清澈明亮，沒有渾濁和雜質，它們的形狀在前面，影像就隨之顯現。而這些顯現的影像不是從這四種物體中產生，也不是從其他地方來的，不是自然而有，也不是人為製造的。應當知道，這些影像無所從來，也無所去，無生無滅，沒有固定的住所。』 當時，賢護菩薩這樣回答后，佛說：『賢護，是這樣的，是這樣的。正如你所說，當物體清凈，顏色明亮時，影像自然顯現，不需要多費力氣。菩薩也是這樣，一心善念就能見到諸佛如來，見到后就安住於此，安住后就請教佛法，聽聞解釋後心生歡喜。然後又思惟：『現在這位佛是從哪裡來的呢？而我的身體又是從哪裡來的呢？』觀察那些如來，最終沒有來處和去處；我的身體也是這樣，本來就沒有出現和去向，哪裡會有轉變和返回呢？』他應該這樣思惟：『現在這三界唯有心存在。為什麼呢？因為隨著心的念頭，還會看到自己的心。現在我從心中見到佛，我的心造就了佛，我的心就是佛，我的心是如來，我的心是我的身體，我的心見到佛，心不知道心，心看不見心，心有想念就形成生死，心沒有想念就是涅槃。一切法都不是真實的，都是思想緣起，所思的念頭滅了，能思的念頭也空了。』賢護，你要知道，諸菩薩等就是通過這種三昧證得大菩提的。 《大集經·賢護分·三昧行品》第二 這時，世尊又告訴賢護菩薩摩訶薩說：『賢護，如果諸菩薩摩訶薩能夠修行四種法，就能得到這種現前三昧。是哪四種呢？第一，不破壞信心；第二，不懈怠精進；第三，智慧殊勝；第四，親近善知識。賢護，這就是菩薩具足四種法就能成就現前三昧。』 『賢護！'
【English Translation】 English version:
He asked, 'Is it (the image) outside?' He replied, 'No, World Honored One! It is only that the oil, water, mirror, and other objects are clear and bright, without turbidity or impurities. When their forms are in front, the images appear accordingly. These appearing images do not come from these four objects, nor do they come from elsewhere. They are not naturally existing, nor are they man-made. It should be known that these images have no origin and no destination, no birth and no death, and no fixed abode.' At that time, after the Bodhisattva Virtuous Protector had answered in this way, the Buddha said, 'Virtuous Protector, it is so, it is so. Just as you have said, when objects are pure and their colors are bright, images naturally appear without much effort. Bodhisattvas are also like this. With a single-minded good thought, they can see all the Tathagatas. Having seen them, they abide in that state. Abiding in that state, they inquire about the Dharma. Having heard the explanations, they rejoice. Then they contemplate: 『Where does this Buddha come from? And where does my body come from?』 Observing those Tathagatas, ultimately there is no coming or going. My body is also like this, originally having no arising or going, how could there be any transformation or return?』 He should contemplate thus: 『Now, this triple world exists only in the mind. Why is that? Because according to the mind's thoughts, one sees one's own mind. Now, I see the Buddha from my mind. My mind creates the Buddha, my mind is the Buddha, my mind is the Tathagata, my mind is my body, my mind sees the Buddha. The mind does not know the mind, the mind does not see the mind. When the mind has thoughts, it forms birth and death. When the mind has no thoughts, it is Nirvana. All dharmas are not real, they arise from thoughts. When the thought that is thought ceases, the thought that thinks is also empty.』 Virtuous Protector, you should know that all Bodhisattvas attain Great Bodhi through this Samadhi.' The Second Chapter on the Practice of Samadhi in the Virtuous Protector Section of the Mahasamnipata Sutra At that time, the World Honored One again said to the Bodhisattva Mahasattva Virtuous Protector, 'Virtuous Protector, if all Bodhisattva Mahasattvas practice four dharmas, they will be able to attain this present Samadhi. What are the four? First, not destroying faith; second, not breaking diligence; third, having superior wisdom; fourth, being close to good teachers. Virtuous Protector, these are the four dharmas that Bodhisattvas must possess to achieve the present Samadhi.' 'Virtuous Protector!'
護！菩薩摩訶薩復有四法，能具足行則能成就現前三昧。何等為四？一者、乃至於剎那時無眾生想；二者、於三月內不暫睡眠；三者、三月經行，唯除便利；四者、若於食時，佈施以法，不求名利、無望報心。賢護！是為菩薩具足四法則得成就現前三昧也。
「賢護！菩薩摩訶薩復有四法，能具足行則得成就現前三昧。何等為四？一者、勸他見佛，二者、教人聽法，三者、心無嫉妒，四者、勸他發菩提心。賢護！是為菩薩具足四法則得成就現前三昧也。
「賢護！菩薩摩訶薩復有四法成就三昧。何等為四？一者、造佛形像，勸行供養；二者、書寫是經，令他讀誦；三者、慢法眾生教令發心；四者、護持正法，令得久住。賢護！是為菩薩具足四法則得成就現前三昧也。」
爾時，世尊為重明此義而說偈言：
「汝等當住佛法中， 勿藏正言及我法， 念勤精進除睡蓋， 三月不坐唯經行。 食時廣說而施他， 宣揚諸佛無比法， 不求名聞及利養， 無所著故得此禪。 莫生嫉妒及瞋恚， 當思解脫諸欲心， 樂此三昧求住者， 勤念無懈爾乃得。 金色百福莊嚴相， 端正圓滿若花榮， 世間樂見光明體， 常睹諸佛在現前。 往古諸佛及將來、 現在一切
【現代漢語翻譯】 現代漢語譯本：賢護（賢護菩薩）！菩薩摩訶薩（偉大的菩薩）又有四種修行方法，如果能夠圓滿實踐，就能成就現前三昧（一種禪定狀態）。是哪四種呢？第一，乃至在極短的時間內，心中都沒有眾生的概念；第二，在三個月內不短暫睡眠；第三，三個月內只進行經行（一種行走禪修），除了大小便之外；第四，如果在吃飯的時候，用佛法佈施，不求名利，沒有期望回報的心。賢護！這就是菩薩圓滿這四種修行方法就能成就現前三昧。 賢護！菩薩摩訶薩又有四種修行方法，如果能夠圓滿實踐，就能成就現前三昧。是哪四種呢？第一，勸他人見佛；第二，教他人聽聞佛法；第三，心中沒有嫉妒；第四，勸他人發起菩提心（覺悟之心）。賢護！這就是菩薩圓滿這四種修行方法就能成就現前三昧。 賢護！菩薩摩訶薩又有四種修行方法可以成就三昧。是哪四種呢？第一，塑造佛像，勸人供養；第二，書寫這部佛經，讓別人讀誦；第三，對於輕慢佛法的人，教導他們發菩提心；第四，護持正法，使佛法能夠長久住世。賢護！這就是菩薩圓滿這四種修行方法就能成就現前三昧。 那時，世尊爲了再次闡明這個道理，說了偈語： 『你們應當安住于佛法之中，不要隱藏正法和我的教法，要勤奮精進，去除睡眠的障礙，三個月不坐下，只進行經行。吃飯的時候，廣泛地說法佈施給他人，宣揚諸佛無與倫比的佛法，不求名聲和利益供養，因為沒有執著，所以能得到這種禪定。不要產生嫉妒和嗔恨，應當思考如何解脫各種慾望，喜歡這種三昧並想安住其中的人，要勤奮唸誦，不懈怠才能得到。具有金色百福莊嚴的相貌，端正圓滿如同花朵盛開，世間樂於見到這種光明之體，常常能見到諸佛在眼前。過去諸佛和未來諸佛，以及現在的一切諸佛，』
【English Translation】 English version: 'Virtuous Protector (Bhadrapala)! A Bodhisattva Mahasattva (great Bodhisattva) also has four practices, which if fully carried out, can lead to the attainment of Samadhi (a state of meditative consciousness). What are these four? First, even for a moment, not having the thought of sentient beings; second, not sleeping even briefly for three months; third, practicing walking meditation for three months, except for the necessities of urination and defecation; fourth, when eating, giving the Dharma as alms, without seeking fame or gain, and without expecting any reward. Virtuous Protector! These are the four practices that a Bodhisattva must fulfill to attain Samadhi.' 'Virtuous Protector! A Bodhisattva Mahasattva also has four practices, which if fully carried out, can lead to the attainment of Samadhi. What are these four? First, encouraging others to see the Buddha; second, teaching others to listen to the Dharma; third, having no jealousy in the heart; fourth, encouraging others to generate Bodhicitta (the mind of enlightenment). Virtuous Protector! These are the four practices that a Bodhisattva must fulfill to attain Samadhi.' 'Virtuous Protector! A Bodhisattva Mahasattva also has four practices that lead to the attainment of Samadhi. What are these four? First, creating Buddha images and encouraging offerings; second, writing down this Sutra and having others read it; third, teaching those who disrespect the Dharma to generate Bodhicitta; fourth, protecting the true Dharma so that it may endure. Virtuous Protector! These are the four practices that a Bodhisattva must fulfill to attain Samadhi.' At that time, the World Honored One, to further clarify this meaning, spoke in verse: 'You should abide in the Buddha's Dharma, do not hide the true teachings and my Dharma, be diligent and energetic, remove the hindrance of sleep, do not sit for three months, only practice walking meditation. When eating, widely explain and give to others, proclaim the incomparable Dharma of all Buddhas, not seeking fame or gain, because of non-attachment, one can attain this meditation. Do not generate jealousy and anger, you should contemplate how to liberate from all desires, those who enjoy this Samadhi and seek to abide in it, must diligently recite, without laziness, then they can attain it. Having the golden appearance adorned with a hundred blessings, upright and perfect like a blooming flower, the world is happy to see this luminous body, and can always see all the Buddhas before them. The Buddhas of the past and the Buddhas of the future, and all the Buddhas of the present,'
人中勝， 汝等一心恭敬禮， 亦常專念修供養。 汝若供養彼諸佛， 應以華香及涂香、 慧施美食起凈心， 證此三昧殊非難。 諸佛塔前作眾樂， 蠃鼓、鉦鐸諸妙音， 歡喜踴躍難稱量， 必當成就此三昧。 勸造尊像無比身， 彩畫莊嚴具足相， 金色光大無瑕垢， 證此三昧良非難。 各各常念修法施， 清持禁戒及多聞， 精勤勇猛除懈怠， 得此三昧終不久。 不應他所懷毒心， 亦舍世間諸欲事， 常以慈悲念一切， 三昧豈遠在現前？ 於法師所常隨喜， 尊重恭敬等如來， 莫生輕慢與慳貪， 喜心供養除嫉妒。 無量諸佛共稱揚， 汝但勤求自當得， 世尊鄭重演說斯， 為修如是妙法故。」
大集經賢護分見佛品第三
爾時，世尊復告賢護菩薩言：「賢護！若諸菩薩摩訶薩欲得成就此三昧者，當應于彼說法師所生諸佛想、起尊重心，勿生憍慢，乃至無有諍競、違逆、不順心故，然後於此勝三昧中精勤修學，方能克證。
「賢護！若人于彼說法法師或比丘所起不善心、茍違異心、諍競之心、故陵辱心、諸不凈心，乃至不生如諸佛想，如是菩薩假令修行，終不能證如是妙定，若得證者無有是處。
「
【現代漢語翻譯】 現代漢語譯本 人中之勝者啊，你們應當一心恭敬地禮拜，也應當常常專心念誦並修習供養。 如果你們要供養那些諸佛，應當用鮮花、香料和涂香，用智慧佈施美食，發起清凈的心，證得這種三昧並非難事。 在諸佛的佛塔前演奏各種音樂，敲擊贏鼓、鉦和鐸等美妙的樂器，歡喜踴躍的心情難以衡量，必定能夠成就這種三昧。 勸人塑造無比尊貴的佛像，用彩繪裝飾使其具足各種相好，佛像的金色光芒廣大而沒有瑕疵，證得這種三昧實在不難。 每個人都應當常常唸誦並修習法佈施，清凈地持守戒律並廣聞佛法，精勤勇猛地去除懈怠，獲得這種三昧不會太久。 不應該對他人懷有毒害之心，也應當捨棄世間各種慾望之事，常常以慈悲之心對待一切眾生，三昧的證得難道還遙遠嗎？ 對於說法師應當常常隨喜讚歎，尊重恭敬他們如同對待如來一般，不要產生輕慢和慳吝之心，以歡喜心供養並去除嫉妒。 無量諸佛共同稱揚這種三昧，你們只要勤奮求取自然能夠得到，世尊鄭重地演說這些，是爲了修習如此殊勝的妙法。
《大集經·賢護分·見佛品》第三
這時，世尊又告訴賢護菩薩說：『賢護！如果各位菩薩摩訶薩想要成就這種三昧，應當對說法師生起諸佛的想念，生起尊重之心，不要產生驕慢，乃至沒有爭論、違逆、不順的心，然後在這種殊勝的三昧中精勤修學，才能證得。
『賢護！如果有人對說法法師或比丘生起不善之心、違背之心、爭競之心、故意凌辱之心、各種不凈之心，乃至不生起如同諸佛的想念，這樣的菩薩即使修行，最終也不能證得這種妙定，如果能證得，那是沒有道理的。』
【English Translation】 English version O best among men, you should wholeheartedly and respectfully bow, and also constantly focus your mind on reciting and practicing offerings. If you wish to make offerings to those Buddhas, you should use flowers, incense, and fragrant ointments, and with wisdom, give food, and generate a pure mind; attaining this samadhi is not difficult. In front of the pagodas of the Buddhas, play various musical instruments, strike the conch drums, cymbals, and other wonderful instruments; the joy and elation are immeasurable, and you will surely achieve this samadhi. Encourage the creation of incomparably noble Buddha images, decorate them with colorful paintings to make them complete with all auspicious marks; the golden light of the Buddha images is vast and without blemish; attaining this samadhi is truly not difficult. Each person should constantly recite and practice the giving of Dharma, purely uphold the precepts and widely learn the Buddha's teachings, diligently and bravely remove laziness; obtaining this samadhi will not take long. You should not harbor poisonous thoughts towards others, and you should also abandon all worldly desires; constantly treat all beings with compassion; is the attainment of samadhi still far away? Towards the Dharma teachers, you should always rejoice and praise, respect and revere them as if they were the Tathagata; do not generate arrogance and stinginess, make offerings with a joyful heart and remove jealousy. The immeasurable Buddhas together praise this samadhi; you only need to diligently seek it, and you will naturally obtain it; the World Honored One solemnly expounds these teachings for the sake of practicing such a wonderful Dharma.
The Great Collection Sutra, Chapter Three, 'The Vision of the Buddha' in the 'Guardian of the Virtuous' Section
At that time, the World Honored One again said to the Bodhisattva Guardian of the Virtuous: 'Guardian of the Virtuous! If all Bodhisattva Mahasattvas wish to achieve this samadhi, they should generate the thought of the Buddhas towards the Dharma teachers, generate a respectful mind, do not generate arrogance, and even have no thoughts of contention, opposition, or disobedience; then, in this supreme samadhi, diligently practice and learn, and then they can attain it.
'Guardian of the Virtuous! If a person generates unwholesome thoughts, dissenting thoughts, contentious thoughts, intentionally insulting thoughts, or various impure thoughts towards the Dharma teachers or Bhikkhus, and even does not generate the thought of the Buddhas, such a Bodhisattva, even if they practice, will ultimately not be able to attain this wonderful concentration; if they could attain it, there would be no reason for it.'
賢護！譬如清凈虛空無諸雲翳，有明目人于靜夜時仰觀空中無量星宿，區別方所、形色各異，了了分明。如是，賢護！菩薩摩訶薩思惟觀彼法性虛空，以想成故見諸如來，其事若此。
「然彼菩薩觀東方時多見諸佛——多見百佛、多見千佛、多見百千佛、多見億佛、多見億百千佛、多見億百千那由他佛——不假作意自然現前；而彼菩薩既作如是觀東方已，次觀南方、及西、北方、四維、上、下十方世界，各多見佛——所謂多見百佛、多見千佛、多見百千佛、多見億佛、多見億百千佛、多見億百千那由他佛——不假功用皆現在前。
「複次，賢護！如彼阿彌陀如來、應供、等正覺其世界中諸菩薩等生彼國者，于初一日觀察東方多見諸佛，多見百佛，乃至多見百千億那由他佛已，然後于第二日觀察南方，如是乃至十方，事皆若此。如是，賢護！若菩薩摩訶薩成就菩薩思惟諸佛現前三昧，如是菩薩于自土中觀察十方多見諸佛，多見百佛乃至多見百千億那由他諸佛也。
「複次，賢護！如諸如來成就佛眼，如是具已，於一切處悉如是知、悉如是見。如是，賢護！若菩薩摩訶薩亦既成就菩薩思惟一切諸佛現前三昧已，自然滿彼檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜，乃至滿
【現代漢語翻譯】 現代漢語譯本：賢護（一位菩薩的名字）！譬如清凈的虛空沒有云彩遮蔽，有視力好的人在安靜的夜晚仰望天空，看到無數的星星，它們的位置、形狀和顏色各不相同，都清晰可見。同樣，賢護！菩薩摩訶薩（偉大的菩薩）通過思維觀想那法性虛空，因為這種觀想的成就，他能見到諸佛如來，情況就是這樣。 然後，這位菩薩在觀想東方時，會看到許多佛——看到一百位佛，看到一千位佛，看到一百千位佛，看到一億位佛，看到一億百千位佛，看到一億百千那由他（極大的數字）位佛——這些佛無需刻意造作，自然顯現。當這位菩薩這樣觀想東方之後，接著觀想南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方這十方世界，在每個方向都能看到許多佛——即看到一百位佛，看到一千位佛，看到一百千位佛，看到一億位佛，看到一億百千位佛，看到一億百千那由他位佛——這些佛無需任何努力，都會自然顯現。 再者，賢護！就像阿彌陀（無量光）如來、應供（值得供養者）、等正覺（完全覺悟者）的那個世界中，那些往生到那裡的菩薩們，在第一天觀察東方時，會看到許多佛，看到一百位佛，乃至看到一百千億那由他位佛。然後，在第二天觀察南方，以此類推，直到十方，情況都是如此。同樣，賢護！如果菩薩摩訶薩成就了菩薩思維諸佛現前三昧（一種禪定狀態），那麼這位菩薩在自己的國土中觀察十方時，也會看到許多佛，看到一百位佛，乃至看到一百千億那由他位佛。 再者，賢護！就像諸佛如來成就了佛眼（佛的智慧之眼），擁有這種佛眼后，在任何地方都能如實知曉、如實看見。同樣，賢護！如果菩薩摩訶薩也成就了菩薩思維一切諸佛現前三昧，那麼他自然會圓滿檀波羅蜜（佈施的完美）、尸波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪波羅蜜（禪定的完美）、般若波羅蜜（智慧的完美），乃至圓滿所有菩薩的修行。
【English Translation】 English version: 'O Bhadrapala (a Bodhisattva's name)! It is like the clear sky, free from any clouds. A person with good eyesight, during a quiet night, looks up at the sky and sees countless stars, each with different locations, shapes, and colors, all clearly visible. Similarly, O Bhadrapala! A Bodhisattva Mahasattva (a great Bodhisattva), through contemplation, observes the emptiness of the Dharma-nature, and because of this contemplation, he sees all the Tathagatas (Buddhas), and it is just like that.' 'Then, when this Bodhisattva contemplates the East, he sees many Buddhas—he sees a hundred Buddhas, he sees a thousand Buddhas, he sees a hundred thousand Buddhas, he sees a billion Buddhas, he sees a billion hundred thousand Buddhas, he sees a billion hundred thousand nayutas (a very large number) of Buddhas—these Buddhas appear naturally without any deliberate effort. After this Bodhisattva has contemplated the East in this way, he then contemplates the South, West, North, the four intermediate directions (Southeast, Northeast, Southwest, Northwest), the Upward, and the Downward directions, the ten directions of the world. In each direction, he sees many Buddhas—that is, he sees a hundred Buddhas, he sees a thousand Buddhas, he sees a hundred thousand Buddhas, he sees a billion Buddhas, he sees a billion hundred thousand Buddhas, he sees a billion hundred thousand nayutas of Buddhas—these Buddhas appear naturally without any effort.' 'Furthermore, O Bhadrapala! Just like in the world of Amitabha (Infinite Light) Tathagata, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), those Bodhisattvas who are born in that land, on the first day, when they observe the East, they see many Buddhas, they see a hundred Buddhas, and even see a hundred thousand billion nayutas of Buddhas. Then, on the second day, they observe the South, and so on, until all ten directions, and the situation is the same. Similarly, O Bhadrapala! If a Bodhisattva Mahasattva achieves the Bodhisattva's Samadhi (a state of meditative absorption) of contemplating the presence of all Buddhas, then this Bodhisattva, when observing the ten directions in his own land, will also see many Buddhas, see a hundred Buddhas, and even see a hundred thousand billion nayutas of Buddhas.' 'Furthermore, O Bhadrapala! Just as all the Tathagatas have achieved the Buddha-eye (the eye of Buddha's wisdom), having this Buddha-eye, they know and see everything as it truly is in all places. Similarly, O Bhadrapala! If a Bodhisattva Mahasattva also achieves the Bodhisattva's Samadhi of contemplating the presence of all Buddhas, then he will naturally fulfill the Dana Paramita (perfection of giving), the Sila Paramita (perfection of morality), the Kshanti Paramita (perfection of patience), the Virya Paramita (perfection of effort), the Dhyana Paramita (perfection of meditation), the Prajna Paramita (perfection of wisdom), and even fulfill all the practices of a Bodhisattva.'
彼一切菩薩諸功德等。」
爾時，世尊為重明此義，以偈頌曰：
「猶如靜夜除雲霧， 有明眼者仰觀空， 見彼眾星過百千， 晝念明瞭亦無失； 菩薩如是得定已， 多見無量億千佛， 復于起斯三昧后， 還為大眾演最尊。 如我佛眼清凈故， 無有障閡見世間， 是諸佛子菩薩眼， 出此三昧最勝觀。 以無相想思如來， 而見十方諸等覺， 破除惱毒及諸想， 汝聽菩薩妙功德。 若聽彼法清涼心， 能入空寂無畏處； 如我當今說斯法， 為令眾生證菩提。 如彼安樂諸菩薩， 多見無量佛、世尊； 菩薩如是入思惟， 亦見百千多調御。 如此比丘唯阿難， 一聞我說悉能受； 菩薩如是得三昧， 聽一切法能總持。 成就信慚具三昧， 悉舍一切世語言， 常以慈心慧他說， 要當到斯寂靜地。」
大集經賢護分正信品第四
爾時，世尊復告賢護菩薩言：「賢護！若諸菩薩摩訶薩為求如是三昧寶故，當應勇猛發勤精進，自然速能入此三昧也。
「賢護！譬如有人乘御大船入于大海，恣意載滿眾妙珍寶，已過一切諸大難處，垂至此岸。未幾之間，船忽破壞、眾寶沉沒。當爾之時，閻浮提人發大叫聲、生大
【現代漢語翻譯】 現代漢語譯本 『他們擁有菩薩的一切功德。』
那時，世尊爲了再次闡明這個道理，用偈頌說道：
『就像在靜謐的夜晚，雲霧消散，有明眼的人仰望天空， 看見無數的星星，即使在白天回憶，也能清晰不忘； 菩薩也像這樣，得到禪定之後，能見到無數億千的佛， 並且在從禪定中出來后，還能為大眾宣講最尊貴的佛法。 就像我的佛眼清凈，沒有障礙地看到世間一切， 這些佛子菩薩的眼睛，從這種禪定中生出最殊勝的觀照。 以無相的思維憶念如來，就能見到十方一切覺悟者， 破除煩惱、毒害和各種妄想，你聽聽菩薩的這些奇妙功德。 如果聽聞這些佛法，內心就會清涼，能進入空寂無畏的境界； 就像我現在所說的這些法，是爲了讓眾生證得菩提。 就像那些安樂的菩薩，能見到無數的佛和世尊； 菩薩像這樣進入思惟，也能見到成百上千的調御者（佛的稱號）。 就像比丘中只有阿難，一聽我說就能全部領受； 菩薩像這樣得到禪定，聽聞一切法都能總持不忘。 成就信心、慚愧和禪定，捨棄一切世俗的語言， 常常以慈悲心和智慧為他人說法，最終必定到達寂靜的境地。』
《大集經·賢護分·正信品》第四
那時，世尊又告訴賢護菩薩說：『賢護！如果各位菩薩摩訶薩爲了求得這樣的三昧寶，應當勇猛精進，自然就能迅速進入這種三昧。
『賢護！譬如有人乘坐大船進入大海，隨意裝滿各種珍寶，已經度過一切艱難險阻，即將到達彼岸。不久之後，船突然破裂，所有珍寶都沉入海底。那時，閻浮提（Jambudvipa，指我們所居住的這個世界）的人們發出巨大的叫聲，產生極大的悲傷。』
【English Translation】 English version 'All those Bodhisattvas' merits and virtues.'
At that time, the World Honored One, to further clarify this meaning, spoke in verses:
'Just as in a quiet night, when clouds and mist have cleared, a person with clear vision looks up at the sky, And sees countless stars, and even when recalling them during the day, they are clear and not forgotten; Bodhisattvas are like this, having attained samadhi, they can see countless billions of Buddhas, And after arising from samadhi, they can still preach the most venerable Dharma to the masses. Just as my Buddha-eye is pure, seeing the world without obstruction, The eyes of these Buddha-sons, the Bodhisattvas, arise from this samadhi with the most excellent observation. By contemplating the Tathagata with non-conceptual thought, they can see all the enlightened ones in the ten directions, Breaking through afflictions, poisons, and all delusions, listen to these wonderful merits of the Bodhisattvas. If one hears these teachings, the mind will be cooled, and one can enter the realm of emptiness and fearlessness; Just as I am now speaking these teachings, it is to enable sentient beings to attain Bodhi. Like those peaceful Bodhisattvas, who can see countless Buddhas and World Honored Ones; Bodhisattvas, entering into contemplation like this, can also see hundreds and thousands of Tamer of Beings (Buddha's title). Just as among the Bhikkhus, only Ananda, upon hearing my words, can receive them all; Bodhisattvas, having attained samadhi like this, can hear all teachings and retain them completely. Accomplishing faith, shame, and samadhi, they abandon all worldly language, Always speaking to others with compassion and wisdom, they will surely reach the realm of tranquility.'
The Great Collection Sutra, Chapter 4, 'The Virtuous Protector's Section on Right Faith'
At that time, the World Honored One again said to the Bodhisattva Virtuous Protector: 'Virtuous Protector! If all Bodhisattva Mahasattvas seek such a samadhi treasure, they should be courageous and diligent in their efforts, and they will naturally be able to quickly enter this samadhi.
'Virtuous Protector! It is like a person who boards a large ship and enters the great ocean, freely loading it with various precious treasures, having passed through all the difficult and dangerous places, and is about to reach the shore. Not long after, the ship suddenly breaks apart, and all the treasures sink to the bottom of the sea. At that time, the people of Jambudvipa (referring to the world we live in) will cry out loudly and feel great sorrow.'
悲苦，以失如是無價寶故。
「賢護！有善男子、善女人亦復如是，耳聞如斯勝三昧寶，不能書寫、讀誦、受持，復不能思惟、如法而住。賢護！當知爾時一切世間諸天神等，亦應如是發大叫呼、生大悲惱，作如是言：『是諸眾生深可憐愍。云何於此諸佛、世尊勝三昧寶——一切諸佛之所稱揚、一切諸佛之所印可、一切諸佛之所教誡、一切諸佛最上功德、具足成就、圓滿無缺——菩薩聞已當應勤求，反更遠離，不肯書寫、不樂讀誦、不能受持、解釋義理、不能思惟、如法而住？如是放逸懈怠眾生，未來必當受大損減。』
「賢護！何等名為眾生損減？所謂于如是三昧寶中聞已遠離，不能書寫、讀誦、受持、不能解說、思惟義理、不如法住、專念修行，喪滅功德是為損減。賢護！是懈怠人、惡眾生輩於斯法中得利益者，無有是處。
「複次，賢護！譬如有人持赤栴檀示愚癡人，而彼癡人以愚癡故，于赤檀香起臭穢想。時主智人賣檀香者告愚人曰：『汝今不應于妙栴檀生臭惡想。何以故？是檀最精，香氣第一。汝今何故反為臭惡？若不信者，應先嗅嘗為臭、為香。又，汝眼明，亦應以目觀察是檀光色文彩為瘦、為肥、為善、為惡？』然彼愚者雖聞智人如是語言種種稱讚，以愚癡故轉生憎惡，以手捻鼻不
【現代漢語翻譯】 現代漢語譯本 悲傷痛苦，因為失去了如此無價的珍寶。 『賢護（菩薩名）！如果有善男子、善女人也是這樣，耳朵聽聞了如此殊勝的三昧（佛教的禪定）之寶，卻不能書寫、讀誦、受持，又不能思惟、如法修行。賢護！應當知道，那時一切世間諸天神等，也應該這樣發出大聲呼喊、產生極大的悲傷煩惱，這樣說道：『這些眾生真是太可憐了。為什麼對於諸佛、世尊殊勝的三昧之寶——一切諸佛所稱揚、一切諸佛所印可、一切諸佛所教誡、一切諸佛最上功德、具足成就、圓滿無缺——菩薩聽聞后應當勤奮追求，反而更加遠離，不肯書寫、不樂意讀誦、不能受持、解釋義理、不能思惟、如法修行？像這樣放逸懈怠的眾生，未來必定會遭受巨大的損失。』 『賢護！什麼叫做眾生的損失呢？就是對於這樣的三昧之寶，聽聞后卻遠離，不能書寫、讀誦、受持，不能解說、思惟義理，不能如法修行、專心修持，喪失功德，這就是損失。賢護！像這樣懈怠的人、惡劣的眾生，想要從這個法中得到利益，是絕對不可能的。 『再者，賢護！譬如有人拿著赤栴檀（一種香木）給愚癡的人看，而那個愚癡的人因為愚癡，反而對赤栴檀產生臭穢的想法。這時，賣檀香的智者告訴愚人說：『你現在不應該對美妙的栴檀產生臭惡的想法。為什麼呢？因為這栴檀是最精純的，香氣第一。你現在為什麼反而覺得它臭惡呢？如果不相信，應該先聞一聞，嘗一嘗，看看是臭的還是香的。而且，你的眼睛明亮，也應該用眼睛觀察這栴檀的光澤、顏色、紋理，是瘦弱還是肥壯，是好還是壞？』然而那個愚人雖然聽了智者這樣種種稱讚的話，卻因為愚癡反而更加憎惡，用手捏住鼻子不肯聞。
【English Translation】 English version Sorrow and suffering, because of losing such a priceless treasure. 'O Virtuous Protector (a Bodhisattva name)! If there are good men or good women who are also like this, having heard of such a supreme treasure of Samadhi (Buddhist meditation), they are unable to write it down, recite it, uphold it, nor are they able to contemplate it and abide by it according to the Dharma. O Virtuous Protector! You should know that at that time, all the gods and deities of the world should also cry out loudly, and generate great sorrow and distress, saying: 『These sentient beings are truly pitiable. Why is it that regarding this supreme treasure of Samadhi of all Buddhas and World Honored Ones—praised by all Buddhas, approved by all Buddhas, taught by all Buddhas, the supreme merit of all Buddhas, fully accomplished, complete and without deficiency—Bodhisattvas, upon hearing it, should diligently seek it, but instead, they distance themselves, unwilling to write it down, not delighting in reciting it, unable to uphold it, explain its meaning, contemplate it, or abide by it according to the Dharma? Such negligent and lazy sentient beings will surely suffer great loss in the future.』 'O Virtuous Protector! What is called the loss of sentient beings? It is that regarding such a treasure of Samadhi, having heard of it, they distance themselves, unable to write it down, recite it, uphold it, unable to explain it, contemplate its meaning, unable to practice according to the Dharma, and diligently cultivate it, thus losing merit. This is the loss. O Virtuous Protector! It is absolutely impossible for such lazy people and evil sentient beings to gain any benefit from this Dharma.' 'Furthermore, O Virtuous Protector! It is like a person holding up red sandalwood (a fragrant wood) to show a foolish person, and that foolish person, because of their foolishness, instead generates a foul and stinky thought about the red sandalwood. At this time, the wise person selling the sandalwood tells the foolish person: 『You should not have a foul and stinky thought about the wonderful sandalwood. Why? Because this sandalwood is the purest, and its fragrance is the best. Why do you now think it is foul and stinky? If you do not believe it, you should first smell it and taste it to see if it is foul or fragrant. Moreover, your eyes are clear, you should also use your eyes to observe the luster, color, and texture of this sandalwood, whether it is thin or thick, good or bad?』 However, that foolish person, although hearing the wise person's various praises, because of their foolishness, instead generates more hatred, and pinches their nose, unwilling to smell it.'
用嗅聞、掩閉其目不肯觀視。
「如是，賢護！當來之世有惡比丘憎惡是經，其事亦爾。彼惡人輩不知修習身戒、心慧，愚癡無智猶如白羊頑騃佷弊。彼諸惡人又薄福故，雖復得聞如是妙典正念諸佛現前三昧，不用書寫、不能讀誦、不能受持、不能思惟、不能為人宣揚廣說、又亦不能廣生隨喜，云何能得如說修行？若彼惡人能說行者，無有是處。又復聞已，更興誹謗，都無信心謂為真實，雖聞多說終無開解。復作是言：『若斯法者，但為戲論故神異其事，又為熾盛言教故過飾其詞，誘誑世間造斯經典，豈得方比聖者阿難、諸比丘輩現在世時宣說如是諸修多羅也？』又于異時發如是言：『此修多羅非佛所說，乃是惡人自造文章、妄言經耳。』
「賢護當知：如斯惡人長夜遠離如是微妙無上大寶；如彼癡人見妙香已，掩眼、塞鼻，不用見聞。如是，賢護！彼愚惡輩聞此妙經三昧寶已，不欲書寫、不樂讀誦、不念受持、不能宣說——所謂無心親近、不願聞故。
「複次，賢護！譬如有人賣摩尼寶，有愚癡人見彼寶已，即便問言：『仁者！斯寶其價云何？』寶主答言：『汝今當知，是寶精勝，世間所無，非可造次以世價論也。吾今且說此寶功能、威德、力用，粗為約耳。卿若欲知此摩尼寶光明所照近遠若干
【現代漢語翻譯】 現代漢語譯本：用鼻子嗅聞，摀住眼睛不肯觀看。 『賢護（菩薩名）！未來世會有惡比丘憎恨這部經，情況也是這樣。那些惡人不知道修習身戒、心慧，愚癡無知，就像白羊一樣頑固愚蠢。這些惡人又因為福報淺薄，即使聽聞到這樣微妙的經典，以及諸佛現前三昧（禪定），也不肯書寫、不能讀誦、不能受持、不能思惟、不能為他人宣揚廣說，也不能廣生隨喜，又怎麼能按照經中所說修行呢？如果那些惡人能說修行，那是不可能的。他們聽聞后，反而誹謗，完全不相信這是真實的，即使聽了很多解釋，也終究不能理解。他們還說：『這種法，只是爲了戲論而神化其事，又爲了誇大言辭而過度修飾，用以誘騙世間人造出這樣的經典，怎麼能和聖者阿難（佛陀十大弟子之一）、其他比丘們在世時宣說的那些修多羅（佛經）相比呢？』他們又在其他時候說：『這部修多羅不是佛說的，而是惡人自己編造的文章，妄稱是佛經。』 賢護，你要知道：這些惡人長久地遠離了這樣微妙無上的大寶；就像那些愚癡的人見到美妙的香氣，卻摀住眼睛、塞住鼻子，不肯看也不肯聞。賢護，那些愚蠢的惡人聽到這部微妙的經和三昧寶后，不願書寫、不樂讀誦、不念受持、不能宣說——因為他們無心親近，不願聽聞。 再者，賢護！譬如有人賣摩尼寶（如意寶珠），有個愚癡的人見到這寶物后，就問：『先生！這寶物價值多少？』賣寶的人回答說：『你應該知道，這寶物非常珍貴，世間沒有，不能用世俗的價格來衡量。我先簡單說說這寶物的功能、威德、力量，大概說一下。如果你想知道這摩尼寶的光明能照多遠』
【English Translation】 English version: They would smell it and close their eyes, refusing to look at it. 'O Virtuous Protector (a Bodhisattva name)! In the future, there will be evil monks who hate this scripture, and their behavior will be the same. Those evil people do not know how to cultivate bodily discipline, moral precepts, and wisdom of the mind. They are foolish and ignorant, like stubborn and foolish white sheep. Because these evil people have little merit, even if they hear such wonderful scriptures and the Samadhi (meditative state) of the Buddhas appearing before them, they will not write them down, cannot recite them, cannot receive and uphold them, cannot contemplate them, cannot proclaim and explain them widely to others, and cannot generate joy and appreciation. How can they practice according to what is said in the scriptures? If those evil people can say they practice, it is impossible. After hearing it, they will instead slander it, completely disbelieving its truth. Even if they hear many explanations, they will ultimately not understand. They will also say: 『This Dharma is just a theatrical performance, exaggerating its miraculous aspects, and over-embellishing its words to deceive the world into creating such scriptures. How can it be compared to the Sutras (Buddhist scriptures) proclaimed by the venerable Ananda (one of the ten great disciples of the Buddha) and other monks when they were alive?』 At other times, they will say: 『This Sutra was not spoken by the Buddha, but is an article fabricated by evil people, falsely claiming to be a scripture.』 O Virtuous Protector, you should know that these evil people will be far away from such wonderful, supreme, and great treasures for a long time; just like those foolish people who, upon seeing a beautiful fragrance, cover their eyes and plug their noses, refusing to see or smell it. O Virtuous Protector, those foolish and evil people, upon hearing this wonderful scripture and the treasure of Samadhi, do not wish to write it down, do not enjoy reciting it, do not think of receiving and upholding it, and cannot proclaim it—because they have no intention of approaching it and do not wish to hear it. Furthermore, O Virtuous Protector! Suppose someone is selling a Mani jewel (wish-fulfilling jewel), and a foolish person, upon seeing the jewel, asks: 『Sir! What is the value of this jewel?』 The seller replies: 『You should know that this jewel is extremely precious, unparalleled in the world, and cannot be measured by worldly prices. I will first briefly describe the functions, power, and strength of this jewel. If you want to know how far the light of this Mani jewel can shine』
，卿今若須當以真金佈滿斯地，爾乃相與。』彼愚癡人聞是語已，便大嗤笑、種種呰毀：『是摩尼寶竟不酬價。』如是，賢護！彼未來世諸惡比丘，聞此經中勝三昧寶，無有信心、多生嗤笑、更興誹謗，其事亦爾。
「或有比丘信根深厚、慧根明利，已於過去諸如來所親近承事、聽聞正法、如教修行、種諸善根。彼等聞此菩薩唸佛現前三昧，即能讀誦、思惟義理、為人廣說、能多利益一切世間——所謂廣宣流佈——生大信心、發大智慧，成就純直、具足威儀，常行慚愧、怖畏眾罪，修持禁戒、不受諸欲，信甚深法、能多受聞，得深智忍、常行慈悲，然而斯等信根深固得是三昧。得三昧已，游諸方國，為他廣說、解釋義理，常作是愿：『令此菩薩唸佛三昧甚深經典廣行流佈、常住於世。』
「或有眾生善根微薄、福德鮮少，過去未曾親近諸佛、供養承事、聽聞正法，但為我慢所降、嫉妒所導、利養所覆、名聞所牽，廣行放逸、不持戒善、常樂亂心、不修禪定，遠離經教、不求多聞，未遇善師、唯逢惡友。斯人如是，聞此三昧誹謗輕毀、無一信心、謂為不實、志性頑愚、意無開解。復作是言：『如斯經典非佛所說，乃是世間鈍根比丘愚癡邪見、自作文章、嚴飾詞句。若處眾中應如是說、亦如是教：「汝諸眾生
【現代漢語翻譯】 現代漢語譯本：『如果你們現在需要用真金鋪滿這塊土地，我才和你們交易。』那個愚癡的人聽了這話，就大聲嘲笑，各種詆譭：『這摩尼寶（如意寶珠）竟然不值這個價錢。』賢護（菩薩名）啊！就像這樣，未來世那些惡劣的比丘，聽到這部經中殊勝的三昧（禪定）之寶，沒有信心，反而會大加嘲笑，甚至誹謗，情況也是如此。 或者有比丘，信根深厚，智慧明利，已經在過去諸佛那裡親近侍奉，聽聞正法，如教修行，種下各種善根。他們聽到這部菩薩唸佛現前三昧（菩薩通過唸佛而證得的禪定），就能讀誦、思考其中的義理，為他人廣泛解說，能夠多多利益一切世間——也就是廣泛宣揚流佈——生起大信心，發出大智慧，成就純正正直，具足威儀，常常感到慚愧，畏懼各種罪過，修持戒律，不貪求各種慾望，相信甚深佛法，能夠多多聽聞，得到深厚的智慧和忍耐，常常行持慈悲，這樣的人信根深固，才能得到這種三昧。得到三昧后，他們會遊歷各個地方，為他人廣泛解說，解釋其中的義理，常常發願：『讓這部菩薩唸佛三昧的甚深經典廣泛流傳，永遠住世。』 或者有些眾生，善根微薄，福德很少，過去沒有親近諸佛，供養侍奉，聽聞正法，只是被我慢所降伏，被嫉妒所引導，被利養所矇蔽，被名聞所牽引，廣泛放縱，不持戒行善，常常喜歡心神散亂，不修習禪定，遠離經教，不求多聞，沒有遇到善知識，只遇到惡友。這樣的人，聽到這部三昧，就會誹謗輕毀，沒有一點信心，認為是不真實的，心志頑固愚鈍，心中沒有開解。他們還會說：『這樣的經典不是佛說的，而是世間那些愚鈍的比丘，愚癡邪見，自己編造文章，修飾詞句。如果在大眾中，應該這樣說，也應該這樣教導：「你們這些眾生
【English Translation】 English version: 『If you now need to cover this land with real gold, then I will trade with you.』 That foolish person, upon hearing these words, laughed loudly and slandered in various ways: 『This Mani jewel (wish-fulfilling jewel) is not worth this price.』 Thus, O Bhadrapala (a Bodhisattva's name)! In the future, those evil Bhikshus (monks), upon hearing of the supreme treasure of Samadhi (meditative absorption) in this Sutra, will have no faith, but will instead laugh and even slander it, and their situation will be the same. Or there are Bhikshus whose roots of faith are deep, whose roots of wisdom are bright, who have already in the past been close to and served the Tathagatas (Buddhas), listened to the Dharma (teachings), practiced according to the teachings, and planted various roots of goodness. When they hear of this Samadhi of the Bodhisattva's mindfulness of the Buddha, they will be able to recite it, contemplate its meaning, widely explain it to others, and be able to greatly benefit all the world—that is, to widely propagate and spread it—generating great faith, developing great wisdom, achieving purity and integrity, possessing dignified conduct, always feeling shame, fearing all sins, practicing the precepts, not craving various desires, believing in the profound Dharma, being able to hear much, obtaining deep wisdom and patience, and always practicing compassion. Such people, with deep roots of faith, will obtain this Samadhi. Having obtained the Samadhi, they will travel to various lands, widely explain it to others, interpret its meaning, and always make this vow: 『May this profound Sutra of the Bodhisattva's mindfulness of the Buddha be widely circulated and remain in the world forever.』 Or there are some beings whose roots of goodness are weak, whose merits are few, who in the past have not been close to the Buddhas, made offerings, served them, or listened to the Dharma, but are instead subdued by arrogance, led by jealousy, covered by the pursuit of gain, and drawn by fame, widely indulging in laxity, not upholding the precepts and doing good, always enjoying a scattered mind, not practicing meditation, staying away from the teachings, not seeking to hear much, not encountering good teachers, but only encountering evil friends. Such people, upon hearing of this Samadhi, will slander and belittle it, having no faith at all, considering it untrue, with stubborn and foolish minds, and no understanding in their hearts. They will also say: 『Such a Sutra is not spoken by the Buddha, but is instead the work of foolish Bhikshus with dull roots, foolish and perverse views, who have fabricated writings and embellished words. If in the assembly, one should say this, and also teach this: 「You beings
當知，今此修多羅典非佛所說。」』如是癡人不知親近諸佛、世尊，不種善根、不修供養，習近惡友、多作眾惡，當知是人遠離無上深妙法寶，永失無上最勝法利也。」
佛告賢護：「吾復語汝：我今現在一切世間梵、魔、沙門、婆羅門及諸天人、阿修羅等諸大眾前宣說如是妙三昧時，若彼善男子、善女人聞已隨喜讀誦、受持唸佛三昧，思惟信解、最以為真，發如是言：『是為真實諸佛說者。』當知彼人所獲福聚不可思議。
「賢護！若復有諸善男子、善女人持滿三千大千世界種種珍寶以用供養一切諸佛、如來、應供、等正覺，所得功德雖為廣大，然望持經所獲福聚，百千萬分不及其一，乃至更以無量無邊阿僧祇諸福德聚亦不及一。」
爾時，世尊為重明此義而說偈言：
「邪曲愚惑人， 放逸根不熟， 惡友之所壞， 無有正信心， 破戒造眾罪， 深著於我慢， 彼各言：『此經， 非是諸佛說； 此諸修多羅， 非是法王教。』 彼輩自意言： 『我何能說此？』 若見大調御， 世尊放光明， 我為彼廣宣， 彼亦能傳說。 其或於此經， 聞已生歡喜， 斯人無疑網， 不言：『非佛說。』 如有戒清凈， 所見能了知， 敬法起重心
【現代漢語翻譯】 現代漢語譯本：應當知道，現在這些修多羅（Sutra，佛經）經典不是佛陀所說的。』像這樣愚癡的人不知道親近諸佛、世尊，不種善根、不修供養，親近惡友、多作各種惡事，應當知道這個人遠離了無上深妙的法寶，永遠失去了無上最殊勝的法益。 佛陀告訴賢護（Bhadrapala，菩薩名）說：『我再告訴你：我現在在一切世間的梵天（Brahma，色界初禪天之主）、魔（Mara，障礙修行者）、沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司）以及諸天人、阿修羅（Asura，一種神道）等大眾面前宣說這樣微妙的三昧（Samadhi，禪定）時，如果那些善男子、善女人聽了之後，隨喜讀誦、受持唸佛三昧，思惟信解、認為這是最真實的，發出這樣的言語：『這是真實諸佛所說的。』應當知道這個人所獲得的福德聚集是不可思議的。 『賢護！如果又有善男子、善女人用充滿三千大千世界各種珍寶來供養一切諸佛、如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟的佛陀），所得到的功德雖然廣大，然而與受持此經所獲得的福德聚集相比，連百分之一、千萬分之一都比不上，乃至用無量無邊阿僧祇（Asamkhya，極大的數字）的福德聚集也比不上。』 當時，世尊爲了再次闡明這個道理，而說了偈頌： 『邪曲愚癡迷惑的人，放縱懈怠根基不成熟，被惡友所敗壞，沒有正信之心，破戒造作各種罪惡，深深執著於我慢，他們各自說：『這部經，不是諸佛所說的；這些修多羅，不是法王（Dharmaraja，佛的尊稱）的教誨。』他們自己心裡說：『我怎麼能說出這些？』如果見到大調御（Mahavinayaka，佛的尊稱），世尊放出光明，我為他們廣泛宣說，他們也能傳述。如果有人對於這部經，聽了之後生起歡喜心，這個人沒有疑惑，不會說：『不是佛陀所說。』如果有人持戒清凈，所見所聞能夠明瞭，敬重佛法生起深重心。
【English Translation】 English version: 'You should know that these Sutra (Buddhist scriptures) texts are not spoken by the Buddha.' Such foolish people do not know to draw near to the Buddhas and World-Honored Ones, do not plant good roots, do not cultivate offerings, associate with evil friends, and commit many evil deeds. You should know that these people are far from the supreme and profound Dharma treasure and will forever lose the supreme and most excellent benefits of the Dharma. The Buddha told Bhadrapala (a Bodhisattva's name), 'I tell you again: Now, when I proclaim such a wonderful Samadhi (meditative absorption) before all the great assemblies of the world, including Brahma (the chief of the first dhyana heaven in the realm of form), Mara (the tempter), Sramanas (ascetics), Brahmanas (Hindu priests), and all the gods, humans, and Asuras (a type of demigod), if those good men and good women, having heard it, rejoice in reading, receiving, and upholding the Buddha-recitation Samadhi, contemplate and believe it, considering it to be the most true, and utter these words: 『This is what the true Buddhas have spoken.』 You should know that the accumulation of merit that person obtains is inconceivable. 'Bhadrapala! If there are good men and good women who use all kinds of treasures filling the three thousand great thousand worlds to make offerings to all the Buddhas, Tathagatas (one of the titles of the Buddha), Arhats (worthy ones), and Samyaksambuddhas (fully enlightened Buddhas), the merit they obtain, although vast, is not even one part in a hundred million compared to the accumulation of merit obtained by upholding this scripture, and not even one part compared to an immeasurable, boundless Asamkhya (an extremely large number) of accumulations of merit.' At that time, the World-Honored One, in order to further clarify this meaning, spoke these verses: 'The perverse, foolish, and deluded people, who are lax and whose roots are not mature, are ruined by evil friends, have no right faith, break precepts and commit various sins, and are deeply attached to their arrogance. They each say: 『This scripture is not spoken by the Buddhas; these Sutras are not the teachings of the Dharma King (a respectful title for the Buddha).』 They say in their own minds: 『How could I speak of this?』 If they see the Great Controller (a title for the Buddha), the World-Honored One emitting light, I will widely proclaim it for them, and they will also be able to transmit it. If someone, upon hearing this scripture, generates joy, that person has no doubts and will not say: 『It is not spoken by the Buddha.』 If someone is pure in precepts, and what they see and hear is clear, they will respect the Dharma and generate a deep mind.'
