T13n0418_般舟三昧經

大正藏第 13 冊 No. 0418 般舟三昧經

No. 418 [Nos. 416, 417, 419]

般舟三昧經卷上(一名十方現在佛悉在前立定經)

後漢月氏三藏支婁迦讖譯

問事品第一

佛在羅閱祇摩訶桓迦憐，摩訶比丘僧五百人，皆得阿羅漢，獨阿難未。

爾時，有菩薩名颰陀和，與五百菩薩俱——皆持五戒——晡時至佛所前，以頭面著佛足，卻坐一面。並與五百沙門俱至佛所，前為佛作禮，卻坐一面。

時佛放威神，諸比丘所在遠方無不來者。即時十萬比丘俱相隨來會佛所，前為佛作禮，卻坐一面。

佛復放威神，摩訶波和提比丘尼與三萬比丘尼俱相隨至佛所，前為佛作禮，卻坐一面。

佛復放威神，羅憐那竭菩薩從舍衛墮梨大國出、橋曰兜菩薩從占波大國出、那羅達菩薩從彼羅斯大國出、須深菩薩從加羅衛大國出、摩訶須薩和菩薩與阿難邠坻迦羅越俱從舍衛大國出、因坻達菩薩從鳩睒彌大國出、和輪調菩薩從沙祇大國出，一一菩薩各與二萬八千人俱來到佛所，前為佛作禮，皆卻坐一面。

羅閱祇王阿阇世與十萬人俱來到佛所，前為佛作禮，卻坐一面。

四天王、釋提桓因、梵三缽摩夷亙天、阿迦貳吒天，

【現代漢語翻譯】 現代漢語譯本 《般舟三昧經》捲上（又名《十方現在佛悉在前立定經》） 後漢月氏三藏支婁迦讖譯 問事品第一 佛陀在羅閱祇（Rāmagṛha）的摩訶桓迦憐（Mahāvana）處，有五百位大比丘僧人，都已證得阿羅漢果（Arhat），只有阿難（Ānanda）尚未證得。 當時，有一位菩薩名叫颰陀和（Bhadravati），與五百位菩薩一同前來——他們都持守五戒——在傍晚時分來到佛陀面前，以頭面頂禮佛足，然後退坐在一旁。同時，還有五百位沙門也一同來到佛陀面前，向佛陀行禮，然後退坐在一旁。 這時，佛陀放出威神之力，所有遠方的比丘都無不前來。立刻有十萬比丘一同前來，聚集到佛陀處，向佛陀行禮，然後退坐在一旁。 佛陀再次放出威神之力，摩訶波和提（Mahāprajāpatī）比丘尼與三萬比丘尼一同來到佛陀處，向佛陀行禮，然後退坐在一旁。 佛陀再次放出威神之力，羅憐那竭（Ratnakara）菩薩從舍衛（Śrāvastī）墮梨大國（Dāru）出發，橋曰兜（Ghaṭaka）菩薩從占波（Campā）大國出發，那羅達（Nārada）菩薩從彼羅斯（Purusa）大國出發，須深（Suṣīma）菩薩從加羅衛（Kapilavastu）大國出發，摩訶須薩和（Mahāsattva）菩薩與阿難邠坻迦羅越（Ānanda-piṇḍola-bhāradvāja）一同從舍衛大國出發，因坻達（Indradatta）菩薩從鳩睒彌（Kauśāmbī）大國出發，和輪調（Varuṇa）菩薩從沙祇（Sāketa）大國出發，每一位菩薩都各自帶領二萬八千人來到佛陀處，向佛陀行禮，然後都退坐在一旁。 羅閱祇王阿阇世（Ajātaśatru）與十萬人一同來到佛陀處，向佛陀行禮，然後退坐在一旁。 四天王（Caturmahārājakāyika）、釋提桓因（Śakra devānām indraḥ）、梵三缽摩夷亙天（Brahmā Sahāmpati）、阿迦貳吒天（Akaniṣṭha）,

【English Translation】 English version The Sutra of the Pratyutpanna Samadhi (also known as the Sutra of the Standing Buddhas of the Ten Directions) Translated by the Tripiṭaka master Zhi Loujiachen of the Yuezhi during the Later Han Dynasty Chapter One: Questions The Buddha was at Mahāvana in Rājagṛha, with five hundred great Bhikṣu monks, all of whom had attained Arhatship, except for Ānanda. At that time, there was a Bodhisattva named Bhadravati, who came with five hundred Bodhisattvas—all of whom observed the five precepts—arriving at the Buddha's place in the evening, bowing their heads to the Buddha's feet, and then sitting to one side. At the same time, five hundred Śramaṇas also came to the Buddha's place, paid homage to the Buddha, and then sat to one side. Then, the Buddha emitted his majestic power, and all the Bhikṣus from distant places came without exception. Immediately, one hundred thousand Bhikṣus came together, gathered at the Buddha's place, paid homage to the Buddha, and then sat to one side. The Buddha again emitted his majestic power, and Mahāprajāpatī Bhikṣuṇī came with thirty thousand Bhikṣuṇīs to the Buddha's place, paid homage to the Buddha, and then sat to one side. The Buddha again emitted his majestic power, and Ratnakara Bodhisattva came from the great country of Dāru in Śrāvastī, Ghaṭaka Bodhisattva came from the great country of Campā, Nārada Bodhisattva came from the great country of Purusa, Suṣīma Bodhisattva came from the great country of Kapilavastu, Mahāsattva Bodhisattva and Ānanda-piṇḍola-bhāradvāja came together from the great country of Śrāvastī, Indradatta Bodhisattva came from the great country of Kauśāmbī, and Varuṇa Bodhisattva came from the great country of Sāketa. Each Bodhisattva came with twenty-eight thousand people, arrived at the Buddha's place, paid homage to the Buddha, and then all sat to one side. King Ajātaśatru of Rājagṛha came with one hundred thousand people to the Buddha's place, paid homage to the Buddha, and then sat to one side. The Four Heavenly Kings (Caturmahārājakāyika), Śakra devānām indraḥ, Brahmā Sahāmpati, and Akaniṣṭha,

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各各與若干億億百千天子俱來到佛所，前為佛作禮，卻住一面。

難頭和難龍王、沙竭龍王、摩難斯龍王、阿耨達龍王，各各與若干龍王億億百千萬俱來到佛所，前為佛作禮，卻住一面。

四面阿須倫王各與若干阿羞倫民億億百千萬俱來到佛所，前為佛作禮，卻住一面。

時諸比丘、比丘尼、優婆塞、優婆夷，諸天、諸龍、諸阿羞倫民、諸閱叉鬼神、諸迦樓羅鬼神、諸甄多羅鬼神、諸摩睺勒鬼神、諸人非人無央數都不可計。

颰陀和菩薩從坐起，正衣服，叉手長跪白佛言：「愿欲有所問，既問者為有所因故。天中天！聽我言者，今當問佛。」

佛告颰陀和菩薩：「所因故者便問，佛當爲若說之。」

颰陀和菩薩問佛言：「菩薩當作何等三昧？所得智慧如大海、如須彌山，所聞者不疑，終不失人中之將，自致成佛終不還、終不生愚癡之處。豫知去來之事，未曾離佛時，若於夢中亦不離佛。端政姝好，于眾中顏色無比。少小常在尊貴大姓家生，若其父母、兄弟、宗親、知識無不敬愛者。高才廣博，所議作者與眾絕異，自守節度，常內慚色終不自大，常有慈哀。智慮通達于智中明，無有與等者。威神無比，精進難及，入諸經中，多入諸經中，諸經中無不解。安樂，入禪、入定，入空、

【現代漢語翻譯】 現代漢語譯本 他們各自與數億萬計的天子一同來到佛陀所在之處，走到佛前向佛陀行禮，然後退到一旁站立。 難頭和（Nanda）龍王、沙竭（Sagara）龍王、摩難斯（Manasvin）龍王、阿耨達（Anavatapta）龍王，他們各自與數億萬計的龍王一同來到佛陀所在之處，走到佛前向佛陀行禮，然後退到一旁站立。 四方的阿修羅王各自與數億萬計的阿修羅民眾一同來到佛陀所在之處，走到佛前向佛陀行禮，然後退到一旁站立。 當時，諸位比丘、比丘尼、優婆塞、優婆夷，以及諸天、諸龍、諸阿修羅民眾、諸閱叉（Yaksa）鬼神、諸迦樓羅（Garuda）鬼神、諸甄多羅（Kinnara）鬼神、諸摩睺勒（Mahoraga）鬼神，以及無數的人和非人，都多得無法計數。 颰陀和（Bhadraka）菩薩從座位上起身，整理好衣物，合掌長跪，對佛陀說道：『我希望有所請問，之所以請問是因為有所緣故。天中天！如果允許我提問，我現在就向佛陀請教。』 佛陀告訴颰陀和菩薩：『因為有所緣故，你就問吧，佛陀會為你解答。』 颰陀和菩薩問佛陀：『菩薩應當修習何種三昧（Samadhi）？才能獲得如大海、如須彌山（Sumeru）般的智慧，所聽聞的教法不會產生疑惑，最終不會失去在人中成為領袖的地位，最終成就佛果而不再退轉，不再投生到愚癡之處。能夠預知過去和未來的事情，從未離開過佛陀，即使在夢中也不會離開佛陀。相貌端正美好，在眾人之中容貌無比出眾。從小就常在尊貴的大姓人家出生，父母、兄弟、宗親、親友沒有不敬愛他的。才華高超，學識淵博，所提出的見解和所做的事情都與衆不同，能夠自我約束，常常內心感到慚愧而不會自大，常常懷有慈悲之心。智慧通達，在智慧之中最為明亮，沒有人能夠與他相比。威神無比，精進難以企及，深入各種經典，對各種經典無不通曉。安樂自在，能夠入禪定、入空性、

【English Translation】 English version Each of them, along with hundreds of millions of heavenly beings, came to where the Buddha was, bowed before the Buddha, and then stood aside. Nanda Dragon King, Sagara Dragon King, Manasvin Dragon King, and Anavatapta Dragon King, each with hundreds of millions of dragon kings, came to where the Buddha was, bowed before the Buddha, and then stood aside. The Asura Kings from the four directions, each with hundreds of millions of Asura people, came to where the Buddha was, bowed before the Buddha, and then stood aside. At that time, the Bhikshus, Bhikshunis, Upasakas, Upasikas, as well as the Devas, Dragons, Asura people, Yaksha spirits, Garuda spirits, Kinnara spirits, Mahoraga spirits, and countless humans and non-humans, were all too numerous to count. Bhadraka Bodhisattva rose from his seat, adjusted his robes, clasped his hands, knelt down, and said to the Buddha: 'I wish to ask a question, and the reason for asking is that there is a cause. O, Blessed One! If you allow me to ask, I will now inquire of the Buddha.' The Buddha said to Bhadraka Bodhisattva: 'Because there is a cause, then ask, and the Buddha will explain it to you.' Bhadraka Bodhisattva asked the Buddha: 'What kind of Samadhi should a Bodhisattva practice? To attain wisdom like the great ocean and Mount Sumeru, so that what is heard is without doubt, and ultimately not lose the position of a leader among people, ultimately achieve Buddhahood without regression, and not be reborn in a place of ignorance. To be able to foresee past and future events, never having left the Buddha, and not leaving the Buddha even in dreams. To have a dignified and beautiful appearance, unparalleled in appearance among the crowd. To be born from a young age in noble and great families, with parents, siblings, relatives, and friends who all respect and love him. To have outstanding talent and broad knowledge, with views and actions that are different from the crowd, able to restrain oneself, often feeling ashamed internally without being arrogant, and always having compassion. To have wisdom that is penetrating, the brightest among wisdom, with no one comparable. To have unparalleled divine power, with diligence that is difficult to match, deeply entering various scriptures, understanding all scriptures. To be peaceful and at ease, able to enter into meditation, enter into emptiness,

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無想、無所著，於是三事中不恐，多為人說經，便隨護之。在所欲生何所，自恣無異。本功德力、所信力，多所至到處。其筋力強，無不欲愛力、無不有根力，明於所向力、明於所念力、明於所視力、明於所信力、明於所願力。在所問如大海，無有減盡時，如月盛滿時悉遍照，無有不感明者，如日初出時、如炬火在所照，無所掛礙。不著心如虛空無所止、如金剛鉆無所不入、安如須彌山不可動、如門閫正住堅。心軟如鵠毛，無有粗爽；身無所慕樂，于山川如野獸。

「常自守，不與人從事。若沙門道人多所教授皆護視，若有輕嬈者終無瞋恚心，一切諸魔不能動。解于諸經，入諸慧中。學諸佛法，無有能為作師者；威力聖意，無有能動搖者。深入之行常隨無所行、常柔軟，于經中常悲，承事于諸佛無有厭。所行種種功德悉逮及，所行常至、所信常政，無有能亂者；所行常凈潔，臨事能決，無有難。清凈于智，慧悉明，得所樂行，盡於五蓋，智慧所行稍稍追成佛之境界。

「莊嚴諸國土，于戒中清凈阿羅漢、辟支佛心，所作為者皆究竟。所作功德常在上首，教授人民亦然。于菩薩中所教授無有厭，當所作者度無有極，一切余道無有能及者。未嘗離佛、不見佛，常念諸佛如父母無異。稍稍得諸佛威神，悉得諸經

【現代漢語翻譯】 現代漢語譯本 無想（沒有雜念）、無所執著，因此在三種情況下不會恐懼，經常為人講經，便會受到護持。無論想往生何處，都能自由自在，沒有差別。憑藉本有的功德力量和所信奉的力量，能到達許多地方。他的筋骨強健，沒有慾望的束縛，根基穩固，明瞭所向往的目標，明瞭所思所念，明瞭所見所視，明瞭所信奉的，明瞭所願望的。所提出的問題如同大海，沒有窮盡的時候；如同滿月，光輝普照，沒有不被照亮的；如同初升的太陽，如同火炬，所照之處，沒有阻礙。他的心不執著，如同虛空沒有止境；如同金剛鉆，無堅不摧；安穩如須彌山（佛教中的聖山），不可動搖；如同門檻，正直而堅定。他的心柔軟如天鵝的羽毛，沒有粗糙之處；他的身體沒有貪戀，對待山川如同對待野獸一般。 『他常常自我守護，不與人爭執。如果沙門（出家修道者）道人（修道之人）經常教導，都會受到他的護視，如果有輕慢冒犯的人，他也不會有嗔恨之心，一切魔障都不能動搖他。他通曉各種經典，進入各種智慧之中。學習諸佛的教法，沒有人能做他的老師；他的威力和聖意，沒有人能動搖。他深入修行，常常隨順無所執著的境界，常常保持柔軟的心，在經典中常常懷有悲憫之心，侍奉諸佛沒有厭倦。他所修行的各種功德都能達到，所行之道常常正確，所信奉的常常端正，沒有人能擾亂他；他的行為常常清凈，臨事能決斷，沒有困難。他的智慧清凈，明瞭一切，得到所樂於修行的，斷盡五蓋（貪慾、嗔恚、睡眠、掉悔、疑），智慧所行逐漸達到成佛的境界。 『他莊嚴諸佛國土，在戒律中清凈，具有阿羅漢（斷盡煩惱的聖者）、辟支佛（獨自覺悟的聖者）的心境，所作所為都能究竟圓滿。他所作的功德常常居於首位，教導人民也是如此。對於菩薩的教導沒有厭倦，所作的度化眾生之事沒有窮盡，一切其他道都不能與之相比。他未曾離開佛，未曾不見佛，常常憶念諸佛如同父母一般。他逐漸得到諸佛的威神之力，通達一切經典。』

【English Translation】 English version Without thought (no distractions), without attachment, therefore, he is not afraid in three situations, often speaks the scriptures for others, and is thus protected. Wherever he wishes to be reborn, he is free and without difference. By the power of his inherent merit and the power of his faith, he can reach many places. His muscles and bones are strong, he is free from the bondage of desire, his foundation is solid, he is clear about his goals, clear about his thoughts and intentions, clear about what he sees, clear about what he believes, and clear about what he wishes for. The questions he raises are like the ocean, without end; like the full moon, its light shines everywhere, and nothing is not illuminated; like the rising sun, like a torch, wherever it shines, there is no obstruction. His mind is not attached, like the void without end; like a diamond, it is indestructible; stable like Mount Sumeru (a sacred mountain in Buddhism), immovable; like a threshold, upright and firm. His heart is as soft as a swan's feather, without any roughness; his body has no cravings, and he treats mountains and rivers like wild beasts. 'He often guards himself, does not argue with others. If the Shramanas (monks) and ascetics often teach, they will be protected by him. If there are those who are disrespectful, he will not have any anger, and all demons cannot shake him. He understands all the scriptures and enters into all wisdom. He learns the teachings of all Buddhas, and no one can be his teacher; his power and holy intention cannot be shaken by anyone. He practices deeply, often following the state of non-attachment, often maintaining a soft heart, often having compassion in the scriptures, and serving all Buddhas without weariness. All the merits he cultivates can be achieved, his path is always correct, his faith is always upright, and no one can disturb him; his actions are always pure, he can make decisions when facing matters, and there are no difficulties. His wisdom is pure, he understands everything, he obtains what he is happy to practice, he cuts off the five hindrances (greed, hatred, sleepiness, restlessness, doubt), and his wisdom gradually reaches the state of Buddhahood. 'He adorns the Buddha lands, is pure in the precepts, has the mind of an Arhat (a saint who has cut off all afflictions) and a Pratyekabuddha (a saint who has awakened on his own), and everything he does can be completed perfectly. The merits he cultivates are always at the forefront, and so is his teaching of the people. He is not tired of teaching the Bodhisattvas, and his work of saving sentient beings is endless, and no other path can compare to it. He has never left the Buddha, has never not seen the Buddha, and always remembers the Buddhas as if they were his parents. He gradually obtains the power of the Buddhas, and understands all the scriptures.'

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。明眼所視無所掛礙，諸佛悉在前立。

「譬如幻師自在所化，作諸法，不豫計念，便成法，亦無所從來、亦無所從去。如化作，念過去、當來、今現在如夢中，所有分身悉遍至諸佛剎。如日照水中影悉遍見，所念悉得如向，亦不來、亦不去。生、死如影之分，便所想識如空，於法中無想，莫不歸仰者。一切平等無有異，于經中悉知。心不可計，一切諸剎心不著，無所適念；出於諸佛剎，無所復掛礙。悉入諸陀憐尼門，于諸經中聞一知萬，諸佛所說經悉能受持。

「侍諸佛悉得諸佛力、悉得佛威神，勇猛無所難，行步如猛師子無所畏。于諸國土無不用言者，所聞者未曾有忘時，一切諸佛之議等無有異。悉了知本，無經不恐，欲得諸經便自知說，如諸佛終無厭。為世間人之師，無不依附者，其行方幅無有諂偽；諸剎照明朗，不著於三處，所行無所掛礙。于眾輩中無所適、于本際法中無所慕，持薩蕓若教人入佛道中，未曾恐怖、無有畏懼時。悉曉知佛諸經所有卷，所在眾會中無不蒙福者。見佛極大慈歡喜，所學諸佛經通利，于大眾中無所畏、于大眾中無有能過者，名聲極遠。破壞諸疑難無不解，于經中極尊、于師子座上坐自在，如諸佛法教，悉曉知佛萬種語、悉入萬億音。愛重諸佛經，常念在左右側，未曾離

【現代漢語翻譯】 現代漢語譯本：明亮的眼睛所見沒有任何障礙，諸佛都顯現在眼前。

『譬如幻術師能夠自在地變幻，創造出各種事物，無需預先思考，就能使之成形，這些事物既沒有從哪裡來，也沒有到哪裡去。如同幻化出的事物，回憶過去、未來、現在，如同夢境一般，所有分身都能遍佈各個佛剎。如同陽光照在水中的影子，能夠清晰地顯現，所想的都能如願，既不來也不去。生與死如同影子的分離，所想所識如同虛空，在法中沒有執著，沒有不歸順仰慕的。一切平等沒有差別，在經典中都能明白。心不可思量，一切佛剎心都不執著，沒有固定的念頭；從各個佛剎中出來，沒有任何障礙。都能進入陀羅尼之門，聽聞經典，聞一知萬，諸佛所說的經典都能接受並持守。

『侍奉諸佛，都能獲得諸佛的力量、諸佛的威神，勇猛無所畏懼，行走如雄獅一般無所畏懼。在各個國土都能運用語言，所聽聞的從未遺忘，一切諸佛的教誨都相同沒有差別。完全瞭解根本，沒有不敬畏的經典，想要得到經典就能自己解說，如同諸佛一樣永不厭倦。作為世間人的導師，沒有不依附的，他們的行為端正沒有虛偽；各個佛剎都光明朗照，不執著於三處，所行沒有障礙。在眾人之中沒有固定的目標，對於本際之法沒有貪求，持守薩蕓若的教誨，引導人們進入佛道，從未感到恐懼、沒有畏懼的時候。完全瞭解佛經的所有卷帙，在任何集會中都能得到福報。見到佛陀極其慈悲而歡喜，所學的佛經通達順利，在大眾之中無所畏懼、在大眾之中沒有人能超過，名聲極其遠揚。破除各種疑難，沒有不能解答的，在經典中極其尊貴、在獅子座上自在安坐，如同諸佛的教法，完全瞭解佛陀的萬種語言、都能進入萬億種聲音。珍愛佛經，常常在佛的左右，從未離開。

【English Translation】 English version: The bright eyes see without any hindrance, and all Buddhas appear before them.

'It is like a magician who can freely transform and create various things. Without prior thought, they take form, neither coming from anywhere nor going anywhere. Like these transformations, recalling the past, future, and present is like a dream, and all emanations can pervade all Buddha-lands. Like the reflection of the sun in water, which is clearly visible, all thoughts are fulfilled as desired, neither coming nor going. Birth and death are like the separation of a shadow, and thoughts and consciousness are like emptiness. In the Dharma, there is no attachment, and all cannot help but submit and admire. All is equal without difference, and this is understood in the scriptures. The mind is immeasurable, and in all Buddha-lands, the mind is not attached, with no fixed thoughts; emerging from all Buddha-lands, there are no hindrances. They can enter the gates of Dharani, and upon hearing one thing in the scriptures, understand ten thousand. They can receive and uphold all the scriptures spoken by the Buddhas.

'Serving all Buddhas, they obtain the power of all Buddhas, the majestic power of the Buddhas, courageous and fearless, walking like a mighty lion without fear. In all lands, they can use language, and what they have heard is never forgotten. All the teachings of the Buddhas are the same without difference. They fully understand the root, and there is no scripture they do not revere. If they desire a scripture, they can explain it themselves, like the Buddhas, never tiring. As teachers of the world, none do not rely on them, their conduct is upright without falsehood; all Buddha-lands are brightly illuminated, not attached to the three realms, and their actions are without hindrance. Among the assembly, they have no fixed goal, and they do not crave the Dharma of the ultimate reality. They uphold the teachings of Sarvajna, guiding people onto the path of Buddhahood, never feeling fear or dread. They fully understand all the volumes of the Buddhist scriptures, and in any gathering, they can receive blessings. Seeing the Buddha, they are extremely compassionate and joyful, and the Buddhist scriptures they have learned are clear and unobstructed. In the assembly, they are fearless, and no one can surpass them. Their reputation is extremely far-reaching. They break down all doubts and difficulties, and there is nothing they cannot resolve. They are extremely honored in the scriptures, sitting freely on the lion throne, like the teachings of the Buddhas. They fully understand the ten thousand languages of the Buddha and can enter into ten billion sounds. They cherish the Buddhist scriptures, always staying by the Buddha's side, never leaving.'

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于諸佛慈。于佛經中樂行、常隨佛出入、常在善知識邊，無有厭極時。

「於十方諸佛剎無所適止，悉逮得願行；度脫十方萬民，智慧珍寶悉逮得經藏。

「身如虛空無有想，教人求菩薩道，使佛種不斷。行菩薩道未曾離摩訶衍，逮得摩訶僧那僧涅極曠大道，疾逮得一切智。諸佛皆稱譽，近佛十力地，一切所想悉入中、一切所計悉了知、世間之變悉曉知，成敗之事、生者、滅者悉曉知。入經海寶開第一之藏悉佈施、悉于諸剎行愿亦不在中止，極大變化如佛所樂行。心一反念，佛悉在前立，一切適不復愿、適無所生處；十方不可計佛剎悉見，聞諸佛所說經；一一佛比丘僧悉見。是時，不持仙道、羅漢、辟支佛眼視，不於是間終生彼間佛剎爾乃見，便於是間坐悉見諸佛、悉聞諸佛所說經、悉皆受。譬如我今于佛前面見佛菩薩，如是未曾離佛、未曾不聞經。」

佛告颰陀和菩薩：「善哉善哉！所問者多所度脫、多所安隱，於世間人民不可復計，天上、天下悉安之。今若能問佛如是，若乃前世過去佛時所聞地行作功德所致，供養若干佛以所致，樂於經中所致，作道行、守禁戒所致。自守法，行清白不煩濁，輒以乞丐自食。多成就諸菩薩合會，教語諸菩薩。用是故極大慈哀，一切人民皆于等心，隨時欲見佛即

【現代漢語翻譯】 現代漢語譯本 對於諸佛的慈悲，樂於奉行佛經，常常跟隨佛出入，常在善知識身邊，沒有厭倦的時候。 在十方諸佛的剎土中沒有固定的停留，都能實現自己的願行；度脫十方萬民，智慧珍寶都能從經藏中獲得。 身體如同虛空沒有執著，教導人們尋求菩薩道，使佛種不斷絕。修行菩薩道從未離開摩訶衍（大乘），獲得摩訶僧那僧涅（大乘禪定）的廣闊大道，迅速獲得一切智慧。諸佛都稱讚，接近佛的十力（如來十力）境界，一切所想都能進入其中，一切所計都能了知，世間的變化都能明曉，成敗之事、生者、滅者都能明曉。進入經海寶藏，開啟第一寶藏並佈施，在各個剎土中修行願行也不停止，能有像佛所樂行的極大變化。心中一念，佛就立刻在眼前顯現，一切都不再有愿求，不再有任何生處；能見到十方不可計數的佛剎，聽到諸佛所說的經；能見到每一位佛的比丘僧。這時，不以仙道、羅漢、辟支佛的眼光來看待，不是在此間終結生命而在彼間佛剎才能見到，而是坐在此間就能見到諸佛、聽到諸佛所說的經、全部接受。譬如我現在在佛面前見到佛菩薩，這樣從未離開佛，從未不聽聞佛經。 佛告訴颰陀和（Bhadraka）菩薩：『善哉善哉！你所問的問題能度脫很多人，能使很多人安穩，對於世間人民來說不可計數，天上、天下都能安定。現在如果能像這樣問佛，這是前世過去佛時所聞地行所作的功德所致，供養若干佛所致，樂於經中所致，修行道行、遵守禁戒所致。自己守護佛法，行為清白不污濁，常常以乞食為生。多成就諸菩薩的聚會，教導諸菩薩。因此有極大的慈悲，對一切人民都平等對待，隨時想見佛就能見到。』

【English Translation】 English version Regarding the compassion of all Buddhas, they delight in practicing the Buddha's teachings, constantly follow the Buddha in their comings and goings, and remain by the side of virtuous teachers without ever growing weary. In the Buddha-lands of the ten directions, they have no fixed abode, and they all attain their vows and practices; they liberate the countless beings of the ten directions, and they obtain the treasures of wisdom from the sutra collections. Their bodies are like the void, without attachment, and they teach people to seek the Bodhisattva path, ensuring that the Buddha-seed is never extinguished. They practice the Bodhisattva path without ever leaving the Mahayana (Great Vehicle), attain the vast path of Maha Samadhi (Great Concentration) and quickly attain all wisdom. All Buddhas praise them, they approach the ten powers of the Buddha, all their thoughts enter into it, all their calculations are understood, the changes of the world are known, the matters of success and failure, the living and the dying are all known. They enter the ocean of sutra treasures, open the first treasure and give it away, and their practice of vows in all lands never ceases, they have great transformations like those the Buddha delights in. With a single thought, the Buddha appears immediately before them, they no longer have any desires, and no place of birth; they can see the countless Buddha-lands of the ten directions, hear the sutras spoken by all Buddhas; they can see every Buddha's assembly of monks. At this time, they do not see with the eyes of immortals, Arhats, or Pratyekabuddhas, they do not end their lives here and then see in another Buddha-land, but sitting here they can see all Buddhas, hear all the sutras spoken by the Buddhas, and receive them all. Just as I now see the Buddhas and Bodhisattvas before the Buddha, so they have never left the Buddha, and have never not heard the sutras. The Buddha said to Bhadraka Bodhisattva: 'Excellent, excellent! Your questions will liberate many, bring peace to many, and are immeasurable for the people of the world, bringing peace to heaven and earth. If one can ask the Buddha like this, it is due to the merits of the past lives, the merits of walking the earth in the past Buddha's time, the merits of offering to many Buddhas, the merits of delighting in the sutras, the merits of practicing the path and keeping the precepts. They guard the Dharma themselves, their conduct is pure and unblemished, they often live by begging for food. They accomplish many gatherings of Bodhisattvas, and teach the Bodhisattvas. Therefore, they have great compassion, treat all people equally, and can see the Buddha whenever they wish.'

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見佛。所愿極廣大甚深之行，常唸佛智慧，悉持經戒、悉具足佛種聖心如金剛、悉知世間人民心所念、悉在諸佛前。」

佛告颰陀和菩薩：「若功德以不可復計。」

佛言：「今現在佛悉在前立三昧，其有行是三昧，若所問者悉可得。」

颰陀和菩薩白佛言：「愿佛哀說之。今佛說者，多所過度、多所安隱，愿佛為諸菩薩現大明。」

佛告颰陀和菩薩：「一法行，常當習持、常當守，不復隨余法，諸功德中最第一。何等為第一法行？是三昧名現在佛悉在前立三昧。」

行品第二

佛告颰陀和菩薩：「若有菩薩所念現在定意向十方佛，若有定意，一切得菩薩高行。

「何等為定意？從唸佛因緣，向佛念，意不亂，從得黠，不捨精進。與善知識共行空——除睡眠不聚會——避惡知識，近善知識，不亂精進。飯知足、不貪衣、不惜壽命，子身避親屬、離鄉里，習等意、得悲意，心護行，棄蓋習禪。不隨色、不受陰、不入衰，不念四大、不失意、不貪性，解不凈。不捨十方人、活十方人，十方人計為是我所、十方人計為非我所。一切欲受，不貿戒，習空行，欲諷經。不中犯戒、不失定意、不疑法、不諍佛、不卻法、不亂比丘僧。離妄語，助道德家，避癡人世間語，不喜不欲。

【現代漢語翻譯】 現代漢語譯本 『見到佛。所希望的是極其廣大深遠的修行，常常憶念佛的智慧，完全持守經律戒條，完全具備佛的種子，聖潔的心像金剛一樣堅固，完全知道世間人民心中所想，完全在諸佛面前。』 佛告訴颰陀和菩薩（Bhadrapala Bodhisattva，又譯跋陀婆羅菩薩，意為賢護菩薩）說：『如果功德可以用數量來計算，那將是不可勝數的。』 佛說：『現在諸佛都以三昧（samadhi，意為禪定）的姿態顯現在眼前，如果有人修行這種三昧，那麼他所詢問的任何問題都可以得到解答。』 颰陀和菩薩對佛說：『希望佛慈悲地解說。現在佛所說的，能使許多人度脫苦難，得到安穩，希望佛為諸菩薩展現大光明。』 佛告訴颰陀和菩薩說：『有一種修行方法，應當經常修習、經常守護，不再隨順其他法門，在所有功德中是最為第一的。什麼是第一的修行方法呢？就是這種三昧，名為「現在佛悉在前立三昧」。』 行品第二 佛告訴颰陀和菩薩說：『如果有菩薩心中憶念現在定意，面向十方諸佛，如果有這種定意，一切都能得到菩薩的高尚修行。』 『什麼是定意呢？從憶念佛的因緣開始，向佛憶念，心不散亂，從獲得智慧開始，不捨棄精進。與善知識共同修行空性——排除睡眠，不聚集閑談——避開惡知識，親近善知識，不擾亂精進。吃飯知足，不貪求衣物，不吝惜生命，獨自一人避開親屬，離開家鄉，修習平等心，獲得悲憫心，用心守護修行，捨棄五蓋（五種障礙修行的負面心理狀態），修習禪定。不隨順色，不受陰（五蘊，構成個體存在的五種要素）的影響，不進入衰敗，不執著四大（地、水、火、風），不失去正念，不貪著本性，理解不凈。不捨棄十方眾生，救度十方眾生，把十方眾生看作是自己所擁有的，也把十方眾生看作不是自己所擁有的。對於一切慾望，不以戒律作為交換，修習空性之行，想要諷誦經典。不犯戒，不失去定意，不懷疑佛法，不與佛爭論，不拒絕佛法，不擾亂比丘僧團。遠離妄語，幫助有道德的人，避開愚癡人的世俗言語，不喜好也不貪求。』

【English Translation】 English version 'Seeing the Buddha. What is desired is the extremely vast and profound practice, constantly remembering the Buddha's wisdom, fully upholding the sutras and precepts, fully possessing the seed of Buddhahood, a sacred heart as firm as diamond, fully knowing what people in the world think, and being fully present before all Buddhas.' The Buddha said to Bhadrapala Bodhisattva (also translated as Baddhapala Bodhisattva, meaning 'Guardian of the Virtuous'): 'If merit could be measured, it would be immeasurable.' The Buddha said: 'Now, all the Buddhas are standing before you in samadhi (meditative absorption). If one practices this samadhi, whatever one asks can be obtained.' Bhadrapala Bodhisattva said to the Buddha: 'May the Buddha compassionately explain it. What the Buddha is now saying will lead many to liberation and peace. May the Buddha reveal great light for all Bodhisattvas.' The Buddha said to Bhadrapala Bodhisattva: 'There is one practice that should be constantly cultivated and guarded, not following other methods. It is the foremost among all merits. What is this foremost practice? It is this samadhi, called 「The Samadhi of All Buddhas Standing Before You.」' Chapter Two on Practice The Buddha said to Bhadrapala Bodhisattva: 'If a Bodhisattva's mind is focused on the present samadhi, facing the Buddhas of the ten directions, if there is this focus, all can attain the noble practice of a Bodhisattva.' 'What is this focus? It begins with the cause of remembering the Buddha, directing the mind towards the Buddha, without distraction. From gaining wisdom, one does not abandon diligence. One practices emptiness with virtuous friends—avoiding sleep and idle gatherings—shunning evil friends, drawing near to virtuous friends, not disturbing diligence. One is content with food, not greedy for clothing, not sparing life, alone avoiding relatives, leaving one's hometown, cultivating equanimity, gaining compassion, guarding practice with the mind, abandoning the five hindrances (five negative mental states that hinder practice), and practicing meditation. One does not follow form, is not affected by the skandhas (the five aggregates that constitute existence), does not enter decay, does not cling to the four elements (earth, water, fire, wind), does not lose mindfulness, is not greedy for nature, and understands impurity. One does not abandon beings of the ten directions, saves beings of the ten directions, considering beings of the ten directions as one's own, and also considering beings of the ten directions as not one's own. For all desires, one does not trade precepts, practices emptiness, and desires to recite scriptures. One does not break precepts, does not lose focus, does not doubt the Dharma, does not argue with the Buddha, does not reject the Dharma, and does not disturb the Sangha (community of monks). One avoids false speech, helps those with morality, avoids the worldly talk of foolish people, and neither likes nor desires.'

