T13n0423_僧伽吒經
大正藏第 13 冊 No. 0423 僧伽吒經
No. 423 [No. 424]
僧伽吒經卷第一
元魏優禪尼國王子月婆首那譯
如是我聞：
一時婆伽婆，在王舍城靈鷲山中，共摩訶比丘僧二萬二千人俱，其名曰：慧命阿若憍陳如、慧命摩訶謨伽略、慧命舍利子、慧命摩訶迦葉、慧命羅睺羅、慧命婆俱羅、慧命跋陀斯那、慧命賢德、慧命歡喜德、慧命網指、慧命須浮帝、慧命難陀斯那，如是等二萬二千人俱；共菩提薩埵摩訶薩埵六萬二千人俱，其名曰：彌帝隸菩提薩埵、一切勇菩提薩埵、童真德菩提薩埵、發心童真菩提薩埵、童真賢菩提薩埵、無減菩提薩埵、文殊師利菩提薩埵、普賢菩提薩埵、金剛斯那菩提薩埵，如是等六萬二千人俱。復有萬二千天子，其名曰：阿疇那天子、跋陀天子、須跋陀天子、希法天子、栴檀藏天子、栴檀天子，如是等萬二千天子俱；復有八千天女，其名曰：彌鄰陀天女、端正天女、發大意天女、歲德天女、護世天女、有力天女、隨善臂天女，如是等八千天女俱；復有八千龍王，其名曰：阿波羅羅龍王、伊羅缽龍王、提彌羅龍王、君婆娑羅龍王、君婆尸利沙龍王、須難陀龍王、須賒佉龍王、伽婆尸利沙龍王，如是等八千龍王俱；皆向靈鷲
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，世尊（婆伽婆，Bhagavan，意為有福之人）在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa）中，與兩萬二千位大比丘僧（摩訶比丘僧，Mahābhikṣu Saṃgha）一同居住。他們的名字是：慧命阿若憍陳如（Ajñāta Kauṇḍinya，意為已知喬陳如）、慧命摩訶謨伽略（Mahāmaudgalyāyana，意為大目犍連）、慧命舍利子（Śāriputra，意為舍利弗）、慧命摩訶迦葉（Mahākāśyapa，意為大迦葉）、慧命羅睺羅（Rāhula，意為羅睺羅）、慧命婆俱羅（Bakula，意為薄拘羅）、慧命跋陀斯那（Bhadrasena，意為賢軍）、慧命賢德（Guṇabhadra，意為賢德）、慧命歡喜德（Nandiguṇa，意為歡喜德）、慧命網指（Jālinī，意為網指）、慧命須浮帝（Subhūti，意為須菩提）、慧命難陀斯那（Nandasena，意為難陀軍），如此等等共兩萬二千人。同時，還有六萬二千位菩提薩埵摩訶薩埵（菩提薩埵摩訶薩埵，Bodhisattva Mahāsattva，意為大菩薩）一同居住。他們的名字是：彌帝隸菩提薩埵（Maitreya Bodhisattva，意為彌勒菩薩）、一切勇菩提薩埵（Sarvaśūra Bodhisattva，意為一切勇菩薩）、童真德菩提薩埵（Kumāraguṇa Bodhisattva，意為童真德菩薩）、發心童真菩提薩埵（Pranidhikumāra Bodhisattva，意為發心童真菩薩）、童真賢菩提薩埵（Kumārabhadrā Bodhisattva，意為童真賢菩薩）、無減菩提薩埵（Aparikṣaya Bodhisattva，意為無減菩薩）、文殊師利菩提薩埵（Mañjuśrī Bodhisattva，意為文殊菩薩）、普賢菩提薩埵（Samantabhadra Bodhisattva，意為普賢菩薩）、金剛斯那菩提薩埵（Vajrasena Bodhisattva，意為金剛軍菩薩），如此等等共六萬二千人。此外，還有一萬二千位天子（Devaputra）一同居住。他們的名字是：阿疇那天子（Acyuta Devaputra，意為不動天子）、跋陀天子（Bhadra Devaputra，意為賢天子）、須跋陀天子（Subhadra Devaputra，意為善賢天子）、希法天子（Dharmakāma Devaputra，意為喜法天子）、栴檀藏天子（Candragarbha Devaputra，意為旃檀藏天子）、栴檀天子（Candana Devaputra，意為旃檀天子），如此等等共一萬二千人。還有八千位天女（Devakanyā）一同居住。她們的名字是：彌鄰陀天女（Milinda Devakanyā，意為彌鄰陀天女）、端正天女（Subhaga Devakanyā，意為端正天女）、發大意天女（Mahāśaya Devakanyā，意為發大意天女）、歲德天女（Samvatsaraguṇa Devakanyā，意為歲德天女）、護世天女（Lokapāla Devakanyā，意為護世天女）、有力天女（Balavatī Devakanyā，意為有力天女）、隨善臂天女（Subāhu Devakanyā，意為隨善臂天女），如此等等共八千人。還有八千位龍王（Nāgarāja）一同居住。他們的名字是：阿波羅羅龍王（Apalāla Nāgarāja，意為阿波羅羅龍王）、伊羅缽龍王（Elāpatra Nāgarāja，意為伊羅缽龍王）、提彌羅龍王（Timira Nāgarāja，意為提彌羅龍王）、君婆娑羅龍王（Kumbhasara Nāgarāja，意為君婆娑羅龍王）、君婆尸利沙龍王（Kumbhaśīrṣa Nāgarāja，意為君婆尸利沙龍王）、須難陀龍王（Sunanda Nāgarāja，意為須難陀龍王）、須賒佉龍王（Suśākha Nāgarāja，意為須賒佉龍王）、伽婆尸利沙龍王（Garbhaśīrṣa Nāgarāja，意為伽婆尸利沙龍王），如此等等共八千人。他們都向著靈鷲山而來。
【English Translation】 English version Thus have I heard: At one time, the Bhagavan (Bhagavan, meaning the Blessed One) was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha, together with twenty-two thousand great Bhikṣu Saṃgha (Mahābhikṣu Saṃgha, meaning great monastic community). Their names were: the venerable Ajñāta Kauṇḍinya (Ajñāta Kauṇḍinya, meaning Ajnata Kaundinya), the venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, meaning Great Maudgalyayana), the venerable Śāriputra (Śāriputra, meaning Sariputra), the venerable Mahākāśyapa (Mahākāśyapa, meaning Great Kasyapa), the venerable Rāhula (Rāhula, meaning Rahula), the venerable Bakula (Bakula, meaning Bakula), the venerable Bhadrasena (Bhadrasena, meaning Bhadrasena), the venerable Guṇabhadra (Guṇabhadra, meaning Gunabhadra), the venerable Nandiguṇa (Nandiguṇa, meaning Nandiguna), the venerable Jālinī (Jālinī, meaning Jalini), the venerable Subhūti (Subhūti, meaning Subhuti), the venerable Nandasena (Nandasena, meaning Nandasena), and so on, totaling twenty-two thousand. Also, there were sixty-two thousand Bodhisattva Mahāsattvas (Bodhisattva Mahāsattva, meaning great Bodhisattvas) dwelling together. Their names were: Maitreya Bodhisattva (Maitreya Bodhisattva, meaning Maitreya Bodhisattva), Sarvaśūra Bodhisattva (Sarvaśūra Bodhisattva, meaning All-Courage Bodhisattva), Kumāraguṇa Bodhisattva (Kumāraguṇa Bodhisattva, meaning Youthful Virtue Bodhisattva), Pranidhikumāra Bodhisattva (Pranidhikumāra Bodhisattva, meaning Vow-Youth Bodhisattva), Kumārabhadrā Bodhisattva (Kumārabhadrā Bodhisattva, meaning Youthful-Good Bodhisattva), Aparikṣaya Bodhisattva (Aparikṣaya Bodhisattva, meaning Non-Diminishing Bodhisattva), Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva, meaning Manjusri Bodhisattva), Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, meaning Samantabhadra Bodhisattva), Vajrasena Bodhisattva (Vajrasena Bodhisattva, meaning Vajrasena Bodhisattva), and so on, totaling sixty-two thousand. Furthermore, there were twelve thousand Devaputras (Devaputra, meaning gods) dwelling together. Their names were: Acyuta Devaputra (Acyuta Devaputra, meaning Immovable God), Bhadra Devaputra (Bhadra Devaputra, meaning Good God), Subhadra Devaputra (Subhadra Devaputra, meaning Very Good God), Dharmakāma Devaputra (Dharmakāma Devaputra, meaning Dharma-Desiring God), Candragarbha Devaputra (Candragarbha Devaputra, meaning Moon-Womb God), Candana Devaputra (Candana Devaputra, meaning Sandalwood God), and so on, totaling twelve thousand. There were also eight thousand Devakanyās (Devakanyā, meaning goddesses) dwelling together. Their names were: Milinda Devakanyā (Milinda Devakanyā, meaning Milinda Goddess), Subhaga Devakanyā (Subhaga Devakanyā, meaning Beautiful Goddess), Mahāśaya Devakanyā (Mahāśaya Devakanyā, meaning Great-Intent Goddess), Samvatsaraguṇa Devakanyā (Samvatsaraguṇa Devakanyā, meaning Year-Virtue Goddess), Lokapāla Devakanyā (Lokapāla Devakanyā, meaning World-Protecting Goddess), Balavatī Devakanyā (Balavatī Devakanyā, meaning Powerful Goddess), Subāhu Devakanyā (Subāhu Devakanyā, meaning Good-Armed Goddess), and so on, totaling eight thousand. There were also eight thousand Nāgarājas (Nāgarāja, meaning dragon kings) dwelling together. Their names were: Apalāla Nāgarāja (Apalāla Nāgarāja, meaning Apalala Dragon King), Elāpatra Nāgarāja (Elāpatra Nāgarāja, meaning Elapatra Dragon King), Timira Nāgarāja (Timira Nāgarāja, meaning Timira Dragon King), Kumbhasara Nāgarāja (Kumbhasara Nāgarāja, meaning Kumbhasara Dragon King), Kumbhaśīrṣa Nāgarāja (Kumbhaśīrṣa Nāgarāja, meaning Kumbhasirsa Dragon King), Sunanda Nāgarāja (Sunanda Nāgarāja, meaning Sunanda Dragon King), Suśākha Nāgarāja (Suśākha Nāgarāja, meaning Susakha Dragon King), Garbhaśīrṣa Nāgarāja (Garbhaśīrṣa Nāgarāja, meaning Garbhasirsa Dragon King), and so on, totaling eight thousand. All of them were heading towards Mount Gṛdhrakūṭa.
山詣世尊所，頭面禮足繞佛三匝卻住一面。
爾時，一切勇菩提薩埵摩訶薩埵，從座而起偏袒右肩，合掌向佛白佛言：「世尊！唯愿世尊演說正法利益眾生。世尊！無量億天眾、無量億婇女、無量億菩提薩埵、無量億聲聞，皆悉已集欲聞正法。世尊！如是大眾皆欲聞法。唯愿如來、應供、等正覺，為說妙法，令長夜安隱斷諸業障。」
爾時，世尊贊一切勇菩提薩埵：「善哉，善哉！一切勇！能為大眾請問如來如是之事。汝今諦聽！善思念之！當爲汝說。」
「唯然。世尊！愿樂欲聞。」
爾時世尊告一切勇菩提薩埵：「有法門名僧伽吒。若此法門在閻浮提有人聞者，悉能除滅五逆罪業，于阿耨多羅三藐三菩提得不退轉。一切勇！于汝意云何？若人聞此法門福德之聚，過於一佛福德之聚。」
一切勇白佛言：「云何？世尊！」
佛告一切勇：「如恒河沙等諸佛如來所有福德，若人聞此法門，所得福德亦復如是。一切勇！若人得聞如是法門，于阿耨多羅三藐三菩提，一切不退轉，見一切佛；一切得阿耨多羅三藐三菩提，惡魔不惱，一切善法皆得成就。一切勇！聞此法者能知生滅。」
爾時，一切大眾從座而起，偏袒右肩，右膝著地合掌向佛，白佛言：「世尊！一佛福德有幾量
【現代漢語翻譯】 現代漢語譯本：山來到世尊所在之處，以頭面禮拜佛足，繞佛三匝後退到一旁站立。 當時，一切勇菩薩摩訶薩（菩薩中的大菩薩）從座位上起身，袒露右肩，合掌向佛稟告說：『世尊！唯愿世尊宣說正法，利益眾生。世尊！無量億天眾、無量億婇女（天女）、無量億菩薩、無量億聲聞（聽聞佛法而修行的人），都已聚集在此，想要聽聞正法。世尊！如此大眾都想聽聞佛法。唯愿如來、應供（值得供養的人）、等正覺（完全覺悟的人），為我們宣說微妙的佛法，使我們長夜安穩，斷除一切業障。』 這時，世尊讚歎一切勇菩薩說：『善哉，善哉！一切勇！你能夠爲了大眾請問如來這樣的事情。你現在仔細聽！好好思考！我將為你解說。』 『是的，世尊！我們非常樂意聽聞。』 這時，世尊告訴一切勇菩薩：『有一種法門名為《僧伽吒》（一種佛經的名稱）。如果這個法門在閻浮提（我們所居住的世界）有人聽聞，就能消除一切五逆罪業（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），在阿耨多羅三藐三菩提（無上正等正覺，即最高的覺悟）中得到不退轉。一切勇！你認為如何？如果有人聽聞這個法門，所獲得的福德之聚，會超過一尊佛的福德之聚。』 一切勇菩薩稟告佛說：『這是為什麼呢？世尊！』 佛告訴一切勇菩薩：『如同恒河沙數那樣多的諸佛如來所擁有的福德，如果有人聽聞這個法門，所獲得的福德也同樣如此。一切勇！如果有人能夠聽聞這樣的法門，在阿耨多羅三藐三菩提中，一切都不會退轉，能夠見到一切佛；一切都能證得阿耨多羅三藐三菩提，惡魔不能擾亂，一切善法都能成就。一切勇！聽聞這個法門的人能夠知曉生滅的道理。』 這時，一切大眾從座位上起身，袒露右肩，右膝著地，合掌向佛，稟告佛說：『世尊！一尊佛的福德有多少呢？』
【English Translation】 English version: The mountain approached where the World Honored One was, bowed with his head to the Buddha's feet, circumambulated the Buddha three times, and then stood to one side. At that time, the Bodhisattva Mahasattva (great Bodhisattva) named Sarvasaha, rose from his seat, bared his right shoulder, and with palms joined, addressed the Buddha, saying: 'World Honored One! We beseech the World Honored One to expound the Dharma for the benefit of all beings. World Honored One! Countless billions of celestial beings, countless billions of celestial maidens, countless billions of Bodhisattvas, and countless billions of Sravakas (those who hear and practice the Dharma) have all gathered here, desiring to hear the Dharma. World Honored One! This great assembly all wishes to hear the Dharma. We beseech the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), to expound the wonderful Dharma for us, so that we may have peace and security throughout the long night and cut off all karmic hindrances.' At that time, the World Honored One praised Sarvasaha Bodhisattva, saying: 'Excellent, excellent! Sarvasaha! You are able to ask the Tathagata about such matters for the sake of the assembly. Now listen attentively! Think well! I will explain it to you.' 'Yes, World Honored One! We are eager to hear.' At that time, the World Honored One said to Sarvasaha Bodhisattva: 'There is a Dharma teaching called the Sanghatasutra (a Buddhist scripture). If this Dharma teaching is heard by anyone in Jambudvipa (the world we live in), it can eradicate all the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), and one will attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Sarvasaha! What do you think? If a person hears this Dharma teaching, the accumulation of merit they obtain will surpass the accumulation of merit of one Buddha.' Sarvasaha Bodhisattva said to the Buddha: 'Why is that, World Honored One?' The Buddha said to Sarvasaha: 'Like the merit possessed by all the Buddhas, Tathagatas, as numerous as the sands of the Ganges River, if a person hears this Dharma teaching, the merit they obtain will be the same. Sarvasaha! If a person is able to hear such a Dharma teaching, in Anuttara-samyak-sambodhi, they will never regress, they will see all Buddhas; they will all attain Anuttara-samyak-sambodhi, evil demons will not disturb them, and all good dharmas will be accomplished. Sarvasaha! Those who hear this Dharma teaching will be able to understand the principle of arising and ceasing.' At that time, the entire assembly rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, and addressed the Buddha, saying: 'World Honored One! How much merit does one Buddha possess?'
也？」
佛言：「善男子！諦聽！一佛功德譬如大海水渧，如閻浮提大地微塵，如恒河沙等眾生，悉作十地菩薩；如是一切十地菩薩所有福德，不如一佛福德之聚。一切勇！若人聞此法門，福多於此，算數譬喻所不能及。」
爾時，一切大眾聞是說已，踴躍歡喜多增福德。時一切勇菩提薩埵白佛言：「世尊！何等眾生渴樂正法？」
爾時世尊告一切勇菩提薩埵摩訶薩埵：「一切勇！有二眾生渴仰於法。何等為二？一者、於一切眾生其心平等；二者、既聞法已等為眾說心無悕望。」
一切勇菩提薩埵白佛言：「世尊！聞何等法得近菩提？」
「一切勇！渴仰聞法得近菩提；常信樂聽受大乘法者得近菩提。」
爾時，人、天、諸龍、婇女從座而起。白佛言：「世尊！我等渴法，愿佛世尊滿我所愿。」
爾時，世尊即便微笑，種種色光從口中出，遍照十方上至梵世，還從頂入。
爾時，一切勇菩提薩埵從座而起，偏袒右肩右膝著地，白佛言：「世尊！以何因緣，如來現此希有之相？」
爾時，世尊告一切勇菩提薩埵：「於此會中一切眾生，當得阿耨多羅三藐三菩提，成就一切如來境界，是故佛笑。」
一切勇菩提薩埵白佛言：「世尊！何因緣故，此會眾生得
【現代漢語翻譯】 現代漢語譯本 佛說：『善男子！仔細聽！一尊佛的功德，就好比大海中的一滴水，如同閻浮提（Jambudvipa，指我們所居住的這個世界）大地的微塵，又如恒河沙那樣多的眾生，全部都修成十地菩薩；像這樣所有十地菩薩的福德加起來，也不如一尊佛的福德之聚。一切勇（Sarvasura，菩薩名）！如果有人聽聞這個法門，所獲得的福德比這還要多，是算數和譬喻都無法比擬的。』 當時，所有在場的大眾聽了這些話，都歡欣鼓舞，福德也因此增多。這時，一切勇菩薩向佛請教說：『世尊！什麼樣的眾生會渴望聽聞正法呢？』 這時，世尊告訴一切勇菩薩摩訶薩（Mahasattva，大菩薩）：『一切勇！有兩種眾生渴望聽聞佛法。是哪兩種呢？第一種，是對一切眾生都持有平等之心；第二種，是聽聞佛法后，能平等地為他人宣說，心中沒有任何期望。』 一切勇菩薩又問佛：『世尊！聽聞什麼樣的法才能接近菩提（Bodhi，覺悟）呢？』 『一切勇！渴望聽聞佛法就能接近菩提；常常信奉並樂於聽受大乘佛法的人，就能接近菩提。』 這時，人、天、諸龍、婇女（宮女）都從座位上站起來，對佛說：『世尊！我們都渴望佛法，希望世尊能滿足我們的願望。』 這時，世尊就露出了微笑，從口中發出各種顏色的光芒，遍照十方世界，上至梵世（Brahma-loka，色界天），然後又從頭頂進入。 這時，一切勇菩薩從座位上站起來，袒露右肩，右膝跪地，對佛說：『世尊！因為什麼因緣，如來（Tathagata，佛的稱號）會顯現如此稀有的景象呢？』 這時，世尊告訴一切勇菩薩：『在這個法會中的所有眾生，都將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就一切如來的境界，所以佛才微笑。』 一切勇菩薩又問佛：『世尊！因為什麼因緣，這個法會的眾生能夠證得阿耨多羅三藐三菩提呢？』
【English Translation】 English version The Buddha said, 'Good man! Listen carefully! The merit of one Buddha is like a single drop of water in the vast ocean, like a tiny speck of dust on the land of Jambudvipa (the world we inhabit), or like all the beings as numerous as the sands of the Ganges River, all of whom have cultivated the ten stages of Bodhisattva; even the combined merit of all such ten-stage Bodhisattvas is not comparable to the accumulation of merit of one Buddha. Sarvasura (a Bodhisattva's name)! If someone hears this Dharma teaching, the merit they gain will be even greater, beyond the reach of calculation or analogy.' At that time, all the assembly present, upon hearing these words, were overjoyed and their merit increased. Then, the Bodhisattva Sarvasura asked the Buddha, 'World Honored One! What kind of beings are eager to hear the true Dharma?' Then, the World Honored One told the Bodhisattva Mahasattva (Great Bodhisattva) Sarvasura, 'Sarvasura! There are two kinds of beings who are eager to hear the Dharma. What are the two? The first is those who hold an equal mind towards all beings; the second is those who, having heard the Dharma, equally preach it to others without any expectation.' The Bodhisattva Sarvasura asked the Buddha, 'World Honored One! By hearing what kind of Dharma can one approach Bodhi (Enlightenment)?' 'Sarvasura! By being eager to hear the Dharma, one can approach Bodhi; those who constantly believe in and joyfully receive the Mahayana Dharma can approach Bodhi.' At that time, humans, devas (gods), dragons, and palace women all rose from their seats and said to the Buddha, 'World Honored One! We are eager for the Dharma, we wish that the World Honored One would fulfill our wishes.' Then, the World Honored One smiled, and various colored lights emanated from his mouth, illuminating the ten directions, reaching up to the Brahma-loka (the realm of Brahma), and then re-entered through the top of his head. Then, the Bodhisattva Sarvasura rose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha, 'World Honored One! For what reason does the Tathagata (the Buddha's title) manifest such a rare sign?' Then, the World Honored One told the Bodhisattva Sarvasura, 'All the beings in this assembly will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and achieve the realm of all Tathagatas, therefore the Buddha smiles.' The Bodhisattva Sarvasura asked the Buddha, 'World Honored One! For what reason can the beings in this assembly attain Anuttara-samyak-sambodhi?'