， 我為此陳說。 若以三千寶， 持奉諸如來， 為求大菩提， 其福不可說； 若有諸比丘， 說佛所嘆定， 聞者生信心， 此福過於彼。」
大集經賢護分受持品第五
爾時，世尊復告賢護菩薩言：「賢護！此眾有人今在我前親聞我說如是三昧，於我滅后其所生處還復得聞是三昧寶，雖聞不信、誹謗毀呰、遠離善友、隨逐惡人。
「賢護！復有一人于善人所聞是三昧深妙經典尚不生信、不以為實、不能開解，況惡人處聞是經典寧能生信而復開解？何以故？賢護！諸佛、如來所言難信、諸佛、世尊智慧難知故。賢護！若當成就如是三昧，然後乃能于當來世與諸眾生增長佛法。
「複次，賢護！有諸菩薩摩訶薩——若在家、若出家——聞此三昧不怖、不驚、不悔、不退、不謗、不毀，聞已隨喜生信敬心、決定真實無復疑網，讀誦、受持、思惟義趣。賢護！如是等人，世尊悉見、悉知、悉識也。
「賢護！諸佛、世尊云何見斯諸善男子及善女人？復云何知？又云何識？賢護！若能讀誦、受持、思念此三昧門，如是之人終不為惡、不破凈戒、不壞正信、不入邪聚。賢護！是諸善男子、善女人等，必定深信成就思惟、能分別成就思惟，於是法中具足信心，常能讀誦、
【現代漢語翻譯】 現代漢語譯本 我為此陳述。 如果用三千大千世界的珍寶，供奉諸位如來（Tathagata，佛的稱號），爲了求得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），那所獲得的福德是不可言說的；如果有比丘（bhikkhu，佛教出家男眾），宣說佛陀所讚歎的禪定（samadhi，精神專注的狀態），聽聞者生起信心，這所獲得的福德勝過前者。
《大集經·賢護分·受持品》第五
那時，世尊（Bhagavan，佛的尊稱）又告訴賢護菩薩（Boddhisattva，發願成佛的覺悟者）說：『賢護！此會眾中有人現在我面前親自聽聞我說這樣的三昧（samadhi，精神專注的狀態），在我滅度（parinirvana，佛的涅槃）之後，他們所生之處還能再次聽聞這三昧的珍寶，雖然聽聞卻不相信、誹謗毀壞、遠離善友、追隨惡人。』
『賢護！又有人在善人那裡聽聞這三昧深奧微妙的經典，尚且不生信心、不認為是真實的、不能理解開悟，何況在惡人那裡聽聞這經典，怎麼能生起信心而又理解開悟呢？為什麼呢？賢護！諸佛、如來所說的話難以令人相信，諸佛、世尊的智慧難以理解啊。賢護！如果能夠成就這樣的三昧，然後才能在未來世為眾生增長佛法。』
『再者，賢護！有諸菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）——無論是在家還是出家——聽聞這三昧不恐懼、不驚慌、不後悔、不退縮、不誹謗、不毀壞，聽聞之後隨喜生起信心和恭敬心、確信真實不再有疑惑，讀誦、受持、思惟其中的義理。賢護！像這樣的人，世尊都看得見、都知道、都認識。』
『賢護！諸佛、世尊是如何看見這些善男子和善女人的？又是如何知道的？又是如何認識的？賢護！如果能夠讀誦、受持、思念這三昧法門，這樣的人最終不會作惡、不會破壞清凈的戒律、不會破壞正信、不會進入邪惡的群體。賢護！這些善男子、善女人等，必定深信成就思惟、能夠分別成就思惟，對於這個法具有充足的信心，常常能夠讀誦、
【English Translation】 English version I will explain this. If one were to offer three thousand worlds full of treasures to all the Tathagatas (Buddhas), seeking great Bodhi (enlightenment), the merit would be inexpressible; if there are bhikkhus (Buddhist monks) who speak of the samadhi (meditative concentration) praised by the Buddha, and those who hear it generate faith, this merit surpasses the former.
The Fifth Chapter, 'The Acceptance Chapter' of the 'Bhadrapala Section' of the Mahasamnipata Sutra
At that time, the Bhagavan (the Blessed One) further said to the Bodhisattva Bhadrapala, 'Bhadrapala! Among this assembly, there are those who now hear me personally speak of this samadhi, and after my parinirvana (passing away), in their future lives, they will again hear of this treasure of samadhi, but though they hear, they will not believe, they will slander and destroy, they will distance themselves from good friends, and they will follow evil people.'
'Bhadrapala! Furthermore, there are those who, upon hearing this profound and subtle scripture of samadhi from good people, still do not generate faith, do not consider it real, and cannot understand it. How much less will they generate faith and understanding when they hear this scripture from evil people? Why is this so? Bhadrapala! The words of the Buddhas and Tathagatas are difficult to believe, and the wisdom of the Buddhas and Bhagavan is difficult to know. Bhadrapala! If one can achieve such samadhi, then one will be able to increase the Dharma for all beings in the future.'
'Furthermore, Bhadrapala! There are Bodhisattva-mahasattvas (great Bodhisattvas)—whether they are lay or ordained—who, upon hearing this samadhi, are not afraid, not startled, not regretful, not retreating, not slandering, not destroying. Having heard it, they rejoice, generate faith and respect, are certain of its truth without any doubt, and they read, uphold, and contemplate its meaning. Bhadrapala! Such people are all seen, known, and recognized by the Bhagavan.'
'Bhadrapala! How do the Buddhas and Bhagavan see these good men and good women? How do they know them? And how do they recognize them? Bhadrapala! If one can read, uphold, and contemplate this samadhi gate, such a person will ultimately not do evil, will not break the pure precepts, will not destroy right faith, and will not enter into evil groups. Bhadrapala! These good men and good women are certain to deeply believe and achieve contemplation, are able to discern and achieve contemplation, have complete faith in this Dharma, and are always able to read, uphold,'
攝持是法。賢護當知，是人決不求少功德、亦不種少善根。賢護！是善男子、善女人凡所生處或乏資須，然諸善根廣大不少。
「賢護！是故斯諸善男子、善女人已於過去諸如來所修行、供養、種諸善根。賢護當知，此輩非於一如來所修行供養種諸善根也、亦非於二、三、四、五乃至十如來所種諸善根也，亦非於百、千、億數諸如來所種諸善根也。賢護當知，此諸善男子、善女人已於過百千數無量無邊諸如來所修行、供養、種諸善根，方得聞此唸佛現前三昧；聞已生信，心開意解，即以為實，無復疑網；既獲聞已，樂欲書寫、讀誦、受持、乃至為他廣宣是義。何以故？賢護！斯諸善男子、善女人往昔已於諸如來前聞是三昧，讀誦、受持。以是義故，如來滅後於最末世五百年終——法欲滅時、法將壞時——還當得聞如是三昧，聞即生信，無有驚疑、不退、不沒，生大歡喜遍滿身心，讀誦、受持、思惟其義、為他解說、乃至一日一夜行是三昧。
「賢護！若復有人聞此三昧無有驚怖、亦不退沒、不生謗毀，聞已隨喜即以為實，思惟分別、心開意解，但能為他暫時稱善，所獲福聚尚不可量，況能讀誦、受持、勤思而行、為他廣說至一日夜？賢護當知，是善男子、善女人因是事故，即便獲得過於無量阿僧祇大功德
【現代漢語翻譯】 現代漢語譯本： 『攝持』是這樣的法。賢護（菩薩名）應當知道，這樣的人決不會只求取少許功德，也不會只種下少許善根。賢護！這些善男子、善女人無論出生在何處，或許會缺乏生活所需，但他們的善根卻廣大而不少。
『賢護！因此，這些善男子、善女人已經在過去諸佛那裡修行、供養、種下各種善根。賢護應當知道，這些人並非只在一位如來那裡修行供養、種下善根，也不是在兩、三、四、五乃至十位如來那裡種下善根，也不是在百、千、億位如來那裡種下善根。賢護應當知道，這些善男子、善女人已經在過去百千數無量無邊的諸如來那裡修行、供養、種下善根，才得以聽聞這唸佛現前三昧（一種禪定狀態）；聽聞後生起信心，心開意解，就認為這是真實的，不再有任何疑惑；既然聽聞了，就樂於書寫、讀誦、受持，甚至為他人廣泛宣說這個道理。為什麼呢？賢護！這些善男子、善女人過去已經在諸如來面前聽聞過這個三昧，並讀誦、受持過。因為這個緣故，如來滅度后，在最末世的五百年終——佛法將要滅亡、佛法將要衰敗的時候——還能再次聽聞這樣的三昧，聽聞后就生起信心，沒有驚恐疑惑、不退轉、不沉沒，生起巨大的歡喜充滿身心，讀誦、受持、思考其中的含義，為他人解說，甚至一日一夜都在修行這個三昧。
『賢護！如果有人聽聞這個三昧，沒有驚恐害怕，也不退轉沉沒，不產生誹謗詆譭，聽聞后隨喜讚歎，就認為這是真實的，思考分辨，心開意解，僅僅能為他人暫時稱讚一句『好』，所獲得的福德都不可限量，更何況能讀誦、受持、勤奮思考並修行、為他人廣泛解說到一日一夜呢？賢護應當知道，這些善男子、善女人因為這個緣故，就能獲得超過無量阿僧祇（極大的數字單位）的大功德。』
【English Translation】 English version: 'Retention' is such a Dharma. O Bhadrapala (a Bodhisattva's name), know that such a person will definitely not seek small merits, nor will they plant few good roots. O Bhadrapala! These good men and good women, wherever they are born, may lack material needs, but their good roots are vast and not few.
'O Bhadrapala! Therefore, these good men and good women have already practiced, made offerings, and planted various good roots in the presence of past Tathagatas. O Bhadrapala, know that these people have not only practiced, made offerings, and planted good roots in the presence of one Tathagata, nor have they planted good roots in the presence of two, three, four, five, or even ten Tathagatas, nor have they planted good roots in the presence of hundreds, thousands, or millions of Tathagatas. O Bhadrapala, know that these good men and good women have already practiced, made offerings, and planted good roots in the presence of hundreds of thousands of countless Tathagatas in the past, in order to hear this Samadhi (a state of meditative consciousness) of mindfulness of the Buddha; having heard it, they generate faith, their minds open and understand, and they believe it to be true, without any further doubts; having heard it, they are happy to write, recite, uphold, and even widely proclaim this meaning to others. Why is this so? O Bhadrapala! These good men and good women have already heard this Samadhi in the presence of past Tathagatas, and have recited and upheld it. Because of this reason, after the Tathagata's Parinirvana, at the end of the last five hundred years—when the Dharma is about to perish, when the Dharma is about to decline—they will still be able to hear such a Samadhi again, and upon hearing it, they will generate faith, without fear or doubt, without regression or sinking, and they will generate great joy that fills their body and mind, reciting, upholding, contemplating its meaning, explaining it to others, and even practicing this Samadhi for one day and one night.
'O Bhadrapala! If someone hears this Samadhi and is not frightened or afraid, does not regress or sink, and does not generate slander or defamation, but upon hearing it, rejoices and praises it, believing it to be true, contemplating and discerning, their minds open and understand, and if they can only temporarily say 'good' to others, the merit they obtain is immeasurable, how much more so if they can recite, uphold, diligently contemplate and practice, and widely explain it to others for one day and one night? O Bhadrapala, know that these good men and good women, because of this reason, will obtain great merits that exceed countless Asankhyeyas (a very large number).'
聚，遂得住于不退轉地，隨所愿欲如意即成。
「賢護！其事雖爾，我今為汝更宣譬喻明顯此義。複次，賢護！譬如有人取此三千大千世界一切大地盡末為塵，復取一切草、木、枝葉，不問大、小皆為微塵；彼人爾時于彼塵聚取一微塵破壞分㭊，還令得作爾許微塵，然後復取彼一切塵次第分㭊皆令等彼初微塵數。賢護！于意云何？是微塵數可謂多不？」
賢護答曰：「甚多。世尊！」
佛言：「賢護！若有善男子、善女人取前爾許微塵數佛剎，盛滿眾寶，持用佈施。賢護！于意云何？彼善男子、善女人所獲福聚復為多不？」
賢護報曰：「甚多。世尊！然彼善男子、善女人因是事故，獲得過彼無量無邊阿僧祇福聚。」
佛復告言：「賢護！吾更語汝，如彼善男子、善女人以爾許塵數佛剎，盛滿七寶持用佈施，獲如斯福；復有善男子、善女人聞此唸佛現前三昧，暫生隨喜、信心分別以為真實、心開意解、讀誦、受持、乃至暫時為他解說，是善男子、善女人所獲福聚，勝前施福，無量無邊、非可稱算、非可校計、非可思量。賢護！如是，善男子、善女人聞此三昧生隨喜心，乃至暫時為他解說，尚獲無量無邊福聚，何況是善男子、善女人於此三昧修多羅中如聞而信、如信而受、如受而說、如
【現代漢語翻譯】 現代漢語譯本 聚集，便能安住于不退轉的境界，隨心所欲，一切都能如願成就。
『賢護（菩薩名）！事情雖然如此，我現在為你進一步宣說譬喻，來明顯這個道理。再者，賢護！譬如有人取這三千大千世界所有的大地都磨成微塵，又取一切草、木、枝葉，不論大小都磨成微塵；這個人那時從那些塵聚中取出一粒微塵，將其破壞分裂，使其變成和原來一樣多的微塵，然後又取所有這些微塵，依次分裂，都使其等於最初那粒微塵的數量。賢護！你認為如何？這些微塵的數量可以說多嗎？』
賢護回答說：『非常多，世尊！』
佛說：『賢護！如果有善男子、善女人取前面那麼多微塵數量的佛剎（佛所教化的世界），裝滿各種珍寶，用來佈施。賢護！你認為如何？這位善男子、善女人所獲得的福德聚集還多嗎？』
賢護回答說：『非常多，世尊！然而這位善男子、善女人因為這個緣故，獲得的福德聚集超過了那無量無邊的阿僧祇（極大的數字）福德。』
佛又告訴說：『賢護！我再告訴你，如果那位善男子、善女人用那麼多微塵數量的佛剎，裝滿七寶用來佈施，獲得如此的福德；又有善男子、善女人聽到這個唸佛現前三昧（一種禪定狀態），暫時生起隨喜心、信心，分別認為這是真實的，心開意解，讀誦、受持，乃至暫時為他人解說，這位善男子、善女人所獲得的福德聚集，勝過前面的佈施福德，無量無邊、不可稱量、不可比較、不可思議。賢護！像這樣，善男子、善女人聽到這個三昧生起隨喜心，乃至暫時為他人解說，尚且獲得無量無邊的福德聚集，何況是善男子、善女人在這三昧的經文中，如所聽聞而信受，如信受而奉行，如奉行而宣說，如
【English Translation】 English version Gathering, they then dwell in the stage of non-retrogression, and whatever they wish for, it is accomplished as desired.
'Virtuous Protector (a Bodhisattva's name)! Although it is so, I will now further explain a metaphor to you to clarify this meaning. Furthermore, Virtuous Protector! Suppose a person takes all the earth of this three-thousand great thousand world system and grinds it into dust, and also takes all the grass, trees, branches, and leaves, regardless of size, and grinds them into fine dust; at that time, this person takes one particle of dust from that dust heap, breaks it apart, and makes it into as many particles as there were originally, and then takes all those particles and divides them in order, making each equal to the number of the initial particle. Virtuous Protector! What do you think? Can the number of these dust particles be said to be many?'
Virtuous Protector replied: 'Very many, World Honored One!'
The Buddha said: 'Virtuous Protector! If a good man or good woman takes as many Buddha-lands (worlds taught by a Buddha) as there are dust particles, fills them with various treasures, and uses them for giving. Virtuous Protector! What do you think? Is the accumulation of merit obtained by this good man or good woman still much?'
Virtuous Protector replied: 'Very much, World Honored One! However, because of this, this good man or good woman obtains an accumulation of merit that surpasses that immeasurable, boundless asamkhya (a very large number) of merits.'
The Buddha further said: 'Virtuous Protector! I tell you again, if that good man or good woman uses as many Buddha-lands as there are dust particles, fills them with seven treasures, and uses them for giving, they obtain such merit; and if there is a good man or good woman who hears of this Samadhi of Mindfulness of the Buddha (a state of meditation), temporarily gives rise to joy, faith, and distinguishes it as real, with an open mind and understanding, reads, receives, and upholds it, and even temporarily explains it to others, the accumulation of merit obtained by this good man or good woman surpasses the previous merit of giving, it is immeasurable, boundless, incalculable, incomparable, and inconceivable. Virtuous Protector! Like this, if a good man or good woman hears of this Samadhi and gives rise to joy, and even temporarily explains it to others, they still obtain an immeasurable, boundless accumulation of merit, how much more so if a good man or good woman in this sutra of Samadhi, believes as they have heard, practices as they have believed, speaks as they have practiced, as
說而行也？」
爾時，世尊為重明斯義，以偈頌曰：
「若以三千大千界， 盛滿七寶用行檀， 我說彼福雖為多， 不如聞經少功德； 菩薩為求多福聚， 信解、讀誦、復思惟、 解說、修行念三昧， 斯所獲福過於彼。 末三千界盡為塵， 復分一塵等前數， 盡取如是諸塵剎， 盛滿珍寶以行檀； 諸佛所贊三昧經， 單以一偈為他說， 我言斯人獲功德， 超彼檀福不可量。 若復為他具足說， 下至一構牛乳間， 思惟增廣諸善根， 何況長遠無量福？ 一切眾生盡作佛， 凈慧終竟證彼如， 假于億數多劫中， 說斯偈福不可盡； 其間彼佛皆滅已， 多億數劫常廣宣， 終亦不盡彼福邊， 緣此深經四句偈。 一切所有諸世界， 四方、上、下、及四維， 滿中眾寶持與他， 為求勝福奉諸佛； 彼諸功德難可量， 稱計與諸世界等， 其有聞受是三昧， 善能宣說福過前。 若人於此無遲疑， 其于諸法亦明瞭， 彼則永絕諸惡趣， 能入勝寂三昧禪。 彼若常能供養我， 必受多福不思議， 增長多聞證菩提， 由思諸佛所贊定。 今我語汝誠實言， 當念精進莫放逸， 一心歡欣發
【現代漢語翻譯】 現代漢語譯本 『說了就去做嗎？』
那時，世尊爲了再次闡明這個道理，用偈頌說道：
『如果用三千大千世界（佛教宇宙觀，包含無數個小世界）裝滿七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀），用來佈施行善， 我說那樣的福報雖然很多，卻不如聽聞佛經的少許功德； 菩薩爲了求得更多的福德，要信受理解、讀誦、反覆思考、 為他人解說、修行禪定，這樣所獲得的福報超過前者。 假設把三千大千世界都磨成微塵，再把每一粒微塵都分成和之前世界數量相等的份數， 把所有這些微塵世界都裝滿珍寶用來佈施行善； 諸佛所讚歎的禪定經典，哪怕只用其中的一偈為他人解說， 我說這個人獲得的功德，超過前面佈施的福報不可估量。 如果再為他人完整地解說，哪怕只是在擠牛奶的短暫時間裡， 思考並增長各種善根，更何況是長久無量的福報呢？ 假設一切眾生都成佛，以清凈的智慧最終證得真如（佛教的終極真理）， 即使在億萬劫的時間裡，宣說這個偈頌的福報也無法窮盡； 其間那些佛都已滅度，在多億劫的時間裡不斷地廣泛宣說， 最終也無法窮盡這個福報的邊際，因為這深奧的經典只有四句偈。 假設把所有世界，四方、上下、以及四維（指東南、東北、西南、西北）， 都裝滿珍寶用來佈施給他人，爲了求得殊勝的福報供養諸佛； 那些功德難以衡量，可以和所有世界相比， 如果有人聽聞並接受這個禪定經典，善於為他人宣說，福報超過前者。 如果有人對此沒有遲疑，對於一切法也能明瞭， 那麼他將永遠脫離惡道，能夠進入殊勝寂靜的禪定。 如果他能經常供養我，必定會獲得不可思議的福報， 增長多聞，證得菩提（覺悟），因為他思考諸佛所讚歎的禪定。 現在我告訴你們真實的話，應當記住精進修行不要懈怠， 一心歡喜發願。』
【English Translation】 English version 'Is it to speak and then act?'
At that time, the World Honored One, to further clarify this meaning, spoke in verse:
'If one were to fill the three thousand great thousand worlds (Buddhist cosmology, containing countless small worlds) with the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) and use them for acts of charity, I say that although such merit is great, it is not as great as the merit of hearing even a little of the scriptures; Bodhisattvas, in order to seek greater merit, should believe and understand, read and recite, contemplate repeatedly, explain to others, practice meditation, and the merit gained from this surpasses the former. Suppose one were to grind the three thousand great thousand worlds into dust, and then divide each particle of dust into as many parts as there were worlds before, and fill all these dust-like worlds with treasures for acts of charity; The Samadhi Sutra praised by all Buddhas, even if one were to explain just one verse of it to others, I say that the merit gained by this person surpasses the immeasurable merit of the previous charity. If one were to explain it fully to others, even in the short time it takes to milk a cow, contemplating and increasing all good roots, how much more so the immeasurable merit over a long period? Suppose all sentient beings were to become Buddhas, and with pure wisdom, ultimately attain Suchness (the ultimate truth in Buddhism), even if one were to expound this verse for countless eons, the merit would not be exhausted; During that time, those Buddhas would have already passed away, and for countless eons, one would continue to widely proclaim it, and still not exhaust the bounds of that merit, because this profound scripture is only four verses long. Suppose one were to fill all the worlds, the four directions, above, below, and the four intermediate directions (southeast, northeast, southwest, northwest), with treasures to give to others, in order to seek supreme merit and make offerings to all Buddhas; Those merits are immeasurable, comparable to all the worlds, If someone hears and accepts this Samadhi Sutra, and is skilled in explaining it to others, the merit surpasses the former. If someone has no doubt about this, and is also clear about all dharmas, then they will forever be free from the evil paths, and be able to enter the supreme, tranquil meditation. If they can constantly make offerings to me, they will surely receive inconceivable merit, increase their learning, and attain Bodhi (enlightenment), because they contemplate the meditation praised by all Buddhas. Now I tell you the truth, you should remember to practice diligently and not be lax, with a single mind, rejoice and make a vow.'
勇猛， 自然速證彼菩提。 彼為供養百數佛， 乃能受是三摩提， 假於後世恐怖時， 自當速證微妙定。 若有見我與比丘， 及汝大士賢護等， 如是菩薩樂多聞， 決定當得此三昧。 若得聞此聖三昧， 為他解釋或書寫， 是陀羅尼世尊嘆， 能證一切佛菩提。 若人善思此三昧， 一切諸佛咸共稱， 當得種姓及多聞， 諸佛次第而演說。」
大集經賢護分觀察品第六之一
爾時，世尊復告賢護菩薩言：「賢護！若諸菩薩摩訶薩即欲思惟此三昧者，當云何思？賢護！彼諸菩薩欲思惟者，即應當作如是思惟：『如我世尊今者現在天人眾中宣說法要。』賢護！菩薩如是一心思惟諸佛、如來坐師子座宣說正法，具足成就一切相好，最妙、最極，殊特端嚴，樂觀無厭。
「如是，觀察諸大人相，於一一相應當至心，即得明瞭見諸如來、應、等正覺；既得見已，當先咨問不見頂相；既得問已，然後次第遍觀諸相，皆令明瞭。
「如是觀已更復思惟：『諸佛、如來眾相微妙是為希有，愿我未來還得如是具足成就諸妙相身、愿我未來亦得如是清凈禁戒具足威儀、愿我未來亦得如是具足三昧、愿我未來亦得如是具足智慧、愿我未來亦得如是具足解脫、愿我未
【現代漢語翻譯】 現代漢語譯本 勇猛精進，自然迅速證得那菩提（覺悟）。 他們曾供養過無數的佛，才能接受這三摩提（禪定）， 即使在後世充滿恐怖的時代，也能迅速證得微妙的禪定。 如果有人見到我和比丘（出家僧人），以及你這樣的大士（菩薩）賢護（菩薩名）等， 像這樣的菩薩喜歡聽聞佛法，必定能夠獲得這種三昧（禪定）。 如果有人聽聞到這神聖的三昧（禪定），為他人解釋或書寫， 這陀羅尼（總持）是世尊（佛陀）所讚歎的，能夠證得一切佛的菩提（覺悟）。 如果有人善於思惟這種三昧（禪定），一切諸佛都會共同稱讚， 他將獲得高貴的種姓和廣博的知識，諸佛會依次為他演說佛法。」
《大集經·賢護分·觀察品》第六之一
這時，世尊又告訴賢護菩薩說：『賢護！如果各位菩薩摩訶薩（大菩薩）想要思惟這種三昧（禪定），應當如何思惟呢？賢護！那些想要思惟的菩薩，應當這樣思惟：『就像我世尊現在在天人大眾中宣說佛法要義一樣。』賢護！菩薩應當一心這樣思惟諸佛、如來坐在獅子座上宣說正法，具足成就一切相好，最微妙、最殊勝，特別端莊，令人喜悅而不會厭倦。
『像這樣，觀察諸佛的偉大相貌，對於每一個相貌都應當至誠用心，就能清楚地見到諸如來、應、等正覺（佛的稱號）；既然見到之後，應當先請問關於不見頂相（佛頂上的肉髻）的問題；既然問過之後，然後依次普遍觀察諸相，都要使之明了。
『像這樣觀察之後，再進一步思惟：『諸佛、如來的眾相微妙是極為稀有的，愿我未來也能像這樣具足成就諸妙相身；愿我未來也能像這樣清凈持戒，具足威儀；愿我未來也能像這樣具足三昧（禪定）；愿我未來也能像這樣具足智慧；愿我未來也能像這樣具足解脫；愿我未來也能像這樣具足解脫知見。』
【English Translation】 English version With vigor, one will naturally and quickly attain that Bodhi (enlightenment). They have made offerings to hundreds of Buddhas, and thus can receive this Samadhi (meditative absorption), Even in a future age filled with terror, they will quickly attain subtle Samadhi. If someone sees me and the Bhikkhus (monks), and you, great Bodhisattva (enlightenment being) such as Bhadrapala (name of a Bodhisattva), Such Bodhisattvas who delight in hearing the Dharma (teachings) will surely attain this Samadhi. If someone hears this sacred Samadhi, explains it to others, or writes it down, This Dharani (mantra) is praised by the World Honored One (Buddha), and can lead to the attainment of all Buddhas' Bodhi (enlightenment). If someone contemplates this Samadhi well, all Buddhas will praise them together, They will attain a noble lineage and vast knowledge, and the Buddhas will expound the Dharma to them in succession.』
The Great Collection Sutra, Bhadrapala Section, Chapter Six, Part One on Observation
At that time, the World Honored One further said to Bodhisattva Bhadrapala: 『Bhadrapala! If the Bodhisattva Mahasattvas (great Bodhisattvas) wish to contemplate this Samadhi, how should they contemplate it? Bhadrapala! Those Bodhisattvas who wish to contemplate should think thus: 『Just as my World Honored One is now in the assembly of gods and humans, expounding the essence of the Dharma.』 Bhadrapala! Bodhisattvas should single-mindedly contemplate the Buddhas and Tathagatas (Buddha's title) sitting on lion thrones, expounding the true Dharma, fully endowed with all marks and characteristics, most subtle, most supreme, exceptionally dignified, pleasing to behold without weariness.
『In this way, observing the great marks of the Buddhas, one should be sincere in mind for each mark, and one will clearly see the Tathagatas, Arhats, Samyaksambuddhas (titles of Buddha); having seen them, one should first inquire about the invisible crown protuberance (ushnisha); having inquired, then one should sequentially observe all the marks, making them all clear.
『Having observed in this way, one should further contemplate: 『The subtle marks of the Buddhas and Tathagatas are extremely rare, may I in the future also attain such a body fully endowed with all the subtle marks; may I in the future also be like this, pure in keeping the precepts, fully endowed with dignified conduct; may I in the future also be like this, fully endowed with Samadhi (meditative absorption); may I in the future also be like this, fully endowed with wisdom; may I in the future also be like this, fully endowed with liberation; may I in the future also be like this, fully endowed with the knowledge of liberation.』
來亦得如是解脫知見，愿我未來成滿如是諸相身已，即得成就阿耨多羅三藐三菩提；既成佛已，亦當如是處彼天人大眾之中具足宣說如斯妙法。』
「菩薩如是具足觀察諸佛、如來乃至成就一切種已，復應更作如是思惟：『是中何者是我？誰為我所法？誰能得成諸佛菩提？為身得耶？為心得耶？若身得者，是身頑騃，無覺、無知，猶如草木、石壁、映象，然彼菩提無色、無形，非像、非相，不可見知、不可觸證，云何更以頑騃、無知、無見、無識、無所分別、無作之身得彼菩提？菩提如是，既無形色、非相、非像，不可見知、不可觸證，誰復于中而行證者？若心得者，是心無色，不可得見；是心無相，不可得知。此心如是，同於幻化；然彼菩提亦爾，無色不可見、無相不可知，無漏、無為，亦同幻化。云何可證？云何覺知而言身心得菩提耶？』
「彼菩薩摩訶薩如是觀時，分明了了見是身相不得菩提、亦知是心不得菩提。何以故？諸法無有以色證色、心證心故。然彼于言說中知一切法，雖無色、無形，無相、無漏，無可睹見、無有證知、亦非無證。何以故？以一切諸如來身無有漏故。又，諸如來身無漏故，心亦無漏；又，諸如來心無漏故，色亦無漏。
賢護菩薩所問經卷第二 大正藏第 13 冊
【現代漢語翻譯】 現代漢語譯本：『來世也能如此理解解脫的知見，愿我未來成就圓滿如此的諸相之身，即能成就阿耨多羅三藐三菩提（無上正等正覺）；既成佛后，也應當如此在彼天人大眾之中，具足宣說如此的微妙之法。』
『菩薩如此具足觀察諸佛、如來乃至成就一切種智后，又應當更作如此思惟：『這裡面什麼是我？誰是我的法？誰能成就諸佛的菩提？是身體得到嗎？是心得到嗎？如果身體得到，這身體是頑固癡呆的，沒有感覺、沒有知覺，猶如草木、石壁、映象，然而那菩提沒有顏色、沒有形狀，非像、非相，不可見知、不可觸證，怎麼能用頑固癡呆、無知無見、無所分別、無作的身體得到那菩提？菩提是這樣，既然沒有形狀顏色、非相非像，不可見知、不可觸證，誰又在其中進行證悟呢？如果心得到，這心沒有顏色，不可得見；這心沒有形狀，不可得知。這心是這樣，如同幻化；然而那菩提也是這樣，沒有顏色不可見、沒有形狀不可知，無漏、無為，也如同幻化。怎麼可以證得？怎麼可以覺知而說身心得到菩提呢？』
『那位菩薩摩訶薩如此觀察時，分明了了地見到這身體的相狀不能得到菩提，也知道這心不能得到菩提。為什麼呢？因為諸法沒有用色來證色、用心來證心的緣故。然而他在言說中知道一切法，雖然沒有顏色、沒有形狀，沒有相、沒有漏，無可睹見、沒有證知、也不是沒有證。為什麼呢？因為一切諸如來的身體沒有漏的緣故。而且，諸如來的身體沒有漏的緣故，心也沒有漏；而且，諸如來的心沒有漏的緣故，色也沒有漏。』
【English Translation】 English version: 'In the future, may I also attain such understanding of liberation and insight. May I, in the future, having perfected such forms, immediately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment); and having become a Buddha, may I also, in the midst of that assembly of gods and humans, fully proclaim such wonderful Dharma.'
'A Bodhisattva, having thus fully observed all Buddhas, Tathagatas, and having achieved all kinds of wisdom, should further contemplate thus: 'Among these, what is 'I'? What is 'my' Dharma? Who can achieve the Bodhi of all Buddhas? Is it the body that attains it? Is it the mind that attains it? If the body attains it, this body is dull and ignorant, without feeling or awareness, like grass, trees, stone walls, or reflections. Yet, that Bodhi has no color, no form, is neither image nor appearance, cannot be seen or known, cannot be touched or verified. How can one attain that Bodhi with a dull, ignorant, unseeing, unperceiving, non-discriminating, inactive body? Bodhi is such that, since it has no form or color, is neither appearance nor image, cannot be seen or known, cannot be touched or verified, who then can practice and realize it? If the mind attains it, this mind has no color, cannot be seen; this mind has no form, cannot be known. This mind is like this, similar to an illusion; yet that Bodhi is also like this, without color, cannot be seen, without form, cannot be known, without outflows, unconditioned, also like an illusion. How can it be realized? How can one be aware and say that the body and mind attain Bodhi?'
'When that Bodhisattva Mahasattva observes thus, he clearly sees that the form of the body cannot attain Bodhi, and also knows that the mind cannot attain Bodhi. Why? Because there is no Dharma that uses form to realize form, or mind to realize mind. However, in speech, he knows all Dharmas, although they have no color, no form, no appearance, no outflows, cannot be seen, have no realization, yet are not without realization. Why? Because all the bodies of the Tathagatas are without outflows. Moreover, because the bodies of the Tathagatas are without outflows, the mind is also without outflows; and because the minds of the Tathagatas are without outflows, the form is also without outflows.'
No. 0416 大方等大集經賢護分
大方等大集經賢護分卷第三
隋天竺三藏阇那崛多譯觀察品第六之二
「又，諸如來色無漏故，受亦無漏，乃至行、識亦無漏。又，諸如來戒亦無漏、所有三昧智慧亦無漏，乃至解脫、解脫知見亦無漏。如是，乃至諸如來、諸如來所有言說——已說、今說、當說——及一切法，斯皆無漏也。
「賢護！諸如是等一切佛法，智人能達、愚者莫知。彼若能作如是觀時，一切諸法悉不可得。云何不可得？所謂誰能證也不可得。云何證也亦不可得？何緣證也亦不可得。彼能作是觀已，如是入滅寂定，分別諸法、亦不分別諸法。何以故？諸法無故。
「賢護！如火未生，或時有人發如是言：『我於今日先滅是火。』賢護！于意云何？彼人是語為誠實不？」
賢護答言：「不也。世尊！」
佛告賢護：「如是，諸法從本以來畢竟無得，云何於今乃作斯說：『我能證知一切諸法、我能了達一切諸法、我能覺悟一切諸法、我能度脫一切眾生。』于生死中此非正言。所以者何？彼法界中本無諸法、亦無眾生。云何言度？但世諦中因緣度耳。
「賢護！于意云何？彼如是說得為實不？」
賢護答言：「不也。世尊！」
佛告賢
【現代漢語翻譯】 現代漢語譯本 『再者，諸如來的色身是無漏的，所以感受也是無漏的，乃至行、識也是無漏的。』又，諸如來的戒律是無漏的，所有三昧（samadhi，禪定）智慧也是無漏的，乃至解脫、解脫知見也是無漏的。如此，乃至諸如來、諸如來所有言說——已說、今說、當說——以及一切法，這些都是無漏的。 『賢護（Bhadrapala）！所有這些佛法，有智慧的人能夠通達，愚笨的人不能知曉。如果他們能夠這樣觀察，一切諸法都是不可得的。為什麼不可得呢？所謂誰能證得也是不可得的。為什麼證得也是不可得呢？因為什麼緣故證得也是不可得的。他們能夠這樣觀察之後，就進入寂滅的禪定，分別諸法，也不分別諸法。為什麼呢？因為諸法本無自性。』 『賢護！比如火還沒有產生，有時有人說：『我今天先要熄滅這火。』賢護！你認為如何？那個人說的話是真實的嗎？』 賢護回答說：『不是的，世尊！』 佛告訴賢護：『正是這樣，諸法從根本上來說畢竟是不可得的，為什麼現在卻說：『我能證知一切諸法，我能了達一切諸法，我能覺悟一切諸法，我能度脫一切眾生。』在生死輪迴中，這不是正確的說法。為什麼呢？因為在法界中本來就沒有諸法，也沒有眾生。怎麼能說度脫呢？只是在世俗諦中，因緣和合而有度脫的說法罷了。 『賢護！你認為如何？像這樣說能算是真實的嗎？』 賢護回答說：『不是的，世尊！』 佛告訴賢護：
【English Translation】 English version 'Furthermore, the form of the Tathagatas (如來) is without outflows, therefore, their feelings are also without outflows, and so on, their formations and consciousness are also without outflows.' Also, the precepts of the Tathagatas are without outflows, all their samadhi (三昧) and wisdom are also without outflows, and even liberation and the knowledge and vision of liberation are without outflows. Thus, even all the words of the Tathagatas—those already spoken, those being spoken, and those to be spoken—and all dharmas (法), these are all without outflows. 'Bhadrapala (賢護)! All these Buddha-dharmas (佛法), the wise can understand, but the foolish cannot know. If they can observe in this way, all dharmas are unattainable. Why are they unattainable? The so-called 'who can attain' is also unattainable. Why is 'attaining' also unattainable? For what reason is 'attaining' also unattainable? After they can observe in this way, they enter the samadhi of extinction, distinguishing dharmas, yet not distinguishing dharmas. Why? Because dharmas have no inherent nature.' 'Bhadrapala! For example, if a fire has not yet arisen, someone might say, 'I will extinguish this fire today.' Bhadrapala! What do you think? Is that person's statement true?' Bhadrapala replied, 'No, World Honored One!' The Buddha told Bhadrapala, 'It is just so, dharmas are fundamentally unattainable from the beginning, why then do you say now, 'I can realize all dharmas, I can understand all dharmas, I can awaken to all dharmas, I can liberate all sentient beings.' In the cycle of birth and death, this is not a correct statement. Why? Because in the realm of dharma, there are originally no dharmas, nor are there sentient beings. How can one speak of liberation? It is only in the conventional truth that liberation is spoken of due to conditions.' 'Bhadrapala! What do you think? Can such a statement be considered true?' Bhadrapala replied, 'No, World Honored One!' The Buddha told Bhadrapala:
護：「是故，彼諸善男子、善女人若欲成就無上菩提，乃至欲成緣覺菩提、聲聞菩提者，皆應如是觀一切法。作是觀時則入寂定，無有分別、非無分別。何以故？賢護！彼一切法無所有、不生。然彼定有分別即是一邊、定無分別復為一邊，然此二邊所有是無寂定、非無寂定，無思量處、無分別處、無證知處、無經營處、無聚集處、無思念處、無發起處。賢護！是名中道——所有數事處等但依世諦說故。
「複次，賢護！于彼真實第一義中，若中、若邊皆不可得。何以故？賢護！一切諸法猶如虛空，本來寂滅，非斷、非常，無有積聚、無有住處、無可依止，無相、無為、無有算數。賢護！彼不可數，云何為有？不可數故，不入于數；不入數故，乃至無有智算名言也。
「賢護！彼菩薩摩訶薩如是觀察諸如來時，不可執著。何以故？一切法無執著故，以無處所而可執著、亦無根本是可斷絕，除滅根本故無依處。
「賢護！彼菩薩摩訶薩當作如是思惟諸佛現前三昧，若如是見諸如來已，不應取著、不當執持。何以故？賢護！一切諸法不可執持——猶如虛空，體性寂滅。
「賢護！譬如金錘安置火中，善作爐㰆，融消鍊冶，熾然毒熱。又如鐵丸新從火出，炎赫熾然，有智之人不應執觸。何以故？鐵流
【現代漢語翻譯】 現代漢語譯本：護（菩薩名）說：『因此，那些想要成就無上菩提（無上覺悟），乃至想要成就緣覺菩提（獨自覺悟）或聲聞菩提（聽聞佛法而覺悟）的善男子、善女人，都應當這樣觀察一切法。當這樣觀察時，他們會進入寂靜的禪定，既不是有分別，也不是沒有分別。為什麼呢？賢護！因為一切法都是空無所有、不生不滅的。然而，如果執著于有分別，就落入一邊；如果執著于沒有分別，又落入另一邊。這兩種極端都不是寂靜的禪定，也不是沒有寂靜的禪定。它們沒有思量之處、沒有分別之處、沒有證知之處、沒有經營之處、沒有聚集之處、沒有思念之處、沒有發起之處。賢護！這被稱為中道——所有關於事物數量和處所等的說法，都只是依據世俗的真理而說的。』 『再者，賢護！在真實的、第一義諦（最高真理）中，無論是中道還是邊見，都是不可得的。為什麼呢？賢護！一切諸法都像虛空一樣，本來就是寂滅的，既不是斷滅，也不是常住，沒有積聚，沒有住處，沒有可以依靠的地方，沒有相狀，沒有造作，沒有數量。賢護！它們是不可數的，怎麼能說它們存在呢？因為不可數，所以不屬於任何數量；因為不屬於任何數量，所以甚至沒有智慧、算計和言語可以描述它們。』 『賢護！當菩薩摩訶薩（大菩薩）這樣觀察諸如來（佛）時，不應該執著。為什麼呢？因為一切法都沒有執著，沒有可以執著的地方，也沒有可以斷絕的根本，因為斷絕了根本，所以沒有可以依靠的地方。』 『賢護！菩薩摩訶薩應當這樣思維諸佛現前三昧（佛的禪定），如果這樣見到諸如來，就不應該執著，不應當執持。為什麼呢？賢護！一切諸法都不可執持——就像虛空一樣，其體性是寂滅的。』 『賢護！譬如金錘放在火中，經過爐火的鍛造，融化鍊冶，變得熾熱無比。又如剛從火中取出的鐵丸，火焰熾熱，有智慧的人不應該去觸控。為什麼呢？因為鐵水』
【English Translation】 English version: 'Therefore, those good men and good women who wish to achieve Anuttara-samyak-sambodhi (supreme enlightenment), or even Pratyekabuddha-bodhi (enlightenment as a solitary buddha) or Sravaka-bodhi (enlightenment as a disciple), should observe all dharmas in this way. When they observe in this way, they enter into tranquil samadhi (meditative absorption), which is neither with discrimination nor without discrimination. Why is that? O Bhadrapala (a bodhisattva's name)! Because all dharmas are without any existence, they are unarisen. However, to be attached to discrimination is one extreme, and to be attached to non-discrimination is another extreme. These two extremes are neither tranquil samadhi nor without tranquil samadhi. They are without a place of thought, without a place of discrimination, without a place of realization, without a place of operation, without a place of gathering, without a place of contemplation, without a place of origination. O Bhadrapala! This is called the Middle Way—all statements about numbers and places are made according to conventional truth.' 'Furthermore, O Bhadrapala! In the true, ultimate reality, neither the middle nor the extremes can be found. Why is that? O Bhadrapala! All dharmas are like space, originally tranquil, neither annihilated nor permanent, without accumulation, without a dwelling place, without a place to rely on, without characteristics, without activity, without number. O Bhadrapala! They are uncountable, how can they be said to exist? Because they are uncountable, they do not belong to any number; because they do not belong to any number, there is not even wisdom, calculation, or language to describe them.' 'O Bhadrapala! When a Bodhisattva-Mahasattva (great bodhisattva) observes the Tathagatas (Buddhas) in this way, they should not be attached. Why is that? Because all dharmas are without attachment, there is no place to be attached to, and there is no root to be severed. Because the root is severed, there is no place to rely on.' 'O Bhadrapala! A Bodhisattva-Mahasattva should contemplate the samadhi of the Buddhas appearing before them in this way. If they see the Tathagatas in this way, they should not be attached, they should not hold on to them. Why is that? O Bhadrapala! All dharmas are not to be held on to—like space, their nature is tranquil.' 'O Bhadrapala! For example, a golden hammer placed in fire, well-forged in the furnace, melts and refines, becoming intensely hot. Also, like an iron ball newly taken from the fire, blazing and fiery, a wise person should not touch it. Why is that? Because the molten iron'
金熾，觸則熾然故。如是，賢護！菩薩觀佛不應取著，其事若此。
「是故，菩薩觀佛色時不應生著；如是，觀受乃至行、識不應生著。又，彼菩薩若觀戒時亦不應著；如是，觀定乃至智慧、解脫、解脫知見亦不應著。何以故？夫取著者，終不能離生死苦法，以是苦法皆由取著故。是故，菩薩觀察如是諸如來時不應生於取著之想。
「賢護！雖無取著，然應勤求諸佛、世尊勝妙功德，所謂佛智、如來智、廣大智、自然智、自在智、不思議智、難稱量智、無等等智、一切智智。若欲求入如是智者，常當精勤思惟、觀察見佛三昧也。」
爾時，世尊為重明此義，以偈頌曰：
「譬如明鏡與油器， 女人莊飾曜其形， 愚夫於是生染心， 處處馳騁為求欲。 彼于無中顛倒想， 不知是法虛妄生， 彼欲熾火之所燒， 斯婦起欲還自發。 若有菩薩作是念： 『是名無智著我心， 菩提甘露在當來， 我拔眾生出重苦。』 第一義中無眾生， 世間獨有生、老、死， 諸法無形如水月， 豈有菩提而可求？ 眾色形貌若映象， 如幻、如炎、如虛空， 凡夫著想而受羈， 彼輩雖縛空無實。 若斯智者諸菩薩， 知世顛倒故見真， 了達無人誰受苦，
【現代漢語翻譯】 現代漢語譯本 『金熾』，是因為接觸就會熾熱燃燒。賢護（菩薩名）啊！菩薩觀察佛陀時不應該執著，情況就是這樣。 『因此，菩薩在觀察佛陀的色蘊時，不應該產生執著；同樣，觀察受蘊乃至行蘊、識蘊時，也不應該產生執著。』此外，那位菩薩如果觀察戒律時也不應該執著；同樣，觀察禪定乃至智慧、解脫、解脫知見時也不應該執著。為什麼呢？因為執著的人，終究不能脫離生死苦法，這些苦法都是由執著產生的。因此，菩薩觀察如來時，不應該產生執著的想法。 『賢護！雖然不應該執著，但應該勤奮追求諸佛、世尊殊勝的功德，也就是佛智、如來智、廣大智、自然智、自在智、不可思議智、難以衡量智、無與倫比智、一切智智。如果想要證入這些智慧，應當經常精勤地思維、觀察見佛三昧（一種禪定）。』 當時，世尊爲了再次闡明這個道理，用偈頌說道： 『譬如明鏡和油器，女人用裝飾來炫耀自己的容貌，愚蠢的人因此產生貪染之心，到處奔波追求慾望。他們在虛無中產生顛倒的想法，不知道這些法是虛妄產生的，他們被慾望的火焰所燃燒，這慾望還是自己引發的。如果有菩薩這樣想：『這是因為無知而執著於我，菩提甘露在未來，我要把眾生從深重的痛苦中解脫出來。』在第一義諦中沒有眾生，世間只有生、老、死，諸法沒有形體，如同水中的月亮，哪裡有菩提可以追求呢？各種顏色和形狀如同鏡中的影像，如同幻象、如同火焰、如同虛空，凡夫執著于這些想法而受到束縛，他們雖然被束縛，但實際上是空無一物的。如果這些有智慧的菩薩，知道世間是顛倒的，所以能見到真理，了達無人受苦，
【English Translation】 English version 'Gold-flame' (金熾), because it blazes when touched. Thus, O Bhadrapala (賢護)! A Bodhisattva should not be attached when observing the Buddha, it is like this. 'Therefore, a Bodhisattva should not generate attachment when observing the form aggregate of the Buddha; likewise, when observing the feeling aggregate, and even the formations and consciousness aggregates, they should not generate attachment.' Furthermore, that Bodhisattva should not be attached when observing precepts; likewise, when observing concentration, and even wisdom, liberation, and the knowledge and vision of liberation, they should not be attached. Why? Because those who are attached will ultimately not be able to escape the suffering of birth and death, and these sufferings all arise from attachment. Therefore, a Bodhisattva should not generate thoughts of attachment when observing such Tathagatas. 'O Bhadrapala! Although there should be no attachment, one should diligently seek the supreme merits of all Buddhas and World Honored Ones, namely, Buddha-wisdom, Tathagata-wisdom, vast wisdom, natural wisdom, unhindered wisdom, inconceivable wisdom, immeasurable wisdom, incomparable wisdom, and all-knowing wisdom. If one wishes to enter such wisdom, one should always diligently contemplate and observe the Samadhi (禪定) of seeing the Buddha.' At that time, the World Honored One, in order to further clarify this meaning, spoke in verses: 'Like a bright mirror and an oil lamp, a woman adorns herself to display her form, foolish people thus generate defiled minds, running everywhere in pursuit of desires. They have inverted thoughts in the midst of nothingness, not knowing that these dharmas arise from illusion, they are burned by the flames of desire, and this desire is self-generated. If a Bodhisattva thinks like this: 『This is because of ignorance that I am attached to self, the nectar of Bodhi is in the future, I will liberate sentient beings from deep suffering.』 In the ultimate truth, there are no sentient beings, the world only has birth, old age, and death, all dharmas are formless, like the moon in the water, where is there Bodhi to seek? All colors and forms are like reflections in a mirror, like illusions, like flames, like empty space, ordinary people are bound by these thoughts, although they are bound, they are actually empty and without substance. If these wise Bodhisattvas, know that the world is inverted, therefore they see the truth, understanding that no one suffers,
彼則當成無上覺。 無意分別佛菩提， 其心本來自明凈， 不見生、死諸滓濁， 彼證真實最勝尊。 一切色法諸無漏， 不可分別妄與空， 滅除諸欲解脫心， 如是知者證三昧。 初念諸佛無相身、 后聞諸法本清凈， 如是思惟無餘念， 證此三昧誠非難。 常作空相而思惟， 即能滅彼微塵聚， 不分別成及與壞， 一切外道失於中。 於一切色無分別， 其眼雖睹不累心， 彼見諸佛如日輪， 法界世間挺超出。 其心清凈眼亦明， 雖勤精進常在定， 彼得多聞不可說， 證此三昧真思惟。 若以不見證三昧， 一切盲者應證知； 亦不以見非不見， 是中外道皆迷沒。 常離相想而思惟， 見彼諸佛清凈心， 如是見已一切觀， 其人速成此三昧。 彼無地、水、及火、風， 亦非空界現前住， 若欲觀察一切佛， 當想處座演妙音。 如我今日宣妙法， 心樂法者睹我身， 彼應無復餘思惟， 唯當想佛說法事。 如是專念莫他觀， 為求若斯多聞故， 一心觀我說此定， 總持諸佛之所宣。 無有一佛在過去、 亦無現世及當來， 唯此清凈微妙禪， 彼不可言證能說。 我於三界無
【現代漢語翻譯】 現代漢語譯本 他將成就無上正覺（anuttara-samyak-sambodhi）。 不刻意分別佛的菩提（bodhi），他的心本來就是清凈光明的， 不見生、死等污濁，他證得真實最殊勝的境界。 一切色法（rupa）和無漏法（anasrava-dharma），不可分別虛妄與空性（sunyata）， 滅除各種慾望，解脫心，像這樣認知的人證得三昧（samadhi）。 最初念想諸佛無相之身，之後聽聞諸法本性清凈， 像這樣思惟，沒有其他雜念，證得此三昧並非難事。 常常作空相（sunya-nimitta）而思惟，就能滅除微塵般的煩惱， 不分別成與壞，一切外道（tirthika）都迷失其中。 對於一切色法沒有分別，他的眼睛雖然看見，心卻不受其累， 他看見諸佛如同日輪，超越法界（dharma-dhatu）世間。 他的心清凈，眼睛也明亮，雖然勤奮精進，卻常在禪定中， 他獲得廣博的知識，不可言說，證得此三昧是真正的思惟。 如果以不見來證得三昧，那麼一切盲人應該都能證知； 也不以見或非見來證得，外道都迷失在其中。 常常遠離相想而思惟，看見諸佛清凈的心， 像這樣看見之後，一切都觀察到，這個人很快就能成就此三昧。 他沒有地、水、火、風四大（mahabhuta），也不是住在空界（akasa-dhatu）中， 如果想要觀察一切佛，應當觀想佛在處座上宣說妙法。 如同我今日宣說妙法，心樂於法的人能看見我的身相， 他應當不再有其他思惟，只應當想佛說法的事情。 像這樣專心念想，不要看其他，爲了求得如此廣博的知識， 一心觀想我說此禪定，總持諸佛所宣說的法。 沒有一尊佛在過去，也沒有現在和未來， 唯有此清凈微妙的禪定，不可言說，證得者才能說出。 我在三界（triloka）中沒有
【English Translation】 English version He will then attain the unsurpassed enlightenment (anuttara-samyak-sambodhi). Without intentionally distinguishing the Buddha's bodhi, his mind is originally clear and bright, Not seeing the impurities of birth and death, he attains the true and most supreme state. All forms (rupa) and undefiled dharmas (anasrava-dharma), cannot be distinguished as illusion or emptiness (sunyata), Eliminating all desires, liberating the mind, one who knows thus attains samadhi. Initially contemplating the formless body of all Buddhas, then hearing that all dharmas are pure in nature, Thinking in this way, without any other distractions, attaining this samadhi is not difficult. Constantly contemplating the aspect of emptiness (sunya-nimitta), one can extinguish the dust-like afflictions, Without distinguishing between formation and destruction, all non-Buddhist paths (tirthika) are lost in it. Without discrimination towards all forms, though his eyes see, his mind is not burdened, He sees all Buddhas like the sun, transcending the dharma-realm (dharma-dhatu) and the world. His mind is pure, and his eyes are bright, though diligently striving, he is always in meditation, He gains vast knowledge, which is inexpressible, attaining this samadhi is true contemplation. If one were to attain samadhi through not seeing, then all blind people should be able to attain it; Nor is it attained through seeing or not seeing, in this, non-Buddhists are all lost. Constantly thinking while detached from conceptualizations, seeing the pure minds of all Buddhas, Having seen in this way, observing everything, this person will quickly attain this samadhi. He has no earth, water, fire, or wind (mahabhuta), nor does he dwell in the space element (akasa-dhatu), If one wishes to observe all Buddhas, one should contemplate the Buddha on his seat, expounding the wonderful Dharma. Just as I am expounding the wonderful Dharma today, those whose minds delight in the Dharma can see my form, He should have no other thoughts, but only think of the Buddha's act of teaching the Dharma. Concentrate in this way, do not look elsewhere, in order to seek such vast knowledge, Concentrate on contemplating this samadhi that I speak of, upholding all the teachings of the Buddhas. There is no Buddha in the past, nor in the present or future, Only this pure and subtle meditation, which is inexpressible, can be spoken by those who have attained it. I have no
上尊， 為利世間故特出， 念證諸佛菩提故， 宣此三昧無等倫。 若欲身樂及心樂， 求佛功德不思議， 乃至證彼妙菩提， 要當修此勝三昧。 欲凈深廣多聞海， 為眾生故常勤求， 彼應速去諸欲塵， 要當修此勝三昧。 若欲一生見多佛， 見已恭敬復諮詢， 彼應速離勿生著， 要當觀此妙三昧。 是處無慾復無瞋， 亦無愚癡與嫉妒， 又無無明及疑網， 要當住此深寂禪。」
大集經賢護分戒行具足品第七
爾時，賢護菩薩復白佛言：「希有，世尊！乃有如斯最勝三昧。世尊！若諸菩薩舍家出家、深心樂欲說此三昧、亦當思惟此三昧者，彼等應當安住何法而能宣說及思惟耶？」
佛告賢護言：「賢護！若有菩薩舍家出家、深樂廣宣、復欲思惟如是三昧者，彼出家菩薩當先護持清凈戒行、不缺戒行、不染戒行、不污戒行、不濁戒行、不著戒行、不動戒行、不被呵戒行、智者所贊戒行、聖所愛敬戒行，應當念知如是諸戒也。
「賢護！彼出家菩薩云何當得清凈戒行，乃至云何當得聖所愛敬戒行也？賢護！彼出家菩薩應當依彼波羅提木叉成就威儀、成就眾行，乃至成就微塵數等戒行，見已驚怖，清凈活命于諸戒中。當念成就、應信甚深
【現代漢語翻譯】 現代漢語譯本 至尊的佛陀，您爲了利益世間而特別出現， 爲了證悟諸佛的菩提智慧，宣說這無與倫比的三昧。 如果想要身心安樂，追求佛陀不可思議的功德， 乃至證得那微妙的菩提，就應當修習這殊勝的三昧。 如果想要清凈深廣的博聞之海，爲了眾生而常勤精進， 就應當迅速去除各種慾望的塵垢，務必修習這殊勝的三昧。 如果想要一生中見到許多佛，見到后恭敬地請教， 就應當迅速遠離執著，務必觀修這微妙的三昧。 此地沒有慾望，也沒有嗔恨， 也沒有愚癡和嫉妒， 又沒有無明和疑惑的羅網，務必安住于這深沉寂靜的禪定之中。
《大集經·賢護分·戒行具足品》第七
這時，賢護菩薩又對佛說：『稀有啊，世尊！竟然有如此最殊勝的三昧。世尊！如果諸位菩薩捨棄家庭出家，內心深切地喜愛宣說此三昧，也想思維此三昧，他們應當安住于什麼法才能宣說和思維呢？』
佛告訴賢護說：『賢護！如果有菩薩捨棄家庭出家，深深喜愛廣泛宣說，又想思維這樣的三昧，那麼這位出家菩薩應當首先護持清凈的戒行，不缺戒行，不染戒行，不污戒行，不濁戒行，不著戒行，不動戒行，不被呵責的戒行，被智者讚歎的戒行，被聖者愛敬的戒行，應當憶念並瞭解這些戒律。
『賢護！這位出家菩薩如何才能得到清凈的戒行，乃至如何才能得到被聖者愛敬的戒行呢？賢護！這位出家菩薩應當依據波羅提木叉（戒律的總稱）成就威儀，成就各種行為，乃至成就微塵數般的戒行，見到這些戒行後感到驚懼，在各種戒律中清凈地生活。應當憶念成就，應當相信甚深'
【English Translation】 English version The most honored one, you have appeared specifically for the benefit of the world, Mindful of realizing the Bodhi of all Buddhas, you proclaim this unequaled Samadhi. If one desires bodily and mental happiness, seeking the inconceivable merits of the Buddha, And even to realize that wondrous Bodhi, one must cultivate this supreme Samadhi. If one desires to purify the vast ocean of extensive learning, constantly striving for the sake of sentient beings, One should quickly remove the dust of all desires, and must cultivate this supreme Samadhi. If one desires to see many Buddhas in one lifetime, and after seeing them, respectfully inquire, One should quickly abandon attachments, and must contemplate this wondrous Samadhi. In this place, there is no desire, nor is there anger, Nor is there ignorance and jealousy, Also, there is no ignorance and the net of doubt, one must abide in this deep and tranquil meditation.