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「聞道語，具欲聞亦喜。從因緣畜生生，不欲聞六味。習為五習，為離十惡；為習十善，為曉九惱；行八精進、舍八懈怠，為習八便；為習九思，八道家念。又不著禪聞，不貢高、棄自大，聽說法、欲聞經、欲行法，不隨歲計、不受身想。離十方人，不欲受、不貪壽，爲了陰不隨惑，為不隨所有求無為。不欲生死、大畏生死，計陰如賊、計四大如蛇，十二衰計空。久在三界不安隱，莫忘得無為。不欲貪慾，愿棄生死；不隨人諍，不欲墮生死。

「常立佛前，受身計如夢。以受信不復疑，意無有異，一切滅思想——過去事、未來事、今現在事等意。

「常念諸佛功德，自歸為依佛，定意得自在，不隨佛身相法。一切一計不與天下諍，所作不諍，從因緣生受了。從佛地度，得可法中，法中得下，以了空意計人，亦不有、亦不滅。自證無為，黠眼以凈，一切不二覺，意不在中邊。一切佛為一念入，無有疑黠、無有能呵。自得曉覺意故，佛黠不從他人待。得善知識計如佛，無有異意。一切在菩薩，無有離時，縱一切魔不能動；一切人如鏡中像，見一切佛如晝；一切從法行，為入清凈菩薩行如是。」

佛言：「持是行法故致三昧，便得三昧現在諸佛悉在前立。何因致現在諸佛悉在前立三昧？如是，颰陀和

！其有比丘、比丘尼、優婆塞、優婆夷，持戒完具，獨一處止，心念西方阿彌陀佛今現在。隨所聞，當念去是間千億萬佛剎，其國名須摩提，在眾菩薩中央說經，一切常念阿彌陀佛。」

佛告颰陀和：「譬如人臥出於夢中，見所有金銀、珍寶、父母、兄弟、妻子、親屬、知識，相與娛樂，喜樂無輩。其覺已為人說之，后自淚出，念夢中所見。如是，颰陀和！菩薩若沙門白衣所聞西方阿彌陀佛剎，當念彼方佛，不得缺戒，一心念——若一晝夜、若七日七夜——過七日以後見阿彌陀佛，于覺不見，于夢中見之。譬如人夢中所見，不知晝、不知夜，亦不知內、不知外，不用在冥中故不見、不用有所蔽礙故不見。

「如是，颰陀和！菩薩心當作是念。

「時諸佛國界名大山須彌山，其有幽冥之處悉為開闢，目亦不蔽、心亦不礙。是菩薩摩訶薩，不持天眼徹視、不持天耳徹聽、不持神足到其佛剎、不於是間終生彼間佛剎乃見，便於是間坐見阿彌陀佛，聞所說經悉受得，從三昧中悉能具足，為人說之。

「譬若有人聞墮舍利國中有淫女人名須門，若復有人聞淫女人阿凡和梨，若復有人聞優陂洹作淫女人。是時各各思念之。其人未曾見此三女人，聞之淫意即為動，便於夢中各往到其所。是時三人皆在羅閱祇

【現代漢語翻譯】 現代漢語譯本：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），持守戒律圓滿，獨自居住，心中憶念西方阿彌陀佛（Amitābha，意為無量光佛）現在就在那裡。他們應當隨所聽聞，憶念從這裡往西經過千億萬佛土，那裡有個國土名為須摩提（Sukhavati，意為極樂），阿彌陀佛在眾菩薩中央說法，一切時常憶念阿彌陀佛。 佛陀告訴颰陀和（Bhadraka，人名）說：『譬如有人睡著后做夢，夢見金銀、珍寶、父母、兄弟、妻子、親屬、朋友，與他們一同玩樂，無比歡喜。當他醒來后，將夢中所見告訴別人，之後自己卻流下眼淚，思念夢中所見。』 颰陀和！菩薩或沙門（出家修行者）或在家居士，如果聽聞西方阿彌陀佛的國土，應當憶念彼方佛，不得違犯戒律，一心憶念——如果是一晝夜，或是七日七夜——過了七日之後就能見到阿彌陀佛，在清醒時見不到，在夢中卻能見到。譬如人在夢中所見，不知白天、不知夜晚，也不知道在內、也不知道在外，不是因為在黑暗中所以見不到，也不是因為被什麼遮蔽所以見不到。 『如此，颰陀和！菩薩心中應當這樣想。』 『那時，諸佛的國土如同大山須彌山（Sumeru，佛教宇宙觀中的中心山），那些幽暗之處都會被開闢，眼睛不會被遮蔽，心也不會被障礙。這位菩薩摩訶薩（Mahāsattva，意為大菩薩），不需要用天眼（divine eye）徹視，不需要用天耳（divine ear）徹聽，不需要用神足（supernatural power of locomotion）到達那個佛土，不需要在此間結束生命而生到彼間佛土才能見到，就能在此間坐著見到阿彌陀佛，聽到他所說的經典都能領受，從三昧（samadhi，意為禪定）中都能圓滿具足，併爲他人宣說。』 『譬如有人聽說墮舍利國（一個國家名）中有個人名叫須門（Sumanā，人名），又有人聽說人阿凡和梨（Avanhāri，人名），又有人聽說優陂洹（Upavāhana，人名）作**人。這時，他們各自思念著這些女人。這些人從未見過這三個女人，但聽聞她們的名字后，淫慾之心就動了，於是在夢中各自前往她們所在之處。當時，這三個人都在羅閱祇（Rājagṛha，古印度城市名）。』

【English Translation】 English version: If there are monks (bhikṣu), nuns (bhikṣuṇī), laymen (upāsaka), or laywomen (upāsikā), who uphold the precepts completely, dwell alone, and in their minds contemplate Amitābha Buddha (Amitābha, meaning Infinite Light Buddha) of the West, who is now present there. According to what they have heard, they should contemplate that, going west from here through billions of Buddha lands, there is a country named Sukhavati (Sukhavati, meaning Land of Bliss), where Amitābha Buddha is in the midst of all the Bodhisattvas, expounding the Dharma, and they should always contemplate Amitābha Buddha. The Buddha told Bhadraka (Bhadraka, a person's name): 『It is like a person who falls asleep and has a dream, seeing gold, silver, treasures, parents, brothers, wives, relatives, and friends, enjoying themselves together, with boundless joy. When he awakens, he tells others what he saw in the dream, and then he himself sheds tears, thinking of what he saw in the dream.』 Bhadraka! If a Bodhisattva, a śramaṇa (a renunciate practitioner), or a layperson hears of the land of Amitābha Buddha in the West, they should contemplate that Buddha, not violate the precepts, and contemplate with a single mind—whether for one day and night, or for seven days and seven nights—after seven days, they will see Amitābha Buddha. They will not see him while awake, but they will see him in a dream. It is like what a person sees in a dream, not knowing day or night, nor knowing inside or outside. It is not because they are in darkness that they cannot see, nor is it because they are obstructed by something that they cannot see. 『Thus, Bhadraka! A Bodhisattva should think in this way.』 『At that time, the boundaries of all Buddha lands are like the great Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), and those dark places will all be opened up. The eyes will not be obstructed, and the mind will not be hindered. This Bodhisattva Mahāsattva (Mahāsattva, meaning Great Bodhisattva) does not need to use the divine eye (divine eye) to see through, does not need to use the divine ear (divine ear) to hear through, does not need to use the supernatural power of locomotion (supernatural power of locomotion) to reach that Buddha land, and does not need to end their life here and be born in that Buddha land to see him. They can sit here and see Amitābha Buddha, hear all the sutras he speaks, receive them completely from samadhi (samadhi, meaning meditative absorption), and explain them to others.』 『It is like someone who hears that in the country of Dhaśaratha (a country's name) there is a courtesan named Sumanā (Sumanā, a person's name), or someone who hears of the courtesan Avanhāri (Avanhāri, a person's name), or someone who hears of Upavāhana (Upavāhana, a person's name) working as a courtesan. At that time, they each think of these women. These people have never seen these three women, but upon hearing their names, their lustful thoughts are aroused, and in their dreams, they each go to where they are. At that time, these three women were all in Rājagṛha (Rājagṛha, an ancient Indian city).』

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國同時念，各于夢中到是淫女人所與共棲宿，其覺已各自念之。」

佛告颰陀和：「我持三人以付，若持是事為人說經，使解此慧至不退轉地得無上正真道，然後得佛號曰善覺。如是，颰陀和！菩薩於是間國土聞阿彌陀佛，數數念，用是念故見阿彌陀佛。見佛已從問：『當持何等法生阿彌陀佛國？』爾時，阿彌陀佛語是菩薩言：『欲來生我國者，常念我，數數常當守念，莫有休息，如是得來生我國。』」

佛言：「是菩薩用是念佛故，當得生阿彌陀佛國。常當念如是佛身有三十二相悉具足，光明徹照，端正無比。在比丘僧中說經，說經不壞敗色。何等為不壞敗色？痛癢、思想，生死、識、魂神，地、水、火、風，世間、天上——上至梵摩訶梵——不壞敗色。用唸佛故得空三昧，如是爲念佛。」

佛告颰陀和：「菩薩於三昧中誰當證者？我弟子摩訶迦葉、因坻達菩薩、須真天子及時知是三昧者，有行得是三昧者是為證。何等為證？證是三昧知為空定。」

佛告颰陀和：「乃往去時有佛名須波日。時有人行出入大空澤中，不得飲食，飢渴而臥出，便於夢中得香甘美食，飲食已。其覺腹中空，自念：『一切所有皆如夢耶？』」

佛言：「其人用念空故，便逮得無所從生法樂，即逮得阿惟越致

【現代漢語翻譯】 現代漢語譯本：

「如果全國的人同時唸誦，各自在夢中到達同一個地方共同居住，醒來后各自回憶此事。」

佛陀告訴颰陀和：『我將這三個人託付給你，如果有人用這件事來為人講經，使他們理解這種智慧，達到不退轉的境界，獲得無上正等正覺，然後成佛，佛號為善覺。』

『像這樣，颰陀和！菩薩在這個國土聽到阿彌陀佛（Amitābha，意為無量光佛），多次唸誦，因為這種唸誦而見到阿彌陀佛。見到佛后，就問：『應當持守什麼法才能往生阿彌陀佛國？』那時，阿彌陀佛告訴這位菩薩說：『想要往生我國的人，應當常常唸誦我，多次不斷地守持唸誦，不要有間斷，這樣就能往生我國。』

佛陀說：『這位菩薩因爲念佛的緣故，應當能夠往生阿彌陀佛國。應當常常唸誦佛身具有三十二相（lakṣaṇa，佛陀的32種殊勝的身體特徵），全部具足，光明徹照，端正無比。在比丘僧眾中講經，講經不會破壞色（rūpa，物質現象）。什麼是不破壞色呢？痛癢、思想、生死、識、魂神、地、水、火、風、世間、天上——上至梵摩訶梵（Brahmā Mahābrahmā，大梵天）——都不破壞色。因爲念佛的緣故，得到空三昧（śūnyatā-samādhi，空性禪定），這就是念佛。』

佛陀告訴颰陀和：『菩薩在三昧中，誰能證明呢？我的弟子摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）、因坻達菩薩（Indradatta，菩薩名）、須真天子（Sucandra，天神名）以及及時知道這種三昧的人，有修行得到這種三昧的人，就是證明。什麼是證明呢？證明這種三昧知道是空定。』

佛陀告訴颰陀和：『在過去很久以前，有一位佛名叫須波日（Suprabha，意為善光）。當時有人在空曠的沼澤中行走，沒有得到食物，飢渴而臥，在夢中得到香甜的美食，吃完后醒來，腹中空空，自己想：『一切所有都像夢一樣嗎？』

佛陀說：『這個人因爲念空的緣故，就獲得了無所從來生的法樂，立即獲得了阿惟越致（avaivartika，不退轉）。』 English version:

'If people of a country simultaneously recite, each in their dreams arrives at the same place to dwell together, and upon waking, each recalls this.'

The Buddha said to Bhadravati, 'I entrust these three people to you. If someone uses this matter to preach the Dharma to others, enabling them to understand this wisdom, reach the stage of non-retrogression, attain unsurpassed perfect enlightenment, and then become a Buddha, whose name will be Good Awakening.'

'Thus, Bhadravati! A Bodhisattva in this land hears of Amitābha (Amitābha, meaning Infinite Light Buddha), recites his name repeatedly, and because of this recitation, sees Amitābha. Having seen the Buddha, they ask: 「What Dharma should one uphold to be reborn in Amitābha』s land?」 At that time, Amitābha tells this Bodhisattva: 「Those who wish to be reborn in my land should constantly recite my name, repeatedly and continuously uphold this recitation, without interruption, and thus they will be able to be reborn in my land.」'

The Buddha said, 'This Bodhisattva, because of reciting the Buddha's name, should be able to be reborn in Amitābha』s land. They should constantly contemplate the Buddha's body, which possesses the thirty-two marks (lakṣaṇa, 32 auspicious bodily marks of the Buddha), all complete, with light shining through, incomparably dignified. While preaching the Dharma among the assembly of monks, the preaching does not corrupt form (rūpa, material phenomena). What does not corrupt form? Pain, itching, thoughts, birth and death, consciousness, soul, earth, water, fire, wind, the world, the heavens—up to Brahmā Mahābrahmā (Brahmā Mahābrahmā, Great Brahma)—do not corrupt form. Because of reciting the Buddha's name, one attains the samadhi of emptiness (śūnyatā-samādhi, meditation on emptiness), this is the practice of reciting the Buddha's name.'

The Buddha said to Bhadravati, 'Who can attest to the Bodhisattva in samadhi? My disciples Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha), Indradatta Bodhisattva (Indradatta, name of a Bodhisattva), Sucandra Deva (Sucandra, name of a deity), and those who know this samadhi in time, those who practice and attain this samadhi, are the witnesses. What is the proof? The proof is that this samadhi is known to be the samadhi of emptiness.'

The Buddha said to Bhadravati, 'In the distant past, there was a Buddha named Suprabha (Suprabha, meaning Good Light). At that time, a person was walking in a vast swamp, unable to find food, hungry and thirsty, and lay down to sleep. In a dream, they obtained fragrant and delicious food, and after eating, they woke up with an empty stomach, thinking to themselves: 「Is everything like a dream?」'

The Buddha said, 'Because this person contemplated emptiness, they attained the joy of the Dharma that arises from nowhere, and immediately attained avaivartika (avaivartika, non-retrogression).'

【English Translation】 'If people of a country simultaneously recite, each in their dreams arrives at the same place to dwell together, and upon waking, each recalls this.' The Buddha said to Bhadravati, 'I entrust these three people to you. If someone uses this matter to preach the Dharma to others, enabling them to understand this wisdom, reach the stage of non-retrogression, attain unsurpassed perfect enlightenment, and then become a Buddha, whose name will be Good Awakening.' 'Thus, Bhadravati! A Bodhisattva in this land hears of Amitābha (Amitābha, meaning Infinite Light Buddha), recites his name repeatedly, and because of this recitation, sees Amitābha. Having seen the Buddha, they ask: 「What Dharma should one uphold to be reborn in Amitābha』s land?」 At that time, Amitābha tells this Bodhisattva: 「Those who wish to be reborn in my land should constantly recite my name, repeatedly and continuously uphold this recitation, without interruption, and thus they will be able to be reborn in my land.」' The Buddha said, 'This Bodhisattva, because of reciting the Buddha's name, should be able to be reborn in Amitābha』s land. They should constantly contemplate the Buddha's body, which possesses the thirty-two marks (lakṣaṇa, 32 auspicious bodily marks of the Buddha), all complete, with light shining through, incomparably dignified. While preaching the Dharma among the assembly of monks, the preaching does not corrupt form (rūpa, material phenomena). What does not corrupt form? Pain, itching, thoughts, birth and death, consciousness, soul, earth, water, fire, wind, the world, the heavens—up to Brahmā Mahābrahmā (Brahmā Mahābrahmā, Great Brahma)—do not corrupt form. Because of reciting the Buddha's name, one attains the samadhi of emptiness (śūnyatā-samādhi, meditation on emptiness), this is the practice of reciting the Buddha's name.' The Buddha said to Bhadravati, 'Who can attest to the Bodhisattva in samadhi? My disciples Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha), Indradatta Bodhisattva (Indradatta, name of a Bodhisattva), Sucandra Deva (Sucandra, name of a deity), and those who know this samadhi in time, those who practice and attain this samadhi, are the witnesses. What is the proof? The proof is that this samadhi is known to be the samadhi of emptiness.' The Buddha said to Bhadravati, 'In the distant past, there was a Buddha named Suprabha (Suprabha, meaning Good Light). At that time, a person was walking in a vast swamp, unable to find food, hungry and thirsty, and lay down to sleep. In a dream, they obtained fragrant and delicious food, and after eating, they woke up with an empty stomach, thinking to themselves: 「Is everything like a dream?」' The Buddha said, 'Because this person contemplated emptiness, they attained the joy of the Dharma that arises from nowhere, and immediately attained avaivartika (avaivartika, non-retrogression).'

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。如是，颰陀和！菩薩其所向方聞現在佛，常念所向方，欲見佛即唸佛，不當念有，亦無我所立。如想空當唸佛立，如以珍寶倚琉璃上，菩薩如是見十方無央數佛清凈。譬如人遠出到他郡國，念本鄉里、家室、親屬、財產。其人于夢中歸到故鄉里，見家室、親屬，喜共言語。于夢中見以，覺為知識說之：『我歸到故鄉里，見我家室親屬。』」

佛言：「菩薩如是其所向方聞佛名，常念所向方欲見佛，菩薩一切見佛，如持珍寶著琉璃上。譬如比丘觀死人骨著前，有觀青時、有觀白時、有觀赤時、有觀黑時。其骨無有持來者、亦無有是骨、亦無所從來，是意所作想有耳。菩薩如是持佛威神力於三昧中立，在所欲見何方佛，欲見即見。何以故如是？颰陀和！是三昧佛力所成。持佛威神於三昧中立者有三事：持佛威神力、持佛三昧力、持本功德力，用是三事故得見佛。譬若，颰陀和！年少之人端正姝好，莊嚴已，如持凈器盛好麻油、如持好器盛凈水、如新磨鏡、如無瑕水精，欲自見影，於是自照悉自見影。云何，颰陀和！其所麻油、水鏡、水精，其人自照，寧有影從外入中不？」

颰陀和言：「不也。天中天！用麻油、水精、水鏡凈潔故，自見其影耳。其影亦不從中出、亦不從外入。」

佛言：「善哉善哉

【現代漢語翻譯】 現代漢語譯本： 「就像這樣，跋陀和！菩薩如果聽到任何方向有佛，就常常憶念那個方向，想要見到佛就憶念佛，不應當執著于『有』，也不應當執著于『我所』的觀念。就像觀想虛空一樣憶念佛的形象，如同將珍寶放在琉璃上一樣，菩薩這樣就能見到十方無數清凈的佛。譬如有人遠行到其他郡縣，會思念自己的家鄉、房屋、親屬和財產。這個人在夢中回到故鄉，見到房屋和親屬，歡喜地與他們交談。在夢中見到這些后，醒來會告訴別人：『我回到了故鄉，見到了我的房屋和親屬。』 佛說：『菩薩也是這樣，如果聽到任何方向有佛的名號，就常常憶念那個方向，想要見到佛，菩薩就能見到一切佛，如同將珍寶放在琉璃上一樣。譬如比丘觀察死人的骨頭放在面前，有時觀想它是青色的，有時觀想它是白色的，有時觀想它是紅色的，有時觀想它是黑色的。這些骨頭沒有誰拿來，也沒有一個『是骨頭』的實體，也沒有從哪裡來，只是意念所產生的想法罷了。菩薩也是這樣，依靠佛的威神力在三昧（samadhi，禪定）中安住，想要見到哪個方向的佛，就能見到。為什麼會這樣呢？跋陀和！這是三昧的佛力所成就的。依靠佛的威神力在三昧中安住的人有三件事：依靠佛的威神力、依靠佛的三昧力、依靠本來的功德力，因為這三件事才能見到佛。譬如，跋陀和！一個年輕的人，容貌端正美好，打扮好之後，如同拿著乾淨的容器盛著好的麻油，如同拿著好的容器盛著乾淨的水，如同新磨的鏡子，如同沒有瑕疵的水晶，想要看到自己的影子，於是自己照看，就能完全看到自己的影子。跋陀和！麻油、水、鏡子、水晶，這個人自己照看，難道影子是從外面進入到裡面的嗎？』 跋陀和說：『不是的，世尊！因為麻油、水晶、鏡子乾淨潔白，所以才能看到自己的影子。影子既不是從裡面出來，也不是從外面進去。』 佛說：『很好，很好！』

【English Translation】 English version: 『Just so, Bhadraka! If a Bodhisattva hears of a Buddha in any direction, they constantly remember that direction. If they wish to see the Buddha, they remember the Buddha, not clinging to the notion of 『existence』 nor to the concept of 『mine』. Like contemplating emptiness, they remember the form of the Buddha, as if placing a precious jewel on crystal. Thus, the Bodhisattva sees countless pure Buddhas in the ten directions. For example, a person who travels far to another district thinks of their hometown, house, relatives, and property. In a dream, this person returns to their hometown, sees their house and relatives, and joyfully speaks with them. Having seen this in a dream, upon waking, they tell others, 『I returned to my hometown and saw my house and relatives.』 The Buddha said, 『Likewise, a Bodhisattva, upon hearing the name of a Buddha in any direction, constantly remembers that direction. If they wish to see the Buddha, the Bodhisattva sees all Buddhas, as if holding a precious jewel on crystal. For example, a Bhikshu (monk) observes the bones of a dead person before them, sometimes seeing them as blue, sometimes as white, sometimes as red, and sometimes as black. These bones were not brought by anyone, there is no entity that 『is bones,』 nor do they come from anywhere; it is merely a thought created by the mind. Similarly, a Bodhisattva, relying on the Buddha's majestic power, abides in samadhi (meditative absorption). They can see a Buddha in any direction they wish to see. Why is this so? Bhadraka! It is accomplished by the power of the Buddha in samadhi. Those who abide in samadhi through the Buddha's majestic power do so through three things: relying on the Buddha's majestic power, relying on the Buddha's samadhi power, and relying on the power of their own original merits. It is through these three things that they can see the Buddha. For example, Bhadraka! A young person, with a beautiful and well-adorned appearance, is like holding a clean vessel filled with fine sesame oil, like holding a good vessel filled with pure water, like a newly polished mirror, like a flawless crystal. If they wish to see their own reflection, they look at themselves and see their reflection completely. Bhadraka! When this person looks at the sesame oil, water, mirror, or crystal, does the reflection enter from the outside?』 Bhadraka said, 『No, World Honored One! Because the sesame oil, crystal, and mirror are clean and pure, one can see their own reflection. The reflection neither comes from within nor enters from without.』 The Buddha said, 『Excellent, excellent!』

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！颰陀和！如是，颰陀和！色清凈，所有者清凈，欲見佛即見。見即問，問即報，聞經大歡喜，作是念：『佛從何所來？我為到何所？』自念：『佛無所從來，我亦無所至。』自念：『三處——欲處、色處、無想處——是三處意所為耳。我所念即見，心作佛、心自見，心是佛、心是怛薩阿竭，心是我身，心見佛，心不自知心、心不自見心，心有想為癡、心無想是泥洹。是法無可樂者，皆念所為，設使念為空耳，設有念者亦了無所有。』如是，颰陀和！菩薩在三昧中立者所見如是。」

佛爾時頌偈曰：

「心者不知心，　　有心不見心， 　心起想則癡，　　無想是泥洹。 　是法無堅固，　　常立在於念， 　以解見空者，　　一切無想念。

四事品第三

「菩薩有四事法疾逮得三昧。何等為四？一者、所信無有能壞者，二者、精進無有能逮者，三者、所入智慧無有能及者，四者、常與善師從事；是為四。

「菩薩復有四事疾得是三昧。何等為四？一者、不得有世間思想，如指相彈頃三月；二者、不得臥出三月，如指相彈頃；三者、經行不得休息、不得坐三月，除其飯食左右；四者、為人說經不得望人衣服、飲食；是為四。

「菩薩復有四事疾得是三昧。何等為四？一者、合會人至

【現代漢語翻譯】 現代漢語譯本：佛陀對跋陀和（Bhadraka，人名）說：『是的，跋陀和！當色（rupa，物質現象）清凈時，所有者也清凈，想要見到佛陀就能見到。見到后就提問，提問后佛陀會回答，聽聞佛法後會非常歡喜，並思考：『佛陀從哪裡來？我又要到哪裡去？』然後自己想到：『佛陀無所從來，我也無所去。』又想到：『欲界（kamadhatu）、色界（rupadhatu）、無想界（asannadhatu）這三界，都是由意念所造。我所想的就能見到，心造佛，心自己見到，心就是佛，心就是如來（Tathagata），心就是我身，心見到佛，心不自己知道心，心不自己見到心，心中有想就是愚癡，心中無想就是涅槃（nirvana）。這些法沒有什麼可執著的，都是意念所為，即使意念是空性的，即使有念頭也了無所有。』跋陀和！菩薩在三昧（samadhi，禪定）中所見就是這樣。』 這時，佛陀說了偈語： 『心不知道心，有心也見不到心，心生起念頭就是愚癡，無念就是涅槃。這些法不堅固，常存在於念頭中，以智慧理解空性的人，一切都無念無想。』 四事品第三 『菩薩有四種法可以迅速獲得三昧。是哪四種呢？第一，所信的不會被破壞；第二，精進不會被超越；第三，所入的智慧不會被企及；第四，經常與善知識交往。這就是四種。』 『菩薩還有四種法可以迅速獲得三昧。是哪四種呢？第一，在彈指間的三個月內，不生起世俗的念頭；第二，在彈指間的三個月內，不躺下睡覺；第三，除了吃飯的時候，在三個月內，經行時不休息，不坐下；第四，為人說法時不期望得到別人的衣服和食物。這就是四種。』 『菩薩還有四種法可以迅速獲得三昧。是哪四種呢？第一，聚集人們到一起...

【English Translation】 English version: The Buddha said to Bhadraka: 'Yes, Bhadraka! When form (rupa, material phenomenon) is pure, the possessor is also pure. If one wishes to see the Buddha, one can see him. Upon seeing him, one asks questions, and upon asking, the Buddha answers. Upon hearing the Dharma, one is greatly delighted and thinks: 『Where does the Buddha come from? Where am I going?』 Then one thinks to oneself: 『The Buddha comes from nowhere, and I go nowhere.』 One also thinks: 『The desire realm (kamadhatu), the form realm (rupadhatu), and the formless realm (asannadhatu)—these three realms are all created by the mind. What I think, I can see. The mind creates the Buddha, the mind sees itself. The mind is the Buddha, the mind is the Tathagata, the mind is my body, the mind sees the Buddha. The mind does not know itself, the mind does not see itself. Having thoughts in the mind is ignorance, having no thoughts is nirvana. These dharmas have nothing to cling to, they are all created by the mind. Even if the mind is empty, even if there are thoughts, they are all without substance.』 Bhadraka! This is what a Bodhisattva sees when established in samadhi (meditative absorption).' At that time, the Buddha spoke in verse: 'The mind does not know the mind, the mind with thoughts cannot see the mind. When the mind arises with thoughts, it is ignorance; when there are no thoughts, it is nirvana. These dharmas are not firm, they constantly exist in thoughts. Those who understand emptiness with wisdom have no thoughts or ideas at all.' Chapter Three on Four Matters 'There are four dharmas by which a Bodhisattva can quickly attain samadhi. What are these four? First, that which is believed cannot be destroyed; second, diligence cannot be surpassed; third, the wisdom entered cannot be reached; fourth, constantly associating with good teachers. These are the four.' 'There are also four dharmas by which a Bodhisattva can quickly attain samadhi. What are these four? First, for three months, as quickly as a finger snap, one should not have worldly thoughts; second, for three months, as quickly as a finger snap, one should not lie down to sleep; third, for three months, except when eating, one should not rest while walking, nor sit down; fourth, when speaking the Dharma for others, one should not expect clothes or food from them. These are the four.' 'There are also four dharmas by which a Bodhisattva can quickly attain samadhi. What are these four? First, gathering people together...

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佛所，二者、合會人使聽經，三者、不嫉妒，四者、教人學佛道；是為四。

「菩薩復有四事疾得是三昧。何等為四？一者、作佛形像、若作畫，用是三昧故；二者、用是三昧故，持好疋素令人寫是三昧；三者、教自貢高人內佛道中；四者、常護佛法；是為四。」

時佛說偈而嘆曰：「常當樂信于佛法，誦經念空莫中止，精進除睡臥，三月莫得懈。

「坐說經時安諦受學極當廣遠，若有供養、饋遺者莫得喜，無所貪慕得經疾。佛者，色如金光，身有三十二相，一相有百福功德，端政如天金成作。過去佛、當來佛悉豫自歸、今現在佛皆於人中最尊，常念供養。當供養于佛，花香、搗香、飯食具足；當持善意，用是故三昧離不遠；持常鼓樂、倡伎樂於佛心，常當娛樂。

「為求是三昧者當作佛像，種種具足、種種姝好，面目如金光。求是三昧者，所施常當自樂與，持戒當清潔高行，棄捐懈怠，疾得是三昧不久。瞋恚不生，常行於慈心、常行悲哀、等心無所憎惡，今得是三昧不久。極慈于善師，視當如佛，瞋、恚、嫉、貪不得有，于經中施不得貪。如是教當堅持，諸經法悉當隨是入，是為諸佛之道徑。如是行者，今得三昧不久。」

佛告颰陀和：「如是等菩薩當慈心常樂於善師所，視師當如

【現代漢語翻譯】 現代漢語譯本 佛陀說，有四件事能幫助人們聽聞佛法：第一，聚集眾人，使他們能夠聽聞佛經；第二，不嫉妒他人；第三，教導他人學習佛道；這就是四件事。

『菩薩又有四件事能迅速獲得這種三昧（Samadhi，禪定）。哪四件呢？第一，爲了修習這種三昧，製作佛像或繪畫佛像；第二，爲了修習這種三昧，用好的絲綢讓別人抄寫這種三昧的經文；第三，教導那些自高自大的人進入佛道；第四，常常守護佛法；這就是四件事。』

當時，佛陀說了偈語讚歎道：『應當常常樂於信奉佛法，誦讀佛經，思念空性，不要停止，精進修行，去除睡眠，三個月內不要懈怠。』

『坐著講經時，要安穩地接受學習，要廣泛深入地理解。如果有人供養或饋贈，不要因此而高興，不要貪圖任何東西，這樣才能迅速獲得佛經的智慧。佛陀的顏色如同金光，身上有三十二相（thirty-two marks of a great man），每一相都有一百種福德功德，端正莊嚴如同天神用黃金鑄成。過去的佛、未來的佛都預先歸依，現在的佛都是人中最尊貴的，應當常常思念供養。應當供養佛陀，用鮮花、香料、飯食等供品，應當保持善良的心意，因為這樣，才能不遠離三昧；常常演奏音樂，用歌舞來娛樂佛陀的心，應當常常使佛陀歡喜。』

『爲了求得這種三昧，應當製作佛像，各種器具都要完備，各種裝飾都要美好，面容如同金光。求得這種三昧的人，佈施時應當樂於給予，持戒時應當清凈高尚，拋棄懈怠，這樣才能迅速獲得這種三昧。不要生起嗔恨，常常行慈悲心，常常行悲憫心，以平等心對待一切，不要憎恨任何人，這樣才能迅速獲得這種三昧。要極其尊敬善知識，看待他們如同佛陀，不要有嗔恨、嫉妒、貪婪，在經文中佈施時不要貪圖。像這樣教導的，應當堅持，所有經法都應當依此而入，這是諸佛的道路。像這樣修行的人，才能迅速獲得三昧。』

佛陀告訴颰陀和（Bhadraka，人名）說：『像這樣的菩薩應當以慈悲心常常樂於親近善知識，看待善知識應當如同

【English Translation】 English version The Buddha said, there are four things that help people hear the Dharma: first, gather people together so they can hear the scriptures; second, do not be jealous of others; third, teach others to learn the path of the Buddha; these are the four things.

'Furthermore, there are four things that a Bodhisattva can do to quickly attain this Samadhi (meditative concentration). What are these four? First, to practice this Samadhi, make images of the Buddha or paint images of the Buddha; second, to practice this Samadhi, use fine silk to have others transcribe the scriptures of this Samadhi; third, guide those who are arrogant into the path of the Buddha; fourth, always protect the Dharma; these are the four things.'

At that time, the Buddha spoke a verse of praise: 'One should always be happy to believe in the Dharma, recite the scriptures, contemplate emptiness, do not stop, practice diligently, remove sleep, and do not be lazy for three months.'

'When sitting and explaining the scriptures, one should receive and learn with stability, and understand broadly and deeply. If someone makes offerings or gifts, do not be happy because of this, do not be greedy for anything, only then can one quickly obtain the wisdom of the scriptures. The color of the Buddha is like golden light, the body has thirty-two marks (thirty-two marks of a great man), each mark has a hundred blessings and merits, dignified and majestic like a heavenly being cast in gold. The Buddhas of the past and the Buddhas of the future all take refuge in advance, and the Buddhas of the present are the most honored among people, one should always think of making offerings. One should make offerings to the Buddha, with flowers, incense, food, and other offerings, one should maintain a kind heart, because in this way, one will not be far from Samadhi; one should always play music, use songs and dances to entertain the Buddha's heart, one should always make the Buddha happy.'

'To seek this Samadhi, one should make images of the Buddha, all the implements should be complete, all the decorations should be beautiful, the face should be like golden light. Those who seek this Samadhi, when giving, should be happy to give, when upholding precepts, one should be pure and noble, abandon laziness, and in this way, one can quickly obtain this Samadhi. Do not give rise to anger, always practice loving-kindness, always practice compassion, treat everyone with equanimity, do not hate anyone, and in this way, one can quickly obtain this Samadhi. One should be extremely respectful to good teachers, view them as the Buddha, do not have anger, jealousy, or greed, and when giving in the scriptures, do not be greedy. What is taught in this way, one should uphold, all the scriptures should enter through this, this is the path of all Buddhas. Those who practice in this way can quickly obtain Samadhi.'

The Buddha told Bhadraka (a name): 'Bodhisattvas like this should always be happy to be close to good teachers with a compassionate heart, and view good teachers as

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佛，悉具足承事。欲書是三昧經時、若欲學時，菩薩敬師如是。颰陀和！菩薩于善師有瞋恚、有持善師短、視善師不如佛者，得三昧難。譬如，颰陀和！菩薩明眼人夜半視星宿，見星其眾多。如是，颰陀和！菩薩持佛威神於三昧中立，東向視見若干百佛、若干千佛、若干萬佛、若干億佛；如是十方等悉見諸佛。」

佛告颰陀和：「是菩薩如佛眼悉知悉見。如是，颰陀和！是菩薩欲得今現在諸佛悉在前立三昧，佈施、當具足持戒，如是忍辱、精進、一心、智慧、度脫智慧，身悉具足。」

時佛嘆曰：「如凈眼人夜半上向視星宿不可計，晝日思念悉見。菩薩如是逮得三昧者，見不可復計百千佛，從三昧中覺以悉念見，自恣為諸弟子說。」

佛言：「如我眼清凈，常見於世間，菩薩如是得三昧，以見不可復計佛，見佛不視身相，但視十種力。不如世間人有貪，消滅諸毒以，清凈不復想，菩薩逮功德如是。聞是經，遵是經如泥洹；聞是法空空，無有恐怖。我當作是說經，用眾人民故皆令得佛道。」

佛言：「如我比丘阿難黠慧，聞經即受持，菩薩如是逮得是三昧以，聞不可計經卷悉受持。」

佛言：「如阿彌陀佛剎諸菩薩，常見不可計佛。如是，菩薩得三昧以，常見不可計佛，所信常有哀心，

【現代漢語翻譯】 現代漢語譯本：佛陀說，要完全具備侍奉的禮儀。當想要書寫這部《三昧經》或者學習時，菩薩應當如此尊敬老師。跋陀和！如果菩薩對善知識心懷嗔恨，挑剔善知識的缺點，認為善知識不如佛，那麼他很難獲得三昧。譬如，跋陀和！菩薩就像明眼人在半夜觀看星宿，能看到無數的星星。同樣，跋陀和！菩薩依靠佛的威神力，在三昧中站立，面向東方，能看到若干百佛、若干千佛、若干萬佛、若干億佛；像這樣，十方都能看到諸佛。 佛陀告訴跋陀和：『這位菩薩就像佛眼一樣，完全知曉、完全看見。』 跋陀和！這位菩薩如果想要現在諸佛都顯現在他面前的三昧，就應當佈施、圓滿持戒，像這樣忍辱、精進、一心、智慧、度脫智慧，身體完全具備這些功德。 這時，佛陀讚歎道：『就像視力好的人在半夜向上看星宿，數不清，白天思念時都能看見。菩薩如果獲得這樣的三昧，就能見到數不清的百千佛，從三昧中醒來后，仍然能憶念見到，並隨意為弟子們宣說。』 佛陀說：『就像我的眼睛清凈，常常看見世間一樣，菩薩如果獲得這樣的三昧，就能見到數不清的佛，見到佛時不看佛的相貌，只看佛的十種力量。不像世間人那樣有貪慾，能消除各種毒害，清凈不再有妄想，菩薩獲得的功德就是這樣。聽聞這部經，遵從這部經就像進入涅槃；聽聞這部法是空性的，不會有恐懼。我將要宣說這部經，爲了讓所有的人民都能獲得佛道。』 佛陀說：『就像我的比丘阿難那樣聰慧，聽聞佛經就能接受並持守，菩薩如果獲得這樣的三昧，就能聽聞無數的經卷並全部接受持守。』 佛陀說：『就像阿彌陀佛（Amitabha）剎土的菩薩，常常能見到無數的佛。同樣，菩薩如果獲得三昧，就能常常見到無數的佛，所信奉的常常懷有慈悲心。』

【English Translation】 English version: The Buddha said, 'One should be fully equipped with the rites of service. When one wishes to write this Samadhi Sutra or to study it, a Bodhisattva should respect the teacher in this way. Bhadraka! If a Bodhisattva harbors resentment towards a good teacher, finds fault with the good teacher, or considers the good teacher inferior to the Buddha, then it is difficult for him to attain Samadhi. For example, Bhadraka! A Bodhisattva is like a person with clear vision who looks at the stars in the middle of the night and sees countless stars. Similarly, Bhadraka! A Bodhisattva, relying on the Buddha's majestic power, stands in Samadhi, facing east, and can see several hundred Buddhas, several thousand Buddhas, several ten thousand Buddhas, and several hundred million Buddhas; in this way, he can see all the Buddhas in the ten directions.' The Buddha told Bhadraka, 'This Bodhisattva is like the Buddha's eye, fully knowing and fully seeing.' Bhadraka! If this Bodhisattva wishes to attain the Samadhi in which all the Buddhas of the present appear before him, he should practice giving, fully uphold the precepts, and in this way, practice patience, diligence, single-mindedness, wisdom, and liberating wisdom, and his body will be fully equipped with these merits. At this time, the Buddha praised, 'Just as a person with good eyesight looks up at the stars in the middle of the night and cannot count them, and can see them all when thinking of them during the day, so too, if a Bodhisattva attains such Samadhi, he can see countless hundreds and thousands of Buddhas. After awakening from Samadhi, he can still remember seeing them and freely preach to his disciples.' The Buddha said, 'Just as my eyes are pure and I often see the world, so too, if a Bodhisattva attains such Samadhi, he can see countless Buddhas. When seeing the Buddhas, he does not look at their physical forms but only at their ten powers. Unlike worldly people who have greed, he can eliminate all poisons, be pure and have no more delusions. The merits attained by a Bodhisattva are like this. Hearing this sutra and following it is like entering Nirvana; hearing that this Dharma is empty, one will not have fear. I will preach this sutra so that all people can attain Buddhahood.' The Buddha said, 'Just like my Bhikkhu Ananda, who is wise and can receive and uphold the sutras upon hearing them, so too, if a Bodhisattva attains this Samadhi, he can hear countless sutras and receive and uphold them all.' The Buddha said, 'Just like the Bodhisattvas in the Amitabha (Amitabha) Buddha's land, who often see countless Buddhas, so too, if a Bodhisattva attains Samadhi, he can often see countless Buddhas, and his faith is always accompanied by compassion.'

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譬如渴者欲得飲。常有極大慈、棄捐世俗事、常樂持經施，用是故清凈，得三昧不久。」

譬喻品第四

佛告颰陀和：「菩薩慈求三昧者，得是三昧已，不精進行者，譬如，颰陀和！有人載滿舡珍寶欲持度大海，未至舡中道壞，閻浮利人皆大悲念：『亡我爾所珍寶。』如是，颰陀和！是菩薩聞是三昧已，不書、不學、不誦、不持如中法，一切諸天人民皆為大悲憂，言：『乃亡我爾所經寶。』用失是深三昧故。」

佛言：「是三昧經者，是佛所囑、佛所稱譽。聞是深三昧經者，不書、不學、不誦、不守、不持如法者，反覆愚癡。自用以為高耶？不受是經，意欲高才反不肯學是三昧。譬如，颰陀和！愚癡之子，有人與滿手栴檀香，不肯受之，反謂與之不凈栴檀香。其貨主語其人言：『此栴檀香，卿莫謂不凈乎。且取嗅之知香不？試視之知凈不？』癡人閉目不視、不肯嗅。」

佛言：「其聞是三昧者，如是不肯受之反棄捨去，是為不持戒人；反舍是珍寶經，是為愚癡無智。自用得禪具足為度，反呼世間為有，不入空、不知無。其人聞是三昧已，不樂、不信、不入中，反作輕戲語：『佛亦有深經乎？亦有威神乎？』反形言：『世間亦有比丘如阿難乎？』」

佛言：「其人從持是三昧者，所去兩

【現代漢語翻譯】 現代漢語譯本：比如一個口渴的人想要喝水。菩薩常懷有極大的慈悲心，捨棄世俗之事，常常樂於受持經典並佈施，因此內心清凈，不久就能獲得三昧（samadhi，禪定）。

譬喻品第四

佛告訴颰陀和（Bhadraka，人名）說：『菩薩以慈悲心求取三昧，得到三昧后，如果不精進修行，就好像，颰陀和！有人用船裝滿珍寶想要渡過大海，還沒到海中央船就壞了，閻浮利（Jambudvipa，人世間）的人都會非常悲傷地想：『我們失去了這麼多的珍寶。』 颰陀和！菩薩聽聞這個三昧后，不書寫、不學習、不誦讀、不按照法理受持，一切諸天人民都會非常悲傷憂愁，說：『我們失去了這麼多的經寶。』因為失去了這個甚深的禪定。』

佛說：『這部三昧經，是佛所囑咐、佛所稱讚的。聽聞這部甚深三昧經的人，不書寫、不學習、不誦讀、不守護、不依法受持，是反覆愚癡的行為。自己以為自己很高明嗎？不接受這部經，心裡想要自視清高反而不肯學習這個三昧。比如，颰陀和！一個愚癡的孩子，有人給他滿滿一手的栴檀香（candana，一種香木），他不肯接受，反而說給他的不是純凈的栴檀香。賣香的人告訴他說：『這栴檀香，你不要說它不純凈啊。你先拿去聞聞，看看香不香？試試看，看看純凈不純凈？』這個愚癡的人閉上眼睛不看，也不肯聞。』

佛說：『那些聽聞這個三昧的人，就像這樣不肯接受反而拋棄它，這是不持戒的人；反而捨棄這部珍寶般的經典，這是愚癡沒有智慧。自己以為得到禪定就足夠了，反而認為世間是實有的，不進入空性，不知道無常。那人聽聞這個三昧后，不喜樂、不相信、不進入其中，反而輕慢地說：『佛也有甚深的經典嗎？也有威神力嗎？』反而反駁說：『世間也有像阿難（Ananda，佛陀弟子）這樣的比丘嗎？』』

佛說：『那些從受持這個三昧的人那裡，所去的地方，兩

【English Translation】 English version: It is like a thirsty person desiring to drink. [A Bodhisattva] always possesses great compassion, abandons worldly affairs, and is always happy to uphold the scriptures and give alms. Because of this, [their mind] is pure, and they will soon attain samadhi (meditative absorption).