阿耨多羅三藐三菩提？」
佛言：「善哉，善哉！一切勇！能問如來如是之義。一切勇！以愿勝故。一切勇！乃往過去無數阿僧祇劫，有佛世尊號曰寶德如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。一切勇！爾時，我作摩納之子，此會眾生住佛智慧者，往昔之時悉在鹿中。我時發願：『如是諸鹿，我皆令住佛智慧中。』時鹿聞已尋皆發聲言：『愿得如是。』一切勇！此會大眾因彼善根，當得阿耨多羅三藐三菩提。」
爾時，一切勇菩提薩埵摩訶薩埵白佛言：「世尊！若有眾生聞此法者壽命幾劫？」
佛言：「其人壽命滿八十劫。」
一切勇菩提薩埵白佛言：「世尊！劫以何量？」
佛言：「善男子！譬如大城縱廣十二由旬高三由旬，盛滿胡麻。有長壽人，過百歲已取一而去，如是城中胡麻悉盡劫猶不盡。一切勇！又如大山縱廣二十五由旬，高十二由旬。有長壽人，過一百歲以輕繒帛一往拂之，如是山盡劫猶不盡；是名劫量。」
時一切勇菩提薩埵摩訶薩埵白佛言：「世尊！一發誓願尚得如是福德之聚壽八十劫，何況于佛法中廣修諸行？」
「善男子！若有聞此法門者，所得壽命滿八十劫，何況書寫、讀誦之者。一切勇！若有人以
【現代漢語翻譯】 現代漢語譯本： 『阿耨多羅三藐三菩提（無上正等正覺）？』 佛說：『好啊，好啊！一切勇（菩薩名）！你能夠問如來這樣的道理。一切勇！因為你的願力殊勝。一切勇！在過去無數阿僧祇劫（極長的時間單位）之前，有一位佛世尊，名號為寶德如來（佛名）、應供（值得供養）、正遍知（真正遍知一切）、明行足（智慧和德行圓滿）、善逝（善於去往涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人的導師）、佛、世尊。一切勇！那時，我作為摩納（婆羅門）的兒子，這個法會中能夠安住于佛的智慧的眾生，在過去的時候都曾是鹿。我當時發願：『我要讓這些鹿都安住于佛的智慧中。』當時鹿聽到后都發出聲音說：『愿能如此。』一切勇！這個法會的大眾因為過去的善根，將能得到阿耨多羅三藐三菩提。』 當時，一切勇菩提薩埵摩訶薩埵（大菩薩）問佛說：『世尊！如果有眾生聽到這個法，壽命會有多少劫？』 佛說：『那人的壽命可以滿八十劫。』 一切勇菩提薩埵問佛說：『世尊！劫是以什麼來衡量的？』 佛說：『善男子！譬如有一座大城，縱橫十二由旬（古印度長度單位），高三由旬，裡面盛滿了胡麻。有一個長壽的人，每過一百年取走一粒胡麻，這樣直到城裡的胡麻全部取盡，劫的時間都還沒有結束。一切勇！又譬如有一座大山，縱橫二十五由旬，高十二由旬。有一個長壽的人，每過一百年用輕柔的絲綢拂拭一下，這樣直到山被拂平，劫的時間都還沒有結束；這就是劫的衡量。』 當時，一切勇菩提薩埵摩訶薩埵問佛說：『世尊！僅僅發一個誓願尚且能得到如此大的福德，壽命長達八十劫，更何況在佛法中廣泛地修行各種善行呢？』 『善男子！如果有人聽到這個法門，所得的壽命可以滿八十劫，更何況是書寫、讀誦的人。一切勇！如果有人以
【English Translation】 English version: 'Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' The Buddha said, 'Excellent, excellent! Sarva-vira (a Bodhisattva's name)! You are able to ask the Tathagata about such a meaning. Sarva-vira! Because of the superiority of your vow. Sarva-vira! In the past, countless asamkhya kalpas (extremely long time units) ago, there was a Buddha, a World Honored One, named Ratna-deva Tathagata (Buddha's name), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyā-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unsurpassed), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha, Bhagavan. Sarva-vira! At that time, I was the son of a Manava (Brahmin), and the beings in this assembly who are dwelling in the Buddha's wisdom were all deer in the past. At that time, I made a vow: 「I will cause all these deer to dwell in the Buddha's wisdom.」 When the deer heard this, they all made a sound, saying, 「May it be so.」 Sarva-vira! The great assembly of this gathering, because of those past roots of goodness, will attain Anuttara-samyak-sambodhi.' At that time, Sarva-vira Bodhisattva Mahasattva (great Bodhisattva) asked the Buddha, 'World Honored One! If there are beings who hear this Dharma, how many kalpas will their lifespan be?' The Buddha said, 'The lifespan of that person will be a full eighty kalpas.' Sarva-vira Bodhisattva asked the Buddha, 'World Honored One! How is a kalpa measured?' The Buddha said, 'Good man! It is like a great city, twelve yojanas (ancient Indian unit of length) in length and breadth, and three yojanas in height, filled with sesame seeds. There is a long-lived person who, after a hundred years, takes away one sesame seed. In this way, when all the sesame seeds in the city are exhausted, the kalpa is still not finished. Sarva-vira! It is also like a great mountain, twenty-five yojanas in length and breadth, and twelve yojanas in height. There is a long-lived person who, after a hundred years, brushes it once with a light silk cloth. In this way, when the mountain is completely brushed away, the kalpa is still not finished; this is the measure of a kalpa.' At that time, Sarva-vira Bodhisattva Mahasattva asked the Buddha, 'World Honored One! Just by making a single vow, one can obtain such a great accumulation of merit and a lifespan of eighty kalpas, how much more so for those who extensively cultivate various practices in the Buddha's Dharma?' 'Good man! If there are those who hear this Dharma gate, the lifespan they obtain will be a full eighty kalpas, how much more so for those who write and recite it. Sarva-vira! If someone with
凈信心讀誦此法門，福多於前，九十五劫自識宿命，六萬劫中為轉輪王。于現在世人所敬重，刀不能害、毒不能傷、妖蠱不中，臨命終時，得見九十五億諸佛，安慰之言：『汝莫怖畏，汝在世時聞僧伽吒法門。』九十五億佛，各將其人至其世界。一切勇！況復有人得具足聞如是法門。」
爾時，一切勇菩提薩埵白佛言：「世尊！我當聽受如是法門，得何福德？」
佛告一切勇：「如恒河沙諸佛如來所有福德，聞是經者所得福德亦復如是。」
時一切勇菩提薩埵白佛言：「世尊！我聽此法心無疲厭。」
佛告一切勇：「善哉，善哉！汝能如是聞法無厭，我亦如是聞法無厭；況復凡夫心生厭想。一切勇！若有善男子，聞此法門生信心者，于千劫中不墮惡道，五千劫中不墮畜生，萬二千劫不墮愚癡，萬八千劫不生邊地，二萬劫中生處端正，二萬五千劫常得出家，五萬劫中作正法王，六萬五千劫修行念死。一切勇！彼善男子、善女人，無少不善，惡魔不得其便，不入母胎。一切勇！聞此法門者，生生之處，九十五阿僧祇劫不墮惡道，於八萬劫常得聞持，十萬劫離於殺生，九萬九千劫離於妄語，一萬三千劫離於兩舌。一切勇！如是法門難值難聞。」
爾時一切勇菩提薩埵摩訶薩埵從座而起，偏袒
{ "translations": [ "現代漢語譯本：以清凈的信心讀誦這個法門，所獲得的福德比之前更多，能於九十五劫中自己知道宿命，在六萬劫中成為轉輪王（擁有統治世界的理想君主）。在現世會受到人們的尊敬，刀不能傷害，毒不能侵擾，妖邪蠱惑不能中傷。臨命終時，能見到九十五億諸佛，他們會安慰說：『你不要害怕，你活著的時候聽聞過《僧伽吒法門》（Saddharma-saṃghāṭa Sūtra）。』九十五億佛，各自將此人帶到自己的世界。一切勇（菩薩名）！更何況有人能夠完整地聽聞這樣的法門呢？」 , "當時，一切勇菩提薩埵（Mahāsattva，偉大的菩薩）對佛說：「世尊！我如果聽受這樣的法門，會得到什麼福德呢？」", "佛告訴一切勇：「如同恒河沙數諸佛如來所有的福德，聽聞這部經的人所得到的福德也同樣如此。」", "當時，一切勇菩提薩埵對佛說：「世尊！我聽聞這個法門，心中沒有疲倦厭煩。」", "佛告訴一切勇：「很好，很好！你能夠這樣聽聞佛法而不厭倦，我也是這樣聽聞佛法而不厭倦；更何況是凡夫會生起厭倦的想法呢。一切勇！如果有善男子，聽聞這個法門而生起信心，在一千劫中不會墮入惡道，在五千劫中不會墮入畜生道，在一萬二千劫中不會墮入愚癡，在一萬八千劫中不會生在邊地，在二萬劫中出生之處端正美好，在二萬五千劫中常常能夠出家，在五萬劫中成為正法之王，在六萬五千劫中修行念死。一切勇！那些善男子、善女人，沒有絲毫的不善，惡魔不能得其方便，不會進入母胎。一切勇！聽聞這個法門的人，生生世世，在九十五阿僧祇劫（Asaṃkhya，極大的數字）中不會墮入惡道，在八萬劫中常常能夠聽聞和受持，在十萬劫中遠離殺生，在九萬九千劫中遠離妄語，在一萬三千劫中遠離兩舌。一切勇！這樣的法門難以值遇，難以聽聞。」", "當時，一切勇菩提薩埵摩訶薩埵（Mahāsattva，偉大的菩薩）從座位上站起來，偏袒" ], "english_translations": [ "English version: If one reads and recites this Dharma gate with pure faith, the merit obtained will be greater than before. One will know one's past lives for ninety-five kalpas (aeons), and become a Chakravartin (ideal universal ruler) for sixty thousand kalpas. In this present life, one will be respected by people, swords cannot harm, poison cannot injure, and evil spells cannot affect. At the time of death, one will see ninety-five billion Buddhas, who will comfort them, saying: 『Do not be afraid, you have heard the Saṃghāṭa Dharma gate (Saddharma-saṃghāṭa Sūtra) during your lifetime.』 Each of the ninety-five billion Buddhas will take that person to their own world. O All-Courage (a Bodhisattva)! How much more so for someone who can fully hear such a Dharma gate?」", "At that time, All-Courage Bodhisattva (Mahāsattva, great Bodhisattva) said to the Buddha: 「World Honored One! If I listen to and receive such a Dharma gate, what merit will I obtain?」", "The Buddha told All-Courage: 「The merit obtained by those who hear this sutra is the same as the merit of all the Tathagatas (Buddhas) as numerous as the sands of the Ganges River.」", "At that time, All-Courage Bodhisattva said to the Buddha: 「World Honored One! I listen to this Dharma without weariness or aversion.」", "The Buddha told All-Courage: 「Excellent, excellent! You are able to listen to the Dharma without weariness, and I also listen to the Dharma without weariness; how much more so for ordinary beings who would develop thoughts of weariness. O All-Courage! If there is a good man who, upon hearing this Dharma gate, generates faith, he will not fall into evil realms for one thousand kalpas, will not fall into the animal realm for five thousand kalpas, will not fall into ignorance for twelve thousand kalpas, will not be born in border regions for eighteen thousand kalpas, will be born with a beautiful appearance for twenty thousand kalpas, will often be able to leave home for twenty-five thousand kalpas, will become a king of the true Dharma for fifty thousand kalpas, and will practice mindfulness of death for sixty-five thousand kalpas. O All-Courage! Those good men and good women will have no unwholesome deeds, evil demons will not find an opportunity, and they will not enter a mother's womb. O All-Courage! Those who hear this Dharma gate will not fall into evil realms for ninety-five asaṃkhya (immeasurable) kalpas in each of their lives, will often be able to hear and uphold it for eighty thousand kalpas, will be free from killing for one hundred thousand kalpas, will be free from false speech for ninety-nine thousand kalpas, and will be free from divisive speech for thirteen thousand kalpas. O All-Courage! Such a Dharma gate is difficult to encounter and difficult to hear.」", "At that time, All-Courage Bodhisattva Mahāsattva (great Bodhisattva) rose from his seat, baring one shoulder" ] }
右肩右膝著地，合掌白佛言：「世尊！謗此法者其罪多少？」
佛告一切勇：「其罪甚多。」
時一切勇菩提薩埵白佛言：「世尊！得幾數罪？」
佛告一切勇：「莫問此事。善男子！若有於十二恒河沙諸佛如來起于噁心，若有謗者，罪多於彼。一切勇！若於大乘起惱心者，如彼眾生被燒焦然。」
一切勇菩提薩埵白佛言：「世尊！如是眾生云何可救？」
佛告一切勇：「譬如有人刀斷其頭，使醫治之，涂以石蜜酥油諸藥，以用涂之。一切勇！于汝意云何？如是眾生還可活不？」
一切勇白佛：「不也。世尊！」
「一切勇！又如有人刀害不斷，若得良醫治之則差。彼人差已知其大苦，我今知已更不復作惡不善業。一切勇！若善男子，念佈施時亦復如是；離一切惡，集諸善法諸善具足。譬如死屍，父母憂愁啼泣不能救護，凡夫之人亦復如是，不能自利、不能利他，無依父母。如是，如是！一切勇！彼諸眾生臨死之時無所依止。一切勇！無依眾生有二種。何等為二？一者、作不善業；二者、誹謗正法；如是二人臨死之時無依止處。」
時一切勇菩提薩埵白佛言：「世尊！彼謗法者生何道中？」
佛告一切勇：「謗法之人入大地獄，在大叫喚地獄一劫受苦，眾合
【現代漢語翻譯】 現代漢語譯本：右肩和右膝跪地，合掌向佛說道：『世尊！誹謗此法的人，他的罪過有多大？』 佛告訴一切勇：『他的罪過非常大。』 這時，一切勇菩薩向佛說道：『世尊！他會得到多少罪過？』 佛告訴一切勇：『不要問這件事。善男子！如果有人對十二恒河沙數（恒河沙：數量極多的意思）的諸佛如來生起噁心，如果有人誹謗佛法，他的罪過比那還要大。一切勇！如果有人對大乘佛法生起惱怒之心，就像那些眾生被燒焦一樣。』 一切勇菩薩向佛說道：『世尊！這樣的眾生要如何才能救度呢？』 佛告訴一切勇：『譬如有人被刀砍斷了頭，讓醫生來治療，塗上石蜜、酥油等各種藥物，用來敷在傷口上。一切勇！你認為如何？這樣的眾生還能活嗎？』 一切勇回答佛說：『不能。世尊！』 『一切勇！又如有人被刀砍傷但沒有斷，如果得到好醫生治療就能痊癒。那個人痊癒後知道自己受了很大的痛苦，現在知道了以後再也不會做惡事和不善的行爲了。一切勇！如果善男子在佈施的時候也是這樣；遠離一切惡行，聚集各種善法，各種善行都圓滿。譬如死屍，父母憂愁哭泣也不能救護，凡夫之人也是這樣，不能自利，也不能利他，沒有依靠的父母。就是這樣，就是這樣！一切勇！那些眾生臨死的時候沒有依靠。一切勇！沒有依靠的眾生有兩種。是哪兩種呢？第一種是，造作不善的業；第二種是，誹謗正法；這樣兩種人在臨死的時候沒有依靠之處。』 這時，一切勇菩薩向佛說道：『世尊！那些誹謗佛法的人會生到哪一道中呢？』 佛告訴一切勇：『誹謗佛法的人會墮入大地獄，在大叫喚地獄中受苦一劫（劫：佛教時間單位，極長的時間）的時間，在眾合
【English Translation】 English version: Kneeling on his right knee with his right shoulder touching the ground, and with palms together, he said to the Buddha: 'World Honored One! How great is the sin of those who slander this Dharma?' The Buddha told Everything-Courage: 'Their sin is very great.' Then, Everything-Courage Bodhisattva said to the Buddha: 'World Honored One! How many sins will they incur?' The Buddha told Everything-Courage: 'Do not ask about this matter. Good man! If someone harbors evil thoughts towards the Buddhas and Tathagatas as numerous as the sands of twelve Ganges Rivers (Ganges River: meaning extremely numerous), or if someone slanders the Dharma, their sin is greater than that. Everything-Courage! If someone harbors anger towards the Mahayana Dharma, it is like those beings being burned to a crisp.' Everything-Courage Bodhisattva said to the Buddha: 'World Honored One! How can such beings be saved?' The Buddha told Everything-Courage: 'It is like a person whose head has been cut off by a knife, and a doctor is called to treat them, applying rock candy, ghee, and various other medicines to the wound. Everything-Courage! What do you think? Can such a being still live?' Everything-Courage replied to the Buddha: 'No, World Honored One!' 'Everything-Courage! It is also like a person who is injured by a knife but not fatally, if they receive treatment from a good doctor, they will recover. After recovering, that person knows the great suffering they endured, and now knowing this, they will never again commit evil or unwholesome deeds. Everything-Courage! If a good man is like this when giving alms; they will stay away from all evil, gather all good dharmas, and all good deeds will be complete. It is like a corpse, whose parents grieve and weep but cannot save them, ordinary people are also like this, unable to benefit themselves or others, like parents without support. It is so, it is so! Everything-Courage! Those beings have no support when they are about to die. Everything-Courage! There are two kinds of beings without support. What are the two? The first is, those who commit unwholesome deeds; the second is, those who slander the true Dharma; these two kinds of people have no place to rely on when they are about to die.' Then, Everything-Courage Bodhisattva said to the Buddha: 'World Honored One! In which realm will those who slander the Dharma be born?' The Buddha told Everything-Courage: 'Those who slander the Dharma will fall into the great hell, and suffer in the Great Crying Hell for one kalpa (kalpa: a Buddhist unit of time, an extremely long period), in the Samghata
地獄一劫受苦，燒然地獄一劫受苦，大燒然地獄一劫受苦，黑繩地獄一劫受苦，阿鼻地獄一劫受苦，毛豎地獄一劫受苦，睺睺地獄一劫受苦。一切勇！謗法眾生，於此八大地獄，滿足八劫受大苦惱。」
爾時一切勇菩提薩埵摩訶薩埵白佛言：「世尊！大苦，大苦！我不能聞。」
爾時世尊而說頌曰：
「何故不能聞？ 此語甚可怖！ 地獄為大苦， 眾生受苦痛。 若造善業者， 則有樂果報； 若造不善業， 則受于苦報。 生則有死苦， 憂悲苦所縛； 凡夫常受苦， 無有少樂時。 智慧人為樂， 能憶念諸佛； 信清凈大乘， 不墮于惡道。 如是，一切勇！ 本業得果報； 作業時雖少， 得無邊果報。 種子時雖少， 得無量果實； 植種佛福田， 能生果實處。 智者得安樂， 樂於諸佛法； 遠離於惡道， 修行諸善法。 若以一毫物， 用佈施諸佛； 八十千劫中， 巨富具財寶。 隨所受生處， 常念行佈施； 如是，一切勇！ 施佛得福深。」
爾時，一切勇菩提薩埵摩訶薩埵白佛陀言：「世尊！云何修佛智慧？云何聞此法門增長善根？」
佛告一切勇菩提薩埵：「若有人供養六十二億
【現代漢語翻譯】 現代漢語譯本 『地獄』（Niraya）一劫（kalpa）受苦，『燒然地獄』（Tapana Niraya）一劫受苦，『大燒然地獄』（Pratapana Niraya）一劫受苦，『黑繩地獄』（Kalasutra Niraya）一劫受苦，『阿鼻地獄』（Avici Niraya）一劫受苦，『毛豎地獄』（Khararava Niraya）一劫受苦，『睺睺地獄』（Hahava Niraya）一劫受苦。一切勇（Sarvasura）！誹謗佛法的眾生，在這八大『地獄』中，要受滿八劫的大苦惱。』
這時，一切勇菩薩摩訶薩（Sarvasura Bodhisattva Mahasattva）對佛說：『世尊！太苦了，太苦了！我聽不下去了。』
這時，世尊說了偈頌：
『為何不能聽？這話說來甚可怕！』 『地獄』是極大的苦難，眾生在那裡受苦痛。 『如果造作善業，就會有快樂的果報；』 『如果造作不善業，就會承受痛苦的果報。』 『生就有死的痛苦，被憂愁悲傷所束縛；』 『凡夫總是受苦，沒有片刻的快樂時光。』 『有智慧的人是快樂的，能憶念諸佛；』 『信仰清凈的大乘佛法，就不會墮入惡道。』 『如是，一切勇！本來的業會得到果報；』 『造業時雖然短暫，卻會得到無邊的果報。』 『種子雖然微小，卻能長出無量的果實；』 『在佛的福田中播種，能生長出果實。』 『智者得到安樂，樂於諸佛的教法；』 『遠離惡道，修行各種善法。』 『如果用一毫之物，用來佈施諸佛；』 『在八十千劫中，會巨富且具足財寶。』 『無論投生何處，都會常念修行佈施；』 『如是，一切勇！佈施給佛的福德深厚。』
這時，一切勇菩薩摩訶薩對佛陀說：『世尊！如何修習佛的智慧？如何聽聞此法門增長善根？』
佛告訴一切勇菩薩：『如果有人供養六十二億
【English Translation】 English version 'One kalpa (aeon) of suffering in Niraya (hell), one kalpa of suffering in Tapana Niraya (burning hell), one kalpa of suffering in Pratapana Niraya (great burning hell), one kalpa of suffering in Kalasutra Niraya (black rope hell), one kalpa of suffering in Avici Niraya (hell of incessant suffering), one kalpa of suffering in Khararava Niraya (hell of harsh cries), one kalpa of suffering in Hahava Niraya (hell of lamentation). Sarvasura (All Courage)! Beings who slander the Dharma will endure great suffering for eight kalpas in these eight great hells.'
At that time, Sarvasura Bodhisattva Mahasattva said to the Buddha, 'World Honored One! Great suffering, great suffering! I cannot bear to hear it.'