The Great Collection Sutra, Section on the Protection of the Virtuous, Chapter Seven on the Perfection of Precepts
At that time, the Bodhisattva Protection of the Virtuous again said to the Buddha: 'Rare indeed, World Honored One! There is such a supreme Samadhi. World Honored One! If all Bodhisattvas renounce their homes and go forth, deeply desiring to proclaim this Samadhi, and also contemplate this Samadhi, what Dharma should they abide in to be able to proclaim and contemplate it?'
The Buddha told Protection of the Virtuous: 'Protection of the Virtuous! If there are Bodhisattvas who renounce their homes and go forth, deeply desiring to widely proclaim, and also wish to contemplate such a Samadhi, then these ordained Bodhisattvas should first uphold pure precepts, precepts that are not deficient, precepts that are not defiled, precepts that are not stained, precepts that are not turbid, precepts that are not attached, precepts that are not moved, precepts that are not criticized, precepts that are praised by the wise, precepts that are loved and respected by the sages, they should remember and understand these precepts.
'Protection of the Virtuous! How can these ordained Bodhisattvas obtain pure precepts, and even how can they obtain precepts that are loved and respected by the sages? Protection of the Virtuous! These ordained Bodhisattvas should rely on the Pratimoksha (the code of monastic rules) to perfect their deportment, perfect their conduct, and even perfect precepts as numerous as dust particles, and upon seeing these precepts, feel awe, and live purely within these precepts. They should remember their accomplishments, and should believe in the profound.'
，不得著忍，于空、無相、無愿諸法中聞說之時心不驚怖、無有悔沒。賢護！以是因緣，彼出家菩薩成就如是清凈戒行——不見戒行、不著戒行，乃至成就聖所愛敬戒行也。」
爾時，賢護菩薩復白佛言：「世尊！彼出家菩薩云何得有如是不清凈戒行、缺戒行、染著戒行、污戒行、依倚戒行、智所訶毀戒行、聖所不愛戒行也？」
佛告賢護菩薩言：「賢護！若有出家菩薩取著色，受持禁戒，修于梵行；如是，取著受、取著想、取著行、取著識，受持禁戒，修行梵行；修行已，作如是念：『我今如是持戒、如是苦行、如是修學、如是梵行，愿我未來得生天上或生人間，自在有生受諸果報。』賢護！以是因緣，彼出家菩薩成就如是不清凈戒乃至聖者所不愛戒，是謂為求有故、為有生故、為受欲果故、為生處所故。
「賢護！是故，彼出家菩薩念欲說此三昧、思此三昧者，要當先具清凈戒行乃至成就聖所愛戒，亦念常行檀波羅蜜——所謂最勝施、諸法施、上施、妙施、微妙施、精妙施、無上施——亦常勇猛精進不休、不捨重擔、不忘正念，常行一心，正信清凈，無有嫉妒，不著世間利養、名聞，如法索求以濟形命、恒行乞食不受別請，厭離人間、樂阿蘭若，尊崇聖種、敬事頭陀，息世語言但論出世，處眾
【現代漢語翻譯】 現代漢語譯本：不執著于忍耐，在聽到關於空、無相、無愿等諸法時，內心不驚慌恐懼，沒有懊悔沮喪。賢護！因為這個原因，那些出家的菩薩成就瞭如此清凈的戒行——不執著于戒行，乃至成就聖者所喜愛和尊敬的戒行。 當時，賢護菩薩又對佛說：『世尊！那些出家的菩薩，為什麼會有如此不清凈的戒行、缺失的戒行、染污的戒行、污穢的戒行、依賴的戒行、被智者呵斥的戒行、聖者不喜愛的戒行呢？』 佛告訴賢護菩薩說：『賢護！如果有出家的菩薩執著於色（物質現象），受持禁戒，修習梵行（清凈的行為）；同樣，執著于受（感受）、執著于想（概念）、執著於行（意志）、執著于識（意識），受持禁戒，修行梵行；修行之後，產生這樣的念頭：『我現在這樣持戒、這樣苦行、這樣修學、這樣梵行，希望我未來能夠生到天上或者人間，自在地享受各種果報。』賢護！因為這個原因，那些出家的菩薩成就瞭如此不清凈的戒行，乃至聖者所不喜愛的戒行，這就是爲了追求有（存在）、爲了有生（輪迴）、爲了享受慾望的果報、爲了有生存的地方。 『賢護！因此，那些出家的菩薩想要講述這個三昧（禪定）、思考這個三昧，應當首先具備清凈的戒行，乃至成就聖者所喜愛的戒行，也要常常修行檀波羅蜜（佈施的完美）——也就是最殊勝的佈施、諸法（佛法）的佈施、上等的佈施、美妙的佈施、微妙的佈施、精妙的佈施、無上的佈施——也要常常勇猛精進不懈怠、不放棄重擔、不忘記正念，常常保持一心，正信清凈，沒有嫉妒，不貪著世間的利益和名聲，如法地尋求以維持生命，恒常乞食而不接受特別的邀請，厭離人間，喜愛寂靜的處所，尊崇聖種（佛陀的教導），敬重頭陀（苦行），停止世俗的言語而只談論出世的道理，處在眾人之中
【English Translation】 English version: Not clinging to patience, when hearing about the dharmas of emptiness, signlessness, and wishlessness, their minds are not startled or fearful, and they have no regret or depression. O Virtuous Protector! Because of this reason, those monastic bodhisattvas achieve such pure precepts—not clinging to precepts, and even achieving precepts that are loved and respected by the sages. At that time, the Bodhisattva Virtuous Protector again said to the Buddha: 'World Honored One! How do those monastic bodhisattvas come to have such impure precepts, deficient precepts, defiled precepts, tainted precepts, dependent precepts, precepts that are criticized by the wise, and precepts that are not loved by the sages?' The Buddha said to the Bodhisattva Virtuous Protector: 'O Virtuous Protector! If there are monastic bodhisattvas who cling to form (material phenomena), uphold the precepts, and practice brahmacarya (pure conduct); likewise, clinging to feeling, clinging to perception, clinging to volition, clinging to consciousness, uphold the precepts, and practice brahmacarya; after practicing, they generate such thoughts: 『Now that I uphold the precepts in this way, practice austerities in this way, study in this way, and practice brahmacarya in this way, I hope that in the future I can be born in the heavens or in the human realm, and freely enjoy various karmic rewards.』 O Virtuous Protector! Because of this reason, those monastic bodhisattvas achieve such impure precepts, even precepts that are not loved by the sages, which is for the sake of seeking existence, for the sake of having birth, for the sake of enjoying the fruits of desire, and for the sake of having a place to live. 'O Virtuous Protector! Therefore, those monastic bodhisattvas who wish to speak about this samadhi (meditative absorption) and contemplate this samadhi, should first possess pure precepts, even achieving precepts that are loved by the sages, and should also constantly practice dana paramita (perfection of giving)—that is, the most excellent giving, the giving of dharmas (Buddha's teachings), the superior giving, the wonderful giving, the subtle giving, the exquisite giving, and the unsurpassed giving—they should also constantly be courageous and diligent without laziness, not abandoning their heavy burden, not forgetting right mindfulness, constantly maintaining one-pointedness of mind, having pure right faith, without jealousy, not clinging to worldly gains and fame, seeking lawfully to sustain their lives, constantly begging for food and not accepting special invitations, detesting the human realm, delighting in secluded places, respecting the lineage of the sages (Buddha's teachings), honoring the dhuta (ascetic practices), ceasing worldly speech and only discussing the transcendent, being among the assembly'
靜默、假言不多，常敬於他不敢輕慢，於一切時常行慚愧，有恩必知、知恩必報，于善知識常念親近，諸師尊所謹事無違。若聞如是甚深經典，專心聽受終無疲厭，於法師所起慈父心、善知識心，乃至生於諸如來想，以為如是微妙法故、成就無上大菩提故、轉增愛敬尊重心故。
「複次，賢護！若彼菩薩或時至於聲聞人所聞說如是甚深經法，彼法師所無愛敬心、無尊重心、不生慈父想、不生善知識想、不生諸佛想、不生教師想、不能親近承事供養，隨於何所聞是經典，當知是人不能聽受、書寫、解說、令法久住；如是之人若能聽受、若能書寫、若能解說、令法久住，無有是處。
「複次，賢護！若彼菩薩或復至於聲聞人所聞說如是增上妙法，不生愛敬心、不生尊重心，乃至不生諸佛想、不能盡心親近供養者，若能讀誦、若能受持、若能解說、令是經典不速滅者，無有是處。何以故？以不尊重是經典故，是故斯法不久必滅。
「複次，賢護！若彼菩薩或復至於聲聞人所聞說如是微妙經典，生愛敬心、生尊重心，乃起教師想、諸如來想，親承供養即能聽受、亦能書寫、復能解說、能令是經久住利益，斯有是處。
「複次，賢護！若彼菩薩復于聲聞人所聞說如是微妙經典，即于彼所生尊重心、如諸
【現代漢語翻譯】 現代漢語譯本：
保持沉默，少說假話，常常尊敬他人，不敢輕慢，在任何時候都常懷慚愧之心，受人恩惠必定知曉，知恩必定報答，對於善知識常常想著親近，對於諸位師長所教導的事情謹慎奉行，沒有違背。如果聽到這樣甚深的經典，專心聽受，始終沒有疲倦厭煩，對於講法的法師生起如同慈父的心、善知識的心，乃至生起對諸佛的敬仰，因為這樣的微妙佛法，爲了成就無上菩提，更加增長愛敬尊重之心。 『再者，賢護（菩薩名）！如果那位菩薩有時在聲聞人那裡聽到講說這樣甚深的經法，對於那位法師沒有愛敬之心、沒有尊重之心、不生起慈父的念頭、不生起善知識的念頭、不生起對諸佛的敬仰、不生起對教師的敬仰，不能親近承事供養，無論在何處聽到這部經典，應當知道這個人不能聽受、書寫、解說，使佛法長久住世；像這樣的人如果能夠聽受、能夠書寫、能夠解說，使佛法長久住世，這是不可能的。 『再者，賢護！如果那位菩薩又在聲聞人那裡聽到講說這樣殊勝微妙的佛法，不生起愛敬之心、不生起尊重之心，乃至不生起對諸佛的敬仰，不能盡心親近供養，如果能夠讀誦、能夠受持、能夠解說，使這部經典不快速滅亡，這是不可能的。為什麼呢？因為不尊重這部經典，所以這部佛法不久必定滅亡。 『再者，賢護！如果那位菩薩又在聲聞人那裡聽到講說這樣微妙的經典，生起愛敬之心、生起尊重之心，乃至生起對教師的敬仰、對諸佛的敬仰，親自承事供養，就能聽受、也能書寫、又能解說，能夠使這部經典長久住世利益眾生，這是有可能的。 『再者，賢護！如果那位菩薩又在聲聞人那裡聽到講說這樣微妙的經典，就對他們生起如同諸佛一般的尊重之心，
【English Translation】 English version:
Remaining silent, speaking few falsehoods, always respecting others, not daring to be disrespectful, at all times maintaining a sense of shame, being sure to acknowledge kindness received, repaying kindness, constantly thinking of drawing near to virtuous teachers, carefully following the instructions of all teachers, without disobedience. If one hears such profound scriptures, listening attentively without ever growing weary or bored, towards the Dharma teacher, one should develop a mind like that of a loving father, a virtuous teacher, and even generate reverence for all Buddhas, because of such subtle Dharma, in order to achieve unsurpassed Bodhi, one should further increase one's love, respect, and reverence. 『Furthermore, Virtuous Protector (a Bodhisattva's name)! If that Bodhisattva sometimes hears such profound Dharma being taught by a Śrāvaka (a disciple of Buddha), and towards that Dharma teacher, does not have a mind of love and respect, does not generate a mind of reverence, does not generate the thought of a loving father, does not generate the thought of a virtuous teacher, does not generate reverence for all Buddhas, does not generate reverence for a teacher, and is unable to draw near to serve and make offerings, wherever one hears this scripture, one should know that this person cannot listen, write, explain, and cause the Dharma to abide long; if such a person could listen, write, explain, and cause the Dharma to abide long, this is impossible. 『Furthermore, Virtuous Protector! If that Bodhisattva again hears such supreme and subtle Dharma being taught by a Śrāvaka, and does not generate a mind of love and respect, does not generate a mind of reverence, and even does not generate reverence for all Buddhas, and is unable to wholeheartedly draw near to make offerings, if one could recite, uphold, and explain, and prevent this scripture from quickly perishing, this is impossible. Why? Because of not respecting this scripture, therefore this Dharma will surely perish soon. 『Furthermore, Virtuous Protector! If that Bodhisattva again hears such subtle scriptures being taught by a Śrāvaka, and generates a mind of love and respect, generates a mind of reverence, and even generates reverence for a teacher and reverence for all Buddhas, and personally serves and makes offerings, then one can listen, also write, and also explain, and can cause this scripture to abide long and benefit sentient beings, this is possible. 『Furthermore, Virtuous Protector! If that Bodhisattva again hears such subtle scriptures being taught by a Śrāvaka, then towards them, one generates a mind of reverence like that for all Buddhas,
佛想、親近承事、恭敬供養者，如是之人雖未修學如是經典即為修習、雖未解釋即為解說、令是妙法久住世間不毀、不滅，斯有是處。何以故？以能愛敬尊重法故，是故此經久住世間。
「賢護！以是因緣，吾今語汝，是人於是說法師所生愛樂心、生敬重心、生尊貴心，起善知識想、起教師想、起諸佛想，盡心承事、恭敬供養。賢護！若能如是，是則名為行我所行、受我教誡也。
「複次，賢護！彼出家菩薩必欲解說如此三昧、復欲思惟此三昧者，常當樂行阿蘭若事，不得居處聚落、城邑，舍離朋黨多求之處，不貪衣食、不得貯聚穀米食具、不得受畜財物生資、不得貪求名聞利養，不惜重命、常念捨身，遠離貪著、恒修死想，常行慚愧、不造諸惡，攝受正法無有疑心，常念遠離、不取眾相，當修慈心、勿懷嫌怨，常起慈悲、無行瞋恚，安心喜舍、莫想愛憎，常當經行、破除睡蓋。賢護！出家菩薩若能安住如是法行，則能修學、解說、思惟如是念佛現前三昧也。」
爾時，賢護菩薩復白佛言：「希有，世尊！如來、應供、等正覺所說經典，甚深甚深、最勝微妙、不可思議。然彼未來諸菩薩等懈怠懶惰，雖聞如是深妙經典，生大恐怖、驚疑退沒、不發歡喜愛樂之心。彼等當復作如是念：『我今當應余諸
{ "translations": [ "現代漢語譯本：如果有人對佛陀心懷敬意，親近侍奉，恭敬供養，這樣的人即使沒有修習這部經典，也算是修習了；即使沒有講解，也算是講解了；能使這部妙法長久住世，不被毀壞，不被滅絕，這是有可能的。為什麼呢？因為他們能夠愛敬尊重佛法，所以這部經典才能長久住世。", "賢護（菩薩名）！因為這個緣故，我現在告訴你，這個人對於說法師會生起愛慕之心，生起敬重之心，生起尊貴之心，把他看作善知識，看作老師，看作諸佛，盡心侍奉，恭敬供養。賢護！如果能夠這樣做，就叫做實踐了我的教誨，接受了我的訓誡。", "再者，賢護！那些出家的菩薩如果想要講解這部三昧（佛教禪定），想要思惟這部三昧，應當常常喜歡在寂靜處修行，不要居住在村落、城市，遠離結黨營私、多求的地方，不貪圖衣食，不積蓄穀米食物，不接受財物資助，不貪求名聞利養，不吝惜生命，常常想著捨身，遠離貪戀執著，恒常修習死亡的觀念，常常感到慚愧，不做各種惡事，接受正法沒有疑惑，常常想著遠離，不執著于各種表象，應當修習慈悲心，不要懷有怨恨，常常生起慈悲心，不生起嗔恚心，安心於喜舍，不要有愛憎之心，應當常常經行，破除睡眠的障礙。賢護！出家的菩薩如果能夠安住于這樣的修行，就能修習、講解、思惟這部唸佛現前三昧了。", "這時，賢護菩薩又對佛說：『稀有啊，世尊！如來（佛的稱號）、應供（值得供養的人）、等正覺（完全覺悟的人）所說的經典，是如此的深奧、如此的深奧、最殊勝微妙、不可思議。然而那些未來的菩薩們，懈怠懶惰，即使聽聞如此深奧微妙的經典，也會感到非常恐懼，驚疑退縮，不生起歡喜愛樂之心。他們會這樣想：『我現在應當修習其他各種法門，』」 ], "english_translations": [ "English version: If there are those who think of the Buddha, draw near to serve, and respectfully make offerings, such people, even if they have not studied such scriptures, are considered to have studied them; even if they have not explained them, they are considered to have explained them; they enable this wonderful Dharma to abide in the world for a long time, not to be destroyed, not to be extinguished, this is possible. Why is that? Because they are able to love, respect, and honor the Dharma, therefore this scripture can abide in the world for a long time.", "Virtuous Protector (a Bodhisattva's name)! Because of this reason, I now tell you, this person will develop a loving heart, a respectful heart, and a noble heart towards the Dharma teacher, regarding them as a good teacher, as a mentor, as all Buddhas, serving them wholeheartedly, and respectfully making offerings. Virtuous Protector! If one can do this, it is called practicing what I have practiced and receiving my teachings.", "Furthermore, Virtuous Protector! Those monastic Bodhisattvas who wish to explain this Samadhi (Buddhist meditation), and wish to contemplate this Samadhi, should always enjoy practicing in secluded places, not dwelling in villages or cities, staying away from places of factionalism and excessive seeking, not being greedy for clothing and food, not accumulating grains and food supplies, not accepting material support, not seeking fame and profit, not being attached to life, always thinking of giving up the body, staying away from greed and attachment, constantly practicing the contemplation of death, always feeling ashamed, not committing any evil deeds, accepting the true Dharma without doubt, always thinking of detachment, not clinging to any appearances, one should cultivate loving-kindness, not harboring resentment, always generating compassion, not generating anger, being at peace with joy and equanimity, not having thoughts of love and hatred, one should always practice walking meditation, breaking through the hindrance of sleep. Virtuous Protector! If a monastic Bodhisattva can abide in such practices, then they can study, explain, and contemplate this Samadhi of Buddha Recitation Present before One's Eyes.", "At that time, the Bodhisattva Virtuous Protector again said to the Buddha: 'Rare indeed, World Honored One! The scriptures spoken by the Tathagata (title of the Buddha), the Arhat (worthy of offerings), the Samyaksambuddha (fully enlightened one), are so profound, so profound, most supreme and subtle, and inconceivable. However, those future Bodhisattvas, being lazy and indolent, even if they hear such profound and subtle scriptures, will feel great fear, doubt, and retreat, not generating a joyful and loving heart. They will think like this: 'Now I should practice other various Dharmas,'" ] }
佛所乃可修習如是經典。所以者何？我今自知多諸障難，身遇病苦、氣力甚微，寧堪修行如是經典？』世尊！彼輩如是，于甚深法更生放舍、遠離之心，不能發勤勇猛精進、樂欲成就如是經典。
「世尊！爾時亦當有諸菩薩精進勤求專念之者，愛樂是法、勸持是法、攝受是法。若諸法師說是法者，於是法中如法行故，能捨身命，不著名聞、不求利養、不自宣說己身功能、不染衣缽、不樂城邑，常趣空閑山林靜處。其或聞是微妙法故，生大歡喜，更當具足發勤精進聽受如是微妙法門，常讀誦故、常念持故、思惟義故、如說行故，彼等於未來世諸如來所，非徒直欲求彼多聞、亦無但求在於有處，唯為成就諸功德故，常念勤求精進勇猛。
「世尊！然復應有往昔己曾供養諸佛、宿種善根諸善男子、善女人輩發大精進，為聞如是微妙法故，更發如是大誓莊嚴：『愿我當得乾渴肌膚、散骨消髓、熾然身心、苦行不息，必欲成就如是妙典，終無暫時懈怠懶惰而不聽聞微妙勝法，亦無不思甚深義理，復無舍他不為宣說，而常勇猛行大精進，但為攝受諸菩薩故，聽聞如來如是妙典。』聞已即便生歡喜心。」
爾時，世尊贊彼賢護菩薩言：「善哉善哉。賢護！如是如是，如汝所說，我今隨喜。賢護！我隨喜故，一切三
【現代漢語翻譯】 現代漢語譯本：'只有佛陀才能修習這樣的經典。為什麼呢？我現在自己知道有很多障礙和困難，身體遭受病痛的折磨，氣力非常微弱，怎麼能修行這樣的經典呢？』世尊！他們這樣，對於甚深的佛法更加產生放棄、遠離的心，不能發起勤奮勇猛的精進，樂於成就這樣的經典。 『世尊！那時也應當有一些菩薩精進勤求，專心念誦，喜愛這個佛法，勸導受持這個佛法，攝受這個佛法。如果說法師宣說這個佛法，因為在這個佛法中如法修行，能夠捨棄身命，不追求名聲，不貪圖利益供養，不自我宣揚自己的能力，不貪戀衣缽，不喜愛城市，常常前往空閑的山林靜處。他們如果聽到這個微妙的佛法，產生很大的歡喜，更應當具足發起勤奮精進，聽受這樣的微妙法門，因為常常讀誦，常常念持，思惟其中的意義，如所說的那樣修行，他們將來在諸佛那裡，不是僅僅爲了追求多聞，也沒有僅僅爲了停留在某個地方，只是爲了成就各種功德，常常唸誦，勤奮追求，精進勇猛。 『世尊！然而也應當有過去曾經供養諸佛，宿世種下善根的善男子、善女人等，發起大精進，爲了聽聞這樣的微妙佛法，更加發起這樣的大誓莊嚴：『愿我能夠得到乾渴的肌膚，散落的骨頭，消融的骨髓，熾熱的身心，苦行不息，一定要成就這樣的妙典，終究沒有暫時懈怠懶惰而不聽聞微妙殊勝的佛法，也沒有不思考甚深的義理，也沒有捨棄他人而不為他們宣說，而是常常勇猛地行大精進，只是爲了攝受諸菩薩，聽聞如來這樣的妙典。』聽聞之後，他們就會生起歡喜心。』 這時，世尊讚歎賢護菩薩說：『好啊，好啊。賢護！正是這樣，正如你所說，我現在隨喜。賢護！我隨喜的緣故，一切三
【English Translation】 English version: 'Only the Buddha can practice such a scripture. Why is that? I myself now know that there are many obstacles and difficulties, my body is suffering from illness, and my strength is very weak. How can I practice such a scripture?』 World Honored One! Those beings, like this, will further develop a mind of abandoning and distancing themselves from the profound Dharma, unable to arouse diligent and vigorous effort, and delight in accomplishing such a scripture. 'World Honored One! At that time, there should also be some Bodhisattvas who diligently seek, concentrate their minds, love this Dharma, encourage the upholding of this Dharma, and embrace this Dharma. If Dharma masters preach this Dharma, because they practice according to the Dharma, they can give up their lives, not seek fame, not crave benefits and offerings, not boast about their own abilities, not be attached to robes and bowls, not enjoy cities, and often go to secluded mountain forests. If they hear this subtle Dharma, they will generate great joy, and should further fully arouse diligent effort to listen to such subtle teachings. Because they constantly recite, constantly remember, contemplate the meaning, and practice as taught, in the future, in the presence of all Buddhas, they will not merely seek to be learned, nor will they merely seek to remain in one place, but only to accomplish all merits, constantly remembering, diligently seeking, and vigorously striving. 'World Honored One! Furthermore, there should be good men and good women who have previously made offerings to all Buddhas and planted good roots in past lives, who will generate great diligence. For the sake of hearing such subtle Dharma, they will further make such great vows: 『May I obtain parched skin, scattered bones, dissolved marrow, and burning body and mind, practicing austerities without ceasing. I must accomplish such a wonderful scripture, and will never be temporarily lazy or negligent in not listening to the subtle and supreme Dharma, nor will I not contemplate the profound meaning, nor will I abandon others without preaching to them. Instead, I will always vigorously practice great diligence, only for the sake of embracing all Bodhisattvas, and listening to such wonderful teachings of the Tathagata.』 Having heard this, they will immediately generate a joyful mind.』 At that time, the World Honored One praised the Bodhisattva Virtuous Protector, saying: 『Excellent, excellent. Virtuous Protector! It is so, it is as you have said, and I now rejoice. Virtuous Protector! Because of my rejoicing, all three
世恒河沙等諸佛，世尊皆亦隨喜。」
時彼賢護菩薩復白佛言：「若有在家菩薩處於世間聞是三昧，欲自思惟即為他說——乃至一日或經一夜——是人安住幾種行法，當得成就思惟三昧為他說也？」
佛言：「賢護！彼在家菩薩處於世間，若欲修習、思惟三昧——或一日、一夜，乃至一𤛓牛乳時——者，吾今語汝，彼在家菩薩既居世間，當應正信、不起慳貪，常念行施、隨多少施，當一切施、不求果報，應歸依佛、又歸依法、亦歸依僧，不事天神、亦無禮拜，不生嫉妒、常念隨喜，當須清凈如法活命，不愛兒女、不著妻妾、不染居家、不耽財寶，常樂出家、念除鬚髮、修八關齋、恒住伽藍，常懷慚愧、發菩提心、不念余乘，見有持戒清凈比丘、修梵行者終無調戲、常行恭敬。從誰聞學如此三昧，當於師所生愛敬心、起尊重心、善知識想、生教師想、起諸佛想，一切眾具悉以奉之，常當識恩、恒思報德，以能教我微妙法故。
「賢護！彼在家菩薩處俗之時，應住如是諸法行已，然後教示如是三昧、如是思惟、如是修習。」
時彼賢護菩薩復白佛言：「希有，世尊！如來、應供、等正覺今乃為彼出家、在家諸菩薩輩、正信成就、樂深法者，宣說如是無上妙法，令住如是無量法行，然後當得思惟、
【現代漢語翻譯】 現代漢語譯本：'世尊，如同恒河沙數一樣多的諸佛，世尊您都隨喜他們的功德。' 當時，賢護菩薩又對佛說：'如果有在家菩薩身處世間，聽聞了這個三昧法門，想要自己思惟，或者為他人宣說——哪怕只是一天或者一夜——這個人要安住于幾種修行方法，才能成就思惟三昧，併爲他人宣說呢？' 佛說：'賢護，如果在家菩薩身處世間，想要修習、思惟三昧——哪怕只是一天、一夜，甚至只是一眨眼的時間——我現在告訴你，這位在家菩薩既然身處世間，應當要有正信，不生慳貪，常常想著行佈施，隨自己的能力多少佈施，應當一切都佈施，不求回報，應當歸依佛、歸依法、也歸依僧，不侍奉天神，也不禮拜他們，不生嫉妒，常常想著隨喜他人的功德，應當清凈如法地生活，不貪愛兒女，不執著于妻子，不迷戀居家生活，不貪圖財寶，常常喜歡出家，想著剃除鬚髮，修持八關齋戒，經常住在寺院，常常懷有慚愧心，發菩提心，不念其他乘法，見到持戒清凈的比丘、修梵行的人，絕對不戲弄他們，常常恭敬他們。從誰那裡聽聞學習到這樣的三昧，應當對老師生起愛敬心、尊重心，把他看作善知識、看作老師、看作諸佛，一切資具都用來供養他，常常要記住恩情，常常想著報答恩德，因為他能教我微妙的佛法。' '賢護，這位在家菩薩在俗世生活時，應當安住于這些修行方法之後，然後才能教導他人這樣的三昧、這樣的思惟、這樣的修習。' 當時，賢護菩薩又對佛說：'稀有啊，世尊！如來、應供、等正覺，您現在為那些出家、在家的菩薩們，為那些正信成就、樂於深奧佛法的人，宣說這樣無上的妙法，讓他們安住于這樣無量的修行方法，然後才能得到思惟、'
【English Translation】 English version: 'World Honored One, all the Buddhas, as numerous as the sands of the Ganges, the World Honored One rejoices in their merits.' At that time, the Bodhisattva Virtuous Protector again said to the Buddha: 'If there is a lay Bodhisattva living in the world who hears of this Samadhi, and wishes to contemplate it himself, or to explain it to others—even for a day or a night—what kind of practices should this person abide in to achieve the Samadhi of contemplation and explain it to others?' The Buddha said: 'Virtuous Protector, if a lay Bodhisattva living in the world wishes to practice and contemplate Samadhi—even for a day, a night, or even the time it takes to milk a cow—I will now tell you, this lay Bodhisattva, since he lives in the world, should have right faith, not be stingy, always think of giving, give according to his ability, should give everything, not seeking reward, should take refuge in the Buddha, also take refuge in the Dharma, and also take refuge in the Sangha, not serve gods, nor worship them, not be jealous, always think of rejoicing in the merits of others, should live a pure and righteous life, not love children, not be attached to wives, not be infatuated with home life, not be greedy for wealth, always like to leave home, think of shaving off hair and beard, practice the eight precepts, always live in monasteries, always have a sense of shame, generate the Bodhi mind, not think of other vehicles, when seeing a pure Bhikshu who upholds the precepts and practices Brahmacharya, never tease them, always respect them. From whom he hears and learns this Samadhi, he should have love and respect for the teacher, have a sense of reverence, think of him as a good teacher, think of him as a teacher, think of him as the Buddhas, offer him all necessities, always remember his kindness, always think of repaying his virtue, because he can teach me the subtle Dharma.' 'Virtuous Protector, this lay Bodhisattva, when living in the secular world, should abide in these practices, and then teach others this Samadhi, this contemplation, this practice.' At that time, the Bodhisattva Virtuous Protector again said to the Buddha: 'Rare, World Honored One! The Tathagata, Arhat, Samyaksambuddha, now for those monastic and lay Bodhisattvas, for those who have achieved right faith and are fond of the profound Dharma, proclaims such unsurpassed wonderful Dharma, enabling them to abide in such immeasurable practices, and then they can obtain contemplation,'
解說如是三昧。世尊！如來滅后，如是三昧於閻浮提能廣行不？」
佛告賢護菩薩言：「賢護！我滅度后，此三昧經于閻浮提四千年中廣行於世，而後五百年末一百歲中——正法滅時、比丘行惡時、誹謗正法時、正法破壞時、持戒損減時、破戒熾盛時、諸國相伐時——當斯之際頗有眾生熾然善根，往昔已曾親近諸佛、供養修行、殖善種子，為彼諸丈夫輩得是經故，此三昧典復當流行於閻浮提，所謂佛威神故，故令彼等於我滅后、聞此經已，歡喜書寫、讀誦、受持、思惟其義、為他解釋、如說修行。」
爾時，賢護菩薩及寶德離車子聞如來說正法滅時，悲泣雨淚，從座而起，整理衣服，偏袒右肩，右膝著地，合掌恭敬而白佛言：「世尊！我等當於如來滅后，后五百歲末百年中——沙門顛倒時、正法欲滅時、誹謗正法時、破壞正法時、持戒損減時、破戒增長時、正法護減時、非法護增時、眾生濁亂時、諸國相伐時——能于如來所說經典妙三昧中讀誦、受持、思惟義理、為他廣說。何以故？我心無厭，終不知足。是故，我于如來所說修多羅中能聽聞故、能書寫故、能讀誦故、能受持故、能思惟故、能修行故、能廣說故。」
爾時，商主優婆塞伽訶岌多居士之子、那羅達多摩納等，聞如來說未來世中正法壞
【現代漢語翻譯】 現代漢語譯本： 「世尊，您已經解釋了這樣的三昧（Samadhi，禪定）。如來（Tathagata，佛的稱號）滅度后，這樣的三昧能在閻浮提（Jambudvipa，我們所居住的世界）廣泛流傳嗎？」 佛告訴賢護菩薩說：「賢護，我滅度后，這部三昧經將在閻浮提流傳四千年。之後，在末法時期五百年中的最後一百年——正法（Dharma，佛法）衰落時，比丘（Bhiksu，出家僧人）行為不端時，誹謗正法時，正法被破壞時，持戒（Sila，戒律）減少時，破戒盛行時，各國互相攻伐時——在這樣的時期，會有一些眾生具有熾盛的善根，他們過去曾親近諸佛，供養修行，種下善的種子。爲了這些有志之士能夠得到這部經，這部三昧經典將再次在閻浮提流行。這是因為佛的威神力，使得他們在佛滅度后，聽到這部經后，歡喜地書寫、讀誦、受持、思考其中的含義，併爲他人解釋，按照所說的去修行。」 當時，賢護菩薩和寶德離車子聽到如來說正法衰落時的情景，悲傷地哭泣，從座位上站起來，整理衣服，袒露右肩，右膝跪地，合掌恭敬地對佛說：「世尊，我們將在如來滅度后，末法時期五百年中的最後一百年——沙門（Sramana，出家修行人）顛倒時，正法將要滅亡時，誹謗正法時，破壞正法時，持戒減少時，破戒增長時，正法被忽視時，非法被推崇時，眾生混亂時，各國互相攻伐時——能夠在如來所說的經典妙三昧中讀誦、受持、思考義理，併爲他人廣泛宣說。為什麼呢？因為我們的心沒有厭倦，永遠不會滿足。因此，我們對於如來所說的修多羅（Sutra，佛經）能夠聽聞、書寫、讀誦、受持、思考、修行、廣為宣說。」 當時，商主優婆塞（Upasaka，在家男居士）伽訶岌多居士的兒子、那羅達多摩納（Manava，青年）等，聽到如來說未來世中正法衰敗的情景。
【English Translation】 English version: 'World Honored One, you have explained such a Samadhi (meditative absorption). After the Tathagata (the Buddha) passes into Nirvana, will such a Samadhi be widely practiced in Jambudvipa (the world we inhabit)?' The Buddha told the Bodhisattva (enlightenment being) Virtuous Protector, 'Virtuous Protector, after my Nirvana, this Samadhi Sutra will be widely practiced in Jambudvipa for four thousand years. After that, in the last hundred years of the five hundred years of the Dharma-ending age—when the True Dharma (Buddhist teachings) declines, when Bhiksus (monks) behave improperly, when the True Dharma is slandered, when the True Dharma is destroyed, when the precepts (Sila) are diminished, when breaking the precepts is rampant, when countries attack each other—at such a time, there will be some beings with fervent roots of goodness, who in the past have been close to the Buddhas, made offerings, practiced, and planted seeds of goodness. For the sake of these noble ones being able to obtain this Sutra, this Samadhi scripture will again circulate in Jambudvipa. This is because of the Buddha's majestic power, which enables them, after my Nirvana, to hear this Sutra, and joyfully write, recite, uphold, contemplate its meaning, explain it to others, and practice as it says.' At that time, the Bodhisattva Virtuous Protector and the Licchavi (an ancient clan) son Jewel Virtue, hearing the Tathagata speak of the time when the True Dharma would decline, wept with sorrow, rose from their seats, arranged their robes, bared their right shoulders, knelt on their right knees, and with palms joined respectfully said to the Buddha, 'World Honored One, we will, after the Tathagata's Nirvana, in the last hundred years of the five hundred years of the Dharma-ending age—when Sramanas (ascetics) are perverse, when the True Dharma is about to perish, when the True Dharma is slandered, when the True Dharma is destroyed, when the precepts are diminished, when breaking the precepts increases, when the True Dharma is neglected, when the non-Dharma is promoted, when beings are confused, when countries attack each other—be able to read, uphold, contemplate the meaning of, and widely explain to others the wonderful Samadhi in the Sutras spoken by the Tathagata. Why? Because our minds are not weary, and will never be satisfied. Therefore, we are able to hear, write, recite, uphold, contemplate, practice, and widely explain the Sutras spoken by the Tathagata.' At that time, the son of the merchant householder Upasaka Gahagupta, Naradatta Manava (youth), and others, hearing the Tathagata speak of the decline of the True Dharma in the future world.
滅，為正法故悲哀泣淚，從坐而起，整理衣服，偏袒右肩，右膝著地，恭敬合掌而白佛言：「世尊！我等能于如來所說妙修多羅，及能受持修多羅者，我皆攝護，令得增長。世尊！我今復為如來所說微妙經典作其加護，令得廣宣久住於世。何以故？以是經典能于無量阿僧祇劫多所成就阿耨多羅三藐三菩提故。
「世尊！我等得聞未曾有法，至心受持、思惟其義、為他解說、廣行流佈。世尊！我今聞此甚深經法，一切世間無有信者，我先為其造善根器，然後為解。」
爾時，眾中有五百比丘、比丘尼、優婆塞、優婆夷四部眾等，聞如來說未來世中正法壞滅，為正法故悲泣雨淚，從坐而起，整持衣服，偏袒右肩，右膝著地，恭敬合掌而白佛言：「世尊！我等受持如來正法，然諸大士、善丈夫輩爾時於我當作正依、當作覆護、為我經理，能令我等於如來所說如是甚深修多羅中取真實義、如法修行。唯愿，世尊！付囑我等諸善丈夫分明立記。何以故？世尊！我及彼等皆能護持攝受正法及攝受者故。」
爾時，世尊即便微笑，放金色光，其明遍照十方世界諸佛國已還至佛所，右繞三匝從頂上沒。爾時，尊者阿難作如是念：「世尊昔來已多微笑，然于笑時必為異事，我今應問微笑因緣。」如是念已，即從坐起，
【現代漢語翻譯】 現代漢語譯本：當聽到正法將要滅亡時，他們為正法而悲傷哭泣，從座位上站起來，整理好衣服，露出右肩，右膝跪地，恭敬地合掌對佛說：『世尊！對於如來所說的微妙經典，以及能夠受持這些經典的人，我們都會加以保護，使他們能夠增長。世尊！我現在還要為如來所說的微妙經典進行加持，使它能夠廣泛傳播，長久住世。為什麼呢？因為這部經典能夠在無量阿僧祇劫中成就許多人證得阿耨多羅三藐三菩提（無上正等正覺）。』 『世尊！我們聽聞了從未有過的佛法，會真心接受、持守、思考其中的含義，併爲他人講解，廣泛傳播。世尊！我現在聽聞了如此甚深的佛法，世間恐怕沒有人會相信，我會先為他們創造善根的條件，然後再為他們講解。』 當時，在場的五百位比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）四眾弟子，聽到如來說未來世中正法將要壞滅，都為正法而悲傷哭泣，從座位上站起來，整理好衣服，露出右肩，右膝跪地，恭敬地合掌對佛說：『世尊！我們願意接受並持守如來的正法，然而，那些大士（菩薩）、善丈夫們，那時會成為我們的依靠，成為我們的庇護，為我們管理事務，使我們能夠在如來所說的如此甚深的經典中，領悟真實的含義，如法修行。唯愿世尊，將這些善丈夫們託付給我們，並明確地記錄下來。為什麼呢？世尊！我們和他們都能夠護持、攝受正法以及受持正法的人。』 這時，世尊就露出了微笑，放出金色的光芒，這光芒遍照十方世界諸佛國土后，又回到佛的身上，右繞三圈，從頭頂消失。當時，尊者阿難（佛陀的十大弟子之一）心中想：『世尊過去也多次微笑，但每次微笑時必定有特別的事情發生，我現在應該詢問微笑的原因。』這樣想著，就從座位上站了起來。
【English Translation】 English version: Hearing that the True Dharma was about to perish, they grieved and wept for the sake of the True Dharma. They rose from their seats, arranged their robes, bared their right shoulders, knelt on their right knees, and respectfully joined their palms, saying to the Buddha: 'World Honored One! We will protect all those who can receive and uphold the wonderful Sutras spoken by the Tathagata (Buddha), and cause them to grow. World Honored One! I will now also add my protection to the wonderful Sutras spoken by the Tathagata, so that they may be widely proclaimed and endure in the world for a long time. Why is this? Because these Sutras can enable countless asamkhya (incalculable) kalpas (eons) to accomplish many people to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'World Honored One! We have heard the Dharma that has never been heard before, and we will sincerely accept, uphold, contemplate its meaning, explain it to others, and spread it widely. World Honored One! Now that I have heard this profound Dharma, there may be no one in the world who will believe it. I will first create the conditions for good roots for them, and then explain it to them.' At that time, the four assemblies of five hundred Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers) heard the Tathagata say that the True Dharma would perish in the future. They wept and cried for the sake of the True Dharma. They rose from their seats, arranged their robes, bared their right shoulders, knelt on their right knees, and respectfully joined their palms, saying to the Buddha: 'World Honored One! We will receive and uphold the True Dharma of the Tathagata. However, those great beings, those good men, will then become our reliance, our protection, and manage our affairs, enabling us to grasp the true meaning of the profound Sutras spoken by the Tathagata and practice accordingly. We beseech the World Honored One to entrust these good men to us and clearly record them. Why is this? World Honored One! We and they can all protect and embrace the True Dharma and those who embrace it.' At that time, the World Honored One smiled, emitting golden light. This light illuminated all the Buddha lands in the ten directions and then returned to the Buddha, circling him three times from the right and disappearing from the top of his head. At that time, the Venerable Ananda (one of the ten great disciples of the Buddha) thought: 'The World Honored One has smiled many times in the past, but whenever he smiles, there must be something special happening. I should now ask about the reason for his smile.' Thinking this, he rose from his seat.