Chapter Four: Parable

The Buddha said to Bhadraka: 『If a Bodhisattva seeks samadhi with compassion, and after attaining samadhi, does not practice diligently, it is like, Bhadraka! Someone loading a ship full of treasures, wanting to cross the great ocean, but the ship breaks down before reaching the middle of the sea. The people of Jambudvipa (the human world) would all be very sad, thinking: 『We have lost so many treasures.』 Likewise, Bhadraka! If a Bodhisattva hears of this samadhi, but does not write it down, study it, recite it, or uphold it according to the Dharma, all the gods and people will be very sad and worried, saying: 『We have lost so many scripture treasures.』 This is because they have lost this profound samadhi.』

The Buddha said: 『This samadhi scripture is what the Buddha has entrusted and praised. Those who hear this profound samadhi scripture, but do not write it down, study it, recite it, guard it, or uphold it according to the Dharma, are repeatedly foolish. Do they think they are superior? They do not accept this scripture, and while wanting to think highly of themselves, they refuse to learn this samadhi. It is like, Bhadraka! A foolish child, someone gives him a handful of sandalwood (candana, a type of fragrant wood), but he refuses to accept it, instead saying that what he was given is not pure sandalwood. The seller tells him: 『This sandalwood, don』t say it is not pure. Take it and smell it, see if it is fragrant? Try it, see if it is pure?』 The foolish person closes his eyes, not looking, and refuses to smell it.』

The Buddha said: 『Those who hear of this samadhi, and like this refuse to accept it, instead abandoning it, are people who do not uphold the precepts; instead abandoning this treasure-like scripture, they are foolish and without wisdom. They think that having attained dhyana (meditation) is enough, and instead consider the world to be real, not entering emptiness, not knowing impermanence. After hearing this samadhi, that person does not rejoice, does not believe, does not enter into it, and instead speaks lightly: 『Does the Buddha also have profound scriptures? Does he also have divine power?』 They instead retort: 『Are there also monks in the world like Ananda (a disciple of the Buddha)?』

The Buddha said: 『Those who go from those who uphold this samadhi, the places they go, both』

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兩三三相與語云：『是語是何等說乎？是何從所得是語乎？是為自合會作是語耳，是經非佛所說。』」

佛告颰陀和：「譬如賈客持摩尼珠示田家癡子，其人問賈客：『評此幾錢？』賈客答言：『夜半時于冥處持是摩尼珠著冥中，其明所照至，直滿其中寶。』」

佛言：「其人殊不曉其價，反形是摩尼珠言：『其價能與一頭牛等不？寧可貿一頭牛。』想是不復過，此與我者善、不肯者已。如是，颰陀和！其人聞是三昧不信者，反形是經如是。」

佛言：「如菩薩持是三昧，受信者便隨行，四面皆擁護無所畏，持禁戒完具，為得高明黠慧，深入為他人說之。菩薩當持是三昧，分佈語人展轉相傳，當令是三昧久在。」

佛言：「癡人自於前世佛所不供養、不作功德，反自貢高，多行誹謗、嫉妒。用財利故，但欲求名、但欲嘩說，不得善師、亦不明經。聞是三昧已，不信、不樂、不入中，反誹謗人言：『是彼不知愧，為自作是經耳，是經非佛所說。』」

佛告颰陀和：「今我具語汝，如是，颰陀和！求菩薩道者——若善男子、善女人——持是三千國土滿其中珍寶施與佛，設有是功德，不如聞是三昧。若有菩薩聞是三昧信樂者，其福轉倍多。」

時佛嘆曰：「是三千國土，滿其中珍寶施

【現代漢語翻譯】 現代漢語譯本 有兩三個人互相議論說：『這話是什麼意思呢？這話是從哪裡來的呢？這肯定是他們自己編造出來的，這部經不是佛說的。』 佛告訴颰陀和（Bhadraka）：『譬如一個商人拿著摩尼珠（Mani，一種寶珠）給鄉下愚笨的孩子看，那孩子問商人：『這值多少錢？』商人回答說：『在半夜黑暗的時候，把這摩尼珠放在黑暗中，它所照亮的地方，價值足以充滿那個地方。』 佛說：『那人完全不瞭解它的價值，反而貶低這摩尼珠說：『它的價值能抵得上一頭牛嗎？寧可換一頭牛。』他認為這價值不會超過一頭牛，如果有人給他，他就接受，不給就算了。就像這樣，颰陀和！那些聽到這個三昧（Samadhi，禪定）而不相信的人，也會這樣貶低這部經。』 佛說：『如果菩薩持有這個三昧，相信並依此修行，四面都會有護法神保護，無所畏懼，持守戒律圓滿，從而獲得高深的智慧，深入理解併爲他人宣說。菩薩應當持有這個三昧，傳播給他人，輾轉相傳，使這個三昧長久流傳。』 佛說：『愚癡的人因為前世沒有在佛前供養、沒有做功德，反而自高自大，多行誹謗、嫉妒。爲了財利，只求名聲、喜歡喧譁，得不到善知識的教導，也不明白經義。聽到這個三昧后，不相信、不歡喜、不深入其中，反而誹謗別人說：『他們不知羞恥，自己編造了這部經，這部經不是佛說的。』 佛告訴颰陀和：『我現在告訴你，像這樣，颰陀和！求菩薩道的人——無論是善男子還是善女人——如果用充滿三千大千世界的珍寶來佈施給佛，即使有這樣的功德，也不如聽聞這個三昧。如果有菩薩聽聞這個三昧並相信歡喜，他的福報會更加倍增。』 這時，佛感嘆道：『用充滿三千大千世界的珍寶來佈施』

【English Translation】 English version Two or three people were talking among themselves, saying, 'What kind of teaching is this? Where did this teaching come from? This must be something they made up themselves; this scripture is not spoken by the Buddha.' The Buddha said to Bhadraka, 'It is like a merchant showing a Mani jewel (a precious gem) to a foolish country child. The child asks the merchant, 'How much is this worth?' The merchant replies, 'At midnight, in a dark place, if you put this Mani jewel in the darkness, the area it illuminates is worth filling with treasures.' The Buddha said, 'That person does not understand its value at all, and instead belittles the Mani jewel, saying, 'Is it worth as much as an ox? I'd rather trade it for an ox.' He thinks its value is no more than an ox. If someone gives it to him, he will accept it; if not, then so be it. In this way, Bhadraka! Those who hear this Samadhi (meditative absorption) and do not believe it will also belittle this scripture.' The Buddha said, 'If a Bodhisattva holds this Samadhi, believes in it, and practices accordingly, they will be protected by Dharma protectors on all sides, without fear, upholding the precepts completely, thereby gaining profound wisdom, deeply understanding it, and explaining it to others. Bodhisattvas should hold this Samadhi, spread it to others, and pass it on from person to person, so that this Samadhi may endure for a long time.' The Buddha said, 'Foolish people, because they did not make offerings to the Buddhas in their past lives and did not perform meritorious deeds, instead become arrogant, engage in much slander and jealousy. For the sake of wealth and gain, they only seek fame and like to make noise, they do not receive guidance from good teachers, nor do they understand the meaning of the scriptures. After hearing this Samadhi, they do not believe, do not rejoice, and do not enter into it. Instead, they slander others, saying, 'They are shameless, they made up this scripture themselves; this scripture is not spoken by the Buddha.' The Buddha told Bhadraka, 'Now I tell you, like this, Bhadraka! Those who seek the Bodhisattva path—whether they are good men or good women—if they were to give to the Buddha treasures that fill three thousand great thousand worlds, even with such merit, it is not as great as hearing this Samadhi. If there are Bodhisattvas who hear this Samadhi and believe and rejoice in it, their blessings will be multiplied even more.' At that time, the Buddha exclaimed, 'To give treasures that fill three thousand great thousand worlds'

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于佛，持用求佛。復有異人——持是三昧者——是佛所稱譽，聞信者其福倍多。」

佛言：「是迷惑自貢高人、不信者及與惡知識從事，聞是經不信、不樂，是為於我經中怨家無異。是不持戒人在自大中，其餘人展轉聞其言信隨之，此為壞佛法。其人相告言：『是經為非佛所說。』直作是誹謗。」

佛言：「有信是三昧者，其人宿命曾見過去佛，已用是故，我為是信者說是三昧耳。是輩之人常護佛法，聞是經信樂者當作是知，離佛不遠。若持戒堅者常正心恭敬于經，我用是故，為是人說耳。」

佛告跋陀和：「我所說無有異爾，故說是語耳。今見我說是三昧者，其人卻後世時，聞是三昧終不疑、不形笑、不言不信，除在惡師邊。正使在善師邊，其功德薄少，如是輩人復轉與惡師從事，是輩人者聞是三昧，不信、不樂、不入中。何以故？其人未久學，所更佛少所信，智慧少故不信耳。」

佛告颰陀和：「其有菩薩聞是三昧，不形笑、不誹謗者，歡喜不中疑、不言乍信乍不信，樂書、樂學、樂誦、樂持。」

佛言：「我悉豫知豫見已，其人不獨於一佛所作功德，不於二、若三、若十，悉于百佛所聞是三昧。卻後世時聞是三昧者，書、學、誦持經卷，最後守一日一夜，其福不可計，自致阿惟

【現代漢語翻譯】 現代漢語譯本：對於佛，執著于用佛法來求佛。還有另外一種人——執持這種三昧（samadhi，禪定）的人——是佛所稱讚的，聽到並相信的人，他們的福報會加倍增多。 佛說：『那些迷惑、自高自大的人，不相信佛法，並且與惡知識為伍的人，聽到這部經不相信、不喜悅，這些人對於我的佛法來說，和怨家沒有什麼區別。那些不持戒的人在自大中，其他人輾轉聽到他們的話就相信並跟隨他們，這會破壞佛法。這些人互相告知說：『這部經不是佛所說的。』直接就做出這樣的誹謗。』 佛說：『那些相信這種三昧的人，他們前世曾經見過過去的佛，因為這個緣故，我才為這些相信的人說這種三昧。這些人常常護持佛法，聽到這部經並相信喜悅的人應當知道，他們離佛不遠。如果持戒堅定的人常常以正心恭敬對待經典，我因為這個緣故，才為這些人說這部經。』 佛告訴跋陀和（Bhadraka）：『我所說的沒有絲毫虛妄，所以才說這些話。現在看到我所說的這種三昧的人，他們在後世聽到這種三昧時，最終不會懷疑、不會嘲笑、不會說不相信，除非是在惡師身邊。即使在善師身邊，他們的功德也很少，這樣的人又會轉而與惡師為伍，這些人聽到這種三昧，不相信、不喜悅、不進入其中。為什麼呢？因為他們學習佛法的時間不長，所經歷的佛很少，所相信的也少，智慧不夠，所以不相信。』 佛告訴颰陀和（Bhadraka）：『那些菩薩聽到這種三昧，不嘲笑、不誹謗，歡喜而不懷疑、不說時而相信時而不相信，喜歡書寫、喜歡學習、喜歡誦讀、喜歡受持。』 佛說：『我全部預先知道預先看到，這些人不只在一個佛那裡做功德，不只在兩個、三個、十個佛那裡，而是在一百個佛那裡聽到這種三昧。他們在後世聽到這種三昧時，書寫、學習、誦讀受持經卷，最後守持一日一夜，他們的福報不可估量，自己就能達到阿惟越致（avaivartika，不退轉的境界）。』

【English Translation】 English version: Regarding the Buddha, holding onto the Dharma to seek Buddhahood. There are also other people—those who uphold this samadhi (meditative absorption)—who are praised by the Buddha, and those who hear and believe will have their blessings multiplied. The Buddha said, 'Those who are deluded, arrogant, do not believe in the Dharma, and associate with evil teachers, when they hear this sutra, they do not believe or rejoice. These people are no different from enemies to my Dharma. Those who do not uphold the precepts are in their arrogance, and others who hear their words believe and follow them, which will destroy the Dharma. These people tell each other, 「This sutra was not spoken by the Buddha.」 They directly make such slanders.' The Buddha said, 'Those who believe in this samadhi, in their past lives, they have seen past Buddhas. Because of this reason, I speak this samadhi for those who believe. These people always protect the Dharma. Those who hear this sutra and believe and rejoice should know that they are not far from the Buddha. If those who uphold the precepts are firm and always treat the sutras with a correct mind and respect, it is for this reason that I speak this sutra for these people.' The Buddha told Bhadraka, 'What I have said is without any falsehood, therefore I speak these words. Now, those who see me speaking of this samadhi, when they hear of this samadhi in future lives, they will ultimately not doubt, not mock, and not say they do not believe, unless they are by the side of an evil teacher. Even if they are by the side of a good teacher, their merits are very few. Such people will again turn to associate with evil teachers. These people, when they hear of this samadhi, do not believe, do not rejoice, and do not enter into it. Why? Because they have not studied the Dharma for long, they have experienced few Buddhas, and they believe little. Their wisdom is insufficient, so they do not believe.' The Buddha told Bhadraka, 'Those Bodhisattvas who hear of this samadhi, do not mock, do not slander, rejoice without doubt, do not say they sometimes believe and sometimes do not believe, and love to write, love to learn, love to recite, and love to uphold it.' The Buddha said, 'I have already foreseen and seen all of this. These people do not only make merits with one Buddha, not with two, three, or ten, but with a hundred Buddhas they have heard of this samadhi. When they hear of this samadhi in future lives, they write, learn, recite, and uphold the sutras. Finally, if they uphold it for one day and one night, their blessings will be immeasurable, and they will attain avaivartika (the state of non-retrogression) by themselves.'

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越致，所愿者得。」

佛告颰陀和：「聽我說譬喻。譬如，颰陀和！有人取一佛剎悉破碎如塵，其人取此一塵悉復破盡如一佛剎塵，都盧悉取一一塵皆復塵碎盡如一佛剎塵。云何，颰陀和！是塵其數寧多不？」

颰陀和言：「甚多甚多。天中天！」

佛告颰陀和：「我為汝曹引此譬喻，若有一菩薩盡取是一塵置一佛剎，其數爾所佛剎滿其中珍寶悉持供養諸佛，不如聞是三昧。若復有一菩薩聞是三昧已，書、學、誦持、為他人說須臾間，是菩薩功德不可復計。」

佛言：「持是三昧者，書、學、誦持、為他人說，其福乃爾，何況守是三昧悉具足者？」

佛爾時頌偈曰：

「三千大千之國土，　　滿中珍寶用佈施， 　設使不聞是像經，　　其功德福為薄少。 　若有菩薩求眾德，　　當講奉行是三昧， 　疾悉諷誦此經法，　　其功德福無有量。 　如一佛國塵世界，　　皆破壞碎以為塵， 　彼諸佛土過是數，　　滿中珍寶用佈施； 　其有受持是世尊，　　四句之義為人說， 　是三昧者諸佛慧，　　得聞功德叵比喻。 　何況有人自講說、　　受持、諷誦唸須臾， 　轉加增進奉行者，　　其功德福無有量。 　假使一切皆為佛，　　聖智清凈慧第一， 　皆于億劫過其數，　

【現代漢語翻譯】 現代漢語譯本 『越發精進，所愿都能實現。』

佛陀告訴颰陀和（Bhadraka）：『聽我說個比喻。比如，颰陀和！有人取一個佛剎（Buddha-ksetra，佛的國土）全部打碎成塵埃，這個人又取這其中一粒塵埃，再次將其打碎成如一個佛剎的塵埃，如此反覆，將每一粒塵埃都打碎成如一個佛剎的塵埃。怎麼樣，颰陀和！這些塵埃的數量是多還是不多呢？』

颰陀和說：『非常多，非常多。天中天（Devatideva，對佛的尊稱）！』

佛陀告訴颰陀和：『我為你們舉這個比喻，如果有一位菩薩，取其中一粒塵埃放置在一個佛剎，如此數量的佛剎中都充滿珍寶，全部用來供養諸佛，也不如聽聞這個三昧（samadhi，禪定）。如果又有一位菩薩，聽聞這個三昧后，書寫、學習、誦持、為他人講述片刻，這位菩薩的功德是不可估量的。』

佛陀說：『持守這個三昧的人，書寫、學習、誦持、為他人講述，其福德尚且如此，更何況是守持這個三昧並完全具足的人呢？』

佛陀當時說了偈語：

『三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）的國土， 充滿珍寶用來佈施， 即使沒有聽聞這個像經（sutra，佛經）， 其功德福報也算很少。 如果有菩薩追求各種功德， 應當講說奉行這個三昧， 迅速諷誦這部經法， 其功德福報是無量的。 如一個佛國（Buddha-ksetra）的塵埃世界， 全部破壞粉碎成塵埃， 那些佛土的數量超過這個數目， 充滿珍寶用來佈施； 如果有受持這位世尊（Bhagavat，佛的尊稱）的教誨， 為他人講述四句的意義， 這個三昧是諸佛的智慧， 得聞的功德無法比喻。 更何況有人自己講說、 受持、諷誦唸誦片刻， 更加精進奉行的人， 其功德福報是無量的。 假使一切眾生都成為佛， 聖智清凈智慧第一， 都在億劫（kalpa，時間單位）中超過這個數目，』

【English Translation】 English version 'The more diligent, the more wishes will be fulfilled.'

The Buddha said to Bhadraka: 'Listen to my parable. For example, Bhadraka! If someone were to take an entire Buddha-ksetra (Buddha-field, the realm of a Buddha) and crush it into dust, and then take one of those dust particles and crush it again into dust equal to that of a Buddha-ksetra, and continue this process, crushing each dust particle into dust equal to that of a Buddha-ksetra. What do you think, Bhadraka? Is the number of these dust particles many or not?'

Bhadraka said: 'Very many, very many. O Devatideva (God of Gods, an epithet for the Buddha)!'

The Buddha said to Bhadraka: 'I give you this parable. If a Bodhisattva were to take one of these dust particles and place it in a Buddha-ksetra, and fill that many Buddha-ksetras with treasures and offer them all to the Buddhas, it would not be as meritorious as hearing this samadhi (meditative absorption). If another Bodhisattva, after hearing this samadhi, were to write, learn, recite, and explain it to others for a short time, the merit of this Bodhisattva would be immeasurable.'

The Buddha said: 'The merit of those who uphold this samadhi, writing, learning, reciting, and explaining it to others is such, how much more so for those who uphold this samadhi and fully embody it?'

The Buddha then spoke in verses:

'If the lands of the Trisahasra-Mahasahasra-lokadhatu (a great chiliocosm, a Buddhist cosmological term) were filled with treasures for alms-giving, Even without hearing this sutra (Buddhist scripture), Their merit and blessings would be small. If there are Bodhisattvas seeking various merits, They should expound and practice this samadhi, Quickly recite this Dharma (Buddhist teachings), Their merit and blessings are immeasurable. Like a world of dust from a Buddha-ksetra, All broken and crushed into dust, The number of those Buddha-lands exceeds this number, Filled with treasures for alms-giving; If there are those who receive and uphold the teachings of this Bhagavat (Blessed One, an epithet for the Buddha), And explain the meaning of four lines to others, This samadhi is the wisdom of all Buddhas, The merit of hearing it is beyond comparison. How much more so for those who themselves expound, Uphold, recite, and contemplate for a moment, And those who further advance in practice, Their merit and blessings are immeasurable. Suppose all beings become Buddhas, With holy wisdom, pure and foremost, All in countless kalpas (eons, a unit of time) exceeding that number,'

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講說一偈之功德， 　至於泥洹讚詠福，　　無數億劫悉嘆誦， 　不能盡究其功德，　　於是三昧一偈事。 　一切佛國所有地，　　四方、四隅及上、下， 　滿中珍寶以佈施，　　用供養佛天中天。 　若有聞是三昧者，　　得其福祐過於彼， 　安諦、諷誦、講說者，　　引譬功德不可喻。 　其人貢高終不起，　　亦無有趨惡道時， 　解了深法不疑結，　　行斯三昧德如是。 　學士為以見奉吾，　　德重精進普不著， 　增益信明為菩薩，　　力學三昧佛所贊。 　屬累汝等常勸教，　　力行精進無放逸， 　自勖勇猛勤修行，　　令得大道不復反。 　其有誦受是三昧，　　已為面見百千佛， 　假使最後大恐懼，　　持此三昧無所畏。 　行是比丘以見我，　　常為隨佛不遠離， 　菩薩聞習三昧者，　　義當受持為人說。 　菩薩得是三昧者，　　爾乃名曰博達慧， 　為逮總持佛稱譽，　　疾成佛道智如海。 　常恒誦說是三昧，　　當從佛法世尊教， 　聞其種姓得等覺，　　如佛所說無有異。」

般舟三昧經卷上 大正藏第 13 冊 No. 0418 般舟三昧經

般舟三昧經卷中

後漢月氏三藏支婁迦讖譯

無著品第五

佛告颰陀和：「是菩薩

【現代漢語翻譯】 現代漢語譯本 講述一偈（佛經中的詩句）的功德， 乃至讚頌涅槃（佛教的最高境界）的福德， 即使無數億劫都在嘆息誦唸， 也不能完全窮盡其功德，這說的是三昧（佛教的禪定）中一偈的功德。 一切佛國所有的土地， 四方、四隅以及上方、下方， 都充滿珍寶用來佈施， 用以供養佛中之天（佛的尊稱）。 如果有人聽聞這個三昧， 他所得到的福佑會超過上述的佈施， 能夠安住、諷誦、講說此三昧的人， 其功德之大，無法用比喻來形容。 這個人不會貢高我慢， 也不會墮入惡道， 他能理解深奧的佛法，不會有疑惑， 修行此三昧的功德就是這樣。 學道的人如果能以此來奉獻給我（佛）， 他的德行深重，精進修行而不執著， 能增長信心和智慧，成為菩薩， 努力修習此三昧，是佛所讚歎的。 我囑咐你們要常常勸導教化他人， 努力精進修行，不要懈怠， 自我勉勵，勇猛精進地修行， 使能證得大道，不再退轉。 如果有人誦持受持這個三昧， 就如同已經面見了百千諸佛， 即使面臨最後的巨大恐懼， 持此三昧也不會有所畏懼。 修行此三昧的比丘，就如同見到我（佛）， 常常跟隨佛陀，不會遠離， 菩薩聽聞並修習此三昧， 應當受持併爲他人宣說。 菩薩如果得到這個三昧， 才能被稱為博學通達智慧， 能獲得總持（記憶和理解佛法）的能力，受到佛的稱讚， 能迅速成就佛道，智慧如海。 常常誦說這個三昧， 應當遵循佛法和世尊的教導， 聽聞其種姓（根性）就能證得等覺（佛的智慧）， 如同佛所說的那樣，沒有差別。

《般舟三昧經》捲上 大正藏第 13 冊 No. 0418 《般舟三昧經》

《般舟三昧經》卷中

後漢月氏三藏支婁迦讖譯

無著品第五

佛告訴颰陀和（菩薩名）：「這位菩薩

【English Translation】 English version The merit of speaking one verse, Even praising the blessings of Nirvana (the highest state in Buddhism), Even if countless eons are spent sighing and reciting, Its merit cannot be fully exhausted; this speaks of the merit of one verse in Samadhi (Buddhist meditation). All the lands of all Buddha-realms, The four directions, four corners, and above and below, Are filled with treasures for giving, To offer to the Buddha, the God of Gods. If someone hears this Samadhi, The blessings they receive will surpass the above giving, Those who can abide, recite, and speak of this Samadhi, Their merit is so great that it cannot be described by analogy. This person will not be arrogant, Nor will they fall into evil paths, They can understand the profound Dharma (Buddhist teachings) without doubt, The merit of practicing this Samadhi is like this. If a student of the Way can offer this to me (the Buddha), Their virtue is profound, they practice diligently without attachment, They can increase faith and wisdom, becoming a Bodhisattva, Diligently practicing this Samadhi is praised by the Buddha. I entrust you to always encourage and teach others, Strive diligently in practice, do not be lazy, Encourage yourselves, practice bravely and diligently, So that you can attain the Great Way and not regress. If someone recites and upholds this Samadhi, It is as if they have already seen hundreds of thousands of Buddhas, Even if facing the final great fear, Holding this Samadhi, they will have no fear. A Bhikkhu (monk) who practices this Samadhi is like seeing me (the Buddha), Always following the Buddha, not far away, A Bodhisattva who hears and practices this Samadhi, Should uphold it and speak it for others. If a Bodhisattva obtains this Samadhi, They can then be called learned and wise, Able to obtain the ability of Dharani (memory and understanding of the Dharma), praised by the Buddha, Able to quickly achieve Buddhahood, with wisdom like the sea. Always recite and speak of this Samadhi, You should follow the Dharma and the teachings of the World Honored One, Hearing their lineage (nature), they can attain equal enlightenment (Buddha's wisdom), Just as the Buddha said, there is no difference.

The Upper Scroll of the Pratyutpanna Samadhi Sutra Taisho Tripitaka Volume 13, No. 0418, Pratyutpanna Samadhi Sutra

The Middle Scroll of the Pratyutpanna Samadhi Sutra

Translated by Zhi Loujiachen, a Tripitaka Master from Yuezhi of the Later Han Dynasty

Chapter Five on Non-Attachment

The Buddha told Bhadrapala (a Bodhisattva): 'This Bodhisattva'

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三昧當云何？譬如佛今于若前說經，菩薩當作是念：『諸佛悉在前立。』當具足念諸佛端正，悉欲逮見一一想；當想識無有能見諸佛頂上者，悉具足作是想見諸佛。當作是念：『我身亦當逮得如是、亦當逮得身想如是、亦當逮得持戒三昧如是。』當作是念：『我當從心得、從身得？』復更作念：『佛亦不用心得、亦不用身得；亦不用心得佛、亦不用色得佛。何以故？心者，佛無心；色者，佛無色。不用是心、色得阿耨多羅三藐三菩提。何以故？佛色以盡，佛痛癢、思想、生死、識了盡。佛所說盡者，愚癡不見、不知，智者曉了之。』作是念：『當持何等念得佛？當持身得佛、當持智慧得佛？』復作是念：『亦不用身得佛、亦不用智慧得佛。何以故？智慧索不能得，自復索我了不可得，亦無所得、亦無所見。一切法本無所有，念有因著，無有反言有亦著，是兩者亦不念，亦不復適得其中。但用是故，亦不在邊、亦不在中，亦不有、亦不無。何以故？諸法空。如是泥洹，亦不壞、亦不腐、亦不堅，亦不在是間、亦不在彼邊，無有想、不動搖。何等為不動搖？智者不計，是故不動搖。』如是，颰陀和！菩薩見佛，以菩薩心念無所著。何以故說無所有？經說無所有中，不著、壞本、絕本是為無所著。

「如是，颰陀和！

【現代漢語翻譯】 現代漢語譯本： 三昧（samadhi，禪定）應當如何修習？譬如現在佛在你們面前說法，菩薩應當這樣想：『諸佛都站在我面前。』應當具足觀想諸佛的莊嚴相貌，想要一一見到他們的形象；應當觀想沒有任何人能夠見到諸佛的頭頂，應當具足這樣觀想見到諸佛。應當這樣想：『我自身也應當獲得像諸佛一樣的成就，也應當獲得像諸佛一樣的身相，也應當獲得像諸佛一樣的持戒三昧。』應當這樣想：『我應當從心獲得，還是從身獲得？』又進一步思考：『佛既不是用心獲得，也不是用身獲得；既不是用心成佛，也不是用色身成佛。為什麼呢？心，佛沒有心；色身，佛沒有色身。不是通過心和色身獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？佛的色身已經滅盡，佛的感受、思想、生死、意識都已滅盡。佛所說的滅盡，愚癡的人看不見、不知道，有智慧的人才能明白。』這樣想：『應當持什麼念頭才能成佛？應當持身成佛，還是持智慧成佛？』又進一步思考：『既不是用身成佛，也不是用智慧成佛。為什麼呢？用智慧去尋求是得不到的，反過來尋求自身也是不可得的，既沒有所得，也沒有所見。一切法本來就什麼都沒有，執著于念頭就會產生執著，否定念頭說沒有也會產生執著，這兩種執著都不要去想，也不要試圖去達到中間狀態。只是因為這樣，既不在邊，也不在中間，既不是有，也不是無。為什麼呢？諸法是空性的。像這樣，涅槃（nirvana，寂滅）既不會壞滅，也不會腐朽，也不會堅固，既不在這裡，也不在那裡，沒有念想，不會動搖。什麼是不動搖呢？有智慧的人不執著于計較，所以不動搖。』像這樣，跋陀和（Bhadraka，賢護），菩薩見到佛，是以菩薩的心念無所執著。為什麼說無所有呢？經中說無所有，是不執著、壞滅根本、斷絕根本，這就是無所執著。 『像這樣，跋陀和！』

【English Translation】 English version: How should samadhi (三昧) be practiced? For example, if the Buddha were now speaking the Dharma in front of you, a Bodhisattva should think: 'All Buddhas are standing before me.' One should fully contemplate the majestic appearances of all Buddhas, desiring to see each and every one of their forms; one should contemplate that no one can see the tops of the Buddhas' heads, and one should fully contemplate seeing the Buddhas in this way. One should think: 'I myself should also attain such achievements as the Buddhas, should also attain such a form as the Buddhas, and should also attain such a samadhi of upholding precepts as the Buddhas.' One should think: 'Should I attain it from the mind, or from the body?' Then one should further contemplate: 'The Buddha attained it neither through the mind nor through the body; one does not become a Buddha through the mind, nor through the physical form. Why? The mind, the Buddha has no mind; the physical form, the Buddha has no physical form. One does not attain anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) through the mind and the physical form. Why? The Buddha's physical form has been extinguished, the Buddha's feelings, thoughts, birth and death, and consciousness have all been extinguished. What the Buddha speaks of as extinguished, the foolish cannot see or know, but the wise understand.' Thinking thus: 'What thought should I hold to become a Buddha? Should I become a Buddha through the body, or through wisdom?' Then one should further contemplate: 'One does not become a Buddha through the body, nor through wisdom. Why? Seeking with wisdom cannot attain it, and seeking oneself is also unattainable; there is neither attainment nor seeing. All dharmas are originally without anything, clinging to thoughts creates attachment, and denying thoughts by saying there is nothing also creates attachment. One should not think of either of these attachments, nor should one try to reach a middle state. It is just because of this that one is neither at the edge nor in the middle, neither existent nor non-existent. Why? All dharmas are empty. Like this, nirvana (涅槃) neither decays nor rots, nor is it firm; it is neither here nor there, without thought, and unmoving. What is unmoving? The wise do not cling to calculations, therefore they are unmoving.' Thus, Bhadraka (颰陀和), a Bodhisattva sees the Buddha with a Bodhisattva's mind that is without attachment. Why is it said to be without anything? The sutra says that being without anything means not being attached, destroying the root, and severing the root; this is what it means to be without attachment. 'Thus, Bhadraka!'

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是菩薩守是三昧，當作是見佛，不當著佛。何以故？設有所著為自燒。譬如大假鐵著火中燒正赤，有智者不當以手持。何以故？燒人手。如是，颰陀和！菩薩見佛不當著，色、痛癢、思想、生死、識不當著。何以故？著者為燒身。見佛但當念其功德，當索摩訶衍。」

佛告颰陀和：「是菩薩於三昧中不當有所著，不著者疾得是三昧。」

佛爾時頌偈言：

「如新磨鏡盛油器，　　女人莊飾自照形， 　于中起生淫慾心，　　放逸恣態甚迷荒。 　追不至誠虛捐法，　　為色走使燒其身， 　女人患害從是起。　　用不解法非常空， 　有想菩薩亦如是：　　『我當成佛逮甘露， 　度脫人民憂惱患。』　　有人想故為不解。 　求索人本不可得，　　亦無生死及泥洹， 　法不可擁如水月，　　觀察佛道無歸趣。 　黠慧菩薩當了是，　　解知世間悉本無， 　于諸人物無所著，　　疾速於世得佛道。 　諸佛從心解得道，　　心者清凈明無垢， 　五道鮮潔不受色，　　有解是者成大道。 　一切諸法無色漏，　　離想者空無想空， 　絕去淫慾則脫心，　　有解此者得三昧。 　精進奉行求佛道，　　常聽諸法本清凈， 　無得行求、無不求，　　於是三昧不難得。 　觀察所有如虛空，　　道意

【現代漢語翻譯】 現代漢語譯本 菩薩在守護三昧（samadhi，禪定）時，應當這樣看待佛，不應該執著于佛的形象。為什麼呢？如果有所執著，就會像被火燒一樣。比如，一塊燒得通紅的鐵塊，有智慧的人不會用手去拿。為什麼呢？因為它會燒傷手。同樣，跋陀和（Bhadraka，人名）！菩薩見到佛時不應該執著，不應該執著於色（rupa，物質）、痛癢（vedana，感受）、思想（samjna，知覺）、生死（samsara，輪迴）、識（vijnana，意識）。為什麼呢？因為執著會燒傷自身。見到佛時，應該只念其功德，應當尋求摩訶衍（Mahayana，大乘佛法）。 佛告訴跋陀和：『菩薩在三昧中不應該有所執著，不執著才能迅速獲得三昧。』 佛當時說了偈語： 『就像新磨的鏡子和盛油的容器，女人打扮自己照鏡子，心中生起淫慾，放縱姿態，非常迷亂。追求不真實的事物，白白浪費佛法，被色慾驅使，燒傷自身，女人的禍患由此而起。因為不理解佛法，認為它不是空性的。有想法的菩薩也是這樣想：『我應當成佛，獲得甘露（amrita，不死之藥），救度眾生脫離憂愁苦惱。』因為有這種想法，所以是不理解。追尋人的本性是不可得的，也沒有生死和涅槃（nirvana，解脫）。佛法不可執著，如同水中的月亮，觀察佛道沒有歸宿。聰慧的菩薩應當明白這些，瞭解世間一切本來是空無的，對於一切事物都沒有執著，這樣才能迅速在世間獲得佛道。諸佛從心中理解而得道，心是清凈明亮的，沒有污垢，五道（五趣，眾生輪迴的五種去處）清凈，不受色慾的污染。理解這些就能成就大道。一切諸法都沒有色慾的污染，離開想法就是空，沒有想法也是空，斷絕淫慾就能解脫心，理解這些就能獲得三昧。精進修行，尋求佛道，常聽聞諸法本來清凈，無所得的修行，無所求的修行，這樣三昧就不難獲得。觀察一切都如虛空，道意（bodhi，覺悟）也是如此。』

【English Translation】 English version When a Bodhisattva guards samadhi (meditation), they should view the Buddha in this way, not clinging to the image of the Buddha. Why? If there is attachment, it will be like being burned by fire. For example, a piece of iron heated red-hot, a wise person would not touch it with their hand. Why? Because it would burn their hand. Likewise, Bhadraka! A Bodhisattva should not cling when seeing the Buddha, not clinging to rupa (form), vedana (feeling), samjna (perception), samsara (birth and death), or vijnana (consciousness). Why? Because clinging will burn oneself. When seeing the Buddha, one should only remember their merits, and should seek the Mahayana (Great Vehicle). The Buddha told Bhadraka: 'A Bodhisattva should not have any attachments in samadhi; without attachments, one can quickly attain samadhi.' The Buddha then spoke in verses: 'Like a newly polished mirror and a container for oil, a woman adorns herself and looks in the mirror, generating lust in her heart, indulging in her appearance, becoming very confused. Pursuing unreal things, wasting the Dharma in vain, driven by lust, burning oneself, the troubles of women arise from this. Because they do not understand the Dharma, they think it is not emptiness. A Bodhisattva with thoughts also thinks like this: 『I should become a Buddha, attain amrita (the nectar of immortality), and liberate sentient beings from sorrow and suffering.』 Because of this thought, they do not understand. Seeking the nature of a person is unattainable, and there is neither birth and death nor nirvana (liberation). The Dharma cannot be clung to, like the moon in the water, observing the Buddha's path has no destination. A wise Bodhisattva should understand these things, knowing that everything in the world is originally empty, having no attachment to anything, and thus quickly attain the Buddha's path in the world. The Buddhas attain the path through understanding in their hearts, the heart is pure and bright, without defilement, the five paths (five realms of rebirth) are pure, not defiled by lust. Understanding these things can achieve the great path. All dharmas are without the defilement of lust, leaving thoughts is emptiness, having no thoughts is also emptiness, cutting off lust can liberate the heart, understanding these things can attain samadhi. Diligently practice, seek the Buddha's path, always listen to the Dharma as originally pure, practice without attainment, practice without seeking, then samadhi is not difficult to attain. Observe everything as empty space, and bodhi (enlightenment) is also like this.'

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寂然審第一， 　無想、無作、亦無聞，　　是為解了尊佛道。 　見一切色不想念，　　眼無所著、無往來， 　常觀諸佛等如空，　　已度世間諸所求。 　其人清凈眼無垢，　　奉行精進常寂然， 　無量經法悉受持，　　思惟分別是三昧。 　行是三昧無所著，　　除一切冥得定意， 　不見世雄無賢聖，　　諸外異道聞此惑。 　超度思想當志求，　　心以清凈得見佛， 　睹諸佛已不復見，　　爾乃解是尊三昧。 　于地、水、火莫能礙，　　風種虛空亦不蔽， 　行是精進見十方，　　坐遙聽受所化法。 　如我於是講說經，　　樂道法者面見佛， 　作行勤力而不著，　　唯從世尊所說法。 　行者如是無所念，　　專聽道義興法施， 　常念解了是三昧，　　普諦受誦佛所講。 　過去諸佛皆論法，　　當來世尊亦復然， 　贊說宣佈分別義，　　皆共嘆講是三昧。 　我亦如是為人尊，　　在世無上眾生父， 　皆悉解知此道眼，　　故解說示寂三昧。 　其有講受是三昧，　　身常安隱意不荒， 　是為諸佛無量德，　　致尊佛道獲不難。 　廣采眾經不可議，　　欲達一切諸佛化， 　速疾去欲諸垢塵，　　精進行是凈三昧。 　現世欲見無數佛，　　樂從諸尊聽受法， 　速疾去色除所著

【現代漢語翻譯】 現代漢語譯本 寂靜地審視第一義諦， 無思無想，無所作為，也無所聽聞，這才是真正理解佛陀之道。 見到一切色相而不執著于念頭，眼睛不被任何事物所束縛，不來不去， 常常觀想諸佛如同虛空一般，已經超越了世間的一切追求。 這樣的人眼睛清凈沒有污垢，奉行精進，常處於寂靜的狀態， 能夠受持無量的佛法，通過思惟分別來達到三昧（Samadhi，禪定）。 修行這種三昧而不執著于任何事物，去除一切黑暗，獲得禪定之意， 不認為世間有雄偉之人或賢聖之人，那些外道之人聽到這些會感到迷惑。 超越思想的束縛，應當立志追求，內心清凈才能見到佛， 見到諸佛之後也不再執著于所見，這樣才算是理解了這尊貴的三昧。 在地上、水中、火中都不會受到阻礙，風、種子、虛空也不能遮蔽， 修行這種精進可以看到十方世界，坐著就能遙遠地聽受所教化的佛法。 就像我在這裡講說佛經一樣，樂於修道的人就能面見佛陀， 勤奮修行而不執著于任何事物，只遵循世尊所說的佛法。 修行的人像這樣沒有任何念頭，專心聽聞佛法的真義，弘揚佛法， 常常想著理解這種三昧，普遍地接受和背誦佛陀所講的教誨。 過去的諸佛都宣講佛法，未來的世尊也將如此， 讚歎、宣說、分別佛法的意義，都共同讚歎和講述這種三昧。 我也像這樣為人所尊敬，是世間無上的眾生之父， 都完全瞭解這種道眼，所以才解說和開示這種寂靜的三昧。 那些講說和接受這種三昧的人，身體常常安穩，內心不會慌亂， 這是諸佛無量的功德，要達到尊貴的佛道並不困難。 廣泛地採納眾多的經典，這是不可思議的，想要達到一切諸佛的教化， 迅速去除慾望和各種污垢，精進修行這種清凈的三昧。 今生想要見到無數的佛，樂於從諸位尊者那裡聽受佛法， 迅速去除色相的執著。

【English Translation】 English version Silently contemplate the first principle, Without thought, without action, and without hearing, this is to truly understand the path of the Buddha. Seeing all forms without clinging to thoughts, the eyes are not attached to anything, neither coming nor going, Constantly contemplating all Buddhas as if they were empty space, having already transcended all worldly pursuits. Such a person's eyes are pure and without defilement, practicing diligently, always in a state of tranquility, Able to uphold immeasurable Dharma, achieving Samadhi (meditative absorption) through contemplation and discernment. Practicing this Samadhi without attachment to anything, removing all darkness, attaining the meaning of meditative concentration, Not regarding the world as having great or virtuous beings, those of other paths will be confused upon hearing this. Transcending the bondage of thought, one should aspire to seek, with a pure heart, to see the Buddha, Having seen the Buddhas, one no longer clings to what is seen, and thus understands this noble Samadhi. Not hindered by earth, water, or fire, nor obscured by wind, seeds, or space, Practicing this diligence, one can see the ten directions, and sitting, can remotely hear the teachings of the Dharma. Just as I am here speaking the Sutras, those who delight in the path can see the Buddha, Practicing diligently without attachment to anything, only following the Dharma spoken by the World Honored One. The practitioner, like this, has no thoughts, focusing on hearing the true meaning of the Dharma, and propagating the Dharma, Always thinking about understanding this Samadhi, universally accepting and reciting the teachings of the Buddha. The Buddhas of the past all preached the Dharma, and the future World Honored Ones will do the same, Praising, proclaiming, and distinguishing the meaning of the Dharma, all together praising and speaking of this Samadhi. I am also like this, respected by people, the supreme father of all beings in the world, All fully understand this eye of the path, and therefore explain and reveal this tranquil Samadhi. Those who speak and accept this Samadhi, their bodies are always at peace, and their minds will not be disturbed, This is the immeasurable merit of all Buddhas, and attaining the noble path of the Buddha is not difficult. Widely adopting many scriptures, this is inconceivable, wanting to reach the teachings of all Buddhas, Quickly removing desires and all defilements, diligently practicing this pure Samadhi. In this life, wanting to see countless Buddhas, delighting in hearing the Dharma from all the honored ones, Quickly removing the attachment to form.