Then, the World Honored One spoke in verse:
'Why can you not hear? These words are truly terrifying!' 'Hell is a place of great suffering, where beings endure pain.' 'If one performs good deeds, one will receive the reward of happiness;' 'If one performs evil deeds, one will suffer the reward of pain.' 'Birth is accompanied by the suffering of death, bound by sorrow and grief;' 'Ordinary beings constantly suffer, with no moment of joy.' 'The wise are joyful, able to remember the Buddhas;' 'Believing in the pure Mahayana, one will not fall into evil paths.' 'Thus, Sarvasura! One's original karma yields its results;' 'Though the act of karma is brief, the resulting reward is boundless.' 'Though the seed is small, it can produce countless fruits;' 'Planting seeds in the field of Buddha's blessings, one can generate fruits.' 'The wise attain peace and joy, delighting in the teachings of the Buddhas;' 'They stay away from evil paths, practicing all good dharmas.' 'If one uses even a hair's worth of offering to the Buddhas;' 'For eighty thousand kalpas, one will be immensely wealthy and possess treasures.' 'Wherever one is born, one will always remember to practice giving;' 'Thus, Sarvasura! Giving to the Buddha brings profound blessings.'
At that time, Sarvasura Bodhisattva Mahasattva said to the Buddha, 'World Honored One! How does one cultivate the wisdom of the Buddha? How does one hear this Dharma and increase good roots?'
The Buddha said to Sarvasura Bodhisattva, 'If someone makes offerings to sixty-two billion
恒河沙諸佛，施諸樂具；若復聞此法門者，所得福德與前正等。」
一切勇菩提薩埵白佛言：「世尊！云何善根滿足？」
爾時，世尊告一切勇菩提薩埵摩訶薩埵言：「功德如佛者當知滿足。」
一切勇白佛言：「世尊！何人功德與如來等？」
佛告一切勇菩提薩埵：「善男子！法師善根與如來等。」
一切勇菩提薩埵言：「世尊！何等是法師？」
佛告一切勇菩提薩埵：「流通此法門者，名為法師。」
一切勇菩提薩埵白佛言：「世尊！聞此法門得何等福？書寫、讀誦此法門者，得幾所福？」
佛告一切勇菩提薩埵言：「善男子！於十方面，一一方各十二恒河沙諸佛如來，一一如來住世說法滿十二劫。若有善男子說此法門，功德與上諸如來等。若有善男子書寫此經，四十八恒河沙諸佛如來說其功德不能令盡；況復書寫、讀誦、受持。」
時一切勇菩提薩埵問佛言：「世尊！若讀誦者得幾所福？」
爾時世尊說頌答曰：
「讀誦四句偈， 得此最勝福； 如八十四恒， 諸佛所說法。 讀誦此法門， 得如是福德； 如是諸功德， 言說不能盡。 十八億諸佛， 住世滿一劫； 十方一切佛， 常贊大乘法。 善說此法門
【現代漢語翻譯】 現代漢語譯本 『如同恒河沙數那樣多的佛，給予種種快樂的器具；如果有人聽聞這個法門，所得到的福德與前面所說的完全相等。』 一切勇菩薩（菩提薩埵，指追求覺悟的眾生）向佛說：『世尊！怎樣才能算善根圓滿呢？』 這時，世尊告訴一切勇菩薩摩訶薩（摩訶薩埵，指偉大的菩薩）：『功德像佛一樣的人，應當知道他的善根是圓滿的。』 一切勇菩薩問佛：『世尊！什麼人的功德能與如來（佛的稱號）相等呢？』 佛告訴一切勇菩薩：『善男子！說法之人的善根與如來相等。』 一切勇菩薩說：『世尊！什麼是說法之人呢？』 佛告訴一切勇菩薩：『流通這個法門的人，就叫做說法之人。』 一切勇菩薩問佛：『世尊！聽聞這個法門能得到什麼福報？書寫、讀誦這個法門的人，能得到多少福報？』 佛告訴一切勇菩薩：『善男子！在十個方向，每一個方向都有十二個恒河沙數那樣多的佛如來，每一位如來住世說法滿十二劫。如果有善男子宣說這個法門，他的功德與上面所說的那些如來相等。如果有善男子書寫這部經，四十八個恒河沙數那樣多的佛如來說他的功德都不能說完；更何況是書寫、讀誦、受持呢。』 這時，一切勇菩薩問佛：『世尊！如果有人讀誦，能得到多少福報？』 這時，世尊用偈頌回答說： 『讀誦四句偈， 得到這最殊勝的福報； 如同八十四恒河沙數， 諸佛所說的法。 讀誦這個法門， 得到這樣的福德； 這樣的功德， 言語無法說盡。 十八億諸佛， 住世滿一劫； 十方一切佛， 常常讚歎大乘佛法。 善於宣說這個法門』
【English Translation】 English version 'If there were Buddhas as numerous as the sands of the Ganges, bestowing various instruments of joy; if someone were to hear this Dharma gate, the merit they would obtain would be exactly equal to the former.' Sarvasura Bodhisattva (Bodhisattva, meaning a being who seeks enlightenment) said to the Buddha, 'World Honored One! How is it that good roots are considered fulfilled?' At that time, the World Honored One said to Sarvasura Bodhisattva Mahasattva (Mahasattva, meaning a great Bodhisattva), 'One whose merits are like the Buddha's should be known to have fulfilled good roots.' Sarvasura Bodhisattva asked the Buddha, 'World Honored One! Whose merits are equal to the Tathagata (an epithet of the Buddha)?' The Buddha told Sarvasura Bodhisattva, 'Good man! The good roots of a Dharma teacher are equal to the Tathagata.' Sarvasura Bodhisattva said, 'World Honored One! Who is a Dharma teacher?' The Buddha told Sarvasura Bodhisattva, 'One who circulates this Dharma gate is called a Dharma teacher.' Sarvasura Bodhisattva asked the Buddha, 'World Honored One! What merit is obtained from hearing this Dharma gate? How much merit is obtained by writing and reciting this Dharma gate?' The Buddha told Sarvasura Bodhisattva, 'Good man! In the ten directions, in each direction there are twelve Ganges sands of Buddhas Tathagatas, and each Tathagata dwells in the world teaching the Dharma for twelve kalpas. If a good man speaks this Dharma gate, his merit is equal to that of the aforementioned Tathagatas. If a good man writes this sutra, even if forty-eight Ganges sands of Buddhas were to speak of its merit, they could not exhaust it; how much more so for writing, reciting, and upholding it?' At that time, Sarvasura Bodhisattva asked the Buddha, 'World Honored One! If one recites, how much merit is obtained?' At that time, the World Honored One spoke a verse in reply: 'Reciting a four-line verse, Obtains this most supreme merit; Like eighty-four Ganges, The Dharma spoken by all Buddhas. Reciting this Dharma gate, Obtains such merit; Such merits, Cannot be exhausted by words. Eighteen billion Buddhas, Dwelling in the world for a kalpa; All Buddhas of the ten directions, Constantly praise the Great Vehicle Dharma. Skillfully speaking this Dharma gate'
， 而無有窮盡； 諸佛難值遇， 此法亦如是。」
爾時，八十四億天子至於佛所，合掌頂禮白佛言：「善哉！世尊！如是法藏愿住閻浮提。」
爾時，復有十八千億尼揵子，來詣佛所白佛言：「勝也！沙門瞿曇！」
佛告尼揵：「如來常勝；汝等住顛倒，云何見汝等勝？汝無勝也！汝等善聽！今為利益汝等，為汝等說。」
「凡夫無慧樂， 何處得有勝？ 不知于正道， 云何得有勝？ 我視眾生道， 以甚深佛眼。」
爾時，尼揵子於世尊所心生瞋恚。爾時，帝釋捉金剛杵，以手摩之用擬尼犍。時十八千億諸尼犍子，惶怖苦惱悲泣啼哭；如來隱形令其不見。爾時，諸尼揵子不見如來，悲泣頌曰：
「父母及兄弟， 無能救濟者。 見曠野大澤， 空無人行路； 彼處不見水， 亦不見樹陰， 亦不見人眾， 無伴獨受苦； 彼受諸苦惱， 由不見如來。」
時諸尼犍從座而起，右膝著地出大聲言：「如來哀愍愿見救濟，我等歸依佛。」
爾時，世尊即時微笑，告一切勇菩提薩埵摩訶薩埵言：「善男子！汝往外道尼犍子所，為其說法。」
爾時，一切勇菩提薩埵摩訶薩埵白佛言：「世尊！譬如須彌山王，小山無能出者。如是
【現代漢語翻譯】 現代漢語譯本：
而沒有窮盡；
諸佛難以值遇， 此法也是如此。
當時，八十四億天子來到佛陀所在之處，合掌頂禮，對佛說：『善哉！世尊！愿這樣的法藏能常住閻浮提（Jambudvipa，指我們所居住的這個世界）。』
當時，又有十八千億尼揵子（Nigantha，古印度一個苦行教派）來到佛陀所在之處，對佛說：『沙門瞿曇（Śākyamuni，釋迦牟尼佛的尊稱）你輸了！』
佛陀告訴尼揵子：『如來（Tathāgata，佛的稱號之一）永遠是勝利的；你們執著于顛倒的見解，怎麼能說你們勝利呢？你們沒有勝利！你們好好聽著！現在爲了利益你們，我為你們說法。』
『凡夫沒有智慧的快樂， 哪裡能有勝利？ 不知道正道， 怎麼能有勝利？ 我以甚深的佛眼， 觀察眾生的道路。』
當時，尼揵子們對世尊心生嗔恨。這時，帝釋（Indra，佛教的護法神）拿起金剛杵（Vajra，一種法器），用手摩挲著，準備用來對付尼揵子。當時，十八千億尼揵子驚恐、苦惱、悲傷地哭泣；如來隱去身形，讓他們看不見。當時，尼揵子們看不見如來，悲傷地唱道：
『父母和兄弟， 都不能救濟我們。 看見廣闊的荒野大澤， 空無一人行走的路； 那裡看不見水， 也看不見樹蔭， 也看不見人群， 沒有伴侶獨自受苦； 他們遭受各種苦惱， 都是因為看不見如來。』
這時，尼揵子們從座位上站起來，右膝跪地，大聲說：『如來啊，請您慈悲憐憫，現身救濟我們，我們歸依佛。』
當時，世尊立即微笑，告訴一切勇菩提薩埵摩訶薩埵（Sarvasura-bodhisattva-mahāsattva，一切勇猛菩薩）說：『善男子！你到外道尼揵子那裡，為他們說法。』
當時，一切勇菩提薩埵摩訶薩埵對佛說：『世尊！譬如須彌山王（Sumeru，佛教宇宙觀中的中心山），小山無法超越它。』
【English Translation】 English version:
And without end;
The Buddhas are difficult to encounter, This Dharma is also like that.
At that time, eighty-four billion devas (celestial beings) came to where the Buddha was, joined their palms, bowed their heads, and said to the Buddha: 'Excellent! World Honored One! May such a Dharma treasury abide in Jambudvipa (the world we live in).'
At that time, there were also eighteen thousand billion Niganthas (an ancient Indian ascetic sect) who came to where the Buddha was and said to the Buddha: 'Śākyamuni (the honorific title of the Buddha), you have lost!'
The Buddha said to the Niganthas: 'The Tathāgata (one of the titles of the Buddha) is always victorious; you are attached to inverted views, how can you say you are victorious? You have no victory! Listen carefully! Now, for your benefit, I will speak the Dharma for you.'
'Ordinary people have no joy of wisdom, Where can there be victory? Not knowing the right path, How can there be victory? I observe the path of sentient beings, With the profound Buddha eye.'
At that time, the Niganthas became angry with the World Honored One. At this time, Indra (a protector deity in Buddhism) took up the Vajra (a ritual implement), rubbed it with his hand, and prepared to use it against the Niganthas. At that time, the eighteen thousand billion Niganthas were terrified, distressed, and wept with sorrow; the Tathāgata concealed his form, making them unable to see him. At that time, the Niganthas could not see the Tathāgata and sang in sorrow:
'Parents and siblings, Cannot save us. Seeing the vast wilderness, A road where no one walks; There, no water is seen, Nor is the shade of trees seen, Nor are crowds of people seen, Without companions, suffering alone; They suffer all kinds of distress, All because they cannot see the Tathāgata.'
At this time, the Niganthas rose from their seats, knelt on their right knees, and said loudly: 'Tathāgata, please have compassion and appear to save us, we take refuge in the Buddha.'
At that time, the World Honored One immediately smiled and said to Sarvasura-bodhisattva-mahāsattva (the Bodhisattva of All Courage): 'Good man! Go to the Niganthas of the heretical path and speak the Dharma for them.'
At that time, Sarvasura-bodhisattva-mahāsattva said to the Buddha: 'World Honored One! It is like Mount Sumeru (the central mountain in Buddhist cosmology), no small mountain can surpass it.'
，世尊！于如來前我不能說。」
爾時世尊告一切勇菩提薩埵摩訶薩埵：「善男子！莫作是說，如來有多方便。一切勇！汝往觀十方一切世界，如來在何處？住於何處所，敷如來座？一切勇！于尼犍所，我亦當自說法。」
一切勇白佛言：「世尊！乘何神力？為以自神力去，以佛神力去也？」
佛告一切勇：「汝以自神力去，還時以佛神力而來。」
爾時，一切勇菩提薩埵摩訶薩埵從座而起，偏袒右肩為佛作禮，即沒不現。
爾時，世尊為尼犍說法：「生苦生惱，人生多怖。生有病苦，病有老苦，老有死苦；復有王難、賊難、水難、火難、毒難、自作業難。」
時諸外道心懷恐怖，白佛言：「世尊！我等於今更不忍生。」
爾時世尊說此法時，十八千億諸外道等得離塵垢，發阿耨多羅三藐三菩提心。自身十八千億，住於十地大菩提薩埵，現菩提薩埵種種神力，或作象形、馬形、師子、虎形、金翅鳥形，或作須彌山形，或作老形，或作獼猴，或作華臺結加趺坐。十千億菩提薩埵在其南面作，九千億菩提薩埵在其北面，皆作如是神通變化。如來常在三昧，以方便力故為眾生說法。
爾時，如來知一切勇菩提薩埵自用神力去已，七日至華上世界。時一切勇菩提薩埵，以佛
【現代漢語翻譯】 現代漢語譯本：'世尊！在如來面前，我無法說出。' 那時，世尊告訴一切勇菩提薩埵摩訶薩埵：'善男子！不要這樣說，如來有很多方便法門。一切勇！你前往觀察十方一切世界，如來在何處？住在何處？鋪設如來之座？一切勇！在尼犍（Nigantha，耆那教徒）那裡，我也將親自說法。' 一切勇向佛稟告說：'世尊！憑藉何種神力？是憑藉自己的神力去，還是憑藉佛的神力去呢？' 佛告訴一切勇：'你憑藉自己的神力去，回來時憑藉佛的神力而來。' 當時，一切勇菩提薩埵摩訶薩埵從座位上站起來，袒露右肩向佛作禮，隨即消失不見。 那時，世尊為尼犍說法：'生是苦，生是惱，人生充滿恐懼。生有病苦，病有老苦，老有死苦；還有王難、賊難、水難、火難、毒難、自己造業的苦難。' 當時，那些外道心懷恐懼，對佛說：'世尊！我們現在再也不想出生了。' 那時，世尊說此法時，一萬八千億外道等脫離塵垢，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。他們自身化為一萬八千億，住在十地的大菩提薩埵，展現菩提薩埵的種種神力，有的化作象形、馬形、獅子、虎形、金翅鳥形，有的化作須彌山形，有的化作老者，有的化作獼猴，有的化作蓮花臺結跏趺坐。一萬億菩提薩埵在南面變化，九千億菩提薩埵在北面變化，都展現這樣的神通變化。如來常在三昧（Samadhi，禪定）中，以方便力為眾生說法。 那時，如來知道一切勇菩提薩埵用自己的神力離開后，七天到達華上世界。當時，一切勇菩提薩埵，以佛的神力...
【English Translation】 English version: 'World Honored One! I am unable to speak before the Tathagata.' At that time, the World Honored One said to Sarvasura Bodhisattva Mahasattva: 'Good man! Do not say so, the Tathagata has many expedient means. Sarvasura! Go and observe all the worlds in the ten directions, where is the Tathagata? Where does he reside? Where is the Tathagata's seat laid out? Sarvasura! I will also personally preach the Dharma to the Niganthas (Jain ascetics).' Sarvasura said to the Buddha: 'World Honored One! By what divine power? Do I go by my own divine power, or by the Buddha's divine power?' The Buddha said to Sarvasura: 'You go by your own divine power, and when you return, come by the Buddha's divine power.' At that time, Sarvasura Bodhisattva Mahasattva rose from his seat, bared his right shoulder, paid homage to the Buddha, and then disappeared. At that time, the World Honored One preached the Dharma to the Niganthas: 'Birth is suffering, birth is affliction, human life is full of fear. Birth has the suffering of illness, illness has the suffering of old age, old age has the suffering of death; there are also the difficulties of kings, thieves, water, fire, poison, and the difficulties of one's own actions.' At that time, those non-Buddhists were filled with fear and said to the Buddha: 'World Honored One! We no longer wish to be born again.' At that time, when the World Honored One spoke this Dharma, eighteen thousand billion non-Buddhists and others were freed from defilement and aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). They transformed themselves into eighteen thousand billion, residing as great Bodhisattvas of the ten stages, displaying various divine powers of Bodhisattvas, some transforming into the forms of elephants, horses, lions, tigers, garudas, some transforming into the form of Mount Sumeru, some transforming into the form of old men, some transforming into monkeys, some transforming into lotus platforms sitting in full lotus posture. Ten thousand billion Bodhisattvas transformed on the south side, and nine thousand billion Bodhisattvas transformed on the north side, all displaying such miraculous transformations. The Tathagata is always in Samadhi (meditative absorption), and preaches the Dharma to sentient beings through expedient means. At that time, the Tathagata knew that Sarvasura Bodhisattva had left using his own divine power, and after seven days, he arrived at the Flower World. At that time, Sarvasura Bodhisattva, by the Buddha's divine power...