整持衣服，偏袒右肩，右膝著地，合掌向佛以偈白言：
「其心清凈行無穢， 有大威德巨神通， 一切最尊世中上， 顯現無垢如明月。 無礙聖智解脫心， 迦陵伽聲天中最， 一切異論莫能動， 今忽微笑有何緣？ 通達正真為我說， 能多利益兩足尊， 聞是如來微妙音， 一切皆當大歡喜。 諸佛、世尊豈虛笑？ 佛復放光有勝人。 誰於斯日獲大利？ 是故今應宣笑旨。 誰於今日得證真？ 誰於今日受法王？ 誰於今日自灌頂？ 誰於今日登佛位？ 誰於今日利世間？ 誰當總宣佛法藏？ 誰于佛智得常住？ 以是尊應顯笑緣。」
爾時，世尊即以偈告長老阿難曰：
「阿難！汝見大集不？ 攝護五百從坐起， 身心歡喜發誠言： 『我輩當來獲斯法。』 此等一心瞻察我： 『我於何時亦復然？』 咸於我前興大誓： 『我輩當來證斯道。』 復有八輩從坐起， 五百上首此為尊， 彼于末世法壞時， 為世間法故宣說。 我今告汝如是言， 於此眾中無礙智， 是輩非於一佛所， 起立合掌敬諸尊。 我觀往昔無量世， 八萬諸佛皆現前， 八人為首從坐起， 還為護持是妙法。 前此八萬
【現代漢語翻譯】 現代漢語譯本 整理好衣服，袒露右肩，右膝跪地，合掌向佛，用偈頌說道： 『內心清凈，行為沒有污穢，具有巨大的威德和神通， 一切之中最尊貴，世間至上，顯現無垢，如同明月。 擁有無礙的聖智和解脫的心，聲音如迦陵伽鳥（一種美妙的鳥）般在天界中最動聽， 一切不同的論調都不能動搖你，如今忽然微笑，是什麼緣故呢？ 通達真理，請為我解說，能給兩足尊（佛的尊稱）帶來許多利益， 聽到如來微妙的聲音，一切眾生都應當感到非常歡喜。 諸佛、世尊難道會無緣無故地微笑嗎？佛又放出光明，有殊勝之人出現。 誰在今天獲得大利益？所以現在應該宣說微笑的含義。 誰在今天證得真理？誰在今天接受法王（佛的尊稱）的地位？ 誰在今天自我灌頂？誰在今天登上佛位？ 誰在今天利益世間？誰將總持宣說佛法寶藏？ 誰在佛的智慧中得到常住？因此，您應該顯現微笑的緣由。』 這時，世尊就用偈頌告訴長老阿難說： 『阿難！你看到大眾了嗎？有五百人從座位上站起來， 身心歡喜，發出真誠的誓言：『我們將來要獲得這樣的佛法。』 這些人一心一意地看著我：『我們什麼時候也能像這樣呢？』 他們都在我面前發下大誓願：『我們將來要證得這個道。』 又有八個人從座位上站起來，這五百人的首領是他們， 他們將在末法時代，爲了世間的佛法而宣說。 我現在告訴你這些話，在這大眾之中，有無礙智慧的人， 這些人不是隻在一個佛的面前，站立合掌恭敬諸位尊者。 我觀察過去無量世，八萬諸佛都曾出現， 這八個人為首從座位上站起來，還是爲了護持這微妙的佛法。 前此八萬
【English Translation】 English version Having arranged his robes, baring his right shoulder, kneeling on his right knee, and joining his palms, he addressed the Buddha in verse: 'With a pure heart and unblemished conduct, possessing great power, virtue, and supernatural abilities, The most honored of all, the highest in the world, appearing immaculate like the bright moon. With unobstructed sacred wisdom and a liberated mind, a voice like the Kalavinka bird (a beautiful bird) the most melodious in the heavens, All differing opinions cannot move you, now suddenly smiling, what is the reason? Having understood the truth, please explain it to me, which can bring much benefit to the Two-Footed Honored One (a title for the Buddha), Hearing the subtle voice of the Tathagata, all beings should feel great joy. Do the Buddhas, the World Honored Ones, smile without reason? The Buddha emits light again, and a superior person appears. Who will gain great benefit today? Therefore, the meaning of the smile should now be declared. Who will realize the truth today? Who will receive the position of the Dharma King (a title for the Buddha) today? Who will self-initiate today? Who will ascend to the Buddha's position today? Who will benefit the world today? Who will uphold and proclaim the treasure of the Buddha's teachings? Who will abide permanently in the Buddha's wisdom? Therefore, you should reveal the reason for your smile.' At that time, the World Honored One then spoke in verse to the elder Ananda: 'Ananda! Do you see the great assembly? Five hundred people have risen from their seats, With joyful minds and bodies, they have made sincere vows: 'We will obtain this Dharma in the future.' These people are looking at me with one mind: 'When will we also be like this?' They have all made great vows before me: 'We will realize this path in the future.' There are also eight people who have risen from their seats, and they are the leaders of these five hundred, They will proclaim the Dharma for the sake of the world during the time of the decline of the Dharma. I am now telling you these words, among this assembly, there are those with unobstructed wisdom, These people have not only stood and joined their palms in reverence before one Buddha. I have observed countless past lives, and eighty thousand Buddhas have appeared, These eight people, as leaders, have risen from their seats, still to protect and uphold this subtle Dharma. Before these eighty thousand
億由他， 復值如是數諸佛， 心得解脫大名稱， 彼時此輩已攝持。 今復於我勝法中， 能為攝護利益首， 教化無量菩薩眾， 斷除嫉妒諸大人。 此等於我滅度時， 取我舍利興供養， 善持我斯諸佛事， 安置篋笥遍十方； 平地造塔或在山， 付囑天、龍及金鳥， 斯等依仗於此經， 壽終皆得生天上； 后雖轉生於人間， 而常不離勝家姓， 善持我斯菩提事， 還發大愿隨本心。 或時為法至他國， 恒值如是深妙典， 得已轉授眾多人， 以歡喜心除嫉妒。 求法精誠無懈倦， 輕財、賤命，豈愛身？ 降伏一切諸外論， 常以妙法惠施彼。 時世無能受斯經、 亦無讀誦轉教人， 唯有此輩五百賢， 今於我前從坐起。 復此八士諸菩薩， 當來北天授斯法， 樂恒廣宣多利益， 弘是甚深修多羅。 此八正士為上首， 彼五百數復無增， 遠離嫉妒棄名聞， 來世當授廣大法。 如是比丘及尼輩， 諸優婆塞、優婆夷， 巧智無妒登法師， 當成正覺大威德。 彼不思議神德具， 百福之體相莊嚴， 得微妙樂除眾苦， 長拔三毒煩惱根。 此等從今捨命已， 終不受生惡道中，
【現代漢語翻譯】 現代漢語譯本 億由他（數量單位，表示極大的數目），又值遇如此數量的諸佛， 他們的心獲得解脫，名聲遠大，那時這些人已經被諸佛攝受。 現在又在我的殊勝佛法中，能夠成為攝護和利益眾生的首領， 教化無量菩薩眾，斷除嫉妒的諸位大德。 這些人等在我滅度時，會取我的舍利興建供養， 妥善地護持我這些佛事，將舍利安置在寶篋中遍佈十方； 在平地或山中建造佛塔，囑託天、龍和金翅鳥守護， 這些人等依仗這部經典，壽命終結后都能往生天上； 之後即使轉生到人間，也常常不離開高貴的姓氏， 妥善地護持我這些菩提事業，還會發起大愿隨順本心。 有時爲了佛法去到其他國家，常常值遇這樣深奧微妙的經典， 得到後轉授給眾多的人，以歡喜心去除嫉妒。 求法精進真誠不懈怠，輕視錢財、賤視生命，難道會愛惜自身？ 降伏一切外道邪說，常常用微妙的佛法惠施他們。 當世沒有能夠接受這部經典，也沒有讀誦和轉教他人的人， 只有這五百位賢者，現在在我面前從座位上站起來。 還有這八位菩薩，將來會在北方天界傳授這部佛法， 樂於恒常廣泛宣揚，利益眾多，弘揚這部甚深微妙的修多羅（佛經）。 這八位正士為首領，那五百位人數不再增加， 遠離嫉妒，捨棄名聞利養，來世將接受廣大的佛法。 像這樣的比丘和比丘尼們，以及優婆塞（在家男居士）、優婆夷（在家女居士）， 他們智慧巧妙，沒有嫉妒，成為法師，將來會成就正覺，具有大威德。 他們具有不可思議的神通功德，百福之相莊嚴其身， 獲得微妙的快樂，去除一切痛苦，永遠拔除貪嗔癡三毒煩惱的根。 這些人等從今捨棄生命后，終將不再受生於惡道之中，
【English Translation】 English version Immeasurable kotis of beings, again encountering such a number of Buddhas, Their minds attain liberation, their fame is great, at that time these beings were already embraced by the Buddhas. Now again, within my supreme Dharma, they are able to be the leaders in protecting and benefiting beings, Teaching countless Bodhisattvas, cutting off the jealousy of all great ones. These beings, when I pass into Nirvana, will take my relics and make offerings, Properly upholding these Buddha-works of mine, placing the relics in caskets throughout the ten directions; Building stupas on level ground or in the mountains, entrusting them to devas, nagas, and garudas, These beings, relying on this sutra, will all be reborn in the heavens after their lives end; Even if they are later reborn in the human realm, they will always remain within noble families, Properly upholding these Bodhi-works of mine, they will also make great vows in accordance with their original intentions. Sometimes, for the sake of the Dharma, they will go to other countries, always encountering such profound and wondrous scriptures, Having obtained them, they will pass them on to many people, with joyful hearts removing jealousy. Seeking the Dharma with diligence and sincerity, without weariness, they will despise wealth and life, how could they cherish their own bodies? Subduing all externalist doctrines, they will always bestow upon them the wondrous Dharma. In this world, there are none who can receive this sutra, nor are there any who read, recite, or pass it on to others, Only these five hundred sages, now before me, have risen from their seats. And these eight Bodhisattvas, in the future, will transmit this Dharma in the northern heavens, Gladly and constantly proclaiming it widely, benefiting many, propagating this profound and wondrous sutra (sutra). These eight righteous ones are the leaders, and the number of those five hundred will not increase, Having abandoned jealousy and discarded fame and gain, they will receive the vast Dharma in the future. Such as these Bhikshus and Bhikshunis, as well as Upasakas (male lay practitioners) and Upasikas (female lay practitioners), They are skillful and wise, without jealousy, becoming Dharma teachers, and in the future, they will attain perfect enlightenment, possessing great power and virtue. They possess inconceivable spiritual powers and virtues, their bodies adorned with the marks of a hundred blessings, Obtaining wondrous joy, removing all suffering, forever uprooting the roots of the three poisons of greed, hatred, and delusion. These beings, from now on, after abandoning their lives, will never be reborn in evil realms,
一切生中常和合， 所遇菩提最勝事。 既舍一切惡趣生， 亦能永離諸難處， 功德不可知邊際， 如是無量受多福。 復當得見彌勒佛， 于彼常起和合心， 恭敬供養利益他， 唯求無上菩提故。 彼時此輩恒集會， 承事超世兩足尊， 為此諸佛妙菩提， 當度生死登彼岸。 於後末世法壞時， 彼等亦常持此法， 如是所處恒修行， 遇彌勒世事若斯。 所可於此賢劫內， 廣為利益世間燈， 彼一切處護是經， 安住三世無所畏。 將來億數多諸佛， 不可思議難得邊， 斯皆供養廣修行， 常護如是勝佛事。 其有在前成菩提， 彼彼咸同修供養， 而或於先取滅度， 我住多世那由他。 今此賢護大菩薩， 及是寶得出眾珍， 商主岌多、伽摩那， 當見恒沙無數佛。 于彼亦受無上經， 前已經歷多劫數， 妙算不能盡其形， 無量億劫誰能知？ 若有眾生得聞名， 或於覺時及睡夢， 能發勇猛師子吼， 彼輩皆得天人尊。 若有眾生但聞名， 直能信敬及隨喜， 一切作佛無疑慮， 何況供養于彼身？ 其所受法不思議， 壽命、住法亦無量， 利益廣大無窮盡， 功德、智慧不可知
【現代漢語翻譯】 現代漢語譯本 在一切生命輪迴中，他們常常和諧相處，所遇到的都是最殊勝的菩提之事。 他們既已捨棄一切惡趣的生命，也能永遠遠離各種艱難困苦的境地。 他們的功德無邊無際，如此無量地承受著諸多福報。 他們還將得見彌勒佛（Maitreya Buddha），在那時常懷和合之心。 他們恭敬供養，利益他人，只為追求無上的菩提。 那時，這些人將恒常侍奉超越世間的兩足尊（佛陀的尊稱）。 爲了諸佛的微妙菩提，他們將度脫生死，登上彼岸。 在後來的末法時代，他們也常常持守此法。 如此在所處之處恒常修行，遇到彌勒佛出世的情形就是這樣。 他們在此賢劫（Bhadrakalpa）中，廣為利益世間，如同明燈。 他們在一切地方護持此經，安住於三世而無所畏懼。 將來會有億數之多的諸佛出現，其數量不可思議，難以窮盡。 他們都將供養諸佛，廣修善行，常常護持如此殊勝的佛事。 那些在他們之前成就菩提的人，都將一同修行供養。 而或者他們先取滅度，我將安住于多世那由他（Nayuta，極大的數字單位）。 如今這位賢護大菩薩（Bhadrapala Bodhisattva），以及寶出（Ratnodgata）等出衆的珍寶。 商主岌多（Gupta）、伽摩那（Gamana），他們將得見恒河沙數般無數的佛。 他們也將從諸佛那裡接受無上的經典，他們此前已經歷了多劫的時間。 精妙的計算也無法窮盡其數量，無量億劫又有誰能知曉呢？ 如果有眾生能夠聽到他們的名字，或者在覺醒時，或者在睡夢中。 能夠發出勇猛的獅子吼，這些人都會成為天人所尊敬的對象。 如果有眾生僅僅聽到他們的名字，就能直接信敬和隨喜。 他們一切都將成佛，毫無疑慮，更何況是供養他們的身體呢？ 他們所受持的佛法不可思議，壽命和住世的時間也都是無量的。 他們利益眾生的範圍廣大無盡，功德和智慧也都是不可思議的。
【English Translation】 English version In all lives, they are always in harmony, and what they encounter are the most supreme Bodhi matters. Having abandoned all births in evil realms, they can also forever be free from all difficult and troublesome places. Their merits are boundless and limitless, and they receive immeasurable blessings. They will also see Maitreya Buddha, and at that time, they will always have a harmonious heart. They respectfully make offerings, benefit others, and only seek the unsurpassed Bodhi. At that time, these people will constantly serve the two-legged honored one (a respectful term for the Buddha) who transcends the world. For the sake of the wonderful Bodhi of all Buddhas, they will cross the cycle of birth and death and reach the other shore. In the later Dharma-ending age, they will also constantly uphold this Dharma. Thus, they will constantly practice wherever they are, and the situation when they meet Maitreya Buddha will be like this. Within this Bhadrakalpa, they will widely benefit the world, like lamps. They will protect this sutra in all places, dwelling in the three times without fear. In the future, there will be countless Buddhas, their number inconceivable and difficult to fathom. They will all make offerings to the Buddhas, cultivate extensively, and constantly protect such supreme Buddha matters. Those who attain Bodhi before them will all practice and make offerings together. And perhaps they will first enter Nirvana, and I will dwell for many Nayutas (an extremely large number). Now, this great Bodhisattva Bhadrapala, as well as Ratnodgata and other outstanding treasures. The merchant leaders Gupta and Gamana, they will see countless Buddhas as numerous as the sands of the Ganges. They will also receive the unsurpassed scriptures from the Buddhas, and they have already experienced many kalpas. Even with the most exquisite calculations, their number cannot be exhausted, who can know the immeasurable kalpas? If there are sentient beings who can hear their names, either when awake or in dreams. And can utter a courageous lion's roar, these people will all be honored by gods and humans. If there are sentient beings who merely hear their names, and can directly believe, respect, and rejoice. They will all become Buddhas without doubt, let alone those who make offerings to their bodies? The Dharma they receive is inconceivable, and their lifespan and the duration of their dwelling in the world are also immeasurable. The scope of their benefit to sentient beings is vast and endless, and their merits and wisdom are also inconceivable.
。 彼過去佛難思量， 清凈持戒恒沙數， 此輩于彼廣行施， 唯求無上佛菩提。 彼諸功德不可數， 多劫宣說莫能窮， 于菩提中無增減， 常念護持是經法。 阿難！若人護此經， 書寫、讀誦、及憶念， 汝應決定興愛敬， 終不離是五百中。 阿難！若人持此經， 自當勤心求堅固， 凈持禁戒舍睡眠， 決定得斯妙三昧。 我毗尼處說木叉， 諸比丘學居蘭若， 若能頭陀不捨離， 得此三昧定無疑。 一切別請盡能舍、 凡是美味皆斷除， 師所常起諸佛心， 誰云不證斯三昧？ 貪、恚、癡患先覺知， 我慢、嫉妒咸遠離， 情無垢著念無為， 讀誦、思惟勝三昧。 清凈意處無可染， 調伏諸根息怨嫌， 一心專念如來身， 讀誦、受持妙三昧。 若有菩薩在居家， 心常堅住出家事， 受持、讀誦口業成， 心常念學此三昧。 恒應修持五種戒、 亦常數受八戒齋， 常住寺廟舍資生， 讀誦、思惟此三昧。 不當耽著眾婦妾、 勿愛兒女及珍財， 住優婆塞行羞慚， 但當憶持此三昧。 莫於他所起害心， 唯思除去諸調戲， 無處可著住于忍， 但念思惟此三昧。 莫于財物生執
【現代漢語翻譯】 現代漢語譯本 那些過去諸佛，其數量之多難以思量，他們清凈持戒，如同恒河沙數一般。 這些修行者在過去廣行佈施，只為求得無上佛菩提（指最高的覺悟）。 他們的功德不可計數，即使經過多劫宣說也無法窮盡，在菩提（覺悟）的境界中，功德不會增多也不會減少，他們常常唸誦並護持這部經法。 阿難（佛陀的弟子）！如果有人護持這部經，書寫、讀誦、並憶念它，你應該對此人產生愛敬之心，此人終將不會離開這五百位修行者之中。 阿難！如果有人受持這部經，他應當勤奮精進，求得堅固的修行，清凈持守戒律，捨棄睡眠，必定能夠獲得這種微妙的三昧（指禪定）。 我在毗尼（指戒律）中說木叉（指解脫），諸位比丘（指僧人）應當學習住在蘭若（指寂靜處），如果能夠堅持頭陀行（指苦行），不捨離，那麼獲得這種三昧是毫無疑問的。 應當捨棄一切特別的邀請，凡是美味佳餚都應當斷除，以師長所常起的諸佛之心來修行，誰說不能證得這種三昧呢？ 對於貪慾、嗔恚、愚癡這些煩惱，應當先覺知，對於我慢、嫉妒這些惡習，應當遠離，心中沒有垢染，念頭不執著于有為法，這樣讀誦、思惟，就能勝過三昧。 清凈的心意之處，無可染著，調伏諸根，平息怨恨和嫌隙，一心專念如來（指佛陀）的法身，這樣讀誦、受持，就能獲得微妙的三昧。 如果有菩薩（指發菩提心的人）在家修行，心中常常堅定地嚮往出家之事，受持、讀誦，口業清凈，心中常常念學這種三昧。 應當常常修持五種戒律，也常常受持八關齋戒，常住在寺廟，捨棄生活所需，這樣讀誦、思惟這種三昧。 不應當貪戀眾多妻妾，不要愛戀兒女和珍貴的財物，以優婆塞（指在家男居士）的身份修行，心懷羞愧，但應當憶持這種三昧。 不要對他人產生傷害之心，只想著除去各種戲謔之舉，心中無所執著，安住于忍辱，但應當唸誦思惟這種三昧。 不要對財物產生執著。
【English Translation】 English version Those past Buddhas are immeasurable, their pure observance of precepts is like the sands of the Ganges. These practitioners in the past widely practiced giving, seeking only the unsurpassed Bodhi (supreme enlightenment) of a Buddha. Their merits are countless, and even after many eons of preaching, they cannot be exhausted. In the realm of Bodhi, merits neither increase nor decrease. They constantly recite and uphold this scripture. Ananda (Buddha's disciple)! If someone upholds this scripture, writing, reciting, and remembering it, you should develop love and respect for this person. This person will ultimately not depart from among these five hundred practitioners. Ananda! If someone upholds this scripture, they should diligently strive for firm practice, purely observe the precepts, abandon sleep, and they will surely attain this wonderful Samadhi (meditative absorption). In the Vinaya (code of monastic discipline), I speak of Moksha (liberation). The Bhikkhus (monks) should learn to dwell in the Aranya (secluded place). If they can adhere to the Dhuta practices (ascetic practices) without abandoning them, then there is no doubt they will attain this Samadhi. All special invitations should be abandoned, and all delicious foods should be cut off. By practicing with the mind of the Buddhas that the teacher often cultivates, who can say that they will not attain this Samadhi? One should first be aware of the afflictions of greed, hatred, and delusion. One should stay away from arrogance and jealousy. With a mind free from defilement and thoughts not attached to conditioned phenomena, reciting and contemplating in this way surpasses Samadhi. In a pure state of mind, there is nothing to be defiled. Subdue the senses, pacify resentment and animosity. With one-pointed concentration on the Dharma body of the Tathagata (Buddha), reciting and upholding in this way, one can attain the wonderful Samadhi. If there is a Bodhisattva (one who seeks enlightenment) practicing at home, their mind should always be firmly inclined towards the affairs of renunciation. By upholding and reciting, their speech becomes pure, and their mind constantly learns this Samadhi. One should always practice the five precepts, and also often observe the eight precepts. One should reside in a temple, abandoning the necessities of life. By reciting and contemplating this Samadhi in this way. One should not be attached to many wives and concubines, nor should one love children and precious wealth. As an Upasaka (male lay practitioner), one should practice with shame, but one should remember and uphold this Samadhi. One should not harbor harmful intentions towards others, but only think of removing all forms of jesting. With nothing to be attached to, one should dwell in patience, but one should recite and contemplate this Samadhi. Do not develop attachment to material possessions.
著， 花香、塗粉及諸鬘， 無處染著安彼忍， 但當受持此三昧。 若比丘尼求此經， 當勤歸敬除嫉妒、 調戲、貢高及我慢， 證彼菩提亦不難。 應發精進破睡眠， 一切諸求皆當斷， 心愛樂法凈命存， 唯當讀誦此三昧。 心常不共貪慾俱， 莫起恚恨無迫惱， 不以魔縛系眾生， 唯當受持此三昧。 無以諂曲有所為， 勿貪好衣及涂薰， 莫行兩舌離別他， 唯當受持此三昧。 男女聲色不繫念， 寂絕無諸邪念事， 于教師所生佛想， 唯當受持此三昧。 所生永離眾惡道， 于佛法中不空信， 破除三有諸障難， 要當受是三摩提。」
賢護菩薩所問經卷第三 大正藏第 13 冊 No. 0416 大方等大集經賢護分
大乘大集經賢護分卷第四
隋天竺三藏阇那崛多譯
稱讚功德品第八
爾時，賢護菩薩及寶得離車子、善商主長者伽訶岌多居士子那羅達多摩納、水天長者與五百徒眾等，聞佛所說皆大歡喜，即以五百上服奉覆世尊，復以多種供具供養世尊，心樂法故各以己身奉承如來。
爾時，世尊告阿難言：「是賢護菩薩當於彼等五百徒眾而作義師，說諸法要，教化慰喻，令彼歡喜。以
【現代漢語翻譯】 現代漢語譯本 不應貪著花香、塗抹的香粉以及各種花鬘（花環），不應讓這些事物染污安忍之心，應當受持這三昧（禪定）。 如果比丘尼（女性出家人）求取此經，應當勤勉恭敬，去除嫉妒、戲弄、貢高和我慢，證得菩提（覺悟）也就不難。 應當發起精進，破除睡眠，斷除一切追求，心中愛樂佛法，保持清凈的生命，唯有讀誦此三昧。 心中常不與貪慾同在，不要生起嗔恨，沒有逼迫惱怒，不以魔的束縛來繫縛眾生，唯有受持此三昧。 不要以諂媚虛偽來有所作為，不要貪求好的衣服和塗抹的香薰，不要搬弄是非離間他人，唯有受持此三昧。 不要將心念繫縛于男女的聲色，保持寂靜，沒有各種邪念，對於教師生起佛的想念，唯有受持此三昧。 所生之處永遠遠離各種惡道，對於佛法不生空信，破除三有（欲界、色界、無色界）的各種障礙，一定要受持這個三摩提（禪定）。」
《賢護菩薩所問經》卷第三 《大正藏》第13冊 No. 0416 《大方等大集經賢護分》
《大乘大集經賢護分》卷第四
隋天竺三藏阇那崛多譯
稱讚功德品第八
當時，賢護菩薩以及寶得離車子、善商主長者伽訶岌多居士子那羅達多摩納、水天長者和五百徒眾等，聽聞佛所說都非常歡喜，立即用五百件上等衣服覆蓋世尊，又用多種供具供養世尊，因為愛樂佛法，各自以自己的身體奉承如來。
當時，世尊告訴阿難說：『這位賢護菩薩應當在他們五百徒眾中作為導師，宣說各種佛法要義，教化安慰他們，使他們歡喜。』
【English Translation】 English version One should not be attached to the fragrance of flowers, powdered perfumes, and various garlands (flower wreaths), nor should one allow these things to defile the mind of patience. One should uphold this samadhi (meditative concentration). If a bhikshuni (female monastic) seeks this sutra, she should be diligent and respectful, removing jealousy, mockery, arrogance, and pride. Attaining bodhi (enlightenment) will not be difficult. One should generate diligence, break through sleep, cut off all pursuits, cherish the Dharma in one's heart, maintain a pure life, and only recite this samadhi. The mind should not be in union with greed, do not give rise to anger, have no oppression or vexation, do not bind sentient beings with the fetters of Mara (demon), only uphold this samadhi. Do not act with flattery and deceit, do not crave fine clothes and perfumed ointments, do not engage in divisive speech to separate others, only uphold this samadhi. Do not bind the mind to the sounds and sights of men and women, maintain stillness, have no evil thoughts, generate the thought of the Buddha towards the teacher, only uphold this samadhi. One will be forever free from all evil paths in future lives, one will not have empty faith in the Buddha's teachings, one will break through all obstacles of the three realms (desire realm, form realm, formless realm), one must uphold this samadhi (meditative concentration).』
The Third Scroll of the Sutra of the Questions of the Bodhisattva Bhadrapala Taisho Tripitaka Volume 13, No. 0416, The Bhadrapala Section of the Mahavaipulya Mahasamghata Sutra
The Fourth Scroll of the Bhadrapala Section of the Mahayana Mahasamghata Sutra
Translated by the Tripitaka Master Jnanagupta of Sui Dynasty from India
Chapter Eight: Praising Merits and Virtues
At that time, the Bodhisattva Bhadrapala, as well as Ratnadeva the Licchavi, the merchant leader Sudhana, the householder Gahagupta's son Naradatta Manava, the elder Varuṇa, and five hundred followers, all rejoiced greatly upon hearing what the Buddha had said. They immediately covered the World-Honored One with five hundred superior garments and offered various kinds of offerings to the World-Honored One. Because they loved the Dharma, each offered their own bodies to serve the Tathagata.
At that time, the World-Honored One said to Ananda, 『This Bodhisattva Bhadrapala should act as a teacher among those five hundred followers, expounding the essential points of the Dharma, teaching and comforting them, and making them rejoice.』
歡喜故，彼輩即得隨順之心、真實之心、清凈之心、離欲之心，除諸煩惱，無覆蓋纏。」
時五百人一心合掌，恭敬頂禮，退住一面。
爾時，賢護即白佛言：「世尊！菩薩摩訶薩具足幾法而能得此唸佛三昧也？」
爾時，世尊告賢護言：「賢護！若菩薩摩訶薩具足四法，得是三昧。何等為四？一者、不著一切外道語言，二者、不樂一切諸愛慾事，三者、常不遠離頭陀功德，四者、常厭三界諸有生處。賢護！是為菩薩摩訶薩具足四法得此三昧。
「複次，賢護！若有善男子、善女人讀誦、受持是三昧典、或時復能為他解說，現前即獲五種功德。何等為五？一者、一切眾毒不能損害，二者、一切兵仗不能破傷，三者、一切諸水不能漂沒，四者、一切猛火不能焚燒，五者、惡王、縣官不能得便。所以者何？由是三昧慈心力故。
「賢護！若彼善男子、善女人一心勤求是三昧時、讀誦受持是三昧時、思惟修習是三昧時、為他解釋是三昧時，若有眾毒、及以兵仗、一切水、火、惡王、縣官能傷害者，無有是處。
「複次，賢護！假使世間壞劫之火，世界炎赫、天地洞然，若彼受持此三昧典諸善男子及善女人，設令墮落大劫火中，三昧威神，彼火即滅。賢護！又如罌水能滅小火；如是，賢
【現代漢語翻譯】 現代漢語譯本 因為歡喜的緣故，他們便能得到隨順的心、真實的心、清凈的心、離欲的心，去除各種煩惱，不再有任何覆蓋和纏縛。 當時，五百人一心合掌，恭敬地頂禮，然後退到一旁站立。 這時，賢護菩薩（菩薩名，意為賢善的守護者）就對佛說：『世尊！菩薩摩訶薩（菩薩中的大菩薩）要具備哪些法才能得到這種唸佛三昧（通過唸佛而達到的一種禪定狀態）呢？』 這時，世尊告訴賢護菩薩說：『賢護！如果菩薩摩訶薩具備四種法，就能得到這種三昧。是哪四種呢？第一，不執著於一切外道的言論；第二，不貪戀一切愛慾之事；第三，常常不遠離頭陀功德（苦行，如乞食、住墳墓等）；第四，常常厭惡三界（欲界、色界、無色界）中一切有生命的地方。賢護！這就是菩薩摩訶薩具備四種法就能得到這種三昧。』 『再者，賢護！如果有善男子、善女人讀誦、受持這部三昧經典，或者有時還能為他人解說，當下就能獲得五種功德。是哪五種呢？第一，一切毒藥都不能損害；第二，一切兵器都不能破傷；第三，一切水流都不能淹沒；第四，一切猛火都不能焚燒；第五，惡王、縣官都不能加害。這是為什麼呢？因為這部三昧具有慈悲的力量。』 『賢護！如果那些善男子、善女人一心勤求這部三昧時、讀誦受持這部三昧時、思惟修習這部三昧時、為他人解釋這部三昧時，如果有毒藥、兵器、一切水、火、惡王、縣官能夠傷害他們，那是不可能的。』 『再者，賢護！假設世間發生壞劫之火，世界燃燒，天地洞開，如果那些受持這部三昧經典的善男子和善女人，即使墮入大劫火中，三昧的威神之力也會使那火立即熄滅。賢護！又像用小罐的水能滅小火一樣；這樣，賢
【English Translation】 English version Because of their joy, they then obtain a compliant mind, a true mind, a pure mind, and a mind free from desire, eliminating all afflictions, and no longer having any coverings or entanglements. At that time, the five hundred people, with one mind, joined their palms, respectfully bowed their heads, and then retreated to stand aside. At that time, the Bodhisattva Sthiramati (a Bodhisattva's name, meaning 'steadfast protector') then said to the Buddha: 'World Honored One! What qualities must a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) possess to attain this Samadhi of Buddha Recitation (a state of meditative concentration achieved through reciting the Buddha's name)?' At that time, the World Honored One told Sthiramati: 'Sthiramati! If a Bodhisattva Mahasattva possesses four qualities, they can attain this Samadhi. What are the four? First, not being attached to the words of all non-Buddhist paths; second, not being fond of all matters of desire; third, constantly not being separated from the virtues of ascetic practices (such as begging for food, living in cemeteries, etc.); fourth, constantly being disgusted with all places of existence in the three realms (the desire realm, the form realm, and the formless realm). Sthiramati! These are the four qualities that a Bodhisattva Mahasattva must possess to attain this Samadhi.' 'Furthermore, Sthiramati! If there are good men or good women who read, recite, and uphold this Samadhi scripture, or who sometimes explain it to others, they will immediately obtain five merits. What are the five? First, all poisons cannot harm them; second, all weapons cannot injure them; third, all waters cannot drown them; fourth, all fierce fires cannot burn them; fifth, evil kings and government officials cannot harm them. Why is this so? Because this Samadhi has the power of compassion.' 'Sthiramati! If those good men and good women, when diligently seeking this Samadhi, when reading and upholding this Samadhi, when contemplating and practicing this Samadhi, when explaining this Samadhi to others, if poisons, weapons, all waters, fires, evil kings, or government officials could harm them, that would be impossible.' 'Furthermore, Sthiramati! Suppose the fire of the destruction of the world occurs, the world is ablaze, and heaven and earth are opened up, if those good men and good women who uphold this Samadhi scripture were to fall into the great fire of the kalpa, the majestic power of the Samadhi would immediately extinguish that fire. Sthiramati! Just as a small pot of water can extinguish a small fire; likewise, Sthira'
護！假使持經諸善男子及善女人落彼火中，三昧力故，大火隨滅，若不滅者無有是處。
「複次，賢護！若彼善男子、善女人受持經時，若被惡王、若惡官、若劫賊、若師子、若虎、狼、若蛇毒，若能作障礙者，無有是處。又，設彼等行是經時，若被夜叉、若羅剎、若餓鬼、若鳩槃茶、若毗舍阇，乃至一切非人能為障礙，亦無有是處。又，若彼男子、女人讀誦經時、正思惟時、為他說時、入三昧時、行梵行時，若失衣、若失缽，乃至有諸障礙事者，無有是處——唯除宿殃不可轉者。
「複次，賢護！若彼受持三昧經典諸善男子、善女人輩，若患眼、若患耳、若患鼻、若患舌、若患身、若患心，復有諸餘種種患難，乃至命難、梵行難者，亦無是處。
「複次，賢護！若彼男子、女人於此經中得如是聞、得如是見、得如是知、如是具足已，若不值佛、若謗正法、破和合僧、背佛菩提者，亦無是處。賢護當知，即彼持經男子、女人，如上諸事莫能為礙——唯除宿殃不能轉耳。
「複次，賢護！彼善男子、善女人持是經者，常為一切諸天稱讚、亦為一切諸龍稱讚、又為一切夜叉稱讚、又為一切乾闥婆等之所稱讚、又為一切阿修羅等之所稱讚、又為一切迦樓羅等之所稱讚、又為一切緊那羅等之所稱讚、
【現代漢語翻譯】 現代漢語譯本：『賢護！假設那些受持此經的善男子和善女人落入火中，憑藉三昧（samadhi，禪定）的力量，大火會隨之熄滅，如果不能熄滅，那是不可能的。 『再者，賢護！如果那些善男子、善女人在受持此經時，被惡王、惡官、強盜、獅子、老虎、狼、蛇毒所侵害，或者被其他能製造障礙的事物所侵害，那是不可能的。而且，假設他們在修行此經時，被夜叉（yaksha，一種鬼神）、羅剎（rakshasa，一種惡鬼）、餓鬼（preta，一種飢餓的鬼魂）、鳩槃茶（kumbhanda，一種守宮鬼）、毗舍阇（pisaca，一種食肉鬼），乃至一切非人所障礙，也是不可能的。此外，如果那些男子、女人在讀誦此經、正思維此經、為他人宣說此經、進入三昧、修行梵行（brahmacarya，清凈的修行生活）時，丟失衣服、丟失缽，乃至遇到其他障礙，那也是不可能的——除非是宿世的業報無法轉變。 『再者，賢護！如果那些受持三昧經典的善男子、善女人，患有眼疾、耳疾、鼻疾、舌疾、身疾、心疾，或者其他種種疾病，乃至面臨生命危險、梵行障礙，那也是不可能的。 『再者，賢護！如果那些男子、女人在此經中得到這樣的聽聞、這樣的見解、這樣的理解、這樣的圓滿具足之後，卻不值遇佛陀、誹謗正法、破壞僧團的和合、背離佛陀的菩提（bodhi，覺悟），那也是不可能的。賢護應當知道，那些受持此經的男子、女人，如上所說的種種事情都不能成為障礙——除非是宿世的業報無法轉變。 『再者，賢護！那些受持此經的善男子、善女人，常常受到一切諸天的稱讚，也受到一切諸龍的稱讚，還受到一切夜叉的稱讚，以及一切乾闥婆（gandharva，一種天上的樂神）等的稱讚，還受到一切阿修羅（asura，一種好戰的神）等的稱讚，還受到一切迦樓羅（garuda，一種金翅鳥神）等的稱讚，還受到一切緊那羅（kinnara，一種歌神）等的稱讚，
【English Translation】 English version: 『O Virtuous Protector! Suppose those good men and good women who uphold this sutra fall into fire, by the power of samadhi (meditative absorption), the great fire will be extinguished; if it is not extinguished, that is impossible. 『Furthermore, O Virtuous Protector! If those good men and good women, while upholding this sutra, are harmed by an evil king, an evil official, robbers, lions, tigers, wolves, snake venom, or anything else that can create obstacles, that is impossible. Moreover, suppose that while they are practicing this sutra, they are obstructed by yakshas (a type of spirit), rakshasas (a type of demon), pretas (hungry ghosts), kumbhandas (a type of demon), pisacas (flesh-eating demons), or even all non-human beings, that is also impossible. Furthermore, if those men and women, while reciting this sutra, contemplating this sutra, speaking this sutra to others, entering samadhi, or practicing brahmacarya (celibate spiritual life), lose their clothes, lose their bowls, or encounter other obstacles, that is also impossible—except for past karmic retribution that cannot be changed. 『Furthermore, O Virtuous Protector! If those good men and good women who uphold the sutras of samadhi suffer from eye diseases, ear diseases, nose diseases, tongue diseases, body diseases, heart diseases, or various other illnesses, or even face life-threatening situations or obstacles to their brahmacarya, that is also impossible. 『Furthermore, O Virtuous Protector! If those men and women, having heard, seen, understood, and fully attained this sutra, do not encounter the Buddha, slander the Dharma, break the harmony of the Sangha, or turn away from the Buddha's bodhi (enlightenment), that is also impossible. O Virtuous Protector, you should know that for those men and women who uphold this sutra, the aforementioned things cannot become obstacles—except for past karmic retribution that cannot be changed. 『Furthermore, O Virtuous Protector! Those good men and good women who uphold this sutra are constantly praised by all the devas (gods), praised by all the nagas (dragons), praised by all the yakshas, praised by all the gandharvas (celestial musicians), praised by all the asuras (demigods), praised by all the garudas (mythical birds), praised by all the kinnaras (celestial musicians),
又為一切摩睺羅伽之所稱讚、又為一切人非人等之所稱讚、又為一切四大天王之所稱讚、又為一切帝利天王之所稱讚、又為一切大梵天王之所稱讚；如是，乃至常為一切諸佛、世尊之所稱讚也。
「複次，賢護！又，彼諸善男子、善女人持是經者，常為一切諸天愛敬；如是，乃至常為一切諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等之所愛敬；又為一切四天大王之所愛敬；如是，常為一切帝利天王乃至一切大梵天王之所愛敬；如是，常為一切諸菩薩輩乃至一切諸、佛世尊之所愛念也。
「複次，賢護！又，彼諸善男子及善女人以經力故，常為一切諸天守護；如是，常為一切諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽及人非人之所守護；又為一切四天大王，如是，帝利天王乃至大梵天王之所守護；如是，當爲一切諸菩薩輩乃至一切諸佛、世尊悉皆覆護十方世界無量阿僧祇世界中現持法者。
「複次，賢護！又，彼諸善男子、善女人以經威力故，一切諸天皆欲見之；如是，一切諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽及人非人等皆思欲見；又彼一切四天大王，如是，一切忉利天王乃至一切大梵天王皆思欲見；如是，一切諸菩薩輩乃至一切諸佛、
【現代漢語翻譯】 現代漢語譯本：
又被一切摩睺羅伽（Mahoraga，一種蛇神）所稱讚，又被一切人非人等所稱讚，又被一切四大天王所稱讚，又被一切帝利天王所稱讚，又被一切大梵天王所稱讚；像這樣，乃至常常被一切諸佛、世尊所稱讚。
『再者，賢護！又，那些善男子、善女人受持這部經的人，常常被一切諸天愛戴敬重；像這樣，乃至常常被一切諸龍、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，一種天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽、人非人等所愛戴敬重；又被一切四天大王所愛戴敬重；像這樣，常常被一切帝利天王乃至一切大梵天王所愛戴敬重；像這樣，常常被一切諸菩薩輩乃至一切諸佛世尊所愛念。
『再者，賢護！又，那些善男子及善女人因為這部經的力量，常常被一切諸天守護；像這樣，常常被一切諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽及人非人所守護；又被一切四天大王，像這樣，帝利天王乃至大梵天王所守護；像這樣，應當被一切諸菩薩輩乃至一切諸佛、世尊全部覆蓋守護在十方世界無量阿僧祇世界中現在受持佛法的人。
『再者，賢護！又，那些善男子、善女人因為這部經的威力，一切諸天都想見到他們；像這樣，一切諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽及人非人等都思念想要見到他們；又那些一切四天大王，像這樣，一切忉利天王乃至一切大梵天王都思念想要見到他們；像這樣，一切諸菩薩輩乃至一切諸佛、 世尊都思念想要見到他們。』
【English Translation】 English version:
Furthermore, they are praised by all Mahoragas (a type of serpent deity), praised by all humans and non-humans, praised by all the Four Great Heavenly Kings, praised by all the Trayastrimsha Heavenly Kings, and praised by all the Great Brahma Heavenly Kings; thus, they are constantly praised by all Buddhas and World Honored Ones.
'Moreover, O Virtuous Protector! Furthermore, those good men and good women who uphold this sutra are constantly loved and respected by all the devas (gods); thus, they are constantly loved and respected by all the nagas (dragons), yakshas (a type of guardian spirit), gandharvas (a type of celestial musician), asuras (a type of warring deity), garudas (a type of golden-winged bird deity), kinnaras (a type of half-human, half-bird deity), mahoragas, humans and non-humans; they are also loved and respected by all the Four Great Heavenly Kings; thus, they are constantly loved and respected by all the Trayastrimsha Heavenly Kings and even all the Great Brahma Heavenly Kings; thus, they are constantly loved and cherished by all the Bodhisattvas and even all the Buddhas and World Honored Ones.
'Moreover, O Virtuous Protector! Furthermore, those good men and good women, due to the power of this sutra, are constantly protected by all the devas; thus, they are constantly protected by all the nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and humans and non-humans; they are also protected by all the Four Great Heavenly Kings, thus, by the Trayastrimsha Heavenly Kings and even the Great Brahma Heavenly Kings; thus, they should be covered and protected by all the Bodhisattvas and even all the Buddhas and World Honored Ones in the immeasurable asamkhya (countless) worlds of the ten directions who are now upholding the Dharma.
'Moreover, O Virtuous Protector! Furthermore, those good men and good women, due to the power of this sutra, all the devas desire to see them; thus, all the nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and humans and non-humans all think of and desire to see them; also, all the Four Great Heavenly Kings, thus, all the Trayastrimsha Heavenly Kings and even all the Great Brahma Heavenly Kings all think of and desire to see them; thus, all the Bodhisattvas and even all the Buddhas and World Honored Ones all think of and desire to see them.'
世尊各欲見之。
「複次，賢護！又，彼諸善男子、善女人以經威故，一切諸天常至其所親見其形，令彼觀睹；如是，一切諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等皆見其形，隨宜利益；又彼一切四天大王、帝利天王乃至一切大梵天王等皆親臨視；如是，一切諸菩薩輩乃至一切諸佛、世尊——非但晝日、或於夢中——為現形像、自稱名號、摩頂慰安、稱揚勸發也。
「複次，賢護！又，彼諸善男子、善女人雖未曾聞諸餘經典，以是三昧威神力故，自然有人來至其所乃至夢中為其宣說，令彼得聞、憶持不失也。
「複次，賢護！我若說彼諸善男子及善女人暫持三昧微妙經典所得功德，設經劫數終不能盡，我之智辯雖復無窮亦不能說，何況彼輩聞此三昧依教修行、如法而住也？」
爾時，世尊為重明此義而說偈曰：
「若人有能解釋斯， 諸佛大寂勝三昧， 假令我今說功德， 猶彼恒河取一沙。 若能為他說三昧， 水不能溺、火不燒， 刀杖、毒害所不傷， 王賊、惡官不得便； 若能讀誦三昧經， 不畏一切恐怖事， 如彼大蛇、諸大毒， 此等經力能滅除。 若有受持是經典， 不畏一切諸惡人、 夜叉、羅剎及諸龍，
【現代漢語翻譯】 現代漢語譯本 世尊都想見到他們。
『再者，賢護！還有，那些善男子、善女人因為經典的力量，一切諸天常常來到他們所在之處，親自顯現身形，讓他們得以觀看；像這樣，一切諸龍（Nāga，蛇神）、夜叉（Yakṣa，守護神）、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，半人半馬的樂神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等都見到他們的身形，並根據情況給予利益；還有，一切四天大王、帝釋天王乃至一切大梵天王等都親自前來觀看；像這樣，一切諸菩薩乃至一切諸佛、世尊——不僅僅在白天，或者在夢中——為他們顯現形象、自稱名號、摩頂安慰、稱揚勸勉。
『再者，賢護！還有，那些善男子、善女人即使沒有聽聞過其他經典，因為這三昧（Samadhi，禪定）的威神力，自然有人來到他們所在之處，甚至在夢中為他們宣說，讓他們得以聽聞、憶持不忘。
『再者，賢護！我如果說那些善男子和善女人暫時持誦三昧微妙經典所得到的功德，即使經過無數劫也無法窮盡，我的智慧辯才即使無窮無盡也無法說盡，更何況那些聽聞此三昧后依教修行、如法安住的人呢？』
這時，世尊爲了再次闡明這個道理而說了偈頌：
『如果有人能夠解釋這，諸佛大寂勝三昧， 假使我現在說它的功德，也像恒河取一粒沙。 如果能為他人說三昧，水不能淹沒、火不能燒， 刀杖、毒害不能傷害，王賊、惡官不能得逞； 如果能讀誦三昧經，不畏懼一切恐怖的事情， 像那些大蛇、各種劇毒，這些經的力量能夠滅除。 如果有受持這部經典，不畏懼一切惡人、 夜叉、羅剎以及諸龍，'
【English Translation】 English version The World Honored Ones all wish to see them.
'Furthermore, O Worthy Protector! Moreover, those good men and good women, by the power of the sutra, all the devas (gods) constantly come to their places, personally manifesting their forms for them to behold; likewise, all the nāgas (serpent deities), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (mythical beings), mahoragas (great serpents), humans and non-humans all see their forms and benefit accordingly; also, all the Four Great Heavenly Kings, the King of the Trāyastriṃśa Heaven, and even all the Great Brahma Kings personally come to observe; likewise, all the bodhisattvas, and even all the Buddhas, the World Honored Ones—not only during the day, but also in dreams—manifest their forms, announce their names, pat their heads in comfort, and praise and encourage them.'
'Furthermore, O Worthy Protector! Moreover, those good men and good women, even if they have not heard other sutras, by the power of this samadhi (meditative absorption), people naturally come to their places, even in dreams, to expound it for them, enabling them to hear, remember, and not forget it.'
'Furthermore, O Worthy Protector! If I were to speak of the merits gained by those good men and good women who temporarily uphold the subtle sutra of samadhi, even after countless kalpas (eons) it could not be exhausted, and my wisdom and eloquence, though boundless, could not fully describe it, let alone those who, having heard this samadhi, practice according to the teachings and abide in accordance with the Dharma?'
At that time, the World Honored One, to further clarify this meaning, spoke in verse:
'If one can explain this, the great, tranquil, supreme samadhi of all Buddhas, Even if I were to speak of its merits now, it would be like taking one grain of sand from the Ganges. If one can speak of samadhi to others, water cannot drown, fire cannot burn, Swords, staffs, and poisons cannot harm, kings, thieves, and evil officials cannot prevail; If one can recite the samadhi sutra, one will not fear any terrifying things, Like those great snakes and various poisons, the power of this sutra can eliminate them. If one upholds this sutra, one will not fear any evil people, Yakṣas, rākṣasas (demons), and nāgas.'
彼徒終無得其便； 若常守護供養者， 便在蘭若為朋類， 師子、虎、狼、諸獸等、 犀牛、豺豹及野干。 若能護持此三昧， 彼有威力不可當， 遠離一切噁心人、 及諸夜叉啖精氣。 若能解說此三昧， 彼無諸病及障災， 所生報眼終不衰， 言詞清妙有大辯。 若人證知深寂禪， 身體雄健無眾病， 一生永絕諸惡色， 后終不畏地獄道。 若有能讀三昧典， 諸天守護及龍、神， 夜叉、羅剎與怨仇， 彼雖惡臨不驚懼。 若能為他說斯經， 人、龍、夜叉皆歡喜， 諸天晝夜常歌嘆， 一切世尊愛若子。 若人為他常轉讀， 一切法中無有疑， 彼諸容色無等倫， 豈于菩提有退減？ 若能轉教諸眾生， 遭值惡王、民人亂， 時年亢旱谷價貴， 終無受弊及饑荒。 若人解說此三昧， 所有功德不思議， 假雖魔嬈諸眾生， 不能動斯一毛髮。 我前說彼持經人， 眾患、恐怖及煩惱， 彼終不能加損害， 唯除往業先定殃。 若有護持於此經， 是則于吾為長子， 我已稱讚于彼等， 當來之世亦復然。 若能護持如斯法， 自應恒發歡喜心， 咸共宣通勿放舍， 我今為汝如是說。」
【現代漢語翻譯】 現代漢語譯本 那些想加害他的人最終無法得逞； 如果經常守護和供養此三昧（samadhi，指禪定），他就會在蘭若（aranya，指寂靜處）與同道為伴， 與獅子、老虎、狼等各種野獸，以及犀牛、豺豹和野干為伍。 如果能夠護持這個三昧，他將擁有不可抵擋的威力， 遠離一切心懷惡意的人，以及那些吸食精氣的夜叉（yaksha，一種鬼神）。 如果能夠解說這個三昧，他將沒有各種疾病和障礙， 所生的報眼（指因果報應的眼睛）永遠不會衰退，言辭清澈美妙，具有強大的辯才。 如果有人證悟了深寂的禪定，身體會強健無病， 一生永遠遠離各種醜惡的事物，死後也不會畏懼地獄道。 如果有人能夠讀誦三昧的經典，諸天、龍、神都會守護他， 夜叉、羅剎（rakshasa，一種惡鬼）和怨敵，即使心懷惡意地逼近，也不會感到驚懼。 如果能夠為他人宣說這部經典，人、龍、夜叉都會歡喜， 諸天晝夜都會歌頌讚嘆，一切世尊都會像愛護自己的孩子一樣愛護他。 如果有人經常為他人轉讀此經，對於一切佛法都不會有疑惑， 他的容貌會無比出眾，又怎麼會在菩提（bodhi，指覺悟）的道路上退減呢？ 如果能夠教化眾生，即使遭遇惡王、人民動亂， 遇到年成乾旱、穀物價格昂貴的時候，最終也不會遭受災禍和饑荒。 如果有人解說這個三昧，他所擁有的功德是不可思議的， 即使有魔來擾亂眾生，也不能動搖他的一根毫毛。 我之前所說的那些持經人，所遭受的疾病、恐怖和煩惱， 最終都不能對他造成損害，除非是過去世所造的業力所導致的定業。 如果有人護持這部經典，他就是我的長子， 我已經稱讚過他們，未來世也會如此。 如果能夠護持這樣的佛法，自己應當常常生起歡喜心， 大家應當共同宣揚流通，不要放棄，我現在為你們這樣說。
【English Translation】 English version Those who seek to harm him will ultimately fail to achieve their aims; If one constantly protects and makes offerings to this samadhi (meditative absorption), he will dwell in the aranya (secluded place) as a companion to like-minded individuals, associating with lions, tigers, wolves, and other beasts, as well as rhinoceroses, jackals, and wild dogs. If one can uphold this samadhi, he will possess an invincible power, remaining far from all malicious people, and from yakshas (a type of spirit) who consume vital energy. If one can explain this samadhi, he will be free from all illnesses and obstacles, his retributive eye (the eye of karmic retribution) will never weaken, his speech will be clear and wonderful, and he will possess great eloquence. If someone realizes the deep and tranquil dhyana (meditation), his body will be strong and free from disease, he will be forever free from all evil things in this life, and will not fear the path of hell after death. If someone can recite the scriptures of samadhi, the devas (gods), nagas (dragons), and spirits will protect him, yakshas, rakshasas (a type of demon), and enemies, even if they approach with malicious intent, will not cause him fear. If one can explain this scripture to others, humans, nagas, and yakshas will rejoice, the devas will sing praises day and night, and all the World Honored Ones will cherish him as if he were their own child. If someone constantly recites this scripture for others, he will have no doubts about any of the Dharma, his appearance will be unparalleled, and how could he regress on the path to bodhi (enlightenment)? If one can teach and transform sentient beings, even if he encounters evil kings or civil unrest, or if there is a drought and grain prices are high, he will ultimately not suffer from calamity or famine. If someone explains this samadhi, the merits he possesses are inconceivable, even if demons come to disturb sentient beings, they cannot move a single hair on his body. The illnesses, fears, and afflictions that I previously mentioned those who uphold the scriptures experience, ultimately cannot cause him harm, except for the fixed karma resulting from past actions. If someone upholds this scripture, he is my eldest son, I have already praised them, and will do so again in the future. If one can uphold such a Dharma, he should always generate a joyful mind, everyone should propagate and circulate it together, and not abandon it. I now speak to you in this way.