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，　　行是清凈寂三昧。 　於是無貪及瞋恚，　　舍離愚癡捐憎愛， 　棄遠無黠除狐疑，　　如是得解空三昧。」

般舟經四輩品第六

颰陀和菩薩白佛：「難及，天中天說三昧者。若有菩薩棄愛慾作比丘，聞是三昧已當云何學？云何持？云何行？」

佛言：「若有菩薩棄愛慾作比丘，意欲學是三昧者、誦是三昧者、持是三昧者，當清凈持戒，不得缺戒大如毛髮。何等為菩薩不缺戒？一切悉護禁法，出入行法悉當護，不得犯戒大如毛髮。常當怖畏、遠離於諛諂，悉當護禁，作是護者是為清凈持戒。何等為菩薩缺戒者？是菩薩求色。何等為求色？其人意念：『持是功德使我後世生若作天、若作遮迦越王。』」

佛言：「用是比，此菩薩為缺戒。其人久持是行、持是戒，持是自守福，欲所生處樂於愛慾中，是為毀戒。」

佛告颰陀和：「是菩薩比丘欲學是三昧者，清凈持戒，完具持戒不諛諂。持戒當爲智者所稱譽、為羅漢所稱譽。于經中當佈施、當精進所念強、當多信勸樂。常承事于和上，當承事于善師。所從聞是三昧者、所可聞是三昧處，當視其人如佛。」

佛告颰陀和：「是菩薩視師如視佛者，得三昧疾。設不恭敬善師、輕易於善師、欺調于善師，正使久學是三昧，久持、

【現代漢語翻譯】 現代漢語譯本 『行』是指清凈寂靜的三昧（samadhi，禪定）。 於是，沒有貪婪和嗔恨，捨棄愚癡，拋棄憎愛， 遠離無知，消除疑惑，這樣就能獲得空三昧（sunyata-samadhi，空性禪定）。』

《般舟經》四輩品第六

颰陀和菩薩（Bhadrapala Bodhisattva）對佛說：『世尊，您所說的三昧真是難以企及。如果有菩薩捨棄愛慾而出家為比丘，聽聞此三昧后，應當如何學習？如何受持？如何修行？』

佛說：『如果有菩薩捨棄愛慾而出家為比丘，想要學習此三昧、誦持此三昧、受持此三昧，應當清凈持戒，不得違犯戒律，哪怕像毛髮般細微的戒律也不可違犯。什麼是菩薩不違犯戒律？一切都守護禁戒，出入行止都要守護，不得違犯戒律，哪怕像毛髮般細微的戒律也不可違犯。應當常常畏懼，遠離諂媚，一切都應當守護禁戒，這樣守護才是清凈持戒。什麼是菩薩違犯戒律？是菩薩追求色慾。什麼是追求色慾？那人心中想：『持守這些功德，使我來世能生為天人，或者成為轉輪聖王（chakravartin）。』

佛說：『以此為例，此菩薩就是違犯戒律。那人長久持守此行、持守此戒，持守這種自我保護的福德，卻希望所生之處能樂於愛慾之中，這就是毀犯戒律。』

佛告訴颰陀和：『此菩薩比丘想要學習此三昧，應當清凈持戒，圓滿持戒，不諂媚。持戒應當被智者所稱讚，被羅漢（arhat）所稱讚。在經法中應當佈施，應當精進，所念要強，應當多信奉勸導。常常承事和尚（upadhyaya），應當承事善知識。從他那裡聽聞此三昧的人，或者可以聽聞此三昧的地方，應當視其人如佛。』

佛告訴颰陀和：『此菩薩視師如視佛，就能快速獲得三昧。如果對善知識不恭敬，輕慢善知識，欺騙調戲善知識，即使長久學習此三昧，長久受持，

【English Translation】 English version 'Practice' refers to the pure and tranquil samadhi (meditative absorption). Therefore, without greed and hatred, abandoning ignorance, discarding love and hate, Staying far from ignorance, eliminating doubt, one can thus attain the sunyata-samadhi (emptiness samadhi).'

The Sixth Chapter on the Four Groups from the Pratyutpanna Samadhi Sutra

Bhadrapala Bodhisattva said to the Buddha: 'World Honored One, the samadhi you speak of is truly difficult to attain. If a Bodhisattva renounces worldly desires and becomes a Bhikkhu (monk), after hearing of this samadhi, how should they learn it? How should they uphold it? How should they practice it?'

The Buddha said: 'If a Bodhisattva renounces worldly desires and becomes a Bhikkhu, desiring to learn this samadhi, to recite this samadhi, to uphold this samadhi, they should purely observe the precepts, not violating the precepts, not even a precept as small as a hair. What is it for a Bodhisattva not to violate the precepts? They protect all the prohibitions, in all their comings and goings they must protect, not violating the precepts, not even a precept as small as a hair. They should always be fearful, stay away from flattery, they should protect all the prohibitions, protecting in this way is pure observance of the precepts. What is it for a Bodhisattva to violate the precepts? It is when a Bodhisattva seeks after sensual desires. What is seeking after sensual desires? It is when a person thinks: 「By upholding these merits, may I be reborn in the next life as a deva (god), or as a chakravartin (universal monarch).」'

The Buddha said: 'Using this as an example, this Bodhisattva is violating the precepts. That person has long upheld this practice, upheld these precepts, upheld this self-protecting merit, yet they desire to be reborn in a place where they can enjoy sensual desires, this is breaking the precepts.'

The Buddha told Bhadrapala: 'This Bodhisattva Bhikkhu, desiring to learn this samadhi, should purely observe the precepts, completely observe the precepts, and not be flattering. Observing the precepts should be praised by the wise, praised by the Arhats (enlightened beings). In the scriptures, they should give alms, they should be diligent, their mindfulness should be strong, they should have much faith and encourage others. They should always serve their upadhyaya (preceptor), they should serve their good teachers. The person from whom they hear this samadhi, or the place where they can hear this samadhi, they should regard that person as the Buddha.'

The Buddha told Bhadrapala: 'This Bodhisattva who regards their teacher as the Buddha, will quickly attain samadhi. If they are not respectful to their good teacher, look down on their good teacher, deceive and tease their good teacher, even if they have long studied this samadhi, long upheld it,

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久行，設不恭敬師者，疾亡之。」

佛告颰陀和：「是菩薩若從比丘、比丘尼、優婆塞、優婆夷所得聞是三昧，當視如佛，所聞三昧處當尊敬。」

佛告颰陀和：「菩薩所聞是三昧處，不當持諂意向是。菩薩不得諂意，常當樂獨處止。不惜身命，不得悕望人有所索，常行乞食，不受請。不嫉妒，自守節度如法住，所有趣足而已，經行不得懈、不得臥出。如是，颰陀和！如是經中教，其棄愛慾作比丘學是三昧者，當如是守如是。」

颰陀和菩薩白佛：「難及，天中天所說法。若有後世懈怠菩薩，聞是三昧已不肯精進，其人自念：『我當於后當來佛所索是三昧耳。云何言我曹身羸極、有病瘦恐不能求，聞是經已懈怠不精進？』若復有菩薩精進者欲學是經，當教之隨是經中法教。用是經故，不惜軀命、不望人有所得者、有人稱譽者不用喜、不大貪缽、震越，無所愛慕、常無所欲。聞是經不懈怠，常精進，其人不念：『我當於后當來佛所乃求索。』自念：『使我筋、骨、髓、肉皆使枯腐，學是三昧終不懈怠。』自念：『我終不懈怠死也，聞是經已無不歡樂。』」

時佛言：「善哉善哉！颰陀和！所說者無有異，我助其歡喜，過去、當來、今現在佛悉助歡喜。」

佛爾時頌偈言：

「如我今所

【現代漢語翻譯】 現代漢語譯本： 『如果長期這樣，不恭敬老師的人，會很快滅亡。』 佛陀告訴颰陀和（Bhadravati，菩薩名）說：『如果菩薩從比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）那裡聽聞到這個三昧（samadhi，禪定），應當視他們如佛，對於所聽聞三昧的地方應當尊敬。』 佛陀告訴颰陀和：『菩薩聽聞這個三昧的地方，不應當懷著諂媚的心去對待。菩薩不應當有諂媚的心，應當常常喜歡獨自居住。不吝惜自己的生命，不應當希望從別人那裡索取什麼，應當常常乞食，不接受邀請。不嫉妒，自我約束，守持戒律，安住於法，所有的一切只要足夠就好，經行時不得懈怠，不得躺臥。像這樣，颰陀和！像這樣經中所教導的，那些捨棄愛慾而出家學習這個三昧的人，應當這樣守持，這樣修行。』 颰陀和菩薩對佛說：『太難了，天中天（佛的尊稱）所說的法。如果有後世懈怠的菩薩，聽聞這個三昧后不肯精進，他們會自己想：『我應當在未來佛那裡再去求這個三昧。』怎麼能說我們身體羸弱、有病瘦弱，恐怕不能求法，聽聞這個經后就懈怠不精進呢？』如果又有精進的菩薩想要學習這個經，應當教導他們遵循經中的法教。因為這個經的緣故，不吝惜自己的身體生命，不希望從別人那裡得到什麼，有人稱讚也不因此而高興，不貪求缽、震越（指缽的震動，表示貪求），沒有什麼愛慕，常常沒有慾望。聽聞這個經不懈怠，常常精進，他們不會想：『我應當在未來佛那裡再去求索。』而是自己想：『即使我的筋、骨、髓、肉都枯萎腐爛，學習這個三昧也終不懈怠。』自己想：『我終不懈怠而死，聽聞這個經后沒有不歡喜的。』 這時佛說：『好啊好啊！颰陀和！你所說的沒有錯，我讚歎你的歡喜，過去、未來、現在諸佛都讚歎你的歡喜。』 佛陀當時說了偈頌： 『如我今天所說』

【English Translation】 English version: 'If one continues like this for a long time, those who are not respectful to their teachers will quickly perish.' The Buddha said to Bhadravati (a Bodhisattva's name): 'If a Bodhisattva hears this samadhi (meditative absorption) from a bhiksu (monk), a bhiksuni (nun), an upasaka (male lay follower), or an upasika (female lay follower), they should regard them as the Buddha, and they should respect the place where they heard the samadhi.' The Buddha said to Bhadravati: 'When a Bodhisattva hears about this samadhi, they should not approach it with a flattering mind. A Bodhisattva should not have a flattering mind, and should always enjoy dwelling alone. They should not be stingy with their own life, and should not hope to obtain anything from others. They should always beg for food and not accept invitations. They should not be jealous, they should restrain themselves, abide by the precepts, and be content with what is sufficient. When walking, they should not be lazy, and they should not lie down. Thus, Bhadravati! As taught in this sutra, those who renounce desires and become monks to learn this samadhi should uphold and practice in this way.' The Bodhisattva Bhadravati said to the Buddha: 'It is too difficult, what the Tathagata (an epithet of the Buddha) has taught. If there are lazy Bodhisattvas in later times who, after hearing this samadhi, are unwilling to be diligent, they will think to themselves: 'I should seek this samadhi from a future Buddha.' How can we say that our bodies are weak, sick, and frail, and that we are afraid we cannot seek the Dharma, and then become lazy and not diligent after hearing this sutra?' If there are diligent Bodhisattvas who wish to learn this sutra, they should be taught to follow the Dharma teachings in this sutra. Because of this sutra, they should not be stingy with their own bodies and lives, they should not hope to gain anything from others, they should not be happy when praised, they should not be greedy for the bowl, or for the shaking of the bowl (indicating greed), they should have no attachments, and they should always be without desires. Upon hearing this sutra, they should not be lazy, they should always be diligent, and they should not think: 'I should seek it from a future Buddha.' Instead, they should think: 'Even if my sinews, bones, marrow, and flesh all wither and decay, I will never be lazy in learning this samadhi.' They should think: 'I will never die in laziness, and upon hearing this sutra, there is no one who is not joyful.' At that time, the Buddha said: 'Excellent, excellent! Bhadravati! What you have said is correct, I rejoice in your joy, and the Buddhas of the past, future, and present all rejoice in your joy.' The Buddha then spoke in verse: 'As I have spoken today'

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說法，　　悉受學獨處止， 　行功德、自守節，　　是三昧不難得。 　常乞食、不受請，　　悉棄捨諸欲樂， 　所從聞是三昧，　　敬法師如世尊。 　有誦行是三昧，　　常精進莫懈怠， 　不得惜于經法，　　不求供乃與經。 　其有受是三昧，　　爾乃為是佛子， 　學奉行如是者，　　得三昧終不久。 　常勤力不懈怠，　　除睡眠心開解， 　當遠離惡知識，　　然後從是法行。 　去放逸不休息，　　常舍離眾聚會， 　比丘求斯三昧，　　隨佛教當如是。」

颰陀和菩薩白佛：「比丘尼求菩薩道，欲學是三昧、欲守是三昧，當持何等法住、學、守是三昧？」

佛告颰陀和：「比丘尼求摩訶衍三拔致，是三昧學、守者，當謙敬，不當嫉妒、不得瞋恚。去自貢高、去自貴大，卻于懈怠，當精進，棄于睡眠，不得臥出。悉卻財利，悉當凈潔護，不得惜軀命。常樂於經、當求多學，當棄淫、恚、癡，出魔羅網去。當棄所好服飾、珠環，不得惡口，不得貪愛好缽、震越。當爲人所稱譽，不得有諛諂。學是三昧時當敬善師視如佛，當承是經中教，守是三昧。」

佛爾時頌偈言：

「比丘尼行恭敬，　　不妒嫉、離瞋恚、 　除憍慢、去自大，　　行是者得三昧。 　當精進卻睡臥，　　

【現代漢語翻譯】 現代漢語譯本 佛陀教導說，要學習並獨自修行，實踐功德，自我約束，這樣獲得三昧（Samadhi，禪定）並不困難。 要經常乞食，不接受邀請，捨棄一切慾望和享樂。 從哪裡聽聞這種三昧，就要像尊敬世尊一樣尊敬傳法的法師。 如果有人誦讀並修行這種三昧，要經常精進，不要懈怠。 不要吝惜佛法，不要爲了索取供養才傳授佛法。 如果有人接受這種三昧，他就是真正的佛子。 學習並奉行這些教導的人，很快就能獲得三昧。 要經常勤奮努力，不懈怠，去除睡眠，開啟智慧。 應當遠離惡知識，然後才能依此法修行。 要去除放逸，不停止修行，經常舍離人群聚會。 比丘（Bhikkhu，佛教出家男眾）如果想求得這種三昧，應當遵循佛陀的教導。 颰陀和菩薩（Bhadra-pala Bodhisattva）問佛：『比丘尼（Bhikkhuni，佛教出家女眾）如果想求菩薩道，想學習和守護這種三昧，應當持守什麼法門來安住、學習和守護這種三昧呢？』 佛陀告訴颰陀和：『比丘尼如果想求得摩訶衍三拔致（Mahayana-samapatti，大乘禪定），學習和守護這種三昧，應當謙虛恭敬，不嫉妒，不嗔恚。去除貢高我慢，去除自以為是，克服懈怠，應當精進，捨棄睡眠，不應該躺著睡覺。要捨棄一切財利，保持清凈，不吝惜生命。要經常喜愛佛經，努力學習，捨棄淫慾、嗔恚、愚癡，脫離魔羅（Mara，魔）的羅網。要捨棄喜愛的服飾和珠寶，不惡語傷人，不貪愛好的缽和震越（一種樂器）。要接受他人的稱讚，不諂媚奉承。學習這種三昧時，應當尊敬善知識如同佛陀，應當遵循經中的教導，守護這種三昧。』 佛陀當時說了偈語： 『比丘尼應當恭敬，不嫉妒，遠離嗔恚，去除驕慢，去除自大，這樣修行才能獲得三昧。 應當精進，克服睡眠，'

【English Translation】 English version The Buddha taught that to learn and practice solitude, to perform meritorious deeds, and to be self-disciplined, it is not difficult to attain Samadhi (meditative concentration). One should always beg for food, not accept invitations, and abandon all desires and pleasures. From whomever one hears of this Samadhi, one should respect the Dharma teacher as one would respect the World Honored One. If someone recites and practices this Samadhi, they should always be diligent and not be lazy. Do not be stingy with the Dharma, and do not teach the Dharma only to seek offerings. If someone accepts this Samadhi, they are a true child of the Buddha. Those who learn and practice these teachings will soon attain Samadhi. One should always be diligent and not be lazy, remove sleep, and open wisdom. One should stay away from bad companions, and then practice according to this Dharma. One should remove negligence, not stop practicing, and always abandon gatherings of people. If a Bhikkhu (Buddhist monk) seeks this Samadhi, they should follow the Buddha's teachings. Bhadra-pala Bodhisattva asked the Buddha: 'If a Bhikkhuni (Buddhist nun) seeks the Bodhisattva path, and wants to learn and uphold this Samadhi, what Dharma should she hold to abide, learn, and uphold this Samadhi?' The Buddha told Bhadra-pala: 'If a Bhikkhuni seeks to attain Mahayana-samapatti (Great Vehicle Samadhi), and to learn and uphold this Samadhi, she should be humble and respectful, not jealous, and not angry. Remove arrogance and self-importance, overcome laziness, be diligent, abandon sleep, and should not sleep lying down. She should abandon all wealth and profit, maintain purity, and not be stingy with her life. She should always love the scriptures, strive to learn, abandon lust, anger, and ignorance, and escape from the net of Mara (the demon). She should abandon her favorite clothes and jewelry, not speak harshly, and not be greedy for good bowls and Zhenyue (a musical instrument). She should accept the praise of others, and not be flattering. When learning this Samadhi, she should respect good teachers as if they were the Buddha, and should follow the teachings in the scriptures, and uphold this Samadhi.' The Buddha then spoke in verse: 'A Bhikkhuni should be respectful, not jealous, stay away from anger, remove pride, remove self-importance, and by practicing this, one can attain Samadhi. One should be diligent, overcome sleep,'

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捐所欲不貪壽， 　一心慈於是法，　　求三昧當如是。 　無得聽貪淫心，　　棄瞋、恚及愚癡， 　莫得墮魔羅網，　　求三昧當如是。 　設有學是三昧，　　無調戲舍貪身， 　一切捐眾狐疑，　　當至誠不虛飾。 　舍小慈常大慈，　　敬善師無己已， 　當去離於眾惡，　　求三昧當如是。 　行求法欲得者，　　不貪著缽震越， 　從人聞爾三昧，　　視如佛等無異。」

颰陀和菩薩白佛：「若有白衣菩薩居家修道，聞是三昧已欲學者、欲守者，當云何於法中立、學、守是三昧？」

佛告颰陀和：「白衣菩薩聞是三昧已欲學、守者，當持五戒堅凈潔住；酒不得飲，亦不得飲他人；不得與女人交通，不得自為，亦不得教他人為；不得有恩愛于妻子，不得念男女；不得念財產。常念：『欲棄妻子，行作沙門。』常持八關齋，齋時常當於佛寺齋；常當念佈施，不念我當自得其福，當用萬民故施；常當大慈于善師，見持戒比丘不得輕易說其惡。作是行已，當學、當守是三昧。」

佛爾時頌偈言：

「有居家菩薩，　　欲得是三昧， 　常當學究竟，　　心無所貪慕。 　誦是三昧時，　　思樂作沙門， 　不得貪妻子，　　舍離於財色。 　常奉持五戒，　　一月八關齋， 　齋時于佛寺

【現代漢語翻譯】 現代漢語譯本 捨棄所欲求的不貪戀壽命，一心慈愛地對待此法，如此求取三昧（samadhi，禪定）。 不要讓貪淫之心滋生，拋棄嗔恨、惱怒和愚癡，不要落入魔羅（Mara，魔王）的羅網，如此求取三昧。 如果有人修習此三昧，不要戲弄，捨棄對身體的貪戀，完全拋棄一切疑惑，應當真誠而不虛偽。 捨棄小慈悲，常懷大慈悲，尊敬善知識，永不懈怠，應當遠離一切惡行，如此求取三昧。 修行求法想要得到三昧的人，不貪戀缽和衣物，從他人那裡聽聞此三昧，應當視其如佛一般，沒有差別。 颰陀和（Bhadraka，賢護）菩薩對佛說：『如果有在家修行的白衣菩薩，聽聞此三昧后想要學習、想要守護，應當如何在此法中確立、學習、守護此三昧？』 佛告訴颰陀和：『在家菩薩聽聞此三昧后想要學習、守護，應當持守五戒，保持清凈；不得飲酒，也不得讓別人飲酒；不得與女人發生性關係，不得自己做，也不得教唆他人做；不得對妻子有恩愛，不得思念兒女；不得思念財產。常念：『想要捨棄妻子，出家做沙門。』常持八關齋，齋戒時應當在佛寺中齋戒；常應當念佈施，不念自己會得到福報，應當爲了萬民而佈施；常應當對善知識懷有大慈悲心，見到持戒的比丘，不得輕易說他的壞話。做了這些修行后，應當學習、守護此三昧。』 佛當時說了偈語： 『有在家的菩薩，想要得到此三昧，應當常常學習究竟，心中沒有貪戀和羨慕。 誦讀此三昧時，思念樂於出家做沙門，不得貪戀妻子，捨棄錢財和美色。 常常奉持五戒，一月持八關齋，齋戒時在佛寺中。

【English Translation】 English version Renounce desires, not craving for longevity, with a mind of loving-kindness towards this Dharma, thus seek samadhi (meditative absorption). Do not let lustful thoughts arise, abandon anger, hatred, and ignorance, do not fall into the net of Mara (the demon), thus seek samadhi. If one practices this samadhi, do not be frivolous, abandon attachment to the body, completely discard all doubts, and be sincere without hypocrisy. Abandon small compassion, always have great compassion, respect good teachers, never be lazy, and should stay away from all evil deeds, thus seek samadhi. Those who practice seeking the Dharma and desire to attain it, do not crave for bowls and robes, when hearing this samadhi from others, should regard them as Buddhas, without any difference. Bhadraka (the virtuous protector) Bodhisattva said to the Buddha: 'If there are lay Bodhisattvas practicing at home, who, having heard this samadhi, wish to learn and uphold it, how should they establish, learn, and uphold this samadhi in the Dharma?' The Buddha told Bhadraka: 'Lay Bodhisattvas who, having heard this samadhi, wish to learn and uphold it, should uphold the five precepts, maintaining purity; they should not drink alcohol, nor should they let others drink; they should not engage in sexual relations with women, neither do it themselves nor encourage others to do it; they should not have affection for their wives, nor think of their children; they should not think of property. They should always think: 'I want to abandon my wife and become a Shramana (monk).' They should always observe the eight precepts, and during the fast, they should fast in a Buddhist temple; they should always think of giving, not thinking that they will receive blessings, but giving for the sake of all people; they should always have great compassion for good teachers, and when seeing a monk who upholds the precepts, they should not easily speak ill of him. Having done these practices, they should learn and uphold this samadhi.' The Buddha then spoke in verses: 'Lay Bodhisattvas who wish to attain this samadhi, should always learn thoroughly, with no greed or envy in their hearts. When reciting this samadhi, think of the joy of becoming a Shramana, do not crave for wives, abandon wealth and beauty. Always uphold the five precepts, observe the eight precepts for one month, and during the fast, be in a Buddhist temple.'

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，　　學三昧通利。 　不得說人惡，　　無形輕慢行， 　心無所榮冀，　　當行是三昧。 　奉敬諸經法，　　常當樂於道， 　心無有諂偽，　　棄捨慳妒意。 　有學是三昧，　　常當行恭敬， 　舍自大放逸，　　奉事比丘僧。」

颰陀和菩薩白佛：「若有優婆夷求摩訶衍三拔致，聞是三昧已欲學、守者，當行何等法學、守是三昧？」

佛告颰陀和：「若優婆夷求摩訶衍三拔致，聞是三昧已欲學、守者，當持五戒，自歸於三。何等為三？自歸於佛、歸命於法、歸命于比丘僧。不得事余道、不得拜于天、不得示吉良日、不得調戲、不得慢恣、不得有貪心。優婆夷常當念佈施，歡樂欲聞經，力多學問。優婆夷常當敬重於善師，心常不倦不懈。若比丘、比丘尼過者，常以坐席、賓主飲食待之。」

佛爾時頌偈言：

「若有優婆夷，　　誦是三昧者， 　當從佛法教，　　奉五戒完具。 　守是三昧時，　　當尊敬于佛， 　及法比丘眾，　　恭敬其善師。 　不得事余道，　　勿祠祀于天， 　行是三昧者，　　見人立迎逆。 　除去殺、盜、淫，　　至誠不兩舌， 　無得向酒家，　　當行是三昧。 　心不得懷貪，　　常當念施與， 　除去諛諂意，　　無得說人短。 　常當恭敬事，

【現代漢語翻譯】 現代漢語譯本 應學習三昧（samadhi，禪定），通達其義理。 不應說人過惡，不應有輕慢的行為，內心不應有任何榮華富貴的期望，應當奉行這種三昧。 應尊敬諸經法，常常樂於修道，內心不應有諂媚虛偽，應捨棄慳吝嫉妒之心。 學習這種三昧，應當常常保持恭敬之心，捨棄自大放縱，奉事比丘僧（bhiksu samgha，佛教僧團）。

颰陀和（Bhadraka，菩薩名）菩薩對佛說：『如果有優婆夷（upasika，在家女居士）求摩訶衍（Mahayana，大乘）三拔致（sambodhi，正等覺），聽聞此三昧后想要學習、奉行，應當如何修學、奉行此三昧？』

佛告訴颰陀和：『如果優婆夷求摩訶衍三拔致，聽聞此三昧后想要學習、奉行，應當持守五戒，皈依三寶。什麼是三寶？即皈依佛、皈依法、皈依比丘僧。不得事奉其他外道，不得祭拜天神，不得選擇吉良日，不得嬉戲調笑，不得傲慢放縱，不得有貪心。優婆夷應當常常思念佈施，歡喜聽聞佛經，努力學習佛法。優婆夷應當常常敬重善知識，內心常不懈怠。如果有比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）經過，應當以座位、飲食等賓主之禮對待他們。』

佛當時以偈頌說道： 『如果有優婆夷，誦持此三昧，應當遵循佛法教誨，圓滿奉持五戒。 修持此三昧時，應當尊敬佛陀，以及佛法和比丘僧眾，恭敬自己的善知識。 不得事奉其他外道，不要祭祀天神，修持此三昧的人，見到他人應起身迎接。 去除殺生、偷盜、邪淫，至誠不妄語，不飲酒，應當奉行此三昧。 內心不得懷有貪念，應當常常思念佈施，去除諂媚虛偽之心，不得說人短處。 應當常常恭敬奉事，

【English Translation】 English version One should study samadhi (meditative absorption) and understand its principles. One should not speak ill of others, should not act with contempt, and should not have any expectations of glory or wealth in the heart; one should practice this samadhi. One should respect the scriptures, always be joyful in the path of practice, have no flattery or deceit in the heart, and abandon stinginess and jealousy. In learning this samadhi, one should always maintain a respectful heart, abandon arrogance and indulgence, and serve the bhiksu samgha (Buddhist monastic community).

The Bodhisattva Bhadraka said to the Buddha: 'If there is an upasika (female lay practitioner) who seeks Mahayana (the Great Vehicle) sambodhi (perfect enlightenment), and after hearing this samadhi, wishes to learn and uphold it, how should she study and uphold this samadhi?'

The Buddha told Bhadraka: 'If an upasika seeks Mahayana sambodhi, and after hearing this samadhi, wishes to learn and uphold it, she should uphold the five precepts and take refuge in the Three Jewels. What are the Three Jewels? They are taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the bhiksu samgha. She should not serve other heretical paths, should not worship gods, should not choose auspicious days, should not engage in frivolous play, should not be arrogant or indulgent, and should not have greed. The upasika should always contemplate giving, be joyful in hearing the scriptures, and diligently study the Dharma. The upasika should always respect good teachers and never be lazy or lax in her heart. If bhiksus (monks) or bhiksunis (nuns) pass by, she should treat them with the hospitality of seating, food, and drink.'

The Buddha then spoke in verse: 'If there is an upasika who recites this samadhi, she should follow the teachings of the Buddha and perfectly uphold the five precepts. When practicing this samadhi, she should respect the Buddha, the Dharma, and the bhiksu samgha, and respect her good teachers. She should not serve other heretical paths, should not worship gods, and those who practice this samadhi should rise to greet others when they see them. She should eliminate killing, stealing, and sexual misconduct, be sincere and not lie, and not go to taverns; she should practice this samadhi. She should not harbor greed in her heart, should always contemplate giving, eliminate flattery and deceit, and not speak of others' shortcomings. She should always serve with respect,

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比丘、比丘尼， 　聞法語悉受，　　學三昧如是。」

般舟經授決品第七

颰陀和菩薩問佛：「少有及者，天中天！怛薩阿竭乃說是三昧，諸菩薩所樂精進行，無有懈怠於阿耨多羅三藐三菩提。佛般泥洹后，是三昧者當在閻浮利內不？」

佛告颰陀和菩薩：「我般泥洹后，是三昧者當現在四十歲，其後不復現。卻後亂世佛經且欲斷時，諸比丘不復承用佛教。然後亂世時，國國相伐，於是時是三昧當復現閻浮利內。用佛威神故，是三昧經復為出。」

颰陀和菩薩、羅鄰那竭菩薩從坐起，正衣服，叉手于佛前，白佛：「佛般泥洹后亂世時，我曹共護是三昧、持是三昧，具足為人說之，聞是經卷無有厭極時。」

摩訶須薩和菩薩、憍曰兜菩薩、那羅達菩薩、須深菩薩、因坻達菩薩、和輪調菩薩共白佛言：「佛般泥洹去卻後亂世時，是經卷者我輩自共護持，使佛道久在。其有未聞者，我輩當共為說，教授是深經；世間少有信者，我曹悉受之。」

時五百人從坐起——比丘、比丘尼、優婆塞、優婆夷——皆叉手于佛前住，白佛：「佛般泥洹后亂世時，聞是三昧悉自持、護愿持，我五百人囑累是八菩薩。」

時佛笑，口中金色光出，至十方不可計佛國悉照明，還繞身三匝從頭上

【現代漢語翻譯】 現代漢語譯本 『比丘（bhiksu，男性出家修行者）、比丘尼（bhiksuni，女性出家修行者）， 聽聞佛法教誨，都應接受，如此學習三昧（samadhi，禪定）。』

《般舟經》授決品第七

颰陀和菩薩（Bhadrapala Bodhisattva）問佛：『世尊（天中天），像怛薩阿竭（Tathagata，如來）所說的這種三昧，是諸菩薩所樂於精進修行的，他們對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）沒有絲毫懈怠。佛陀般涅槃（parinirvana，圓寂）后，這種三昧還會存在於閻浮利（Jambudvipa，我們所居住的這個世界）嗎？』

佛陀告訴颰陀和菩薩：『我般涅槃后，這種三昧會存在四十年，之後就不再顯現。在後來的亂世，佛經將要斷絕之時，諸比丘不再遵從佛陀的教誨。然後，在亂世，各國互相攻伐，那時這種三昧將再次在閻浮利出現。憑藉佛陀的威神力，這部三昧經將再次出現。』

颰陀和菩薩、羅鄰那竭菩薩（Rolinakara Bodhisattva）從座位上起身，整理好衣服，在佛陀面前合掌，對佛說：『佛陀般涅槃后的亂世，我們共同護持這種三昧，受持這種三昧，完整地為他人宣說，聽聞這部經卷時不會感到厭倦。』

摩訶須薩和菩薩（Mahasuratha Bodhisattva）、憍曰兜菩薩（Kaundinya Bodhisattva）、那羅達菩薩（Narada Bodhisattva）、須深菩薩（Susima Bodhisattva）、因坻達菩薩（Indradatta Bodhisattva）、和輪調菩薩（Varunadeva Bodhisattva）共同對佛說：『佛陀般涅槃后的亂世，這部經卷我們將共同護持，使佛道長久存在。對於那些尚未聽聞的人，我們將共同為他們宣說，教授這部深奧的經典；世間很少有人相信，我們都將接受它。』

這時，五百人從座位上起身——比丘、比丘尼、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）——都向佛陀合掌而立，對佛說：『佛陀般涅槃后的亂世，聽聞這種三昧，我們都將自己受持、護持，並願意護持，我們五百人將此囑託給這八位菩薩。』

這時，佛陀笑了，口中發出金色的光芒，照亮了十方不可計數的佛國，然後光芒返回，繞身三圈，從頭頂進入。

【English Translation】 English version 'Monks (bhiksu), nuns (bhiksuni), Upon hearing the Dharma, all should accept it, and thus learn samadhi (meditative absorption).'

Chapter Seven: The Prediction of the Pratyutpanna Samadhi Sutra

Bhadrapala Bodhisattva asked the Buddha: 'World Honored One (Heaven Among Heavens), this samadhi that the Tathagata (Thus Come One) speaks of, which is what all Bodhisattvas delight in practicing diligently, without any laziness towards anuttara-samyak-sambodhi (supreme perfect enlightenment), will this samadhi still exist in Jambudvipa (the world we live in) after the Buddha's parinirvana (final passing away)?'

The Buddha told Bhadrapala Bodhisattva: 'After my parinirvana, this samadhi will exist for forty years, and then it will no longer appear. Later, in the chaotic times when the Buddhist scriptures are about to be cut off, the monks will no longer follow the Buddha's teachings. Then, in the chaotic times when countries are attacking each other, this samadhi will reappear in Jambudvipa. By the power of the Buddha's divine might, this samadhi sutra will appear again.'

Bhadrapala Bodhisattva and Rolinakara Bodhisattva rose from their seats, adjusted their robes, and with their palms together in front of the Buddha, said to the Buddha: 'In the chaotic times after the Buddha's parinirvana, we will together protect this samadhi, uphold this samadhi, and fully explain it to others, and we will not tire of hearing this sutra.'

Mahasuratha Bodhisattva, Kaundinya Bodhisattva, Narada Bodhisattva, Susima Bodhisattva, Indradatta Bodhisattva, and Varunadeva Bodhisattva together said to the Buddha: 'In the chaotic times after the Buddha's parinirvana, we will together protect this sutra, so that the Buddha's path may endure. For those who have not yet heard it, we will together explain it to them, teaching this profound scripture; though few in the world will believe, we will all accept it.'

At this time, five hundred people rose from their seats—monks, nuns, laymen (upasaka), and laywomen (upasika)—all with their palms together in front of the Buddha, said to the Buddha: 'In the chaotic times after the Buddha's parinirvana, upon hearing this samadhi, we will all uphold it ourselves, protect it, and are willing to uphold it. We five hundred people entrust this to these eight Bodhisattvas.'

At this time, the Buddha smiled, and golden light came from his mouth, illuminating countless Buddha lands in the ten directions, and then the light returned, circled his body three times, and entered from the top of his head.

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入。阿難從坐起，更被袈裟，前至佛所為佛作禮，卻住叉手以偈贊曰：

「其心清凈行無穢，　　神通無極大變化， 　已過諸礙超眾智，　　光明除冥去垢塵。 　智慧無量心普解，　　佛天中天鹖鴨音， 　一切外道莫能動，　　何緣而笑出妙光？ 　愿正真覺為解說，　　慈愍一切眾生尊， 　若有聞佛柔濡音，　　解釋達聖化俗行。 　世尊所感非唐舉，　　眾聖導師不妄笑， 　今者誰當在決中？　　世雄愿為解此意。 　今日誰住道德堅？　　誰當逮得興妙行？ 　誰今受得深法藏，　　無上道德眾所歸？ 　今日誰當愍世間？　　誰當奉受是法教？ 　誰堅立於佛智慧？　　世尊愿為解說之。」

佛爾時為阿難說偈言：

「佛語阿難！汝見不？　　五百人等在前立， 　其心歡然歌頌曰：　　『我等亦當逮是法。』 　顏色和悅敬視佛：　　『我等何時得如是？』 　皆悉竦立嗟嘆佛：　　『我輩會當逮如是。』 　五百人等今現在，　　名字雖異本行同， 　常樂奉受是深經，　　于當來世亦復然。 　今我囑累告汝等，　　佛慧無量知彼本， 　是等不獨見一佛，　　亦不立此得其慧。 　徹照彼之宿世命，　　以曾更見八萬佛， 　五百人等存在道，　　常解經義勉行成。 　勸助無

【現代漢語翻譯】 現代漢語譯本 阿難從座位上起身，整理好袈裟，走到佛陀面前，向佛陀行禮，然後叉手站立，用偈頌讚嘆道： 『您的心清凈無染，行為沒有污穢，神通廣大，變化無窮，已經超越了各種障礙，智慧超越眾人，光明驅散黑暗，去除污垢塵埃。 智慧無量，心能普遍理解一切，佛陀您是天中之天，聲音如鹖鴨般美妙，一切外道都不能動搖您，是什麼原因讓您微笑併發出奇妙的光芒？』 『希望真正覺悟的您能為我們解說，您是慈悲憐憫一切眾生的尊者，如果有人聽到佛陀您柔和的聲音，就能理解聖人的教誨，實踐教化世俗的行為。』 『世尊您的舉動絕非無意義，眾聖的導師不會無故發笑，現在誰能解答心中的疑惑？世雄啊，希望您能為我們解釋其中的含義。』 『今天誰能堅守道德？誰能獲得修行妙法的機會？誰能接受這深奧的法藏，成為無上道德的歸宿？』 『今天誰能憐憫世間？誰能奉行接受這佛法教誨？誰能堅定地站在佛陀的智慧之上？世尊，希望您能為我們解說這些。』 這時，佛陀為阿難說偈頌道： 『佛陀告訴阿難：你看見了嗎？那五百人等站在前面，他們心中歡喜，歌頌道：「我們也將獲得這樣的佛法。」』 『他們面色和悅，恭敬地看著佛陀，心中想：「我們什麼時候才能像這樣？」他們都站立著，讚歎佛陀：「我們終將獲得這樣的成就。」』 『這五百人等現在在這裡，雖然名字不同，但本來的修行相同，他們常常樂於接受這深奧的經典，在未來的世間也會如此。』 『現在我囑咐你們，佛陀的智慧無量，知道他們的根本，這些人不僅僅見過一位佛，也不是僅僅在此才獲得智慧。』 『我徹底照見他們的宿世因緣，他們曾經見過八萬佛，這五百人等存在於道中，常常理解經義，勉力修行成就。』 『勸助無』

【English Translation】 English version Then Ananda rose from his seat, adjusted his robe, approached the Buddha, bowed to the Buddha, and stood with his hands folded, praising in verse: 'Your mind is pure and without defilement, your actions are without blemish, your spiritual powers are vast and your transformations are limitless, you have surpassed all obstacles, your wisdom exceeds that of all others, your light dispels darkness, and removes the dust of defilement.' 'Your wisdom is immeasurable, your mind comprehends all, Buddha, you are the supreme among the heavens, your voice is as beautiful as the sound of a 'he ya' bird, no external path can move you, what is the reason for your smile and the emanation of wonderful light?' 'We hope that you, the truly enlightened one, will explain this to us, you are the venerable one who is compassionate to all beings, if someone hears your gentle voice, they can understand the teachings of the saints and practice the actions that transform the world.' 'Your actions, World Honored One, are never without meaning, the guide of all saints does not laugh without reason, who can now resolve the doubts in our hearts? O Hero of the World, we hope you can explain the meaning of this.' 'Who today can uphold morality? Who can obtain the opportunity to practice the wonderful Dharma? Who can receive this profound Dharma treasury and become the refuge of supreme morality?' 'Who today can have compassion for the world? Who can follow and accept the teachings of the Dharma? Who can stand firmly on the wisdom of the Buddha? World Honored One, we hope you can explain these things to us.' At that time, the Buddha spoke in verse to Ananda: 'The Buddha said to Ananda: Do you see? Those five hundred people are standing in front, their hearts are joyful, and they sing, 「We too shall attain this Dharma.」' 'Their faces are pleasant, they look at the Buddha with respect, thinking, 「When will we be like this?」 They all stand and praise the Buddha, 「We will eventually attain such an achievement.」' 'These five hundred people are here now, although their names are different, their original practices are the same, they are always happy to receive this profound scripture, and it will be the same in the future world.' 'Now I entrust this to you, the Buddha's wisdom is immeasurable, knowing their roots, these people have not only seen one Buddha, nor have they only obtained wisdom here.' 'I thoroughly see their past lives, they have seen eighty thousand Buddhas, these five hundred people exist in the Way, they often understand the meaning of the scriptures, and strive to practice and achieve.' 'Encouraging without'

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數諸菩薩，　　常行慈哀護經法； 　勸化一切眾人民，　　悉令逮得大道行。 　知見過去諸世尊，　　睹八十億那術數， 　名德普大脫於心，　　擁護是法三轉行。 　現世於此受我教，　　分佈供養是舍利， 　安諦受習佛所化，　　皆悉諷誦有所付。 　著于塔寺及山中，　　若付天、龍、乾陀羅， 　各各轉授經卷已，　　壽命終訖生天上。 　天上壽盡還世間，　　各各而生異種姓， 　當復取此佛道行，　　分別是經如所愿。 　用愛樂斯經法故，　　求輒得之持奉行， 　令無數人得聽聞，　　欣踴難量心無等。 　是等黠慧不厭法，　　非貪軀體及壽命， 　降伏一切諸外道，　　授與經法弘其志。 　是經法者無能得，　　及持、諷誦、講說者， 　今四輩人住我前，　　五百之眾能堪持。 　是八菩薩颰陀和、　　羅鄰那竭、那羅達、 　摩訶須薩、和輪調、　　因坻、須深、憍曰兜， 　比丘及尼、清信士，　　奉玄妙法上義句， 　常以經道哀世間，　　宣暢方等普流化。 　颰陀和等八菩薩，　　於五百眾為英雄， 　常當奉持方等經，　　於世之俗無所著。 　釋一切縛解空慧，　　紫磨金色百福相， 　恒行慈哀度眾生，　　施以安隱滅諸塵。 　壽終之後生法家，　　不復歸於

【現代漢語翻譯】 現代漢語譯本 數著諸位菩薩，他們常常以慈悲之心守護佛法； 勸導教化一切眾生，使他們都能證得偉大的修行之道。 他們知曉過去諸佛的教誨，見證了八十億那由他（那由他：數量單位，表示極大的數目）之多， 他們的名聲和德行廣佈，內心已超越世俗，護持佛法的三種修行方式。 現在，他們在此接受我的教導，分發供養佛陀的舍利， 安穩地學習佛陀的教化，都能背誦經文並有所領悟。 他們將佛法安置在佛塔、寺廟和山中，或者傳給天、龍、乾闥婆（乾闥婆：天神，負責音樂）， 各自傳授經卷之後，壽命終結便會升到天上。 在天上壽命終結后，他們會回到人間，各自出生於不同的種姓， 那時他們會再次修行佛道，並能如願分辨經文的真義。 因為他們喜愛這部經法，所以求取就能得到，並能持守奉行， 使無數人得以聽聞佛法，歡喜踴躍，內心難以衡量。 這些有智慧的人不厭倦佛法，不貪戀肉體和壽命， 他們降伏一切外道，傳授經法，弘揚佛法的大志。 這部經法，沒有人能夠得到，也沒有人能夠持誦、講說， 現在，我面前的四眾弟子，五百人之中，能夠承擔此重任。 這八位菩薩是跋陀和（跋陀和：賢護菩薩）、羅鄰那竭（羅鄰那竭：無垢稱菩薩）、那羅達（那羅達：天臂菩薩）、 摩訶須薩（摩訶須薩：大勇菩薩）、和輪調（和輪調：火首菩薩）、因坻（因坻：持世菩薩）、須深（須深：善思菩薩）、憍曰兜（憍曰兜：常歡喜菩薩）， 比丘、比丘尼、清信士，他們奉行玄妙的佛法和至上的義理， 常常以佛法慈悲對待世間，宣揚方等經典，使佛法廣為流傳。 跋陀和等八位菩薩，在五百人中是英雄， 他們常常奉持方等經典，對世俗之事毫無執著。 他們解脫一切束縛，證得空性智慧，身具紫磨金色百福之相， 恒常以慈悲之心度化眾生，給予他們安穩，滅除一切煩惱。 壽命終結之後，他們會出生在佛法之家，不再輪迴於世間。

【English Translation】 English version Counting all the Bodhisattvas, they constantly practice compassion and protect the Dharma; They encourage and transform all sentient beings, enabling them to attain the great path of practice. They know the teachings of past Buddhas, witnessing eighty billion nayutas (nayuta: a unit of large number) of them, Their names and virtues are widespread, their hearts have transcended the mundane, and they uphold the three practices of the Dharma. Now, they receive my teachings here, distributing and offering the Buddha's relics, Steadily learning the Buddha's teachings, they can all recite the scriptures and gain understanding. They place the Dharma in pagodas, temples, and mountains, or transmit it to Devas, Nagas, and Gandharvas (Gandharva: a celestial musician), After each transmitting the scriptures, when their lives end, they will ascend to the heavens. When their lives in the heavens end, they will return to the human world, each born into different castes, At that time, they will again practice the Buddha's path and be able to discern the true meaning of the scriptures as they wish. Because they love this Dharma, they can obtain it when they seek it, and they can uphold and practice it, Enabling countless people to hear the Dharma, they rejoice and leap for joy, their hearts immeasurable. These wise ones are not weary of the Dharma, they do not crave the body or life, They subdue all the heretics, transmit the scriptures, and promote the great aspiration of the Dharma. This Dharma, no one can obtain, nor can anyone uphold, recite, or explain it, Now, among the four assemblies before me, five hundred people are capable of undertaking this responsibility. These eight Bodhisattvas are Bhadravarma (Bhadravarma: Bodhisattva of Good Protection), Ruciraketu (Ruciraketu: Bodhisattva of Immaculate Fame), Narada (Narada: Bodhisattva of Heavenly Arm), Mahasattva (Mahasattva: Bodhisattva of Great Courage), Vahniśikha (Vahniśikha: Bodhisattva of Fire Head), Indradatta (Indradatta: Bodhisattva of World Holder), Susima (Susima: Bodhisattva of Good Thought), and Kautilya (Kautilya: Bodhisattva of Constant Joy), Monks, nuns, and lay devotees, they uphold the profound Dharma and the supreme principles, They always treat the world with compassion through the Dharma, proclaiming the Vaipulya Sutras, and spreading the Dharma widely. Bhadravarma and the other eight Bodhisattvas are heroes among the five hundred, They always uphold the Vaipulya Sutras, and have no attachment to worldly matters. They are liberated from all bonds, attain the wisdom of emptiness, and possess the marks of a hundred blessings with a purple-gold body, They constantly practice compassion to liberate sentient beings, giving them peace and extinguishing all afflictions. After their lives end, they will be born into the family of the Dharma, and will no longer be reborn in the world.