神力屈伸臂頃來至佛所，到已右繞三匝，發清凈心合掌禮佛，白佛言：「世尊！我以一神力，至十方諸佛世界，見九十九千億諸佛世界。第二神力，見百千億諸佛世界。至第七日到華上世界，亦至不動如來世界。世尊！我至彼國，見九十二千億諸佛說法。又見八十億千世界，八十億千諸佛，即日成阿耨多羅三藐三菩提，我悉供養復過而去。世尊！我即日至三十九億百千佛國，見三十九億百千菩提薩埵出家，得阿耨多羅三藐三菩提。世尊！我悉恭敬禮拜，右繞三匝復過而去。世尊！又於六十億世界，見六十億佛，我悉供養恭敬禮拜而去。世尊！我見百億世界，百億如來入般涅槃，我亦供養恭敬禮拜覆過而去。世尊！我見六十五億世界，諸佛正法滅盡，我心燋惱而懷悲泣；見天、龍、夜叉憂惱啼哭如箭入心。世尊！彼佛世界劫火所燒，大海須彌悉皆燒盡無有遺余，我亦供養復過而去；乃到花上世界。世尊！我到彼世界，見敷百千億座。世尊！見彼南面敷百千億座，東、西、北方及以上、下，各敷百千億高座。世尊！彼一一座七寶成就，一一座上有一如來，結加趺坐為眾說法。世尊！我既見已生希有心，問彼世尊：『此世界者名為何等？』彼佛如來即告我言：『此世界者名曰花上。』世尊！我禮彼佛，問其佛言：『如來世尊
【現代漢語翻譯】 現代漢語譯本： 以神通力屈伸手臂的瞬間，我來到佛陀所在之處，到達后右繞佛三圈，以清凈的心合掌向佛陀頂禮，稟告佛陀說：『世尊！我以一種神通力，到達十方諸佛世界，見到九十九千億個諸佛世界。以第二種神通力，見到百千億個諸佛世界。到第七天到達花上世界（Hua Shang Shi Jie），也到達不動如來（Budong Rulai）世界。世尊！我到達那些國土，見到九十二千億位佛陀在說法。又見到八十億千個世界，八十億千位佛陀，在當日成就阿耨多羅三藐三菩提（Anuoduoluo Sanmiao Sanputi，無上正等正覺），我全部供養他們后離去。世尊！我當日到達三十九億百千個佛國，見到三十九億百千位菩薩出家，證得阿耨多羅三藐三菩提。世尊！我全部恭敬禮拜，右繞三圈后離去。世尊！我又在六十億個世界，見到六十億位佛陀，我全部供養、恭敬禮拜后離去。世尊！我見到百億個世界，百億位如來入般涅槃（Ban Niepan，佛的最終寂滅），我也供養、恭敬禮拜后離去。世尊！我見到六十五億個世界，諸佛的正法滅盡，我內心焦躁悲傷哭泣；見到天、龍、夜叉（Yacha，一種守護神）憂愁啼哭，如箭刺入心中。世尊！那些佛的世界被劫火焚燒，大海、須彌山（Xumi Shan，佛教中的宇宙中心）全部燒盡，沒有留下任何東西，我也供養后離去；然後到達花上世界。世尊！我到達那個世界，見到鋪設了百千億個座位。世尊！見到那個世界的南面鋪設了百千億個座位，東、西、北方以及上方、下方，各自鋪設了百千億個高座。世尊！每一個座位都是七寶成就，每一個座位上都有一位如來，結跏趺坐為大眾說法。世尊！我看到這些后，心中生起稀有之感，問那位世尊：『這個世界叫什麼名字？』那位佛如來就告訴我：『這個世界名叫花上。』世尊！我向那位佛頂禮，問那位佛說：『如來世尊』 現代漢語譯本： 』
【English Translation】 English version: With a supernatural power, in the time it takes to stretch and bend an arm, I arrived at the place where the Buddha was. Having arrived, I circumambulated the Buddha three times to the right, with a pure heart, I joined my palms and bowed to the Buddha, and said to the Buddha: 'World Honored One! With one supernatural power, I reached the worlds of the Buddhas in the ten directions, and saw ninety-nine trillion Buddha worlds. With the second supernatural power, I saw a hundred trillion Buddha worlds. On the seventh day, I arrived at the Flower Top World (Hua Shang Shi Jie), and also arrived at the Immovable Tathagata (Budong Rulai) World. World Honored One! When I arrived in those lands, I saw ninety-two trillion Buddhas teaching the Dharma. I also saw eighty billion thousand worlds, and eighty billion thousand Buddhas, who on that very day attained Anuttara-samyak-sambodhi (Anuoduoluo Sanmiao Sanputi, unsurpassed perfect enlightenment). I made offerings to all of them and then departed. World Honored One! On that very day, I reached thirty-nine billion hundred thousand Buddha lands, and saw thirty-nine billion hundred thousand Bodhisattvas who had left home and attained Anuttara-samyak-sambodhi. World Honored One! I respectfully bowed to all of them, circumambulated them three times to the right, and then departed. World Honored One! Again, in sixty billion worlds, I saw sixty billion Buddhas, and I made offerings to all of them, respectfully bowed, and then departed. World Honored One! I saw a hundred billion worlds, and a hundred billion Tathagatas entering Parinirvana (Ban Niepan, the final extinction of a Buddha), and I also made offerings, respectfully bowed, and then departed. World Honored One! I saw sixty-five billion worlds where the Buddhas' true Dharma had come to an end, and my heart was agitated with sorrow and weeping; I saw gods, dragons, and Yakshas (Yacha, a type of guardian deity) grieving and crying, as if arrows had pierced their hearts. World Honored One! Those Buddha worlds were burned by the fire of the kalpa, and the great oceans and Mount Sumeru (Xumi Shan, the center of the Buddhist universe) were all burned to ashes, with nothing left. I also made offerings and then departed; and then I arrived at the Flower Top World. World Honored One! When I arrived in that world, I saw a hundred trillion seats laid out. World Honored One! I saw a hundred trillion seats laid out on the south side of that world, and to the east, west, north, and above and below, each had a hundred trillion high seats laid out. World Honored One! Each seat was made of the seven treasures, and on each seat was a Tathagata, sitting in the lotus position, teaching the Dharma to the assembly. World Honored One! Having seen this, I felt a sense of wonder, and asked that World Honored One: 'What is the name of this world?' That Buddha Tathagata then told me: 'This world is called Flower Top.' World Honored One! I bowed to that Buddha, and asked that Buddha: 'Tathagata World Honored One' English version: '
名號何等？』彼佛答我：『號蓮花藏，於此世界常作佛事。』我復問言：『此世界中無量如來，何者是蓮花藏如來之身？』彼世尊曰：『我當示汝蓮花藏佛。』爾時諸佛悉隱不現，唯見一佛；其餘座上悉是菩薩。我時禮佛，時有一座從地踴出，我於此座結加趺坐；時我坐已，有無量座忽然而出空無人坐。我問彼佛：『此座何故空無人坐？』時佛世尊而告我言：『善男子！不種善根眾生，不得在於此會之中。』世尊！我時問彼如來言：『世尊！作何善根得在此會？』時佛告言：『諦聽！善男子！得聞僧伽吒法門者，以是善根得在此會；何況書寫、讀誦。一切勇！汝聞僧伽吒法門故，得在此會；無善根人則不能得見此佛國。』爾時，一切勇菩提薩埵摩訶薩埵白彼佛言：『世尊！得聞此法門者得何福德？』爾時，蓮花藏如來即便微笑。世尊！我時作禮，問彼佛言：『佛何故笑現希有相？』時蓮花藏如來告一切勇：『善男子！一切勇菩提薩埵得大勢力，譬如轉輪聖王主四天下，於四天下種滿胡麻。善男子！如彼胡麻其數多不？』一切勇菩提薩埵白世尊言：『甚多。世尊！甚多。善逝！』佛告一切勇：『有人聚彼胡麻以作一聚，一切勇！有人能數知其數不？』一切勇菩提薩埵白彼世尊：『不可數也！善逝世尊！』時蓮華藏如來告
【現代漢語翻譯】 現代漢語譯本：『他的名號是什麼？』那佛回答我說：『號為蓮花藏（Lianhuazang），在這個世界常行佛事。』我又問：『這個世界有無量如來，哪一位是蓮花藏如來的化身？』那位世尊說：『我將向你展示蓮花藏佛。』當時，所有的佛都隱去不見，只見到一尊佛；其餘的座位上都是菩薩。我當時向佛頂禮，這時有一個座位從地裡涌出，我在這座位上結跏趺坐；當我坐下後，有無數的座位忽然出現，但空無一人。我問那佛：『這些座位為什麼空無一人？』那時佛世尊告訴我：『善男子！不種善根的眾生，不能在此法會之中。』世尊！我當時問那如來：『世尊！修持什麼善根才能在此法會？』那時佛告訴我：『仔細聽！善男子！能聽聞《僧伽吒法門》（Sengqiezha Famen）的人，以此善根才能在此法會；更何況是書寫、讀誦。一切勇（Yiqieyong）！你聽聞《僧伽吒法門》的緣故，才能在此法會；沒有善根的人則不能得見此佛國。』當時，一切勇菩提薩埵摩訶薩埵（Yiqieyong Pusa Mohesa）對那佛說：『世尊！能聽聞此法門的人能得到什麼福德？』那時，蓮花藏如來就微笑起來。世尊！我當時頂禮，問那佛：『佛為什麼微笑，現出如此稀有的相？』那時蓮花藏如來告訴一切勇：『善男子！一切勇菩提薩埵得到大勢力，譬如轉輪聖王（Zhuanlun Shengwang）統治四天下，在四天下種滿胡麻。善男子！那些胡麻的數量多嗎？』一切勇菩提薩埵對世尊說：『非常多。世尊！非常多。善逝（Shanshi）！』佛告訴一切勇：『有人把那些胡麻聚集起來成為一堆，一切勇！有人能數清它們的數量嗎？』一切勇菩提薩埵對世尊說：『不能數清啊！善逝世尊！』那時蓮花藏如來告訴
【English Translation】 English version: 'What is his name?' That Buddha answered me, 'He is named Lianhuazang (Lotus Treasury), and he constantly performs Buddha's work in this world.' I further asked, 'In this world, there are countless Tathagatas, which one is the embodiment of Lianhuazang Tathagata?' That World Honored One said, 'I will show you the Lianhuazang Buddha.' At that time, all the Buddhas disappeared, and only one Buddha was visible; the rest of the seats were occupied by Bodhisattvas. I then bowed to the Buddha, and at that moment, a seat emerged from the ground, and I sat cross-legged on it; after I sat down, countless seats suddenly appeared, but they were all empty. I asked that Buddha, 'Why are these seats empty?' Then the Buddha, the World Honored One, told me, 'Good man! Beings who do not cultivate good roots cannot be in this assembly.' World Honored One! I then asked that Tathagata, 'World Honored One! What good roots must one cultivate to be in this assembly?' Then the Buddha told me, 'Listen carefully! Good man! Those who hear the Sanghatasutra Dharma (Sengqiezha Famen) can be in this assembly because of this good root; how much more so those who write and recite it. Yiqieyong (All Courage)! Because you have heard the Sanghatasutra Dharma, you are able to be in this assembly; those without good roots cannot see this Buddha land.' At that time, Yiqieyong Bodhisattva Mahasattva (Yiqieyong Pusa Mohesa) said to that Buddha, 'World Honored One! What merit do those who hear this Dharma gain?' At that time, Lianhuazang Tathagata smiled. World Honored One! I then bowed and asked that Buddha, 'Why does the Buddha smile, revealing such a rare appearance?' Then Lianhuazang Tathagata told Yiqieyong, 'Good man! Yiqieyong Bodhisattva has obtained great power, like a Chakravartin King (Zhuanlun Shengwang) who rules the four continents, and has sesame seeds planted all over the four continents. Good man! Are the number of those sesame seeds many?' Yiqieyong Bodhisattva said to the World Honored One, 'Very many. World Honored One! Very many. Sugata (Shanshi)!' The Buddha told Yiqieyong, 'If someone were to gather those sesame seeds into a pile, Yiqieyong! Could anyone count their number?' Yiqieyong Bodhisattva said to the World Honored One, 'They cannot be counted! Sugata World Honored One!' Then Lianhuazang Tathagata told
一切勇菩提薩埵：『善男子！若胡麻等數諸佛如來，說聞經功德不能令盡；何況書寫、讀誦！』」
一切勇菩提薩埵白佛言：「世尊！書寫得何等福？」
佛告一切勇：「善男子！譬如三千大千世界，一切沙塵、樹葉、草木，以如此等數轉輪王，如是輪王寧可數不？」
一切勇菩提薩埵白佛言：「世尊！不可數也！善逝世尊。」
佛告一切勇：「善男子！聽此法者，如是一切諸轉輪王，所有福德不及此福。於此法門書一字者，功德勝彼一切輪王所有福德。如是，善男子！此法門者攝於一切大乘正法，不得以輪王福德為喻。如是，一切勇！此法門功德非譬喻說，如此法門能示法藏，滅諸煩惱，然大法炬，降諸惡魔，照明一切菩提薩埵之舍，說一切法。」
爾時，一切勇菩提薩埵摩訶薩埵白佛言：「世尊！行梵行者甚為希有。何以故？世尊！如來行難得。」
佛告一切勇：「如是，善男子！梵行難得。若行梵行，若晝、若夜常見如來。若見如來則見佛國，若見佛國則見法藏。臨命終時其心不怖，不受胎生無復憂惱，不為愛河之所漂沒。」
爾時，世尊復告一切勇菩提薩埵摩訶薩埵：「善男子！如來出世難可值遇。」
一切勇言：「如是。世尊！如是。善逝！如來出世難
【現代漢語翻譯】 現代漢語譯本：一切勇菩提薩埵（一切勇，菩薩名）說：『善男子！即使有如胡麻（芝麻）一樣多的諸佛如來，講述聽聞此經的功德也無法窮盡；更何況是書寫、讀誦此經呢！』 一切勇菩提薩埵對佛說：『世尊！書寫此經能獲得什麼樣的福報呢？』 佛告訴一切勇：『善男子！譬如三千大千世界中，所有的沙塵、樹葉、草木，如果把這些都算作轉輪王（擁有統治世界的君主），如此多的轉輪王，可以數得清嗎？』 一切勇菩提薩埵對佛說：『世尊！無法數清！善逝（佛的稱號）世尊。』 佛告訴一切勇：『善男子！聽聞此法的人，即使擁有所有這些轉輪王的福德，也比不上此法的福德。在此法門中書寫一個字，其功德勝過所有轉輪王的所有福德。如此，善男子！此法門涵蓋了一切大乘正法，不能用轉輪王的福德來比喻。如此，一切勇！此法門的功德無法用譬喻來說明，此法門能夠展示法藏（佛法的寶藏），滅除一切煩惱，點燃大法炬（佛法的智慧之光），降伏一切惡魔，照亮一切菩提薩埵的居所，宣說一切佛法。』 這時，一切勇菩提薩埵摩訶薩埵（大菩薩）對佛說：『世尊！修行梵行（清凈的行為）的人非常稀有。為什麼呢？世尊！如來（佛的稱號）的修行難以獲得。』 佛告訴一切勇：『是的，善男子！梵行難以獲得。如果修行梵行，無論白天還是夜晚都能常見如來。如果見到如來，就能見到佛國（佛的凈土），如果見到佛國，就能見到法藏。臨命終時，內心不會恐懼，不會再受胎生之苦，沒有憂愁煩惱，不會被愛慾之河所淹沒。』 這時，世尊又告訴一切勇菩提薩埵摩訶薩埵：『善男子！如來出世難以值遇。』 一切勇說：『是的。世尊！是的。善逝！如來出世難以值遇。』
【English Translation】 English version: Sarvasura Bodhisattva (Sarvasura, name of a Bodhisattva) said: 'Good man! If there were as many Buddhas Tathagatas (Buddha, one who has thus gone) as sesame seeds, their speaking of the merits of hearing this sutra could not exhaust them; how much more so for writing and reciting it!' Sarvasura Bodhisattva said to the Buddha: 'World Honored One! What kind of blessings are obtained by writing this sutra?' The Buddha told Sarvasura: 'Good man! For example, in the three thousand great thousand worlds, all the dust, leaves, and vegetation, if all these were counted as Chakravartin Kings (universal monarchs), could such a number of Chakravartin Kings be counted?' Sarvasura Bodhisattva said to the Buddha: 'World Honored One! They cannot be counted! Sugata (another name for Buddha), World Honored One.' The Buddha told Sarvasura: 'Good man! The merit of those who hear this Dharma, even if they possessed all the merits of all those Chakravartin Kings, would not equal the merit of this Dharma. Writing one word in this Dharma gate, its merit surpasses all the merits of all the Chakravartin Kings. Thus, good man! This Dharma gate encompasses all the Mahayana (Great Vehicle) Dharma, and cannot be compared to the merit of a Chakravartin King. Thus, Sarvasura! The merit of this Dharma gate cannot be described by metaphors. This Dharma gate can reveal the Dharma treasury (the treasure of Buddhist teachings), extinguish all afflictions, ignite the great Dharma torch (the light of Buddhist wisdom), subdue all demons, illuminate the abodes of all Bodhisattvas, and expound all Dharmas.' At that time, Sarvasura Bodhisattva Mahasattva (great Bodhisattva) said to the Buddha: 'World Honored One! Those who practice Brahmacharya (pure conduct) are very rare. Why is that? World Honored One! The practice of the Tathagata is difficult to attain.' The Buddha told Sarvasura: 'Yes, good man! Brahmacharya is difficult to attain. If one practices Brahmacharya, one will see the Tathagata both day and night. If one sees the Tathagata, one will see the Buddha-land (Buddha's pure land), and if one sees the Buddha-land, one will see the Dharma treasury. At the time of death, one's mind will not be afraid, one will not be reborn through the womb, one will have no worries or afflictions, and one will not be drowned by the river of desire.' At that time, the World Honored One again told Sarvasura Bodhisattva Mahasattva: 'Good man! It is difficult to encounter the appearance of a Tathagata in the world.' Sarvasura said: 'Yes. World Honored One! Yes. Sugata! It is difficult to encounter the appearance of a Tathagata in the world.'
得值遇。」
佛告一切勇菩提薩埵摩訶薩埵言：「此法難值亦復如是。一切勇！若有得聞如是法門經于耳者，八十劫中自識宿命，六十千劫作轉輪王，八千劫中作天帝釋，二十五千劫作凈居天，三十八千劫作大梵天，九十九千劫不墮惡道，百千劫中不墮餓鬼，二十八千劫不墮畜生，十三億百千劫不墮阿修羅中、刀劍不傷，二十五千劫不生愚癡中，七千劫中具足智慧，九千劫中生處端正、具足善色如如來身，十五千劫不作女人，十六千劫身無病惱，三十五千劫常具天眼，十九千劫不生龍中，六千劫中無瞋恚心，七千劫中不生貧賤家，八十千劫主二天下，極最貧窮受如是樂，十二千劫不生盲冥，十三千劫不生聾中，十一千劫修行忍辱，臨命終時識行將滅，不起倒想，不生瞋恚；見東方恒河沙等諸佛如來，面見南方二十億佛，面見西方二十五恒河沙諸佛如來，面見北方八十恒河沙等諸佛如來，面見上方九十億恒河沙諸佛世尊，面見下方百億恒河沙等諸佛世尊。善男子！彼諸世尊安慰其人：『善男子！汝莫恐怖，汝已聽受僧伽吒法門。善男子！汝見如是恒河沙等百千億佛世尊不？』『唯然已見。』世尊告曰：『此諸如來故來見汝。』是善男子問言：『我作何善諸佛見我？』諸佛告言：『善男子！汝在人中曾聞僧伽吒法門
【現代漢語翻譯】 現代漢語譯本：能獲得值遇的機會。」
佛陀告訴一切勇菩薩摩訶薩（菩薩中的大菩薩）說：『此法難以值遇，也是如此。一切勇！如果有人聽聞這樣的法門，經過耳朵，他將在八十劫中能回憶起自己的宿命，在六十千劫中成為轉輪王（統治世界的理想君主），在八千劫中成為天帝釋（忉利天之主），在二萬五千劫中成為凈居天（色界天中最高級的存在），在三萬八千劫中成為大梵天（色界初禪天之主），在九萬九千劫中不墮入惡道，在十萬劫中不墮入餓鬼道，在二萬八千劫中不墮入畜生道，在十三億百千劫中不墮入阿修羅（非天）道，刀劍不能傷害他，在二萬五千劫中不生於愚癡之中，在七千劫中具足智慧，在九千劫中出生之處端正，具足如如來（佛）一樣的美好色相，在一萬五千劫中不做女人，在一萬六千劫中身體沒有疾病困擾，在三萬五千劫中常具天眼，在一萬九千劫中不生於龍中，在六千劫中沒有嗔恚之心，在七千劫中不生於貧賤之家，在八萬劫中統治二個天下，即使是最貧窮的人也能享受這樣的快樂，在一萬二千劫中不生於盲冥，在一萬三千劫中不生於聾中，在一萬一千劫中修行忍辱，臨命終時，當意識即將消滅時，不會產生顛倒的妄想，不會產生嗔恚；他會見到東方恒河沙數般的諸佛如來，面見南方二十億佛，面見西方二十五恒河沙數般的諸佛如來，面見北方八十恒河沙數般的諸佛如來，面見上方九十億恒河沙數般的諸佛世尊，面見下方百億恒河沙數般的諸佛世尊。善男子！那些世尊會安慰那個人說：『善男子！你不要害怕，你已經聽受了《僧伽吒法門》。善男子！你見到如此恒河沙數般的百千億佛世尊了嗎？』『是的，我見到了。』世尊告訴他說：『這些如來是特意來見你的。』這位善男子會問：『我做了什麼善事，諸佛會來見我？』諸佛會告訴他說：『善男子！你曾在人中聽聞過《僧伽吒法門》。』
【English Translation】 English version: 'will obtain the opportunity to encounter it.'