大集經賢護分饒益品第九
爾時，世尊復告賢護菩薩言：「賢護！我念往昔過於無量阿僧祇劫時，有一佛號無畏王如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出興於世。當爾之時，有長者子名須達多，與二萬人俱詣彼佛無畏王所。到已，頂禮彼世尊足；敬禮畢已，退坐一面。時須達多即便請彼無畏王如來廣宣如是三昧深義。
「賢護！爾時彼無畏王如來、應供、等正覺知長者子有深信心、樂欲聽聞如是三昧，應時隨順而為敷演。賢護！時須達多於彼佛所聞三昧已，讀誦、受持、思惟其義、即如說行。既修行已，還即于彼無畏王如來法中舍家出家，剃除鬚髮，服袈裟衣。經八萬歲思惟、住持如是三昧，又覆在彼無畏王如來所聞一切法皆悉受持。是后復經諸如來所聞說斯法亦皆能持，于諸佛所種諸善根、能廣成就不思議已，然後捨命即得上生三十三天同受果報。
「即彼劫中還復值遇第二如來——而彼如來從剎利生出家成道——名曰電德如來、應供、等正覺，而復于彼電德如來法中出家修行，經八萬四千歲還復思惟如是三昧。而更值遇第三如來——彼第三佛于婆羅門家生已亦出家成道——號曰光王如來、應供、等正覺，復于彼如來所出家修行，亦於八
【現代漢語翻譯】 現代漢語譯本 《大集經·賢護分·饒益品第九》 那時，世尊又告訴賢護菩薩說：『賢護！我回憶過去，在無量阿僧祇劫之前，有一尊佛，號為無畏王如來（如來是佛的十號之一，意為「如實而來」）、應供（應受人天供養）、等正覺（正等覺悟一切真理）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的導師）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬的人），出現於世。當時，有一位長者的兒子，名叫須達多，與兩萬人一同前往無畏王佛那裡。到達后，他們頂禮世尊的腳；禮敬完畢后，退坐在一旁。當時，須達多就請無畏王如來廣泛宣說這種三昧（佛教的禪定）的深奧含義。 『賢護！當時，無畏王如來、應供、等正覺知道長者的兒子有深厚的信心，樂於聽聞這種三昧，就順應他的心意，為他詳細地闡述。賢護！當時，須達多在佛那裡聽聞三昧后，就讀誦、受持、思惟其中的含義，並按照所說的去修行。修行之後，他就在無畏王如來的教法中捨棄家庭，出家修行，剃除鬚髮，穿上袈裟。經過八萬年的時間，他思惟、住持這種三昧，又在無畏王如來那裡聽聞一切佛法，都全部受持。之後，他又在其他如來那裡聽聞並受持這種法，在諸佛那裡種下各種善根，廣泛成就不可思議的功德，然後捨棄生命，就上升到三十三天（欲界六天之一），一同享受果報。 『就在那個劫中，他又遇到第二尊如來——這尊如來是從剎利（古印度四大種姓之一，即貴族）種姓出生，出家成道——名為電德如來、應供、等正覺，他又在電德如來的教法中出家修行，經過八萬四千年，又思惟這種三昧。他又遇到第三尊如來——這第三尊佛在婆羅門（古印度四大種姓之一，即祭司）家出生后也出家成道——號為光王如來、應供、等正覺，他又在那尊如來那裡出家修行，也在八萬年
【English Translation】 English version The Great Collection Sutra, Section on the Protection of the Virtuous, Chapter Nine on Benefiting At that time, the World Honored One further said to the Bodhisattva Virtuous Protector: 'Virtuous Protector! I recall in the past, beyond immeasurable asamkhya kalpas (an extremely long period of time), there was a Buddha named Fearless King Tathagata (one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (World Honored One), who appeared in the world. At that time, there was an elder's son named Sudatta, who, along with twenty thousand people, went to that Buddha Fearless King. Having arrived, they bowed at the feet of the World Honored One; after paying their respects, they withdrew and sat to one side. Then Sudatta immediately requested that the Fearless King Tathagata widely expound the profound meaning of this samadhi (Buddhist meditation).' 'Virtuous Protector! At that time, the Fearless King Tathagata, Arhat, Samyaksambuddha, knowing that the elder's son had deep faith and desired to hear this samadhi, accordingly expounded it in detail for him. Virtuous Protector! At that time, after Sudatta heard the samadhi from that Buddha, he recited, upheld, contemplated its meaning, and practiced accordingly. Having practiced, he then renounced his home and became a monk in the Dharma of the Fearless King Tathagata, shaving his head and beard, and wearing the kasaya robe. After eighty thousand years, he contemplated and maintained this samadhi, and also upheld all the Dharma he heard from the Fearless King Tathagata. Afterwards, he also upheld the Dharma he heard from other Tathagatas, planted various roots of goodness in the presence of all Buddhas, widely accomplished inconceivable merits, and then, after abandoning his life, he was immediately reborn in the Trayastrimsha Heaven (one of the six heavens of the desire realm), sharing the same karmic rewards.' 'In that same kalpa, he again encountered a second Tathagata—and that Tathagata was born from the Kshatriya (one of the four major castes in ancient India, the warrior class) caste, renounced his home, and attained enlightenment—named Electric Virtue Tathagata, Arhat, Samyaksambuddha, and he again renounced his home and practiced in the Dharma of Electric Virtue Tathagata, and after eighty-four thousand years, he again contemplated this samadhi. And he encountered a third Tathagata—this third Buddha was born into a Brahmin (one of the four major castes in ancient India, the priestly class) family and also renounced his home and attained enlightenment—named Light King Tathagata, Arhat, Samyaksambuddha, and he again renounced his home and practiced in the presence of that Tathagata, also for eighty thousand years.'
萬四千歲中常得思惟如是三昧。賢護！時彼長者子須達多自是之後，過百餘劫即得成就阿耨多羅三藐三菩提。
「賢護！汝應當知，爾時彼長者子須達多者豈異人乎？即彼過去然燈如來、應供、等正覺是也。賢護！是故當知，彼長者子須達多者，以有如是愛樂法故、復有如是求法行故，能速成就阿耨多羅三藐三菩提也。
「複次，賢護！汝今當觀是三昧王為諸菩薩及眾生輩而作幾許大弘益事，所謂當得一切諸佛智地故、復能攝受一切諸佛多聞海故。賢護！是故，汝等當應勤求如是三昧，常樂聽聞、讀誦、受持、思惟、修行；既聞受已，當復為他讀誦、受持、解釋義理、令他勤求、鹹得聞受、正念思惟、如說修行。所以者何？賢護！若能勤求、讀誦、受持、正念修行、廣宣流佈是三昧者，不久當得證諸佛智、諸如來智、大自在智、不思議智、不可稱智、無等等智、一切智智，乃至得彼不共他智故。
「賢護！若復有人能善宣說，彼應正言：『今此三昧即是一切諸菩薩眼、諸菩薩父、諸菩薩母，能與一切諸菩薩輩諸佛智者。』賢護！如是說者，是為善說時善說是三昧也。
「賢護！若復有諸男子、女人能善說時，彼當正言：『是三昧者，即是佛性、即是法性、即是僧性、即是佛地、是多聞海、是
【現代漢語翻譯】 現代漢語譯本 在十四千年中，他常常能夠思惟這樣的三昧（samadhi，禪定）。賢護！那時，那位長者子須達多（Sudatta）在此之後，經過一百多劫，就能夠成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
『賢護！你應該知道，那時那位長者子須達多難道是別人嗎？他就是過去燃燈如來（Dipankara Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）。賢護！因此應當知道，那位長者子須達多，因為有如此愛樂佛法的緣故，又有如此求法的行為，所以能夠迅速成就阿耨多羅三藐三菩提。
『再者，賢護！你現在應當觀察這三昧王（samadhi-raja）為諸菩薩（bodhisattva）及眾生們做了多少巨大的弘益之事，所謂能夠得到一切諸佛的智慧之地，又能攝受一切諸佛的廣博的智慧之海。賢護！因此，你們應當勤求這樣的三昧，常常樂於聽聞、讀誦、受持、思惟、修行；既聽聞受持之後，應當再為他人讀誦、受持、解釋義理，使他人勤求，都能夠聽聞受持，正念思惟，如所說的那樣修行。為什麼呢？賢護！如果能夠勤求、讀誦、受持、正念修行、廣泛宣揚這三昧，不久就能夠證得諸佛的智慧、諸如來的智慧、大自在的智慧、不可思議的智慧、不可稱量的智慧、無與倫比的智慧、一切智的智慧，乃至得到那不與他人共有的智慧。
『賢護！如果有人能夠善於宣說，他應當正確地說：『現在這三昧就是一切諸菩薩的眼睛、諸菩薩的父親、諸菩薩的母親，能夠給予一切諸菩薩諸佛的智慧。』賢護！這樣說，就是善於宣說，是適時地善於宣說這三昧。
『賢護！如果又有男子、女人能夠善於宣說，他們應當正確地說：『這三昧就是佛性（Buddha-dhatu）、就是法性（Dharma-dhatu）、就是僧性（Sangha-dhatu）、就是佛地（Buddha-bhumi）、是廣博的智慧之海、是
【English Translation】 English version For fourteen thousand years, he was always able to contemplate such a samadhi (meditative absorption). O Virtuous Protector! At that time, that son of the elder, Sudatta, after more than a hundred kalpas (eons), would achieve anuttara-samyak-sambodhi (supreme perfect enlightenment).
『O Virtuous Protector! You should know, was that son of the elder, Sudatta, someone else? He was the past Dipankara Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). O Virtuous Protector! Therefore, you should know that the son of the elder, Sudatta, because he had such a love for the Dharma, and such a practice of seeking the Dharma, was able to quickly achieve anuttara-samyak-sambodhi.
『Furthermore, O Virtuous Protector! You should now observe how much great benefit this Samadhi King (samadhi-raja) brings to all bodhisattvas (enlightenment beings) and sentient beings, namely, that it enables one to attain the wisdom ground of all Buddhas, and to gather the vast ocean of knowledge of all Buddhas. O Virtuous Protector! Therefore, you should diligently seek such a samadhi, always delighting in hearing, reciting, receiving, contemplating, and practicing it; having heard and received it, you should then recite, receive, and explain its meaning to others, encouraging them to diligently seek it, so that all may hear and receive it, contemplate it with right mindfulness, and practice as it is taught. Why is this so? O Virtuous Protector! If one can diligently seek, recite, receive, practice with right mindfulness, and widely propagate this samadhi, one will soon attain the wisdom of all Buddhas, the wisdom of all Tathagatas, the wisdom of great freedom, the wisdom of the inconceivable, the wisdom of the immeasurable, the wisdom of the incomparable, the wisdom of all-knowing, and even attain that wisdom that is not shared with others.
『O Virtuous Protector! If someone can skillfully explain, they should rightly say: 『This samadhi is the eye of all bodhisattvas, the father of all bodhisattvas, the mother of all bodhisattvas, and it can give all bodhisattvas the wisdom of the Buddhas.』 O Virtuous Protector! To say this is to speak well, and to speak well about this samadhi at the right time.
『O Virtuous Protector! If there are men or women who can skillfully explain, they should rightly say: 『This samadhi is the Buddha-dhatu (Buddha-nature), the Dharma-dhatu (Dharma-nature), the Sangha-dhatu (Sangha-nature), the Buddha-bhumi (Buddha-ground), the vast ocean of knowledge, the
無盡藏頭陀、是無盡藏頭陀功德、是無盡藏諸佛功德、是無盡藏能生深忍、是能生大慈、能生大悲、能生菩提也。』賢護！是為彼能善說時說是三昧也。
「賢護！若復有人能善宣說是三昧時，彼應正言：『是三昧王能破一切諸法黑闇、能作一切大法光明。』賢護！是為彼能善說三昧也。
「賢護！汝宜觀此菩薩唸佛現前三昧為諸眾生作大利益，乃至一切諸菩薩輩住於此土，遍見十方一切世界諸佛、世尊，到諸佛所恭敬禮拜、聽聞正法、供養眾僧，亦不貪著。賢護！以是義故，諸菩薩等若欲成就三昧王者，常當專心精勤觀察彼四念處。
「賢護！云何菩薩觀四念處？賢護！菩薩摩訶薩常當專心觀察身行，畢竟不見一切諸身；常當專心觀察受行，而亦不見一切諸受；常當一心觀察心行，而亦不見一切諸心；常當一心觀察法行，而亦不見一切諸法。賢護！如是等事誰能信者？唯彼漏盡阿羅漢及以阿毗跋致諸菩薩等。
「賢護！是中一切愚惑凡夫于彼唸佛現前三昧，常當思惟諸佛、世尊，不得生著；又亦思惟諸佛、世尊說如斯法，而亦不著；又亦思惟：『我聽聞法，一切所為皆不得著。』何以故？賢護？諸法皆空，本來無生故。賢護！諸法不可念，無念處故。賢護！諸法遠離，絕心想故。賢護！諸
【現代漢語翻譯】 現代漢語譯本：『無盡藏頭陀（苦行者）是無盡藏頭陀的功德，是無盡藏諸佛的功德，是無盡藏能生起深厚的忍耐，能生起大慈，能生起大悲，能生起菩提（覺悟）。』賢護！這就是他能善說時所說的三昧（禪定）。 『賢護！如果有人能善於宣說這個三昧時，他應該正確地說：『這個三昧王能破除一切諸法的黑暗，能帶來一切大法的光明。』賢護！這就是他能善說三昧。 『賢護！你應該觀察這位菩薩的唸佛現前三昧，為眾生帶來巨大的利益，乃至一切諸菩薩都住在這片土地上，遍見十方一切世界的諸佛、世尊，到達諸佛所在之處恭敬禮拜、聽聞正法、供養眾僧，也不貪著。賢護！因為這個緣故，諸菩薩如果想要成就三昧王，應當常常專心精勤地觀察那四念處（身、受、心、法）。』 『賢護！菩薩如何觀察四念處呢？賢護！菩薩摩訶薩（大菩薩）應當常常專心觀察身體的行相，最終不見一切諸身；應當常常專心觀察感受的行相，也見不到一切諸受；應當一心觀察心的行相，也見不到一切諸心；應當一心觀察法的行相，也見不到一切諸法。賢護！像這樣的事情誰能相信呢？只有那些漏盡的阿羅漢（已斷煩惱的聖者）以及不退轉的諸菩薩等才能相信。 『賢護！這裡的一切愚癡迷惑的凡夫，對於那個唸佛現前三昧，應當常常思惟諸佛、世尊，但不得執著；又思惟諸佛、世尊說這樣的法，也不執著；又思惟：『我聽聞法，一切所作所為都不得執著。』為什麼呢？賢護！諸法皆空，本來無生。賢護！諸法不可思念，因為沒有思念之處。賢護！諸法遠離，因為斷絕了心念的緣故。』
【English Translation】 English version: 『The inexhaustible ascetic (Dhutanga) is the merit of the inexhaustible ascetic, the merit of the inexhaustible Buddhas, the inexhaustible ability to generate deep patience, the ability to generate great compassion, the ability to generate great pity, and the ability to generate Bodhi (enlightenment).』 Worthy Protector! This is the Samadhi (meditative absorption) that he speaks when he is able to speak well. 『Worthy Protector! If someone is able to skillfully proclaim this Samadhi, he should correctly say: 『This Samadhi King can break all the darkness of all dharmas and bring the light of all great dharmas.』 Worthy Protector! This is how he can speak well about Samadhi.』 『Worthy Protector! You should observe this Bodhisattva's Samadhi of mindfulness of the Buddha appearing before him, which brings great benefit to sentient beings, even to all Bodhisattvas who dwell in this land, who see all the Buddhas and World Honored Ones in all the worlds of the ten directions, who go to the places of the Buddhas to respectfully bow, listen to the true Dharma, and make offerings to the Sangha, without being attached. Worthy Protector! For this reason, if the Bodhisattvas wish to achieve the King of Samadhi, they should always focus their minds and diligently observe the four foundations of mindfulness (body, feeling, mind, and dharma).』 『Worthy Protector! How does a Bodhisattva observe the four foundations of mindfulness? Worthy Protector! A Bodhisattva Mahasattva (great Bodhisattva) should always focus his mind on observing the characteristics of the body, and ultimately not see all bodies; he should always focus his mind on observing the characteristics of feelings, and also not see all feelings; he should focus his mind on observing the characteristics of the mind, and also not see all minds; he should focus his mind on observing the characteristics of dharmas, and also not see all dharmas. Worthy Protector! Who can believe such things? Only those Arhats (saints who have extinguished afflictions) who have exhausted their outflows and the non-retrogressing Bodhisattvas can believe.』 『Worthy Protector! All the foolish and deluded ordinary beings here, regarding that Samadhi of mindfulness of the Buddha appearing before them, should always contemplate the Buddhas and World Honored Ones, but should not be attached; and also contemplate that the Buddhas and World Honored Ones speak such Dharma, but should not be attached; and also contemplate: 『I listen to the Dharma, and all that I do should not be attached.』 Why? Worthy Protector! All dharmas are empty, originally without arising. Worthy Protector! Dharmas cannot be thought of, because there is no place for thought. Worthy Protector! Dharmas are remote, because they have cut off the thoughts of the mind.』
法不可執持，真如無得故。賢護！諸法無染，如虛空故。賢護！諸法清凈，遠離眾生故。賢護！諸法無濁，因緣滅故。賢護！諸法無為，福伽羅不可得故。賢護！諸法即涅槃相，本性清凈故。賢護！諸法無所有，一切物不可得故。
「賢護！是故，諸菩薩等若欲思惟此三昧者，不可異相而能得入，無得相故；得見諸佛、正念諸佛，和合相應；亦得思惟助菩提分，念聞正法；思量分別選擇菩提分，而不見自身亦不證諸法。所以者何？賢護！是中不可以色相故而得見佛、不可以聲相故而得聞法、不可以希望心成就檀波羅蜜、不可以樂著諸有具足尸波羅蜜、不可以慳吝秘法而得涅槃、不可以深著福伽羅想而獲多聞、不可以攀緣諸行而能遠離諸事、不可以樂著住處而得證果、不可以隨順貪愛誡諸過非、不可以常樂斗諍成就諸忍、不可以常行惡業而得善果、不可以聲聞乘人而證菩薩唸佛三昧，亦不可得諸菩薩忍、亦不可以嫉妒取著而得空三昧、亦不可以行愛慾而入奢摩他、亦不可以懈怠懶惰證諸聖道，乃至不可以不捨異念諸物而能成就思惟也。
「賢護！是故，我今以此三昧付囑世間諸天王輩受持守護，亦付于汝當來宣佈，勿令斷絕。」
於是，世尊說斯法時，有八那由他欲色界諸天子皆發阿耨多羅三藐三菩
【現代漢語翻譯】 現代漢語譯本：法不可執著，因為真如（Tathata，事物的真實本性）是無所得的。賢護（Bhadrapala，菩薩名）！諸法（Dharma，一切事物）是無染的，如同虛空一樣。賢護！諸法是清凈的，因為它們遠離眾生。賢護！諸法是無濁的，因為因緣（Hetupratyaya，事物產生的條件）滅盡。賢護！諸法是無為的，因為補特伽羅（Pudgala，個體）是不可得的。賢護！諸法即是涅槃（Nirvana，解脫）的相，因為它們的本性是清凈的。賢護！諸法是無所有的，因為一切事物都是不可得的。 賢護！因此，諸菩薩等如果想要思維此三昧（Samadhi，禪定），不能以異相而能進入，因為沒有可得之相；他們能見到諸佛，正念諸佛，和合相應；也能思維助菩提分（Bodhipaksa，通往覺悟的要素），唸誦聽聞正法；思量分別選擇菩提分，而不見自身也不證諸法。這是為什麼呢？賢護！在這裡，不可以因為色相（Rupa，物質形態）而得見佛，不可以因為聲相（Shabda，聲音）而得聞法，不可以希望心成就檀波羅蜜（Dana paramita，佈施的完美），不可以樂著諸有（Bhava，存在）而具足尸波羅蜜（Sila paramita，戒律的完美），不可以慳吝秘法而得涅槃，不可以深著補特伽羅想而獲得多聞，不可以攀緣諸行（Samskara，有為法）而能遠離諸事，不可以樂著住處而得證果，不可以隨順貪愛誡諸過非，不可以常樂斗諍成就諸忍，不可以常行惡業而得善果，不可以聲聞乘人而證菩薩唸佛三昧，也不可得諸菩薩忍，也不可以嫉妒取著而得空三昧，也不可以行愛慾而入奢摩他（Shamatha，止），也不可以懈怠懶惰證諸聖道，乃至不可以不捨異念諸物而能成就思惟。 賢護！因此，我現在將此三昧付囑世間諸天王輩受持守護，也付囑給你，將來宣佈，不要讓它斷絕。 於是，世尊說此法時，有八那由他（Nayuta，數量單位）欲界諸天子都發了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）心。
【English Translation】 English version: Dharma (all phenomena) cannot be clung to, because Tathata (the true nature of things) is unattainable. Bhadrapala (a Bodhisattva)! All dharmas are without defilement, like space. Bhadrapala! All dharmas are pure, because they are far from sentient beings. Bhadrapala! All dharmas are without turbidity, because the conditions (Hetupratyaya) cease. Bhadrapala! All dharmas are unconditioned, because a Pudgala (individual) is unattainable. Bhadrapala! All dharmas are the mark of Nirvana (liberation), because their nature is pure. Bhadrapala! All dharmas are without any substance, because all things are unattainable. Bhadrapala! Therefore, if Bodhisattvas wish to contemplate this Samadhi (meditative absorption), they cannot enter it through different appearances, because there is no appearance to be attained; they can see all Buddhas, be mindful of all Buddhas, and be in harmony with them; they can also contemplate the Bodhipaksa (factors of enlightenment), recite and hear the true Dharma; contemplate, discern, and choose the Bodhipaksa, without seeing themselves or realizing any dharmas. Why is this so? Bhadrapala! Here, one cannot see the Buddha because of form (Rupa), one cannot hear the Dharma because of sound (Shabda), one cannot achieve Dana paramita (perfection of giving) with a hopeful mind, one cannot fulfill Sila paramita (perfection of morality) by being attached to existence (Bhava), one cannot attain Nirvana by being stingy with secret teachings, one cannot gain extensive learning by being deeply attached to the idea of a Pudgala, one cannot be free from all affairs by clinging to conditioned things (Samskara), one cannot attain realization by being attached to dwelling places, one cannot avoid faults by following greed and desire, one cannot achieve patience by constantly enjoying conflict, one cannot attain good results by constantly doing evil deeds, one cannot attain the Bodhisattva's Samadhi of Buddha-mindfulness as a Sravaka (hearer), nor can one attain the Bodhisattva's patience, nor can one attain the Samadhi of emptiness by being jealous and attached, nor can one enter Shamatha (calm abiding) by indulging in desire, nor can one realize the holy path by being lazy and indolent, and one cannot achieve contemplation without abandoning different thoughts and things. Bhadrapala! Therefore, I now entrust this Samadhi to the kings of the heavens to uphold and protect, and I also entrust it to you to proclaim in the future, so that it may not be cut off. Then, when the World Honored One spoke this Dharma, eight Nayutas (a large number) of the gods of the desire realm all generated the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).
提心、復有無量百千人亦發阿耨多羅三藐三菩提心。
「然而斯輩皆于未來過恒沙劫盡得成就阿耨多羅三藐三菩提，皆同一號，名正解脫如來、應供、等正覺，住世教化、壽命亦等。
「賢護！以斯初發菩提心故，尚得如是無量功德具足成就阿耨多羅三藐三菩提，況復我昔行菩提時供養我者，彼寧不速成就阿耨多羅三藐三菩提也？
「賢護！復有無量無邊眾生聞說此法得凈智眼、復有八百諸比丘等於諸漏中心得解脫。」
爾時，世尊為重明此義而說偈言：
「誰當受持此三昧？ 彼于福聚不可量， 斯等戒行無塵垢， 本心清凈猶如鏡。 誰當受持是三昧？ 多聞深廣無邊崖， 智慧自然無缺減， 功德盛滿若明月。 誰當受持是三昧？ 得睹諸佛不思議， 智慧觀察希有法， 不思議人皆守護。 誰當受持此三昧？ 曾見無量諸世尊， 彼佛說法難稱量， 皆當奉承修供養。 誰能受持此三昧？ 彼為世間作燈光， 大悲如斯拔眾生， 所有世尊悉供養。 誰能受持此三昧？ 未來無數諸聖尊， 若有菩薩欲見者， 清凈信心修供養。 誰能受持此三昧？ 彼勝得利難思議， 善能下生於人間， 常得出家善求食。 誰能護
【現代漢語翻譯】 現代漢語譯本 此外，還有無數百千人也發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 『然而，這些人都在未來經過恒河沙數般的劫難后，最終都能成就阿耨多羅三藐三菩提，他們都具有相同的名號，名為正解脫如來（如來是佛的稱號之一）、應供（值得供養的人）、等正覺（完全覺悟的人），他們住世教化眾生，壽命也相同。』 『賢護（菩薩名）！因為這最初發起的菩提心，尚且能獲得如此無量的功德，具足成就阿耨多羅三藐三菩提，更何況我過去行菩薩道時供養我的人，他們難道不會更快成就阿耨多羅三藐三菩提嗎？』 『賢護！又有無量無邊的眾生聽聞此法，獲得了清凈的智慧之眼；還有八百位比丘（佛教出家男眾）在各種煩惱中，內心得到了解脫。』 這時，世尊爲了再次闡明這個道理，說了以下偈語： 『誰能受持這三昧（禪定）？他們的福德積累不可估量，這些人戒行清凈沒有污垢，本心清凈如同明鏡。 誰能受持這三昧？他們博學多聞，深廣無邊，智慧自然圓滿無缺，功德盛滿如同明月。 誰能受持這三昧？他們能見到諸佛不可思議的境界，以智慧觀察稀有之法，受到不可思議的人的守護。 誰能受持這三昧？他們曾見過無數的世尊，那些佛所說的法難以衡量，他們都將奉承修行並供養。 誰能受持這三昧？他們將為世間作燈光，以大悲心救拔眾生，供養所有的世尊。 誰能受持這三昧？未來無數的聖尊，如果有菩薩想要見到他們，就以清凈的信心修行供養。 誰能受持這三昧？他們殊勝地獲得難以思議的利益，善於降生到人間，常常能夠出家並善於乞食。 誰能守護』
【English Translation】 English version Furthermore, countless hundreds of thousands of people also generate the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment). 'However, all of these beings, after passing through as many kalpas (eons) as the sands of the Ganges River in the future, will ultimately attain Anuttara-samyak-sambodhi. They will all have the same name, called 'Perfect Liberation Tathagata (one of the titles of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one'. They will dwell in the world teaching and transforming, and their lifespans will also be equal.' 'O Bhadrapala (a Bodhisattva's name)! Because of this initial generation of the Bodhi mind, they can still obtain such immeasurable merits and fully accomplish Anuttara-samyak-sambodhi. How much more so those who made offerings to me when I was practicing the Bodhisattva path in the past, wouldn't they achieve Anuttara-samyak-sambodhi even faster?' 'O Bhadrapala! Again, countless and boundless sentient beings, upon hearing this Dharma, obtain the pure eye of wisdom; and there are also eight hundred Bhikshus (Buddhist monks) who, amidst all defilements, have their minds liberated.' At that time, the World Honored One, in order to further clarify this meaning, spoke the following verses: 'Who can uphold this Samadhi (meditative absorption)? Their accumulation of blessings is immeasurable. These individuals' precepts and conduct are without defilement, their original minds are pure like a mirror. Who can uphold this Samadhi? They are learned and widely knowledgeable, their wisdom is naturally complete and without deficiency, their merits are abundant like the bright moon. Who can uphold this Samadhi? They can witness the inconceivable realms of all Buddhas, observe the rare Dharma with wisdom, and are protected by inconceivable beings. Who can uphold this Samadhi? They have seen countless World Honored Ones, the Dharma spoken by those Buddhas is immeasurable, and they will all respectfully practice and make offerings. Who can uphold this Samadhi? They will be the light of the world, with great compassion they will liberate sentient beings, and make offerings to all the World Honored Ones. Who can uphold this Samadhi? In the future, countless noble ones, if there are Bodhisattvas who wish to see them, they should cultivate offerings with pure faith. Who can uphold this Samadhi? They will supremely obtain inconceivable benefits, be skilled in descending into the human realm, and will always be able to leave home and be skilled in seeking alms. Who can protect'
持此三昧？ 彼受多福不思議， 復能住持于將來， 獲斯功德最後利。」
大集經賢護分具五法品第十
爾時，賢護菩薩從坐而起，整理衣服，偏袒右肩，右膝著地，恭敬合掌而白佛言：「世尊！唯愿世尊及比丘僧明日食時臨顧我家受我供養，憐愍我等諸眾生故。」世尊默然受賢護請。時彼賢護知佛受已，頂禮尊足，右繞三匝於是辭還，遂復詣彼摩訶波阇波提比丘尼所。到已，頂禮波阇波提比丘尼足而即白言：「愿阿梨耶及諸尼眾憐愍我故，受我明朝所設微供。」爾時，摩訶波阇波提比丘尼默然受請。賢護知已，頂禮辭還。
時彼賢護復詣寶德離車子所語寶德言：「寶德！汝來，汝之所有親戚、眷屬、朋友、知識及此會中優婆塞眾，乃至一切王舍大城及以自余城邑聚落諸新來者，為我請曰，受我明朝所設飯食。」
爾時，寶德離車童子受賢護言，即告會中諸優婆塞、親戚、眷屬等曰：「仁輩當知，彼賢護菩薩令我告汝：『明日食時受我微供。』」
爾時，賢護菩薩、寶德離車子，及善商主長者伽訶岌多居士子那羅達多摩納、水天長者，並及一切諸餘眷屬、朋友、知識等，頂禮佛足已，還彼賢護菩薩舍宅。
到已，佐彼賢護經營，即于其夜約敕家人辦具諸種精妙上膳——
【現代漢語翻譯】 現代漢語譯本 『持此三昧（samadhi，禪定）？』他將獲得不可思議的巨大福報，並且能夠保持到未來，獲得這種功德的最終利益。」
《大集經·賢護分·具五法品》第十
那時，賢護菩薩從座位上站起來，整理好衣服，袒露右肩，右膝跪地，恭敬地合掌對佛說：『世尊！唯愿世尊和比丘僧明天用餐時能光臨我家接受我的供養，憐憫我們這些眾生。』世尊默然接受了賢護的邀請。當時，賢護知道佛已接受邀請，便頂禮佛足，右繞三圈后告辭離開，然後又去拜訪摩訶波阇波提（Mahapajapati，佛陀姨母）比丘尼。到達后，他頂禮波阇波提比丘尼的腳，並說道：『愿阿梨耶（Arya，聖者）和各位尼眾憐憫我，接受我明天早晨準備的微薄供養。』當時，摩訶波阇波提比丘尼默然接受了邀請。賢護知道后，頂禮告辭離開。
當時，賢護又去拜訪寶德離車子（Ratnakara Licchavi），對寶德說：『寶德！你來，請你把你的所有親戚、眷屬、朋友、熟人，以及這次法會中的優婆塞（upasaka，在家男居士）們，甚至整個王舍城（Rajagrha）以及其他城鎮村落新來的人，都請來，說要接受我明天早晨準備的飯食。』
當時，寶德離車童子接受了賢護的話，立即告訴法會中的優婆塞、親戚、眷屬等說：『各位請注意，賢護菩薩讓我告訴你們：『明天用餐時接受我的微薄供養。』
當時，賢護菩薩、寶德離車子，以及善商主長者伽訶岌多（Gahapati Gupta）居士的兒子那羅達多摩納（Naradatta Manava）、水天長者，以及所有其他眷屬、朋友、熟人等，頂禮佛足后，回到賢護菩薩的住所。
到達后，他們幫助賢護準備，當晚就吩咐家人準備各種精美上等的膳食——
【English Translation】 English version 'Holding this samadhi (meditative absorption)?' He will receive immeasurable great blessings, and will be able to maintain it into the future, obtaining the ultimate benefit of this merit.」
The Tenth Chapter, 'Possessing Five Dharmas,' of the 'Bhadrapala Section' of the Mahasamnipata Sutra
At that time, the Bodhisattva Bhadrapala rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and respectfully joined his palms, saying to the Buddha: 'World Honored One! May the World Honored One and the Sangha of Bhikshus (monks) grace my home tomorrow at mealtime to receive my offerings, out of compassion for us sentient beings.' The World Honored One silently accepted Bhadrapala's invitation. Then, Bhadrapala, knowing that the Buddha had accepted, bowed at the Buddha's feet, circumambulated him three times to the right, and then took his leave. He then went to visit Mahapajapati (Buddha's aunt) Bhikshuni (nun). Upon arriving, he bowed at the feet of Mahapajapati Bhikshuni and said: 'May Arya (noble one) and all the nuns have compassion on me and accept the humble offerings I have prepared for tomorrow morning.' At that time, Mahapajapati Bhikshuni silently accepted the invitation. Bhadrapala, knowing this, bowed and took his leave.
At that time, Bhadrapala also went to visit Ratnakara Licchavi, saying to Ratnakara: 'Ratnakara! Come, please invite all your relatives, family members, friends, acquaintances, and the Upasakas (lay male devotees) in this assembly, even all the newcomers from Rajagrha and other towns and villages, to accept the meal I have prepared for tomorrow morning.'
At that time, the boy Ratnakara Licchavi accepted Bhadrapala's words and immediately told the Upasakas, relatives, and family members in the assembly: 'Good people, please know that the Bodhisattva Bhadrapala has instructed me to tell you: 'Accept my humble offerings at mealtime tomorrow.'
At that time, the Bodhisattva Bhadrapala, Ratnakara Licchavi, and the son of the wealthy merchant Gahapati Gupta named Naradatta Manava, the elder Sudatta, and all the other relatives, friends, and acquaintances, after bowing at the Buddha's feet, returned to the residence of the Bodhisattva Bhadrapala.
Upon arriving, they assisted Bhadrapala in making preparations, and that night they instructed the family to prepare all kinds of exquisite and superior meals—
所謂世間凡可食啖、色香美味百物備有——乃至外國遠來貧窮乞丐亦為辦具種種精膳而供給之，與諸大眾一等無異。所以者何？凡諸菩薩心無憎愛、不敢輕他，于諸眾生皆平等故。
爾時，娑婆世界主大梵天王，乃至忉利天王釋提桓因，四天大王提頭賴吒等，及彼善德天子與諸眷屬，咸為人身贊助其事，欲令賢護菩提果報速成就故。
爾時，賢護與諸眷屬、善友、知識等，掃灑其家乃至王舍大城街巷、道路，處處皆悉懸妙幡蓋、廣設種種諸莊嚴具而莊飾之，又以諸種微妙華香佈散其地，復燒世間第一名香而為供養。
時彼賢護如是莊嚴王舍大城及妙食已，于明旦時與諸眷屬詣世尊所，頭面禮敬而啟白言：「世尊！我事已辦，愿知此時。」
爾時，世尊于晨朝時——為賢護故——著衣持缽，與彼無量比丘、比丘尼、優婆塞、優婆夷、天人大眾左右圍繞，向彼賢護菩薩舍宅。
於是，賢護髮如斯念：「我家隘小，不受多眾。自非世尊威靈加護，令宅寬廣、盡為琉璃，令諸城內一切人民莫不明見，亦令今此天人大眾隨意受用無所乏少，不亦快乎？」
爾時，世尊知彼賢護心所念已，即以神力令其家宅嚴麗寬廣、所有眾具變成琉璃，亦令城內一切人民皆得睹見分明顯了，足令大眾隨意用
【現代漢語翻譯】 現代漢語譯本：所謂世間所有可以食用、具有色香味美的各種食物都準備齊全——甚至連從外國遠道而來的貧窮乞丐，也為他們準備各種精美的膳食並供給，與所有大眾一視同仁。這是為什麼呢？因為所有菩薩心中沒有憎恨和喜愛，不敢輕視他人，對於所有眾生都平等對待。 當時，娑婆世界（Saha world）之主大梵天王（Mahabrahma），乃至忉利天（Trayastrimsa heaven）之王釋提桓因（Sakra devanam Indra），四天大王（Four Heavenly Kings）提頭賴吒（Dhritarashtra）等，以及善德天子（Sudharma deva）和他們的眷屬，都化為人形來贊助此事，希望賢護（Bhadrapala）菩薩的菩提果報能夠迅速成就。 當時，賢護和他的眷屬、善友、知識等，清掃了他們的家宅，乃至王舍城（Rajagrha）的街巷、道路，到處都懸掛著美妙的幡蓋，廣泛設定各種莊嚴的器具來裝飾，又用各種微妙的花香鋪散在地上，還焚燒世間第一名貴的香來供養。 當時，賢護這樣莊嚴了王舍城和準備好美味的食物后，在第二天早晨，和他的眷屬一起前往世尊（Buddha）所在之處，頂禮膜拜並稟告說：『世尊！我這裡的事情已經辦妥，希望您知道這個時間。』 當時，世尊在早晨——爲了賢護的緣故——穿上衣服，拿著缽，和無數的比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）、天人大眾左右圍繞，前往賢護菩薩的住所。 於是，賢護心中生起這樣的念頭：『我的家很狹小，容納不下這麼多人。如果不是世尊的威神加持，讓我的家變得寬廣，全部變成琉璃，讓城內所有的人民都能夠清楚地看見，也讓今天來的天人大眾隨意享用而不會缺少，那不是很好嗎？』 當時，世尊知道賢護心中所想，就用神通力讓他的家宅變得莊嚴寬廣，所有的器具都變成琉璃，也讓城內所有的人民都能夠清楚地看見，足以讓大眾隨意使用。
【English Translation】 English version: All sorts of edible things in the world, with their colors, fragrances, and delicious flavors, were prepared—even for the poor beggars who came from distant foreign lands, various exquisite meals were prepared and provided, treating them the same as everyone else. Why is this so? Because all Bodhisattvas have no hatred or love in their hearts, dare not look down on others, and treat all sentient beings equally. At that time, the lord of the Saha world, Mahabrahma, and even Sakra devanam Indra, the king of the Trayastrimsa heaven, the Four Heavenly Kings such as Dhritarashtra, and Sudharma deva with their retinues, all transformed into human forms to assist in this matter, wishing that Bhadrapala Bodhisattva's Bodhi fruition would be quickly achieved. At that time, Bhadrapala and his retinue, good friends, and acquaintances, swept their homes, and even the streets and roads of Rajagrha, everywhere hanging wonderful banners and canopies, widely setting up various magnificent decorations, and also scattering various subtle flowers and fragrances on the ground, and burning the most precious incense in the world as an offering. At that time, after Bhadrapala had thus adorned Rajagrha and prepared the delicious food, on the next morning, he and his retinue went to where the Buddha was, bowed in reverence, and reported: 'World Honored One! My preparations are complete, please know that the time is right.' At that time, the World Honored One in the morning—for the sake of Bhadrapala—put on his robes, held his bowl, and with countless bhiksus, bhiksunis, upasakas, upasikas, and the great assembly of devas surrounding him, went towards Bhadrapala Bodhisattva's residence. Then, Bhadrapala had this thought: 'My house is small and cannot accommodate so many people. If it were not for the Buddha's divine power, making my house spacious, all transformed into lapis lazuli, so that all the people in the city could clearly see, and also allowing the great assembly of devas who have come today to use it freely without any lack, wouldn't that be wonderful?' At that time, the World Honored One, knowing what Bhadrapala was thinking, immediately used his divine power to make his house magnificent and spacious, all the utensils transformed into lapis lazuli, and also allowed all the people in the city to see it clearly, sufficient for the assembly to use freely.
之。
爾時，世尊入賢護宅，隨其床座安詳而坐，亦令一切諸比丘、比丘尼、優婆塞、優婆夷、人天大眾隨其部類次第而坐。
時彼賢護及寶德離車子、善商主優婆塞伽訶岌多長者子、那羅達多長者子，既見世尊與彼四部天人大眾皆安坐已，於是賢護躬以自手持最妙食奉上世尊；世尊受已，然後授與諸四部眾及與一切天人大眾種種上妙香美味食，咸令自恣，悉皆豐滿。如是，一切飯食斯畢，澡手、漱口，乃至洗滌缽器、持舉皆竟，賢護於是別置小座，在世尊前頭面頂禮，然後退坐一心瞻仰。
爾時，世尊即為賢護菩薩及寶德離車子、善商主優婆塞伽訶岌多長者子、那羅達多摩納等，乃至四部天人大眾等，如應說法令其解知、開導慰喻令其歡喜，然後與諸比丘、比丘尼、天人大眾歸還本所。
時彼賢護菩薩后食畢已，將諸眷屬、善友、知識及百千眾左右圍繞，至世尊所恭敬禮拜，退坐一面，胡跪合掌而白佛言：「世尊！菩薩摩訶薩具足幾法當能證此現前三昧？」
佛言：「賢護！菩薩若能成就五法則便得此現前三昧。何等為五？所謂：一者、具甚深忍，滅除至盡；二者、實無所盡、無有盡處；三者、本無有亂，滅除諸亂；四者、本無有垢，滅除諸垢；五者、本無有塵，斷離諸塵。賢護！
【現代漢語翻譯】 現代漢語譯本 當時，世尊進入賢護的住所，隨著床座安詳地坐下，也讓所有的比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）、人天大眾按照各自的類別依次坐下。 這時，賢護以及寶德離車子、善商主優婆塞、伽訶岌多長者子、那羅達多長者子，看到世尊和四部天人大眾都已安坐，於是賢護親自用手拿著最美好的食物供奉世尊；世尊接受后，然後分給四部大眾以及一切天人大眾各種上好的香美食物，讓他們隨意享用，都吃得飽飽的。這樣，一切飯食完畢，洗手、漱口，乃至洗滌缽器、拿起都已完成，賢護於是另外設定小座，在世尊面前頭面頂禮，然後退坐在一旁，一心瞻仰。 當時，世尊就為賢護菩薩以及寶德離車子、善商主優婆塞、伽訶岌多長者子、那羅達多摩納（年輕的婆羅門）等，乃至四部天人大眾等，根據他們的情況說法，讓他們理解、開導、安慰，使他們歡喜，然後與諸比丘、比丘尼、天人大眾回到各自的住所。 當時，賢護菩薩飯後完畢，帶領著眷屬、善友、知識以及成百上千的眾人左右圍繞，來到世尊處恭敬禮拜，退坐在一旁，右膝跪地合掌向佛說道：『世尊！菩薩摩訶薩（大菩薩）具足幾種法才能證得這現前三昧（一種禪定）？』 佛說：『賢護！菩薩如果能夠成就五種法，就能得到這現前三昧。是哪五種呢？第一，具有甚深的忍耐，滅除一切忍耐的盡頭；第二，實際上沒有盡頭，沒有盡頭之處；第三，本來沒有混亂，滅除一切混亂；第四，本來沒有污垢，滅除一切污垢；第五，本來沒有塵埃，斷離一切塵埃。賢護！』
【English Translation】 English version At that time, the World Honored One entered the residence of the Wise Protector, and sat down peacefully on the seat, also causing all the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), and the great assembly of humans and devas (gods) to sit down in order according to their respective categories. Then, the Wise Protector, along with the son of the Jewel Virtue Licchavi, the Upasaka Good Merchant, the son of the Elder Gahagupta, and the son of the Elder Naradatta, seeing that the World Honored One and the fourfold assembly of devas and humans were all seated, the Wise Protector personally took the finest food with his own hands and offered it to the World Honored One; after the World Honored One accepted it, he then distributed various excellent fragrant and delicious foods to the fourfold assembly and all the devas and humans, allowing them to eat freely, and they were all filled. Thus, when all the food was finished, they washed their hands, rinsed their mouths, and even washed the bowls and put them away, the Wise Protector then set up a small seat separately, bowed his head to the ground before the World Honored One, and then retreated to sit on one side, gazing intently. At that time, the World Honored One then spoke the Dharma (teachings) appropriately for the Wise Protector Bodhisattva, the son of the Jewel Virtue Licchavi, the Upasaka Good Merchant, the son of the Elder Gahagupta, Naradatta Manava (young Brahmin), and the fourfold assembly of devas and humans, enabling them to understand, guiding them, comforting them, and making them happy, and then returned to their respective places with the Bhikshus, Bhikshunis, and the assembly of devas and humans. Then, after the Wise Protector Bodhisattva had finished his meal, he led his family, good friends, acquaintances, and hundreds of thousands of people, surrounded on all sides, to the place of the World Honored One, respectfully bowed, retreated to sit on one side, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! How many Dharmas (principles) must a Bodhisattva Mahasattva (great Bodhisattva) possess to attain this present Samadhi (meditative state)?' The Buddha said: 'Wise Protector! If a Bodhisattva can accomplish five Dharmas, then he can attain this present Samadhi. What are the five? First, possessing profound patience, extinguishing the end of all patience; second, in reality, there is no end, there is no place of end; third, originally there is no confusion, extinguishing all confusion; fourth, originally there is no defilement, extinguishing all defilement; fifth, originally there is no dust, severing all dust. Wise Protector!'
是為菩薩摩訶薩具足成就無生忍故而能得此現前三昧。
「複次，賢護！菩薩摩訶薩復有五法能得三昧：一者、深厭諸有，不受諸行；二者、一切生處念菩提心；三者、所生常見諸佛、世尊；四者、終不耽著陰界諸入；五者、終不愛著受欲樂事。賢護！是為菩薩摩訶薩具足五法成就三昧。
「複次，賢護！菩薩摩訶薩復有五法能得三昧：一者、常當思念無邊際心；二者、常能善入禪定思惟；三者、分別思惟一切諸法；四者、于諸眾生無有諍心；五者、常以四攝攝受眾生，所謂佈施、愛語、利行、同事。賢護！是為菩薩摩訶薩具足五法成就三昧。
「複次，賢護！菩薩摩訶薩復有五法能得三昧：一者、于諸眾生所常行慈心；二者、於一切時念修聖行；三者、常行忍辱，見破戒者恒生敬心；四者、于自和上阿阇梨所不說己能；五者、於一切處不敢輕他。賢護！是為菩薩摩訶薩具足五法則能證是現前三昧。
「複次，賢護！菩薩摩訶薩復有五法能得三昧：一者、常依聖教，如說修行；二者、清凈意業，滅身、口惡；三者、清凈戒行，斷除諸見；四者、常求多聞，深信諸善；五者、常念如來、應、等正覺。賢護！是為菩薩摩訶薩具足五法則能獲得現前三昧。
「複次，賢護！菩薩摩訶薩復有五
【現代漢語翻譯】 現代漢語譯本 這是爲了菩薩摩訶薩（菩薩中的大修行者）圓滿成就無生法忍（對一切法不生不滅的真理的領悟）而能夠得到的這種現前三昧（一種高度集中的禪定狀態）。
『再者，賢護（菩薩名）！菩薩摩訶薩還有五種方法可以獲得三昧：第一，深深厭惡三界輪迴（欲界、色界、無色界），不執著於一切行為；第二，在一切轉生之處都憶念菩提心（覺悟之心）；第三，所生之處常見諸佛、世尊（佛陀的尊稱）；第四，永遠不貪戀執著於五蘊（色、受、想、行、識）、六界（地、水、火、風、空、識）和十二入（眼、耳、鼻、舌、身、意及其對應的六塵）；第五，永遠不貪愛享樂的慾望。賢護！這就是菩薩摩訶薩圓滿五法成就三昧。』
『再者，賢護！菩薩摩訶薩還有五種方法可以獲得三昧：第一，常常思念無邊際的心；第二，常常能夠善入禪定思惟；第三，分別思惟一切諸法；第四，對於一切眾生沒有爭鬥之心；第五，常常用四攝法（佈施、愛語、利行、同事）攝受眾生。賢護！這就是菩薩摩訶薩圓滿五法成就三昧。』
『再者，賢護！菩薩摩訶薩還有五種方法可以獲得三昧：第一，對於一切眾生常常行慈悲心；第二，在一切時候都憶念修行聖道；第三，常常行忍辱，見到破戒的人恒常生起恭敬心；第四，在自己的和尚（出家受戒的師父）和阿阇梨（教授戒律的師父）面前不說自己的能力；第五，在一切地方都不敢輕視他人。賢護！這就是菩薩摩訶薩圓滿五法就能證得這種現前三昧。』
『再者，賢護！菩薩摩訶薩還有五種方法可以獲得三昧：第一，常常依止聖教，如教修行；第二，清凈意業，滅除身、口惡業；第三，清凈戒行，斷除各種邪見；第四，常常尋求多聞，深信各種善法；第五，常常憶念如來（佛陀的稱號）、應供（值得供養的人）、等正覺（完全覺悟的人）。賢護！這就是菩薩摩訶薩圓滿五法就能獲得現前三昧。』
『再者，賢護！菩薩摩訶薩還有五
【English Translation】 English version It is in order for a Bodhisattva Mahasattva (a great being on the path to enlightenment) to fully accomplish the forbearance of non-origination (understanding the truth that all phenomena are neither created nor destroyed) that they are able to attain this present samadhi (a state of deep meditative concentration).
'Furthermore, O Worthy Protector (a Bodhisattva's name)! A Bodhisattva Mahasattva has five more methods to attain samadhi: first, to deeply loathe the three realms of existence (desire realm, form realm, formless realm), and not be attached to any actions; second, in all places of rebirth, to remember the Bodhi mind (the mind of enlightenment); third, in the places of birth, to always see all Buddhas and World Honored Ones (an honorific title for the Buddha); fourth, to never be greedy or attached to the five aggregates (form, feeling, perception, mental formations, consciousness), the six elements (earth, water, fire, wind, space, consciousness), and the twelve entrances (the six sense organs and their corresponding six sense objects); fifth, to never be greedy for the pleasures of desire. O Worthy Protector! This is how a Bodhisattva Mahasattva fulfills the five methods to attain samadhi.'
'Furthermore, O Worthy Protector! A Bodhisattva Mahasattva has five more methods to attain samadhi: first, to always contemplate the boundless mind; second, to always be able to skillfully enter meditative concentration; third, to analyze and contemplate all phenomena; fourth, to have no contentious mind towards all sentient beings; fifth, to always use the four means of attraction (giving, kind speech, beneficial action, and cooperation) to gather sentient beings. O Worthy Protector! This is how a Bodhisattva Mahasattva fulfills the five methods to attain samadhi.'
'Furthermore, O Worthy Protector! A Bodhisattva Mahasattva has five more methods to attain samadhi: first, to always practice loving-kindness towards all sentient beings; second, to always remember to practice the holy path; third, to always practice patience, and to always have respect for those who have broken precepts; fourth, to not speak of one's own abilities in front of one's Upadhyaya (a monk who gives ordination) and Acharya (a teacher of precepts); fifth, to never dare to look down on others in any place. O Worthy Protector! This is how a Bodhisattva Mahasattva fulfills the five methods to attain this present samadhi.'
'Furthermore, O Worthy Protector! A Bodhisattva Mahasattva has five more methods to attain samadhi: first, to always rely on the holy teachings and practice as taught; second, to purify the mind's actions, and eliminate the evil actions of body and speech; third, to purify the practice of precepts, and cut off all wrong views; fourth, to always seek to learn more, and deeply believe in all good dharmas; fifth, to always remember the Tathagata (a title of the Buddha), the Arhat (one who is worthy of offerings), and the Samyaksambuddha (the fully enlightened one). O Worthy Protector! This is how a Bodhisattva Mahasattva fulfills the five methods to attain the present samadhi.'