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三惡道， 　世世相隨常和協，　　然後逮得尊佛道。 　已棄捐於八難處，　　遠離一切諸惡道， 　其功德行莫能稱，　　所受福祐無能量。 　當復值見彌勒佛，　　咸同一心往自歸， 　悉共供養等慈哀，　　逮于無上寂滅句。 　其心僉然而和同，　　正意奉事人中尊， 　不猗俗事得法忍，　　疾逮無上大道行。 　彼常奉持此經法，　　夙興夜寐而諷誦， 　殖眾功德修梵行，　　睹彌勒時義若此。 　於是賢劫所興佛，　　慈哀世間放光明， 　每所在處普持法，　　奉事去來現在佛。 　皆悉供養諸世雄，　　見三世尊無眾毒， 　當疾逮得尊佛道，　　不可思議無有量。 　中有前得佛道者，　　後人展轉相供養， 　不可計劫那術數，　　如是終竟乃斷絕。 　於是居士颰陀和、　　羅鄰那竭、那羅達、 　及須薩和憍曰兜，　　曾見諸佛如恒沙。 　常當奉事正法化，　　宣佈諸佛無億教， 　道行無量不可稱，　　至於無數億劫中。 　假使有人受持名，　　所周旋處若夢中， 　如是勇猛導世間，　　皆當逮得無上道。 　若有睹見及聞聲，　　其心欣然踴躍者， 　皆得佛道不復疑，　　何況奉受供養者？ 　若瞋恚之及罵詈、　　持惡意向、撾捶者， 　於是八人威神恩，　　尚使

【現代漢語翻譯】 現代漢語譯本 三惡道（地獄、餓鬼、畜生）， 世世代代相互跟隨，常常和睦協調，然後才能證得尊貴的佛道。 已經捨棄了八難（指沒有機會修行佛法的八種障礙），遠離一切諸惡道， 他們的功德行為無法稱量，所受的福佑沒有限量。 當再次值遇彌勒佛（未來佛），都一心一意地歸向他， 一起供養，如同慈悲的父母一樣，證得無上寂滅的境界。 他們的心都一致和同，以正念奉事人中之尊（佛）， 不執著於世俗之事，得到法忍（對佛法的理解和接受），迅速證得無上大道。 他們常常奉持這部經法，早起晚睡地諷誦， 積累各種功德，修行清凈的行為，見到彌勒佛時，意義就是這樣。 於是賢劫（我們所處的這個時代）所出現的佛，慈悲地照耀世間， 在每個地方都普遍地弘揚佛法，奉事過去、現在和未來的佛。 都供養這些世間的英雄（佛），見到三世的佛都沒有煩惱和毒害， 應當迅速證得尊貴的佛道，這是不可思議、沒有限量的。 其中有先證得佛道的人，後人輾轉相供養， 經過不可計量的劫數，像這樣最終才斷絕（輪迴）。 於是居士颰陀和（賢護）、羅鄰那竭（無濁）、那羅達（與愿）、 以及須薩和（善與）、憍曰兜（牛跡），他們曾經見過的佛像恒河沙一樣多。 常常應當奉事正法教化，宣說諸佛無數的教誨， 他們的道行無量無法稱量，直到無數億劫之中。 假使有人受持他們的名字，在所到之處，即使在夢中， 像這樣勇猛地引導世間，都應當證得無上道。 如果有人見到或聽到他們的名字，心中欣喜踴躍， 都能夠證得佛道，不再有疑惑，更何況是奉行、接受供養的人呢？ 如果有人對他們瞋恚、謾罵，懷有惡意、毆打他們， 憑藉這八個人的威神恩德，尚且能使

【English Translation】 English version The three evil paths (hell, hungry ghosts, and animals), Follow each other through lifetimes, always in harmony, and then attain the honored path of Buddhahood. Having abandoned the eight difficulties (eight obstacles that prevent one from practicing the Dharma), and staying far away from all evil paths, Their meritorious deeds cannot be measured, and the blessings they receive are limitless. When they meet Maitreya Buddha (the future Buddha) again, they will all wholeheartedly return to him, Together they will make offerings, like compassionate parents, and attain the unsurpassed state of Nirvana. Their minds will be united and harmonious, with right intention they will serve the honored one among humans (the Buddha), Not clinging to worldly matters, they will obtain Dharma-kṣānti (acceptance and understanding of the Dharma), and quickly attain the unsurpassed path. They will always uphold this scripture, reciting it from early morning until late at night, Accumulating various merits, practicing pure conduct, and when they see Maitreya Buddha, the meaning will be like this. Then, the Buddhas who appear in this Bhadrakalpa (the current era), will compassionately illuminate the world, Everywhere they will universally propagate the Dharma, serving the Buddhas of the past, present, and future. They will all make offerings to these heroes of the world (the Buddhas), seeing that the Buddhas of the three times are free from afflictions and poisons, They should quickly attain the honored path of Buddhahood, which is inconceivable and limitless. Among them, there are those who attain Buddhahood first, and later people will make offerings to them in turn, Through immeasurable kalpas, like this, it will eventually cease (the cycle of rebirth). Then, the lay practitioners Bhadraka (Virtuous Protector), Rolinagada (Immaculate), Narada (Wish-fulfiller), As well as Susarva (Good Giver), and Gavyuta (Cow Track), they have seen Buddhas as numerous as the sands of the Ganges. They should always serve the teachings of the true Dharma, proclaiming the countless teachings of the Buddhas, Their practice is immeasurable and cannot be quantified, continuing for countless millions of kalpas. If someone upholds their names, wherever they go, even in dreams, Like this, courageously guiding the world, they will all attain the unsurpassed path. If someone sees or hears their names, and their heart is filled with joy and excitement, They will all attain Buddhahood without doubt, how much more so those who practice and make offerings? If someone is angry, curses, harbors ill will, or beats them, By the power and grace of these eight people, they can still

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得佛況恭敬？ 　彼所受法不可議，　　名稱無量及壽命， 　光明無限德無疑，　　智慧無量行亦然。 　常得面見無量佛，　　清凈之戒如恒沙， 　於是廣普行佈施，　　以用求索無上道。 　無數億劫說其福，　　莫能齊限厥功德， 　受是經法誦習者，　　逮于大道不復難。 　其有愛樂此經卷，　　受誦、諷持、講說者， 　當知五百人中人，　　其心愛樂終不疑。 　假使施得是經法，　　愛樂道義加精進， 　行清凈戒除睡臥，　　逮是三昧終不難。 　欲獲安隱布經戒，　　比丘受學在閑居， 　常行分衛知止足，　　逮是三昧終不難。 　舍離眾鬧不受請，　　口莫貪味棄愛慾， 　所從聞是經法者，　　敬如世尊常供事。 　除去慳貪受是法，　　斷絕淫慾棄愚癡， 　發起大道心無疑，　　然後學行是三昧； 　行無所著舍諸欲，　　常自謹慎棄恚恨， 　精進奉行佛法教，　　然後受學是三昧； 　不貪男女及所有，　　遠離憍慢並妻妾， 　居家修道常慚愧，　　然後學誦是三昧； 　無賊害心行柔順，　　不樂謗訕舍諸惡， 　不用色求得法忍，　　當善諷誦是三昧。 　若比丘尼學是法，　　常當恭敬棄憍慢， 　遠離調戲及貢高，　　得是三昧不復難； 　常行精進除睡臥，　　

【現代漢語翻譯】 現代漢語譯本 如何才能對佛陀產生恭敬之心？ 他們所接受的佛法不可思議，佛的名稱、壽命都是無量的， 光明無限，功德無疑，智慧無量，修行也是如此。 他們常常能夠面見無數的佛陀，所持守的清凈戒律如同恒河沙數一般， 因此他們廣泛地施行佈施，用以尋求無上的佛道。 即使說無數億劫，也無法窮盡他們的福報，他們的功德無法衡量。 接受這部經法並誦讀修習的人，證得大道不再困難。 那些喜愛這部經卷，接受、誦讀、背誦、講說的人， 應當知道，這五百人中，他們的內心喜愛這部經卷，不會有任何懷疑。 假設有人佈施得到這部經法，喜愛佛道真義並加以精進， 持守清凈的戒律，去除睡眠，證得這種三昧（samadhi，禪定）並不困難。 想要獲得安穩，傳播經法和戒律，比丘（bhikkhu，佛教出家男眾）在閑靜之處學習， 常常行乞，知道滿足，證得這種三昧並不困難。 捨棄喧鬧的人群，不接受邀請，口不貪圖美味，捨棄愛慾， 從誰那裡聽聞這部經法，就要像對待世尊一樣恭敬供養。 去除慳吝貪婪，接受這部佛法，斷絕淫慾，捨棄愚癡， 發起求取大道的決心，毫不懷疑，然後學習修行這種三昧； 修行時無所執著，捨棄各種慾望，常常自我謹慎，捨棄嗔恨， 精進奉行佛陀的教誨，然後學習修行這種三昧； 不貪戀男女以及一切所有，遠離驕慢和妻妾， 在家修行時常常感到慚愧，然後學習誦讀這種三昧； 沒有傷害他人的心，行為柔順，不樂於誹謗，捨棄各種惡行， 不用色慾來求得法忍（dharma-ksanti，對佛法的忍耐和接受），應當好好地諷誦這種三昧。 如果比丘尼（bhikkhuni，佛教出家女眾）學習這部佛法，應當常常恭敬，捨棄驕慢， 遠離調戲和貢高，證得這種三昧並不困難； 常常精進修行，去除睡眠，

【English Translation】 English version How does one attain reverence for the Buddha? The Dharma they receive is inconceivable; the Buddha's name and lifespan are immeasurable, Their light is boundless, their virtues are beyond doubt, their wisdom is immeasurable, and so is their practice. They often have the opportunity to see countless Buddhas, and their pure precepts are as numerous as the sands of the Ganges, Therefore, they widely practice giving, using it to seek the unsurpassed path of Buddhahood. Even if one were to speak for countless eons, one could not exhaust their blessings; their merits are immeasurable. Those who receive this scripture and recite and practice it will find it no longer difficult to attain the Great Path. Those who love this scripture, who receive, recite, memorize, and explain it, should know that among these five hundred people, their hearts love this scripture and they will have no doubt. Suppose someone receives this scripture through giving, loves the meaning of the Dharma and strives diligently, maintains pure precepts, eliminates sleep, and attains this samadhi (meditative absorption) will not be difficult. Those who wish to attain peace and security, spread the scriptures and precepts, bhikkhus (Buddhist monks) who study in quiet places, who often go on alms rounds and know contentment, will find it not difficult to attain this samadhi. Those who abandon noisy crowds, do not accept invitations, do not crave flavors, and abandon desires, should respect and serve the one from whom they hear this scripture as if they were serving the World Honored One. Those who eliminate stinginess and greed, receive this Dharma, cut off lust, and abandon ignorance, arise with the determination to seek the Great Path, without doubt, and then study and practice this samadhi; Those who practice without attachment, abandon all desires, are always cautious, and abandon anger, diligently practice the Buddha's teachings, and then study and practice this samadhi; Those who do not crave men and women or anything else, stay away from arrogance and wives, who are always ashamed when practicing at home, and then study and recite this samadhi; Those who have no intention to harm others, act gently, do not enjoy slander, abandon all evil, do not use desire to seek dharma-ksanti (acceptance of the Dharma), should recite this samadhi well. If bhikkhunis (Buddhist nuns) study this Dharma, they should always be respectful, abandon arrogance, stay away from teasing and conceit, and attaining this samadhi will not be difficult; They should always practice diligently, eliminate sleep,

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不計吾我諸人物， 　愛樂法者不惜命，　　然後學誦是三昧； 　制淫妷意舍所著，　　無瞋恚心棄諛諂， 　終不復墮魔羅網，　　持是三昧得如是。 　于諸眾生行平等，　　除去放逸眾塵埃， 　性無卒暴及粗言，　　然後學誦是三昧； 　于缽、震越及衣服，　　不得須臾有貪愛， 　尊敬善師視如佛，　　然後學誦是三昧。 　以逮善利離惡道，　　一心信樂佛法教， 　遠離一切八難處，　　持是經者得如是。」

般舟經擁護品第八

颰陀和菩薩、羅鄰那竭菩薩、憍曰兜菩薩、那羅達菩薩、須深菩薩、摩訶須薩和菩薩、因坻達菩薩、和倫調菩薩見佛所說，是八菩薩皆大歡喜，持五百劫波育錦衣、持珍寶佈施、持身自歸供養佛。

佛語阿難：「是颰陀和等於五百菩薩人中之師，常持中正法，合會隨順教莫不歡喜者——歡樂心、隨時心、清凈心、卻欲心。」

是時五百人皆叉手立佛前，颰陀和菩薩白佛言：「菩薩持幾事得是三昧？天中天！」

佛言：「菩薩有四事疾得是三昧。何等為四？一者、不信余道，二者、斷愛慾，三者、如法行，四者、無所貪生。是為四，菩薩疾得是三昧。」

佛告颰陀和：「若有菩薩學是三昧者，若持、若誦、若守，今世即自得五百功德。

【現代漢語翻譯】 現代漢語譯本 不執著于自我、他人等概念， 熱愛佛法的人不惜生命，然後學習誦持這種三昧（samadhi，禪定）； 控制淫慾之心，捨棄執著， 沒有嗔恨之心，拋棄諂媚， 最終不會再墮入魔羅（Mara，魔）的羅網，持守這種三昧就能得到這樣的結果。 對一切眾生平等對待， 去除放縱的習氣和塵埃， 性情不急躁，不說粗暴的話，然後學習誦持這種三昧； 對於缽、震越（一種僧侶的坐具）和衣服， 不能有片刻的貪愛， 尊敬善知識如同尊敬佛陀，然後學習誦持這種三昧。 以此獲得善的利益，遠離惡道， 一心信奉佛法教誨， 遠離一切八難（八種難以修行佛法的障礙）之處，持誦這部經的人就能得到這樣的結果。」

《般舟經》擁護品第八

颰陀和（Bhadrapala）菩薩、羅鄰那竭（Rolinakara）菩薩、憍曰兜（Kaundinya）菩薩、那羅達（Narada）菩薩、須深（Susima）菩薩、摩訶須薩和（Mahasattvavaha）菩薩、因坻達（Indradatta）菩薩、和倫調（Varunadeva）菩薩見到佛陀所說，這八位菩薩都非常歡喜，拿著五百劫波育（一種絲織品）錦衣、拿著珍寶佈施、以自身歸依供養佛陀。

佛陀告訴阿難：「這位颰陀和等五百位菩薩是菩薩中的導師，他們常常持守中正的佛法，聚集在一起隨順教誨，沒有不歡喜的——他們有歡樂心、隨時心、清凈心、舍欲心。」

這時五百人都合掌站在佛前，颰陀和菩薩對佛說：「世尊，菩薩持守幾件事才能得到這種三昧？天中天！」

佛陀說：「菩薩有四件事能迅速得到這種三昧。是哪四件事呢？第一，不相信其他道法；第二，斷除愛慾；第三，如法修行；第四，不貪戀生命。這就是四件事，菩薩能迅速得到這種三昧。」

佛陀告訴颰陀和：「如果有菩薩學習這種三昧，無論是持守、誦讀還是守護，今生就能自己得到五百種功德。

【English Translation】 English version Not counting self, others, or any beings, Those who love the Dharma do not cherish their lives, and then learn to recite this samadhi (meditative absorption); Controlling the mind of lust, abandoning attachments, Without anger, discarding flattery, Ultimately, they will not fall into the net of Mara (the demon), and holding this samadhi will achieve such results. Treating all beings equally, Removing the dust of indulgence and impurities, Being neither impatient nor using harsh words, then learning to recite this samadhi; Regarding the bowl, the nishidana (a monk's sitting cloth), and clothing, Not having even a moment of greed, Respecting good teachers as if they were the Buddha, then learning to recite this samadhi. Thus attaining good benefits, departing from evil paths, Wholeheartedly believing in the Buddha's teachings, Staying away from all eight difficult places (eight obstacles to practicing the Dharma), those who uphold this sutra will achieve such results.」

Chapter Eight, 'Protection' of the Pratyutpanna Samadhi Sutra

Bhadrapala Bodhisattva, Rolinakara Bodhisattva, Kaundinya Bodhisattva, Narada Bodhisattva, Susima Bodhisattva, Mahasattvavaha Bodhisattva, Indradatta Bodhisattva, and Varunadeva Bodhisattva, seeing what the Buddha had spoken, these eight Bodhisattvas were all greatly delighted, holding five hundred kalpas (eons) of kapayuka (a type of silk) brocade garments, holding precious jewels for offerings, and offering themselves to the Buddha.

The Buddha said to Ananda, 「These five hundred Bodhisattvas, led by Bhadrapala, are teachers among Bodhisattvas. They always uphold the righteous Dharma, gather together, and follow the teachings, and there is none who is not delighted—they have joyful minds, timely minds, pure minds, and minds that have abandoned desire.」

At that time, the five hundred people all stood before the Buddha with their palms together. Bhadrapala Bodhisattva said to the Buddha, 「World Honored One, how many things must a Bodhisattva uphold to attain this samadhi? O, Teacher of Gods and Humans!」

The Buddha said, 「A Bodhisattva can quickly attain this samadhi through four things. What are the four? First, not believing in other paths; second, cutting off desires; third, practicing according to the Dharma; fourth, not being greedy for life. These are the four things through which a Bodhisattva can quickly attain this samadhi.」

The Buddha told Bhadrapala, 「If there is a Bodhisattva who learns this samadhi, whether they uphold it, recite it, or guard it, in this very life they will attain five hundred merits.」

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譬如，颰陀和！慈心比丘終不中毒、終不中兵、火不能燒、入水不死、帝王不能得其便。如是，菩薩守是三昧者，終不中毒、終不中兵、終不為火所燒、終不為水所沒、終不為帝王得其便。譬如，颰陀和！劫盡壞燒時，持是三昧菩薩者正使墮是火中，火即為滅，譬如大罌水滅小火。」

佛告颰陀和：「我所語無有異。是菩薩持是三昧者，若帝王、若賊、若水、若火、若龍、若蛇、若閱叉鬼神、若猛獸、若大蟒、若蛟龍、若師子、若虎、若狼、若狗、若人、若非人、若㹢玃、若薜荔、若鳩洹鬼神，若欲嬈人、若欲殺人、若欲奪人缽震越、若壞人禪奪人念，設欲中是菩薩者，終不能中。」

佛言：「如我所語無有異，除其宿命所請，其餘無有能中者。」

佛言：「我所語無有異。若有菩薩持是三昧者，終不病目，若耳、鼻、口，身體無病，其心終不憂、終不厄。是菩薩若死、若近死，設有是患者，佛語為有異；除其宿命所作。

「複次，颰陀和！是菩薩諸天皆稱譽、諸龍皆稱譽、諸閱叉鬼神皆稱譽、諸阿須輪皆稱譽，迦留羅鬼神、真陀羅鬼神、摩睺勒鬼神、若人非人皆稱譽是菩薩，諸佛天中天皆稱譽是菩薩。

「複次，颰陀和！是菩薩為諸天所護、為諸龍所護，四天王、釋提桓因、梵三缽

【現代漢語翻譯】 現代漢語譯本：佛陀對颰陀和（Bhaddavarga，人名）說：『比如，颰陀和！一個具有慈心的比丘，最終不會被毒害，不會被兵器所傷，火不能燒他，入水不會淹死，帝王也不能對他構成威脅。同樣，菩薩如果守護這種三昧（samadhi，禪定），最終也不會被毒害，不會被兵器所傷，不會被火燒，不會被水淹沒，不會被帝王所威脅。比如，颰陀和！當劫難結束，世界被火焚燒時，持有這種三昧的菩薩即使身處火中，火焰也會熄滅，就像大水缸里的水能撲滅小火一樣。』 佛陀告訴颰陀和：『我所說的話沒有虛假。持有這種三昧的菩薩，無論是帝王、盜賊、水、火、龍、蛇、閱叉（yaksha，夜叉）鬼神、猛獸、大蟒、蛟龍、獅子、老虎、狼、狗、人、非人、㹢玃（獼猴的一種）、薜荔（一種藤蔓植物，這裡指代鬼怪）、鳩洹（kumbhanda，鳩盤荼）鬼神，如果他們想騷擾人、殺人、奪取人的缽震越（patra，缽盂）、破壞人的禪定、奪走人的念頭，如果他們想加害於這位菩薩，最終都不能得逞。』 佛陀說：『正如我所說，沒有虛假，除非是菩薩宿命所註定的，否則沒有人能加害於他。』 佛陀說：『我所說的話沒有虛假。如果菩薩持有這種三昧，最終不會有眼疾，也不會有耳、鼻、口、身體上的疾病，他的內心最終不會憂愁，不會有厄運。如果這位菩薩將要死亡或瀕臨死亡，即使有這些病痛，佛陀所說的話也沒有虛假；除非是菩薩宿命所造成的。』 『此外，颰陀和！這位菩薩會受到諸天的讚譽，諸龍的讚譽，諸閱叉鬼神的讚譽，諸阿須輪（asura，阿修羅）的讚譽，迦留羅（garuda，迦樓羅）鬼神、真陀羅（kinnara，緊那羅）鬼神、摩睺勒（mahoraga，摩睺羅伽）鬼神，以及人和非人都會讚譽這位菩薩，諸佛天中之天都會讚譽這位菩薩。』 『此外，颰陀和！這位菩薩會受到諸天的守護，諸龍的守護，四天王、釋提桓因（Sakra devanam Indra，帝釋天）、梵三缽（Brahma-sampati，梵天）

【English Translation】 English version: The Buddha said to Bhaddavarga: 'For example, Bhaddavarga! A bhikkhu (monk) with a heart of loving-kindness will ultimately not be poisoned, will not be harmed by weapons, fire cannot burn him, he will not die in water, and kings cannot take advantage of him. Likewise, a Bodhisattva who guards this samadhi (meditative absorption) will ultimately not be poisoned, will not be harmed by weapons, will not be burned by fire, will not be drowned by water, and will not be threatened by kings. For example, Bhaddavarga! When the kalpa (eon) ends and the world is burned by fire, a Bodhisattva who holds this samadhi, even if he falls into the fire, the fire will be extinguished, just as water in a large jar can extinguish a small fire.' The Buddha told Bhaddavarga: 'What I have said is not false. A Bodhisattva who holds this samadhi, whether it be a king, a thief, water, fire, a dragon, a snake, a yaksha (a type of spirit), a fierce beast, a large python, a jiaolong (a mythical dragon), a lion, a tiger, a wolf, a dog, a human, a non-human, a macaque, a ficus (a type of vine, here referring to a demon), a kumbhanda (a type of demon), if they want to harass people, kill people, steal people's patra (begging bowl), destroy people's meditation, or take away people's thoughts, if they want to harm this Bodhisattva, they will ultimately not succeed.' The Buddha said: 'As I have said, there is no falsehood, unless it is what is destined by the Bodhisattva's past karma, no one can harm him.' The Buddha said: 'What I have said is not false. If a Bodhisattva holds this samadhi, he will ultimately not have eye disease, nor will he have diseases of the ears, nose, mouth, or body, and his heart will ultimately not be worried or have misfortune. If this Bodhisattva is about to die or is near death, even if there are these illnesses, what the Buddha has said is not false; unless it is caused by the Bodhisattva's past karma.' 'Furthermore, Bhaddavarga! This Bodhisattva will be praised by the devas (gods), praised by the nagas (dragons), praised by the yaksha spirits, praised by the asuras (demons), the garuda spirits, the kinnara spirits, the mahoraga spirits, and both humans and non-humans will praise this Bodhisattva, and all the Buddhas, the gods among gods, will praise this Bodhisattva.' 'Furthermore, Bhaddavarga! This Bodhisattva will be protected by the devas, protected by the nagas, the Four Heavenly Kings, Sakra devanam Indra (the king of the gods), Brahma-sampati (a form of Brahma)'

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天皆護是菩薩，閱叉鬼神、乾陀羅鬼神、阿須倫鬼神、迦留羅鬼神、真陀羅鬼神、摩睺勒鬼神、若人非人皆共擁護是菩薩，諸佛天中天皆共擁護是菩薩。

「複次，颰陀和！是菩薩為諸天所敬愛，諸龍閱叉鬼神、乾陀羅鬼神、阿須倫鬼神、迦留羅鬼神、真陀羅鬼神、摩睺勒鬼神、若人非人皆共敬愛是菩薩，諸佛天中天——皆無有愛慾——以道德故皆復敬愛是菩薩。

「複次，颰陀和！是菩薩諸天皆欲見之，諸龍、閱叉鬼神、乾陀羅鬼神、阿須倫鬼神、迦留羅鬼神、真陀羅鬼神、摩睺勒鬼神、若人非人皆思樂欲見是菩薩，諸佛天中天皆各各欲使是菩薩往到其所——用人民故欲使往。

「複次，颰陀和！是菩薩諸天皆來至其所，諸龍、閱叉鬼神、乾陀羅鬼神、阿須輪鬼神、迦留羅鬼神、真陀羅鬼神、摩睺勒鬼神、若人非人皆來至是菩薩所，與共相見。諸佛天中天，菩薩不但晝日見，夜于夢中若見諸佛身、若諸佛各各自說其名字。

「複次，颰陀和！是菩薩所未誦經、前所不聞經卷，是菩薩持是三昧威神，夢中悉自得其經卷名，各各悉見悉聞經聲——若晝日不得者，若夜于夢中悉見得。」

佛告颰陀和：「若一劫、若復過一劫，我說是菩薩持是三昧者，說其功德不可盡竟，何況力求得是三昧

【現代漢語翻譯】 現代漢語譯本 諸天都會守護這位菩薩，夜叉（Yaksha，一種守護神）鬼神、乾闥婆（Gandharva，天上的樂神）鬼神、阿修羅（Asura，好戰的神）鬼神、迦樓羅（Garuda，金翅鳥神）鬼神、緊那羅（Kinnara，天上的樂神）鬼神、摩睺羅伽（Mahoraga，大蟒神）鬼神，以及所有人和非人都會共同擁護這位菩薩，諸佛天中之天也都會共同擁護這位菩薩。

『再者，跋陀和！這位菩薩為諸天所敬愛，諸龍、夜叉鬼神、乾闥婆鬼神、阿修羅鬼神、迦樓羅鬼神、緊那羅鬼神、摩睺羅伽鬼神，以及所有人和非人都會共同敬愛這位菩薩，諸佛天中之天——他們都沒有愛慾——因為道德的緣故也都會敬愛這位菩薩。

『再者，跋陀和！這位菩薩是諸天都想見到的，諸龍、夜叉鬼神、乾闥婆鬼神、阿修羅鬼神、迦樓羅鬼神、緊那羅鬼神、摩睺羅伽鬼神，以及所有人和非人都會思念並樂於見到這位菩薩，諸佛天中之天也都各自想讓這位菩薩前往他們那裡——爲了教化人民而想讓他去。

『再者，跋陀和！這位菩薩那裡，諸天都會來到他那裡，諸龍、夜叉鬼神、乾闥婆鬼神、阿修羅鬼神、迦樓羅鬼神、緊那羅鬼神、摩睺羅伽鬼神，以及所有人和非人都會來到這位菩薩這裡，與他相見。諸佛天中之天，菩薩不僅在白天見到他們，晚上在夢中也會見到諸佛的身影，或者諸佛各自說出他們的名字。

『再者，跋陀和！這位菩薩之前沒有誦讀過的經典、之前沒有聽聞過的經卷，這位菩薩憑藉這種三昧的威神力，在夢中都能自己得到那些經卷的名字，都能看到和聽到經文的聲音——如果白天沒有得到的，晚上在夢中都能看到和得到。』

佛告訴跋陀和：『如果用一個劫，甚至超過一個劫的時間，我來說這位菩薩持有這種三昧的功德，也說不盡，更何況是努力去求得這種三昧呢？』

【English Translation】 English version The heavens all protect this Bodhisattva. Yaksha (a type of guardian deity) spirits, Gandharva (celestial musicians) spirits, Asura (warring deities) spirits, Garuda (a mythical bird-like creature) spirits, Kinnara (celestial musicians) spirits, Mahoraga (great serpent deities) spirits, and all beings, both human and non-human, together protect this Bodhisattva. All the Buddhas, the gods among gods, also together protect this Bodhisattva.

'Furthermore, Bhadraka! This Bodhisattva is revered and loved by the heavens. Dragons, Yaksha spirits, Gandharva spirits, Asura spirits, Garuda spirits, Kinnara spirits, Mahoraga spirits, and all beings, both human and non-human, together revere and love this Bodhisattva. All the Buddhas, the gods among gods—who are without desire—also revere and love this Bodhisattva because of his virtue.

'Furthermore, Bhadraka! This Bodhisattva is desired to be seen by all the heavens. Dragons, Yaksha spirits, Gandharva spirits, Asura spirits, Garuda spirits, Kinnara spirits, Mahoraga spirits, and all beings, both human and non-human, all think of and desire to see this Bodhisattva. All the Buddhas, the gods among gods, each wish to have this Bodhisattva come to their place—they wish him to come for the sake of the people.

'Furthermore, Bhadraka! To this Bodhisattva, all the heavens come to his place. Dragons, Yaksha spirits, Gandharva spirits, Asura spirits, Garuda spirits, Kinnara spirits, Mahoraga spirits, and all beings, both human and non-human, all come to this Bodhisattva's place to meet him. The Buddhas, the gods among gods, the Bodhisattva not only sees them during the day, but also at night in dreams, he sees the forms of the Buddhas, or the Buddhas each speak their names.

'Furthermore, Bhadraka! The scriptures that this Bodhisattva has not previously recited, the texts that he has not previously heard, this Bodhisattva, through the power of this Samadhi, in dreams, he can obtain the names of those scriptures, and he can see and hear the sounds of the scriptures—if he does not obtain them during the day, he can see and obtain them at night in dreams.'

The Buddha told Bhadraka: 'If I were to speak for one kalpa, or even more than one kalpa, about the merits of this Bodhisattva who possesses this Samadhi, I could not exhaust them. How much more so is it difficult to strive to obtain this Samadhi?'

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者？」

佛爾時頌偈言：

「若有菩薩學誦是，　　佛說三昧寂定義， 　假使欲嘆其功德，　　譬如恒邊減一沙。 　刀刃、矛戟不中傷，　　盜賊、怨家無能害， 　國王、大臣喜悅向，　　學此三昧得如是。 　蚖蛇含毒誠可畏，　　見彼行者毒疾除， 　不復瞋恚吐惡氣，　　誦是三昧得如是。 　怨仇、嫌隙莫能當，　　天、龍、鬼、神、真陀羅， 　睹其威光皆嘿然，　　學此三昧得如是。 　山野弊狼及大蟒、　　師子、猛虎、鹿、㹢玃， 　無傷害心攝藏毒，　　悉來親護是行者； 　弊惡鬼神將人魂，　　諸天人民懷害心， 　感其威神自然伏，　　學此三昧得如是。 　其人不病無苦痛，　　耳目聰明無闇塞， 　言辭辯慧有殊杰，　　行三昧者速逮是； 　其人終不墮地獄，　　離餓鬼道及畜生， 　世世所生識宿命，　　學此三昧得如是。 　鬼神、乾陀共擁護，　　諸天人民亦如是， 　並阿須倫、摩睺勒，　　行此三昧得如是。 　諸天悉共頌其德，　　天、人、龍、鬼、真陀羅， 　諸佛嗟嘆令如願，　　諷誦說經為人故。 　其人道意不退轉，　　法慧之義而無盡， 　姿顏美艷無與等，　　誦習此經開化人。 　國國相伐民荒亂，　　饑饉薦臻懷苦窮， 　終不于中夭其

【現代漢語翻譯】 現代漢語譯本 「是誰？」

佛陀當時以偈頌說道：

『若有菩薩學習誦持此（三昧），佛說此三昧是寂靜的定義。 假使想要讚歎它的功德，就像恒河沙數減去一粒沙那樣難以計數。 刀刃、矛戟不能傷害他，盜賊、仇敵也不能加害。 國王、大臣都會喜悅地親近他，學習此三昧就能得到這樣的結果。 毒蛇含毒確實可怕，但見到修行此三昧的人，毒性就會消除。 不再嗔怒吐出惡氣，誦持此三昧就能得到這樣的結果。 怨仇、嫌隙都不能阻擋他，天、龍、鬼、神、真陀羅（一種神） 看到他的威光都會沉默不語，學習此三昧就能得到這樣的結果。 山野的惡狼和大蟒蛇、獅子、猛虎、鹿、猿猴， 都不會有傷害他的心，都會來親近守護這位修行者； 那些抓人魂魄的惡鬼神，以及心懷惡意的人們， 都會被他的威神所感化而自然降伏，學習此三昧就能得到這樣的結果。 這個人不會生病，沒有痛苦，耳聰目明，沒有昏聵。 言辭辯才出衆，修行三昧的人很快就能達到這種境界； 這個人終究不會墮入地獄，遠離餓鬼道和畜生道， 世世所生都能憶起宿命，學習此三昧就能得到這樣的結果。 鬼神、乾闥婆（天樂神）會共同擁護他，諸天人民也是如此， 還有阿修羅（非天）、摩睺羅伽（大蟒神），修行此三昧就能得到這樣的結果。 諸天都會讚頌他的功德，天、人、龍、鬼、真陀羅（一種神）， 諸佛都會讚歎他，讓他如願以償，因為他諷誦宣說此經是爲了利益他人。 這個人修道的心意不會退轉，對佛法的智慧理解無窮無盡， 容貌美麗，無人能比，誦習此經可以開化他人。 國家之間互相攻伐，人民流離失所，饑荒頻發，生活困苦， 但修行此三昧的人終究不會在其中夭折。』

【English Translation】 English version 『Who is it?』

The Buddha then spoke in verse:

『If there is a Bodhisattva who learns and recites this (samadhi), the Buddha says this samadhi is the definition of stillness. If one were to try to praise its merits, it would be as countless as the sands of the Ganges minus one grain. Blades and spears cannot harm him, thieves and enemies cannot injure him. Kings and ministers will joyfully approach him, learning this samadhi will bring such results. Venomous snakes are indeed frightening, but upon seeing the practitioner of this samadhi, the poison will be removed. No longer will they be angry and spew out evil breath, reciting this samadhi will bring such results. Enmities and grudges cannot withstand him, gods, dragons, ghosts, spirits, and Gandharvas (a type of deity), Upon seeing his majestic light, they will all be silent, learning this samadhi will bring such results. The evil wolves and large pythons of the mountains and fields, lions, tigers, deer, and monkeys, Will not have the heart to harm him, and will come to protect this practitioner; Those evil ghosts and spirits who seize people's souls, and people with malicious intent, Will be naturally subdued by his majestic power, learning this samadhi will bring such results. This person will not be sick, will have no pain, will have clear ears and eyes, and will not be confused. His eloquence will be outstanding, those who practice samadhi will quickly reach this state; This person will ultimately not fall into hell, will be far from the realms of hungry ghosts and animals, In every life, he will remember his past lives, learning this samadhi will bring such results. Ghosts, spirits, and Gandharvas (celestial musicians) will jointly protect him, as will the gods and people, As well as Asuras (demigods) and Mahoragas (great serpent gods), practicing this samadhi will bring such results. All the gods will praise his merits, gods, humans, dragons, ghosts, and Gandharvas (a type of deity), All the Buddhas will praise him, granting his wishes, because he recites and proclaims this sutra for the benefit of others. This person's resolve on the path will not regress, his understanding of the wisdom of the Dharma will be endless, His appearance will be beautiful, unmatched by anyone, reciting and studying this sutra can enlighten others. Nations will fight each other, people will be displaced, famines will be frequent, and life will be difficult, But the practitioner of this samadhi will ultimately not die prematurely in such circumstances.』

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命，　　能誦此經化人者。 　勇猛降伏諸魔事，　　心無所畏毛不豎， 　其功德行不可議，　　行此三昧得如是。 　妖蠱幻化及符書，　　穢濁邪道不正行， 　終無有能中其身，　　用愛樂法達本故。 　一切悉共歌其德，　　具足空慧佛尊子， 　然後當來最末世，　　手得是經得如是。 　常行精進懷喜踴，　　同心和悅奉此法， 　受持經卷講諷誦，　　今我以是為彼說。」

般舟經羼羅耶佛品第九

佛告颰陀和：「乃往昔時不可計阿僧祇劫，爾時有佛名羼羅耶佛、怛薩阿竭、阿羅訶、三耶三佛，於世間極尊，安定於世間；于經中大明，天上天下號曰天中天。爾時，有長者子名須達，與二萬人俱來至羼羅耶佛所，為佛作禮卻坐一面。須達長者子問羼羅耶佛是三昧。羼羅耶佛知須達長者子心所念，便為說是三昧。須達長者子聞是三昧已大歡喜，即悉諷受得作沙門，求是三昧八萬歲。時長者子須達從佛聞經甚眾多——悉從無央數佛聞經——其智慧甚高明。長者子須達其後壽終生忉利天上，以後復從天上來下生世間。爾時，故劫中復有佛，名術阇波提怛薩阿竭、阿羅呵、三耶三菩。時佛在剎利家生，爾時長者子須達復于佛所聞是三昧，復求之。時長者子須達其後復于故劫中復有佛，名賴毗羅耶怛

【現代漢語翻譯】 若有人能誦持此經並以此教化他人， 他將勇猛降伏一切魔事，心中毫無畏懼，毛髮也不會豎立。 他的功德和修行是不可思議的，因為他修行此三昧才能達到如此境界。 一切妖蠱幻化、符咒以及污穢邪道不正之行， 都無法傷害他的身體，因為他以愛樂佛法為根本。 一切眾生都會歌頌他的德行，他具足空慧，是佛的真子。 在未來末法時代，能得到此經的人，就能獲得這樣的功德。 他將常行精進，心懷喜悅，同心和睦地奉行此法， 受持經卷，講說諷誦，現在我為你們宣說這些道理。

《般舟經》羼羅耶佛品第九

佛告訴颰陀和（Bhadravati）：『在過去不可計數阿僧祇劫之前，那時有一尊佛，名為羼羅耶佛（Candraraya Buddha），又名怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺），在世間極為尊貴，安住於世間；在經典中大放光明，天上天下都稱他為天中天。』 『當時，有一位長者子名叫須達（Sudatta），與兩萬人一同來到羼羅耶佛的住所，向佛作禮後退坐一旁。須達長者子向羼羅耶佛請教關於三昧（Samadhi，禪定）的問題。羼羅耶佛知道須達長者子心中所想，便為他宣說了這個三昧。須達長者子聽聞這個三昧后非常歡喜，立即受持並出家為沙門，爲了求得這個三昧修行了八萬年。』 『當時，長者子須達從佛那裡聽聞了許多經典——他從無數的佛那裡聽聞過經典——他的智慧非常高明。長者子須達後來壽命終結，轉生到忉利天（Trayastrimsa）上，之後又從天上降生到世間。』 『那時，在過去的劫中，又有一尊佛出世，名為術阇波提（Surya-prabha）怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三菩（Samyaksambuddha，正等覺）。當時佛出生在剎利（Kshatriya，貴族）家，那時長者子須達又在佛那裡聽聞了這個三昧，再次求取。』 『後來，長者子須達在過去的劫中，又遇到一尊佛，名為賴毗羅耶（Ravi-prabha）怛

【English Translation】 If there is someone who can recite this sutra and use it to teach others, he will bravely subdue all demonic affairs, his heart will be without fear, and his hair will not stand on end. His merits and practices are inconceivable, because he cultivates this samadhi to reach such a state. All demonic illusions, charms, and impure, evil, and improper practices, will not be able to harm his body, because he takes loving the Dharma as his foundation. All beings will sing praises of his virtues, he is full of emptiness and wisdom, and is a true son of the Buddha. In the future, in the last age of Dharma, those who obtain this sutra will gain such merits. He will always practice diligently, with a joyful heart, and harmoniously uphold this Dharma, receiving, holding, explaining, and reciting the sutra. Now I am explaining these principles to you.