The Buddha said to All-Courage Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas), 'This Dharma is difficult to encounter, and it is just like that. All-Courage! If someone hears such a Dharma gate through their ears, they will remember their past lives for eighty kalpas (eons), become a Chakravartin King (an ideal ruler of the world) for sixty thousand kalpas, become Indra (the lord of the Trayastrimsa Heaven) for eight thousand kalpas, become a Suddhavasa god (the highest beings in the Form Realm) for twenty-five thousand kalpas, become a Mahabrahma god (the lord of the first dhyana heaven in the Form Realm) for thirty-eight thousand kalpas, not fall into evil paths for ninety-nine thousand kalpas, not fall into the realm of hungry ghosts for one hundred thousand kalpas, not fall into the animal realm for twenty-eight thousand kalpas, not fall into the Asura (demigod) realm for thirteen billion hundred thousand kalpas, and swords will not harm them. They will not be born into ignorance for twenty-five thousand kalpas, will possess wisdom for seven thousand kalpas, will be born with a beautiful appearance like that of a Tathagata (Buddha) for nine thousand kalpas, will not be born as a woman for fifteen thousand kalpas, will be free from illness for sixteen thousand kalpas, will always possess the divine eye for thirty-five thousand kalpas, will not be born as a dragon for nineteen thousand kalpas, will be free from anger for six thousand kalpas, will not be born into a poor family for seven thousand kalpas, will rule two continents for eighty thousand kalpas, and even the poorest will enjoy such happiness. They will not be born blind for twelve thousand kalpas, will not be born deaf for thirteen thousand kalpas, will practice patience for eleven thousand kalpas. When they are about to die, as their consciousness is about to cease, they will not have inverted thoughts, nor will they have anger; they will see Buddhas and Tathagatas as numerous as the sands of the Ganges River in the east, see twenty billion Buddhas in the south, see twenty-five Ganges River sands of Buddhas and Tathagatas in the west, see eighty Ganges River sands of Buddhas and Tathagatas in the north, see ninety billion Ganges River sands of Buddhas and World Honored Ones above, and see one hundred billion Ganges River sands of Buddhas and World Honored Ones below. Good man! Those World Honored Ones will comfort that person, saying, 『Good man! Do not be afraid, you have already heard and received the Sanghatasutra Dharma gate. Good man! Have you seen these hundreds of billions of World Honored Ones as numerous as the sands of the Ganges River?』 『Yes, I have seen them.』 The World Honored One will say, 『These Tathagatas have come specifically to see you.』 This good man will ask, 『What good deeds have I done that the Buddhas come to see me?』 The Buddhas will say, 『Good man! You have heard the Sanghatasutra Dharma gate among humans.』
，是故諸佛故來見汝。』是善男子白佛言：『世尊！我曾少聞得如是福，況復具足受持是經。』彼佛告言：『善男子！莫作是說。聞四句偈所有功德，我今說之。善男子！譬如十三恒河沙諸佛如來所有福德，聞此法門福德勝彼。若有供養十三恒河沙諸佛如來，若有於此法門聞一四句偈，此福德勝彼；況具足聞。』」
佛復告一切勇菩提薩埵言：「善男子！若三千大千世界滿中胡麻，以此胡麻數轉輪王，若有人佈施如是轉輪王，不如佈施一須陀洹。若施三千世界一切須陀洹所得福德，不如施一斯陀含。若施三千世界諸斯陀含，不如施一阿那含。若施三千世界諸阿那含，不如佈施一阿羅漢。若施三千世界諸阿羅漢所得福德，不如佈施一辟支佛。若施三千世界諸辟支佛所得福德，不如施一菩提薩埵。若施三千大千世界菩提薩埵，不如於一如來所起清凈心。若於三千大千世界諸如來所生清凈心，不如凡夫聞此法門，功德勝彼；何況書寫、讀誦、受持。一切勇！況復有人以清凈心憶念此經。一切勇！于意云何？頗有凡人能度大海不？」
一切勇言：「不也。世尊！」
佛告一切勇：「于意云何？頗有凡夫以手一撮能竭海不？」
一切勇言：「不也。世尊！」
佛告一切勇：「樂小法者亦復如是，
【現代漢語翻譯】 現代漢語譯本：'因此，諸佛才來見你。' 這位善男子對佛說：'世尊！我只是稍微聽聞就能得到這樣的福報，更何況是完整地受持這部經。' 那位佛告訴他說：'善男子！不要這樣說。聽聞四句偈所擁有的功德，我現在就告訴你。善男子！譬如十三恒河沙數諸佛如來所擁有的福德，聽聞這個法門的福德勝過他們。如果有人供養十三恒河沙數諸佛如來，如果有人聽聞這個法門中的一句四句偈，這人的福德勝過前者；更何況是完整地聽聞。' 佛又告訴一切勇菩提薩埵（菩薩名，意為一切勇猛的菩薩）說：'善男子！如果三千大千世界都裝滿了胡麻，用這些胡麻的數量來計算轉輪王（擁有統治世界的君主）的數量，如果有人佈施這麼多轉輪王，不如佈施一位須陀洹（小乘初果，入流果）。如果佈施三千世界所有的須陀洹所得到的福德，不如佈施一位斯陀含（小乘二果，一來果）。如果佈施三千世界所有的斯陀含，不如佈施一位阿那含（小乘三果，不還果）。如果佈施三千世界所有的阿那含，不如佈施一位阿羅漢（小乘四果，無學果）。如果佈施三千世界所有的阿羅漢所得到的福德，不如佈施一位辟支佛（又名獨覺，不需師教而自行開悟者）。如果佈施三千世界所有的辟支佛所得到的福德，不如佈施一位菩提薩埵。如果佈施三千大千世界所有的菩提薩埵，不如對一位如來（佛的稱號）生起清凈心。如果對三千大千世界所有的如來生起清凈心，不如凡夫聽聞這個法門，功德勝過他們；更何況是書寫、讀誦、受持。一切勇！更何況有人以清凈心憶念這部經。一切勇！你認為如何？有沒有凡人能夠渡過大海？' 一切勇說：'不能，世尊！' 佛告訴一切勇：'你認為如何？有沒有凡夫能夠用手一撮就使大海乾涸？' 一切勇說：'不能，世尊！' 佛告訴一切勇：'貪戀小法的人也是這樣。'
【English Translation】 English version: 'Therefore, all Buddhas come to see you.' This good man said to the Buddha, 'World Honored One! I have only heard a little and have already obtained such blessings, how much more so if I were to fully uphold this sutra.' That Buddha told him, 'Good man! Do not say that. The merits of hearing a four-line verse, I will now tell you. Good man! For example, the merits of all the Buddhas and Tathagatas as numerous as thirteen Ganges Rivers, the merits of hearing this Dharma gate surpass them. If someone were to make offerings to all the Buddhas and Tathagatas as numerous as thirteen Ganges Rivers, if someone were to hear one four-line verse of this Dharma gate, this person's merits would surpass the former; how much more so if they were to hear it fully.' The Buddha further told the Bodhisattva Sarvasura (a Bodhisattva's name, meaning 'all courageous') , 'Good man! If the three thousand great thousand worlds were filled with sesame seeds, and using the number of these sesame seeds to count the number of Wheel-Turning Kings (a monarch who rules the world), if someone were to give alms to so many Wheel-Turning Kings, it would not be as meritorious as giving alms to one Srotaapanna (the first stage of Arhatship, stream-enterer). If one were to give alms to all the Srotaapannas in the three thousand worlds, it would not be as meritorious as giving alms to one Sakrdagamin (the second stage of Arhatship, once-returner). If one were to give alms to all the Sakrdagamins in the three thousand worlds, it would not be as meritorious as giving alms to one Anagamin (the third stage of Arhatship, non-returner). If one were to give alms to all the Anagamins in the three thousand worlds, it would not be as meritorious as giving alms to one Arhat (the fourth stage of Arhatship, worthy one). If one were to give alms to all the Arhats in the three thousand worlds, it would not be as meritorious as giving alms to one Pratyekabuddha (also known as a solitary Buddha, one who attains enlightenment without a teacher). If one were to give alms to all the Pratyekabuddhas in the three thousand worlds, it would not be as meritorious as giving alms to one Bodhisattva. If one were to give alms to all the Bodhisattvas in the three thousand great thousand worlds, it would not be as meritorious as giving rise to a pure mind towards one Tathagata (an epithet of the Buddha). If one were to give rise to a pure mind towards all the Tathagatas in the three thousand great thousand worlds, it would not be as meritorious as a common person hearing this Dharma gate, their merits surpass them; how much more so if they were to write, recite, and uphold it. Sarvasura! How much more so if someone were to remember this sutra with a pure mind. Sarvasura! What do you think? Is there any common person who can cross the great ocean?' Sarvasura said, 'No, World Honored One!' The Buddha told Sarvasura, 'What do you think? Is there any common person who can dry up the ocean with a handful of water?' Sarvasura said, 'No, World Honored One!' The Buddha told Sarvasura, 'Those who are attached to small teachings are also like that.'
不能聽受如是法門。一切勇！若不曾見十八億恒河沙諸佛如來，不能書寫如是法門。若不曾見九十億恒河沙諸如來者，不能聞此法門。若人曾見百千億如來者，聞此法門不生誹謗。一切勇！若有曾見百千億恒河沙如來，聞此法門能生凈信，起如實想不生誹謗。一切勇！聽！若有書此法門一四句偈，彼過九十五億千世界，如阿彌陀國，彼人佛土亦復如是。一切勇！彼諸眾生壽命八萬四千劫。一切勇！若菩提薩埵摩訶薩埵，於此法門聞四句偈，諸眾生設使造五逆罪，教人隨喜，若能聽受一四句偈，所有罪業能令除滅。」
爾時，世尊復告一切勇菩提薩埵摩訶薩埵言：「往昔有人破塔、壞僧，動菩提薩埵三昧，壞滅佛法，殺害父母，作已生悔：『我失今世、後世之樂，當於惡道一劫受苦。』生大愁憂受大苦惱。一切勇！如是之人一切世人所共惡賤，作如是言：『此人失於世間、出世間法。』此眾生於無量劫猶如焦樹不能復生，譬如畫堂不以焦柱而作莊嚴。此人亦爾，今世、後世所生之處，人皆輕賤、打罵、毀辱、不施飲食。彼受飢渴、打罵苦惱，自憶念言：『我造逆罪，破塔壞僧。』作是思惟：『我向何處？誰能救我？』作如是念：『我當入山自滅其身，無人救我。』爾時彼人而說偈言：
「『我造不善業， 猶
【現代漢語翻譯】 現代漢語譯本： 不能聽受這樣的法門。一切勇（菩薩名）！如果沒見過十八億恒河沙數那麼多的諸佛如來，就不能書寫這樣的法門。如果沒見過九十億恒河沙數那麼多的諸如來，就不能聽聞這個法門。如果有人曾經見過百千億如來，聽聞這個法門就不會產生誹謗。一切勇！如果有人曾經見過百千億恒河沙數那麼多的如來，聽聞這個法門能生起清凈的信心，產生如實的想法，不會產生誹謗。一切勇！聽著！如果有人書寫這個法門中的四句偈，他所處的國土超過九十五億千個世界，就像阿彌陀佛的國土一樣，那個人的佛土也是如此。一切勇！那些眾生的壽命有八萬四千劫。一切勇！如果菩提薩埵摩訶薩埵（大菩薩）聽聞這個法門中的四句偈，即使眾生造了五逆罪，教唆他人隨喜，如果能聽受這四句偈，所有的罪業都能被消除。
那時，世尊又告訴一切勇菩提薩埵摩訶薩埵說：『過去有人破壞佛塔、破壞僧團，動搖菩提薩埵的三昧，破壞佛法，殺害父母，做完這些事後產生後悔：『我失去了今生和來世的快樂，應當在惡道中受苦一劫。』產生巨大的憂愁和痛苦。一切勇！這樣的人被世人所共同厭惡和輕賤，他們會說：『這個人失去了世間和出世間的法。』這個眾生在無量劫中就像焦枯的樹木一樣不能復生，就像畫堂不會用焦柱來裝飾一樣。這個人也是如此，今生和來世所出生的地方，人們都會輕視、打罵、侮辱，不給他食物。他遭受飢渴、打罵的痛苦，自己回憶說：『我造了逆罪，破壞了佛塔和僧團。』這樣思惟：『我該去哪裡？誰能救我？』這樣想：『我應當入山自殺，沒有人能救我。』那時，那個人說了偈語：
『我造了不善的業，』
【English Translation】 English version: One cannot receive and uphold such a Dharma teaching. O Sarvasura (a Bodhisattva's name)! If one has not seen eighteen billion Ganges sands of Buddhas Tathagatas, one cannot write down such a Dharma teaching. If one has not seen ninety billion Ganges sands of Tathagatas, one cannot hear this Dharma teaching. If a person has seen hundreds of thousands of billions of Tathagatas, upon hearing this Dharma teaching, they will not give rise to slander. O Sarvasura! If one has seen hundreds of thousands of billions of Ganges sands of Tathagatas, upon hearing this Dharma teaching, they can give rise to pure faith, generate true thoughts, and not give rise to slander. O Sarvasura! Listen! If someone writes down a four-line verse of this Dharma teaching, their land will surpass ninety-five billion thousand worlds, like the land of Amitabha Buddha, and that person's Buddha land will also be like that. O Sarvasura! The lifespan of those beings is eighty-four thousand kalpas. O Sarvasura! If a Bodhisattva Mahasattva (a great Bodhisattva) hears a four-line verse of this Dharma teaching, even if beings have committed the five heinous crimes and encouraged others to rejoice in them, if they can receive and uphold a four-line verse, all their karmic offenses can be eliminated.
At that time, the World Honored One again told Sarvasura Bodhisattva Mahasattva: 'In the past, there was a person who destroyed pagodas, destroyed the Sangha, disturbed the Samadhi of Bodhisattvas, destroyed the Buddha Dharma, and killed their parents. After doing these things, they felt remorse: 'I have lost the happiness of this life and the next, and I should suffer in the evil realms for one kalpa.' They felt great sorrow and suffering. O Sarvasura! Such a person is despised and scorned by all people in the world, and they say: 'This person has lost both worldly and transcendental Dharma.' This being, for countless kalpas, is like a withered tree that cannot grow again, just as a painted hall would not be decorated with charred pillars. This person is also like that; in the places where they are born in this life and the next, people will despise, beat, scold, and insult them, and not give them food. They suffer from hunger, thirst, beatings, and torment, and they recall: 'I committed heinous crimes, destroying pagodas and the Sangha.' They think: 'Where should I go? Who can save me?' They think: 'I should go into the mountains and kill myself; no one can save me.' At that time, that person spoke a verse:
'I have committed unwholesome deeds,'
如燋木柱； 今世不莊嚴， 他世亦如是。 室內不莊嚴， 在外亦如是； 惡因造惡業， 因之入惡道。 後世受苦痛， 不知住何處？ 諸天悉聞我， 悲泣啼哭聲； 無有救護者， 必入于地獄。 自作不善業， 自受苦痛受； 我無歸依處， 必受苦痛受。 殺父母壞塔， 我作五逆業； 我登高山頂， 自墜令碎滅。』 時諸天告言： 『莫去愚癡人， 莫作不善業， 汝作多不善， 作已今悔過， 殺害自身命， 必受地獄苦。』 尋即墮于地， 如被憂箭射。 不以此精進， 而得成佛道， 不得菩薩道， 不得聲聞果， 更起余精進。 汝詣仙聖山， 往見大聖主， 頭面禮彼仙： 『愿救苦眾生； 善作利益我， 驚怖不安隱。』 仙人聞告言： 『汝坐暫時聽， 驚怖苦不安， 當悔眾惡業。』
「仙人告言：『我為施汝食，汝可食之。愁憂、苦惱、飢渴、恐怖世間無歸，我施汝食，汝當食之，然後我當爲汝說法，令汝罪業悉得消滅。』彼食訖已須臾澡手，繞仙人已前面𧿟跪。仙人問言：『汝說作惡業。』答仙人言：『我殺母、殺父、破塔，
【現代漢語翻譯】 現代漢語譯本 如同燒焦的木柱一般； 今生不修飾自己，來世也會如此。 在家裡不修飾自己，在外面也會如此； 因為惡的因緣造作惡業，因此墮入惡道。 後世將遭受痛苦，不知道會住在哪裡？ 諸天都聽到了我悲傷哭泣的聲音； 沒有可以救護我的人，必定會墮入地獄。 自己造作不善的業，自己承受痛苦； 我沒有可以歸依的地方，必定要承受痛苦。 我殺害父母，破壞佛塔，造作了五逆重罪； 我登上高山頂，自己墜落粉身碎骨。 這時諸天告訴他說：『不要這樣愚癡的人， 不要造作不善的業，你已經造作了很多不善業， 造作之後現在又後悔，殺害自己的生命， 必定會遭受地獄的痛苦。』隨即就墮落到地上， 如同被憂愁的箭射中一樣。不以這樣的精進， 而能成就佛道，不能成就菩薩道， 不能得到聲聞果位，應該發起其他的精進。 你應該去仙聖山，去拜見大聖主， 頭面頂禮那位仙人：『愿您救度受苦的眾生； 請善巧地利益我，我驚恐不安。』 仙人聽到后說：『你先坐下暫時聽我說， 你驚恐痛苦不安，應當懺悔所有的惡業。』 仙人說：『我給你食物，你可以吃。你憂愁、苦惱、飢渴、恐懼，在世間無所歸依，我給你食物，你應當吃，然後我再為你說法，讓你所有的罪業都得以消滅。』他吃完食物后，過了一會兒洗了手，繞著仙人走了一圈，然後跪在仙人面前。仙人問他說：『你說你造作了惡業。』他回答仙人說：『我殺害了母親、殺害了父親、破壞了佛塔，
【English Translation】 English version Like a charred wooden pillar; If one is not adorned in this life, it will be the same in the next. If one is not adorned indoors, it will be the same outdoors; Due to evil causes, one creates evil karma, and thus enters evil paths. In the next life, one will suffer pain, not knowing where to dwell? All the devas (gods) hear my cries of sorrow and weeping; There is no one to protect me, I will surely enter hell. One creates unwholesome karma oneself, and one suffers pain oneself; I have no place to take refuge, I will surely suffer pain. I killed my parents, destroyed stupas (Buddhist shrine), and committed the five heinous crimes (five rebellious acts); I climbed to the top of a high mountain, and threw myself down to be shattered. Then the devas said: 『Do not be so foolish, Do not create unwholesome karma, you have created much unwholesome karma, Having created it, now you regret it, killing your own life, You will surely suffer the pain of hell.』 Immediately he fell to the ground, As if shot by an arrow of sorrow. Not with this kind of diligence, Can one achieve Buddhahood, nor can one achieve the Bodhisattva path, Nor can one attain the fruit of a Sravaka (hearer), one should arouse other diligence. You should go to the Immortal Sage Mountain, go to see the Great Sage Lord, Bow your head and pay homage to that immortal: 『May you save suffering beings; Please skillfully benefit me, I am terrified and uneasy.』 The immortal heard and said: 『Sit down and listen for a while, You are terrified, suffering, and uneasy, you should repent all your evil karma.』 The immortal said: 『I will give you food, you can eat it. You are worried, distressed, hungry, thirsty, and fearful, with no refuge in the world. I will give you food, you should eat it, and then I will teach you the Dharma, so that all your karmic offenses may be extinguished.』 After he finished eating, he washed his hands after a while, walked around the immortal, and then knelt in front of the immortal. The immortal asked him: 『You said you created evil karma.』 He replied to the immortal: 『I killed my mother, killed my father, and destroyed the stupa,
亂菩提薩埵三昧，壞滅佛法。』爾時仙人告彼言：『汝作不善造斯惡業，自作教人諸不善業，汝當懺悔。』爾時彼人心驚惶怖悲泣而言：『誰救護我？我作惡業必受苦報。』
「爾時彼人長跪合掌而作是言：『我作惡業自作教人，莫使我得不善之報，勿使受苦，愿大仙人當見救濟。我為仙人常作僮僕，所作不善愿令消滅。』爾時仙人慰喻彼人：『汝莫惶怖。吾當救汝令汝輕報，汝今現前聽法。汝曾聞僧伽吒法門不？』白仙人言：『我未曾聞。』仙人言：『火燒之人誰能為其說法？唯大悲者乃能說耳！』
僧伽吒經卷第一 大正藏第 13 冊 No. 0423 僧伽吒經
僧伽吒經卷第二
元魏優禪尼國王子月婆首那譯
「爾時，仙人告彼人言：『乃往古昔無數阿僧祇劫，時有國王名曰凈月，如法治世。善男子！時凈月王，生一太子。時凈月王，召諸占相婆羅門等，而問之言：「今此童子有何等相？」爾時，相師白大王言：「今此太子有不祥相，生此太子必有不祥。」大王問言：「汝何所說？」相師白言：「如是太子，若至七歲當害父母。」王時答言：「寧當殺我，不殺我子。人身難得，于無量劫修行乃得人身，不應以此身而殺人物。」爾時，太子始生一月如一歲兒，王知太子當