'Furthermore, O Worthy Protector! A Bodhisattva Mahasattva has five more
法能得三昧：一者、常行大施，能為施主，不起慳貪，心無嫉妒，弘廣心施，純直無諂。于諸沙門及婆羅門、貧窮、孤獨、一切乞人無所愛惜、無有勝上可重之物而不施者——所謂一切微妙飲食、名衣上服、第一房舍、諸種敷具、燈燭、花香，凡所受用皆悉舍之。雖常行施而不求報，憐愍一切無疑惑心，既施之後終無變悔。二者、常為施主而行法施，所謂常為眾生說如斯法，所謂第一、最上、最勝、最妙、最精。修行如是大法施時，能出一切無礙辯才，文義次第相續不斷。如來所說甚深法中皆能安住、成就深忍。或時被他誹謗、罵辱、捶擊、鞭打，終無瞋恨、穢濁毒心，亦無驚懼、種種苦惱，而心無畏、常懷歡喜。三者、若聞他說此三昧時，至心聽受、書寫、讀誦、思惟其義、廣為他人分別演說，令是妙法久住世間，終無秘藏使法疾滅。四者，常無嫉妒、遠離諸惱，棄捨蓋纏、斷除塵垢，不自稱譽、亦不毀他。五者、于諸佛所常重信心、于諸師長常行敬畏、于知識處常生慚愧、于諸幼稚常懷慈憐、乃至受他小恩尚思厚報，何況人有重德而敢輒忘？常住實言，未曾妄語。賢護！是為菩薩摩訶薩具足五法則能獲得如是三昧。」
爾時，世尊為重明此義，以偈頌曰：
「若於深法心欲樂， 厭離一切諸後有，
{ "translations": [ "現代漢語譯本：能獲得三昧的方法有五種：第一，經常行大布施，能成為施主，不起吝嗇貪婪之心，心中沒有嫉妒，以廣闊的心胸佈施，純正坦誠沒有諂媚。對於所有沙門（出家修道者）和婆羅門（祭司），貧窮、孤獨、所有乞討的人，沒有愛惜之物，沒有認為什麼東西太好而不捨得佈施的——也就是所有精美的飲食、名貴的衣服、上等的房屋、各種臥具、燈燭、花香，凡是自己享用的都全部捨棄。雖然經常佈施，但不求回報，憐憫一切眾生，沒有疑惑之心，佈施之後絕不後悔。第二，經常作為施主而行法佈施，也就是經常為眾生宣說這樣的佛法，也就是第一、最上、最勝、最妙、最精深的佛法。修行這樣的大法佈施時，能生出一切無礙的辯才，文辭和義理次第相連，連續不斷。對於如來所說的甚深佛法，都能安住其中，成就深刻的忍耐。有時被他人誹謗、辱罵、毆打、鞭撻，始終沒有嗔恨、污穢的毒心，也沒有驚恐、種種苦惱，而是心中無畏，常懷歡喜。第三，如果聽到他人說這種三昧時，至誠地聽受、書寫、讀誦、思考其中的含義、廣泛地為他人分別演說，使這種妙法長久住世，絕不秘藏，使佛法迅速衰滅。第四，經常沒有嫉妒，遠離各種煩惱，捨棄覆蓋內心的障礙，斷除塵垢，不自我稱讚，也不詆譭他人。第五，對於諸佛常懷深厚的信心，對於師長常行敬畏，對於知識淵博的人常生慚愧之心，對於年幼的人常懷慈悲憐憫，甚至接受他人小小的恩惠尚且想著厚報，何況別人有重大的恩德而敢輕易忘記？常住于真實之言，從未說過妄語。賢護（菩薩名）！這就是菩薩摩訶薩（大菩薩）具足五種法則能夠獲得如此三昧。」， "", "當時，世尊爲了再次闡明這個道理，用偈頌說道：", "", "『如果對於甚深的佛法心生歡喜，厭離一切後世的生命，'" ], "english_translations": [ "English version: There are five ways to attain samadhi: First, one should always practice great giving, be a giver, not give rise to stinginess or greed, have no jealousy in the heart, give with a broad mind, be pure and honest without flattery. Towards all shramanas (ascetics), brahmins (priests), the poor, the lonely, and all beggars, one should not be attached to anything, and not consider anything too good to give away—that is, all exquisite food and drink, fine clothing, superior dwellings, various bedding, lamps, candles, flowers, and fragrances, all that one enjoys should be given away. Although one gives frequently, one does not seek reward, has compassion for all beings, has no doubt, and never regrets giving after having given. Second, one should always be a giver and practice Dharma giving, that is, one should always proclaim such Dharma to sentient beings, that is, the first, the supreme, the most excellent, the most wonderful, and the most profound Dharma. When practicing such great Dharma giving, one can generate all unobstructed eloquence, with words and meanings following each other continuously. One can abide in the profound Dharma spoken by the Tathagata, and achieve deep patience. Sometimes, when one is slandered, insulted, beaten, or whipped by others, one never has hatred, defiled or poisonous thoughts, nor fear or various sufferings, but is fearless and always joyful. Third, if one hears others speak of this samadhi, one should sincerely listen, write, recite, contemplate its meaning, and widely explain it to others, so that this wonderful Dharma may abide in the world for a long time, and never keep it secret, causing the Dharma to quickly decline. Fourth, one should always be without jealousy, stay away from all afflictions, abandon the hindrances that cover the mind, cut off defilements, not praise oneself, nor slander others. Fifth, one should always have deep faith in all Buddhas, always be respectful towards teachers, always feel ashamed in the presence of knowledgeable people, always have compassion for the young, and even when receiving a small favor from others, one should think of repaying it generously, how much more so when others have great kindness, how dare one forget it? One should always abide in truthful words, and never speak falsely. Worthy Protector (a Bodhisattva)! These are the five conditions that a Bodhisattva Mahasattva (Great Bodhisattva) must fulfill to attain such samadhi.", "", "At that time, the World Honored One, in order to further clarify this meaning, spoke in verse:", "", "'If one's heart delights in the profound Dharma, and one is weary of all future lives,'" ] }
智者不願一切生， 若能如是得三昧。 不用一切諸外論。 乃至語言不聽受， 永斷世間諸五欲， 若能如是證三昧。 清凈持戒住梵行， 所生不念諸女人， 深厭五欲真佛子， 若能如是證三昧。 常行大施不求報， 亦無住著悔恨心， 一舍已后不重緣， 唯當攝念思諸佛； 憐愍眾生行施時， 決定除疑無變退， 安住調柔而修施， 若能如是得三昧。 若於財施為大主， 無有憍慢、嫉妒心， 行一切施常踴躍， 若能如是得三昧。 又於法施為上首， 善解微妙修多羅， 能知甚深寂滅法， 若能如是得三昧。 安住甚深諸法中， 善能堪忍無嫉妒， 雖被撾罵無惱恨， 若能如是得三昧。 或時聞說此經典， 書寫、讀誦、巧廣宣， 唯為法住利世間， 若能如是得三昧。 于諸法中不秘吝， 不求利養及名聞， 但為紹隆諸佛種， 若能如是證三昧。 遠離睡眠與衰惱， 除斷嫉妒及蓋纏， 不自稱讚輕毀他， 能滅我相得三昧。 正信諸佛及法、僧， 常行誠心無欺誑， 不忘一切諸恩報， 彼證三昧無艱難； 若能真說無妄言， 凡有所行亦不失， 所作雖微獲報廣， 彼于證法無障
【現代漢語翻譯】 現代漢語譯本 智者不願在任何狀態下輪迴，如果能這樣就能獲得三昧（samadhi，禪定）。 不依賴任何外道理論，甚至不聽取任何言語， 永遠斷絕世間的五欲（色、聲、香、味、觸），如果能這樣就能證得三昧。 清凈持戒，奉行梵行（brahmacarya，清凈行），心中不念及任何女人， 深深厭惡五欲，才是真正的佛子，如果能這樣就能證得三昧。 經常行大布施而不求回報，也沒有執著、後悔的心， 一旦施捨之後就不再牽掛，只應當專注于思念諸佛； 憐憫眾生而行佈施時，堅定不移，沒有疑惑和退縮， 安住于調柔的心態而修佈施，如果能這樣就能獲得三昧。 如果能成為財施的大施主，沒有驕慢、嫉妒的心， 行一切佈施時都充滿喜悅，如果能這樣就能獲得三昧。 又在法施方面成為領導者，善於理解微妙的修多羅（sutra，佛經）， 能夠了解甚深寂滅的佛法，如果能這樣就能獲得三昧。 安住于甚深的諸法之中，善於忍耐，沒有嫉妒， 即使被毆打辱罵也沒有惱恨，如果能這樣就能獲得三昧。 有時聽聞這部經典，書寫、讀誦、巧妙地廣泛宣揚， 只是爲了佛法住世，利益世間，如果能這樣就能獲得三昧。 對於佛法不吝嗇，不求取利益、供養和名聲， 只是爲了繼承和發揚諸佛的種子，如果能這樣就能證得三昧。 遠離睡眠和衰惱，斷除嫉妒和各種煩惱的纏縛， 不自我稱讚，也不輕視譭謗他人，能滅除我相，就能獲得三昧。 正信諸佛以及佛法、僧伽（samgha，僧團），經常以誠心待人，沒有欺騙和虛偽， 不忘記一切恩情和報答，這樣證得三昧就沒有困難； 如果能說真話，沒有妄語，凡所行事也不會有失誤， 所作的事情即使微小，也能獲得廣大的回報，這樣證得佛法就沒有障礙。
【English Translation】 English version The wise do not desire to be born in any state, if they can achieve samadhi (meditative absorption) in this way. They do not rely on any external doctrines, nor do they listen to any speech, They forever cut off the five desires (form, sound, smell, taste, touch) of the world, if they can achieve samadhi in this way. They purely uphold the precepts, practice brahmacarya (celibacy), and do not think of any women in their minds, They deeply detest the five desires, and are true disciples of the Buddha, if they can achieve samadhi in this way. They constantly practice great giving without seeking reward, and have no attachment or regret, Once they have given, they do not dwell on it, but should focus on contemplating the Buddhas; When giving with compassion for sentient beings, they are firm and unwavering, without doubt or retreat, They abide in a gentle state of mind while practicing giving, if they can achieve samadhi in this way. If they can be a great benefactor of material giving, without arrogance or jealousy, They are always joyful when practicing all forms of giving, if they can achieve samadhi in this way. Also, they are leaders in the giving of Dharma, skillful in understanding the subtle sutras (Buddhist scriptures), They are able to understand the profound and peaceful Dharma, if they can achieve samadhi in this way. They abide in the profound Dharma, are good at enduring, and have no jealousy, Even if they are beaten or scolded, they have no resentment, if they can achieve samadhi in this way. Sometimes they hear this scripture, write it, recite it, and skillfully propagate it widely, They do so only for the sake of the Dharma abiding in the world, and for the benefit of the world, if they can achieve samadhi in this way. They are not stingy with the Dharma, and do not seek profit, offerings, or fame, They do so only to inherit and carry on the seeds of the Buddhas, if they can achieve samadhi in this way. They stay away from sleep and weariness, cut off jealousy and the entanglements of afflictions, They do not praise themselves, nor do they belittle or slander others, they can extinguish the self-concept and achieve samadhi. They have true faith in the Buddhas, the Dharma, and the samgha (Buddhist community), they are always sincere, without deceit or falsehood, They do not forget any kindness or repayment, thus achieving samadhi is not difficult for them; If they can speak truthfully, without falsehood, and whatever they do is without error, Even if their actions are small, they can receive great rewards, thus there are no obstacles for them in realizing the Dharma.
礙。 若人有能具斯法， 清凈持戒護有恩， 彼得菩提尚不難， 何況甚深微妙定？」
大集經賢護分授記品第十一
爾時，世尊告賢護菩薩言：「賢護！我念往昔過於無量阿僧祇、復過無量阿僧祇劫，初于然燈佛、世尊所聞此三昧；聞已，即證如斯三昧，見諸如來常現在前；從是已來經于無量阿僧祇諸世尊所，皆受是經、修行供養。彼佛、世尊授我記曰：『摩納！汝于來世當得作佛，號釋迦牟尼如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
「賢護！汝輩亦當專精、一心思惟、修習如斯聖法——非是凡夫所見境界——甚深寂靜眾相滅處；如是學已，未來自然成就阿耨多羅三藐三菩提，無有艱難，如我不異。汝等當知，若有安住是三昧者，自然當得近大菩提。」
爾時，世尊為重明此義，以偈頌曰：
「我昔遇彼然燈佛， 見已即得三摩提， 從是常睹諸如來， 具足功德大名稱。 汝但多集諸功德， 一心專念即得成， 若人能行此法中， 當得無上菩提道。」
大集經賢護分甚深品第十二
爾時，賢護菩薩復白佛言：「世尊！云何思惟如是三昧？」
佛言：「賢護！若有善男子、善女人念欲思
【現代漢語翻譯】 現代漢語譯本 『障礙。』 『若有人能具足此法，清凈持戒，護持恩德，他要證得菩提尚且不難，何況是甚深微妙的禪定呢？』
《大集經·賢護分·授記品》第十一
當時，世尊告訴賢護菩薩說：『賢護！我回憶往昔，經過無量阿僧祇、又經過無量阿僧祇劫，最初在燃燈佛（Dipamkara Buddha）世尊那裡聽聞此三昧；聽聞后，立即證得此三昧，見到諸佛如來常常顯現在眼前；從那時以來，經過無量阿僧祇諸佛世尊那裡，都接受此經、修行供養。那些佛世尊授記我說：「摩納（Manava，青年），你將來會成佛，號釋迦牟尼如來（Sakyamuni Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）、明行足（Vidya-carana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusadamyasarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、世尊（Bhagavan）。」』
『賢護！你們也應當專心致志、一心一意地思惟、修習這種聖法——不是凡夫所能見到的境界——甚深寂靜，眾相滅盡之處；這樣學習之後，未來自然成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），沒有困難，就像我一樣。你們應當知道，如果有人安住於此三昧，自然會接近大菩提。』
當時，世尊爲了再次闡明此義，用偈頌說道：
『我過去遇到燃燈佛，見到他后立即得到三摩提（Samadhi，禪定）， 從此常常見到諸如來，具足功德，大名聲。 你只需多積聚各種功德，一心專念就能成就， 若有人能在此法中修行，當能證得無上菩提道。』
《大集經·賢護分·甚深品》第十二
當時，賢護菩薩再次對佛說：『世尊！如何思惟這樣的三昧呢？』
佛說：『賢護！如果有善男子、善女人想要思惟
【English Translation】 English version 'Obstruction.' 'If a person can possess this Dharma, maintain pure precepts, and protect kindness, it would not be difficult for them to attain Bodhi, let alone the profound and subtle Samadhi?'
The Eleventh Chapter, 'The Prophecy of the Protector of the Virtuous' in the Mahasamnipata Sutra
At that time, the World Honored One said to the Bodhisattva Protector of the Virtuous: 'Protector of the Virtuous! I recall in the past, after countless Asankhyeya kalpas, and again after countless Asankhyeya kalpas, I first heard this Samadhi from the World Honored One Dipamkara Buddha; having heard it, I immediately attained this Samadhi, and saw all the Tathagatas constantly appearing before me; since then, through countless Asankhyeya World Honored Ones, I have received this Sutra, practiced and made offerings. Those Buddhas, World Honored Ones, prophesied to me, saying: 「Manava (youth)! In the future, you will become a Buddha, named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidya-carana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta deva-manusyanam, Buddha, Bhagavan.」'
'Protector of the Virtuous! You should also be focused, with one mind contemplate and practice this sacred Dharma—a realm not seen by ordinary people—profoundly tranquil, where all forms cease; having learned in this way, in the future you will naturally achieve Anuttara-samyak-sambodhi, without difficulty, just like me. You should know that if anyone abides in this Samadhi, they will naturally draw near to Great Bodhi.'
At that time, the World Honored One, to further clarify this meaning, spoke in verse:
'In the past, I encountered Dipamkara Buddha, and upon seeing him, I immediately attained Samadhi, From then on, I constantly saw all the Tathagatas, possessing complete merit and great renown. You only need to accumulate various merits, and with one-pointed concentration, you will achieve it, If a person can practice in this Dharma, they will attain the unsurpassed path of Bodhi.'
The Twelfth Chapter, 'The Profound' in the Mahasamnipata Sutra
At that time, the Bodhisattva Protector of the Virtuous again said to the Buddha: 'World Honored One! How should one contemplate such a Samadhi?'
The Buddha said: 'Protector of the Virtuous! If there is a virtuous man or virtuous woman who wishes to contemplate
惟此三昧者，觀彼色時不應取著、于彼聲中不應取著、于彼香中不應取著、于彼味中不應取著、于彼觸中不應取著、于諸法中不應取著、于諸生中不應取著、於一切處不應取著，於是法中當起真實大慈行也。是中何等名為三昧？所謂於一切法中如法行故。
「若諸菩薩觀念處時當應如是：觀察身行終不分別見身行處、觀察受行亦不分別見受行處、觀察心行亦不分別見心行處、觀察法行亦不分別見法行處，菩薩當應如是觀察思惟三昧。何以故？賢護！彼菩薩觀身行時，于身不起思惟分別；觀受行時，于受不起思惟分別；觀心行時，於心不起思惟分別；觀法行時，於法不起思惟分別故。所以者何？一切法不可得故。如是，諸法既不可得，云何當有分別思惟？賢護！是故，一切法無有分別；無分別者，無有思惟；無思惟者，當知彼中無法可見。賢護！無可見故便為無礙，一切法中無障礙故，即是菩薩現前三昧。菩薩成就是三昧故，即得睹見無量無數過阿僧祇諸佛、世尊，並所宣說皆悉聽聞，聞彼法已咸能受持彼諸如來、應、等正覺所有一切無礙解脫、解脫知見，亦即能得彼無礙智。
「複次，賢護！菩薩觀察四念處時，無法可見、無聲可聞；無見聞故，則無有法可得分別、亦無有法可得思惟，而亦復非瞽、盲、
【現代漢語翻譯】 現代漢語譯本 唯有這三昧（Samadhi，禪定）境界，在觀察色（Rupa，物質現象）時，不應執著；在聽聞聲音（Shabda）時，不應執著；在嗅聞香氣（Gandha）時，不應執著；在品嚐味道（Rasa）時，不應執著；在感受觸覺（Sparsha）時，不應執著；對於一切法（Dharma，宇宙萬物及其規律）不應執著；對於一切生（Jati，生命）不應執著；對於一切處所不應執著。在這種情況下，應當生起真實的大慈悲心。這裡所說的三昧是什麼呢？就是指在一切法中如法而行。 如果菩薩在觀照四念處（Smrtyupasthana，四種禪修方法）時，應當這樣：觀察身行（Kaya-samskara，身體的活動），最終不分別身行所在之處；觀察受行（Vedana-samskara，感受的活動），也不分別受行所在之處；觀察心行（Citta-samskara，心的活動），也不分別心行所在之處；觀察法行（Dharma-samskara，法的活動），也不分別法行所在之處。菩薩應當這樣觀察和思維三昧。為什麼呢？賢護（Bhadrapala，菩薩名）！因為菩薩在觀察身行時，對於身體不起思惟分別；在觀察受行時，對於感受不起思惟分別；在觀察心行時，對於心不起思惟分別；在觀察法行時，對於法不起思惟分別。這是為什麼呢？因為一切法都是不可得的。這樣，既然一切法都不可得，又怎麼會有分別思惟呢？賢護！因此，一切法都沒有分別；沒有分別，就沒有思惟；沒有思惟，應當知道其中沒有法可見。賢護！因為沒有可見的，所以就沒有障礙，在一切法中沒有障礙，這就是菩薩現前的三昧。菩薩成就這種三昧，就能見到無量無數、超越阿僧祇（Asankhya，極大的數字）的諸佛、世尊（Bhagavan，佛的尊稱），並能聽聞他們所宣說的法，聽聞這些法后，都能受持諸如來、應供（Arhat，佛的稱號）、等正覺（Samyaksambuddha，佛的稱號）所有的一切無礙解脫、解脫知見，也能獲得那種無礙的智慧。 再者，賢護！菩薩在觀察四念處時，沒有可見的，沒有可聽的；因為沒有見聞，就沒有法可以分別，也沒有法可以思惟，但也不是盲人、瞎子。
【English Translation】 English version This Samadhi (meditative absorption), when observing form (Rupa), one should not be attached; when hearing sound (Shabda), one should not be attached; when smelling fragrance (Gandha), one should not be attached; when tasting flavor (Rasa), one should not be attached; when feeling touch (Sparsha), one should not be attached; to all dharmas (Dharma, phenomena and their laws), one should not be attached; to all births (Jati), one should not be attached; to all places, one should not be attached. In this state, one should arise with true great compassion. What is this Samadhi? It means to act in accordance with the Dharma in all dharmas. If Bodhisattvas contemplate the four foundations of mindfulness (Smrtyupasthana), they should do so like this: observing bodily activities (Kaya-samskara), ultimately not distinguishing where bodily activities are; observing feelings (Vedana-samskara), also not distinguishing where feelings are; observing mental activities (Citta-samskara), also not distinguishing where mental activities are; observing dharmic activities (Dharma-samskara), also not distinguishing where dharmic activities are. Bodhisattvas should contemplate and think about Samadhi in this way. Why is that? Bhadrapala (name of a Bodhisattva)! Because when Bodhisattvas observe bodily activities, they do not arise with thoughts or distinctions about the body; when observing feelings, they do not arise with thoughts or distinctions about feelings; when observing mental activities, they do not arise with thoughts or distinctions about the mind; when observing dharmic activities, they do not arise with thoughts or distinctions about dharmas. Why is this? Because all dharmas are unattainable. Thus, since all dharmas are unattainable, how can there be any distinctions or thoughts? Bhadrapala! Therefore, all dharmas have no distinctions; without distinctions, there is no thought; without thought, one should know that there is no dharma to be seen. Bhadrapala! Because there is nothing to be seen, there is no obstruction; in all dharmas, there is no obstruction, and this is the Samadhi that Bodhisattvas manifest. Because Bodhisattvas achieve this Samadhi, they can see countless Buddhas, World Honored Ones (Bhagavan), beyond Asankhya (an immense number), and hear the Dharma they proclaim. Having heard these teachings, they can uphold all the unobstructed liberation, the knowledge of liberation of all Tathagatas (Tathagata, a title of the Buddha), Arhats (Arhat, a title of the Buddha), and Samyaksambuddhas (Samyaksambuddha, a title of the Buddha), and also attain that unobstructed wisdom. Furthermore, Bhadrapala! When Bodhisattvas observe the four foundations of mindfulness, there is nothing to be seen, nothing to be heard; because there is no seeing or hearing, there is no dharma to be distinguished, nor is there any dharma to be thought about, but they are also not blind or deaf.
聾類，但是諸法無可見故。是故，觀時不生住著而見諸道；思惟道故，即于諸法無有疑網；無疑網故，見佛、如來；見如來故，永離迷謬；無迷謬故，知一切法終無可見。何以故？菩薩若有如斯見者，則取彼見；取彼見故，則取法相；取法相故，則取事業；取事業故，則見眾生；見眾生故，則見壽命；見壽命故，則見富伽羅；見富伽羅故，則見諸陰；見諸陰故，則見諸入；見諸入故，則見諸界；見諸界故，則見諸相；見諸相故，則見諸物；見諸物故，則見彼因；見彼因故，則復見緣；以見緣故，則便求取；以求取故，則有有生。何以故？賢護！一切諸法終不可取。無可取故，菩薩于彼一切諸法不思、不念、不見、不聞。
「賢護！終不如諸外道、若外道弟子，取著富伽羅及以我見也。賢護！菩薩終不作如是見。云何見？菩薩見者，如如來見，終不退轉；菩薩見如辟支佛見、如阿羅漢見，菩薩當應作如斯見。如斯見故，不憶、不念、不見、不聞；以不憶念及見聞故，滅諸妄想，即得思惟如斯三昧也。
「複次，賢護！譬如虛空，本無形色，不可觀見，無有障礙、無所依止、無有住處，清凈無染亦無垢濁；諸菩薩輩見一切法亦復如是，所謂于彼有為、無為一切法中，無有處障礙，乃至亦無處所，以眼清凈無障
【現代漢語翻譯】 現代漢語譯本： 『聾啞』，是因為一切法都不可見。因此，觀察時不住著于生滅而見到諸道；因為思惟道，所以對於一切法沒有疑惑；沒有疑惑，所以見到佛、如來；見到如來，所以永遠脫離迷惑；沒有迷惑，所以知道一切法最終都不可見。為什麼呢？菩薩如果持有這樣的見解，就會執取這種見解；執取這種見解，就會執取法相；執取法相，就會執取事業；執取事業，就會見到眾生；見到眾生，就會見到壽命；見到壽命，就會見到補特伽羅（pudgala，意為個體）；見到補特伽羅，就會見到諸蘊（skandha，意為構成個體的五種要素）；見到諸蘊，就會見到諸入（ayatana，意為感官與對像）；見到諸入，就會見到諸界（dhatu，意為構成世界的要素）；見到諸界，就會見到諸相；見到諸相，就會見到諸物；見到諸物，就會見到它們的因；見到它們的因，就會再次見到緣；因為見到緣，就會開始求取；因為求取，就會有生。為什麼呢？賢護！一切法最終都不可執取。因為無可執取，菩薩對於一切法不思、不念、不見、不聞。
『賢護！』最終不像那些外道或者外道弟子那樣，執著于補特伽羅以及我見。『賢護！』菩薩最終不會持有這樣的見解。如何見呢？菩薩的見解，如同如來的見解，永遠不會退轉；菩薩的見解如同辟支佛（pratyekabuddha，意為獨覺佛）的見解、如同阿羅漢（arhat，意為已證悟者）的見解，菩薩應當持有這樣的見解。因為持有這樣的見解，所以不憶、不念、不見、不聞；因為不憶念以及見聞，所以滅除一切妄想，就能獲得如是三昧（samadhi，意為禪定）。
『再次，賢護！』譬如虛空，本來沒有形狀和顏色，不可觀察，沒有障礙，沒有依靠，沒有住處，清凈無染也沒有污垢；諸菩薩看待一切法也像這樣，也就是說，對於有為法（samskrta，意為因緣和合的法）和無為法（asamskrta，意為非因緣和合的法）的一切法，沒有障礙，甚至沒有處所，因為眼清凈無障。
【English Translation】 English version: 'Deafness' arises because all dharmas are invisible. Therefore, when observing, one does not dwell on arising and ceasing, and thus sees the paths; because one contemplates the paths, one has no doubts about all dharmas; without doubts, one sees the Buddha, the Tathagata; seeing the Tathagata, one is forever free from delusion; without delusion, one knows that all dharmas are ultimately invisible. Why is this so? If a Bodhisattva holds such a view, they will grasp that view; grasping that view, they will grasp the characteristics of dharmas; grasping the characteristics of dharmas, they will grasp actions; grasping actions, they will see sentient beings; seeing sentient beings, they will see lifespan; seeing lifespan, they will see the pudgala (individual); seeing the pudgala, they will see the skandhas (aggregates); seeing the skandhas, they will see the ayatanas (sense bases); seeing the ayatanas, they will see the dhatus (elements); seeing the dhatus, they will see the characteristics; seeing the characteristics, they will see things; seeing things, they will see their causes; seeing their causes, they will again see conditions; because of seeing conditions, they will then seek; because of seeking, there will be birth. Why is this so? O, Bhadrapala! All dharmas are ultimately ungraspable. Because they are ungraspable, a Bodhisattva does not think, does not contemplate, does not see, and does not hear about all dharmas.
'O, Bhadrapala!' Ultimately, unlike those non-Buddhists or non-Buddhist disciples, one does not cling to the pudgala or the view of self. 'O, Bhadrapala!' A Bodhisattva ultimately does not hold such a view. How does one see? A Bodhisattva's view is like the Tathagata's view, never regressing; a Bodhisattva's view is like the pratyekabuddha's (solitary buddha) view, like the arhat's (enlightened one) view, a Bodhisattva should hold such a view. Because of holding such a view, one does not remember, does not contemplate, does not see, and does not hear; because of not remembering, contemplating, seeing, and hearing, one extinguishes all delusions, and thus attains such samadhi (meditative absorption).
'Furthermore, O, Bhadrapala!' It is like space, which originally has no form or color, cannot be observed, has no obstruction, has no reliance, has no dwelling place, is pure and undefiled, and has no impurities; Bodhisattvas see all dharmas in the same way, that is, in all dharmas, both samskrta (conditioned) and asamskrta (unconditioned), there is no obstruction, and even no place, because the eye is pure and unobstructed.
礙故，一切諸法自然現前。彼諸菩薩如是念時即見諸佛，其所莊嚴狀如金輦、具足威儀如百千光、炎赫斯照如秋滿月、眾星圍繞如轉輪王、軍眾熾盛如天帝釋、四輔中尊如大梵王、處彼天座如師子王威伏眾獸、如鮮白鵠處空而飛、如須彌山王安住大海、如大雪山出諸良藥、如鐵圍山攝持猛風、如彼水界住持大地、如大風輪凈虛空界、如須彌頂壯麗天宮。如是，賢護！彼諸如來、應、等正覺以智德光照明一切三千大千諸佛世界，其事若此。
「賢護！彼諸菩薩于正觀中復如斯念：『而諸如來有所宣說，我昔聽聞；聞已，讀誦、受持、修行。』如是念已從三昧起，如彼定中所聞諸法，思惟其義、為他宣說。
「賢護當知，是三昧王為諸菩薩作斯利益，能與如是諸功德聚，所謂世間、出世間一切諸法也。賢護！是故，若彼善男子、善女人隨欲求證無上菩提，當應聽聞如是三昧；聞已，書寫、讀誦、受持、修習思惟、廣為他說，令是妙法流佈世間。」
爾時，世尊為重明此義，以偈頌曰：
「諸佛清凈離塵垢， 功德深廣無所依， 鐘鼓鏗鏘眾妙音， 萬種咸備修供養。 佈散諸種超世香、 精異花鬘上寶蓋、 然燈供養眾塔廟， 所為求此三摩提。 佛法甚深難可見， 開示世諦令
【現代漢語翻譯】 現代漢語譯本：因為障礙的緣故，一切諸法自然顯現於眼前。那些菩薩這樣想的時候，就看見諸佛，他們莊嚴的形象如同金色的車輦，具足威儀如同百千光明，光芒熾盛照耀如同秋天的滿月，眾星圍繞如同轉輪王（擁有統治世界的理想君主），軍隊興盛如同天帝釋（忉利天之主），四輔中尊如同大梵天王（色界初禪天之主），處於天座如同獅子王威懾眾獸，如同潔白的鵠鳥在空中飛翔，如同須彌山王（佛教宇宙觀中的中心山）安住于大海，如同大雪山出產各種良藥，如同鐵圍山（環繞世界的山）攝持猛烈的風，如同水界住持大地，如同大風輪凈化虛空界，如同須彌山頂壯麗的天宮。賢護（菩薩名）啊！那些如來（佛的稱號）、應（應供）、等正覺（佛的稱號）以智慧的光芒照亮一切三千大千世界（佛教宇宙觀中的最大世界），情況就是這樣。 賢護啊！那些菩薩在正觀中又這樣想：『而諸如來所宣說的法，我過去聽聞過；聽聞之後，就讀誦、受持、修行。』這樣想之後，就從三昧（禪定）中起身，如同在禪定中所聽聞的諸法，思惟其中的意義，為他人宣說。 賢護應當知道，這個三昧王（指某種禪定）為諸菩薩帶來這樣的利益，能夠給予這樣的功德聚集，也就是世間和出世間的一切諸法。賢護啊！因此，如果那些善男子、善女人想要證得無上菩提（佛的智慧），就應當聽聞這樣的三昧；聽聞之後，書寫、讀誦、受持、修習思惟、廣泛地為他人宣說，讓這個妙法流佈於世間。 那時，世尊爲了再次闡明這個道理，用偈頌說道： 諸佛清凈沒有塵垢，功德深廣沒有所依，鐘鼓鏗鏘發出各種美妙的聲音，萬種供品都已備好用來修供養。佈散各種超世的香，精美的花鬘和上等的寶蓋，點燃燈火供養眾多的塔廟，所做的一切都是爲了求得這個三摩提（禪定）。佛法甚深難以見到，開示世俗的真理，讓人們理解。
【English Translation】 English version: Because of the hindrance, all dharmas naturally appear before them. When those Bodhisattvas think in this way, they see the Buddhas, whose majestic forms are like golden chariots, possessing dignity like hundreds of thousands of lights, their radiance blazing like the full moon in autumn, surrounded by stars like a Chakravartin (an ideal universal ruler), their armies flourishing like Indra (the lord of the Trayastrimsa Heaven), the most honored among the four counselors like Maha Brahma (the lord of the first Dhyana heaven in the realm of form), sitting on their heavenly thrones like lion kings subduing all beasts, like pure white swans flying in the sky, like Mount Sumeru (the central mountain in Buddhist cosmology) standing firm in the great ocean, like the great snow mountains producing various good medicines, like the Iron Mountain Range (mountains encircling the world) holding back fierce winds, like the water realm supporting the earth, like the great wind wheel purifying the realm of empty space, like the magnificent heavenly palaces on the summit of Mount Sumeru. O, Bhadrapala (a Bodhisattva's name)! Those Tathagatas (a title of the Buddha), Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened Buddhas) illuminate all the three thousand great thousand worlds (the largest world in Buddhist cosmology) with the light of their wisdom and virtue, and their situation is like this. O, Bhadrapala! Those Bodhisattvas, in their right contemplation, think thus: 『The dharmas that the Tathagatas have proclaimed, I have heard in the past; having heard them, I recite, uphold, and practice them.』 Having thought thus, they arise from Samadhi (meditative absorption), and like the dharmas they heard in that Samadhi, they contemplate their meaning and proclaim them to others. O, Bhadrapala, you should know that this King of Samadhi (referring to a specific meditation) brings such benefits to the Bodhisattvas, and can bestow such accumulations of merit, which are all the dharmas of the mundane and supramundane realms. O, Bhadrapala! Therefore, if those good men and good women wish to attain Anuttara-samyak-sambodhi (supreme enlightenment), they should listen to this Samadhi; having heard it, they should write it down, recite it, uphold it, practice it, contemplate it, and widely proclaim it to others, so that this wonderful Dharma may spread throughout the world. At that time, the World Honored One, in order to further clarify this meaning, spoke in verses: The Buddhas are pure and free from defilement, their merits are profound and without reliance, the bells and drums resound with various wonderful sounds, all kinds of offerings are prepared for cultivation and worship. Spreading various transcendent fragrances, exquisite flower garlands and supreme jeweled canopies, lighting lamps to offer to numerous stupas and temples, all that is done is to seek this Samadhi (meditative absorption). The Buddha's Dharma is profound and difficult to see, revealing the worldly truth, so that people may understand.
人知， 彼如自性初不遷， 汝當隨順智無礙。 猶日、月、天初出時， 帝釋佐天三十二， 眾具莊嚴實周普， 求彼三昧亦復然。 譬如梵天處梵眾， 威儀寂靜功德圓， 勇猛精進不可稱， 彼求三昧亦如是。 又如醫王處世間， 給施病者眾妙藥， 隨順諸佛清凈心， 初未曾離本空性。 譬如雪山、諸山王， 煒燁同於轉輪帝， 亦如寶輦妙莊嚴， 彼見諸佛眾相滿； 又猶鵠王絕明白， 處空自在無礙游， 如是諸佛金色身， 世尊真子如斯念。 無垢三昧凈智燈， 能破大冥諸黑闇， 彼除一切眾物想， 念諸佛智無礙光。 諸垢消滅無瞋毒， 無明清凈妙智人， 若能觀是無自他， 彼終無有諸色相。 無疑惑中凈智生， 悉能斷斯諸有見， 亦已滅亡陰界想， 聞法除惱得清涼。 比丘當知諸佛子， 及以清凈比丘尼， 彼優婆塞、優婆夷， 若能念此得三昧。」
賢護菩薩所問經卷第四 大正藏第 13 冊 No. 0416 大方等大集經賢護分
大乘大集經賢護分卷第五
隋天竺三藏阇那崛多譯
現前三昧中十法品第十三
爾時，世尊復告賢護菩薩言：「賢護！若有比
【現代漢語翻譯】 現代漢語譯本 人應當知道，它（三昧）的自性從一開始就沒有變遷，你應該隨順這種無礙的智慧。 就像太陽、月亮初升之時，帝釋天（Indra，佛教的護法神）率領三十二天眾，各種器具莊嚴且周遍，求取這種三昧也是如此。 譬如梵天（Brahma，印度教的創造神，在佛教中被視為護法神）處於梵眾之中，威儀寂靜，功德圓滿，勇猛精進不可稱量，他們求取三昧也是這樣。 又如醫王（指佛陀）處於世間，給予病人各種妙藥，隨順諸佛清凈的心，從始至終沒有離開本來的空性。 譬如雪山（Himalayas）是諸山之王，光輝燦爛如同轉輪聖王（Chakravartin，理想的統治者），又如寶輦（裝飾華麗的車）那樣美妙莊嚴，他們見到諸佛的各種圓滿相好。 又如鵠王（天鵝王）純潔明白，在空中自在無礙地遊動，諸佛的金色身也是如此，世尊的真子（指菩薩）應當這樣思念。 無垢三昧（無染的三昧）是清凈智慧的燈，能夠破除巨大的黑暗，他們去除一切對事物的執著，念想諸佛無礙的智慧光明。 各種污垢消滅，沒有嗔恨的毒害，無明（avidyā，佛教中的根本無知）清凈，成為具有妙智慧的人，如果能夠觀察到沒有自他之分，他們最終不會執著于各種色相。 在沒有疑惑之中，清凈的智慧產生，能夠斷除各種有見（對存在的執著），也已經滅亡了陰界（五蘊和十八界）的執著，聽聞佛法，去除煩惱，得到清涼。 比丘（bhikkhu，佛教的男性出家修行者）應當知道，諸佛的弟子，以及清凈的比丘尼（bhikkhuni，佛教的女性出家修行者），還有優婆塞（upāsaka，佛教的在家男信徒）、優婆夷（upāsikā，佛教的在家女信徒），如果能夠唸誦這些，就能得到三昧。」 賢護菩薩所問經卷第四 大正藏第 13 冊 No. 0416 大方等大集經賢護分 大乘大集經賢護分卷第五 隋天竺三藏阇那崛多譯 現前三昧中十法品第十三 爾時，世尊又告訴賢護菩薩說：『賢護！如果有比丘』
【English Translation】 English version One should know that its (samadhi) nature does not change from the beginning; you should follow this unobstructed wisdom. Just as when the sun and moon first rise, Indra (the lord of gods) leads the thirty-two gods, with all kinds of instruments adorned and pervasive, so it is with seeking this samadhi. For example, Brahma (the creator god in Hinduism, considered a protector in Buddhism) is among the Brahma assembly, with dignified stillness and perfect merit, his courageous diligence is immeasurable; their seeking of samadhi is also like this. Also, like the King of Physicians (referring to the Buddha) in the world, giving various wonderful medicines to the sick, following the pure mind of all Buddhas, never departing from the original emptiness. Like the Himalayas, the king of mountains, shining like a Chakravartin (ideal ruler), and like a beautifully adorned royal carriage, they see the various perfect marks of all Buddhas. Also, like the Swan King, pure and bright, freely moving in the sky without obstruction, so are the golden bodies of all Buddhas; the true sons of the World Honored One (referring to Bodhisattvas) should think like this. The immaculate samadhi (undefiled samadhi) is the lamp of pure wisdom, capable of breaking through great darkness; they remove all attachments to things, contemplating the unobstructed wisdom light of all Buddhas. All defilements are extinguished, there is no poison of hatred, ignorance (avidyā, fundamental ignorance in Buddhism) is purified, becoming a person with wonderful wisdom; if one can observe that there is no self or other, they will ultimately not be attached to various forms. In the absence of doubt, pure wisdom arises, capable of cutting off various views of existence, and also having extinguished the attachments to the skandhas (five aggregates) and the realms (eighteen realms), hearing the Dharma, removing afflictions, and attaining coolness. Bhikkhus (Buddhist monks) should know that the disciples of all Buddhas, as well as the pure bhikkhunis (Buddhist nuns), and the upāsakas (male lay followers), and upāsikās (female lay followers), if they can recite these, they will attain samadhi.」 The Fourth Scroll of the Sutra Questioned by the Bodhisattva Sāgaramati Taisho Tripitaka Volume 13, No. 0416, The Sagaramati Section of the Mahāratnakūṭa Sūtra The Fifth Scroll of the Sagaramati Section of the Mahāratnakūṭa Sūtra Translated by the Tripiṭaka Master Jñānagupta of Sui Dynasty from India The Thirteenth Chapter on the Ten Dharmas in the Present Samadhi At that time, the World Honored One again said to the Bodhisattva Sāgaramati: 『Sāgaramati! If there are bhikkhus』
丘樂欲修習此三昧者，先當思惟彼無相想；既思惟已，我慢不生。
「賢護！除慢高已，心意泰然，遠離眾相。爾時即應為他宣說如是三昧，不應起諍。是中雲何名為諍也？所謂妄想、誹毀，即謗于空名為諍也。賢護！是故，彼比丘以無諍故，當能修學、為他宣說此三昧也。
「賢護！有諸善男子、善女人，若欲修學、為他解釋此三昧者，應當具足成就十法，然後為他解斯三昧。何等為十？所謂：一者、彼諸善男子、善女人先摧我慢，起恭敬心；二者、知恩不忘，心常念報；三者、心無倚著，亦無嫉妒；四者、除斷疑惑及諸障礙；五者、深信不壞，繫念思惟；六者、精進勤求，經行無倦；七者、常行乞食，不受別請；八者、少欲知足，調伏諸根；九者、正信甚深無生法忍；十者、常念：『誰所有是三昧？』即于彼師生諸佛想，然後修習如是三昧。賢護！是為彼善男子、善女人具足如上十種法已，應當修習如是三昧、亦令他人受持、讀誦。
「如是行者當得八事。何等為八？一者、畢竟清凈，于諸禁戒無毀犯故；二者、知見清凈，智慧和合，不與余相應故；三者、智慧清凈，更不復受諸後有故；四者、施與清凈，不願一切諸行果報故；五者、多聞清凈，既聞法已畢竟不忘故；六者、精進清凈，於一切
【現代漢語翻譯】 現代漢語譯本：丘樂（Qiu Le）如果想要修習這種三昧（samadhi，一種高度集中的冥想狀態），首先應當思維那無相之想；在思維之後，我慢（arrogance）就不會產生。 賢護（Xian Hu）！當去除我慢高舉之心后，心意就會泰然，遠離各種表象。這時就應該為他人宣說這種三昧，不應該引起爭論。這裡所說的爭論是什麼呢？就是指妄想、誹謗，也就是誹謗空性（emptiness）的行為，這被稱為爭論。賢護！因此，那位比丘因為沒有爭論，才能修習併爲他人宣說這種三昧。 賢護！如果有善男子、善女人想要修習併爲他人解釋這種三昧，應當具備十種條件，然後才能為他人解釋這種三昧。這十種條件是什麼呢？第一，這些善男子、善女人首先要摧毀我慢，生起恭敬之心；第二，知道恩情不忘，心中常常想著報答；第三，心中沒有依賴執著，也沒有嫉妒；第四，消除斷除疑惑和各種障礙；第五，深信不疑，繫念思維；第六，精進勤奮地追求，行走修行不懈怠；第七，常常行乞食物，不接受特別的邀請；第八，少欲知足，調伏自己的各種感官；第九，對甚深的無生法忍（non-origination of dharmas）有正確的信仰；第十，常常想著：『這種三昧是誰的？』然後對那位老師生起諸佛的念頭，之後再修習這種三昧。賢護！這就是那些善男子、善女人具備以上十種條件后，應當修習這種三昧，也讓其他人受持、讀誦。 這樣修行的人會得到八種好處。這八種好處是什麼呢？第一，最終清凈，因為在各種戒律上沒有違犯；第二，知見清凈，智慧和諧統一，不與其他的知見相應；第三，智慧清凈，不再接受未來的輪迴；第四，佈施清凈，不希望一切行為的果報；第五，多聞清凈，聽聞佛法后永遠不會忘記；第六，精進清凈，對於一切
【English Translation】 English version: Qiu Le, if one wishes to cultivate this samadhi (a state of deep meditative concentration), one should first contemplate the thought of no-form; having contemplated this, arrogance will not arise. Xian Hu! When the mind of arrogance is removed, the mind will be peaceful and detached from all appearances. At that time, one should explain this samadhi to others, and should not engage in disputes. What is meant by disputes here? It refers to delusions and slanders, which are slanders against emptiness, and this is called dispute. Xian Hu! Therefore, that bhikkhu, because he is free from disputes, will be able to cultivate and explain this samadhi to others. Xian Hu! If there are good men and good women who wish to cultivate and explain this samadhi to others, they should fulfill ten conditions before explaining this samadhi to others. What are these ten conditions? First, these good men and good women must first destroy their arrogance and generate a respectful mind; second, they should know and not forget kindness, and always think of repaying it; third, their minds should be free from attachment and jealousy; fourth, they should eliminate doubts and obstacles; fifth, they should have deep and unwavering faith, and contemplate with focused attention; sixth, they should diligently seek and practice without weariness; seventh, they should always beg for food and not accept special invitations; eighth, they should be content with little and subdue their senses; ninth, they should have correct faith in the profound non-origination of dharmas (anutpattika-dharma-ksanti); tenth, they should always think: 'Who does this samadhi belong to?' Then they should generate the thought of the Buddhas towards that teacher, and then cultivate this samadhi. Xian Hu! This is how those good men and good women, having fulfilled the above ten conditions, should cultivate this samadhi, and also enable others to uphold and recite it. Those who practice in this way will obtain eight benefits. What are these eight benefits? First, they will be ultimately pure, because they have not violated any precepts; second, their knowledge and views will be pure, their wisdom will be harmonious and unified, and not in accordance with other views; third, their wisdom will be pure, and they will no longer receive future rebirths; fourth, their giving will be pure, and they will not desire the karmic results of any actions; fifth, their learning will be pure, and they will never forget the Dharma they have heard; sixth, their diligence will be pure, and they will be diligent in all
時求佛菩提故；七者、遠離清凈，於一切名利不染著故；八者、不退清凈，當得阿耨多羅三藐三菩提初不動搖故。賢護！是為彼善男子、善女人所獲八法也。」
爾時，世尊為重明此義，以說偈曰：
「智人不起有相想， 亦當除慢及我心， 于深忍中無取著， 彼能速宣此三昧； 空中本來滅諍根， 涅槃無相大寂定， 于佛無嫌不謗法， 彼能速宣此三昧。 智者不興妒嫉意， 唸佛知恩及法、僧， 所生降伏無遷移， 如是寂靜持三昧； 無有嫉妒亦無疑， 思惟深法真實信， 精進不懈離諸欲， 彼能如是得三昧。 常行比丘乞食法， 舍諸別請況求財， 斷除垢染證真如， 彼能如是得三昧。 誰能有此三摩提？ 我應聽受廣流佈， 于教師所起佛想， 彼能如是得三昧。 若人修行此三昧， 當具功德超世間， 彼應速受八種法， 稱諸佛心凈無垢。 持戒清凈無有邊、 三昧菩提及勝見， 彼能清凈諸有中、 住以最妙功德聚。 智慧清凈不受有， 佈施離垢入無為， 得彼多聞未曾忘， 其為智人功德藏。 勇猛精進得菩提， 於世名利不貪染， 若諸智者善行此， 彼入無上深妙禪。」
大集經
【現代漢語翻譯】 現代漢語譯本 『爲了尋求佛的智慧（菩提），他們這樣做；第七，遠離不清凈，對一切名利不執著；第八，不退轉的清凈，因為他們將獲得無上正等正覺（阿耨多羅三藐三菩提），最初就不會動搖。賢護！這就是那些善男子、善女人所獲得的八種法。』 當時，世尊爲了再次闡明這個道理，說了以下偈語： 『有智慧的人不會產生有相的執著，也應當去除傲慢和自我之心，在深刻的忍耐中沒有執著，他們能夠迅速宣說這種三昧（samadhi，禪定）；空中本來就滅除了爭論的根源，涅槃（nirvana）是無相的大寂靜，對佛沒有嫌隙，不誹謗佛法，他們能夠迅速宣說這種三昧。 有智慧的人不會產生嫉妒之心，會憶念佛的恩德以及佛法和僧團，所產生的煩惱會被降伏而不會轉移，這樣寂靜地持守三昧；沒有嫉妒也沒有疑惑，思維深刻的佛法，具有真實的信心，精進不懈怠，遠離各種慾望，他們能夠這樣獲得三昧。 經常實行比丘（bhikkhu）的乞食法，捨棄各種特別的邀請，更何況是追求財富，斷除污垢，證悟真如，他們能夠這樣獲得三昧；誰能擁有這種三摩提（samadhi）？我應當聽受並廣泛流佈，對老師產生佛的想念，他們能夠這樣獲得三昧。 如果有人修行這種三昧，應當具備超越世間的功德，他們應當迅速接受八種法，符合諸佛的心意，清凈無垢；持戒清凈沒有邊際，三昧、菩提和殊勝的見解，他們能夠清凈各種存在，安住于最妙的功德聚集。 智慧清凈而不執著于存在，佈施遠離污垢而進入無為，獲得廣博的知識而不會遺忘，他們是智者的功德寶藏；勇猛精進獲得菩提，對世間的名利不貪染，如果那些有智慧的人能夠好好地實行這些，他們就能進入無上深妙的禪定。』 《大集經》
【English Translation】 English version 'They do so seeking the Bodhi of the Buddha; seventh, they are far from impurity, not attached to all fame and gain; eighth, they have unretreating purity, because they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and will not waver from the beginning. Worthy Protector! These are the eight dharmas (teachings) obtained by those good men and good women.' At that time, the World Honored One, to further clarify this meaning, spoke the following verses: 'The wise do not give rise to the thought of form, they should also remove arrogance and the self-mind, in deep patience there is no attachment, they can quickly proclaim this samadhi (meditative absorption); in emptiness, the root of contention is originally extinguished, nirvana (liberation) is the formless great tranquility, they have no dislike for the Buddha and do not slander the Dharma, they can quickly proclaim this samadhi. The wise do not give rise to jealousy, they remember the Buddha's kindness and the Dharma and Sangha (monastic community), the afflictions that arise are subdued and do not transfer, thus they peacefully maintain samadhi; without jealousy or doubt, they contemplate the profound Dharma, have true faith, are diligent and unremitting, and are far from all desires, they can thus attain samadhi. They constantly practice the alms-begging method of a bhikkhu (monk), abandoning all special invitations, let alone seeking wealth, cutting off defilements and realizing Suchness, they can thus attain samadhi; who can possess this samadhi? I should listen and widely disseminate it, giving rise to the thought of the Buddha in the teacher, they can thus attain samadhi. If someone cultivates this samadhi, they should possess merits that transcend the world, they should quickly receive the eight dharmas, in accordance with the minds of all Buddhas, pure and without defilement; maintaining precepts purely without limit, samadhi, Bodhi, and superior views, they can purify all existences, dwelling in the most wonderful accumulation of merits. Wisdom is pure and not attached to existence, giving is free from defilement and enters non-action, obtaining vast knowledge without forgetting, they are the treasure of merits for the wise; courageously and diligently attaining Bodhi, not being greedy for worldly fame and gain, if those who are wise can practice these well, they can enter the unsurpassed profound meditation.' The Mahasamnipata Sutra
賢護分不共功德品第十四
爾時，世尊復告賢護菩薩摩訶薩言：「賢護！彼諸菩薩摩訶薩復當成就十八不共法。何等名為不共法也？所謂如來初成阿耨多羅三藐三菩提乃至般涅槃，于其中間如來所有三業智慧為首，一切身業隨智慧行、一切口業隨智慧行、一切意業隨智慧行；又，諸如來知見過去無有障礙、知見未來無有障礙、知見現在無有障礙；又，諸如來所為無有錯誤、言無漏失、意無忘念、無別異想、常在三昧、無不知已舍；又，諸如來意欲無減、精進無減、禪定無減、智慧無減、解脫無減、解脫知見無減。賢護！是為如來十八不共法，彼菩薩摩訶薩當應修習、具足成滿。
「複次，賢護！若菩薩摩訶薩成就具足甚深難見、攝受正法、即欲宣說是三昧者，應當更受十種勝法。何等為十？所謂如來十力。云何十力？賢護！是中如來是處非處力者，如來於諸處非處事，能以正智如實知故。賢護！如是，處非處事，如來能以正智如實知者，此則如來處非處力。如來得此力已知真實處，于大眾中作師子吼、轉大梵輪——昔所未轉——若有沙門、婆羅門，若天、若梵、若魔、若人，一切世間終無有能如是轉者。賢護！是為如來第一智力，菩薩摩訶薩應當修學、具足成滿。
「複次，賢護！是中如來一切至
【現代漢語翻譯】 現代漢語譯本 賢護分不共功德品第十四
那時，世尊又告訴賢護菩薩摩訶薩說：『賢護！那些菩薩摩訶薩還將成就十八種不共法。什麼是不共法呢？就是如來初成阿耨多羅三藐三菩提（無上正等正覺）乃至般涅槃（完全的寂滅）之間，如來所有的身、口、意三業都以智慧為首，一切身業都隨順智慧而行，一切口業都隨順智慧而行，一切意業都隨順智慧而行；而且，諸如來對於過去的一切了知沒有障礙，對於未來的一切了知沒有障礙，對於現在的一切了知沒有障礙；而且，諸如來所做的一切沒有錯誤，所說的話沒有遺漏，心中沒有忘失的念頭，沒有分別的念想，常常處於三昧（禪定）之中，沒有不知道而捨棄的；而且，諸如來的意欲沒有減少，精進沒有減少，禪定沒有減少，智慧沒有減少，解脫沒有減少，解脫知見沒有減少。賢護！這就是如來的十八種不共法，那些菩薩摩訶薩應當修習，具足圓滿。』
『再者，賢護！如果菩薩摩訶薩成就具足甚深難見、攝受正法、想要宣說這種三昧，應當再接受十種殊勝的法。哪十種呢？就是如來的十力。什麼是十力呢？賢護！這裡如來的處非處力，是指如來對於一切是處和非處的事情，能夠以正確的智慧如實地了知。賢護！像這樣，對於是處和非處的事情，如來能夠以正確的智慧如實地了知，這就是如來的處非處力。如來得到這種力量后，已經知道真實之處，在大眾之中作獅子吼，轉動大法輪——這是過去從未轉動過的——如果有沙門（出家修行者）、婆羅門（祭司），或者天、梵天、魔、人，一切世間都沒有人能夠像這樣轉動。賢護！這就是如來的第一種智慧力，菩薩摩訶薩應當修學，具足圓滿。』
『再者，賢護！這裡如來的一切至
【English Translation】 English version Chapter Fourteen: The Section on the Unique Merits of the Worthy Protector
At that time, the World Honored One further said to the Bodhisattva Mahasattva Worthy Protector: 'Worthy Protector! Those Bodhisattva Mahasattvas will also achieve eighteen unique qualities. What are these unique qualities? They are that from the time the Tathagata first attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) until Parinirvana (Complete Extinction), all the Tathagata's actions of body, speech, and mind are led by wisdom. All bodily actions follow wisdom, all verbal actions follow wisdom, and all mental actions follow wisdom. Moreover, the Tathagatas have unobstructed knowledge of the past, unobstructed knowledge of the future, and unobstructed knowledge of the present. Furthermore, all the Tathagatas' actions are without error, their words are without omission, their minds are without forgetfulness, they have no discriminatory thoughts, they are always in Samadhi (meditative absorption), and there is nothing they do not know before abandoning it. Moreover, the Tathagatas' desire does not diminish, their diligence does not diminish, their meditation does not diminish, their wisdom does not diminish, their liberation does not diminish, and their knowledge and vision of liberation do not diminish. Worthy Protector! These are the eighteen unique qualities of the Tathagata, which those Bodhisattva Mahasattvas should cultivate and fully accomplish.'