Chapter Nine of the Pratyutpanna Samadhi Sutra: The Buddha Candraraya

The Buddha told Bhadravati: 'In the immeasurable asamkhya kalpas of the past, there was a Buddha named Candraraya Buddha, also known as Tathagata, Arhat, Samyaksambuddha, who was extremely honored in the world, abiding in the world; he was greatly enlightened in the scriptures, and was called the 'Heavenly One among Heavenly Ones' in heaven and on earth.' 'At that time, there was a son of an elder named Sudatta, who came to the place of Candraraya Buddha with twenty thousand people, bowed to the Buddha, and sat to one side. Sudatta, the son of the elder, asked Candraraya Buddha about samadhi. Candraraya Buddha knew what Sudatta, the son of the elder, was thinking, and then explained this samadhi to him. Sudatta, the son of the elder, was very happy after hearing this samadhi, and immediately received it and became a shramana, practicing for eighty thousand years to seek this samadhi.' 'At that time, Sudatta, the son of the elder, heard many scriptures from the Buddha—he had heard scriptures from countless Buddhas—his wisdom was very profound. Sudatta, the son of the elder, later ended his life and was reborn in the Trayastrimsa heaven, and then descended from heaven to be reborn in the world.' 'At that time, in the past kalpa, there was another Buddha who appeared in the world, named Surya-prabha Tathagata, Arhat, Samyaksambuddha. At that time, the Buddha was born into a Kshatriya family, and at that time, Sudatta, the son of the elder, again heard this samadhi from the Buddha and sought it again.' 'Later, Sudatta, the son of the elder, in the past kalpa, again encountered a Buddha named Ravi-prabha Tathagata,'

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薩阿竭、阿羅呵、三耶三佛，婆羅門種。時長者子須達復于佛所受是三昧，求守八萬四千歲。」

佛告颰陀和：「長者子須達卻後八萬劫得作佛，名提和竭羅。爾時，長者子須達為人高明勇猛，智慧甚廣。」

佛言：「見是三昧不？颰陀和！饒益乃爾，使人成就得佛道。若有菩薩得是三昧者，當學誦、當持、當教人、當守，如是者得佛不久。若曹知不？颰陀和！是三昧者是菩薩眼、諸菩薩母、諸菩薩所歸仰、諸菩薩所出生。若知不？颰陀和！是三昧者破去于冥，明於天上天下。若知不？颰陀和！是菩薩三昧者，是諸佛之藏、諸佛之地，是珍寶淵海之泉、是無量功德之鎮益；明哲之經當作是知。三昧所出如是，從是中出佛、聞經、正立於四意止中。何等為四意止中？一者，自觀身、觀他人身、自觀身觀他人身者本無身；二者，自觀痛癢、觀他人痛癢、自觀痛癢觀他人痛癢者本無痛癢；三者，自觀意、觀他人意、自觀意觀他人意者本無意；四者，自觀法、觀他人法、自觀法觀他人法者本無法。」

佛告颰陀和：「是三昧誰當信者？獨怛薩阿竭、阿羅呵、三耶三佛、阿惟越致、阿羅漢乃信之耳。有愚癡迷惑心者，離是現在佛前立三昧遠。何以故？是法當唸佛、當見佛。」

佛告颰陀和：「是菩薩當

【現代漢語翻譯】 現代漢語譯本：'薩阿竭（Sāagar，意為海）、阿羅呵（Arhat，意為應供）、三耶三佛（Samyaksaṃbuddha，意為正等覺），婆羅門種。當時長者子須達又在佛陀那裡接受了這個三昧，發願守護八萬四千年。' 現代漢語譯本：'佛陀告訴颰陀和：『長者子須達在八萬劫之後將成佛，佛號為提和竭羅（Tivaggarā）。那時，長者子須達將成為一個高明勇猛、智慧廣博的人。』 現代漢語譯本：'佛陀說：『你見到這個三昧了嗎？颰陀和！它的利益如此之大，能使人成就佛道。如果菩薩得到這個三昧，應當學習誦讀、應當受持、應當教導他人、應當守護，這樣的人很快就能成佛。你們知道嗎？颰陀和！這個三昧是菩薩的眼睛、是諸菩薩的母親、是諸菩薩所歸依仰仗的、是諸菩薩所出生的。你們知道嗎？颰陀和！這個三昧能破除黑暗，照亮天上天下。你們知道嗎？颰陀和！這個菩薩三昧是諸佛的寶藏、諸佛的土地，是珍寶淵海的泉源、是無量功德的鎮益；明智的人應當這樣理解。三昧的產生是這樣的，從中產生佛、聽聞佛法、正確地安立於四意止中。什麼是四意止呢？第一，自己觀察身體、觀察他人身體、自己觀察身體和觀察他人身體，知道身體本無自性；第二，自己觀察感受、觀察他人感受、自己觀察感受和觀察他人感受，知道感受本無自性；第三，自己觀察心意、觀察他人心意、自己觀察心意和觀察他人心意，知道心意本無自性；第四，自己觀察法、觀察他人法、自己觀察法和觀察他人法，知道法本無自性。』 現代漢語譯本：'佛陀告訴颰陀和：『這個三昧誰會相信呢？只有怛薩阿竭（Tathāgata，意為如來）、阿羅呵（Arhat，意為應供）、三耶三佛（Samyaksaṃbuddha，意為正等覺）、阿惟越致（Avaivartika，意為不退轉）、阿羅漢（Arhat，意為應供）才能相信。那些愚癡迷惑的人，遠離現在佛前所立的三昧很遠。為什麼呢？因為這個法應當憶念佛、應當見到佛。』 現代漢語譯本：'佛陀告訴颰陀和：『這個菩薩應當……』

【English Translation】 English version: 'Sāagar (meaning 'ocean'), Arhat (meaning 'worthy one'), Samyaksaṃbuddha (meaning 'perfectly enlightened one'), of the Brahmin caste. At that time, the elder's son Sudatta again received this samadhi from the Buddha, vowing to uphold it for eighty-four thousand years.' English version: 'The Buddha told Bhadravati, 'The elder's son Sudatta will become a Buddha after eighty thousand kalpas, named Tivaggarā. At that time, the elder's son Sudatta will be a person of great wisdom, courage, and profound intelligence.' English version: 'The Buddha said, 'Have you seen this samadhi? Bhadravati! Its benefits are so great that it enables one to achieve Buddhahood. If a Bodhisattva obtains this samadhi, they should learn to recite it, uphold it, teach it to others, and guard it. Such a person will soon become a Buddha. Do you know, Bhadravati? This samadhi is the eye of the Bodhisattvas, the mother of all Bodhisattvas, the refuge of all Bodhisattvas, and the origin of all Bodhisattvas. Do you know, Bhadravati? This samadhi can dispel darkness and illuminate heaven and earth. Do you know, Bhadravati? This Bodhisattva samadhi is the treasure of all Buddhas, the land of all Buddhas, the source of the ocean of jewels, and the benefit of immeasurable merit; the wise should understand it this way. The arising of samadhi is like this, from which Buddhas arise, the Dharma is heard, and one is correctly established in the four foundations of mindfulness. What are the four foundations of mindfulness? First, one observes one's own body, observes the bodies of others, and observes one's own body and the bodies of others, knowing that the body has no inherent self; second, one observes one's own feelings, observes the feelings of others, and observes one's own feelings and the feelings of others, knowing that feelings have no inherent self; third, one observes one's own mind, observes the minds of others, and observes one's own mind and the minds of others, knowing that the mind has no inherent self; fourth, one observes one's own dharmas, observes the dharmas of others, and observes one's own dharmas and the dharmas of others, knowing that dharmas have no inherent self.' English version: 'The Buddha told Bhadravati, 'Who will believe in this samadhi? Only the Tathāgata (meaning 'Thus Gone One'), Arhat (meaning 'worthy one'), Samyaksaṃbuddha (meaning 'perfectly enlightened one'), Avaivartika (meaning 'non-retrogressing'), and Arhat (meaning 'worthy one') will believe in it. Those who are foolish and deluded are far from the samadhi established before the present Buddha. Why? Because this Dharma should be mindful of the Buddha and should see the Buddha.' English version: 'The Buddha told Bhadravati, 'This Bodhisattva should...'

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唸佛、當見佛、當聞經，不當有著。何以故？佛本無是、法無所因。何以故？本空無所有，各各行法念。是法中無所取、是法無所著，如空等甚清凈，是法人所想了無所有。無所有是法，假所因者空寂耳，如泥洹。是法無所有，本無是法，無所從來、亦無所從去。人本無是法，不著者近、有著者遠。」

佛告颰陀和：「若有守是三昧者，因想入無想中見佛、唸佛。守覺聞經念法，守覺不得念我、不得著法。何以故？有守覺，颰陀和！有守覺不見佛，有所著如毛髮不得法。施他人有所悕望為不施、持戒有所悕望為不凈、貪於法不得泥洹、于經中有諛諂不得為高明。樂於眾會中、喜于余道，終不能得一行。于欲中念難，有瞋恚不能忍辱、有所憎惡不得說他人。善求阿羅漢道者不得於是見現在佛悉在前立三昧中，不逮無所從來生法，樂於中立，有所著不得空。菩薩終不得慳貪，有懈怠不得道、有淫妷不入觀、有所念不入三昧。」

佛爾時頌偈言：

「是等功德不可計，　　奉戒具足無瑕穢， 　其心清凈離垢塵，　　行此三昧得如是。 　設有持是三昧者，　　智慧普大無缺減， 　博達眾義常不忘，　　功德之行如月明。 　設有持是三昧者，　　解了覺意不可識， 　曉知無量之道法，　　無數諸天護其

【現代漢語翻譯】 現代漢語譯本：唸佛、應當見到佛、應當聽聞佛經，但不應當執著于這些。為什麼呢？佛的本體本來就不是實在的，法也沒有固定的因由。為什麼呢？因為它們的本性是空無所有的，各自按照佛法修行。在佛法中不應當有所取，不應當有所執著，如同虛空一樣極其清凈，佛法是人們所想像的，實際上什麼都沒有。『無所有』才是佛法的真諦，所假借的因由只是空寂罷了，如同涅槃一樣。佛法本性是空無所有的，本來就沒有所謂的『法』，它無所從來，也無所從去。人本來就沒有所謂的『法』，不執著的人接近真理，執著的人則遠離真理。 佛告訴颰陀和（Bhadraka）：『如果有人修持這種三昧（samadhi，禪定），通過觀想進入無想的境界，就能見到佛、憶念佛。保持覺知去聽聞佛經、憶念佛法，保持覺知不要憶念我（佛）、不要執著於法。為什麼呢？因為有覺知，颰陀和！有覺知就不能見到佛，有所執著就像毛髮一樣細微都不能領悟佛法。佈施給他人有所期望就不是真正的佈施，持戒有所期望就不是清凈的持戒，貪戀佛法就不能證得涅槃，在佛經中阿諛奉承就不能成為高明的人。喜歡在人群中聚集、喜歡其他道法，最終不能得到一心。在慾望中難以保持正念，有嗔恨心就不能忍辱，有所憎惡就不能說別人的過失。善於追求阿羅漢（arhat）道的人，不能在這種情況下見到現在佛都站在面前的三昧中，不能領悟無所從來生的法，喜歡在這種狀態中停留，有所執著就不能領悟空性。菩薩最終不能慳貪，有懈怠就不能得道，有淫慾就不能入觀，有所念就不能入三昧。』 佛當時說了偈頌： 『這些功德不可計數，奉持戒律圓滿無瑕疵，其心清凈遠離塵垢，修行這種三昧就能得到這樣的果報。如果有人修持這種三昧，智慧廣大普遍沒有缺減，通達各種義理常常不忘失，功德的修行如同明月一樣。如果有人修持這種三昧，就能理解覺悟的真意不可思議，明曉無量無邊的道法，無數諸天都會守護他。』

【English Translation】 English version: Reciting the Buddha's name, one should see the Buddha, one should hear the scriptures, but one should not be attached to these. Why is that? The essence of the Buddha is originally non-substantial, and the Dharma has no fixed cause. Why is that? Because their nature is empty and without substance, each person practices the Dharma according to their own understanding. In the Dharma, one should not grasp at anything, one should not be attached to anything, like the void which is extremely pure. The Dharma is what people imagine, but in reality, there is nothing. 'Nothingness' is the true essence of the Dharma, and the assumed cause is just emptiness, like Nirvana. The nature of the Dharma is empty and without substance, there is originally no such thing as 'Dharma', it comes from nowhere and goes nowhere. People originally have no such thing as 'Dharma', those who are not attached are close to the truth, while those who are attached are far from the truth. The Buddha told Bhadraka: 'If someone cultivates this samadhi (meditative absorption), by contemplating and entering a state of non-thought, they can see the Buddha and remember the Buddha. Maintain awareness to hear the scriptures and remember the Dharma, maintain awareness not to remember me (the Buddha), and not to be attached to the Dharma. Why is that? Because there is awareness, Bhadraka! With awareness, one cannot see the Buddha, and with even the slightest attachment, like a hair, one cannot comprehend the Dharma. Giving to others with expectation is not true giving, keeping precepts with expectation is not pure keeping of precepts, being greedy for the Dharma cannot attain Nirvana, and flattering in the scriptures cannot become a wise person. Liking to gather in crowds, liking other paths, one will ultimately not attain single-mindedness. It is difficult to maintain mindfulness in desire, with anger one cannot practice patience, and with hatred one cannot speak of others' faults. Those who are good at seeking the path of an arhat (enlightened being) cannot, in this state, see the present Buddha standing before them in samadhi, cannot comprehend the Dharma that arises from nowhere, and like to remain in this state. With attachment, one cannot comprehend emptiness. A Bodhisattva ultimately cannot be stingy, with laziness one cannot attain the path, with lust one cannot enter contemplation, and with thoughts one cannot enter samadhi.' The Buddha then spoke in verses: 'These merits are immeasurable, upholding the precepts completely without flaw, their minds are pure and free from defilement, practicing this samadhi will attain such results. If someone cultivates this samadhi, their wisdom will be vast and complete without deficiency, they will understand all meanings and never forget them, their practice of merit will be like the bright moon. If someone cultivates this samadhi, they will understand the inconceivable meaning of enlightenment, they will understand the immeasurable Dharma, and countless devas will protect them.'

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德。 　設有持是三昧者，　　常自面見無數佛， 　聞無量佛講說法，　　輒能受持念普行。 　設有持是三昧者，　　惡罪勤苦皆滅除， 　諸佛於世行愍哀，　　悉共嗟嘆是菩薩。 　假使菩薩欲睹見，　　當來無數佛、世尊， 　一心踴躍住正法，　　當學諷誦是三昧。 　其有持是三昧者，　　其功德福不可議， 　逮得人身最第一，　　出家超異行分衛。 　若有末後得是經，　　逮功德利最第一， 　得其福祐不可限，　　住是三昧得如是。」

般舟三昧經卷中 大正藏第 13 冊 No. 0418 般舟三昧經

般舟三昧經卷下

後漢月氏三藏支婁迦讖譯

請佛品第十

跋陀和菩薩政衣服，長跪叉手白佛言：「我欲請佛及比丘僧明日于舍食，愿佛哀受請。」佛及比丘僧默然悉受請。

跋陀和菩薩知佛已受請，起至摩訶波喻提比丘尼所，白比丘尼言：「愿受我請，明日與比丘尼俱于舍小飯。」摩訶波喻提比丘尼即受請。

跋陀和菩薩語羅鄰那竭菩薩：「舍第！諸郡國其有新來人，悉請會佛所。」

羅鄰那竭菩薩前至佛所，為佛作禮，長跪叉手白佛言：「我兄請佛、所有新來人悉欲請于舍食，愿哀受之。」

跋陀和菩薩、羅鄰那竭菩薩、

【現代漢語翻譯】 現代漢語譯本 德。 如果有人修持這種三昧（samadhi，禪定），他將經常親眼見到無數的佛， 聽聞無量佛講說佛法，並且能夠接受、持守、唸誦並普遍實行。 如果有人修持這種三昧，他所造的惡業和勤苦都將消除， 諸佛在世間行慈悲，都會讚歎這位菩薩。 如果菩薩想要見到未來無數的佛和世尊， 應當一心歡喜地安住于正法，學習諷誦這種三昧。 修持這種三昧的人，他的功德福報是不可思議的， 能夠獲得最上等的人身，出家修行，超越常人。 如果在末法時期有人得到這部經，他所獲得的功德利益將是最大的， 得到的福佑是無限的，安住于這種三昧就能得到這樣的利益。

《般舟三昧經》卷中 大正藏第13冊 No. 0418 《般舟三昧經》

《般舟三昧經》卷下

後漢月氏三藏支婁迦讖譯

請佛品第十

跋陀和菩薩（Bhadrapala Bodhisattva）整理好衣服，長跪合掌對佛說：『我希望邀請佛陀和比丘僧明天到我家用餐，希望佛陀慈悲接受我的邀請。』佛陀和比丘僧默然接受了邀請。

跋陀和菩薩知道佛陀已經接受邀請，起身前往摩訶波喻提比丘尼（Mahaprajapati Bhikkhuni）處，對她說：『希望您接受我的邀請，明天和比丘尼們一起到我家用些便飯。』摩訶波喻提比丘尼立即接受了邀請。

跋陀和菩薩對羅鄰那竭菩薩（Rolinakara Bodhisattva）說：『舍弟！各個郡國如果有新來的人，都請他們到佛陀那裡。』

羅鄰那竭菩薩來到佛陀面前，向佛陀行禮，長跪合掌對佛說：『我的兄長邀請佛陀，所有新來的人都想邀請到家中用餐，希望佛陀慈悲接受。』

跋陀和菩薩、羅鄰那竭菩薩、

【English Translation】 English version Virtue. If there is one who upholds this samadhi (meditative absorption), he will constantly see countless Buddhas in person, hear immeasurable Buddhas expounding the Dharma, and be able to receive, uphold, recite, and universally practice it. If there is one who upholds this samadhi, his evil deeds and toils will all be eliminated, the Buddhas, acting with compassion in the world, will all praise this Bodhisattva. If a Bodhisattva wishes to see the countless Buddhas and World Honored Ones of the future, he should joyfully abide in the Right Dharma with one mind, and learn to recite this samadhi. The merits and blessings of one who upholds this samadhi are inconceivable, he will attain the most excellent human body, leave home, and surpass ordinary people in practice. If in the Dharma-ending age, someone obtains this sutra, the merits and benefits he obtains will be the greatest, the blessings he receives will be limitless, and abiding in this samadhi, he will obtain such benefits.

The Middle Scroll of the Pratyutpanna Samadhi Sutra Taisho Tripitaka Volume 13, No. 0418, Pratyutpanna Samadhi Sutra

The Lower Scroll of the Pratyutpanna Samadhi Sutra

Translated by the Tripiṭaka Master Lokakṣema of the Yuezhi during the Later Han Dynasty

Chapter Ten: Inviting the Buddha

Bhadrapala Bodhisattva adjusted his robes, knelt on his right knee, and with palms together, said to the Buddha: 'I wish to invite the Buddha and the Sangha of Bhikkhus to my home for a meal tomorrow. May the Buddha compassionately accept my invitation.' The Buddha and the Sangha of Bhikkhus silently accepted the invitation.

Bhadrapala Bodhisattva, knowing that the Buddha had accepted the invitation, arose and went to the Bhikkhuni Mahaprajapati, and said to her: 'I wish that you would accept my invitation, and come to my home for a small meal tomorrow with the Bhikkhunis.' The Bhikkhuni Mahaprajapati immediately accepted the invitation.

Bhadrapala Bodhisattva said to Rolinakara Bodhisattva: 'My brother! Please invite all the newcomers from the various districts and countries to the Buddha's place.'

Rolinakara Bodhisattva went before the Buddha, bowed to the Buddha, knelt on his right knee, and with palms together, said to the Buddha: 'My elder brother has invited the Buddha, and all the newcomers wish to invite you to their homes for a meal. May the Buddha compassionately accept.'

Bhadrapala Bodhisattva, Rolinakara Bodhisattva,

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憍曰兜菩薩、那羅達菩薩、須深菩薩、摩訶須薩和菩薩、因坻達菩薩、和倫調菩薩悉與宗親俱前，以頭面著佛足，及為比丘僧作禮。作禮已竟從佛所去，歸到羅閱祇國，至跋陀和菩薩家，共相佐助作諸飯具。

四天王、釋提桓因、梵三缽皆共疾來，佐助跋陀和菩薩作眾飯具。

爾時，跋陀和菩薩宗親共莊嚴羅閱祇國，持若干種雜繒帳覆一國中，其街巷市裡皆懸繒幡，舉一國中悉散華、燒香，作百種味飯具，用佛故，比丘僧、比丘尼、優婆塞、優婆夷及諸貧窮乞丐者，其飯具適等。何以故？不有偏施，於人民及蜎飛蠕動之類悉平等。

跋陀和與八菩薩與諸宗親，以飯時俱往詣佛前，以頭面著佛足，卻白佛言：「飯食具以辦，愿佛可行。」

時佛與比丘僧皆著衣持缽，俱詣來會者皆隨行。佛入羅閱祇國中到跋陀和菩薩家。跋陀和菩薩作是念：「今佛威神故，令我舍極廣大，悉作琉璃，表裡悉相見——城外悉見我舍中，我舍中悉見城外。」佛即知跋陀和心所念，佛便放威神令跋陀和舍極廣大，舉一國中人民悉見於舍中。

佛前入跋陀和菩薩家坐，比丘僧、比丘尼、優婆塞、優婆夷各各異部悉坐于舍中。跋陀和菩薩見佛、比丘僧坐已，自供養佛、比丘僧，若干百種飯手自斟酌。佛及比丘、比丘

【現代漢語翻譯】 現代漢語譯本：憍曰兜菩薩（Kyo Ri Dou，菩薩名）、那羅達菩薩（Naluo Da，菩薩名）、須深菩薩（Xu Shen，菩薩名）、摩訶須薩和菩薩（Mohe Susa He，菩薩名）、因坻達菩薩（Yin Chi Da，菩薩名）、和倫調菩薩（He Lun Diao，菩薩名）都帶著他們的親屬來到佛前，以頭面觸碰佛的腳，並向比丘僧行禮。行禮完畢后，他們從佛那裡離開，回到羅閱祇國（Luoyueqi，古印度地名），來到跋陀和菩薩（Ba Tuo He，菩薩名）的家中，共同協助準備各種飯食。 四天王（Si Tian Wang，佛教護法神）、釋提桓因（Shi Ti Huan Yin，天神名）、梵三缽（Fan San Bo，天神名）都迅速趕來，幫助跋陀和菩薩準備各種飯食。 那時，跋陀和菩薩的親屬共同裝飾羅閱祇國，用各種雜色的絲綢帳幕覆蓋整個國家，街道和市場都懸掛著絲綢幡旗。整個國家都散佈鮮花、焚燒香，準備了上百種美味的飯食，爲了供養佛陀、比丘僧、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）以及所有貧窮的乞丐，所準備的飯食都足夠。這是因為他們沒有偏袒，對人民以及所有會飛的、會爬的生物都平等對待。 跋陀和菩薩與八位菩薩以及他們的親屬，在用餐時一同來到佛前，以頭面觸碰佛的腳，然後向佛稟告說：『飯食已經準備好了，希望佛陀可以前去用餐。』 這時，佛陀和比丘僧都穿上袈裟，拿著缽，一同前往，所有來參加的人都跟隨在後。佛陀進入羅閱祇國，來到跋陀和菩薩的家中。跋陀和菩薩心中想：『因為佛陀的威神力，讓我的房屋變得極其廣大，全部變成琉璃，內外都可以互相看見——城外的人可以看到我家中，我家中也可以看到城外。』佛陀知道跋陀和菩薩心中所想，便施展威神力，讓跋陀和菩薩的房屋變得極其廣大，整個國家的人民都可以看到房屋內部。 佛陀先進入跋陀和菩薩的家中坐下，比丘僧、比丘尼、優婆塞、優婆夷各自按照不同的類別坐在房屋中。跋陀和菩薩看到佛陀和比丘僧坐下後，親自供養佛陀和比丘僧，用各種各樣的飯食親自斟酌。佛陀和比丘、比丘

【English Translation】 English version: Kyo Ri Dou Bodhisattva, Naluo Da Bodhisattva, Xu Shen Bodhisattva, Mohe Susa He Bodhisattva, Yin Chi Da Bodhisattva, and He Lun Diao Bodhisattva, all came with their relatives before the Buddha, touched the Buddha's feet with their heads, and paid respects to the Bhikkhu Sangha. After paying respects, they departed from the Buddha and returned to the country of Luoyueqi, arriving at the home of Ba Tuo He Bodhisattva, where they jointly assisted in preparing various meals. The Four Heavenly Kings, Shi Ti Huan Yin, and Fan San Bo all came swiftly to assist Ba Tuo He Bodhisattva in preparing various meals. At that time, the relatives of Ba Tuo He Bodhisattva jointly decorated the country of Luoyueqi, covering the entire country with various colored silk tents, and hanging silk banners in the streets and markets. The entire country was scattered with flowers, incense was burned, and hundreds of delicious meals were prepared, for the purpose of offering to the Buddha, the Bhikkhu Sangha, Bhikkhunis, Upasakas, Upasikas, and all the poor beggars. The meals prepared were sufficient for all. This was because they showed no partiality, treating the people and all flying and crawling creatures equally. Ba Tuo He Bodhisattva, along with the eight Bodhisattvas and their relatives, came before the Buddha at mealtime, touched the Buddha's feet with their heads, and then reported to the Buddha, 'The meals are ready, we hope the Buddha can come to dine.' At this time, the Buddha and the Bhikkhu Sangha all put on their robes and carried their bowls, and went together, with all those who came to attend following behind. The Buddha entered the country of Luoyueqi and arrived at the home of Ba Tuo He Bodhisattva. Ba Tuo He Bodhisattva thought in his heart, 'Because of the Buddha's divine power, let my house become extremely vast, all made of crystal, so that the inside and outside can see each other—those outside the city can see inside my house, and those inside my house can see outside the city.' The Buddha knew what Ba Tuo He Bodhisattva was thinking, and then displayed his divine power, making Ba Tuo He Bodhisattva's house extremely vast, so that all the people in the entire country could see inside the house. The Buddha first entered Ba Tuo He Bodhisattva's house and sat down, with the Bhikkhu Sangha, Bhikkhunis, Upasakas, and Upasikas each sitting in different sections of the house. After Ba Tuo He Bodhisattva saw that the Buddha and the Bhikkhu Sangha were seated, he personally offered food to the Buddha and the Bhikkhu Sangha, personally serving various kinds of meals. The Buddha and the Bhikkhus, Bhikkhu

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尼、優婆塞、優婆夷皆已乃飯，諸貧窮者悉等與、悉各平足，皆持佛威神恩使之足。跋陀和菩薩見佛諸弟子悉飯已，前行澡水，畢竟持一小機，于佛前坐聽經。為跋陀和菩薩及四輩弟子說經，莫不歡喜者、莫不樂聞者、莫不欲聞者。佛以經請比丘僧及諸弟子，佛起與比丘僧俱去。

跋陀和菩薩飯已，與宗親俱出羅閱祇國到佛所，前為佛作禮，皆卻坐一面。及羅鄰那竭菩薩、橋曰兜菩薩、那羅達菩薩、須深菩薩、摩訶須薩和菩薩、因坻達菩薩、和倫調菩薩、跋陀和菩薩見人眾皆安坐已，前問佛：「菩薩用幾事得見現在佛悉在前立三昧？」

佛告跋陀和菩薩：「菩薩有五事疾得見現在佛悉在前立三昧，學、持、諦行心不轉。何等為五？一者、樂於深經無有盡時，不可得極，悉脫于眾災變去、以脫諸垢中、以去冥入明，諸矇矓悉消盡。」

佛告跋陀和：「是菩薩逮得無所從來生法樂、逮得是三昧。複次，跋陀和！不復樂所向生是為二；不復樂喜于余道是為三；不復樂於愛慾中是為四；自守行無有極是為五。

「菩薩復有五事疾得是三昧。何等為五？一者、佈施心不得悔、無所貪、無所惜，從是不得有所悕望，施人已后不復恨。複次，跋陀和！菩薩持經佈施，為他人說經，所語者安諦無有疑、無所愛

【現代漢語翻譯】 現代漢語譯本：比丘、優婆塞（在家男居士）、優婆夷（在家女居士）都吃完飯後，所有貧窮的人都得到平等對待，每個人都得到足夠的食物，這都是憑藉佛的威神恩德使他們滿足的。跋陀和菩薩（賢護菩薩）看到佛的所有弟子都吃完飯後，就上前準備洗手的水，然後拿著一個小坐墊，在佛前坐下聽經。佛為跋陀和菩薩和四眾弟子說法，沒有不歡喜的，沒有不樂意聽的，沒有不想聽的。佛用經文邀請比丘僧和所有弟子，佛起身和比丘僧一起離開。 跋陀和菩薩（賢護菩薩）吃完飯後，和他的宗族一起離開羅閱祇國來到佛所在的地方，上前向佛行禮，然後都退坐在一旁。還有羅鄰那竭菩薩（無邊行菩薩）、橋曰兜菩薩（常歡喜菩薩）、那羅達菩薩（天授菩薩）、須深菩薩（善深菩薩）、摩訶須薩和菩薩（大勇猛菩薩）、因坻達菩薩（帝釋天菩薩）、和倫調菩薩（調順菩薩）、跋陀和菩薩（賢護菩薩）看到大家都安坐后，上前問佛：『菩薩通過哪幾件事可以見到現在佛，並且能夠安住在三昧中？』 佛告訴跋陀和菩薩（賢護菩薩）：『菩薩有五件事可以迅速見到現在佛，並且能夠安住在三昧中，那就是學習、堅持、真實地修行，心不改變。是哪五件事呢？第一，樂於深入經藏，沒有窮盡的時候，不可達到極限，完全脫離各種災難變故，脫離各種污垢，從黑暗進入光明，各種矇昧都完全消散。』 佛告訴跋陀和（賢護菩薩）：『這樣的菩薩能夠獲得無所從來生的法樂，能夠獲得這種三昧。其次，跋陀和（賢護菩薩）！不再貪戀所向往的來生，這是第二；不再喜歡其他道法，這是第三；不再貪戀愛慾，這是第四；自我守護修行沒有止境，這是第五。』 『菩薩還有五件事可以迅速獲得這種三昧。是哪五件事呢？第一，佈施時心中不後悔，沒有貪婪，沒有吝惜，不從佈施中有所期望，佈施給別人之後不後悔。其次，跋陀和（賢護菩薩）！菩薩持經佈施，為他人講經，所說的話真實可信，沒有疑惑，沒有偏愛。

【English Translation】 English version: The Bhikkhus, Upasakas (male lay devotees), and Upasikas (female lay devotees) had all finished their meal. All the poor were treated equally, and each received enough food, all by the power and grace of the Buddha. Bodhisattva Bhadraka (Virtuous Protector Bodhisattva), seeing that all the Buddha's disciples had finished eating, went forward to prepare water for washing hands, and then, taking a small mat, sat before the Buddha to listen to the teachings. The Buddha spoke the Dharma for Bodhisattva Bhadraka and the fourfold assembly, and there was no one who was not delighted, no one who did not enjoy listening, and no one who did not want to hear. The Buddha invited the Bhikkhu Sangha and all the disciples with the scriptures, and the Buddha rose and left with the Bhikkhu Sangha. After Bodhisattva Bhadraka (Virtuous Protector Bodhisattva) had finished his meal, he and his relatives left the city of Rajagriha and came to where the Buddha was. They went forward to pay homage to the Buddha and then sat down to one side. Also present were Bodhisattva Ralinakara (Boundless Practice Bodhisattva), Bodhisattva Kyo-yato (Constant Joy Bodhisattva), Bodhisattva Narada (Heavenly Gift Bodhisattva), Bodhisattva Susima (Good Depth Bodhisattva), Bodhisattva Mahasuratha (Great Courage Bodhisattva), Bodhisattva Indradatta (Indra's Gift Bodhisattva), Bodhisattva Harun-diao (Harmonious Adjustment Bodhisattva), and Bodhisattva Bhadraka (Virtuous Protector Bodhisattva). Seeing that everyone was seated, they went forward and asked the Buddha: 'By what practices can a Bodhisattva see the present Buddhas and abide in Samadhi?' The Buddha told Bodhisattva Bhadraka (Virtuous Protector Bodhisattva): 'A Bodhisattva has five practices by which they can quickly see the present Buddhas and abide in Samadhi, which are learning, upholding, and practicing truthfully without changing the mind. What are these five? First, to delight in the profound scriptures without end, which cannot be exhausted, completely escaping all calamities and changes, escaping all defilements, going from darkness into light, and all confusion completely dissipating.' The Buddha told Bhadraka (Virtuous Protector Bodhisattva): 'Such a Bodhisattva attains the joy of the Dharma that comes from nowhere, and attains this Samadhi. Furthermore, Bhadraka (Virtuous Protector Bodhisattva)! No longer desiring the next life, this is the second; no longer delighting in other paths, this is the third; no longer delighting in desires, this is the fourth; self-guarding practice without end, this is the fifth.' 'A Bodhisattva also has five practices by which they can quickly attain this Samadhi. What are these five? First, when giving, the mind does not regret, is without greed, is without stinginess, does not expect anything from giving, and does not regret after giving to others. Furthermore, Bhadraka (Virtuous Protector Bodhisattva)! A Bodhisattva gives by upholding the scriptures, speaks the scriptures for others, and what is spoken is true and without doubt, without favoritism.'