【現代漢語翻譯】 現代漢語譯本：『擾亂菩提薩埵（菩提薩埵指追求覺悟的眾生）的三昧（三昧指專注的狀態），破壞佛法。』當時，仙人告訴那個人說：『你做了不好的事，造了這樣的惡業，自己做不善的事，還教別人做不善的事，你應該懺悔。』當時，那個人心驚膽戰，恐懼悲傷地哭泣說：『誰能救我？我做了惡業，必定會受到苦報。』 當時，那個人長跪合掌，這樣說道：『我做了惡業，自己做也教別人做，不要讓我得到不善的報應，不要讓我受苦，希望大仙人能夠救濟我。我願意為仙人做僕人，所做的不善之事希望能夠消滅。』當時，仙人安慰那個人說：『你不要害怕。我將救你，讓你減輕報應，你現在認真聽法。你曾經聽聞過《僧伽吒（僧伽吒指一種佛經的名稱）法門》嗎？』那個人回答仙人說：『我沒有聽聞過。』仙人說：『被火燒的人，誰能為他說法？只有大慈大悲的人才能說！』 《僧伽吒經》卷第一 《大正藏》第13冊 No. 0423 《僧伽吒經》 《僧伽吒經》卷第二 元魏優禪尼國王子月婆首那譯 當時，仙人告訴那個人說：『在很久很久以前，無數阿僧祇劫（阿僧祇劫指極長的時間單位）之前，當時有一位國王，名叫凈月（凈月指國王的名字），他依法治理國家。善男子！當時，凈月王生了一個太子。當時，凈月王召集了所有占卜相面的婆羅門（婆羅門指印度教的祭司階層）等人，問他們說：「現在這個孩子有什麼樣的相貌？」當時，相師告訴大王說：「現在這個太子有不祥的相貌，生下這個太子必定會有不祥的事情發生。」大王問道：「你們說的是什麼？」相師回答說：「這個太子，如果到了七歲，就會殺害父母。」國王當時回答說：「寧願殺我，也不殺我的兒子。人身難得，經過無數劫的修行才能得到人身，不應該用這個身體去殺害他人。」當時，太子出生一個月就如同一個一歲的孩子，國王知道太子會
【English Translation】 English version: 『Disturbing the Samadhi (Samadhi refers to a state of concentration) of Bodhisattvas (Bodhisattvas refers to beings who seek enlightenment), destroying the Dharma (Dharma refers to the teachings of Buddhism).』 At that time, the immortal told that person, 『You have done bad things, created such evil karma, done unwholesome deeds yourself, and taught others to do unwholesome deeds, you should repent.』 At that time, that person was terrified, fearful, and weeping sadly, saying, 『Who can save me? I have done evil karma, and I will surely receive suffering as a result.』 At that time, that person knelt down with palms together and said, 『I have done evil karma, done it myself and taught others to do it, do not let me receive unwholesome retribution, do not let me suffer, I hope the great immortal can save me. I am willing to be a servant for the immortal, and I hope that the unwholesome things I have done can be eliminated.』 At that time, the immortal comforted that person, 『Do not be afraid. I will save you and lighten your retribution, now listen carefully to the Dharma. Have you ever heard of the Sanghatas (Sanghatas refers to the name of a Buddhist scripture) Dharma Gate?』 That person replied to the immortal, 『I have never heard of it.』 The immortal said, 『Who can preach the Dharma to a person who is being burned by fire? Only those with great compassion can preach!』 Sanghatas Sutra Volume 1 Taisho Tripitaka Volume 13 No. 0423 Sanghatas Sutra Sanghatas Sutra Volume 2 Translated by Prince Yueposhuna of the Yu Chan Ni Kingdom of the Northern Wei Dynasty At that time, the immortal told that person, 『In the very distant past, countless Asankhya Kalpas (Asankhya Kalpas refers to an extremely long unit of time) ago, there was a king named Jingyue (Jingyue refers to the name of the king), who ruled the country according to the law. Good man! At that time, King Jingyue had a prince. At that time, King Jingyue summoned all the Brahmin (Brahmin refers to the priestly class in Hinduism) fortune-tellers and asked them, 「What kind of appearance does this child have?」 At that time, the fortune-tellers told the great king, 「This prince has an ominous appearance, and the birth of this prince will surely bring misfortune.」 The great king asked, 「What are you saying?」 The fortune-tellers replied, 「If this prince reaches the age of seven, he will kill his parents.」 The king then replied, 「I would rather be killed than kill my son. It is difficult to obtain a human body, and it takes countless kalpas of practice to obtain a human body, and one should not use this body to kill others.」 At that time, the prince was one month old and was like a one-year-old child, and the king knew that the prince would
殺我身，時凈月王舍位與子，作如是言：「汝治國事，一切財物自在隨意，如法治世勿為非法。」既授位已，時凈月王于其國內，不復行於王之教令。爾時無量億大臣，至凈月王所，白言：「大王！何故不行王之教令？」大王答言：「我無量劫常為王事心無厭足，我已厭矣！舍之修行。」爾時，太子未經多時，並殺父母集五逆罪。善男子！我亦憶念往昔之時，既殺王已愁悲啼泣自責悔過。爾時我以大悲之心為彼說法，彼聞法已逆罪消滅。』
「問言：『當於爾時說何等法？』答言：『爾時，演說僧伽吒法門。若聞此法，當至阿耨多羅三藐三菩提，滅一切罪煩惱休息。汝今諦聽，當爲汝說。令汝聞已速得解脫。聞四句偈令不中闕，盡一切惡得須陀洹。然後佈施遠離諸苦，受苦眾生令得解脫，怖畏眾生令得遠離。』爾時彼人合掌頂禮，贊言：『善哉，善哉！真善知識！善能除滅諸不善業。善說僧伽吒法門。善哉，聞者！』爾時虛空中萬二千天子，至大仙所，合掌頂禮，白如是言：『大仙！憶念幾時事耶？』復有四龍王、十八千億夜叉王，頭面禮敬白大仙言：『憶念幾時事耶？』大仙答言：『我憶念百千億阿僧祇劫。』問大仙言：『以何善根憶爾許事？』答言：『以曾聽受僧伽吒法門。在彼眾中聞此法門發凈信者，皆
【現代漢語翻譯】 現代漢語譯本 『殺我身』，當時凈月王（Jingyue Wang）捨棄王位給他的兒子，並這樣說：『你治理國家，一切財物都由你隨意支配，要依法治理國家，不要做非法的事情。』 既然已經把王位傳給了他，當時的凈月王在他的國內，就不再執行國王的教令了。當時，無數的大臣來到凈月王那裡，稟告說：『大王！為什麼不執行國王的教令呢？』 大王回答說：『我無量劫以來，常常爲了王事而心無厭足，我已經厭倦了！我要捨棄王位去修行。』 當時，太子沒過多久，就殺害了自己的父母，犯下了五逆重罪。善男子！我也記得過去的時候，在殺害國王之後，我悲傷地哭泣，責備自己，懺悔過錯。當時，我以大悲之心為他說法，他聽了法之後，逆罪就消除了。 『有人問：『當時說了什麼法？』回答說：『當時，演說了《僧伽吒法門》（Sengqiezha Famen）。如果聽聞此法，就能證得阿耨多羅三藐三菩提（Anuoduolasanmiaosanputi），滅除一切罪業，煩惱止息。你現在仔細聽，我將為你宣說。讓你聽聞之後迅速得到解脫。聽聞四句偈，不要中斷，就能消除一切惡業，證得須陀洹（Xutuohuan）果位。然後佈施，遠離各種痛苦，讓受苦的眾生得到解脫，讓恐懼的眾生遠離怖畏。』 當時那個人合掌頂禮，讚歎說：『太好了，太好了！真是善知識！善於消除各種不善的業。善於宣說《僧伽吒法門》。太好了，聽聞此法的人！』 當時，虛空中有一萬二千天子，來到大仙那裡，合掌頂禮，稟告說：『大仙！您回憶的是多久以前的事情啊？』 又有四位龍王、十八千億夜叉王，頭面禮敬，稟告大仙說：『您回憶的是多久以前的事情啊？』 大仙回答說：『我回憶的是百千億阿僧祇劫（Asengqi Jie）以前的事情。』 有人問大仙說：『您以什麼善根能回憶起這麼久遠的事情？』 回答說：『因為曾經聽受《僧伽吒法門》。在那些聽法的人中，聽聞此法門而生起清凈信心的人，都』
【English Translation】 English version 'Killing my body,' at that time, King Jingyue (Jingyue Wang) relinquished his throne to his son, saying, 'You shall govern the kingdom, all wealth is at your disposal, govern the kingdom according to the law, and do not do anything unlawful.' Having bestowed the throne, King Jingyue no longer enforced the king's decrees within his kingdom. At that time, countless ministers came to King Jingyue, reporting, 'Great King! Why do you not enforce the king's decrees?' The Great King replied, 'For countless kalpas, I have been constantly preoccupied with royal affairs, and my heart has never been satisfied. I am now weary of it! I will relinquish the throne and practice.' At that time, the crown prince, not long after, killed his parents, committing the five heinous crimes. Good man! I also remember the past, after killing the king, I wept with sorrow, blamed myself, and repented my mistakes. At that time, with great compassion, I preached the Dharma to him, and after he heard the Dharma, his heinous crimes were extinguished. 'Someone asked, 'What Dharma was preached at that time?' The answer was, 'At that time, the Sanghatasutra Dharma (Sengqiezha Famen) was expounded. If one hears this Dharma, one will attain Anuttara-samyak-sambodhi (Anuoduolasanmiaosanputi), extinguish all sins, and cease all afflictions. Now listen carefully, I will explain it to you. Let you quickly attain liberation after hearing it. Hearing the four-line verse without interruption will eliminate all evil deeds and attain the state of Srotapanna (Xutuohuan). Then, by giving, one will be free from all suffering, liberate suffering beings, and lead fearful beings away from fear.' At that time, that person joined his palms and bowed, praising, 'Excellent, excellent! Truly a good teacher! You are good at eliminating all unwholesome deeds. You are good at expounding the Sanghatasutra Dharma. Excellent, those who hear this Dharma!' At that time, twelve thousand devas in the sky came to the great sage, joined their palms and bowed, reporting, 'Great Sage! How long ago are you recalling?' There were also four Dragon Kings and eighteen thousand billion Yaksha Kings, who bowed their heads in reverence, reporting to the great sage, 'How long ago are you recalling?' The great sage replied, 'I am recalling events from hundreds of thousands of billions of Asankhya kalpas (Asengqi Jie) ago.' Someone asked the great sage, 'By what good roots can you recall such distant events?' The answer was, 'Because I once heard and received the Sanghatasutra Dharma. Among those who heard the Dharma, those who developed pure faith upon hearing this Dharma, all'
得授阿耨多羅三藐三菩提記。若人造作五逆之罪，聞此法門須臾之間，悉能除滅無量百千億劫，閉惡道門開生天道。於此法門聞四句偈功德如是，況復書寫、讀誦，供養華香、幡蓋，恭敬尊重，合掌禮拜一言贊善，如是功德不可思議。』」
爾時一切勇菩提薩埵白佛言：「世尊！云何合掌得功德等？誰讀此經一合掌禮？」
佛告一切勇：「善男子！若人造作五逆之罪，若教人作、若隨喜作，於此法門聞四句偈，合掌凈信能滅五逆。何況有人，於此法門具足書寫、讀誦、供養，如此功德多彼無量。善男子！譬如阿那婆達多池日光不照，從彼池中出五大河。一切勇！于意云何？頗有人能數此五大河水渧數不？」
一切勇言：「不也。世尊！」
佛告一切勇菩提薩埵：「善男子！聞此法門善根亦復如是，百千萬劫數不可盡。一切勇！于意云何？須臾得聞如是法門，是難有不？」
一切勇言：「難有。世尊！」
佛告一切勇：「於此法門能生信者復難於彼。譬如阿那婆達多池出五大河，如是五河水之渧數，數不可盡。」
一切勇菩提薩埵摩訶薩埵白佛言：「世尊！何等名為五大河也？」
佛告一切勇菩提薩埵：「五大河者，所謂：恒伽河、私陀河、博叉河、耶牟那河、月分
【現代漢語翻譯】 現代漢語譯本 獲得授記，證得阿耨多羅三藐三菩提（無上正等正覺）。如果有人造作五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的罪業，聽到這個法門，即使只是片刻之間，都能消除無量百千億劫的罪業，關閉惡道之門，開啟通往天道的道路。聽聞此法門中的四句偈，功德尚且如此，更何況是書寫、讀誦、供養鮮花香料、幡蓋，恭敬尊重，合掌禮拜，甚至只說一句讚美的話，這樣的功德更是不可思議。'
當時，一切勇菩薩（菩薩名）向佛陀說道：'世尊！為什麼合掌就能獲得如此功德？誰讀誦此經，一次合掌禮拜就能獲得如此功德？'
佛陀告訴一切勇菩薩：'善男子！如果有人造作五逆的罪業，或者教唆他人造作，或者隨喜他人造作，只要聽到這個法門中的四句偈，合掌並以清凈的信心，就能消除五逆的罪業。更何況有人，能夠完整地書寫、讀誦、供養這個法門，這樣的功德比前者還要多出無量。善男子！譬如阿那婆達多池（傳說中的聖池），陽光無法照射到池底，從這個池中流出五條大河。一切勇！你認為如何？是否有人能夠數清這五條大河中的水滴數量呢？'
一切勇菩薩回答說：'不能，世尊！'
佛陀告訴一切勇菩薩：'善男子！聽聞這個法門的善根也是如此，百千萬劫都無法數盡。一切勇！你認為如何？片刻之間能夠聽到這樣的法門，是難得的嗎？'
一切勇菩薩回答說：'非常難得，世尊！'
佛陀告訴一切勇菩薩：'在這個法門中能夠生起信心，比聽到這個法門還要難得。譬如阿那婆達多池流出五條大河，這五條河中的水滴數量，是無法數盡的。'
一切勇菩薩摩訶薩（大菩薩）向佛陀說道：'世尊！哪五條被稱為大河呢？'
佛陀告訴一切勇菩薩：'五條大河分別是：恒伽河（即恒河）、私陀河、博叉河、耶牟那河（即亞穆納河）、月分河。'
【English Translation】 English version Received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). If a person commits the five heinous crimes (killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), upon hearing this Dharma gate, even for a moment, they can eliminate immeasurable hundreds of thousands of billions of kalpas of sins, close the doors to evil paths, and open the path to heavenly realms. The merit of hearing four lines of verse from this Dharma gate is such, how much more so for those who write, recite, offer flowers, incense, banners, and canopies, respectfully honor, join palms in reverence, and even utter a single word of praise. Such merit is inconceivable.'
At that time, Bodhisattva Sarva-vira (Bodhisattva's name) said to the Buddha, 'World Honored One! How can joining palms bring such merit? Who, upon reading this sutra, can obtain such merit with a single joining of palms in reverence?'
The Buddha told Sarva-vira, 'Good man! If a person commits the five heinous crimes, or instigates others to commit them, or rejoices in others' commission of them, upon hearing four lines of verse from this Dharma gate, joining palms with pure faith can eliminate the five heinous crimes. How much more so for those who fully write, recite, and make offerings to this Dharma gate. Such merit is immeasurably greater than the former. Good man! It is like the Anavatapta Lake (a legendary sacred lake) where sunlight cannot reach the bottom, and from this lake flow five great rivers. Sarva-vira! What do you think? Is there anyone who can count the number of water drops in these five great rivers?'
Sarva-vira replied, 'No, World Honored One!'
The Buddha told Bodhisattva Sarva-vira, 'Good man! The roots of goodness from hearing this Dharma gate are also like that, countless for hundreds of thousands of millions of kalpas. Sarva-vira! What do you think? Is it rare to hear such a Dharma gate even for a moment?'
Sarva-vira replied, 'It is rare, World Honored One!'
The Buddha told Sarva-vira, 'To generate faith in this Dharma gate is even rarer than hearing it. It is like the Anavatapta Lake from which flow five great rivers, and the number of water drops in these five rivers is countless.'
Bodhisattva Mahasattva Sarva-vira (Great Bodhisattva) said to the Buddha, 'World Honored One! What are the five great rivers?'
The Buddha told Bodhisattva Sarva-vira, 'The five great rivers are: the Ganga River (Ganges River), the Sita River, the Vakshu River, the Yamuna River, and the Chandrabhaga River.'
河，是五大河悉皆入海。此五大河，一河各有五百小河以為眷屬。一切勇！復有五大河在虛空中，一河各有一千小河以為眷屬。」
一切勇菩提薩埵白佛言：「世尊！何等是五河有千眷屬？」
佛告一切勇菩提薩埵：「第一河者名須陀羅，有千眷屬；第二河者名曰膻佉，有千眷屬；第三河者名婆呵帝，有千眷屬；第四河者名質多斯那，有千眷屬；第五河者名曰法蓋，有千眷屬。一切勇！是名五大河有千眷屬。一切勇！是五大河利益閻浮提，時時降雨增長華果，于閻浮提雨清凈水增長苗稼。一切勇！如護世天安樂閻浮提波(提波渚也)。此經亦爾，利益安樂閻浮提波，一切眾生如三十三天。」
一切勇菩提薩埵白佛言：「世尊！何等是三十三天？」
佛告一切勇菩提薩埵言：「釋迦提婆之所住處，是三十三天。一切勇！彼三十三天作如是語：『若有眾生口行善語者，彼人功德不可數知。若有眾生行口惡者，彼墮地獄、餓鬼、畜生不可數知。眾生墮于地獄、畜生、餓鬼受大苦惱，時彼眾生無救護者，於三惡趣獨受劇苦。口行惡者是惡知識，口行善語是善知識，若見善知識則見如來，若見如來則滅一切不善之法。』一切勇！如護世天為閻浮提波而作利益。一切勇！此經亦如是，于閻浮提波而作佛事
【現代漢語翻譯】 現代漢語譯本 河流，是五大河流都匯入大海。這五大河，每一條河都有五百條小河作為眷屬。一切勇（菩薩名）！還有五大河在虛空中，每一條河都有一千條小河作為眷屬。
一切勇菩薩（菩提薩埵）問佛說：『世尊！什麼是那有千條眷屬的五條河呢？』
佛告訴一切勇菩薩說：『第一條河名叫須陀羅（意為清凈），有一千條眷屬；第二條河名叫膻佉（意為白色），有一千條眷屬；第三條河名叫婆呵帝（意為大），有一千條眷屬；第四條河名叫質多斯那（意為心意），有一千條眷屬；第五條河名叫法蓋（意為佛法的覆蓋），有一千條眷屬。一切勇！這就是那有千條眷屬的五大河。一切勇！這五大河利益閻浮提（我們所居住的世界），時常降雨，使花果生長，在閻浮提降下清凈的水，使莊稼生長。一切勇！就像護世天（守護世界的諸天神）使閻浮提安樂一樣。這部經也一樣，利益安樂閻浮提，一切眾生如同三十三天（欲界六天中的第二天）。』
一切勇菩薩問佛說：『世尊！什麼是三十三天呢？』
佛告訴一切勇菩薩說：『釋迦提婆（帝釋天）所居住的地方，就是三十三天。一切勇！那三十三天這樣說：『如果眾生口中說善語，那人的功德不可計數。如果眾生口中說惡語，那人就會墮入地獄、餓鬼、畜生道，不可計數。眾生墮入地獄、畜生、餓鬼道，遭受巨大的痛苦，那時這些眾生沒有救護者，在三惡道獨自承受劇烈的痛苦。口說惡語是惡知識，口說善語是善知識，如果見到善知識就如同見到如來（佛），如果見到如來就能滅除一切不善的法。』一切勇！就像護世天為閻浮提帶來利益一樣。一切勇！這部經也一樣，在閻浮提做佛事。
【English Translation】 English version Rivers, the five great rivers all flow into the sea. These five great rivers, each has five hundred small rivers as its retinue. O All Courage (a Bodhisattva)! There are also five great rivers in the void, each river having one thousand small rivers as its retinue.
The Bodhisattva All Courage (Bodhisattva) asked the Buddha, 'World Honored One! What are the five rivers with a thousand retinues?'
The Buddha told the Bodhisattva All Courage, 'The first river is named Sudara (meaning pure), with a thousand retinues; the second river is named Shankha (meaning white), with a thousand retinues; the third river is named Bahati (meaning great), with a thousand retinues; the fourth river is named Chitasna (meaning mind), with a thousand retinues; the fifth river is named Dharma Cover (meaning the cover of the Buddha's teachings), with a thousand retinues. O All Courage! These are the five great rivers with a thousand retinues. O All Courage! These five great rivers benefit Jambudvipa (the world we live in), constantly raining, causing flowers and fruits to grow, and in Jambudvipa, they send down pure water, causing crops to grow. O All Courage! Just as the Guardian Devas (deities who protect the world) bring peace to Jambudvipa. This sutra is also like that, benefiting and bringing peace to Jambudvipa, all sentient beings are like the Trayastrimsha Heaven (the second of the six heavens of the desire realm).'
The Bodhisattva All Courage asked the Buddha, 'World Honored One! What is the Trayastrimsha Heaven?'
The Buddha told the Bodhisattva All Courage, 'The place where Shakra Deva (Indra) resides is the Trayastrimsha Heaven. O All Courage! Those in the Trayastrimsha Heaven say this: 『If sentient beings speak good words, the merit of that person is immeasurable. If sentient beings speak evil words, that person will fall into hell, the realm of hungry ghosts, and the animal realm, immeasurably. Sentient beings fall into hell, the animal realm, and the realm of hungry ghosts, suffering great pain. At that time, these sentient beings have no protector, and they alone endure severe suffering in the three evil realms. Speaking evil words is an evil friend, speaking good words is a good friend. If one sees a good friend, it is like seeing the Tathagata (Buddha). If one sees the Tathagata, one can extinguish all unwholesome dharmas.』 O All Courage! Just as the Guardian Devas bring benefit to Jambudvipa. O All Courage! This sutra is also like that, performing Buddha's work in Jambudvipa.'