'Furthermore, Worthy Protector! If a Bodhisattva Mahasattva achieves and possesses profound and difficult-to-see qualities, embraces the true Dharma, and wishes to proclaim this Samadhi, they should further receive ten superior qualities. What are these ten? They are the ten powers of the Tathagata. What are the ten powers? Worthy Protector! Among these, the Tathagata's power of knowing what is possible and impossible means that the Tathagata, regarding all matters of what is possible and impossible, can know them truthfully with correct wisdom. Worthy Protector! In this way, regarding matters of what is possible and impossible, the Tathagata can know them truthfully with correct wisdom; this is the Tathagata's power of knowing what is possible and impossible. Having obtained this power, the Tathagata knows the true nature of things, roars the lion's roar in the assembly, and turns the great Dharma wheel—which has never been turned before. If there are Sramanas (ascetics), Brahmins (priests), or gods, Brahmas, Maras, or humans, no one in all the world can turn it in this way. Worthy Protector! This is the Tathagata's first power of wisdom, which Bodhisattva Mahasattvas should study, cultivate, and fully accomplish.'
'Furthermore, Worthy Protector! Here, the Tathagata's power of knowing all the
處道力者，如來於一切處道差別，皆以正智如實知故。賢護！如是，一切至處道事如來能以正智如實知者，此則如來至處道力也。如來得此力已知真實處，于大眾中作師子吼、轉大梵輪——昔所未轉——若諸世間沙門、婆羅門、若天、若梵、若魔、若人，終無有能如是轉者。賢護！是為如來第二智力，菩薩摩訶薩應當修學、具足成滿。
「複次，賢護！是中如來世間種種界力者，如來於世間種種諸界無量差別，能以正智如實知故。賢護！如是，世間種種界事如來皆以正智如實知者，此則如來世間界力也。如來得此力已知真實處，于大眾中作師子吼、轉大梵輪——昔所未轉——若諸世間沙門、婆羅門、若天、若梵、若魔、若人，終無有能如斯轉者。賢護！是為如來第三智力，菩薩摩訶薩應當修學、具足成滿。
「複次，賢護！是中如來心行力者，如來於諸眾生種種心行無量差別，皆以正智如實知故。賢護！如是，眾生種種心行無量差別如來能以正智如實知者，此則如來知心行力也。如來得此力已知真實處，于大眾中作師子吼、轉大梵輪——昔所未轉——若諸世間沙門、婆羅門、若天、若梵、若魔、若人，終無有能如是轉者。賢護！是為如來第四智力，菩薩摩訶薩應當修學、具足成滿。
「複次，賢護
【現代漢語翻譯】 現代漢語譯本：關於處道力，如來對於一切處道的差別，都能以正確的智慧如實地知曉。賢護！是的，如來能夠以正確的智慧如實地知曉一切到達之處的道路，這就是如來的處道力。如來獲得這種力量，知曉了真實的道理，在大眾中發出獅子吼，轉動偉大的梵輪——這是過去從未轉動過的——世間的沙門（出家修行者）、婆羅門（祭司）、天神、梵天、魔鬼、人類，沒有誰能夠像這樣轉動。賢護！這是如來的第二種智慧力量，菩薩摩訶薩應當修習、具足並圓滿。 再者，賢護！關於如來世間種種界力，如來對於世間種種諸界的無量差別，都能以正確的智慧如實地知曉。賢護！是的，如來能夠以正確的智慧如實地知曉世間種種諸界，這就是如來的世間界力。如來獲得這種力量，知曉了真實的道理，在大眾中發出獅子吼，轉動偉大的梵輪——這是過去從未轉動過的——世間的沙門、婆羅門、天神、梵天、魔鬼、人類，沒有誰能夠像這樣轉動。賢護！這是如來的第三種智慧力量，菩薩摩訶薩應當修習、具足並圓滿。 再者，賢護！關於如來心行力，如來對於眾生種種心行的無量差別，都能以正確的智慧如實地知曉。賢護！是的，如來能夠以正確的智慧如實地知曉眾生種種心行的無量差別，這就是如來的知心行力。如來獲得這種力量，知曉了真實的道理，在大眾中發出獅子吼，轉動偉大的梵輪——這是過去從未轉動過的——世間的沙門、婆羅門、天神、梵天、魔鬼、人類，沒有誰能夠像這樣轉動。賢護！這是如來的第四種智慧力量，菩薩摩訶薩應當修習、具足並圓滿。 再者，賢護！
【English Translation】 English version: Regarding the power of paths, the Tathagata (如來, the Thus-Come One) knows all the differences in paths with correct wisdom and in accordance with reality. O, Bhadrapala (賢護, Worthy Protector)! Yes, the Tathagata is able to know all matters of paths to all destinations with correct wisdom and in accordance with reality; this is the Tathagata's power of paths. Having obtained this power and knowing the true reality, the Tathagata roars the lion's roar in the assembly and turns the great Brahma wheel—which has never been turned before—and no one in the world, whether Shramana (沙門, ascetic), Brahmin (婆羅門, priest), Deva (天, god), Brahma (梵, creator god), Mara (魔, demon), or human, is able to turn it like this. O, Bhadrapala! This is the second wisdom power of the Tathagata, which the Bodhisattva Mahasattva (菩薩摩訶薩, great being aspiring to Buddhahood) should study, fulfill, and perfect. Furthermore, O, Bhadrapala! Regarding the Tathagata's power of various realms in the world, the Tathagata knows the immeasurable differences of various realms in the world with correct wisdom and in accordance with reality. O, Bhadrapala! Yes, the Tathagata is able to know all matters of various realms in the world with correct wisdom and in accordance with reality; this is the Tathagata's power of realms in the world. Having obtained this power and knowing the true reality, the Tathagata roars the lion's roar in the assembly and turns the great Brahma wheel—which has never been turned before—and no one in the world, whether Shramana, Brahmin, Deva, Brahma, Mara, or human, is able to turn it like this. O, Bhadrapala! This is the third wisdom power of the Tathagata, which the Bodhisattva Mahasattva should study, fulfill, and perfect. Furthermore, O, Bhadrapala! Regarding the Tathagata's power of mind activities, the Tathagata knows the immeasurable differences of various mind activities of all beings with correct wisdom and in accordance with reality. O, Bhadrapala! Yes, the Tathagata is able to know the immeasurable differences of various mind activities of all beings with correct wisdom and in accordance with reality; this is the Tathagata's power of knowing mind activities. Having obtained this power and knowing the true reality, the Tathagata roars the lion's roar in the assembly and turns the great Brahma wheel—which has never been turned before—and no one in the world, whether Shramana, Brahmin, Deva, Brahma, Mara, or human, is able to turn it like this. O, Bhadrapala! This is the fourth wisdom power of the Tathagata, which the Bodhisattva Mahasattva should study, fulfill, and perfect. Furthermore, O, Bhadrapala!
！如來知眾生諸根差別力者，如來於眾生諸根種種差別皆以正智如實知故。賢護！如是，眾生諸根種種差別如來皆以正智如實知者，是則如來諸根差別力也。如來得此力已知真實處，于大眾中作師子吼、轉大梵輪——昔所未轉——若諸世間沙門、婆羅門、若天、若梵、若魔、若人，終無有能如是轉者。賢護！是為如來第五智力，菩薩摩訶薩應當修學、具足成滿。
「複次，賢護！是中如來禪定力者，如來於一切禪定解脫、三昧生起煩惱及以滅除，斯以正智如實知故。賢護！如是，一切禪定解脫、三摩跋提生起煩惱乃至清凈，如來皆以正智如實知者，是則如來禪定力也。如來得已知真正處，于大眾中作師子吼、轉大梵輪——先所未轉——若彼世間沙門、婆羅門、若天、若梵、若魔、若人，終無有能如是轉者。賢護！是為如來第六智力，菩薩摩訶薩應當修學、具足成滿。
「複次，賢護！如來業力者，如來於彼一切諸業種種差別，及彼未來和合得報亦無量差別，如來斯以正智如實知故。賢護！如是諸業種種差別、未來得果亦復差別，如來皆以正智如實知者，斯則如來知業力也。如來得已知真實處，于大眾中作師子吼、轉大梵輪——先所未轉——若彼世間若沙門、婆羅門、若天、若梵、若魔、若人，終無有能如
【現代漢語翻譯】 現代漢語譯本： 『賢護（菩薩名）！如來了知眾生諸根（指眼、耳、鼻、舌、身、意六種感覺器官）的差別和能力，是因為如來以正確的智慧如實地了知眾生諸根的種種差別。賢護！正是如此，如來以正確的智慧如實地了知眾生諸根的種種差別，這就是如來的諸根差別力。如來獲得這種力量，並且已經知道其真實之處，于大眾之中發出獅子吼，轉動偉大的梵輪（指佛法），這是過去從未轉動過的。世間的沙門（指佛教出家修行者）、婆羅門（指印度教祭司）、天神、梵天、魔、人，沒有誰能夠像這樣轉動。賢護！這是如來的第五種智慧力量，菩薩摩訶薩（指發大乘心願的修行者）應當修習、具足圓滿。 『再者，賢護！這裡所說的如來禪定力，是指如來對於一切禪定（指通過冥想達到的精神集中狀態）、解脫（指從煩惱中解脫出來）、三昧（指精神高度集中狀態）的生起、煩惱以及滅除，都以正確的智慧如實地了知。賢護！正是如此，一切禪定、解脫、三摩跋提（指禪定）的生起、煩惱乃至清凈，如來都以正確的智慧如實地了知，這就是如來的禪定力。如來獲得這種力量，並且已經知道其真實之處，于大眾之中發出獅子吼，轉動偉大的梵輪，這是過去從未轉動過的。世間的沙門、婆羅門、天神、梵天、魔、人，沒有誰能夠像這樣轉動。賢護！這是如來的第六種智慧力量，菩薩摩訶薩應當修習、具足圓滿。 『再者，賢護！如來的業力，是指如來對於一切諸業（指行為、思想、言語）的種種差別，以及這些業在未來和合所得到的果報的無量差別，都以正確的智慧如實地了知。賢護！正是如此，諸業的種種差別，以及未來所得果報的差別，如來都以正確的智慧如實地了知，這就是如來知業的力量。如來獲得這種力量，並且已經知道其真實之處，于大眾之中發出獅子吼，轉動偉大的梵輪，這是過去從未轉動過的。世間的沙門、婆羅門、天神、梵天、魔、人，沒有誰能夠像這樣轉動。
【English Translation】 English version: 'O Worthy Protector (a Bodhisattva's name)! The Tathagata's (Buddha's epithet) knowledge of the differences in the faculties (the six sense organs: eyes, ears, nose, tongue, body, and mind) and powers of beings is because the Tathagata knows, with correct wisdom, the various differences in the faculties of beings as they truly are. O Worthy Protector! It is indeed so, that the Tathagata knows, with correct wisdom, the various differences in the faculties of beings as they truly are; this is the Tathagata's power of knowing the differences in faculties. Having obtained this power and knowing its true nature, the Tathagata roars the lion's roar in the assembly and turns the great Brahma wheel (referring to the Dharma), which has never been turned before. No one in the world, whether a Shramana (Buddhist renunciate), a Brahmin (Hindu priest), a deva (god), Brahma, Mara (demon), or a human, can turn it in this way. O Worthy Protector! This is the fifth wisdom power of the Tathagata, which the Bodhisattva Mahasattva (a practitioner with great aspiration for enlightenment) should cultivate, fulfill, and perfect.' 'Furthermore, O Worthy Protector! The Tathagata's power of meditative concentration here refers to the Tathagata's knowledge, with correct wisdom, of all meditative concentrations (states of mental focus achieved through meditation), liberations (freedom from afflictions), samadhis (states of deep concentration), their arising, afflictions, and cessation. O Worthy Protector! It is indeed so, that the Tathagata knows, with correct wisdom, all meditative concentrations, liberations, samapattis (meditative states), their arising, afflictions, and even their purity; this is the Tathagata's power of meditative concentration. Having obtained this power and knowing its true nature, the Tathagata roars the lion's roar in the assembly and turns the great Brahma wheel, which has never been turned before. No one in the world, whether a Shramana, a Brahmin, a deva, Brahma, Mara, or a human, can turn it in this way. O Worthy Protector! This is the sixth wisdom power of the Tathagata, which the Bodhisattva Mahasattva should cultivate, fulfill, and perfect.' 'Furthermore, O Worthy Protector! The Tathagata's power of karma refers to the Tathagata's knowledge, with correct wisdom, of the various differences in all karmas (actions, thoughts, and words), and the immeasurable differences in the future results that arise from the combination of these karmas. O Worthy Protector! It is indeed so, that the Tathagata knows, with correct wisdom, the various differences in karmas and the differences in their future results; this is the Tathagata's power of knowing karma. Having obtained this power and knowing its true nature, the Tathagata roars the lion's roar in the assembly and turns the great Brahma wheel, which has never been turned before. No one in the world, whether a Shramana, a Brahmin, a deva, Brahma, Mara, or a human, can turn it in this way.'
斯轉者。賢護！是為如來第七業力，菩薩摩訶薩應當修學、具足成滿。
「複次，賢護！如來天眼力者，如來常以清凈天眼過於人眼見彼未來諸眾生輩死此生彼，其所受身或美、或丑、或善、或惡，所得諸色或好、或惡、或妙、或粗，或生善道、或生惡趣，又見眾生所作諸業或善、或惡。有諸眾生具身惡業、具口惡業、具意惡業、訶罵聖人、誹謗正法、壞和合僧，具足如是諸惡業故，身壞命終生於惡道；又，諸眾生具身善業、具口善業、具意善業、恭敬聖人、尊重正法、供養眾僧，具行如是諸善業故，命終得生人天善趣；如是等事皆如實知。賢護！如來以凈天眼見諸眾生死此生彼，乃至命終生於天上，是則如來生死智力。得是力已知真實處，于大眾中作師子吼、轉大梵輪——昔所未轉——若彼世間若沙門、婆羅門、若天、若梵、若魔、若人，終無有能若斯轉者。賢護！是為如來第八智力，菩薩摩訶薩應當修學、具足成滿。
「複次，賢護！如來宿命智力者，如來能以諸宿命智知於過去諸宿命事，所謂眾生生此死彼，或於一處初受一生，或二、或三、或五、或十、或百、或千、乃至或受無量百生、無量千生、無量百千生，如是，乃至無量轉劫、無量定劫、無量轉不轉劫等皆如實知。又，于彼所生趣如是處、
【現代漢語翻譯】 現代漢語譯本：賢護！這是如來的第七種業力，菩薩摩訶薩應當修習、具足並圓滿成就。 再者，賢護！如來的天眼力是指，如來常常以清凈的天眼，超越凡人的眼睛，看見未來眾生死亡後轉生到其他地方，他們所受的身體或美或醜，或善或惡，所得的色身或好或壞，或妙或粗，或生於善道，或生於惡趣。又看見眾生所作的各種業，或善或惡。有些眾生身造惡業、口造惡業、意造惡業，呵斥聖人，誹謗正法，破壞僧團的和合，因為具足這些惡業，身壞命終后墮入惡道；又有些眾生身造善業、口造善業、意造善業，恭敬聖人，尊重正法，供養僧眾，因為修行這些善業，命終后得生人天善趣；這些事情都如實知曉。賢護！如來以清凈的天眼看見眾生死此生彼，乃至命終生於天上，這就是如來的生死智力。得到這種力量后，如來知曉真實之處，在大眾中作獅子吼，轉動過去未曾轉動的大梵輪——無論是世間、沙門（出家修行者）、婆羅門（祭司）、天、梵天、魔、人，都沒有人能夠像這樣轉動。賢護！這是如來的第八種智力，菩薩摩訶薩應當修習、具足並圓滿成就。 再者，賢護！如來的宿命智力是指，如來能夠以各種宿命智，知曉過去各種宿命的事情，例如眾生在此處出生，在彼處死亡，或者在某處初次受生，或者兩次、三次、五次、十次、百次、千次，乃至受過無量百次、無量千次、無量百千次生命，如此，乃至無量轉劫、無量定劫、無量轉不轉劫等，都如實知曉。又，對於他們所生的趣向，例如在何處、
【English Translation】 English version: 'Furthermore, O Bhadraka (Virtuous Protector)! This is the seventh power of the Tathagata (Thus-Gone One), which a Bodhisattva Mahasattva (Great Being of Enlightenment) should cultivate, possess, and fully accomplish.' 'Moreover, O Bhadraka! The Tathagata's power of the divine eye means that the Tathagata, with his pure divine eye surpassing human eyes, sees future beings who die here and are reborn elsewhere. He sees their bodies, whether beautiful or ugly, good or bad; the forms they attain, whether good or bad, subtle or coarse; whether they are born in good realms or evil realms. He also sees the various karmas that beings perform, whether good or bad. Some beings, with evil deeds of body, evil deeds of speech, and evil deeds of mind, who revile the noble ones, slander the true Dharma (teachings), and disrupt the harmony of the Sangha (community), because they possess such evil karmas, fall into evil realms after their bodies break and their lives end. Others, with good deeds of body, good deeds of speech, and good deeds of mind, who respect the noble ones, honor the true Dharma, and make offerings to the Sangha, because they practice such good karmas, are reborn in good realms of humans and gods after their lives end. All these things are known as they truly are. O Bhadraka! The Tathagata, with his pure divine eye, sees beings die here and be reborn elsewhere, even until they are born in the heavens. This is the Tathagata's power of knowledge of birth and death. Having attained this power, he knows the true state of affairs, and in the assembly, he roars the lion's roar, turning the great Brahma wheel (wheel of Dharma) that was not turned before. Whether it be the world, or Sramanas (ascetics), Brahmanas (priests), gods, Brahmas, Maras (demons), or humans, none can turn it like this. O Bhadraka! This is the eighth power of the Tathagata, which a Bodhisattva Mahasattva should cultivate, possess, and fully accomplish.' 'Furthermore, O Bhadraka! The Tathagata's power of knowledge of past lives means that the Tathagata, with his various knowledges of past lives, knows the various events of past lives. For example, he knows that beings are born here and die there, or that they first receive a life in a certain place, or two, three, five, ten, a hundred, a thousand, or even countless hundreds, countless thousands, countless hundreds of thousands of lives. Thus, he knows all as they truly are, even countless kalpas (eons) of transformation, countless kalpas of stability, and countless kalpas of transformation and non-transformation. Moreover, he knows the realms where they are born, such as where,
如是家、如是種姓、如是名字、如是相貌、如是生中、如是服食、如是所作、如是善惡、如是憂喜、如是苦樂，乃至若干壽命等亦如實知。又，于某處舍彼身已復生某處、如是身相、如是所說、如是所經，乃至壽命諸過去事皆悉知故。賢護！如來能以種種無量諸宿命智知彼眾生宿命所經，始自一生及無量生，乃至壽命諸過去事如實知者，是則如來宿命智力也。得是力已，處大眾中作師子吼、轉大梵輪——昔所未轉——若彼世間沙門、婆羅門、若天、若梵、若魔、若人，終無有能若斯轉者。賢護！是為如來第九智力，菩薩摩訶薩應當修學、具足成滿。
「複次，賢護！如來漏盡力者，如來能盡一切諸有，無復諸漏。心慧解脫自覺法已，是故唱言：『我生已盡，梵行已立，所作已辦，不受後有。』賢護！如來如是能盡諸漏，心慧明脫自證知故，故言：『我生已盡，乃至不受後有。』如實知者，是則如來漏盡智力也。如來得已，處大眾中作師子吼、轉大梵輪——昔所未轉——若彼世間沙門、婆羅門、若天、若梵、若魔、若人，終無有能若斯轉者。賢護！是為如來第十智力，菩薩摩訶薩當應修學、具足成滿。
「賢護！若諸菩薩摩訶薩讀誦、受持、思惟、修習是三昧者，則能攝受如來十力也。」
爾時，世
【現代漢語翻譯】 現代漢語譯本：'像這樣的家庭、像這樣的種姓、像這樣的名字、像這樣的相貌、像這樣的出生、像這樣的飲食、像這樣的行為、像這樣的善惡、像這樣的憂愁和喜悅、像這樣的痛苦和快樂，乃至壽命的長短等，都能如實地知道。而且，知道某人在此處捨棄身體后又在某處出生，知道他那時的身相、所說的話、所經歷的事情，乃至壽命等所有過去的事情。賢護（菩薩名）！如來能夠以種種無量宿命智，知道眾生宿命所經歷的事情，從一生到無量生，乃至壽命等所有過去的事情都如實地知道，這就是如來的宿命智力。得到這種力量后，在眾人中發出獅子吼，轉動從未轉動過的大梵輪——世間的沙門（出家修行者）、婆羅門（祭司）、天人、梵天、魔王、人類，沒有誰能像這樣轉動。賢護！這是如來的第九種智力，菩薩摩訶薩應當修學、具足圓滿。' 現代漢語譯本：'再者，賢護！如來的漏盡力是指，如來能夠斷盡一切諸有（三界輪迴），不再有煩惱的漏失。通過心慧解脫，自己覺悟了真理，所以宣稱：『我生已盡，梵行已立，所作已辦，不受後有。』賢護！如來能夠這樣斷盡煩惱，通過心慧明瞭地解脫，自己證悟了真理，所以說：『我生已盡，乃至不受後有。』如實地知道這些，這就是如來的漏盡智力。如來得到這種力量后，在眾人中發出獅子吼，轉動從未轉動過的大梵輪——世間的沙門、婆羅門、天人、梵天、魔王、人類，沒有誰能像這樣轉動。賢護！這是如來的第十種智力，菩薩摩訶薩應當修學、具足圓滿。' 現代漢語譯本：'賢護！如果各位菩薩摩訶薩讀誦、受持、思惟、修習這個三昧，就能攝受如來的十種力量。' 現代漢語譯本：'當時，世尊'
【English Translation】 English version: 'Such is the family, such is the lineage, such is the name, such is the appearance, such is the birth, such is the food, such are the actions, such are the good and evil, such are the sorrows and joys, such are the sufferings and pleasures, and even the length of life, all are known as they truly are. Moreover, knowing that someone, having abandoned their body in one place, is born in another, knowing their appearance at that time, what they said, what they experienced, and even their lifespan and all past events. O Virtuous Protector (a Bodhisattva's name)! The Tathagata, with various immeasurable knowledges of past lives, knows the past lives of beings, from one life to countless lives, and even all past events of their lifespan, as they truly are. This is the Tathagata's power of knowing past lives. Having attained this power, in the midst of the assembly, he roars the lion's roar and turns the great Brahma wheel—which has never been turned before—and no one in the world, whether a Shramana (ascetic), a Brahmin (priest), a Deva (god), a Brahma, a Mara (demon), or a human, can turn it like this. O Virtuous Protector! This is the ninth power of the Tathagata, which Bodhisattva Mahasattvas should study, cultivate, and perfect.' English version: 'Furthermore, O Virtuous Protector! The Tathagata's power of the exhaustion of outflows means that the Tathagata can exhaust all existences (the cycle of rebirth in the three realms), and there are no more outflows of defilements. Through the liberation of wisdom and mind, having awakened to the Dharma by oneself, he proclaims: 『My birth is exhausted, the holy life is established, what had to be done is done, there is no more future existence.』 O Virtuous Protector! The Tathagata can thus exhaust all outflows, through the clear liberation of wisdom and mind, having realized the truth by oneself, therefore he says: 『My birth is exhausted, and there is no more future existence.』 Knowing this as it truly is, this is the Tathagata's power of the exhaustion of outflows. Having attained this power, in the midst of the assembly, he roars the lion's roar and turns the great Brahma wheel—which has never been turned before—and no one in the world, whether a Shramana, a Brahmin, a Deva, a Brahma, a Mara, or a human, can turn it like this. O Virtuous Protector! This is the tenth power of the Tathagata, which Bodhisattva Mahasattvas should study, cultivate, and perfect.' English version: 'O Virtuous Protector! If Bodhisattva Mahasattvas read, uphold, contemplate, and practice this Samadhi, they will be able to receive the ten powers of the Tathagata.' English version: 'At that time, the World Honored One'
尊為重明此義，以偈頌曰：
「十八不共等覺法、 十力明智諸佛同， 菩薩修習此妙禪， 自然成就斯二種。」
大集經賢護分隨喜功德品第十五
爾時，世尊復告賢護菩薩言：「賢護！若菩薩摩訶薩具足成就四隨喜故，即當得斯現前三昧，速疾成滿阿耨多羅三藐三菩提。
「何等名為四種隨喜也？所謂彼菩薩摩訶薩應作如是念：『如彼過去一切諸如來、應供、等正覺，各于往昔行菩薩時，皆因隨喜得是三昧，因三昧故具足多聞，由多聞故速疾成就阿耨多羅三藐三菩提；如我今日亦應如是，依因隨喜得是三昧，因三昧故具足多聞，由多聞故速得成就無上菩提。』賢護！是為菩薩摩訶薩第一隨喜功德聚也。
「賢護！彼菩薩摩訶薩復應如是念：『如彼當來一切諸如來、應供、等正覺行菩薩時，皆因隨喜得是三昧，因此三昧故具足多聞，由多聞故速疾成就阿耨多羅三藐三菩提；如我今日亦應如是，當因隨喜得是三昧，歸憑三昧求滿多聞，由多聞故速疾成彼無上菩提。』賢護！是為菩薩摩訶薩第二隨喜功德聚也。
「賢護！是菩薩摩訶薩復應如是念：『而今現在無量無邊阿僧祇諸世界中一切諸如來、應供、等正覺，各于往昔行菩薩時，亦因隨喜得是三昧，因是三昧具足多聞，由多
【現代漢語翻譯】 現代漢語譯本 爲了進一步闡明這個道理，世尊用偈頌說道： 『佛陀具有十八種不共的覺悟之法，十種力量和明智，所有佛陀都相同。 菩薩如果修習這種微妙的禪定，自然就能成就這兩種功德。』
《大集經·賢護分·隨喜功德品》第十五
這時，世尊又告訴賢護菩薩說：『賢護！如果菩薩摩訶薩能夠圓滿成就四種隨喜，就能獲得這種現前三昧，迅速圓滿成就阿耨多羅三藐三菩提（無上正等正覺）。』
『哪四種隨喜呢？就是菩薩摩訶薩應當這樣想：『就像過去一切諸如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha），他們在過去行菩薩道時，都是因為隨喜而得到這種三昧（Samadhi），因為三昧而具足多聞，因為多聞而迅速成就阿耨多羅三藐三菩提；我今天也應當這樣，依靠隨喜得到這種三昧，因為三昧而具足多聞，因為多聞而迅速成就無上菩提。』賢護！這是菩薩摩訶薩第一種隨喜功德的聚集。
『賢護！這位菩薩摩訶薩還應當這樣想：『就像未來一切諸如來、應供、等正覺在行菩薩道時，都是因為隨喜而得到這種三昧，因為這種三昧而具足多聞，因為多聞而迅速成就阿耨多羅三藐三菩提；我今天也應當這樣，應當因為隨喜而得到這種三昧，依靠三昧來求得圓滿的多聞，因為多聞而迅速成就無上菩提。』賢護！這是菩薩摩訶薩第二種隨喜功德的聚集。
『賢護！這位菩薩摩訶薩還應當這樣想：『現在無量無邊阿僧祇（Asamkhya）諸世界中，一切諸如來、應供、等正覺，他們在過去行菩薩道時，也是因為隨喜而得到這種三昧，因為這種三昧而具足多聞，因為多聞而
【English Translation】 English version To further clarify this meaning, the World Honored One spoke in verse: 'The Buddha possesses eighteen unique qualities of enlightenment, ten powers, and wisdom, which are the same for all Buddhas. If a Bodhisattva cultivates this subtle meditation, they will naturally achieve these two kinds of merits.'
The Great Collection Sutra, Chapter 15, 'Merit of Rejoicing' in the 'Guardian of the Virtuous' Section
At that time, the World Honored One again said to the Bodhisattva Guardian of the Virtuous: 'Guardian of the Virtuous! If a Bodhisattva Mahasattva fully accomplishes the four kinds of rejoicing, they will attain this present Samadhi (meditative absorption), and quickly and completely achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
'What are the four kinds of rejoicing? It is that the Bodhisattva Mahasattva should think thus: 'Like all the Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones) of the past, when they practiced the Bodhisattva path in the past, they all attained this Samadhi through rejoicing, and because of Samadhi, they were endowed with great learning, and because of great learning, they quickly achieved Anuttara-samyak-sambodhi; I today should also be like this, relying on rejoicing to attain this Samadhi, and because of Samadhi, be endowed with great learning, and because of great learning, quickly achieve supreme enlightenment.' Guardian of the Virtuous! This is the first accumulation of merit of rejoicing for a Bodhisattva Mahasattva.'
'Guardian of the Virtuous! This Bodhisattva Mahasattva should also think thus: 'Like all the Tathagatas, Arhats, and Samyaksambuddhas of the future, when they practice the Bodhisattva path, they will all attain this Samadhi through rejoicing, and because of this Samadhi, they will be endowed with great learning, and because of great learning, they will quickly achieve Anuttara-samyak-sambodhi; I today should also be like this, I should attain this Samadhi through rejoicing, rely on Samadhi to seek complete learning, and because of great learning, quickly achieve supreme enlightenment.' Guardian of the Virtuous! This is the second accumulation of merit of rejoicing for a Bodhisattva Mahasattva.'
'Guardian of the Virtuous! This Bodhisattva Mahasattva should also think thus: 'In the present countless Asamkhya (incalculable) worlds, all the Tathagatas, Arhats, and Samyaksambuddhas, when they practiced the Bodhisattva path in the past, they also attained this Samadhi through rejoicing, and because of this Samadhi, they were endowed with great learning, and because of great learning,
聞故現皆得成無上菩提；然我今日亦應隨喜，乃至為欲速成無上菩提故。』賢護！是為菩薩第三隨喜功德聚也。
「複次，賢護！彼菩薩摩訶薩復應如是念：『我今已得仰學三世一切諸如來本於過去行菩薩時，皆因隨喜得是三昧，皆因三昧具足多聞，皆由多聞而得成佛；今我以此隨喜功德愿與一切眾生共之，同生隨喜、同獲三昧、同具多聞、同悉成就阿耨多羅三藐三菩提。』賢護！是為菩薩摩訶薩第四隨喜功德聚也。
「複次，賢護！而彼菩薩既得成就如是隨喜、如是三昧、如是多聞、如是速疾成就菩提，以是功德悉與眾生，共同迴向阿耨多羅三藐三菩提。如是功德難可稱量，我今為汝略開少分，汝宜諦聽，善思念之。
「賢護！譬如有人定壽百歲，身輕氣猛、行駿若飛。是人生已便即能行一世界，先行東方盡世界邊；如是次第行於南、西、北方、四維、上、下，周旋十方窮極地際。賢護！于意云何？假使有人聰明出世、善通算術，能計是人所行地界道路近遠、長短耶？」
賢護白言：「不也。」
「又能稱量耶？」
「不也。」
「又能觀察耶？」
「不也。」
「亦能思惟耶？」
「不也。世尊！」
「賢護！且置初行。即使是人滿足百年
【現代漢語翻譯】 現代漢語譯本：『聽聞過去諸佛因隨喜而成就無上菩提，我今日也應當隨喜，乃至爲了迅速成就無上菩提。』賢護（菩薩名）！這是菩薩的第三種隨喜功德聚集。 『再者，賢護！那位菩薩摩訶薩還應當這樣想：『我現在已經能夠效仿三世一切諸如來，他們過去在行菩薩道時，都是因為隨喜而得到三昧（禪定），因為三昧而具備廣博的知識，因為廣博的知識而成就佛果；現在我將這隨喜的功德，愿與一切眾生共同分享，一同生起隨喜之心，一同獲得三昧，一同具備廣博的知識，一同成就阿耨多羅三藐三菩提（無上正等正覺）。』賢護！這是菩薩摩訶薩的第四種隨喜功德聚集。 『再者，賢護！那位菩薩既然成就了這樣的隨喜、這樣的三昧、這樣的廣博知識、這樣迅速成就菩提，就將這些功德全部給予眾生，共同迴向阿耨多羅三藐三菩提。這樣的功德難以衡量，我現在為你略微開示少許，你應當仔細聽，好好思考。』 『賢護！譬如有一個人，壽命固定為一百歲，身體輕盈，氣息強勁，行走如飛。這個人一出生就能行走一個世界，先從東方走到世界的盡頭；這樣依次行走南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方，周遊十方，到達所有地方的盡頭。賢護！你認為如何？假設有一個聰明絕頂、精通算術的人，能夠計算出這個人所行走的地界道路的遠近、長短嗎？』 賢護回答說：『不能。』 『又能稱量嗎？』 『不能。』 『又能觀察嗎？』 『不能。』 『又能思量嗎？』 『不能。世尊！』 『賢護！暫且放下他最初的行走。即使這個人活滿一百年，
【English Translation】 English version: 『Having heard that past Buddhas attained Anuttara-samyak-sambodhi (supreme enlightenment) through rejoicing, I should also rejoice today, even for the sake of quickly attaining Anuttara-samyak-sambodhi.』 O Bhadrapala (a Bodhisattva's name)! This is the third accumulation of meritorious virtues of rejoicing for a Bodhisattva. 『Furthermore, O Bhadrapala! That Bodhisattva Mahasattva should also think like this: 『I have now been able to emulate all the Tathagatas (Buddhas) of the three times, who, in their past practice of the Bodhisattva path, all attained Samadhi (meditative absorption) through rejoicing, possessed extensive knowledge through Samadhi, and attained Buddhahood through extensive knowledge; now I wish to share this merit of rejoicing with all sentient beings, so that they may together generate the mind of rejoicing, together attain Samadhi, together possess extensive knowledge, and together attain Anuttara-samyak-sambodhi.』 O Bhadrapala! This is the fourth accumulation of meritorious virtues of rejoicing for a Bodhisattva Mahasattva. 『Furthermore, O Bhadrapala! Since that Bodhisattva has attained such rejoicing, such Samadhi, such extensive knowledge, and such swift attainment of Bodhi, he gives all these merits to sentient beings, and together they dedicate them towards Anuttara-samyak-sambodhi. Such merit is immeasurable. I will now briefly reveal a small portion to you. You should listen carefully and contemplate it well.』 『O Bhadrapala! Suppose there is a person whose lifespan is fixed at one hundred years, whose body is light, whose breath is strong, and whose walk is as swift as flying. As soon as this person is born, he can travel through one world, first going east to the edge of the world; in this way, he travels successively to the south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), above, and below, circling through the ten directions, reaching the ends of all places. O Bhadrapala! What do you think? Suppose there is a person who is extremely intelligent and proficient in arithmetic, can he calculate the distance, length, and proximity of the roads and boundaries that this person has traveled?』 Bhadrapala replied, 『No, he cannot.』 『Can he measure it?』 『No, he cannot.』 『Can he observe it?』 『No, he cannot.』 『Can he contemplate it?』 『No, he cannot, O World Honored One!』 『O Bhadrapala! Let us set aside his initial journey. Even if this person lives for a full hundred years,
，速疾往返遍至十方無量世界，彼明算人復能知否？」
賢護報言：「不也，世尊！彼明算人尚不能知初時所行地界近遠，云何能計是人一世盡力飛行周遍十方無數世界道路由旬其數多少？若欲的知，唯獨世尊及大弟子舍利弗與彼不退諸大菩薩等乃能知耳。」
佛告賢護：「如是如是。我今語汝，若有善男子、善女人起信敬心，于彼風行壯人所經世界盛滿珍寶持用奉獻十方諸佛，其所獲福雖曰極多，然尚不如隨喜三昧功德少分。何以故？賢護！由彼菩薩摩訶薩修此三昧、具足如上四大隨喜，迴向阿耨多羅三藐三菩提，為求多聞成正覺故。賢護！以是因緣，持彼施福望前隨喜所獲功德，百分不及一、千分不及一、百千萬分不及一、億百千分不及一，乃至算數譬喻所不能及。
「賢護！汝今當知諸菩薩等隨喜迴向所得功德，是故，我今更為汝說菩薩隨喜功德少分，汝宜諦聽也。賢護！我念往昔過於無量無邊阿僧祇劫，爾時有佛號師子意如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。賢護！時此世界閻浮提中，人民熾盛，多饒財寶，豐樂安隱，甚可愛樂。賢護！爾時，此閻浮提其地弘廣，具足一萬八千由旬；其間城郭聚落乃有一萬八千，一切皆以七寶所
【現代漢語翻譯】 「那麼，如果有一個人能像風一樣快速地往返，遍及十方無量世界，那些精通算術的人能夠知道他所經過的距離嗎？」 賢護回答說：「不能，世尊！那些精通算術的人尚且不能知道他最初行走時所經過的地域的遠近，又怎麼能計算出這個人一生盡力飛行所遍及的十方無數世界的道路和由旬的數量呢？如果想要確切地知道，只有世尊以及大弟子舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）和那些不退轉的大菩薩等才能知道。」 佛告訴賢護：「是這樣的，是這樣的。我現在告訴你，如果有善男子、善女人發起信心和恭敬心，用那個像風一樣快速行走的人所經過的世界裡盛滿的珍寶來供養十方諸佛，他們所獲得的福報雖然非常多，但仍然不如隨喜三昧（anumodanā-samādhi，隨喜他人功德而入定的禪定）功德的少許部分。為什麼呢？賢護！因為那些菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修習這種三昧，具足如上所說的四大隨喜，並將功德迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），爲了求得廣博的知識而成就正覺。賢護！因為這個原因，用那些佈施的福報與前面隨喜所獲得的功德相比，百分之一不及，千分之一不及，百千萬分之一不及，億百千分之一不及，乃至用算數和譬喻都無法比擬。 「賢護！你現在應當知道諸菩薩等隨喜迴向所得到的功德是如此殊勝。因此，我現在再為你講述菩薩隨喜功德的少許部分，你應當仔細聽。賢護！我回憶過去，在無量無邊阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）之前，那時有一尊佛，號為師子意如來（Siṃha-mati-tathāgata，如來佛的稱號之一）、應供（arhat，值得供養的人）、等正覺（samyak-saṃbuddha，完全覺悟的人）、明行足（vidyā-caraṇa-saṃpanna，智慧和德行圓滿的人）、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（puruṣa-damya-sārathi，能夠調伏眾生的人）、天人師（śāstā deva-manusyānām，天人和人類的導師）、佛（buddha，覺悟者）、世尊（bhagavat，受人尊敬的人），出現在世間。賢護！當時，這個閻浮提（Jambudvīpa，我們所居住的這個世界）中，人民興盛，擁有大量的財富，生活富足安樂，非常令人喜愛。賢護！那時，這個閻浮提的土地非常廣闊，具備一萬八千由旬（yojana，古印度長度單位）；其間的城郭和聚落有一萬八千個，全部都用七寶所
【English Translation】 「Then, if there were a person who could travel as swiftly as the wind, traversing countless worlds in the ten directions, would those skilled in calculation be able to know the distance he has covered?」 Venerable Protector replied, 「No, World Honored One! Those skilled in calculation cannot even know the near or far of the initial ground he traveled. How could they calculate the number of yojanas (yojana, an ancient Indian unit of distance) of the roads of the countless worlds in the ten directions that this person has traveled throughout his life with all his strength? If one wishes to know for certain, only the World Honored One, the great disciple Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), and those great Bodhisattvas who do not regress can know.」 The Buddha told Venerable Protector, 「It is so, it is so. I now tell you, if there are good men or good women who generate faith and respect, and use the treasures that fill the worlds traversed by that person who travels as swiftly as the wind to offer to the Buddhas of the ten directions, the merit they obtain, though very great, is still not comparable to even a small portion of the merit of the samadhi of rejoicing (anumodanā-samādhi, a meditative state of rejoicing in the merits of others). Why is that? Venerable Protector! Because those Bodhisattva-Mahasattvas (great Bodhisattvas) cultivate this samadhi, possess the four great rejoicings mentioned above, and dedicate the merit to Anuttara-samyak-sambodhi (supreme perfect enlightenment), in order to seek vast knowledge and attain perfect enlightenment. Venerable Protector! For this reason, when comparing the merit of that offering with the merit obtained from the aforementioned rejoicing, it is less than one percent, less than one thousandth, less than one hundred millionth, less than one hundred millionth of an eon, and cannot even be compared by calculation or analogy. 「Venerable Protector! You should now know that the merit obtained by Bodhisattvas and others through rejoicing and dedication is so extraordinary. Therefore, I will now further explain to you a small portion of the merit of the Bodhisattva's rejoicing, and you should listen carefully. Venerable Protector! I recall in the past, beyond countless asamkhya kalpas (asaṃkhya-kalpa, an immeasurably long period of time), there was a Buddha named Siṃha-mati-tathāgata (one of the titles of a Buddha), worthy of offerings (arhat, one who is worthy of offerings), perfectly enlightened (samyak-saṃbuddha, one who is fully enlightened), perfect in knowledge and conduct (vidyā-caraṇa-saṃpanna, perfect in wisdom and virtue), well-gone (sugata, one who has gone well to Nirvana), knower of the world (lokavid, one who knows all about the world), unsurpassed one (anuttara, one who is incomparable), tamer of men (puruṣa-damya-sārathi, one who can tame beings), teacher of gods and men (śāstā deva-manusyānām, teacher of gods and humans), Buddha (buddha, the awakened one), World Honored One (bhagavat, the revered one), who appeared in the world. Venerable Protector! At that time, in this Jambudvīpa (the world we inhabit), the people were prosperous, possessed great wealth, lived in abundance and peace, and were very delightful. Venerable Protector! At that time, the land of this Jambudvīpa was very vast, encompassing eighteen thousand yojanas; within it, there were eighteen thousand cities and settlements, all made of the seven treasures.
成；其城縱廣十二由旬，于諸城內城別皆有九億民家。
「賢護！爾時大城名曰賢作，城中居民有六十億，彼城即是師子意如來現生處也。賢護！爾時，師子意如來初會說法，有九十億人證阿羅漢果；過七日已，于第二會復有九十億人得阿羅漢果；過第二會，第三會中復有九十億人得阿羅漢果；過三會已，復有九十億人咸從他方而來大集——悉是清凈諸菩薩眾——自後彼佛恒有無量阿僧祇諸聲聞眾。
「賢護！爾時，人民行十善業，如彼未來彌勒佛世教諸眾生具足成就十種業行。爾時，人壽八萬四千，如彌勒時人壽無異。
「賢護！時彼大城有轉輪王名曰勝遊，如法治世，具足七寶——所謂金輪寶、象寶、馬寶、摩尼寶、女寶、長者寶、主兵寶，是為七寶——滿足千子，身相端嚴，成就威雄，降伏怨敵。彼王所統盡世界邊，不用刀兵，亦無威迫，無所稅斂，眾具自然。時勝遊王詣師子意如來、應供、等正覺所，頂禮尊足，然後退坐。
「爾時，師子意如來知勝遊王渴仰心已，即為廣宣現前三昧。時彼王既聞如是三昧，深自慶幸，發隨喜心，以一把寶奉散佛上。彼王緣此隨喜善根，命終之後還生閻浮，為彼王子名曰梵德，復紹王位，如法治化。彼佛滅后，于正法中有一比丘其名曰寶，聰明精進
【現代漢語翻譯】 現代漢語譯本：那座城市縱橫各有十二由旬（古印度長度單位），在所有城市中，每座城內都有九億戶人家。 賢護（菩薩名）！當時那座大城名為賢作，城中居民有六十億。那座城就是師子意如來（佛名）出生的地方。賢護！當時，師子意如來初次說法，有九十億人證得阿羅漢果；過了七天，在第二次法會上又有九十億人得阿羅漢果；過了第二次法會，在第三次法會中又有九十億人得阿羅漢果；過了三次法會後，又有九十億人從其他地方前來聚集——他們都是清凈的菩薩眾——此後，那位佛陀身邊常常有無量阿僧祇（佛教計數單位，意為無數）的聲聞眾。 賢護！當時，人們奉行十善業，就像未來彌勒佛（未來佛名）住世時教導眾生具足成就十種業行一樣。當時，人們的壽命是八萬四千歲，和彌勒佛時代人們的壽命一樣。 賢護！當時，那座大城有一位轉輪王（擁有統治世界的理想君主）名為勝遊，他依法治理國家，擁有七寶——即金輪寶、象寶、馬寶、摩尼寶（如意寶珠）、女寶、長者寶、主兵寶，這就是七寶——他有一千個兒子，身相端正莊嚴，威武雄壯，降伏怨敵。他所統治的疆域遍及世界邊際，不用刀兵，也沒有威逼，不徵收賦稅，一切所需自然而有。當時，勝遊王前往師子意如來、應供（值得供養的人）、等正覺（佛的稱號）所在之處，頂禮佛足，然後退坐一旁。 當時，師子意如來知道勝遊王渴求佛法的心意，就為他廣泛宣說現前三昧（一種禪定）。當時，那位國王聽聞這樣的三昧后，深感慶幸，生起隨喜之心，用一把寶物散在佛身上。那位國王因為這個隨喜的善根，命終之後又轉生到閻浮（我們所居住的世界），成為王子，名為梵德，又繼承王位，依法治理國家。那位佛陀滅度后，在正法中有一位比丘，他的名字叫寶，聰明精進。
【English Translation】 English version: The city was twelve yojanas (an ancient Indian unit of distance) in length and breadth, and within each of the cities, there were nine hundred million households. O Virtuous Protector (a Bodhisattva's name)! At that time, the great city was named Virtuous Action, and there were sixty billion inhabitants in the city. That city was the place where the Tathagata Lion's Intention (a Buddha's name) was born. O Virtuous Protector! At that time, when the Tathagata Lion's Intention first preached the Dharma, ninety billion people attained the Arhat fruit; after seven days, at the second assembly, another ninety billion people attained the Arhat fruit; after the second assembly, at the third assembly, another ninety billion people attained the Arhat fruit; after the three assemblies, another ninety billion people came from other places to gather—all of them were pure Bodhisattva assemblies—after that, that Buddha always had countless Asankhyas (a Buddhist unit of counting, meaning countless) of Shravakas (disciples). O Virtuous Protector! At that time, people practiced the ten virtuous deeds, just as when the future Buddha Maitreya (the future Buddha's name) dwells in the world and teaches all beings to fully accomplish the ten virtuous actions. At that time, people's lifespan was eighty-four thousand years, the same as the lifespan of people during the time of Maitreya. O Virtuous Protector! At that time, in that great city, there was a Chakravartin king (an ideal monarch who rules the world) named Victorious Wanderer, who governed the world according to the Dharma, possessing the seven treasures—namely, the golden wheel treasure, the elephant treasure, the horse treasure, the Mani treasure (wish-fulfilling jewel), the woman treasure, the householder treasure, and the military leader treasure, these are the seven treasures—he had a thousand sons, his appearance was dignified and majestic, he was powerful and brave, and he subdued his enemies. The territory he ruled extended to the edge of the world, without using weapons, nor coercion, without collecting taxes, and all necessities were naturally available. At that time, King Victorious Wanderer went to where the Tathagata Lion's Intention, the Arhat (worthy of offerings), the Samyaksambuddha (title of a Buddha) was, bowed at his feet, and then sat down to one side. At that time, the Tathagata Lion's Intention, knowing that King Victorious Wanderer was eager for the Dharma, widely proclaimed the Samadhi of Presence. At that time, when the king heard of such Samadhi, he was deeply rejoiced, and generated a heart of rejoicing, and scattered a handful of treasures on the Buddha. Because of this meritorious root of rejoicing, after his life ended, the king was reborn in Jambudvipa (the world we live in), became a prince named Brahmadeva, and again inherited the throne, governing the country according to the Dharma. After that Buddha passed away, in the True Dharma, there was a Bhikshu (monk) whose name was Jewel, who was intelligent and diligent.