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惜，說佛深語身自行立是中。複次，跋陀和！菩薩不嫉妒，所作無有疑，卻睡臥、卻五所欲、不自說身善、亦不說他人惡。若有罵者、若有刑者，亦不得恚、亦不得恨、亦不得懈。何以故？入空行故。複次，跋陀和！菩薩是三昧自學復教他人，書是經著好疋素上使久在。複次，跋陀和！菩薩所信多樂，敬長老及知識。于新學人若得所施，當念報恩、常有識信。受人小施念報大，何況于多者？菩薩常樂重於經，棄捐無反覆之意，常念有反覆，如是者得三昧疾。」

佛爾時頌偈言：

「常愛樂法在深解，　　于諸習欲不貪生， 　游步五道無所著，　　如是行者得三昧。 　好喜佈施不想報，　　所惠無著不追念， 　所與不見有受者，　　唯欲得解佛深慧。 　愍傷眾生行佈施，　　其心喜踴不悔恨， 　常立佈施及戒忍，　　精進一心智慧事。 　具足六度攝一切，　　慈悲喜護四等心， 　善權方便濟眾生，　　如是行者得三昧。 　若有興施除慳貪，　　其心歡踴而授與， 　既施之後恒欣喜，　　如是行者得三昧。 　曉知經法分別句，　　聞深要義佛所教， 　講說微妙道德化，　　如是行者得三昧。 　其人學誦是三昧，　　具足解慧為人說， 　令此經法得永存，　　如是行者得三昧。 　常不

【現代漢語翻譯】 現代漢語譯本：佛陀說，要深入理解佛法的深奧之處，必須通過自身的實踐來確立。再者，跋陀和（Bhadraka，人名）！菩薩不嫉妒，所做的事情沒有疑惑，摒棄睡眠和五種慾望，不自誇自己的優點，也不說別人的壞處。如果有人辱罵或施加刑罰，也不應該生氣、怨恨或懈怠。為什麼呢？因為他們進入了空性的修行。再者，跋陀和！菩薩自己學習三昧（samadhi，禪定），也教導他人，將這部經書寫在好的絲綢上，使其長久流傳。再者，跋陀和！菩薩對信仰充滿喜悅，尊敬長老和善知識。對於新學的人，如果得到他們的施捨，應當想著報恩，常懷感恩之心。接受別人小小的施捨，都想著要給予大的回報，更何況是接受更多的施捨呢？菩薩常常樂於重視經典，拋棄沒有反覆思考的念頭，常常想著要反覆思考，這樣的人能夠迅速獲得三昧。 佛陀當時說了偈語： 『常常喜愛佛法，深入理解其含義，對於各種慾望不貪戀執著，在五道（gati，輪迴的五種途徑）中行走而不執著，這樣修行的人能夠獲得三昧。 喜歡佈施而不求回報，所給予的東西不執著，不追憶，給予時不見有接受者，只希望獲得佛陀的深奧智慧。 憐憫眾生而行佈施，內心歡喜踴躍而不後悔，常常堅持佈施、持戒和忍辱，精進一心於智慧之事。 具足六度（paramita，菩薩的六種修行）來攝受一切，以慈、悲、喜、舍四種平等心對待眾生，善巧方便地救濟眾生，這樣修行的人能夠獲得三昧。 如果有人發起佈施，去除慳貪，內心歡喜踴躍地給予，給予之後常常感到欣喜，這樣修行的人能夠獲得三昧。 明白經文的含義，分辨經文的語句，聽聞佛陀所教導的深奧要義，講說微妙的道德教化，這樣修行的人能夠獲得三昧。 如果有人學習誦讀這部三昧經典，具足理解和智慧，為他人宣說，使這部經法能夠永久流傳，這樣修行的人能夠獲得三昧。 常常不'

【English Translation】 English version: The Buddha said, to deeply understand the profound meaning of the Dharma, one must establish it through one's own practice. Furthermore, Bhadraka! A Bodhisattva does not envy, has no doubts about what they do, abandons sleep and the five desires, does not boast about their own merits, nor speaks ill of others. If someone insults or inflicts punishment, they should not be angry, resentful, or lazy. Why? Because they have entered the practice of emptiness. Furthermore, Bhadraka! A Bodhisattva learns samadhi (meditation) themselves and also teaches others, writing this scripture on fine silk so that it may be passed down for a long time. Furthermore, Bhadraka! A Bodhisattva is full of joy in faith, respects elders and wise teachers. If they receive offerings from new learners, they should think of repaying the kindness, always having a grateful heart. If they receive a small offering, they think of giving a large return, how much more so when they receive more? A Bodhisattva is always happy to value the scriptures, abandoning the idea of not reflecting repeatedly, always thinking of reflecting repeatedly, such a person can quickly attain samadhi. The Buddha then spoke in verses: 'Always love the Dharma, deeply understand its meaning, do not crave or cling to various desires, walk in the five paths (gati, the five realms of rebirth) without attachment, such a practitioner can attain samadhi. Delight in giving without seeking reward, not clinging to what is given, not recalling it, not seeing a receiver when giving, only desiring to attain the profound wisdom of the Buddha. Have compassion for sentient beings and practice giving, with a joyful and exuberant heart without regret, always uphold giving, morality, and patience, diligently focusing on matters of wisdom. Fully possess the six perfections (paramita, the six practices of a Bodhisattva) to embrace all, treat all beings with the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, skillfully and expediently save sentient beings, such a practitioner can attain samadhi. If someone initiates giving, removing stinginess, giving with a joyful and exuberant heart, and always feeling happy after giving, such a practitioner can attain samadhi. Understand the meaning of the scriptures, distinguish the sentences of the scriptures, hear the profound essence taught by the Buddha, speak of the subtle moral teachings, such a practitioner can attain samadhi. If someone learns and recites this samadhi scripture, possesses understanding and wisdom, and proclaims it to others, so that this scripture can be passed down forever, such a practitioner can attain samadhi. Always not'

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秘奧佛經法，　　不望供養乃為講， 　唯求安隱佛道地，　　如是行者得三昧。 　除去所著棄諸蓋，　　捐去貢高及慢大， 　不自稱譽說彼短，　　終不復起吾我想。 　其有寂定意不起，　　便能解是道定慧， 　棄捐諛諂心清凈，　　用是速逮不起忍。 　常行至誠無綺飾，　　其愿具足無缺減， 　殖眾正德無邪行，　　愛樂法者得道疾。 　所誦習經常不忘，　　常護禁戒清凈行， 　如是行者得佛疾，　　何況奉是寂三昧？」

佛告跋陀和菩薩：「往昔無數劫提和竭羅佛時，我于提和竭羅佛所聞是三昧，即受持是三昧，見十方無央數佛，悉從聞經、悉受持。爾時，諸佛悉語我言：『卻後無央數劫，汝當作佛名釋迦文。』」

佛告跋陀和菩薩：「我故語汝，今自致作佛，是三昧若曹當學，為知內法第一眾所不能及，出衆想去，其有於是三昧中立者念得佛道。」

佛爾時頌偈言：

「憶念我昔定光佛，　　於時逮得是三昧， 　即見十方無數佛，　　聞說尊法深妙義。 　譬有德人行采寶，　　所望如願輒得之， 　菩薩大士亦如是，　　經中求寶即得佛。」

跋陀和菩薩白佛：「當云何守是三昧？天中天！」

佛告跋陀和菩薩：「色不當著、不當有所向生、當行空，

【現代漢語翻譯】 現代漢語譯本 秘密而深奧的佛法，不求供養才宣講，只為求得安穩的佛道境界，像這樣修行的人才能獲得三昧（samadhi，禪定）。 去除執著，捨棄各種煩惱的遮蓋，拋棄貢高我慢，不自我稱讚，不說他人短處，最終不再生起『我』的念頭。 內心寂靜安定，不起任何念頭，便能理解這道（dharma，佛法）的定（samadhi，禪定）與慧（prajna，智慧），捨棄諂媚虛偽，內心清凈，這樣就能迅速達到不起忍（anutpattika-dharma-ksanti，無生法忍）。 常常以至誠之心行事，不加虛飾，所發之愿圓滿無缺，培植各種正德，不行邪惡之事，喜愛佛法的人就能迅速得道。 所誦習的經典常常不忘，常常守護戒律，行為清凈，像這樣修行的人就能迅速成佛，更何況是奉行這種寂靜的三昧呢？ 佛陀告訴跋陀和（Bhadraka，賢護）菩薩：『在過去無數劫提和竭羅佛（Dipankara，定光佛）在世時，我從提和竭羅佛那裡聽聞了這個三昧，就受持了這個三昧，見到了十方無數的佛，都從他們那裡聽聞佛經，並受持。當時，諸佛都告訴我：『在無數劫之後，你將成佛，名為釋迦文（Sakyamuni）。』 佛陀告訴跋陀和菩薩：『我告訴你，現在我能成佛，這個三昧你們應當學習，爲了瞭解內在佛法，這是第一等，眾生所不能及的，去除眾生的妄想，凡是能在這個三昧中安住的人，都能念得佛道。』 佛陀當時說了偈語： 『憶念我過去在定光佛時，那時獲得了這個三昧，立即見到十方無數的佛，聽聞他們宣說尊貴的佛法，深奧的含義。 譬如一個有德之人去採寶，所希望的都能如願得到，菩薩大士也是這樣，在佛經中求寶，就能得到佛果。』 跋陀和菩薩問佛：『應當如何守護這個三昧呢？天中天！』 佛陀告訴跋陀和菩薩：『不應當執著於色（rupa，物質），不應當有所偏向，應當行空（sunyata，空性）。』

【English Translation】 English version The secret and profound Dharma, is taught not for offerings, but only to seek the peaceful state of Buddhahood. Those who practice in this way attain samadhi (meditative absorption). Remove attachments, abandon all veils of afflictions, discard arrogance and pride, do not praise oneself, do not speak of others' shortcomings, and ultimately, do not give rise to the thought of 'I'. When the mind is tranquil and still, without any arising thoughts, one can understand the samadhi (meditative concentration) and prajna (wisdom) of this Dharma. Abandon flattery and hypocrisy, purify the mind, and thus one can quickly attain anutpattika-dharma-ksanti (the acceptance of the non-arising of all dharmas). Always act with sincerity, without embellishment, fulfill all vows completely, cultivate all virtuous qualities, do not engage in evil deeds, and those who love the Dharma will quickly attain enlightenment. Never forget the scriptures that have been recited and studied, always uphold the precepts, and maintain pure conduct. Those who practice in this way will quickly attain Buddhahood, let alone those who practice this peaceful samadhi? The Buddha told Bhadraka (the virtuous protector) Bodhisattva: 'In the past, during the time of countless kalpas when Dipankara (the light maker) Buddha was in the world, I heard this samadhi from Dipankara Buddha, and I received and upheld this samadhi. I saw countless Buddhas in the ten directions, and I heard the scriptures from them and upheld them. At that time, all the Buddhas told me: 'After countless kalpas, you will become a Buddha named Sakyamuni (the sage of the Sakya clan).' The Buddha told Bhadraka Bodhisattva: 'I tell you, now that I have attained Buddhahood, you should learn this samadhi. To understand the inner Dharma, this is the first and foremost, beyond the reach of ordinary beings. Remove the delusions of sentient beings, and those who abide in this samadhi will be able to attain the path of Buddhahood.' The Buddha then spoke in verses: 'I remember when I was with Dipankara Buddha in the past, at that time I attained this samadhi, and immediately saw countless Buddhas in the ten directions, and heard them expound the noble Dharma, with its profound meaning. It is like a virtuous person who goes to gather treasures, and whatever they desire, they obtain. Bodhisattvas are also like this, seeking treasures in the scriptures, they will attain Buddhahood.' Bhadraka Bodhisattva asked the Buddha: 'How should one guard this samadhi? O, Lord of the Gods!' The Buddha told Bhadraka Bodhisattva: 'One should not be attached to rupa (form), one should not have any inclination, one should practice sunyata (emptiness).'

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是三昧當守。何等為三昧？當隨是法行。

「複次，跋陀和！菩薩自觀身無身，亦無所觀、亦無所見、亦無所著。本亦無所盲、亦無所聾，如經中法，視住亦無所見、亦無所著，無所著為守道者。於法中無所疑，不疑者為見佛；見佛者為疑斷。諸法無所從來生。何以故？菩薩有法疑想便爲著。何等爲著？有人、有壽命、有德、有陰、有人、有對、有想、有根、有欲，是爲著。何以故？菩薩見諸法無所著，是法亦不念、亦不見。何等為不見？譬如愚人學余道自用，有人謂有身，菩薩不作是見。菩薩何等為見？譬如怛薩阿竭、阿羅訶、三耶三佛、阿惟越致、辟支佛、阿羅漢所見，不喜、不憂；菩薩如是見，亦不喜，亦不憂；守是三昧者亦不喜、亦不憂。

「譬如虛空，無色、無想、清凈無瑕穢。菩薩見諸法如是，眼無所掛礙見諸法，用是故見諸佛。見諸佛如以明月珠持著琉璃上、如日初出時、如月十五日在眾星中央時、如遮迦越王與諸群臣相隨時、如忉利天王釋提桓因在諸天中央時、如梵天王在眾梵天中央最高坐、如炬火在高山頂燒、如醫王持藥行愈人病、如師子出獨步、如眾野雁飛行虛空中前有導、如冬月高山上積雪四面皆見、如天地大界金剛山卻臭穢、如下水持地、如風持水諸穢濁悉清凈、如虛空等、如

【現代漢語翻譯】 現代漢語譯本：應當守護三昧（samadhi，禪定）。什麼是三昧？應當隨順這些法而行。 「再者，跋陀和（Bhadraka，賢者）！菩薩自己觀察身體，認為沒有身體，也沒有所觀察的、也沒有所見的、也沒有所執著的。本來也沒有盲、也沒有聾，如同經中所說的法，觀察住處也沒有所見、也沒有所執著的，沒有執著的人是守護道的人。對於法沒有疑惑，不疑惑的人是見到佛；見到佛的人是疑惑斷除。諸法沒有從哪裡生起。為什麼呢？菩薩如果對法有疑惑的想法，就成了執著。什麼是執著？有我、有壽命、有功德、有陰（skandha，五蘊）、有人、有對、有想、有根、有欲，這就是執著。為什麼呢？菩薩見到諸法沒有執著，對於這些法也不思念、也不見。什麼是不見？譬如愚人學習其他道而自用，有人認為有身體，菩薩不作這樣的見解。菩薩的見解是什麼？譬如怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者）、阿惟越致（Avaivartika，不退轉者）、辟支佛（Pratyekabuddha，緣覺）、阿羅漢所見，不喜、不憂；菩薩這樣見，也不喜，也不憂；守護這種三昧的人也不喜、也不憂。 「譬如虛空，沒有顏色、沒有思想、清凈沒有瑕疵。菩薩見到諸法也是這樣，眼睛沒有掛礙地見到諸法，因此見到諸佛。見到諸佛就像用明月珠放在琉璃上、像太陽初升的時候、像月亮十五日在眾星中央的時候、像遮迦越王（Chakravartin，轉輪聖王）與群臣在一起的時候、像忉利天王釋提桓因（Shakra Devanam Indra，帝釋天）在諸天中央的時候、像梵天王在諸梵天中央最高坐的時候、像火炬在高山頂上燃燒、像醫王拿著藥去醫治人的疾病、像獅子獨自行走、像眾野雁在虛空中飛行前面有領頭雁、像冬天高山上積雪四面都能看見、像天地大界金剛山去除臭穢、像下水保持地面、像風保持水使一切污濁都清凈、像虛空一樣、像...

【English Translation】 English version: Samadhi (meditative absorption) should be guarded. What is samadhi? It is to act in accordance with these dharmas (teachings). Furthermore, Bhadraka (virtuous one)! A Bodhisattva, observing his own body, sees that there is no body, nor is there anything to observe, nor anything to see, nor anything to be attached to. Originally, there is neither blindness nor deafness. As it is in the teachings, observing a dwelling place, there is nothing to see, nor anything to be attached to. One who is without attachment is a guardian of the path. In the dharma, there is no doubt. One without doubt sees the Buddha; one who sees the Buddha has doubt cut off. All dharmas do not arise from anywhere. Why is this? If a Bodhisattva has a thought of doubt about the dharma, it becomes attachment. What is attachment? It is having a self, having a lifespan, having merit, having skandhas (aggregates), having a person, having an opposite, having a thought, having roots, having desires. This is attachment. Why is this? A Bodhisattva sees that all dharmas have no attachment, and he neither thinks of nor sees these dharmas. What is not seeing? For example, a foolish person learns other paths for his own use. Someone thinks there is a body, but a Bodhisattva does not hold such a view. What is a Bodhisattva's view? It is like the view of a Tathagata (Thus Gone One), an Arhat (Worthy One), a Samyaksambuddha (Perfectly Enlightened One), an Avaivartika (Non-retrogressing One), a Pratyekabuddha (Solitary Buddha), or an Arhat, who neither rejoice nor grieve. A Bodhisattva sees in this way, neither rejoicing nor grieving. One who guards this samadhi neither rejoices nor grieves. It is like space, without color, without thought, pure and without blemish. A Bodhisattva sees all dharmas in this way. The eyes, without hindrance, see all dharmas, and therefore, they see all Buddhas. Seeing all Buddhas is like placing a bright moon pearl on crystal, like the sun rising, like the moon on the fifteenth day in the center of the stars, like a Chakravartin (Wheel-Turning King) with his ministers, like Shakra Devanam Indra (Indra, King of the Gods) in the center of the gods, like the Brahma King sitting highest in the center of the Brahma gods, like a torch burning on a high mountain peak, like a king of medicine carrying medicine to heal people's illnesses, like a lion walking alone, like a flock of wild geese flying in the sky with a leader in front, like snow piled high on a mountain in winter, visible from all sides, like the great boundary of heaven and earth, the Vajra Mountain removing foul odors, like water holding the ground, like wind holding water, making all impurities pure, like space, like...

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須彌山上忉利天為莊嚴。諸佛如是，佛持戒、佛威神、佛功德，無央數國土悉極明。是菩薩見十方佛如是，聞經悉受得。」

佛爾時頌偈言：

「佛無垢穢離塵勞，　　功德眾竟無所著， 　尊大神通妙音聲，　　法鼓導義喻諸音。 　覺天中天脫諸慧，　　種種香華以供養， 　以無數德奉舍利，　　幡蓋雜香求三昧。 　聞法普妙學具足，　　遠離顛倒喻滅度， 　終不想著于空法，　　當志解妙無礙慧。 　清凈如月日出光、　　譬如梵天立本宮， 　常清凈心念世尊，　　意無所著不相空。 　譬如冬月高山雪、　　若如國王人中尊， 　摩尼清凈超眾寶，　　觀佛相好當如是。 　如雁王飛前有導，　　虛空清凈無穢亂， 　紫磨金色佛如是，　　佛子念此供養尊。 　去諸幽冥除闇愚，　　即悉速逮凈三昧， 　捐舍一切諸想求，　　無垢穢行得定意。 　無有塵勞釋垢穢，　　棄去瞋恚無愚癡， 　其目清凈自然明，　　唸佛功德無掛礙。 　思佛世尊清凈戒，　　心無所著不相求， 　不見吾我及所有，　　亦不起在諸色相。 　舍離生死無眾見，　　棄捨貢高慧清凈， 　遠除憍慢不自大，　　聞寂三昧離邪見。 　其有比丘佛子孫、　　信比丘尼、清信士、 　除去貪慾清信女，　　念

【現代漢語翻譯】 現代漢語譯本 須彌山（Sumeru）上的忉利天（Trayastrimsa）是如此莊嚴。諸佛也是如此，佛所持的戒律、佛的威神力、佛的功德，在無數的國土中都極其光明。菩薩見到十方諸佛都是這樣，聽聞佛經都能完全領受。

佛陀當時以偈頌說道：

『佛陀沒有污垢，遠離塵世的勞苦，功德圓滿，沒有任何執著。 尊貴偉大，神通廣大，聲音美妙，佛法之鼓引導正義，如同各種聲音的源頭。 覺悟的天中之天，脫離一切智慧的束縛，用各種香和花來供養。 用無數的功德奉獻舍利，用幡蓋和各種香來尋求三昧（samadhi）。 聽聞佛法，普遍而美妙，學習圓滿具足，遠離顛倒，如同滅度（nirvana）。 最終不執著于空法，應當立志理解微妙無礙的智慧。 清凈如月亮和太陽的光芒，譬如梵天（Brahma）安立在自己的宮殿。 常常以清凈的心念誦世尊，心中沒有任何執著，不執著于空。 譬如冬日高山的積雪，又如國王是人中的尊者。 摩尼寶珠清凈，超越一切珍寶，觀察佛的相好應當如此。 如同雁王飛行，前面有引導，虛空清凈沒有污穢和混亂。 紫磨金色的佛陀也是如此，佛子應當唸誦這些來供養世尊。 去除一切幽暗和愚昧，就能迅速獲得清凈的三昧。 捨棄一切妄想和追求，以無垢的修行獲得禪定。 沒有塵世的勞苦，消除污垢，捨棄嗔恚，沒有愚癡。 眼睛清凈自然明亮，唸誦佛的功德沒有障礙。 思念佛陀世尊的清凈戒律，心中沒有任何執著和追求。 不見自我和所有，也不執著于各種色相。 舍離生死，沒有各種見解，捨棄貢高我慢，智慧清凈。 遠離驕慢，不自大，聽聞寂靜的三昧，遠離邪見。 如果有比丘（bhikkhu），佛的子孫，信奉的比丘尼（bhikkhuni）、清信士（upasaka）， 去除貪慾的清信女（upasika），唸誦……』

【English Translation】 English version The Trayastrimsa Heaven (忉利天) on Mount Sumeru (須彌山) is magnificent. So are the Buddhas; the precepts held by the Buddha, the Buddha's majestic power, and the Buddha's merits are extremely bright in countless lands. The Bodhisattvas see the Buddhas of the ten directions in this way, and they can fully receive the teachings of the sutras.

The Buddha then spoke in verses:

'The Buddha is without defilement, free from the toil of the world, with merits perfected, and without any attachment. Noble and great, with vast spiritual powers, with a wonderful voice, the Dharma drum guides righteousness, like the source of all sounds. The awakened one among the heavens, freed from all bonds of wisdom, uses various fragrances and flowers to make offerings. With countless merits, they offer relics, using banners and various fragrances to seek samadhi (三昧). Hearing the Dharma, universally wonderful, learning is complete and perfect, far from delusion, like nirvana (滅度). Ultimately, not attached to the emptiness of Dharma, one should aspire to understand the subtle and unobstructed wisdom. Pure like the light of the moon and sun, like Brahma (梵天) established in his own palace. Always with a pure heart, recite the World Honored One, with no attachment in the heart, not attached to emptiness. Like the snow on a high mountain in winter, or like a king who is the most honored among people. The Mani jewel is pure, surpassing all treasures, observing the Buddha's marks and characteristics should be like this. Like the king of geese flying, with a guide in front, the void is pure without defilement or chaos. The Buddha of purple-gold color is like this, the Buddha's disciples should recite these to make offerings to the World Honored One. Removing all darkness and ignorance, one can quickly attain pure samadhi. Abandoning all delusions and pursuits, with undefiled practice, one attains meditative concentration. Without the toil of the world, eliminating defilement, abandoning anger, without ignorance. The eyes are pure and naturally bright, reciting the Buddha's merits without hindrance. Contemplating the pure precepts of the Buddha, the World Honored One, with no attachment or pursuit in the heart. Not seeing self and possessions, nor attached to various forms. Abandoning birth and death, without various views, abandoning arrogance, wisdom is pure. Far from pride, not self-aggrandizing, hearing the samadhi of stillness, far from wrong views. If there are bhikkhus (比丘), the Buddha's descendants, believing bhikkhunis (比丘尼), upasakas (清信士), Upasikas (清信女) who remove greed, reciting...'

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精進學得是法。」

無想品第十一

佛告跋陀和菩薩：「若有菩薩欲學是三昧、疾得是，當先斷色思想、當棄自貢高。已斷思想、已不自貢高，已卻當學是三昧，不當諍。何等為諍？誹謗于空。是故，不當共諍，不當誹謗空卻誦是三昧。」

佛告跋陀和：「若有菩薩學誦是三昧者，有十事于其中立。何等為十？一者、其有他人若饋遺缽、震越、衣服者不嫉妒；二者、悉當愛敬人，孝順於長老；三者、當有反覆念報恩；四者、不妄語，遠離非法；五者、常行乞食，不受請；六者、當精進經行；七者、晝夜不得臥出；八者、常欲佈施天上、天下無所惜、終不悔；九者、深入慧中無所著；十者、先當敬事善師視如佛；乃當卻誦是三昧，是為十事。

「當如法作是行者，便得八事。何等為八事？一者、于戒清凈至究竟；二者、不與余道從事、出入智慧中；三者、于智慧中清凈，無所復貪生；四者、眼清凈，不復欲生死；五者、高明無所著；六者、清凈于精進自致得佛；七者、若有人供養者不用故喜；八者、正在阿耨多羅三藐三菩提不復動；是為八事。」

佛爾時頌偈言：

「有黠慧者不起想，　　棄捐貢高及自大， 　常行忍辱無粗漏，　　爾乃為學是三昧。 　智者心明不諍空，　　無想

【現代漢語翻譯】 現代漢語譯本 『精進學習才能獲得此法。』

無想品第十一

佛陀告訴跋陀和（Bhadraka）菩薩：『如果有菩薩想要學習這種三昧（samadhi，禪定），並迅速獲得它，應當先斷除對色（rupa，物質）的執著和思想，應當捨棄自身的貢高我慢。已經斷除思想，已經不貢高我慢，之後應當學習這種三昧，不應當爭論。什麼是爭論呢？就是誹謗空性（sunyata）。因此，不應當與人爭論，不應當誹謗空性，而應當誦持這種三昧。』

佛陀告訴跋陀和：『如果有菩薩學習誦持這種三昧，有十件事應當在其中確立。哪十件事呢？第一，如果有人饋贈缽、坐具、衣服，不應當嫉妒；第二，應當愛敬他人，孝順長者；第三，應當有反覆念及報恩的心；第四，不妄語，遠離非法；第五，常常行乞食，不接受邀請；第六，應當精進行走；第七，白天夜晚都不得躺臥；第八，常常想要佈施，對天上、天下的一切都不吝惜，最終不後悔；第九，深入智慧之中，不執著任何事物；第十，首先應當恭敬侍奉善知識，視如佛陀。然後才能誦持這種三昧，這就是十件事。』

『當如法修行這些事，便能獲得八件事。哪八件事呢？第一，在戒律上清凈直至究竟；第二，不與其他的道法從事，出入于智慧之中；第三，在智慧中清凈，不再貪戀生存；第四，眼睛清凈，不再貪求生死；第五，高明而不執著任何事物；第六，在精進中清凈，自己最終證得佛果；第七，如果有人供養，不因此而歡喜；第八，安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），不再動搖。這就是八件事。』

佛陀當時說了偈頌：

『有智慧的人不起妄想， 捨棄貢高我慢和自大， 常常行持忍辱，沒有粗暴的過失， 這樣才能學習這種三昧。 智者內心明瞭，不爭論空性， 無想（asanjna）。』

【English Translation】 English version 'Diligently learning is how to obtain this Dharma.'

Chapter Eleven on Non-Perception

The Buddha said to Bodhisattva Bhadraka: 'If there is a Bodhisattva who wishes to learn this samadhi (meditative absorption) and quickly attain it, they should first cut off attachment to form (rupa, material) and thoughts, and should abandon their own arrogance and pride. Having cut off thoughts, and no longer being arrogant, they should then learn this samadhi, and should not argue. What is arguing? It is slandering emptiness (sunyata). Therefore, one should not argue with others, should not slander emptiness, but should recite this samadhi.'

The Buddha said to Bhadraka: 'If there is a Bodhisattva who learns and recites this samadhi, there are ten things that should be established within them. What are the ten things? First, if others offer bowls, mats, or clothing, one should not be jealous; second, one should love and respect others, and be filial to elders; third, one should have a mind that repeatedly thinks of repaying kindness; fourth, one should not lie, and should stay away from what is unlawful; fifth, one should always go for alms, and not accept invitations; sixth, one should diligently walk; seventh, one should not lie down during the day or night; eighth, one should always want to give, and not be stingy with anything in heaven or on earth, and ultimately not regret it; ninth, one should deeply enter into wisdom, and not be attached to anything; tenth, one should first respectfully serve a good teacher, and regard them as the Buddha. Then one can recite this samadhi, these are the ten things.'

'When one practices these things according to the Dharma, one will then obtain eight things. What are the eight things? First, one is pure in precepts to the ultimate degree; second, one does not engage in other paths, but enters into and emerges from wisdom; third, one is pure in wisdom, and no longer craves existence; fourth, one's eyes are pure, and one no longer craves birth and death; fifth, one is enlightened and not attached to anything; sixth, one is pure in diligence, and ultimately attains Buddhahood; seventh, if someone makes offerings, one is not happy because of it; eighth, one abides in anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and is no longer shaken. These are the eight things.'

The Buddha then spoke in verse:

'Those with wisdom do not give rise to thoughts, Abandon arrogance, pride, and self-importance, Always practice patience, without coarse faults, Then one can learn this samadhi. The wise person's mind is clear, not arguing about emptiness, Non-perception (asanjna).'

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寂定是滅度， 　不誹謗法莫諍佛，　　如是行者得三昧。 　明者於是無憍慢，　　常唸佛恩及法師， 　堅住凈信志不動，　　爾時為學是三昧。 　心不懷嫉遠窈冥，　　不起狐疑常有信， 　當行精進不懈怠，　　如是行者得三昧。 　比丘學是常分衛，　　不行就請及聚會， 　心無所著不畜積，　　如是行者得三昧。 　設使手得斯法教，　　及持奉行此經卷， 　已具足意得如佛，　　然後學誦是三昧。 　住是至德行誠信，　　設有學誦三昧者， 　速逮疾得是八法，　　清凈無垢諸佛教。 　其清凈戒有究竟，　　三昧無瑕得等見， 　以為空凈于生死，　　住於是法得具足。 　智慧清凈無有餘，　　無穢行者亦不著， 　博聞采智舍唐捐，　　得行如是為黠慧。 　志精進者無所失，　　于供養利而不貪， 　疾得無上成佛道，　　學如是德為明智。」

十八不共十種力品第十二

佛言：「得是上八事者便獲佛十八事。何等為十八事？一者、用某日得佛、用某日般泥洹，從初得佛日至般泥洹日佛無難；二者、無短；三者、無忘；四者、無不定時；五者、終無生法想言我所；六者、無有不能忍時；七者、無有不樂時；八者、無有不精進時；九者、無有不念時；十者、無有不三昧時；

【現代漢語翻譯】 現代漢語譯本 寂靜的禪定是達到涅槃（滅度）的途徑。 不誹謗佛法，不與人爭論佛理，這樣修行的人才能獲得三昧（samadhi，禪定）。 明智的人不會因此而驕傲自滿，應當時常憶念佛陀的恩德以及法師的教誨。 堅定地保持清凈的信心，意志不動搖，這樣才是學習三昧的正確態度。 心中不懷有嫉妒，遠離黑暗的迷惑，不產生懷疑，常懷有信心。 應當精進修行，不懈怠，這樣修行的人才能獲得三昧。 比丘學習佛法，應當常常乞食，不接受邀請，不參與聚會。 心中沒有執著，不積蓄財物，這樣修行的人才能獲得三昧。 如果有人能夠得到這些佛法的教誨，並且受持奉行這部經卷， 已經具備瞭如佛一般的意念，然後學習誦讀這三昧。 安住于至高的德行，行為誠實守信，如果有學習誦讀三昧的人， 能夠迅速獲得這八種功德，清凈無垢，符合諸佛的教誨。 他的清凈戒律達到究竟，三昧沒有瑕疵，獲得平等的見解， 視生死為空性清凈，安住于這種法中就能圓滿具足。 智慧清凈沒有剩餘的雜染，修行的人沒有污穢，也不執著。 廣博地聽聞，採納智慧，捨棄無益的虛妄，能夠這樣修行就是有智慧。 意志精進的人不會有所失，對於供養和利益不貪婪。 能夠迅速獲得無上的成佛之道，學習這樣的德行才是明智。

第十二品：十八不共十種力

佛陀說：『獲得以上八種功德的人，就能獲得佛陀的十八種不共功德。什麼是十八種不共功德呢？第一，佛陀在某日成佛，在某日入般涅槃（parinirvana，完全的涅槃），從成佛到入涅槃，佛陀沒有障礙；第二，沒有短缺；第三，沒有遺忘；第四，沒有不定時；第五，終究沒有生起『我』的法想；第六，沒有不能忍受的時候；第七，沒有不快樂的時候；第八，沒有不精進的時候；第九，沒有不憶念的時候；第十，沒有不處於三昧的時候；』

【English Translation】 English version Tranquil concentration is the path to Nirvana (extinction). Not slandering the Dharma, not arguing about the Buddha's teachings, those who practice in this way attain samadhi (concentration). The wise do not become arrogant because of this, they should always remember the Buddha's kindness and the teachings of the Dharma masters. Firmly maintain pure faith, with an unwavering will, this is the correct attitude for learning samadhi. Do not harbor jealousy in your heart, stay away from the darkness of delusion, do not give rise to doubt, always have faith. One should practice diligently, without laziness, those who practice in this way attain samadhi. A Bhikkhu (monk) learning the Dharma should always beg for alms, not accept invitations, and not participate in gatherings. With no attachments in the heart, not accumulating possessions, those who practice in this way attain samadhi. If someone can receive these teachings of the Dharma, and uphold and practice this scripture, Having already attained a mind like the Buddha, then they should learn to recite this samadhi. Abiding in the highest virtue, acting with honesty and integrity, if there are those who learn to recite samadhi, They can quickly attain these eight merits, pure and without defilement, in accordance with the teachings of all Buddhas. Their pure precepts reach perfection, their samadhi is without flaw, they attain equal vision, Viewing birth and death as empty and pure, abiding in this Dharma, they will be fully complete. Wisdom is pure without any remaining impurities, the practitioner is without defilement, and is not attached. Listening widely, adopting wisdom, abandoning useless falsehoods, being able to practice in this way is wisdom. Those whose will is diligent will not lose anything, they are not greedy for offerings and benefits. They can quickly attain the unsurpassed path to Buddhahood, learning such virtues is wisdom.

Chapter Twelve: The Eighteen Unshared Qualities and Ten Powers

The Buddha said: 'Those who attain the above eight merits will attain the eighteen unshared qualities of the Buddha. What are the eighteen unshared qualities? First, the Buddha attained Buddhahood on a certain day, and entered parinirvana (complete nirvana) on a certain day, from the day of attaining Buddhahood to the day of entering parinirvana, the Buddha had no obstacles; second, there is no deficiency; third, there is no forgetting; fourth, there is no uncertainty of time; fifth, ultimately there is no arising of the thought of 'I'; sixth, there is no time when he cannot endure; seventh, there is no time when he is not happy; eighth, there is no time when he is not diligent; ninth, there is no time when he does not remember; tenth, there is no time when he is not in samadhi;'

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十一者、無有不知時；十二者、無有不脫見慧時；十三者、過去無央數世事，無有能止佛無所掛礙所見慧時；十四者、當來無央數世事，無有能止佛無所掛礙所見慧時；十五者、今現在十方無央數世事，無有能止佛無所掛礙所見慧時；十六者、身所行事智慧是本常與智慧俱；十七者、口所言事智慧是本常與智慧俱；十八者、心所念事智慧是本常與智慧俱；是為佛十八事。」

佛告跋陀和：「若有菩薩無所復著求法悉護，學是三昧者有十法護。何等為十法護？佛十種力。何等為十種力？一者、有限、無限悉知；二者、過去、當來、今現在本末悉知；三者、棄脫定清凈悉知；四者、諸根精進，種種各異所念悉知；五者、種種所信悉知；六者、若干種變無央數事悉知；七者、悉曉、悉了、悉知；八者、眼所視無所掛礙悉知；九者、本末無極悉知；十者、過去、當來、今現在悉平等，無所適著。」

佛告跋陀和：「若有菩薩無所從生法悉護，是菩薩得佛十種力。」

佛爾時頌偈言：

「十八不共正覺法，　　世尊之力現有十， 　設使奉行是三昧，　　疾速逮此終不久。」

勸助品第十三

佛告跋陀和：「是菩薩持有四事，於是三昧中助其歡喜，過去佛時持是三昧助歡喜；學是經者自致阿耨

【現代漢語翻譯】 現代漢語譯本 『十一、沒有不知道時機的；十二、沒有不脫離見解和智慧的時機；十三、過去無數世的事情，沒有能夠阻止佛陀無所掛礙的見解和智慧的；十四、未來無數世的事情，沒有能夠阻止佛陀無所掛礙的見解和智慧的；十五、現在十方無數世的事情，沒有能夠阻止佛陀無所掛礙的見解和智慧的；十六、身體所做的事情，智慧是根本，常常與智慧同在；十七、口中所說的事情，智慧是根本，常常與智慧同在；十八、心中所想的事情，智慧是根本，常常與智慧同在；這就是佛陀的十八種不共法。』 佛陀告訴跋陀和（Bhadraka）：『如果有菩薩不執著于任何事物，尋求佛法並守護一切，修習這種三昧（samadhi，禪定）的人，有十種法來護持。哪十種法來護持呢？是佛陀的十種力量。哪十種力量呢？一、有限和無限都完全知曉；二、過去、未來、現在的事情的本末都完全知曉；三、捨棄和脫離的禪定清凈都完全知曉；四、諸根的精進，種種不同的念頭都完全知曉；五、種種不同的信仰都完全知曉；六、若干種變化和無數的事情都完全知曉；七、完全明白、完全瞭解、完全知曉；八、眼睛所看到的沒有障礙都完全知曉；九、本末沒有窮盡都完全知曉；十、過去、未來、現在都是平等的，沒有執著。』 佛陀告訴跋陀和：『如果有菩薩不執著于任何生起的法，守護一切，這位菩薩就能獲得佛陀的十種力量。』 佛陀當時說了偈語： 『十八種不共的覺悟之法，世尊的力量現有十種，如果奉行這種三昧，很快就能達到，不會很久。』 勸助品第十三 佛陀告訴跋陀和：『這位菩薩持有四種事情，在這種三昧中幫助他歡喜，過去的佛陀在世時，持有這種三昧幫助歡喜；學習這部經的人，自己就能達到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

【English Translation】 English version 'Eleventh, there is no not knowing the time; twelfth, there is no not being free from views and wisdom; thirteenth, the affairs of countless past ages, there is nothing that can stop the Buddha's unobstructed views and wisdom; fourteenth, the affairs of countless future ages, there is nothing that can stop the Buddha's unobstructed views and wisdom; fifteenth, the affairs of countless present ages in the ten directions, there is nothing that can stop the Buddha's unobstructed views and wisdom; sixteenth, the actions of the body, wisdom is the root, always together with wisdom; seventeenth, the words spoken by the mouth, wisdom is the root, always together with wisdom; eighteenth, the thoughts in the mind, wisdom is the root, always together with wisdom; these are the eighteen unique qualities of the Buddha.' The Buddha told Bhadraka: 'If there is a Bodhisattva who is not attached to anything, seeks the Dharma and protects all, and practices this samadhi (meditative absorption), there are ten dharmas that protect him. What are the ten dharmas that protect him? They are the ten powers of the Buddha. What are the ten powers? First, knowing the limited and the unlimited completely; second, knowing the beginning and end of past, future, and present affairs completely; third, knowing the purity of abandoning and detachment in samadhi completely; fourth, knowing the diligence of the senses, and all kinds of different thoughts completely; fifth, knowing all kinds of different beliefs completely; sixth, knowing all kinds of changes and countless affairs completely; seventh, completely understanding, completely comprehending, completely knowing; eighth, knowing that there is no obstruction in what the eyes see completely; ninth, knowing that the beginning and end are without limit completely; tenth, the past, future, and present are all equal, without attachment.' The Buddha told Bhadraka: 'If there is a Bodhisattva who is not attached to any arising dharma, and protects all, this Bodhisattva will obtain the ten powers of the Buddha.' The Buddha then spoke in verse: 'The eighteen unique qualities of enlightenment, the ten powers of the World Honored One are present, if one practices this samadhi, one will quickly attain it, it will not be long.' Chapter Thirteen on Encouragement The Buddha told Bhadraka: 'This Bodhisattva holds four things, which help him rejoice in this samadhi. The Buddhas of the past held this samadhi to help rejoice; those who study this sutra will themselves attain anuttara-samyak-sambodhi (supreme perfect enlightenment).'