。若不聞此法門者，不能至阿耨多羅三藐三菩提，不能轉法輪，不能擊法鼓，不能坐于師子法座，不能入于涅槃之界，不能成就無邊光明。如是，如是！一切勇！不聞如是法門，不能坐于菩提樹下。」
時一切勇菩提薩埵摩訶薩埵白佛言：「世尊！我有少疑欲問世尊。」
佛告一切勇：「隨汝所問，當斷汝疑。」
一切勇白佛言：「世尊！爾時仙人，度彼五逆人，令住不退地者，是何人也？」
佛告一切勇菩提薩埵：「善男子！汝今諦聽！如來所說微細難知，此僧伽吒法門，示仙人像。如此法門能示佛身，如恒河中處處見沙，此法亦爾。自作示現為人說法，唯佛如來量與佛等。此法如是與佛平等，有此法處常有諸佛。」
爾時，世尊復告一切勇菩提薩埵：「善男子！我念往昔九十九阿僧祇劫，爾時有佛號曰寶上如來；次第有十二億佛，皆號寶上。我于爾時名曰凈月，行大布施。時十二億如來，我悉供養，以衣服、臥具、飲食、湯藥，香花、燈明、一切樂具，悉以供養；彼諸如來，不為我授阿耨多羅三藐三菩提記。一切勇！我念往昔，有十八億如來出興於世，皆號寶明。我于爾時名曰龍正，行大布施，以香花、瓔珞供養彼佛；彼諸如來，亦不授我阿耨多羅三藐三菩提記。一切勇！我念往
【現代漢語翻譯】 現代漢語譯本：如果不能聽聞這個法門，就不能達到阿耨多羅三藐三菩提（無上正等正覺），不能轉法輪（宣講佛法），不能擊法鼓（以佛法警醒世人），不能坐于師子法座（象徵佛陀的權威），不能進入涅槃的境界（解脫生死），不能成就無邊的光明。是的，是的！一切勇！不聽聞這樣的法門，就不能坐在菩提樹下（成佛）。 當時，一切勇菩提薩埵摩訶薩埵（大菩薩）對佛說：『世尊！我有一些疑惑想要請問世尊。』 佛告訴一切勇：『你儘管問，我會為你解答疑惑。』 一切勇問佛：『世尊！當時那位仙人，度化那五逆之人，使他們安住于不退轉之地，那是什麼人呢？』 佛告訴一切勇菩提薩埵：『善男子！你仔細聽！如來所說的微妙難知的，這個僧伽吒法門，示現仙人的形象。這個法門能示現佛身，就像恒河中處處可見沙子一樣，這個法門也是如此。它自己示現為人說法，只有佛如來的境界才能與佛相等。這個法門就是這樣與佛平等，有這個法門的地方，常有諸佛存在。』 當時，世尊又告訴一切勇菩提薩埵：『善男子！我回憶過去九十九阿僧祇劫（極長的時間單位），那時有佛，號為寶上如來；之後次第有十二億佛，都號為寶上。我那時名叫凈月，行大布施。當時十二億如來，我都供養，用衣服、臥具、飲食、湯藥、香花、燈明、一切樂具，全部供養；那些如來，沒有為我授阿耨多羅三藐三菩提的記別（預言成佛）。一切勇！我回憶過去，有十八億如來出現於世，都號為寶明。我那時名叫龍正，行大布施，用香花、瓔珞供養那些佛；那些如來，也沒有為我授阿耨多羅三藐三菩提的記別。一切勇！我回憶過』
【English Translation】 English version: If one does not hear this Dharma teaching, one cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), cannot turn the Dharma wheel (preach the Dharma), cannot strike the Dharma drum (awaken people with the Dharma), cannot sit upon the lion's throne (symbolizing the Buddha's authority), cannot enter the realm of Nirvana (liberation from birth and death), and cannot achieve boundless light. Yes, yes! All Courage! Without hearing such a Dharma teaching, one cannot sit under the Bodhi tree (to become a Buddha).' At that time, All Courage Bodhisattva Mahasattva (great Bodhisattva) said to the Buddha, 'World Honored One! I have some doubts that I wish to ask the World Honored One.' The Buddha told All Courage, 'Ask whatever you wish, and I will resolve your doubts.' All Courage asked the Buddha, 'World Honored One! Who was that sage who, at that time, converted those five rebellious people and caused them to dwell in the stage of non-retrogression?' The Buddha told All Courage Bodhisattva, 'Good man! Listen carefully! What the Tathagata speaks of is subtle and difficult to understand. This Sanghatasutra Dharma teaching manifests the image of a sage. This Dharma teaching can manifest the body of a Buddha, just as sand can be seen everywhere in the Ganges River, so too is this Dharma. It manifests itself to teach people, and only the realm of the Buddha Tathagata is equal to the Buddha. This Dharma is thus equal to the Buddha, and where this Dharma is, there are always Buddhas present.' At that time, the World Honored One again told All Courage Bodhisattva, 'Good man! I recall in the past, ninety-nine Asankhya kalpas (extremely long time units) ago, there was a Buddha named Ratna-uttama Tathagata; successively, there were twelve billion Buddhas, all named Ratna-uttama. At that time, I was named Pure Moon, and I practiced great giving. I made offerings to all twelve billion Tathagatas with clothing, bedding, food, medicine, fragrant flowers, lamps, and all kinds of enjoyable things; those Tathagatas did not give me a prediction of Anuttara-samyak-sambodhi (prediction of becoming a Buddha). All Courage! I recall in the past, there were eighteen billion Tathagatas who appeared in the world, all named Ratna-prabha. At that time, I was named Dragon Righteous, and I practiced great giving, offering fragrant flowers and garlands to those Buddhas; those Tathagatas also did not give me a prediction of Anuttara-samyak-sambodhi. All Courage! I recall in the past'
昔，有二十億佛出興於世，皆號式棄如來、應供、正遍知。我于爾時行大布施，以諸樂具供養彼佛；彼諸如來，亦不授我阿耨多羅三藐三菩提記。一切勇！我念往昔，有二十億諸佛出興於世，皆號迦葉。我于爾時行大布施，以諸香華、幡蓋、衣服、一切樂具，供養彼佛；彼諸如來，亦不授我阿耨多羅三藐三菩提記。一切勇！我念往昔，有十六億諸佛如來出興於世，皆號凈光。我于爾時作大長者子，行大布施捨一切物。彼十六億諸佛如來，我悉供養以香花、幡蓋、衣服、臥具、食飲、湯藥；亦不授我阿耨多羅三藐三菩提記。一切勇！我念往昔，九十五億諸佛如來出興於世，皆號釋迦牟尼應供、正遍知。我于爾時作大國王如法治世，彼九十五億釋迦如來，我悉供養以香花、幡蓋、飲食、衣服、臥具、湯藥、一切樂具；亦不授我阿耨多羅三藐三菩提記。一切勇！我念往昔，有九億佛出興於世，皆號迦羅迦鳩村陀如來、應供、正遍知。我于爾時作婆羅門子，巨富無量行一切施，以諸香花、幡蓋、衣服、臥具、飲食、一切樂具，供養諸佛；彼諸如來，亦不授我阿耨多羅三藐三菩提記。一切勇！我念往昔，有十八億如來出興於世，皆號迦那伽牟尼如來、應供、正遍知。我于爾時行大布施，彼諸如來我悉供養，以香華、幡蓋、衣服、
【現代漢語翻譯】 現代漢語譯本：過去，有二十億佛出世，都號為式棄如來（Śikhin，意為頂髻）、應供（Arhat，值得供養的聖者）、正遍知（Samyaksaṃbuddha，完全覺悟者）。那時我廣行佈施，用各種享樂之物供養那些佛；但那些如來，也沒有給我授記阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。一切勇！我回憶過去，有二十億諸佛出世，都號為迦葉（Kāśyapa，飲光）。那時我廣行佈施，用各種香花、幡蓋、衣服、一切享樂之物，供養那些佛；但那些如來，也沒有給我授記阿耨多羅三藐三菩提。一切勇！我回憶過去，有十六億諸佛如來出世，都號為凈光。那時我作為大長者的兒子，廣行佈施捨棄一切財物。那十六億諸佛如來，我都用香花、幡蓋、衣服、臥具、飲食、湯藥供養；也沒有給我授記阿耨多羅三藐三菩提。一切勇！我回憶過去，有九十五億諸佛如來出世，都號為釋迦牟尼（Śākyamuni，釋迦族的聖人）應供、正遍知。那時我作為大國王如法治理國家，那九十五億釋迦如來，我都用香花、幡蓋、飲食、衣服、臥具、湯藥、一切享樂之物供養；也沒有給我授記阿耨多羅三藐三菩提。一切勇！我回憶過去，有九億佛出世，都號為迦羅迦鳩村陀如來（Krakucchanda，賢劫千佛中的第一尊佛）、應供、正遍知。那時我作為婆羅門子，極其富有，廣行一切佈施，用各種香花、幡蓋、衣服、臥具、飲食、一切享樂之物，供養諸佛；但那些如來，也沒有給我授記阿耨多羅三藐三菩提。一切勇！我回憶過去，有十八億如來出世，都號為迦那伽牟尼如來（Kanakamuni，賢劫千佛中的第二尊佛）、應供、正遍知。那時我廣行佈施，那些如來我都用香花、幡蓋、衣服供養， 臥具、飲食、湯藥、一切樂具，供養彼佛；彼諸如來，亦不授我阿耨多羅三藐三菩提記。
【English Translation】 English version: In the past, there were twenty billion Buddhas who appeared in the world, all named Śikhin (meaning 'crested one'), Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One). At that time, I practiced great generosity, offering various pleasurable things to those Buddhas; but those Tathagatas did not give me a prediction of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). O All-Courageous One! I recall in the past, there were twenty billion Buddhas who appeared in the world, all named Kāśyapa (meaning 'drinking light'). At that time, I practiced great generosity, offering various fragrant flowers, banners, canopies, clothing, and all pleasurable things to those Buddhas; but those Tathagatas did not give me a prediction of Anuttarā-samyak-saṃbodhi. O All-Courageous One! I recall in the past, there were sixteen billion Buddhas who appeared in the world, all named Pure Light. At that time, I was the son of a great elder, practicing great generosity, giving away all possessions. I offered fragrant flowers, banners, canopies, clothing, bedding, food, drink, and medicine to those sixteen billion Buddhas; but they did not give me a prediction of Anuttarā-samyak-saṃbodhi. O All-Courageous One! I recall in the past, there were ninety-five billion Buddhas who appeared in the world, all named Śākyamuni (meaning 'sage of the Śākya clan'), Tathagata, Arhat, Samyaksaṃbuddha. At that time, I was a great king, ruling the country righteously, and I offered fragrant flowers, banners, canopies, food, drink, clothing, bedding, medicine, and all pleasurable things to those ninety-five billion Śākyamuni Tathagatas; but they did not give me a prediction of Anuttarā-samyak-saṃbodhi. O All-Courageous One! I recall in the past, there were nine billion Buddhas who appeared in the world, all named Krakucchanda (the first Buddha of the Bhadrakalpa), Tathagata, Arhat, Samyaksaṃbuddha. At that time, I was the son of a Brahmin, immensely wealthy, practicing all kinds of generosity, offering various fragrant flowers, banners, canopies, clothing, bedding, food, drink, and all pleasurable things to the Buddhas; but those Tathagatas did not give me a prediction of Anuttarā-samyak-saṃbodhi. O All-Courageous One! I recall in the past, there were eighteen billion Tathagatas who appeared in the world, all named Kanakamuni (the second Buddha of the Bhadrakalpa), Tathagata, Arhat, Samyaksaṃbuddha. At that time, I practiced great generosity, and I offered fragrant flowers, banners, canopies, clothing to those Tathagatas, bedding, food, drink, medicine, and all pleasurable things to those Buddhas; but those Tathagatas did not give me a prediction of Anuttarā-samyak-saṃbodhi.
臥具、飲食、湯藥、一切樂具供養；彼諸如來，亦不授我阿耨多羅三藐三菩提記。一切勇！我念往昔，有十三億諸佛如來出興於世，皆號光明德如來、應、正遍知。我悉供養，以諸花香、幡蓋、衣服、臥具、飲食、一切樂具，供養尊重；彼諸如來，亦不授我阿耨多羅三藐三菩提記。一切勇！我念往昔，二十五億諸佛如來出興於世皆號弗沙如來、應、正遍知。我于爾時出家作沙門行，如法供養以諸香華、瓔珞、幡蓋、衣服、臥具、飲食、一切樂具，尊重讚歎；彼諸如來，亦不授我阿耨多羅三藐三菩提記。一切勇！我念往昔，有十二億諸佛如來出興於世，皆號毗婆施如來、應、正遍知。彼諸如來我悉供養，以花香、幡蓋、衣服、飲食、臥具、湯藥、一切樂具，悉以供養；我時出家，彼諸如來亦不授我阿耨多羅三藐三菩提記。最後毗婆施如來說此法門，閻浮提眾生聞已，于虛空中即雨七寶。爾時，閻浮提眾生悉無貧窮，我于爾時，亦不得授阿耨多羅三藐三菩提記。但聞空聲而告我言：『汝不久當得受阿耨多羅三藐三菩提記。』」
一切勇菩提薩埵白佛言：「世尊！經于幾時，得授阿耨多羅三藐三菩提記？」
佛告一切勇菩提薩埵言：「諦聽！善男子！過九十二億阿僧祇劫，有佛出世，號然燈如來、應、正遍知。
【現代漢語翻譯】 現代漢語譯本 床鋪、飲食、湯藥、一切娛樂用具都用來供養；那些如來（tathagata，佛的稱號），也沒有給我授記阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。一切勇（Sarvasura，菩薩名）！我回憶過去，有十三億諸佛如來出現於世，都號為光明德如來、應、正遍知（tathagata，arhat，samyak-sambuddha，如來、應供、正遍知）。我全部供養他們，用各種鮮花、香料、幡蓋、衣服、床鋪、飲食、一切娛樂用具，供養尊重他們；那些如來，也沒有給我授記阿耨多羅三藐三菩提。一切勇！我回憶過去，有二十五億諸佛如來出現於世，都號為弗沙如來、應、正遍知。我那時出家修行，如法供養他們，用各種香花、瓔珞、幡蓋、衣服、床鋪、飲食、一切娛樂用具，尊重讚歎他們；那些如來，也沒有給我授記阿耨多羅三藐三菩提。一切勇！我回憶過去，有十二億諸佛如來出現於世，都號為毗婆施如來、應、正遍知。我全部供養那些如來，用鮮花、香料、幡蓋、衣服、飲食、床鋪、湯藥、一切娛樂用具，全部用來供養；我那時出家，那些如來也沒有給我授記阿耨多羅三藐三菩提。最後毗婆施如來說這個法門時，閻浮提（Jambudvipa，我們所居住的這個世界）的眾生聽了之後，在虛空中就下起了七寶。那時，閻浮提的眾生全部沒有貧窮，我那時，也沒有得到授記阿耨多羅三藐三菩提。只是聽到空中的聲音告訴我：『你不久將會得到授記阿耨多羅三藐三菩提。』
一切勇菩提薩埵（Sarvasura Bodhisattva，一切勇菩薩）問佛說：『世尊！經過多久，才能得到授記阿耨多羅三藐三菩提？』
佛告訴一切勇菩提薩埵說：『仔細聽！善男子！經過九十二億阿僧祇劫（asamkhya kalpa，無數大劫），有佛出世，號為然燈如來、應、正遍知。
【English Translation】 English version I offered them bedding, food, medicine, and all kinds of enjoyable things. Those Tathagatas (如來, Buddha's title) did not give me the prediction of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Sarvasura (一切勇, a Bodhisattva's name)! I recall in the past, there were thirteen billion Buddhas, Tathagatas, who appeared in the world, all named Light Virtue Tathagata, Arhat, Samyak-sambuddha (光明德如來、應、正遍知, Tathagata, Arhat, Samyak-sambuddha). I offered them all with various flowers, incense, banners, canopies, clothing, bedding, food, and all kinds of enjoyable things, respecting and honoring them. Those Tathagatas did not give me the prediction of Anuttara-samyak-sambodhi. Sarvasura! I recall in the past, there were twenty-five billion Buddhas, Tathagatas, who appeared in the world, all named Phussa Tathagata, Arhat, Samyak-sambuddha (弗沙如來、應、正遍知). At that time, I left home to practice as a Shramana (沙門, a renunciate), offering them according to the Dharma with various fragrant flowers, necklaces, banners, canopies, clothing, bedding, food, and all kinds of enjoyable things, respecting and praising them. Those Tathagatas did not give me the prediction of Anuttara-samyak-sambodhi. Sarvasura! I recall in the past, there were twelve billion Buddhas, Tathagatas, who appeared in the world, all named Vipashyin Tathagata, Arhat, Samyak-sambuddha (毗婆施如來、應、正遍知). I offered all those Tathagatas with flowers, incense, banners, canopies, clothing, food, bedding, medicine, and all kinds of enjoyable things. At that time, I left home, and those Tathagatas did not give me the prediction of Anuttara-samyak-sambodhi. Finally, when Vipashyin Tathagata spoke this Dharma, the beings of Jambudvipa (閻浮提, the world we live in) heard it, and seven treasures rained down from the sky. At that time, all the beings of Jambudvipa were free from poverty, and at that time, I did not receive the prediction of Anuttara-samyak-sambodhi either. I only heard a voice in the sky telling me: 『You will soon receive the prediction of Anuttara-samyak-sambodhi.』
Sarvasura Bodhisattva (一切勇菩提薩埵, a Bodhisattva's name) said to the Buddha: 『World Honored One! How long will it take to receive the prediction of Anuttara-samyak-sambodhi?』
The Buddha said to Sarvasura Bodhisattva: 『Listen carefully! Good man! After ninety-two billion asamkhya kalpas (阿僧祇劫, countless eons), a Buddha will appear in the world, named Dipankara Tathagata, Arhat, Samyak-sambuddha (然燈如來、應、正遍知).
我于爾時作摩那婆子，名曰彌伽(彌伽者魏言云)，于然燈佛所作摩那婆，修清凈行。我見彼佛，以七莖青蓮花，供養然燈如來。以此善根，迴向阿耨多羅三藐三菩提。爾時，然燈如來即授我記：『摩那婆！未來過阿僧祇劫當得作佛，號釋迦牟尼如來、應、正遍知。』一切勇！我于爾時聞授記聲，踴身虛空高十二多羅，住虛空中得無生法忍。無量阿僧祇劫所修凈行，與六波羅蜜相應，一切善根悉皆現前，如視掌中庵摩羅果。一切勇！我于爾時，令無量百千億眾生住于善法。一切勇！況今我成阿耨多羅三藐三菩提，利益眾生。我觀眾生以何應度，隨其方便為其說法：若為諸天，現作天身而為說法；若在龍宮，示作龍身而為說法；于夜叉中，示夜叉身而為說法；于餓鬼中，作餓鬼身而為說法；若為人道，示作人身而為說法；應以佛身而受化者，示作佛身而為說法；應以菩提薩埵身而受化者，示菩提薩埵身為之說法。我觀眾生以何應度，如是如是，為眾生現隨應說法。一切勇！我為眾生演說諸法有多方便。何以故？一切勇！具足善根眾生得聞此法，一切善根悉得增長。慳者佈施，無福德者修行福德，自利利他修于念死，彼聞法故作此善根，以聽法故過去善根亦得增明，彼得長夜利益安樂一切天人。一切勇！如是法門一經于耳
【現代漢語翻譯】 現代漢語譯本 那時，我作為一位名叫彌伽（彌伽意為魏語中的云）的摩那婆（婆羅門教的修行者），在燃燈佛（過去佛之一）那裡修行清凈的梵行。我見到那位佛，用七莖青蓮花供養燃燈如來。我以此善根，迴向于阿耨多羅三藐三菩提（無上正等正覺）。當時，燃燈如來就給我授記說：『摩那婆！你未來經過阿僧祇劫（極長的時間單位）后，將成佛，號為釋迦牟尼如來、應、正遍知（佛的十號之一）。』一切勇（佛陀對弟子的稱呼）！我當時聽到授記的聲音，身體躍入虛空，高十二多羅（古印度度量單位），停留在虛空中，獲得了無生法忍（對諸法不生不滅的體悟）。無量阿僧祇劫所修的清凈梵行，與六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）相應，一切善根都顯現出來，如同觀看掌中的庵摩羅果（一種果實）一樣清晰。一切勇！我當時，令無量百千億眾生安住于善法。一切勇！更何況現在我成就了阿耨多羅三藐三菩提，利益眾生。我觀察眾生應該用什麼方法來度化，就隨順他們的方便為他們說法：如果應該為諸天說法，就示現天身而為說法；如果在龍宮，就示現龍身而為說法；在夜叉（一種鬼神）中，就示現夜叉身而為說法；在餓鬼中，就示現餓鬼身而為說法；如果是在人道，就示現人身而為說法；應該以佛身來接受教化的，就示現佛身而為說法；應該以菩提薩埵（菩薩）身來接受教化的，就示現菩提薩埵身為之說法。我觀察眾生應該用什麼方法來度化，就這樣，為眾生示現隨應的說法。一切勇！我為眾生演說諸法有很多方便。為什麼呢？一切勇！具足善根的眾生聽聞此法，一切善根都能增長。慳吝的人會佈施，沒有福德的人會修行福德，自利利他，修習念死（對死亡的思惟），他們因為聽聞佛法而作這些善根，因為聽聞佛法，過去的善根也得以增明，他們能獲得長夜的利益安樂，一切天人都能受益。一切勇！這樣的法門，一旦進入耳中
【English Translation】 English version At that time, I was a Manava (a Brahmin ascetic) named Megha (Megha in the Wei language means 'cloud'), practicing pure conduct under Dipankara Buddha (one of the past Buddhas). I saw that Buddha and offered seven blue lotus flowers to Dipankara Tathagata. With this good root, I dedicated it to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). At that time, Dipankara Tathagata then prophesied to me: 'Manava! In the future, after countless asamkhya kalpas (immeasurably long periods of time), you will become a Buddha named Shakyamuni Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of a Buddha).' O All-Courage (a term used by the Buddha to address his disciples)! When I heard the prophecy, my body leaped into the air, twelve talas (an ancient Indian unit of measurement) high, and I remained in the air, attaining the Kshanti of non-origination (the realization of the non-arising and non-ceasing of all dharmas). The pure conduct I had cultivated for countless asamkhya kalpas, corresponding with the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), all good roots manifested, as clear as seeing an amalaka fruit (a type of fruit) in the palm of my hand. O All-Courage! At that time, I caused countless hundreds of thousands of millions of beings to abide in good dharmas. O All-Courage! How much more so now that I have attained Anuttara-samyak-sambodhi, benefiting all beings. I observe what methods should be used to liberate beings, and according to their convenience, I preach the Dharma for them: if it is appropriate to preach to the devas (gods), I manifest a deva body to preach; if in the dragon palace, I manifest a dragon body to preach; among the yakshas (a type of spirit), I manifest a yaksha body to preach; among the pretas (hungry ghosts), I manifest a preta body to preach; if in the human realm, I manifest a human body to preach; if they should be converted by a Buddha body, I manifest a Buddha body to preach; if they should be converted by a Bodhisattva body, I manifest a Bodhisattva body to preach. I observe what methods should be used to liberate beings, and in this way, I manifest appropriate teachings for beings. O All-Courage! I have many skillful means for expounding the Dharma for beings. Why is that? O All-Courage! Beings who possess good roots, upon hearing this Dharma, all their good roots will grow. The stingy will give, those without merit will cultivate merit, benefiting themselves and others, cultivating mindfulness of death, they will perform these good roots because of hearing the Dharma, and because of hearing the Dharma, their past good roots will also be illuminated, they will obtain the benefit and happiness of the long night, and all devas and humans will benefit. O All-Courage! Such a Dharma, once it enters the ear
，得生無量功德。
「一切勇！爾時，眾生各相謂言：『更有餘善法修行得阿耨多羅三藐三菩提不？』善眾生言：『有法佈施修行，口說善語，如是等法得善果報至無上道。』愚癡之人作如是言：『無法無施，無善惡果，無口善報。』彼愚癡人得大罪報，展轉墮于惡道之中。於八大劫墮于地獄受大苦報，十六劫中墮阿修羅，九千劫中生墮鬼神，十二劫墮餓鬼中受餓鬼苦，萬四千劫生處瘖啞，萬六千劫母胎腸墮，萬二千劫生作肉摶，萬一千劫生處目盲。彼諸父母作如是言：『我所生子虛受勤苦九月護胎，飢渴寒熱諸苦具受，而不得子報恩之力。』一切勇！如是如是，謗法眾生墮于地獄、畜生、餓鬼，臨命終時為憂惱箭射之而去。一切勇！口善語者作如是言：『有法有施，有善、惡業果報。』彼人以是善根因緣，二十五劫生郁單曰，二十五劫生三十三天受諸天樂，從天命終生郁單曰，不入母胎目見百千世界，悉名安樂，見一切國土諸佛，不移本處成三菩提。一切勇！如此法門有大神力，能發清凈信心，不生邊地，具清凈戒。
「一切勇！復有眾生作如是言：『如來晝夜度諸眾生，而眾生界猶不盡耶？無量眾生愿于菩提，無量眾生生於天上，無量眾生入般涅槃，何因緣故而不盡耶？』時諸外道婆羅門等作如是語
【現代漢語翻譯】 ，獲得無量的功德。
『一切勇（菩薩名）！』那時，眾生各自互相說道：『還有其他善法修行可以獲得阿耨多羅三藐三菩提（無上正等正覺）嗎？』善良的眾生說：『有法佈施修行，口說善語，像這樣的法可以獲得善的果報，直至無上道。』愚癡的人卻這樣說：『沒有法，沒有佈施，沒有善惡果報，沒有口說善語的報應。』那些愚癡的人會得到巨大的罪報，輾轉墮入惡道之中。在八大劫中墮入地獄遭受巨大的痛苦報應，在十六劫中墮入阿修羅道，在九千劫中墮入鬼神道，在十二劫中墮入餓鬼道遭受餓鬼的痛苦，在一萬四千劫中出生為瘖啞之人，在一萬六千劫中母胎腸子掉落，在一萬二千劫中出生為肉團，在一萬一千劫中出生為盲人。那些父母會這樣說：『我所生的孩子白白地承受了九個月的護胎辛苦，飢渴寒冷各種痛苦都承受了，卻不能得到孩子報恩的力量。』一切勇！確實是這樣，誹謗佛法的眾生會墮入地獄、畜生、餓鬼道，臨命終時被憂惱的箭射中而死去。一切勇！口說善語的人會這樣說：『有法，有佈施，有善惡業的果報。』那些人因為這個善根因緣，會在二十五劫中生於郁單曰（四大洲之一），在二十五劫中生於三十三天（欲界天）享受諸天之樂，從天命終後生于郁單曰，不入母胎就能看到百千世界，都名為安樂，見到一切國土的諸佛，不離開本處就能成就三菩提（佛的智慧）。一切勇！這樣的法門有大神力，能夠發起清凈的信心，不生於邊地，具足清凈的戒律。
『一切勇！』還有眾生這樣說：『如來晝夜度化眾生，而眾生界仍然沒有窮盡嗎？無量的眾生髮愿求得菩提，無量的眾生生於天上，無量的眾生進入般涅槃（寂滅），是什麼因緣導致眾生界沒有窮盡呢？』那時，外道婆羅門等這樣說：
【English Translation】 , and obtain immeasurable merits.