，常為四眾宣揚廣說如是經典。
「賢護！爾時，彼梵德王于比丘所聞三昧已，得深凈信、起隨喜心，持上妙衣——價直百千——覆比丘上。賢護！又，梵德王從比丘所聞三昧已，即發阿耨多羅三藐三菩提心，為愛法故，舍家出家，剃除鬚髮，被服袈裟。是時亦有百千人眾成就信心，即隨彼王法服出家，亦為如是三昧經故。
「時彼梵德比丘與彼百千諸比丘眾，經八千歲供養承事彼寶比丘無有疲倦，終不能得如是三昧，唯除一聞。聞已隨喜，具以四種隨喜功德迴向阿耨多羅三藐三菩提，如初隨喜如是廣行。
「然後梵德比丘及百千眾，緣此善根尋得值遇六萬八千諸佛、世尊，凡所生處常得為眾頒宣廣說如是三昧。彼王比丘因彼善根，復更值遇六萬八千億數諸佛，如是次第種諸善根得此三昧，具足圓滿助菩提法已，尋得成就阿耨多羅三藐三菩提，號曰堅固精進如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。而彼百千諸比丘眾得此三昧，亦能成就助道法故，皆已成於阿耨多羅三藐三菩提，名曰堅勇如來、應供、等正覺，復令無量百千眾生住于阿耨多羅三藐三菩提。
「賢護！彼但耳聞尚獲如是，何況菩薩聞受三昧，讀誦、憶持、為他廣說、復勤思行而不得
【現代漢語翻譯】 現代漢語譯本：經常為四眾（比丘、比丘尼、優婆塞、優婆夷）宣揚廣說這樣的經典。 『賢護！』當時，那位梵德王從比丘那裡聽聞三昧（專注的禪定）后，生起深厚的清凈信心，並隨喜讚歎，用價值百千的上等妙衣覆蓋在那位比丘身上。『賢護！』而且，梵德王從比丘那裡聽聞三昧后，立即發起了阿耨多羅三藐三菩提心（無上正等正覺之心），爲了愛慕佛法，捨棄家庭出家，剃除鬚髮，穿上袈裟。當時也有百千人眾生起信心，跟隨那位國王一樣法服出家，也是爲了這部三昧經典。 當時，那位梵德比丘和那百千位比丘眾，經過八千年的時間供養承事那位寶比丘，沒有絲毫的疲倦，最終都不能獲得這樣的三昧，除非只是聽聞一次。聽聞后隨喜讚歎，並以四種隨喜功德迴向阿耨多羅三藐三菩提，像最初隨喜那樣廣泛修行。 然後，梵德比丘和百千大眾，憑藉這個善根，很快就值遇了六萬八千位佛、世尊，凡是他們所生之處，都經常為大眾宣揚廣說這樣的三昧。那位國王比丘因為那個善根，又再次值遇了六萬八千億位佛，像這樣次第種下各種善根，獲得了這個三昧，具足圓滿了助菩提法后，很快就成就了阿耨多羅三藐三菩提，號為堅固精進如來（Tathagata）、應供（Arhat）、等正覺（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）。而那百千位比丘眾也獲得了這個三昧，也能成就助道法，都已成就了阿耨多羅三藐三菩提，名為堅勇如來、應供、等正覺，又令無量百千眾生安住于阿耨多羅三藐三菩提。 『賢護！』他們僅僅是聽聞尚且獲得如此大的利益，更何況菩薩聽聞接受三昧，讀誦、憶持、為他人廣泛解說，又勤奮地思考修行，怎麼會不能獲得呢？
【English Translation】 English version: They often proclaim and widely explain such scriptures to the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). 'O Virtuous Protector!' At that time, King Brahmadeva, upon hearing the samadhi (concentration meditation) from a bhikshu, developed deep and pure faith, and with a joyful heart, covered the bhikshu with exquisite garments worth a hundred thousand. 'O Virtuous Protector!' Furthermore, King Brahmadeva, after hearing the samadhi from the bhikshu, immediately generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment), and out of love for the Dharma, renounced his household life, shaved his head and beard, and donned the monastic robes. At that time, there were also a hundred thousand people who developed faith and followed the king in leaving home, also for the sake of this samadhi scripture. At that time, the bhikshu Brahmadeva and the hundred thousand bhikshus served and attended to that precious bhikshu for eight thousand years without any fatigue, yet they could not attain such samadhi, except by hearing it once. After hearing it, they rejoiced and dedicated the four kinds of meritorious joy to Anuttara-samyak-sambodhi, practicing extensively as they had initially rejoiced. Then, the bhikshu Brahmadeva and the hundred thousand people, through this root of goodness, soon encountered sixty-eight thousand Buddhas, World Honored Ones, and wherever they were born, they often proclaimed and widely explained this samadhi to the masses. That king bhikshu, because of that root of goodness, again encountered sixty-eight hundred million Buddhas, and in this way, gradually planted various roots of goodness, attained this samadhi, and having fully perfected the aids to Bodhi, quickly achieved Anuttara-samyak-sambodhi, and was named the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shasta devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (World Honored One), the Firm and Vigorous Progress Tathagata. And those hundred thousand bhikshus also attained this samadhi, and were able to perfect the aids to the path, and all achieved Anuttara-samyak-sambodhi, named the Firm and Courageous Tathagata, Arhat, Samyaksambuddha, and also caused countless hundreds of thousands of beings to abide in Anuttara-samyak-sambodhi. 'O Virtuous Protector!' They, merely by hearing, still obtained such great benefits, how much more so if a Bodhisattva hears and receives the samadhi, recites it, remembers it, widely explains it to others, and diligently contemplates and practices it, how could they not attain it?
也？賢護！以此義故，諸菩薩等聞是三昧，誰不隨喜？誰不讀誦？誰不受持？誰不修習？誰不廣說？何以故？賢護！以彼菩薩聞是三昧即得成就助道法等，速疾成於阿耨多羅三藐三菩提故。
「賢護！以是因緣，吾今語汝，若人正信凈心欲求阿耨多羅三藐三菩提者，要先至心求此三昧。菩薩若聞百由旬內有此甚深三昧經者，菩薩即應躬自往詣聽是經典；聞已，即應讀誦、受持、修習、思惟、為他廣說。
「賢護！且置百由旬內當往聽受，又彼菩薩若聞二百由旬、三百、四百、五百，乃至千由旬內有是三昧在某都城、某聚落所，菩薩即應躬往聽受、習誦、受持。何以故？賢護！以是菩薩清凈信心，為求成就阿耨多羅三藐三菩提故。是故，菩薩不應起懈怠心、生懶惰心、起散亂心，當更發精進心、發猛利心，應當為是三昧速至千由旬所，乃至但得聞是三昧，何況讀誦、受持、思惟、解說？何以故？賢護！以是三昧能攝一切助道法故。
「複次，賢護！是中若有菩薩以純凈心為求菩提，應當往詣千由旬所。為聽如是三昧法時，菩薩應當承事供養彼說法師，一切眾具悉皆奉上，常當隨逐法師而行——或時一年、或復二年、或十、二十、或經百年，乃至盡壽隨逐法師，不得舍離——乃至但求聞是三昧，何況能
【現代漢語翻譯】 現代漢語譯本：賢護啊！因為這個緣故，諸位菩薩聽聞這個三昧（samadhi，禪定），誰不會隨喜讚歎呢？誰不會讀誦呢？誰不會接受奉持呢？誰不會修習呢？誰不會廣為宣說呢？為什麼呢？賢護啊！因為那些菩薩聽聞這個三昧，就能立即成就助道之法等等，迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。 賢護啊！因為這個因緣，我現在告訴你，如果有人以真正的信心和清凈的心想要追求阿耨多羅三藐三菩提，一定要先至誠懇切地求得這個三昧。菩薩如果聽說百由旬（yojana，古印度長度單位）之內有這部甚深的三昧經典，菩薩就應該親自前往聽聞這部經典；聽聞之後，就應該讀誦、接受奉持、修習、思惟、為他人廣為宣說。 賢護啊！暫且不說百由旬之內應當前往聽受，如果菩薩又聽說二百由旬、三百、四百、五百，乃至千由旬之內，在某個都城、某個村落有這個三昧，菩薩就應該親自前往聽受、學習誦讀、接受奉持。為什麼呢？賢護啊！因為這些菩薩以清凈的信心，爲了求得成就阿耨多羅三藐三菩提的緣故。因此，菩薩不應該生起懈怠之心、懶惰之心、散亂之心，應當更加發起精進之心、猛利之心，應當爲了這個三昧迅速前往千由旬之處，乃至僅僅能夠聽聞這個三昧，更何況是讀誦、接受奉持、思惟、解說呢？為什麼呢？賢護啊！因為這個三昧能夠攝持一切助道之法。 再者，賢護啊！這裡如果有菩薩以純凈的心爲了求得菩提（bodhi，覺悟），應當前往千由旬之處。爲了聽聞這樣的三昧法時，菩薩應當承事供養那位說法之師，一切所需之物都應當奉上，常常應當跟隨法師而行——或者一年、或者兩年、或者十年、二十年、或者經歷百年，乃至終身跟隨法師，不得舍離——乃至僅僅是爲了求得聽聞這個三昧，更何況能夠
【English Translation】 English version: 'Also, O Worthy Protector! Because of this meaning, which Bodhisattva, upon hearing this samadhi (meditative absorption), would not rejoice? Who would not recite it? Who would not receive and uphold it? Who would not practice it? Who would not widely proclaim it? Why is that? O Worthy Protector! Because those Bodhisattvas, upon hearing this samadhi, immediately attain the auxiliary practices and swiftly achieve anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'O Worthy Protector! Because of this reason, I now tell you, if a person with true faith and a pure mind desires to seek anuttara-samyak-sambodhi, they must first sincerely seek this samadhi. If a Bodhisattva hears that within a hundred yojanas (ancient Indian unit of distance) there is this profound samadhi scripture, the Bodhisattva should personally go to hear this scripture; having heard it, they should recite it, receive and uphold it, practice it, contemplate it, and widely proclaim it to others.' 'O Worthy Protector! Let alone going to hear and receive it within a hundred yojanas, if a Bodhisattva hears that within two hundred, three hundred, four hundred, five hundred, or even a thousand yojanas, in a certain city or village, there is this samadhi, the Bodhisattva should personally go to hear it, learn to recite it, and receive and uphold it. Why is that? O Worthy Protector! Because these Bodhisattvas, with pure faith, seek to achieve anuttara-samyak-sambodhi. Therefore, Bodhisattvas should not give rise to a mind of laziness, a mind of indolence, or a mind of distraction, but should instead generate a mind of diligence, a mind of vigor, and should quickly travel to a place a thousand yojanas away for the sake of this samadhi, even if they can only hear of this samadhi, let alone recite it, receive and uphold it, contemplate it, and explain it? Why is that? O Worthy Protector! Because this samadhi can encompass all auxiliary practices.' 'Furthermore, O Worthy Protector! If there is a Bodhisattva here who, with a pure mind, seeks bodhi (enlightenment), they should travel to a place a thousand yojanas away. When listening to such a samadhi teaching, the Bodhisattva should serve and make offerings to the Dharma teacher, offering all necessary items, and should always follow the teacher—perhaps for a year, or two years, or ten, twenty, or even a hundred years, or even for their entire life, without leaving the teacher—even if it is only to seek to hear this samadhi, let alone be able to'
得讀誦、受持、思惟義理、為他解釋？如是，菩薩隨法師時，當舍自心諸所為事，常當隨順彼阿阇梨法師意行，謹心承事不得違教，起尊敬心及重愛心，除舍一切無愛敬事，於法師所發善知識想，乃至當起如諸佛心。
「賢護！彼菩薩於是法師阿阇梨所能生如是敬愛心已，若當不得讀誦、受持、思惟廣說，乃至聽聞是三昧者，終無是事——唯除往昔誹謗如是甚深經典，業時已熟，定墮惡道，業不凈耳。
「複次，賢護！假彼菩薩或欲須離彼法師者，常當知恩、常當念恩、常當報恩。何以故？賢護！以是法師宣講因緣，令斯經典久住不沒。
「複次，賢護！若有菩薩為是三昧尚當應往千由旬處，況復隨近城都、國邑、聚落、空處或山野中而當不往聽受、讀誦、思惟義理、為他廣說也？
「複次，賢護！我今語汝，若有菩薩為三昧故即能往至千由旬所乃至不得聞是三昧，而彼菩薩雖復不得聞是三昧，於是法中念求善根，當發精進，莫即懈惰。汝應當知，如是之人則為已得不退轉于阿耨多羅三藐三菩提，何況聽聞、受持、讀誦、思惟修習、為他廣宣？
「賢護！汝今當觀彼菩薩輩聞此三昧已而能受持、思惟、修行，即得爾許大功德聚；乃至求已不能得聞，亦當具足幾大善根。若聞不聞，皆為
【現代漢語翻譯】 現代漢語譯本：應該讀誦、受持、思惟其中的義理，併爲他人解釋嗎？是的，菩薩跟隨法師時，應當放下自己心中的一切事務，常常順從那位阿阇梨（老師）法師的意願行事，謹慎地侍奉，不得違背教誨，生起尊敬心和深厚的愛心，摒棄一切沒有愛敬的行為，對於法師生起善知識的想法，乃至應當生起如同對待諸佛的心。
「賢護（菩薩名）！那位菩薩對於這位法師阿阇梨能夠生起如此的敬愛心之後，如果不能夠讀誦、受持、思惟、廣說，乃至聽聞這個三昧（禪定），那是絕對不可能的——除非是過去誹謗過如此甚深的經典，業報已經成熟，必定會墮入惡道，業障不清凈罷了。
「再者，賢護！假設那位菩薩或許需要離開那位法師，也應當常常知恩、常常念恩、常常報恩。為什麼呢？賢護！因為是這位法師宣講因緣，才使得這部經典能夠長久住世而不滅。
「再者，賢護！如果有菩薩爲了這個三昧，尚且應當前往千由旬（古印度長度單位）的地方，更何況是就近在城都、國邑、聚落、空曠之處或者山野之中，怎麼會不去聽受、讀誦、思惟義理、為他人廣說呢？
「再者，賢護！我現在告訴你，如果有菩薩爲了三昧的緣故，即使能夠前往千里之外，甚至沒有聽到這個三昧，而那位菩薩即使沒有聽到這個三昧，也應當在這法中念求善根，應當發起精進，不要懈怠。你應該知道，這樣的人就已經得到了在阿耨多羅三藐三菩提（無上正等正覺）上不退轉的果位，更何況是聽聞、受持、讀誦、思惟修習、為他人廣為宣說呢？
「賢護！你現在應當觀察那些菩薩們，聽聞這個三昧之後，能夠受持、思惟、修行，就能夠得到如此巨大的功德聚集；乃至即使求而不能聽到，也應當具足多少大的善根。無論聽到與否，都為
【English Translation】 English version: Should one read, receive, uphold, contemplate the meaning, and explain it to others? Yes, when a Bodhisattva follows a Dharma teacher, they should set aside all their own affairs, always follow the will of that Acharya (teacher) Dharma teacher, serve with caution, not disobey the teachings, generate a respectful heart and a deep loving heart, abandon all actions without love and respect, develop the thought of a good teacher towards the Dharma teacher, and even generate a heart like that towards all Buddhas.
'Virtuous Protector (Bodhisattva's name)! After that Bodhisattva has generated such a respectful and loving heart towards this Dharma teacher Acharya, if they cannot read, receive, uphold, contemplate, widely explain, or even hear this Samadhi (meditative absorption), that is absolutely impossible—unless they have slandered such profound scriptures in the past, their karmic retribution has matured, they will certainly fall into evil paths, and their karma is impure.
'Furthermore, Virtuous Protector! Suppose that Bodhisattva may need to leave that Dharma teacher, they should always be grateful, always remember the kindness, and always repay the kindness. Why? Virtuous Protector! Because it is this Dharma teacher who explains the causes and conditions, allowing this scripture to abide in the world for a long time without perishing.
'Furthermore, Virtuous Protector! If a Bodhisattva, for the sake of this Samadhi, should even go to a place thousands of yojanas (ancient Indian unit of distance) away, how much more so should they go to listen, receive, read, contemplate the meaning, and widely explain it to others in nearby cities, towns, villages, empty places, or mountains and fields?
'Furthermore, Virtuous Protector! I now tell you, if a Bodhisattva, for the sake of Samadhi, can even go thousands of yojanas away, and even if they do not hear this Samadhi, that Bodhisattva, even if they do not hear this Samadhi, should still seek good roots in this Dharma, should generate diligence, and should not be lazy. You should know that such a person has already attained the state of non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), how much more so if they hear, receive, uphold, read, contemplate, practice, and widely proclaim it to others?
'Virtuous Protector! You should now observe those Bodhisattvas who, after hearing this Samadhi, are able to receive, uphold, contemplate, and practice it, and thus obtain such a great accumulation of merit; even if they seek it and cannot hear it, they should also possess how much great good roots. Whether they hear it or not, all are'
已住不退轉地，畢竟成就阿耨多羅三藐三菩提，何況聞已讀誦、受持、思惟修習、廣為他說，亦令多人聞已誦持、修習、思惟、熾然流佈也？」
爾時，世尊為重明此義，以偈頌曰：
「我念過去有如來， 號師子意人中上， 彼時有王為眾首， 親往詣佛求三昧。 時大智王得聞已， 歡喜遍滿不可宣， 以手持寶奉散之， 供養人尊師子意。 內心思惟發是言： 『我今歸依無上覺， 為諸世間作饒益， 唯愿善說三摩提。』 時王興建此業已， 捨身還生於彼宮， 尋得值遇寶比丘， 大德名聞滿十方。 彼聞比丘善說時， 心生歡喜無稱量， 即以勝妙眾寶服， 答彼比丘為菩提。 復與數千眾出家， 供養承事彼比丘， 經歷滿於八千歲， 為求如是三昧故。 彼唯一說不再宣， 聞受深妙如大海， 爾時心智都無倦， 求此如實勝寂禪。 彼輩如是修行已， 值遇諸佛大威雄， 具滿六萬有八千， 其間亦聞此三昧。 余世供養復承事， 六萬八千億世尊， 所聞深妙悉隨喜， 斯由師子如來故。 彼王如是具修行， 終得成佛號堅進， 教化眾生無量數， 所在生死皆遠塵； 從王出家數千眾， 亦同
【現代漢語翻譯】 現代漢語譯本 『已經安住于不退轉的地位，最終成就無上正等正覺（阿耨多羅三藐三菩提），更何況聽聞之後還能讀誦、受持、思惟修習、廣為他人宣說，也能令更多人聽聞后誦持、修習、思惟，使之熾盛流佈呢？』
當時，世尊爲了重申這個道理，用偈頌說道：
『我憶念過去有位如來，名號為師子意（Sihayi，獅子之意），是人中之尊。 當時有一位國王為眾人之首，親自前往佛陀那裡求取三昧（samadhi，禪定）。 當時大智國王聽聞之後，歡喜遍滿，無法言說， 用手拿著寶物散佈，供養人中之尊師子意。 內心思惟併發出這樣的誓言：『我今歸依無上覺悟， 爲了給世間帶來利益，唯愿善說三摩提（samadhi，禪定）。』 當時國王建立此業之後，捨棄身體又轉生到原來的宮殿， 隨即遇到一位寶比丘（Bhiksu，出家僧人），大德名聲傳遍十方。 他聽聞比丘善說佛法時，心中生起無法衡量的歡喜， 立即用殊勝美妙的眾多寶物衣服，答謝那位比丘以求菩提（bodhi，覺悟）。 又帶領數千人出家，供養承事那位比丘， 經歷了整整八千年，爲了求得這樣的三昧的緣故。 他只聽聞一次不再宣說，聽聞領受深奧微妙如大海， 當時心智都沒有疲倦，求得這種真實殊勝的寂靜禪定。 他們這樣修行之後，值遇諸佛大威雄， 具足六萬八千位，其間也聽聞此三昧。 其餘世間供養又承事，六萬八千億世尊， 所聽聞的深奧微妙都隨喜，這都是因為師子如來的緣故。 那位國王這樣具足修行，最終成就佛果，名號為堅進（Drdhavikrama，堅固精進）， 教化眾生無量無數，所在之處生死都遠離塵垢； 從國王出家的數千人，也同樣成就佛果。』
【English Translation】 English version 'Having already dwelt in the stage of non-retrogression, they will ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), how much more so if, after hearing it, they can read, recite, receive, uphold, contemplate, cultivate, and widely proclaim it to others, also enabling many others to hear, recite, uphold, cultivate, and contemplate it, causing it to flourish and spread?'
At that time, the World Honored One, in order to reiterate this meaning, spoke in verse:
'I recall in the past there was a Tathagata (Buddha), named Sihayi (Lion's Mind), the most honored among humans. At that time, there was a king who was the leader of the people, who personally went to the Buddha to seek samadhi (meditative absorption). At that time, the great wise king, having heard this, was filled with immeasurable joy, and with his hands, he scattered treasures as offerings to the honored one, Sihayi. In his heart, he contemplated and made this vow: 'I now take refuge in the supreme enlightenment, for the benefit of all beings in the world, I pray that you will kindly explain samadhi.' Having established this practice, the king abandoned his body and was reborn in his palace, and soon encountered a precious Bhiksu (monk), whose great virtue was renowned throughout the ten directions. When he heard the Bhiksu preach the Dharma, his heart was filled with immeasurable joy, and he immediately offered the Bhiksu exquisite and precious garments in return for Bodhi (enlightenment). He also led thousands of people to leave home and become monks, serving and making offerings to that Bhiksu, for a full eight thousand years, for the sake of seeking such samadhi. He heard it only once and it was not proclaimed again, yet he received and upheld its profound and subtle meaning like the vast ocean, at that time, his mind was never weary, seeking this true and supreme tranquil meditation. Having practiced in this way, they encountered Buddhas of great power and majesty, a total of sixty-eight thousand, and during that time, they also heard this samadhi. In other lifetimes, they made offerings and served sixty-eight billion Buddhas, and they rejoiced in all the profound and subtle teachings they heard, all because of the Tathagata Sihayi. That king, having practiced in this way, ultimately attained Buddhahood, named Drdhavikrama (Firm Progress), teaching countless beings, and wherever they were, they were far from the defilements of birth and death; the thousands who left home with the king also attained Buddhahood.'
得佛名堅勇， 德聲遍滿於十方， 聞三昧名證大覺。 何況復能為他說， 不染著彼諸世界？ 當更廣顯妙思惟， 若斯三昧諸佛演。 若知三昧百由旬， 為求菩提詣彼聽， 于言教中莫辭倦， 聞者功德不可量。 若至於彼不得聞， 尚獲若干諸福聚， 何況聞已思說者？ 唯當速求此三昧。 當念彼具梵德人， 親近承事勿生厭， 誰比丘所有此經， 即當詣彼修供養。」
大集經賢護分覺寤品第十六
爾時，世尊復告賢護菩薩言：「賢護！我念往昔過多無量阿僧祇劫有佛出世，名薩遮那摩如來、應供、等正覺，十號具足。時有比丘名曰和輪，于佛滅后稱揚廣說是三昧經。我于爾時為大國王，一心專求是妙三昧，即于夢中聞有告言是三昧處。既覺寤已，遂便躬詣比丘師所求是三昧，因請法師剃髮出家，為求聽受是三昧故。躬用承事和輪法師備經三萬有六千歲，天魔障蔽竟不得聞。」
時佛復告諸比丘、比丘尼、優婆塞、優婆夷言：「我今語汝，汝等當應急疾聽受是三昧王，無得賒遲、亦無忘失，善承事師，無令失所。求是三昧，以得為期，若經一劫乃至百千不生懈心，無不得也。
「賢護！若人一心求是三昧，常隨逐師，不得遠離，當設供養
【現代漢語翻譯】 現代漢語譯本：
獲得佛的稱號為堅勇（佛名）， 他的美德和聲譽遍佈十方， 聽聞三昧（一種禪定）之名便能證得大覺悟。 更何況還能為他人宣說， 不執著于那些世界？ 應當更加廣泛地闡明這微妙的思維， 就像諸佛所演說的這種三昧。 如果知道三昧所在之處有百由旬（古印度長度單位）， 爲了尋求菩提（覺悟）而前往聽聞， 在聽聞教誨時不要感到疲倦， 聽聞者的功德是不可估量的。 如果到了那裡卻沒能聽到， 尚且能獲得許多福德的積聚， 更何況是聽聞之後又去思考和宣說的人呢？ 唯有應當迅速尋求這種三昧。 應當憶念那些具有梵行美德的人， 親近承事他們不要產生厭倦， 哪位比丘擁有這部經典， 就應當前往那裡修習供養。」
《大集經·賢護分·覺寤品》第十六
當時，世尊又告訴賢護菩薩說：「賢護！我回憶過去無量阿僧祇劫（極長的時間單位）之前，有佛出世，名為薩遮那摩（佛名）如來、應供、等正覺（佛的十個稱號），十號具足。當時有一位比丘名叫和輪（比丘名），在佛滅度后稱揚廣說這部三昧經典。我當時是一位大國王，一心專求這種微妙的三昧，就在夢中聽到有人告訴我說三昧所在之處。醒來之後，就親自前往比丘老師那裡尋求這種三昧，因此請求法師剃度出家，爲了求聽受這種三昧的緣故。親自承事和輪法師，經歷了三萬六千歲，天魔（障礙修行的魔）遮蔽，最終沒能聽到。」
當時佛又告訴諸比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）說：「我現在告訴你們，你們應當趕緊聽受這種三昧王，不要拖延，也不要忘記，好好承事老師，不要讓他失望。尋求這種三昧，以得到為目標，如果經歷一劫（極長的時間單位）乃至百千劫也不要產生懈怠之心，沒有得不到的。
「賢護！如果有人一心尋求這種三昧，常常跟隨老師，不得遠離，應當設定供養 現代漢語譯本：
，
【English Translation】 English version:
Having obtained the Buddha's name 'Firm Courage' (Buddha's name), His virtues and reputation spread throughout the ten directions, Hearing the name of Samadhi (a state of meditation) one attains great enlightenment. How much more so if one can explain it to others, Without being attached to those worlds? One should further extensively elucidate this subtle contemplation, Just as the Buddhas expound this Samadhi. If one knows the place of Samadhi is a hundred yojanas (an ancient Indian unit of distance) away, To seek Bodhi (enlightenment) one should go there to listen, In hearing the teachings, do not feel weary, The merits of the listener are immeasurable. If one goes there but cannot hear it, One still obtains many accumulations of blessings, How much more so for those who hear, contemplate, and then explain it? One should only quickly seek this Samadhi. One should remember those who possess the virtues of Brahma conduct, Draw near and serve them without generating aversion, Whichever Bhikkhu (monk) possesses this scripture, One should go there to practice offerings."
Chapter Sixteen, 'Awakening' of the 'Guardian of Virtue' Section of the Mahasamnipata Sutra
At that time, the World Honored One again told the Bodhisattva Guardian of Virtue, 'Guardian of Virtue! I recall in the past, countless asamkhya kalpas (extremely long periods of time) ago, a Buddha appeared in the world, named Saccanama (Buddha's name), Tathagata, Arhat, Samyaksambuddha (ten titles of a Buddha), possessing all ten titles. At that time, there was a Bhikkhu named Haravala (monk's name), who, after the Buddha's parinirvana, praised and widely expounded this Samadhi scripture. At that time, I was a great king, wholeheartedly seeking this wonderful Samadhi, and in a dream, I heard someone tell me the place of Samadhi. Upon awakening, I personally went to the Bhikkhu teacher to seek this Samadhi, and therefore requested the Dharma master to shave my head and become a monk, for the sake of seeking to hear and receive this Samadhi. I personally served the Dharma master Haravala for thirty-six thousand years, but the Mara (demon obstructing practice) obscured it, and I ultimately could not hear it.'
At that time, the Buddha again told the Bhikkhus, Bhikkhunis, Upasakas (male lay practitioners), and Upasikas (female lay practitioners), 'I now tell you, you should quickly listen to and receive this King of Samadhi, do not delay, nor forget it, serve the teacher well, do not let him be disappointed. Seek this Samadhi, with obtaining it as the goal, if it takes one kalpa (an extremely long period of time) or even hundreds of thousands of kalpas, do not generate a lax mind, there is nothing that cannot be obtained.'
'Guardian of Virtue! If a person wholeheartedly seeks this Samadhi, always follows the teacher, and does not leave, one should set up offerings English version:
,
——所謂湯藥、飲食、衣服、床敷、種種眾具、及以一切金、銀、珍寶，凡是資用盡奉于師，無所愛惜——如其自無，乞求而與，趣得三昧，勿生厭心。
「賢護！且置如斯尋常供具。夫求法者，師若有須，乃至應當自割其身、肌膚、肢體供奉于師；師若須命尚無愛惜，況餘外物而不奉師？
「賢護！其求法者，承事法師將護隨順，其事若此。又，承事師如奴隨主、如臣事君，事師亦爾。斯人如是疾得三昧，得三昧已當念憶持，常念師恩、恒思報答。
「賢護！是三昧寶不易可聞，正使有人過百千劫但求聞名尚不得聞，何況聞已書寫、誦持、轉復為他分別說也？
「賢護！假使恒河沙數諸佛世界盛滿珍寶，持以行檀，其福雖多，猶亦不如聞此經名、書寫一偈所獲功德無可校量。」
爾時，世尊為重明此義，以偈頌曰：
「我念過去無量時， 具足數滿六千歲， 常隨法師不暫舍， 初不聞是三昧名。 有佛厥號為至誠， 時彼比丘名和輪， 其於世尊滅度后， 比丘廣說是三昧。 我時為彼天下王， 夢中聞告三昧處， 和輪比丘常宣轉， 王當聽受是妙經。 從夢寤已即推求， 躬詣比丘請三昧， 遂舍王位而出家， 恭敬供養不暫休。 經歷
【現代漢語翻譯】 現代漢語譯本： ——所謂湯藥、飲食、衣服、床鋪、各種用具，以及一切金銀珍寶，凡是師父需要的都應盡力奉獻，不要吝惜——如果自己沒有，就去乞求來給予，這樣才能快速獲得三昧（samadhi，禪定），不要因此產生厭煩之心。
「賢護（Bhadrapala，菩薩名）！暫且放下這些尋常的供養。求法的人，如果師父有需要，甚至應該割下自己的身體、肌膚、肢體來供奉師父；如果師父需要生命，尚且不應吝惜，何況是身外之物而不奉獻給師父呢？
「賢護！求法的人，侍奉法師應當小心謹慎、順從師父，就像這樣。而且，侍奉師父要像奴僕侍奉主人、臣子侍奉君王一樣，侍奉師父也應如此。這樣的人才能迅速獲得三昧，獲得三昧后應當憶念並保持，常常思念師父的恩德，恒常想著報答。
「賢護！這三昧寶難以聽聞，即使有人經過百千劫的時間，只是求聽聞它的名字都不能聽到，何況是聽聞之後書寫、誦讀、再為他人分別解說呢？
「賢護！假使有恒河沙數那麼多的佛世界都裝滿了珍寶，用這些珍寶來行佈施，其福德雖然很多，但仍然不如聽聞此經的名字、書寫一個偈子所獲得的功德，無法相比。」
當時，世尊爲了再次闡明這個道理，用偈頌說道：
「我憶念過去無量的時間， 具足圓滿了六千歲， 常常跟隨法師沒有片刻離開， 最初沒有聽聞過這個三昧的名字。 有一尊佛，他的名號是至誠（Satyavadin，佛名）， 當時有一位比丘名叫和輪（Cakra，比丘名）， 他在世尊滅度之後， 廣泛地宣說這個三昧。 我當時是天下的國王， 在夢中聽到有人告知三昧的所在， 和輪比丘常常宣講傳授， 國王應當聽受這部妙經。 從夢中醒來后就去尋找， 親自到比丘那裡請求三昧， 於是捨棄王位而出家， 恭敬供養沒有片刻停止。 經歷
【English Translation】 English version: ——So-called medicines, food, clothing, bedding, various utensils, and all gold, silver, and treasures, all that is needed by the teacher should be offered without any reluctance—if one does not have them, one should beg for them and give them, in order to quickly attain samadhi (meditative absorption), and one should not develop any aversion.
「Bhadrapala (a Bodhisattva)! Let us set aside such ordinary offerings. For those who seek the Dharma, if the teacher has a need, one should even cut off one's own body, skin, and limbs to offer to the teacher; if the teacher needs one's life, one should not be reluctant, let alone external things that one should not offer to the teacher?
「Bhadrapala! Those who seek the Dharma should serve the Dharma teacher with care and obedience, just like this. Moreover, serving the teacher should be like a servant serving his master, or a subject serving his king, serving the teacher should be the same. Such a person can quickly attain samadhi, and after attaining samadhi, one should remember and maintain it, always thinking of the teacher's kindness, and constantly thinking of repaying it.
「Bhadrapala! This treasure of samadhi is difficult to hear, even if someone spends hundreds of thousands of kalpas (eons) just seeking to hear its name, they would not be able to hear it, let alone after hearing it, writing it down, reciting it, and then explaining it to others?
「Bhadrapala! Suppose there are as many Buddha worlds as the sands of the Ganges River, all filled with treasures, and one uses these treasures to practice giving, although the merit is great, it is still not comparable to the merit gained from hearing the name of this sutra or writing down a single verse.」
At that time, the World Honored One, in order to further clarify this meaning, spoke in verses:
「I remember in the past, for immeasurable time, Having completed six thousand years, I always followed the Dharma teacher without a moment's separation, At first, I had not heard the name of this samadhi. There was a Buddha, whose name was Satyavadin (the truthful speaker), At that time, there was a Bhikshu (monk) named Cakra (wheel), After the Buddha had passed away, He widely proclaimed this samadhi. At that time, I was the king of the world, In a dream, I heard someone tell me the location of the samadhi, The Bhikshu Cakra often preached and transmitted it, The king should listen to this wonderful sutra. After waking up from the dream, I went to seek it, I personally went to the Bhikshu to request the samadhi, Then I gave up the throne and became a monk, Respectfully making offerings without a moment's rest. Having experienced
三萬六千年， 但願得逢彼宣流， 常為天魔來固擾， 終竟未果一聽聞。 是故，比丘、比丘尼、 諸優婆塞、優婆夷， 吾故誡汝此誠言： 汝當趣持是三昧。 其欲敬承彼法師， 若經一劫及多劫， 備奉藥湯、諸妙膳， 求聞如是三昧經； 又辦億數眾衣服、 床敷、燈燭及諸珍， 精勤如是不覺疲， 為聽如是妙三昧。 比丘自無當乞奉， 乃至身命無吝情， 何況余物有惜心？ 如是求者得三昧。 受恩常念思報恩， 智人聞已應廣說， 億那由劫專精求， 斯妙三昧爾乃聞。 假使恒沙諸世界， 盛滿珍寶用行檀， 能於是中說一偈， 此人功德過於彼。 正言宣說一偈者， 過於諸劫那由他， 何況聞已能廣傳？ 斯人功德不可說。 若人樂行於菩提， 當爲一切求是法， 必能正覺無上道， 聞已安住斯定中。」
大集經賢護分囑累品第十七
爾時，世尊告賢護菩薩言：「賢護！是故，彼善男子有凈信者，常當精勤聽此三昧；既聞受已，讀誦、總持、思惟其義、廣為世間分別演說、宜善書寫安置藏中。所以者何？賢護！於我滅后當來之世，有諸菩薩摩訶薩輩凈信心者，為眾生故當求多聞；求多聞故當詣諸方
【現代漢語翻譯】 現代漢語譯本 三萬六千年，但願能夠遇到宣講此法的人， 卻常常被天魔阻撓，最終未能聽聞一次。 因此，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）， 我因此告誡你們這些真誠的話：你們應當努力修持這個三昧（佛教的禪定）。 如果有人想要恭敬地侍奉那位法師，即使經過一劫（佛教的時間單位，非常長的時間）或者更多劫， 備辦藥物、湯水、各種美味佳餚，爲了求得聽聞這樣的三昧經； 又準備億萬件衣服、床鋪、燈燭以及各種珍寶， 如此精勤而不覺得疲憊，爲了聽聞這樣殊勝的三昧。 比丘自己沒有，應當乞討來供奉，甚至不吝惜自己的生命， 何況其他身外之物會有吝惜之心呢？像這樣求法的人才能得到三昧。 受人恩惠常常想著報恩，有智慧的人聽聞后應當廣為宣說， 經過億那由他（佛教的巨大數字）劫的專心求索，才能聽聞到這殊勝的三昧。 假使有恒河沙數那麼多的世界，都裝滿珍寶用來佈施， 如果有人在其中宣說一個偈子（佛經中的詩句），此人的功德勝過前者。 正確宣說一個偈子的人，勝過經過無數劫的佈施， 何況聽聞之後還能廣為傳播？此人的功德不可言說。 如果有人樂於修行菩提（覺悟之道），應當為一切眾生求得此法， 必定能夠證得無上正等正覺（最高的覺悟），聽聞之後安住于這種禪定之中。
《大集經·賢護分囑累品》第十七
這時，世尊告訴賢護菩薩說：『賢護！因此，那些有清凈信心的善男子，應當常常精勤聽聞這個三昧；聽聞接受之後，應當讀誦、受持、思惟其中的含義、廣為世間分別演說、妥善書寫安置在藏經之中。為什麼呢？賢護！在我滅度之後未來的時代，會有許多菩薩摩訶薩（大菩薩）具有清凈的信心，爲了眾生的緣故應當求取多聞；爲了求取多聞應當前往各方』
【English Translation】 English version For thirty-six thousand years, I wished to encounter one who would proclaim this teaching, But I was constantly hindered by heavenly demons, and ultimately failed to hear it even once. Therefore, O Bhikshus (Buddhist monks), Bhikshunis (Buddhist nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees), I thus admonish you with these sincere words: you should strive to uphold this Samadhi (Buddhist meditation). If one wishes to respectfully serve that Dharma teacher, even if it takes a kalpa (an extremely long period of time in Buddhism) or many kalpas, Preparing medicines, soups, and various delicious foods, in order to seek to hear such a Samadhi Sutra; And also preparing countless clothes, bedding, lamps, and various treasures, Being so diligent without feeling weary, in order to hear such a wonderful Samadhi. If a Bhikshu has nothing, he should beg for offerings, even without being stingy with his own life, How much less should he be stingy with other external things? Only those who seek the Dharma in this way can attain Samadhi. Always remember to repay kindness received, and the wise, upon hearing this, should widely proclaim it, After seeking diligently for countless nayutas (a large number in Buddhism) of kalpas, one can then hear this wonderful Samadhi. Suppose there were worlds as numerous as the sands of the Ganges River, all filled with treasures for giving in charity, If one were to speak a single verse (a poetic stanza in Buddhist scriptures) within them, the merit of this person would surpass the former. The merit of one who correctly proclaims a single verse surpasses that of giving charity for countless kalpas, How much more so for one who, having heard it, can widely propagate it? The merit of this person is inexpressible. If one delights in practicing Bodhi (the path to enlightenment), one should seek this Dharma for all beings, One will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and having heard it, abide in this meditation.
The Seventeenth Chapter, Entrustment of the Virtuous Protector, from the Mahasamnipata Sutra
At that time, the World Honored One said to the Bodhisattva Virtuous Protector: 'Virtuous Protector! Therefore, those good men who have pure faith should always diligently listen to this Samadhi; having heard and received it, they should recite, uphold, contemplate its meaning, widely explain and proclaim it to the world, and properly write it down and place it in the scriptures. Why is this so? Virtuous Protector! In the future age after my Parinirvana (passing away), there will be many Bodhisattva Mahasattvas (great Bodhisattvas) with pure faith, who, for the sake of sentient beings, should seek to hear much; and in order to seek to hear much, they should go to all directions.'
聽受正法。賢護！是故，彼諸善男子有欲樂者、具足信心者、攝受正法者、愛樂正法者、總持修多羅者，為如是等廣宣說故、以如來力加持故，書寫如是大乘經典，以如來印印封之已，然後安置於匣藏中。
「賢護！是中何等為如來印？所謂一切諸行無造、無作。無造作者，未曾有無為、無相、無想、無依、無攝、無取、無住。一切諸行盡，苦因盡；有盡，一切煩惱盡。無生、無滅，無道、無道果，一切諸聖無有覆藏，愚癡所毀、智者所稱、巧者能受。」
如來、世尊說此經時，無量眾生皆于阿耨多羅三藐三菩提種諸善根。彼恒河沙等諸佛世界有無量阿僧祇諸菩薩摩訶薩眾，皆從本國發來至此，咸為聽受是三昧者，彼輩皆得不退轉于阿耨多羅三藐三菩提。
時此三千大千世界一切大地六種震動——所謂動、大動、等遍動，涌、大涌、等遍涌，起、大起、等遍起，震、大震、等遍震，吼、大吼等、遍吼，覺、大覺、等遍覺——乃至邊涌中沒、中涌邊沒，時此世界如是大動。
爾時，世尊告尊者摩訶迦葉、尊者舍利弗、尊者目揵連、尊者阿難，及賢護菩薩、寶德離車子、商主長者、星德長者子、偉德摩納、水天長者等五百人眾，並余諸天、世人四部眾等言：「迦葉！我今以是三大阿僧祇劫修成阿
【現代漢語翻譯】 現代漢語譯本：聽聞並接受正法。賢護（菩薩名）！因此，那些有願望、具足信心、接受正法、喜愛正法、能總持修多羅（佛經）的善男子們，爲了廣泛宣說這些教義，並以如來（佛）的力量加持，會書寫這樣的大乘經典，用如來印（佛的教義）封印后，然後安置在匣子中妥善儲存。 賢護！這裡所說的如來印是什麼呢？就是指一切諸行（世間萬物）都是無造、無作的。所謂無造作者，是指未曾有無為（不依賴因緣）、無相（沒有具體形象）、無想（沒有分別念）、無依（沒有依靠）、無攝（不被束縛）、無取（沒有執取）、無住（沒有停留）。一切諸行都終將消盡，苦的根源也會消盡；有（存在）會消盡，一切煩惱也會消盡。沒有生，沒有滅，沒有道（修行之路），也沒有道果（修行所證悟的果位）。一切聖者（修行有成就的人）都沒有任何隱藏，愚癡的人會譭謗，而有智慧的人會稱讚，善巧的人能夠接受。 如來、世尊（佛的尊稱）宣說這部經時，無量眾生都在阿耨多羅三藐三菩提（無上正等正覺）中種下了善根。那些如同恒河沙數般多的佛世界中，有無量阿僧祇（極多的數量）的菩薩摩訶薩（大菩薩）們，都從各自的國土來到這裡，爲了聽聞這個三昧（禪定），他們都獲得了在阿耨多羅三藐三菩提中不退轉的果位。 當時，這個三千大千世界（佛教宇宙觀中的一個世界）的一切大地都發生了六種震動——即動、大動、等遍動，涌、大涌、等遍涌，起、大起、等遍起，震、大震、等遍震，吼、大吼、等遍吼，覺、大覺、等遍覺——乃至邊涌中沒、中涌邊沒，這時這個世界發生瞭如此巨大的震動。 那時，世尊告訴尊者摩訶迦葉（佛陀十大弟子之一）、尊者舍利弗（佛陀十大弟子之一）、尊者目揵連（佛陀十大弟子之一）、尊者阿難（佛陀十大弟子之一），以及賢護菩薩、寶德離車子（離車族王子）、商主長者（商人領袖）、星德長者子（長者之子）、偉德摩納（婆羅門青年）、水天長者等五百人眾，以及其餘諸天、世人四部眾等說：『迦葉！我今天以三大阿僧祇劫（極長的時間）修成阿
【English Translation】 English version: Hear and receive the true Dharma. O, Bhadrapala (a Bodhisattva)! Therefore, those good men who have desire, possess faith, embrace the true Dharma, love the true Dharma, and uphold the Sutras (Buddhist scriptures), for the sake of widely proclaiming these teachings, and through the power of the Tathagata (Buddha), will write down such Mahayana (Great Vehicle) scriptures, seal them with the Tathagata's seal (Buddha's teachings), and then place them in a box for safekeeping. Bhadrapala! What is the Tathagata's seal here? It refers to all phenomena (worldly things) being uncreated and unmade. The so-called uncreated and unmade means that there is no unconditioned (not dependent on causes), no form (without concrete appearance), no thought (without discrimination), no reliance (without dependence), no grasping (not being bound), no attachment (without clinging), and no abiding (without dwelling). All phenomena will eventually cease, and the root of suffering will also cease; existence will cease, and all afflictions will also cease. There is no birth, no death, no path (the path of practice), and no fruit of the path (the fruit of enlightenment). All sages (those who have achieved spiritual attainments) have nothing hidden, the foolish will slander, while the wise will praise, and the skillful will be able to accept. When the Tathagata, the World Honored One (an honorific title for the Buddha), was expounding this Sutra, countless beings planted roots of goodness in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Those countless Bodhisattva Mahasattvas (great Bodhisattvas), as numerous as the sands of the Ganges River, from their respective lands, came here to listen to this Samadhi (meditative concentration), and they all attained the state of non-retrogression in Anuttara-samyak-sambodhi. At that time, the entire earth of this three-thousand great thousand world (a world in Buddhist cosmology) experienced six kinds of earthquakes—namely, shaking, great shaking, and universal shaking; surging, great surging, and universal surging; rising, great rising, and universal rising; quaking, great quaking, and universal quaking; roaring, great roaring, and universal roaring; awakening, great awakening, and universal awakening—even to the point where the edges surged and the center sank, and the center surged and the edges sank. At this time, the world experienced such a great upheaval. Then, the World Honored One said to the Venerable Mahakasyapa (one of the Buddha's ten great disciples), the Venerable Sariputra (one of the Buddha's ten great disciples), the Venerable Maudgalyayana (one of the Buddha's ten great disciples), the Venerable Ananda (one of the Buddha's ten great disciples), as well as the Bodhisattva Bhadrapala, the Licchavi prince Ratnadeva, the merchant leader, the elder's son Star Virtue, the Brahmin youth Great Virtue, the elder Water God, and five hundred others, along with the various gods and the four assemblies of the world, saying: 'Kasyapa! Today, I have cultivated Anuttara-samyak-sambodhi over three great asamkhya kalpas (extremely long periods of time).'
耨多羅三藐三菩提法付囑汝等，如是等義一切世間所不能信。何以故？如來所說修多羅最勝微妙、第一甚深，于當來世能與一切眾生阿耨多羅三藐三菩提。是故，我今慇勤囑汝，汝當聽受、汝當讀誦、汝當憶持、汝當思惟、汝當修行、汝當開發、汝當廣宣、汝當解釋、汝當盡善、汝當流佈勿令斷絕。
「複次，阿難！若有諸善男子、善女人念欲修習此三昧經者、欲讀誦者、欲受持者、欲思惟者、欲開示者、欲廣說者，當應令他生正信故、令他讀誦故、令他受持故、令他思惟故、令他開示故、令他廣說故。我今為彼安住大乘諸善男子、善女人輩廣開發已，當如是學，常當念我如斯教敕。」
爾時，世尊說是經已，尊者摩訶迦葉、舍利弗、大目揵連、阿難，自餘一切諸大聲聞，及彼賢護、寶德善商主、星德、偉德、水天長者等五百優婆塞眾，及彼從十方他佛國土諸來菩薩摩訶薩眾，乃至一切天、龍、鬼神、人非人等，聞如來說，皆大歡喜，奉教修行。
賢護菩薩所問經卷第五
【現代漢語翻譯】 現代漢語譯本： 我將阿耨多羅三藐三菩提（無上正等正覺）的法託付給你們，這樣的道理是世間一切眾生都難以相信的。為什麼呢？因為如來所說的修多羅（佛經）是最殊勝微妙、第一甚深的，它在未來世能夠使一切眾生證得阿耨多羅三藐三菩提。因此，我現在殷切地囑咐你們，你們應當聽受、應當讀誦、應當憶持、應當思惟、應當修行、應當開發、應當廣為宣說、應當解釋、應當盡善盡美、應當流傳，不要讓它斷絕。
『再者，阿難！如果有善男子、善女人想要修習這部三昧經，想要讀誦，想要受持，想要思惟，想要開示，想要廣說，應當引導他人產生正信，引導他人讀誦，引導他人受持，引導他人思惟，引導他人開示，引導他人廣說。我現在為那些安住于大乘的善男子、善女人們廣泛地開示了這些，應當這樣學習，常常應當記住我這樣的教誨。』
當時，世尊說完這部經后，尊者摩訶迦葉（佛陀十大弟子之一，以頭陀苦行著稱）、舍利弗（佛陀十大弟子之一，以智慧著稱）、大目犍連（佛陀十大弟子之一，以神通著稱）、阿難（佛陀十大弟子之一，以多聞著稱），以及其他一切大聲聞，還有賢護、寶德善商主、星德、偉德、水天長者等五百優婆塞（在家男居士）眾，以及從十方其他佛國土來的菩薩摩訶薩（大菩薩）眾，乃至一切天、龍、鬼神、人非人等，聽聞如來所說，都非常歡喜，奉行教誨修行。
賢護菩薩所問經卷第五
【English Translation】 English version: I entrust to you the Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment), such a meaning that all beings in the world cannot believe. Why is that? Because the Sutras (Buddhist scriptures) spoken by the Tathagata (Buddha) are the most supreme, subtle, and profoundly deep, and in the future they will enable all beings to attain Anuttara-samyak-sambodhi. Therefore, I now earnestly instruct you, you should listen and receive, you should read and recite, you should remember and uphold, you should contemplate and meditate, you should practice, you should develop, you should widely proclaim, you should explain, you should perfect, and you should propagate it without letting it be cut off.
'Furthermore, Ananda! If there are good men and good women who wish to practice this Samadhi Sutra, who wish to read and recite it, who wish to receive and uphold it, who wish to contemplate it, who wish to expound it, who wish to widely explain it, they should guide others to generate right faith, guide others to read and recite it, guide others to receive and uphold it, guide others to contemplate it, guide others to expound it, and guide others to widely explain it. I have now extensively expounded these for those good men and good women who abide in the Mahayana (Great Vehicle), they should learn in this way, and they should always remember my teachings.'
At that time, after the World Honored One finished speaking this Sutra, the Venerable Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices), Sariputra (one of the Buddha's ten great disciples, known for his wisdom), Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Ananda (one of the Buddha's ten great disciples, known for his extensive learning), and all the other great Sravakas (hearers), as well as the five hundred Upasakas (lay male practitioners) such as Bhadrapala, Ratnadeva, Sarthavaha, Nakshatradeva, Viradeva, and Varunadeva, and the Bodhisattva Mahasattvas (great Bodhisattvas) who came from other Buddha lands in the ten directions, and even all the Devas (gods), Nagas (dragons), Yakshas (demons), humans, and non-humans, upon hearing what the Tathagata had said, were all greatly delighted, and practiced according to the teachings.
The Fifth Scroll of the Sutra Questioned by Bhadrapala Bodhisattva