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多羅三耶三菩阿惟三佛，其智悉具足，我助歡喜如是。複次，跋陀和！當來諸佛，求菩薩道者於是三昧中助歡喜，學是三昧者自致阿耨多羅三耶三菩阿惟三佛，其智悉具足，其皆助歡喜如是。複次，跋陀和！今現在十方無央數佛，本求菩薩道時於是三昧中者助歡喜，學是三昧者自致得阿耨多羅三耶三菩阿惟三佛，其智悉具足，其皆助歡喜福。令其與十方人民及蜎飛蠕動之類共得阿耨多羅三耶三菩阿惟三佛，持是三昧助歡喜功德令其疾得是三昧，作阿耨多羅三耶三菩阿惟三佛得不久。」

佛告跋陀和：「是菩薩功德於是三昧中四事助歡喜，我於是中說少所譬喻。譬如人壽百歲，墮地行至百歲無有休息時，其人行使過疾風，周匝四方上下。云何，跋陀和！寧有能計其道里者不？」

跋陀和言：「無有能計其道里者。天中天！獨佛弟子舍利弗羅、阿惟越致菩薩乃能計之耳。」

佛告跋陀和：「我故語諸菩薩，若有善男子、善女人取是四方上下諸國土其人所行處滿中珍寶佈施與佛，不如聞是三昧。若有菩薩聞是三昧，於是四事中助歡喜，其福出過佈施佛者百倍、千倍、萬倍、億倍。若見不？跋陀和！是菩薩助歡喜，其福寧多不？用是故當知之，是菩薩助歡喜其福甚尊大。」

佛爾時頌偈言：

「于

【現代漢語翻譯】 現代漢語譯本： 過去諸佛，已證得阿耨多羅三藐三菩提（無上正等正覺）的佛陀，他們的智慧都圓滿具足，我隨喜他們的成就。此外，跋陀和！未來諸佛，那些追求菩薩道的人，也會在這個三昧（禪定）中隨喜，學習這個三昧的人自己也會證得阿耨多羅三藐三菩提，他們的智慧都圓滿具足，他們都會如此隨喜。此外，跋陀和！現在十方無量無數的佛，他們過去在追求菩薩道時，在這個三昧中隨喜，學習這個三昧的人自己也證得了阿耨多羅三藐三菩提，他們的智慧都圓滿具足，他們都隨喜這種福德。讓他們與十方人民以及所有有生命的眾生一同證得阿耨多羅三藐三菩提，憑藉這個三昧隨喜的功德，讓他們迅速證得這個三昧，成就阿耨多羅三藐三菩提不會太久。

佛告訴跋陀和：『菩薩在這個三昧中，通過四種方式隨喜，我在這裡略舉一個比喻。譬如有一個人壽命一百歲，他從出生就開始行走，直到一百歲都沒有休息，這個人行走的速度比疾風還快，周遊四方上下。跋陀和！你說，有人能計算出他行走的距離嗎？』

跋陀和說：『沒有人能計算出他行走的距離。天中天（佛的尊稱）！只有佛的弟子舍利弗（智慧第一的弟子）和阿惟越致（不退轉）菩薩才能計算出來。』

佛告訴跋陀和：『我告訴諸位菩薩，如果有善男子、善女人，拿四方上下所有國土中，這個人所走過的地方都裝滿珍寶，用來佈施給佛，也不如聽聞這個三昧。如果有菩薩聽聞這個三昧，在這四種方式中隨喜，他的福德勝過佈施給佛的百倍、千倍、萬倍、億倍。跋陀和！你看到嗎？這個菩薩隨喜的福德難道不多嗎？因此應當知道，這個菩薩隨喜的福德非常尊貴偉大。』

佛當時說了偈頌： 『于'

【English Translation】 English version: The past Buddhas, who have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), their wisdom is fully complete, I rejoice in their achievements. Furthermore, Bhadraka! The future Buddhas, those who seek the Bodhisattva path, will also rejoice in this Samadhi (meditative absorption), those who learn this Samadhi will themselves attain Anuttara-samyak-sambodhi, their wisdom will be fully complete, and they will all rejoice in this way. Furthermore, Bhadraka! The countless Buddhas in the ten directions now, when they were seeking the Bodhisattva path, rejoiced in this Samadhi, those who learn this Samadhi will themselves attain Anuttara-samyak-sambodhi, their wisdom will be fully complete, and they all rejoice in this merit. Let them and all the people in the ten directions, as well as all living beings, together attain Anuttara-samyak-sambodhi, through the merit of rejoicing in this Samadhi, let them quickly attain this Samadhi, and their attainment of Anuttara-samyak-sambodhi will not be long.』

The Buddha told Bhadraka: 『The Bodhisattva, in this Samadhi, rejoices through four aspects, I will give a brief analogy here. For example, if a person lives for a hundred years, and from birth, he walks without rest for a hundred years, and this person walks faster than a swift wind, traveling all around in the four directions, up and down. Bhadraka! Tell me, can anyone calculate the distance he has traveled?』

Bhadraka said: 『No one can calculate the distance he has traveled. O Lord of the Heavens (an epithet for the Buddha)! Only the Buddha's disciple Sariputra (the foremost in wisdom) and the Aviveyavartin (non-retrogressing) Bodhisattvas can calculate it.』

The Buddha told Bhadraka: 『I tell you, Bodhisattvas, if there is a good man or good woman who takes all the lands in the four directions, up and down, and fills all the places this person has walked with treasures, and uses them to make offerings to the Buddha, it is not as good as hearing this Samadhi. If there is a Bodhisattva who hears this Samadhi, and rejoices in these four aspects, his merit surpasses that of making offerings to the Buddha by a hundred, a thousand, ten thousand, or a hundred million times. Bhadraka! Do you see? Is the merit of this Bodhisattva's rejoicing not great? Therefore, you should know that the merit of this Bodhisattva's rejoicing is very noble and great.』

The Buddha then spoke in verse: 『In』

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是經教中，　　持有四事歡， 　過去及當來、　　現在諸世尊， 　勸助功德行，　　度脫諸十方， 　蜎飛之蠕動，　　悉逮平等覺。 　譬如此周匝，　　四方及上下， 　人生行百歲，　　盡壽行不息。 　欲有計道里，　　其數難度量， 　獨佛弟子知，　　不退轉菩薩。 　滿中珍寶施，　　不如聞是法， 　四事之勸助，　　其福出彼上。 　跋陀！且觀是，　　四事之歡喜， 　佈施億萬倍，　　不與勸化等。」

師子意佛品第十四

佛爾時告跋陀和：「乃去久遠世時，其劫阿僧祇不可計、不可數、不可量、不可極阿僧祇，乃爾時有佛名私訶摩提怛薩阿竭、阿羅訶、三耶三佛——其威神無有與等者，安隱於世間，于經中之尊，天上天下號曰天中天——於是國土空閑之處。是閻浮利國土豐熟，人民熾盛樂。是時閻浮利內廣縱十八萬拘利那術逾旬。是時閻浮利內凡有六百四十萬國。爾時，閻浮利有大國名跋登加，其國中有六十億人。私訶摩提佛在是國中。有遮迦越王名惟斯芩王，往到私訶摩提佛所，為佛作禮卻坐一面。時，私訶摩提佛即知其王心所念，便為說是三昧。其王聞是三昧助歡喜，即持珍寶散佛上，其心即念：『持是功德令十方人民皆安隱。』

「時私訶摩提佛般泥洹后，惟

【現代漢語翻譯】 現代漢語譯本：在佛經教義中，持有四種歡喜之事，過去、未來和現在諸佛世尊，勸導幫助功德修行，度脫十方一切眾生，包括飛行的和蠕動的，都達到平等覺悟。譬如這個周匝，四方和上下，人活到一百歲，盡其一生不停地行走。想要計算道路的里程，其數量難以衡量，只有佛的弟子，不退轉的菩薩才能知道。用充滿珍寶的佈施，不如聽聞這個佛法，四種勸助的功德，其福報超過前者。跋陀（Bhadda）！你且看這四種歡喜，佈施億萬倍，也比不上勸導化導的功德。

師子意佛品第十四

佛陀當時告訴跋陀和（Bhadda）：『在很久遠的過去，那時經歷的劫數多得不可計數、不可數、不可量、不可窮盡，那時有一尊佛名為私訶摩提怛薩阿竭（Sihamathita Tathagata，如來）、阿羅訶（Araha，應供）、三耶三佛（Samyasambuddha，正等覺），他的威神力無人能比，安隱於世間，在經教中最為尊貴，天上天下號稱天中天。』當時，這個國土空閑之處，是閻浮利（Jambudvipa）國土，物產豐饒，人民興盛安樂。當時，閻浮利國土的廣度縱橫十八萬拘利那術逾旬（kulisatasayojana）。當時，閻浮利內共有六百四十萬個國家。那時，閻浮利有一個大國名為跋登加（Bhadanga），其國內有六十億人。私訶摩提佛就在這個國家。有一位轉輪王名為惟斯芩王（Visikha），前往私訶摩提佛的住所，向佛作禮後坐在一旁。當時，私訶摩提佛知道國王心中所想，便為他宣說了三昧。國王聽聞這個三昧後心生歡喜，便用珍寶散在佛的身上，心中想著：『愿以此功德令十方人民都安穩。』

『當時，私訶摩提佛般泥洹（parinirvana，入滅）后，惟

【English Translation】 English version: In the teachings of the scriptures, holding four joyful things, the Buddhas of the past, future, and present, encourage and assist in meritorious practice, delivering all beings in the ten directions, including those that fly and crawl, to attain equal enlightenment. It is like this circumference, the four directions and above and below, a person living to a hundred years, walking ceaselessly throughout their life. If one wants to calculate the distance of the roads, the number is difficult to measure, only the disciples of the Buddha, the non-retreating Bodhisattvas, can know. Giving alms filled with treasures is not as good as hearing this Dharma, the merit of the four kinds of encouragement and assistance, its blessings surpass the former. Bhadda! Look at these four joys, giving alms billions of times, cannot compare to the merit of encouraging and guiding.

Chapter Fourteen: The Lion's Mind Buddha

The Buddha then said to Bhadda: 'In the distant past, during countless, immeasurable, and boundless kalpas, there was a Buddha named Sihamathita Tathagata (如來), Araha (應供), Samyasambuddha (正等覺), whose divine power was unmatched, who brought peace to the world, and was the most honored among the scriptures, called the 'Heavenly One among Heavenly Ones' in heaven and earth.' At that time, this land was a vacant place, the land of Jambudvipa (閻浮利), where products were abundant, and the people were prosperous and happy. At that time, the breadth and length of Jambudvipa was 180,000 kulisatasayojana (拘利那術逾旬). At that time, there were 6.4 million countries within Jambudvipa. At that time, there was a great country in Jambudvipa named Bhadanga (跋登加), with 6 billion people. Sihamathita Buddha was in this country. There was a Chakravartin king named Visikha (惟斯芩), who went to the residence of Sihamathita Buddha, paid homage to the Buddha, and sat to one side. At that time, Sihamathita Buddha knew what the king was thinking, and then explained the samadhi to him. After hearing this samadhi, the king was delighted, and scattered treasures on the Buddha, thinking in his heart: 'May this merit bring peace to all people in the ten directions.'

'At that time, after Sihamathita Buddha entered parinirvana (般泥洹), Visikha'

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斯芩遮迦越王其壽終已后還生王家作太子，名梵摩達。爾時，閻浮提有比丘高明名珍寶，是時為四部弟子——比丘、比丘尼、優婆塞、優婆夷——說是三昧。梵摩達太子聞是三昧助歡喜，心踴躍樂喜聞是經，持珍寶直百億散是比丘上，復持好衣供養之，以發意求佛道。時與千人俱，於是比丘所剃頭須作沙門，即於是比丘所從索學是三昧。與千比丘共承事師，八千歲不休懈，前後一反得聞是三昧。是比丘輩聞是三昧四事助歡喜，入高明之智。持是助歡喜功德，卻後更見六萬八千佛，輒於一一佛所聞是三昧，自守、學、復教他人學。其人持是助歡喜功德其後得作佛，名坻羅惟是逮怛薩阿竭、阿羅訶、三耶三佛。時是千比丘從得阿耨多羅三耶三菩阿惟三佛，皆名坻羅首羅鬱沈怛薩阿竭、阿羅訶、三耶三佛，教不可計人民皆求佛道。」

佛告跋陀和：「何人聞是三昧不助歡喜者？何人不學者？何人不為他人說者？何人不守者？」

佛告跋陀和：「若有菩薩守是三昧者疾逮得佛。跋陀和！若有菩薩在四十里外聞有持是三昧者，菩薩聞之便當行求往到其所。但得聞知有是三昧常當求之，何況乃得聞學者？若去百里者、若遠四千里，聞有持是三昧者當行學到其所，但得聞知，何況乃得聞學者？」

佛言：「去人遠

【現代漢語翻譯】 現代漢語譯本：斯芩遮迦越王（Skinga Cakravarti，轉輪王）去世后，轉生到王家做了太子，名叫梵摩達（Brahmadatta）。當時，閻浮提（Jambudvipa，人世間）有一位德高望重的比丘，名叫珍寶（Ratna），他為四部弟子——比丘、比丘尼、優婆塞、優婆夷——宣講三昧（samadhi，禪定）。梵摩達太子聽到這個三昧，心生歡喜，非常樂意聽聞這部經，他用價值百億的珍寶散在比丘身上，又用上好的衣服供養他，以此發願求得佛道。當時，他與一千人一起，在那位比丘那裡剃度出家做了沙門（sramana，修行者），並向那位比丘請求學習這個三昧。他們與一千位比丘一起侍奉師父，八千年中不曾懈怠，前後才得以聽聞一次這個三昧。這些比丘聽到這個三昧，四種心生歡喜，進入了高深的智慧。他們憑藉這種歡喜的功德，之後又見到了六萬八千位佛，在每一位佛那裡都聽聞了這個三昧，自己修持、學習，又教導他人學習。這些人憑藉這種歡喜的功德，後來都成了佛，名為坻羅惟是逮怛薩阿竭（Dhira Visista Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺）。當時，那一千位比丘也證得了阿耨多羅三耶三菩（Anuttara-samyak-sambodhi，無上正等正覺），都成了佛，名為坻羅首羅鬱沈怛薩阿竭（Dhira Sura Uttama Tathagata）、阿羅訶、三耶三佛，教化了無數的人民都走上了求佛之道。 佛陀告訴跋陀和（Bhadraka）：『什麼人聽聞這個三昧而不生歡喜？什麼人不學習？什麼人不為他人宣說？什麼人不修持？』 佛陀告訴跋陀和：『如果有菩薩修持這個三昧，很快就能成佛。跋陀和！如果有菩薩在四十里外聽到有人修持這個三昧，菩薩聽到后就應當前往求學。只要得知有這個三昧，就應當常常尋求，更何況是能夠聽聞學習呢？如果距離百里，甚至遠至四千里，聽到有人修持這個三昧，都應當前往求學，只要得知有這個三昧，更何況是能夠聽聞學習呢？』 佛陀說：『距離人遠』

【English Translation】 English version: King Skinga Cakravarti, after his death, was reborn into a royal family as a prince named Brahmadatta. At that time, in Jambudvipa, there was a highly virtuous Bhikkhu named Ratna, who was expounding the samadhi (meditative absorption) to the fourfold assembly—Bhikkhus, Bhikkhunis, Upasakas, and Upasikas. Prince Brahmadatta, upon hearing this samadhi, felt joyful and was very eager to hear this sutra. He scattered jewels worth a hundred billion over the Bhikkhu and offered him fine clothes, thus aspiring to attain Buddhahood. At that time, he, along with a thousand others, shaved their heads and became sramanas (ascetics) under that Bhikkhu, and requested to learn this samadhi from him. They served their teacher together with a thousand Bhikkhus, without懈怠 for eight thousand years, and only then were they able to hear this samadhi once. These Bhikkhus, upon hearing this samadhi, felt fourfold joy and entered into profound wisdom. Through the merit of this joy, they later saw sixty-eight thousand Buddhas, and at each Buddha's place, they heard this samadhi, practiced it themselves, learned it, and taught others to learn it. These people, through the merit of this joy, later became Buddhas, named Dhira Visista Tathagata, Arhat, and Samyaksambuddha. At that time, those thousand Bhikkhus also attained Anuttara-samyak-sambodhi and became Buddhas, named Dhira Sura Uttama Tathagata, Arhat, and Samyaksambuddha, and they taught countless people to embark on the path to Buddhahood. The Buddha said to Bhadraka, 'Who is it that, upon hearing this samadhi, does not feel joy? Who does not learn it? Who does not expound it to others? Who does not practice it?' The Buddha said to Bhadraka, 'If a Bodhisattva practices this samadhi, they will quickly attain Buddhahood. Bhadraka! If a Bodhisattva, forty miles away, hears of someone practicing this samadhi, the Bodhisattva should go to seek and learn from them. As long as one knows of this samadhi, one should always seek it, let alone be able to hear and learn it? If one is a hundred miles away, or even four thousand miles away, and hears of someone practicing this samadhi, one should go to seek and learn from them. As long as one knows of it, let alone be able to hear and learn it?' The Buddha said, 'Far from people'

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者常當自行求，何況去人十里、二十里，聞有持是三昧者不行求學？跋陀和！若有菩薩聞是三昧，欲行至彼聞求是三昧者，當承事其師十歲、百歲，悉具足供養占視。是菩薩不得自用，當隨其師教，常當念師恩。」

佛言：「我故相為說之，若菩薩聞有是三昧處去四千里者欲往到其所，設不得聞是三昧者。」

佛言：「我告若曹，其人用精進行求故終不復失佛道，會自致作佛。見不？跋陀和！菩薩聞是三昧，念欲求不離，其得利甚尊。」

佛爾時頌偈言：

「我念過去有如來，　　人中尊號私訶末， 　爾時有王典主人，　　至於彼佛聞三昧。 　至意黠慧聽此經，　　心悅無量奉持法， 　即以珍寶散其上，　　供師子意人中尊。 　心念如是而嘆言：　　『我身於此當來世， 　奉行佛教不敢缺，　　亦當逮得是三昧。』 　用是福愿壽終后，　　輒復來還生王家， 　爾時見尊大比丘，　　號曰珍寶智博達。 　應時從聞是三昧，　　踴躍歡喜即受持， 　供以好物若千億，　　珍寶、妙衣用道故。 　即與千人除鬚髮，　　來志樂求是三昧， 　同時具足八千歲，　　常隨比丘不捨離。 　一反得聞不復二，　　是三昧者譬如海， 　執持經卷諷誦說，　　其所生處聞三昧。 　用積累

【現代漢語翻譯】 現代漢語譯本：

『修行人尚且應當自己去尋求真理，更何況是距離十里、二十里的人，聽說有修持這種三昧（samadhi，禪定）的人而不去求學呢？跋陀和（Bhadraka，賢護）！如果有菩薩（bodhisattva，覺悟的有情）聽聞這種三昧，想要前往那裡聽聞求學這種三昧，應當侍奉他的老師十年、百年，完全具足供養和照料。這位菩薩不得自作主張，應當遵從老師的教導，常常應當感念師恩。』 佛說：『我才為你們說這些，如果菩薩聽說有這種三昧的地方，即使距離四千里也想要前往，即使不能聽到這種三昧。』 佛說：『我告訴你們，這個人因為精進修行求法，最終不會失去佛道，終將自己成就佛果。明白了嗎？跋陀和！菩薩聽聞這種三昧，一心想要尋求而不離開，他所獲得的利益非常尊貴。』 佛陀當時說了偈語： 『我憶念過去有如來（tathagata，佛的稱號），人中尊號為私訶末（Sihamala，獅子鬘），當時有一位國王是典主人，他到那位佛陀那裡聽聞三昧。 他專心致志地聽聞這部經，心中無比喜悅地奉持佛法，隨即用珍寶散在佛陀身上，供養如獅子般尊貴的人中之尊。 他心中這樣想著並感嘆道：『我此身在未來世，奉行佛教不敢懈怠，也應當證得這種三昧。』 因為這個福德和願力，他壽命終結后，又再次轉生到王家，當時見到一位尊貴的大比丘（bhikkhu，出家男眾），號為珍寶智博達（Ratnamati-vipula，寶慧廣達）。 他立刻從這位比丘那裡聽聞這種三昧，歡喜踴躍地接受並持守，用千億的好東西供養，用珍寶、妙衣來爲了求道。 他隨即與一千人剃除鬚髮，前來立志樂於尋求這種三昧，同時具足八千歲，常常跟隨比丘不離左右。 一旦聽聞就不會再忘記，這種三昧就像大海一樣，執持經卷諷誦宣說，他所出生的地方都能聽聞三昧。 因為積累

【English Translation】 English version:

'Those who practice should seek the truth themselves, how much more so those who are ten or twenty miles away, upon hearing of someone who practices this samadhi (meditative absorption), should they not go to learn? Bhadraka! If a bodhisattva (an enlightened being) hears of this samadhi and wishes to go there to learn it, they should serve their teacher for ten or a hundred years, fully providing for their needs and care. This bodhisattva should not act on their own, but should follow their teacher's instructions, and should always be mindful of their teacher's kindness.' The Buddha said, 'I have told you this because if a bodhisattva hears of a place where this samadhi is practiced, even if it is four thousand miles away, they should wish to go there, even if they cannot hear this samadhi.' The Buddha said, 'I tell you, that person, because of their diligent practice in seeking the Dharma, will ultimately not lose the path to Buddhahood, and will eventually attain Buddhahood themselves. Do you understand? Bhadraka! A bodhisattva who hears of this samadhi, and whose mind is set on seeking it without leaving, will gain very great benefits.' The Buddha then spoke in verse: 'I remember in the past there was a Tathagata (a title of the Buddha), honored among humans, named Sihamala (Lion Garland). At that time, there was a king who was a master of ceremonies, and he went to that Buddha to hear the samadhi. He listened to this sutra with focused attention, and with immeasurable joy in his heart, he upheld the Dharma. He then scattered jewels upon the Buddha, offering them to the lion-like honored one among humans. He thought in his heart and exclaimed, 'In my future lives, I will practice the Buddha's teachings without fail, and I shall also attain this samadhi.' Because of this merit and aspiration, after his life ended, he was reborn into a royal family. At that time, he saw a venerable great bhikkhu (a Buddhist monk), named Ratnamati-vipula (Jewel Wisdom Vast). He immediately heard this samadhi from this bhikkhu, and joyfully accepted and upheld it, offering him billions of good things, using jewels and fine clothes for the sake of the path. He then, along with a thousand people, shaved their heads and beards, and came with the aspiration to seek this samadhi. They all stayed with the bhikkhu for eight thousand years, never leaving his side. Once they heard it, they would not forget it. This samadhi is like the ocean. They held the scriptures, recited and expounded them, and wherever they were born, they could hear the samadhi. Because of the accumulation

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是功德故，　　當見諸佛大神通， 　其所具足八萬歲，　　所見諸佛輒供養。 　曾值諸佛六萬億，　　加復供養六千尊， 　聞所說法大歡喜，　　然後得見師子佛。 　蒙此功德生王家，　　見佛號曰堅精進， 　化無數億諸人民，　　度脫一切生死惱。 　諷誦學是法以後，　　便復見佛名堅勇， 　天上世間誦其稱，　　聞三昧聲得作佛。 　何況受持誦說者？　　于眾世界無所著， 　廣宣分流是三昧，　　未曾疑忘于佛道。 　此三昧經真佛語，　　設聞遠方有是經， 　用道法故往聽受，　　一心諷誦不忘舍。 　假使往求不得聞，　　其功德福不可盡， 　無能稱量其德義，　　何況聞已即受持？ 　設有欲求是三昧，　　當念往時彼梵達， 　教習奉行莫退轉，　　比丘得經當如是。」

至誠佛品第十五

佛言：「乃往昔時復有佛，名薩遮那摩怛薩阿竭、阿羅訶、三耶三佛。時有比丘名和輪，其佛般泥洹后，是比丘持是三昧。我爾時作國王剎利種，于夢中聞是三昧，覺已便行求持是三昧比丘，即從作沙門欲得。於是比丘所一反聞是三昧，承事師三萬六千歲，魔事數數起不得一反聞。」

佛告比丘、比丘尼、優婆塞、優婆夷：「我故語若曹，若曹當疾取是三昧，無得忘失。善承

【現代漢語翻譯】 現代漢語譯本 因為這些功德，應當能見到諸佛的大神通， 他所具備的八萬年中，所見到的諸佛都供養過。 曾經值遇六萬億諸佛，又供養了六千尊佛， 聽聞他們所說的法，內心非常歡喜，然後才得見師子佛（佛名）。 憑藉此功德，他出生在王家，見到佛，佛號為堅精進（佛名）， 教化了無數億的人民，使他們脫離一切生死的煩惱。 諷誦學習此法之後，又得見佛，佛號為堅勇（佛名）， 天上人間都誦唸他的名號，聽聞三昧的聲音而得成佛。 何況是受持、誦讀、宣說此法的人呢？在眾多世界中都不會有所執著， 廣泛宣揚此三昧，從未對佛道產生過懷疑或遺忘。 這部三昧經是真佛所說，假設聽說遠方有此經， 爲了求道，應當前往聽受，一心諷誦，不忘捨棄。 即使前往求法而未能聽聞，他的功德福報也是不可窮盡的， 沒有人能夠衡量他的功德意義，何況是聽聞之後立即受持的人呢？ 假設有人想要尋求此三昧，應當憶念往昔的梵達（人名）， 教導學習奉行，不要退轉，比丘得到此經應當如此。」

至誠佛品第十五

佛說：『在過去很久以前，還有一位佛，名為薩遮那摩怛薩阿竭（佛名）、阿羅訶（佛名）、三耶三佛（佛名）。當時有一位比丘，名叫和輪（人名），在那位佛入滅后，這位比丘持誦此三昧。我那時是剎利種的國王，在夢中聽聞此三昧，醒來后便去尋找持誦此三昧的比丘，隨即出家想得到此法。在那位比丘那裡，我僅僅聽聞了一遍此三昧，侍奉老師三萬六千年，魔事多次發生，卻未能再次聽聞。』

佛告訴比丘、比丘尼、優婆塞、優婆夷：『我告訴你們，你們應當趕快接受此三昧，不要忘記丟失。好好地領受。』

【English Translation】 English version Because of these merits, one should see the great spiritual powers of all Buddhas, In the eighty thousand years he possessed, he made offerings to all the Buddhas he saw. He once encountered sixty trillion Buddhas, and further made offerings to six thousand Buddhas, Hearing the Dharma they preached, he was very joyful, and then he saw the Lion Buddha (Buddha's name). By virtue of this merit, he was born into a royal family, and saw a Buddha named Firm Diligence (Buddha's name), Who transformed countless billions of people, liberating them from all the sufferings of birth and death. After reciting and learning this Dharma, he again saw a Buddha named Firm Courage (Buddha's name), In heaven and on earth, his name was recited, and hearing the sound of Samadhi, he became a Buddha. How much more so for those who receive, recite, and preach this Dharma? In all worlds, they will have no attachments, Widely proclaiming this Samadhi, they will never doubt or forget the path of the Buddha. This Samadhi Sutra is the true word of the Buddha. If one hears that this Sutra exists in a distant place, For the sake of the Dharma, one should go to hear and receive it, reciting it wholeheartedly, never forgetting or abandoning it. Even if one goes to seek the Dharma and fails to hear it, their merits and blessings are inexhaustible, No one can measure the meaning of their merits, how much more so for those who hear and immediately receive it? If someone wishes to seek this Samadhi, they should remember the past Vamdata (person's name), Instructing and practicing without turning back, a Bhikshu who obtains this Sutra should be like this.』

Chapter Fifteen on Sincerity to the Buddha

The Buddha said: 『In the distant past, there was another Buddha named Saccanama-tatsagata (Buddha's name), Arhat (Buddha's name), Samyaksambuddha (Buddha's name). At that time, there was a Bhikshu named Helun (person's name). After that Buddha entered Nirvana, this Bhikshu upheld this Samadhi. At that time, I was a king of the Kshatriya caste. In a dream, I heard this Samadhi. Upon waking, I went to seek the Bhikshu who upheld this Samadhi, and immediately became a monk, desiring to obtain this Dharma. From that Bhikshu, I only heard this Samadhi once, and served the teacher for thirty-six thousand years. Demonic events occurred repeatedly, yet I could not hear it again.』

The Buddha told the Bhikshus, Bhikshunis, Upasakas, and Upasikas: 『I tell you, you should quickly receive this Samadhi, do not forget or lose it. Receive it well.』

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事其師，持是三昧至一劫，若百劫、若千劫，莫得有懈惓，趣當得是三昧。守善師不離，若飲食、資用、衣被、床臥、千萬珍寶以用上師，供養于師無所愛惜；設無有者當行乞食給師，趣當得是三昧莫厭。」

佛言：「置是所供養者，此不足言耳，常當自割其肌供養于善師，常不愛惜身，何況其餘？當承事善師如奴事大夫，求是三昧者當如是。得是三昧已當堅持，常當念師恩。」

佛言：「是三昧難得值，正使求是三昧至百億劫，但欲得聞其名聲不能得聞，何況得學者、轉復行教人？正使如恒邊沙佛剎，滿其中珍寶持用佈施，其福寧多不？不如書是三昧持經卷者，其福極不可計。」

佛爾時頌偈言：

「我自識念往世時，　　其數具足六萬歲， 　常隨法師不捨離，　　初不得聞是三昧。 　有佛號曰其至誠，　　時知比丘名和輪， 　彼佛世尊泥曰后，　　比丘常持是三昧。 　我時為王君子種，　　夢中逮聞是三昧， 　和輪比丘有斯經，　　王當從受此定意。 　從夢覺已即往求，　　輒見比丘持三昧， 　即除鬚髮作沙門，　　學八千歲一時聞。 　其數具足八萬歲，　　供養奉事此比丘， 　時魔因緣數興起，　　初未曾得一反聞。 　是故，比丘、比丘尼、　　及清信士、清信女，

【現代漢語翻譯】 現代漢語譯本：'侍奉你的老師，持守這個三昧（samadhi，禪定）長達一劫（kalpa，佛教時間單位，極其漫長的時間），或者百劫、千劫，都不能有絲毫懈怠，這樣才能獲得這個三昧。守護善知識不離開，如果需要飲食、資用、衣被、床鋪，甚至用千萬珍寶來供養老師，都不要吝惜；如果沒有這些，就應當去乞食來供養老師，這樣才能獲得這個三昧，不要厭倦。' 現代漢語譯本：'佛說：『放下這些供養的事情，這不值得一提。應當常常自己割下身上的肉來供養善知識，常常不愛惜自己的身體，何況是其他的東西呢？應當像奴僕侍奉大夫一樣侍奉善知識，想要獲得這個三昧的人應當這樣做。得到這個三昧后應當堅持，常常要念師恩。』 現代漢語譯本：'佛說：『這個三昧很難遇到，即使求這個三昧直到百億劫，僅僅想要聽到它的名字都不能聽到，何況是學習它、進而教導他人呢？即使像恒河沙一樣多的佛剎（buddha-kshetra，佛的國土），其中充滿珍寶，用這些來佈施，那福報難道多嗎？不如書寫這個三昧，持有經卷的人，他的福報是無法計算的。』 現代漢語譯本：'佛陀當時說了偈語：' 現代漢語譯本：'『我回憶起過去世的時候，時間長達六萬歲，常常跟隨法師不曾離開，最初沒有聽到這個三昧。有一位佛名叫至誠（Tathagata，如來），當時知道有一位比丘名叫和輪（Harivarta），這位佛世尊涅槃（nirvana，寂滅）后，比丘常常持守這個三昧。我當時是國王的後裔，在夢中聽到了這個三昧，和輪比丘有這部經，國王應當去接受這個禪定之意。從夢中醒來后就去求，立刻見到比丘持守這個三昧，就剃除鬚髮做了沙門，學習了八千歲才一時聽到。時間長達八萬歲，供養侍奉這位比丘，當時魔的因緣多次興起，最初沒有得到一次聽聞。因此，比丘、比丘尼（bhiksuni，女性出家人），以及清信士（upasaka，在家男居士）、清信女（upasika，在家女居士），』

【English Translation】 English version: 'Serve your teacher, uphold this samadhi (meditative absorption) for one kalpa (an extremely long period of time in Buddhist cosmology), or a hundred kalpas, or a thousand kalpas, without any懈怠 (xie dai, slackness or laziness), then you will attain this samadhi. Protect the good teacher and do not leave, if you need food, resources, clothing, bedding, or even use millions of treasures to offer to the teacher, do not be stingy; if you do not have these, you should beg for food to offer to the teacher, so that you can attain this samadhi, do not be weary.' English version: 'The Buddha said: 『Put aside these offerings, they are not worth mentioning. You should often cut off your own flesh to offer to the good teacher, and not cherish your own body, let alone other things? You should serve the good teacher as a servant serves a high official, those who want to attain this samadhi should do so. After attaining this samadhi, you should persevere and always remember the teacher's kindness.』 English version: 'The Buddha said: 『This samadhi is difficult to encounter, even if you seek this samadhi for hundreds of billions of kalpas, you cannot even hear its name, let alone learn it and then teach others? Even if there are as many Buddha-ksetras (Buddha-fields) as the sands of the Ganges River, filled with treasures, and you use these to give alms, would that merit be great? It is not as great as the merit of those who write down this samadhi and hold the scriptures, their merit is immeasurable.』 English version: 'The Buddha then spoke in verses:' English version: '『I recall my past lives, for a period of sixty thousand years, I always followed the Dharma teacher and never left, and initially did not hear of this samadhi. There was a Buddha named Tathagata (the Thus-Gone One), at that time, I knew of a bhiksu (monk) named Harivarta, after this Buddha, the World Honored One, entered nirvana (extinction of suffering), the bhiksu often upheld this samadhi. At that time, I was a prince of a royal family, and in a dream, I heard of this samadhi, the bhiksu Harivarta had this scripture, the king should receive this meditative intention. After waking up from the dream, I went to seek it, and immediately saw the bhiksu upholding this samadhi, so I shaved my head and became a sramana (ascetic), and after studying for eight thousand years, I heard it once. For a period of eighty thousand years, I offered and served this bhiksu, at that time, the causes of Mara (demon) arose many times, and I never heard it even once. Therefore, bhiksus (monks), bhiksunis (nuns), and upasakas (male lay followers), upasikas (female lay followers),』

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持是經法囑汝等，　　聞是三昧疾受行。 　常敬習持是法師，　　具足一劫無得懈， 　勿難千億用道故，　　當得聞是法三昧。 　衣服、床臥若千億，　　比丘家家行乞食， 　以用供養於法師，　　精進如是得三昧。 　燈火、飲食所當得，　　金、銀、珍寶供養具， 　尚當自割其肌肉，　　以用供養況飲食？ 　明者得法疾持行，　　受學經卷有反覆， 　是三昧者難得值，　　億那術劫常當求。 　所周旋處聞是法，　　當普宣視諸學者， 　假使億千那術劫，　　求是三昧難得聞。 　設令世界如恒沙，　　滿中珍寶用佈施， 　若有受是一偈說，　　敬誦功德過於彼。」

佛印品第十六

佛於是語跋陀和：「若有菩薩聞是三昧，聞者當助歡喜、當學、得學者持佛威神使得學、當好書是三昧著素上、當得佛印印、當善供養。何等為佛印？所識不當行，無所貪、無所求、無所想、無所著、無所愿、無所向生、無所適、無所生、無所有、無所取、無所顧、無所往、無所礙、無所有、無所結、所有盡、所欲盡、無所從生、無所滅、無所壞、無所敗。道要道本是印中，阿羅漢、辟支佛不能壞、不能敗、不能缺；愚癡者便疑是印，是印是為佛印。」

佛言：「今我說是三昧時，千八百億

【現代漢語翻譯】 現代漢語譯本 我將這經法囑託給你們，聽聞此三昧法要，要迅速受持修行。 要常常恭敬學習和護持這位法師，要在一劫的時間裡都不能懈怠。 不要因為要修行此道而感到困難，即使花費千億的代價，也應當能夠聽聞到這三昧法。 即使有千億的衣服、床鋪，比丘們挨家挨戶乞食， 用這些來供養法師，像這樣精進修行才能得到三昧。 燈火、飲食等應當得到的供養，以及金銀珍寶等供養之物， 甚至應當割下自己的肌肉來供養，何況是飲食呢？ 聰明的人得到佛法后要迅速受持修行，學習經卷要反覆研習。 這種三昧法是難以遇到的，要經過億那術劫（極長的時間單位）才能求得。 在所到之處聽到此法，應當普遍地向所有學習者宣講， 即使經過億千那術劫，想要尋求此三昧法也是難以聽聞的。 假設整個世界如同恒河沙數一樣多，都充滿珍寶用來佈施， 如果有人受持這一偈頌，恭敬誦讀，其功德也勝過前者。

佛印品第十六

佛陀於是對跋陀和（Bhaddavaggiya，佛陀的弟子）說：『如果有菩薩聽聞此三昧法，聽聞者應當隨喜讚歎，應當學習，學習者要依靠佛陀的威神力才能學習，應當好好地將此三昧法書寫在素絹上，應當得到佛的印記，應當善加供養。』 『什麼是佛印呢？』所認識的（事物）不應當執著，沒有貪婪，沒有追求，沒有妄想，沒有執著，沒有願望，沒有向往來生，沒有去處，沒有生起，沒有所有，沒有獲取，沒有顧慮，沒有前往，沒有障礙，沒有所有，沒有束縛，所有（煩惱）都已滅盡，所有慾望都已滅盡，沒有從哪裡生起，沒有滅亡，沒有毀壞，沒有敗壞。 『道的要義和根本就在這印記之中，阿羅漢（Arhat，已證悟的聖者）、辟支佛（Pratyekabuddha，獨覺者）都不能破壞、不能敗壞、不能缺失；愚癡的人就會懷疑這個印記，這個印記就是佛印。』

佛說：『現在我說此三昧法時，有一千八百億

【English Translation】 English version I entrust this Dharma to you all; having heard this Samadhi, quickly receive and practice it. Always respect, learn, and uphold this Dharma teacher; for a full kalpa (an extremely long period of time), do not be lax. Do not find it difficult because of the path you must tread; even if it costs billions, you should be able to hear this Samadhi Dharma. Even if there are billions of clothes and beds, and the monks go from house to house begging for food, Use these to make offerings to the Dharma teacher; only through such diligent practice can you attain Samadhi. Offerings such as lamps, food, and drink, as well as gold, silver, and precious jewels, One should even cut off one's own flesh to make offerings; how much more so should one offer food? The wise, having obtained the Dharma, should quickly receive and practice it; study the scriptures repeatedly. This Samadhi Dharma is difficult to encounter; it must be sought for billions of nayutas of kalpas (extremely long periods of time). Wherever you go and hear this Dharma, you should universally proclaim it to all learners, Even after billions of nayutas of kalpas, seeking this Samadhi Dharma is difficult to hear. Suppose the entire world were as numerous as the sands of the Ganges, filled with treasures for giving, If someone receives and respectfully recites this verse, their merit surpasses that of the former.

Chapter Sixteen: The Buddha's Seal

The Buddha then said to Bhaddavaggiya: 'If a Bodhisattva hears this Samadhi, the hearer should rejoice, should learn, and the learner should rely on the Buddha's majestic power to learn; they should carefully write this Samadhi on plain silk, should receive the Buddha's seal, and should make good offerings.' 'What is the Buddha's seal?' What is recognized should not be clung to; there is no greed, no seeking, no delusion, no attachment, no desire, no longing for rebirth, no destination, no arising, no possession, no grasping, no concern, no going, no obstruction, no possession, no bondage; all (afflictions) are exhausted, all desires are exhausted, there is no arising from anywhere, no extinction, no destruction, no defeat. 'The essence and root of the path are within this seal; Arhats (enlightened saints) and Pratyekabuddhas (solitary realizers) cannot destroy, defeat, or diminish it; the foolish will doubt this seal, but this seal is the Buddha's seal.'

The Buddha said: 'Now, as I speak of this Samadhi, there are one thousand eight hundred billion

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諸天、阿須輪、鬼神、龍、人民皆得須陀洹道；八百比丘皆得阿羅漢道；五百比丘尼皆得阿羅漢道；萬菩薩皆逮得是三昧、皆逮得無所從生法樂、于中立；萬二千菩薩不復還。」

佛語舍利弗羅、摩目犍連、比丘阿難、跋陀和菩薩、羅鄰那竭菩薩、憍曰兜菩薩、那羅達菩薩、須深菩薩、摩訶須薩和菩薩、因坻達菩薩、和輪調菩薩。佛言：「我從無央數劫求佛道以來，今以得作佛，持是經囑累若曹，學、誦、持守無得忘失。若有，跋陀和！菩薩學是三昧者，當具足安諦學。其欲聞者當具聞，為他人說者當具說。」

佛說經已，跋陀和菩薩等，舍利弗羅、摩目犍連、比丘阿難等，諸天、阿須輪、龍、鬼神、人民皆大歡喜，前為佛作禮而去。

般舟三昧經卷下

【現代漢語翻譯】 現代漢語譯本 諸天（天神）、阿須輪（一種神祇）、鬼神、龍、人民都證得了須陀洹道（小乘初果）；八百比丘都證得了阿羅漢道（小乘最高果位）；五百比丘尼都證得了阿羅漢道；一萬菩薩都獲得了這種三昧（禪定），都獲得了無所從來、無所去處的法樂，安住其中；一萬二千菩薩不再退轉。

佛對舍利弗（佛陀十大弟子之一）、摩目犍連（佛陀十大弟子之一）、比丘阿難（佛陀十大弟子之一）、跋陀和菩薩、羅鄰那竭菩薩、憍曰兜菩薩、那羅達菩薩、須深菩薩、摩訶須薩和菩薩、因坻達菩薩、和輪調菩薩說：『我從無數劫以來求佛道，現在已經成佛，我將這部經囑託給你們，要學習、誦讀、受持，不要忘記。跋陀和！如果有菩薩學習這種三昧，應當具足安住于真諦中學習。想要聽聞的人應當完全聽聞，為他人宣說的人應當完全宣說。』

佛說完這部經后，跋陀和菩薩等，舍利弗、摩目犍連、比丘阿難等，諸天、阿須輪、龍、鬼神、人民都非常歡喜，上前向佛作禮后離去。

【English Translation】 English version The gods, Asuras (a type of deity), ghosts, spirits, dragons, and people all attained the Srotaapanna path (the first stage of Hinayana); eight hundred Bhikkhus (monks) all attained the Arhat path (the highest stage of Hinayana); five hundred Bhikkhunis (nuns) all attained the Arhat path; ten thousand Bodhisattvas all attained this Samadhi (meditative state), all attained the Dharma joy of no origination and no destination, and abided therein; twelve thousand Bodhisattvas would not regress.

The Buddha said to Sariputra (one of the Buddha's ten great disciples), Maudgalyayana (one of the Buddha's ten great disciples), Bhikkhu Ananda (one of the Buddha's ten great disciples), Bhadravati Bodhisattva, Ralinakara Bodhisattva, Kautilya Bodhisattva, Narada Bodhisattva, Susima Bodhisattva, Mahasattva Bodhisattva, Indradatta Bodhisattva, and Varunadeva Bodhisattva: 'Since countless kalpas (eons) I have sought the Buddha path, and now I have become a Buddha. I entrust this sutra to you all. You must learn, recite, and uphold it, and not forget it. Bhadravati! If there are Bodhisattvas who learn this Samadhi, they should fully abide in the truth and learn. Those who wish to hear it should hear it completely, and those who preach it to others should preach it completely.'

After the Buddha finished speaking this sutra, Bhadravati Bodhisattva and others, Sariputra, Maudgalyayana, Bhikkhu Ananda, and others, the gods, Asuras, dragons, ghosts, spirits, and people were all greatly delighted. They came forward, bowed to the Buddha, and departed.

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