'Everything Courage (a Bodhisattva's name)!』 At that time, beings said to each other: 『Are there other good practices that can lead to Anuttara-samyak-sambodhi (supreme perfect enlightenment)?』 Good beings said: 『There is the practice of Dharma giving, speaking good words, and such practices can lead to good karmic results, up to the supreme path.』 Foolish people say: 『There is no Dharma, no giving, no good or bad karmic results, and no reward for speaking good words.』 Those foolish people will receive great karmic retribution, and will fall into evil paths. They will fall into hell for eight great kalpas, suffering great pain; they will fall into the Asura realm for sixteen kalpas; they will fall into the realm of ghosts and spirits for nine thousand kalpas; they will fall into the hungry ghost realm for twelve kalpas, suffering the pain of hungry ghosts; they will be born mute for fourteen thousand kalpas; their mother's womb will fall out for sixteen thousand kalpas; they will be born as a lump of flesh for twelve thousand kalpas; and they will be born blind for eleven thousand kalpas. Those parents will say: 『My child has suffered the hardship of protecting the fetus for nine months, enduring hunger, thirst, cold, and heat, yet cannot repay my kindness.』 Everything Courage! It is indeed so, beings who slander the Dharma will fall into hell, the animal realm, and the hungry ghost realm, and at the time of death, they will be shot by the arrow of sorrow and die. Everything Courage! Those who speak good words will say: 『There is Dharma, there is giving, and there are karmic results of good and bad deeds.』 Because of this good root cause, those people will be born in Uttarakuru (one of the four continents) for twenty-five kalpas, and in the Trayastrimsa Heaven (heaven of desire realm) for twenty-five kalpas, enjoying the pleasures of the heavens. After their heavenly life ends, they will be born in Uttarakuru, and without entering a womb, they will see hundreds of thousands of worlds, all named Anle (peace and happiness), and they will see the Buddhas of all lands, and without leaving their place, they will achieve the three Bodhis (wisdom of Buddha). Everything Courage! Such a Dharma has great power, it can generate pure faith, not be born in borderlands, and possess pure precepts.
'Everything Courage!' There are also beings who say: 'The Tathagata liberates beings day and night, yet the realm of beings is still not exhausted? Countless beings aspire to Bodhi, countless beings are born in the heavens, and countless beings enter Parinirvana (extinction), what is the reason why the realm of beings is not exhausted?' At that time, the non-Buddhist Brahmins said:
：『我當問難沙門瞿曇如是之義。』爾時，有九十四億諸外道婆羅門等，來詣王舍城。爾時，世尊熙然微笑。爾時彌帝隸菩提薩埵(彌帝隸者魏云慈也)，從座而起頂禮佛足，向佛合掌，白佛言：『世尊！何因緣故如來微笑？若無因緣，如來終不現希有事。愿世尊說，何故現笑？』佛告彌帝隸菩提薩埵：『善男子！汝今諦聽，當爲汝說。彌帝隸！今日王舍城必有大眾集會。』彌帝隸菩提薩埵白佛言：『世尊！何眾集會？為天、龍、夜叉、若人、非人。』佛告彌帝隸菩提薩埵：『善男子！此諸天、龍、夜叉等悉來集會。復有八萬四千諸婆羅門，九千億諸尼乾子，來欲談論。我悉降伏諸婆羅門為其說法，皆發阿耨多羅三藐三菩提心。九千億尼揵陀，皆得須驢多波帝(魏言逆流)。萬八千億龍王悉來集會，聞我說法悉發阿耨多羅三藐三菩提心。六萬億凈居天子亦來集會，復有三萬億惡魔及其眷屬亦來集會，有萬二千阿修羅王悉來集會，五百大王及諸眷屬悉來集會聽我說法。既聞法已，皆發阿耨多羅三藐三菩提心。』爾時，彌帝隸菩提薩埵，從坐而起頂禮佛足，右繞三匝即沒不現。」
爾時，一切勇菩提薩埵摩訶薩埵，從坐而起偏袒右肩，右膝著地向佛合掌，白佛言：「世尊！彼五百國王名字何等？」
佛告一切
【現代漢語翻譯】 現代漢語譯本：『我應當去問難沙門瞿曇關於這個道理。』當時，有九十四億外道婆羅門等來到王舍城。那時，世尊欣然微笑。當時，彌帝隸菩薩（彌帝隸，魏譯為慈悲）從座位上起身，頂禮佛足，向佛合掌，對佛說：『世尊！是什麼因緣讓如來微笑？如果沒有因緣，如來終究不會顯現稀有的事情。愿世尊解說，為何顯現微笑？』佛告訴彌帝隸菩薩：『善男子！你現在仔細聽，我將為你解說。彌帝隸！今天王舍城必定有大眾聚集。』彌帝隸菩薩對佛說：『世尊！是什麼樣的聚集？是天、龍、夜叉，還是人、非人？』佛告訴彌帝隸菩薩：『善男子！這些天、龍、夜叉等都來聚集。還有八萬四千婆羅門，九千億尼乾子，前來想要辯論。我將降伏所有婆羅門，為他們說法，他們都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。九千億尼乾陀，都證得了須陀洹果（魏譯為逆流）。一萬八千億龍王都來聚集，聽聞我說法后都發起了阿耨多羅三藐三菩提心。六萬億凈居天子也來聚集，還有三萬億惡魔及其眷屬也來聚集，有一萬二千阿修羅王都來聚集，五百大王及其眷屬都來聚集聽我說法。聽聞佛法后，都發起了阿耨多羅三藐三菩提心。』當時，彌帝隸菩薩從座位上起身，頂禮佛足，右繞佛三圈，隨即消失不見。 當時，一切勇菩薩摩訶薩（大菩薩）從座位上起身，袒露右肩，右膝著地，向佛合掌，對佛說：『世尊！那五百位國王的名字是什麼？』 佛告訴一切勇菩薩：
【English Translation】 English version: 'I should go and question the Shramana Gautama about this meaning.' At that time, ninety-four billion non-Buddhist Brahmins and others came to Rajagriha. At that time, the World Honored One smiled joyfully. Then, Maitreya Bodhisattva (Maitreya, translated as 'compassion' in Wei) arose from his seat, bowed at the Buddha's feet, joined his palms towards the Buddha, and said to the Buddha: 'World Honored One! What is the cause and condition for the Tathagata to smile? If there is no cause and condition, the Tathagata would never manifest such a rare event. May the World Honored One explain, why do you show a smile?' The Buddha told Maitreya Bodhisattva: 'Good man! Now listen carefully, I will explain it to you. Maitreya! Today, there will surely be a great gathering in Rajagriha.' Maitreya Bodhisattva said to the Buddha: 'World Honored One! What kind of gathering is it? Is it of gods, dragons, yakshas, or humans, or non-humans?' The Buddha told Maitreya Bodhisattva: 'Good man! These gods, dragons, yakshas, and others have all come to gather. There are also eighty-four thousand Brahmins, and nine trillion Nirgranthas, who have come wanting to debate. I will subdue all the Brahmins, preach the Dharma to them, and they will all generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). The nine trillion Nirgranthas will all attain the Srotaapanna fruit (translated as 'against the stream' in Wei). Eighteen trillion dragon kings have all come to gather, and after hearing my Dharma, they will all generate the mind of Anuttara-samyak-sambodhi. Sixty trillion Pure Abode gods have also come to gather, and thirty trillion demons and their retinues have also come to gather, twelve thousand Asura kings have all come to gather, and five hundred great kings and their retinues have all come to gather to listen to my Dharma. After hearing the Dharma, they will all generate the mind of Anuttara-samyak-sambodhi.' At that time, Maitreya Bodhisattva arose from his seat, bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and then disappeared. At that time, Sarvasah Bodhisattva Mahasattva (great Bodhisattva) arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha: 'World Honored One! What are the names of those five hundred kings?' The Buddha told Sarvasah Bodhisattva:
勇：「諦聽！善男子！一、名歡喜王；二、名善歡喜王；三、名憂波難陀王；四、名勝踴王；五、名梵將軍王；六、名梵響王；七、名善見王；八、名善歡喜王；九、名歡喜將軍王；十、名歡喜正王；十一、名頻婆娑羅王；十二、名波斯那王；十三、名增長王。如是等有五百大王，一一大王有千億眷屬，皆發阿耨多羅三藐三菩提心，唯除增長王。從於東方有三萬億菩提薩埵俱來集會，從於南方有五萬億菩提薩埵俱來集會，從於西方有六萬億菩提薩埵俱來集會，從於北方有八萬億菩提薩埵俱來集會，從於下方有九萬億菩提薩埵俱來集會，從於上方有百千億菩提薩埵俱來集會。彼諸菩提薩埵悉住十地，一切皆詣王舍大城至如來所，于阿耨多羅三藐三菩提得不退轉。」
爾時，世尊告一切勇菩提薩埵摩訶薩埵言：「善男子！汝詣十方諸佛世界，告諸菩提薩埵：『今日如來於王舍城演說大法，汝等十方菩提薩埵，合掌恭敬。』汝于須臾速還，及此眾會聽法。」
爾時，一切勇菩提薩埵，從座而起頂禮佛足，繞佛三匝忽然不現。時一切勇菩提薩埵到十方國，告諸菩提薩埵言曰：「今日如來於王舍城演說大法，汝等今者應贊善哉，令汝永得安樂利益。」
爾時，一切勇菩提薩埵，到十方國供養諸佛，告諸菩提薩
【現代漢語翻譯】 現代漢語譯本：勇（菩薩名）說：『請仔細聽！善男子！第一位名叫歡喜王，第二位名叫善歡喜王，第三位名叫憂波難陀王，第四位名叫勝踴王，第五位名叫梵將軍王，第六位名叫梵響王，第七位名叫善見王，第八位名叫善歡喜王，第九位名叫歡喜將軍王，第十位名叫歡喜正王，第十一位名叫頻婆娑羅王（古印度摩揭陀國國王），第十二位名叫波斯那王（古印度憍薩羅國國王），第十三位名叫增長王。』像這樣有五百位大王，每一位大王都有千億眷屬，他們都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），唯獨增長王沒有。從東方來了三萬億菩提薩埵（發菩提心求佛果的眾生），從南方來了五萬億菩提薩埵，從西方來了六萬億菩提薩埵，從北方來了八萬億菩提薩埵，從下方來了九萬億菩提薩埵，從上方來了百千億菩提薩埵。這些菩提薩埵都安住於十地（菩薩修行的十個階段），他們都前往王舍大城來到如來所在之處，在阿耨多羅三藐三菩提上得到不退轉（不會退失所證果位）。 那時，世尊告訴一切勇菩提薩埵摩訶薩埵（大菩薩）說：『善男子！你前往十方諸佛世界，告訴那些菩提薩埵：『今天如來在王舍城演說大法，你們十方菩提薩埵，應當合掌恭敬。』你須臾之間就回來，和這裡的眾會一起聽法。』 那時，一切勇菩提薩埵，從座位上站起來，頂禮佛足，繞佛三圈，忽然消失不見。當時，一切勇菩提薩埵到達十方國土，告訴那些菩提薩埵說：『今天如來在王舍城演說大法，你們現在應當讚歎善哉，讓你們永遠得到安樂利益。』 那時，一切勇菩提薩埵，到達十方國土供養諸佛，告訴諸菩薩
【English Translation】 English version: Vira (a Bodhisattva's name) said, 'Listen carefully! Good men! The first is named King Joyful, the second is named King Good Joyful, the third is named King Upānanda, the fourth is named King Victorious Leaping, the fifth is named King Brahma General, the sixth is named King Brahma Sound, the seventh is named King Good Vision, the eighth is named King Good Joyful, the ninth is named King Joyful General, the tenth is named King Joyful Righteous, the eleventh is named King Bimbisāra (King of Magadha in ancient India), the twelfth is named King Prasenajit (King of Kosala in ancient India), and the thirteenth is named King Increasing. There are five hundred great kings like these, and each great king has a billion family members. They have all generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment), except for King Increasing. From the east, thirty trillion Bodhisattvas (beings who aspire to Buddhahood) came; from the south, fifty trillion Bodhisattvas came; from the west, sixty trillion Bodhisattvas came; from the north, eighty trillion Bodhisattvas came; from below, ninety trillion Bodhisattvas came; and from above, a hundred trillion Bodhisattvas came. These Bodhisattvas all dwell in the ten bhūmis (ten stages of Bodhisattva practice), and they all went to the great city of Rājagṛha to the place where the Tathāgata was, and they attained non-retrogression (not falling back from the attained state) in Anuttarā-samyak-saṃbodhi.' At that time, the World Honored One said to the Bodhisattva Mahāsattva (great Bodhisattva) Sarva-Vīrya, 'Good man! Go to the Buddha worlds of the ten directions and tell those Bodhisattvas: 'Today the Tathāgata is expounding the great Dharma in the city of Rājagṛha. You Bodhisattvas of the ten directions should join your palms in reverence.' You should return in a moment and listen to the Dharma with this assembly here.' At that time, the Bodhisattva Sarva-Vīrya rose from his seat, bowed at the Buddha's feet, circumambulated the Buddha three times, and suddenly disappeared. At that time, the Bodhisattva Sarva-Vīrya reached the lands of the ten directions and told those Bodhisattvas, 'Today the Tathāgata is expounding the great Dharma in the city of Rājagṛha. You should now praise 'Well done!' so that you may forever obtain peace and benefit.' At that time, the Bodhisattva Sarva-Vīrya reached the lands of the ten directions, made offerings to the Buddhas, and told the Bodhisattvas
埵，言已還歸此土。譬如壯士屈申臂頃，至王舍城住如來前。時一切婆羅門、諸外道悉已集會，天、龍、夜叉、阿修羅、人、非人等皆悉集會，五百大王及其眷屬亦來集會，三萬億惡魔及諸眷屬亦來集會。
爾時，王舍城地大震動，時十方諸佛世界，雨栴檀末香雨天妙華，雨如來上成大華臺，金剛力士執金剛杵在如來前。爾時，四方有四風王，入王舍城悉吹城內糞穢土沙遠置城外。爾時，十方世界雨眾香水，十方世界雨優缽羅華、拘物頭華、分陀利華，在虛空中化成華蓋。于虛空中有八萬四千億師子之座，七寶所成，一切座上皆有如來宣說妙法。
爾時，三千世界六種震動。時一切勇菩提薩埵摩訶薩埵白佛言：「世尊！何因緣故，于王舍城現希有事？」
佛告一切勇菩提薩埵：「善男子！汝今善聽！譬如有人吾我自高家居貧窮，日至王門，既到王門自高直入，時守門者尋捉打縛。王聞有人直入王門，王作是念：『此人直入必欲相害。』時王瞋恚敕諸臣言：『汝將此人斷其命根，並其父母、兄弟、姊妹。』其人眷屬皆悉憂愁悲泣啼哭。如來說法亦復如是，吾我自高喻諸凡夫，得見佛身耳聞說法，自生高慢說種種語，住吾我地自不聽受亦不說法。若人說法一偈一喻亦不聽受，作如是言：『如此之法我已
【現代漢語翻譯】 現代漢語譯本：
埵（duǒ，指菩薩），說完話就回到了這個國土。譬如一個壯士屈伸手臂的瞬間，就到了王舍城，站在如來面前。當時，所有的婆羅門、外道都已經聚集，天、龍、夜叉、阿修羅、人、非人等也都聚集，五百位大王和他們的眷屬也來了，三萬億惡魔和他們的眷屬也來了。
那時，王舍城大地劇烈震動，十方諸佛世界都下起了栴檀末香，下起了天上的美妙花朵，下起了像如來身上一樣的大蓮花臺，金剛力士手持金剛杵站在如來面前。那時，四方有守護神王，進入王舍城，把城內的糞土沙塵都吹到城外。那時，十方世界下起了各種香水，十方世界下起了優缽羅花（青蓮花）、拘物頭花（紅蓮花）、分陀利花（白蓮花），在虛空中化成花蓋。虛空中出現了八萬四千億個獅子座，都是七寶所成，每個座位上都有如來宣說妙法。
那時，三千世界發生了六種震動。當時，一切勇菩提薩埵摩訶薩埵（菩薩中的大菩薩）問佛說：『世尊！是什麼因緣，在王舍城出現如此稀有的事情？』
佛告訴一切勇菩提薩埵說：『善男子！你好好聽著！譬如有人自高自大，家境貧窮，每天都到王宮門口，到了王宮門口就自高自大地直接闖入，這時守門的人就會抓住他並捆綁起來。國王聽說有人直接闖入王宮，就想：『這個人直接闖入一定是想加害我。』這時國王生氣地命令大臣說：『你們把這個人處死，連同他的父母、兄弟、姐妹一起殺掉。』這個人的眷屬都憂愁悲傷地哭泣。如來說法也是這樣，自高自大比喻那些凡夫，他們見到佛身，聽到佛法，就自生傲慢，說各種各樣的話，執著于自我，自己不聽受佛法，也不為他人說法。如果有人說一句偈語，一個比喻，他們也不聽受，還說：『這樣的法我已經知道了。』 English version:
Then, 埵 (duǒ, referring to a Bodhisattva), having spoken, returned to this land. It was like a strong man stretching and bending his arm, arriving at Rājagṛha and standing before the Tathāgata. At that time, all the Brahmins and non-Buddhist ascetics had gathered, as well as the Devas, Nāgas, Yakṣas, Asuras, humans, and non-humans. Five hundred great kings and their retinues had also come, and thirty trillion demons and their retinues had also arrived.
At that time, the ground of Rājagṛha shook greatly. From the ten directions, the Buddha worlds rained down sandalwood powder, heavenly wondrous flowers, and great lotus platforms like those on the Tathāgata. Vajra-wielding warriors stood before the Tathāgata holding vajras. At that time, the guardian kings of the four directions entered Rājagṛha and blew all the filth, dirt, and sand out of the city. At that time, the ten directions rained down fragrant waters, and the ten directions rained down Utpala (blue lotus), Kumuda (red lotus), and Pundarika (white lotus) flowers, which transformed into canopies in the sky. In the sky, there appeared eighty-four trillion lion thrones, made of seven treasures, and on each throne, a Tathāgata was expounding the wonderful Dharma.
At that time, the three thousand worlds shook in six ways. Then, Sarva-Vīrya Bodhisattva Mahāsattva (a great Bodhisattva) asked the Buddha, 『World Honored One! What is the cause and condition for such rare events to appear in Rājagṛha?』
The Buddha told Sarva-Vīrya Bodhisattva, 『Good man! Listen carefully! It is like a person who is arrogant and self-important, living in poverty, who goes to the palace gate every day. Upon arriving at the palace gate, he arrogantly barges straight in. Then, the gatekeepers seize him and bind him. When the king hears that someone has barged straight into the palace, he thinks, 『This person must be trying to harm me.』 Then, the king angrily orders his ministers, 『You must execute this person, along with his parents, brothers, and sisters.』 The person』s family members are all filled with sorrow, grief, and weeping. The Tathāgata』s teaching of the Dharma is also like this. Arrogance and self-importance are like those ordinary people who, upon seeing the Buddha』s body and hearing the Dharma, become arrogant, speak all sorts of words, cling to their ego, and neither listen to the Dharma themselves nor teach it to others. If someone speaks a verse or a metaphor, they do not listen, and say, 『I already know this Dharma.』
【English Translation】 English version:
Then, 埵 (duǒ, referring to a Bodhisattva), having spoken, returned to this land. It was like a strong man stretching and bending his arm, arriving at Rājagṛha and standing before the Tathāgata. At that time, all the Brahmins and non-Buddhist ascetics had gathered, as well as the Devas, Nāgas, Yakṣas, Asuras, humans, and non-humans. Five hundred great kings and their retinues had also come, and thirty trillion demons and their retinues had also arrived.
At that time, the ground of Rājagṛha shook greatly. From the ten directions, the Buddha worlds rained down sandalwood powder, heavenly wondrous flowers, and great lotus platforms like those on the Tathāgata. Vajra-wielding warriors stood before the Tathāgata holding vajras. At that time, the guardian kings of the four directions entered Rājagṛha and blew all the filth, dirt, and sand out of the city. At that time, the ten directions rained down fragrant waters, and the ten directions rained down Utpala (blue lotus), Kumuda (red lotus), and Pundarika (white lotus) flowers, which transformed into canopies in the sky. In the sky, there appeared eighty-four trillion lion thrones, made of seven treasures, and on each throne, a Tathāgata was expounding the wonderful Dharma.
At that time, the three thousand worlds shook in six ways. Then, Sarva-Vīrya Bodhisattva Mahāsattva (a great Bodhisattva) asked the Buddha, 『World Honored One! What is the cause and condition for such rare events to appear in Rājagṛha?』
The Buddha told Sarva-Vīrya Bodhisattva, 『Good man! Listen carefully! It is like a person who is arrogant and self-important, living in poverty, who goes to the palace gate every day. Upon arriving at the palace gate, he arrogantly barges straight in. Then, the gatekeepers seize him and bind him. When the king hears that someone has barged straight into the palace, he thinks, 『This person must be trying to harm me.』 Then, the king angrily orders his ministers, 『You must execute this person, along with his parents, brothers, and sisters.』 The person』s family members are all filled with sorrow, grief, and weeping. The Tathāgata』s teaching of the Dharma is also like this. Arrogance and self-importance are like those ordinary people who, upon seeing the Buddha』s body and hearing the Dharma, become arrogant, speak all sorts of words, cling to their ego, and neither listen to the Dharma themselves nor teach it to others. If someone speaks a verse or a metaphor, they do not listen, and say, 『I already know this Dharma.』
先知。』何以故？住我慢地，或恃多聞自從放逸，與愚癡人共住不聞正法，自以多聞放逸不如法說，自作手筆而自說之。一切世人欺誑自身，作如是言：『有財施我，我是福田。』彼愚癡人自誑其身，亦誑世間，食他信施不能消故，命欲終時生大恐怖。諸人告言：『汝足伎術，何不自救？』答言：『今日伎術不能自救憂悲苦惱。』眾人語言：『為一人故，父母、兄弟、親里、眷屬，無事誅戮。』眾生如是近惡知識，墮于地獄、畜生、餓鬼。如是，如是！諸婆羅門、諸尼揵子！我今告汝，汝莫放逸。譬如鳥子未生羽翼，不能高翔飛于虛空。汝等如是無有神力，不能飛至涅槃之界。所以者何？汝所行法非畢竟道，終歸破壞。汝等臨終自生悔心：『我等虛受如是身命，修行不得天樂，不受人樂，不得涅槃，我等此身便為虛過。我當生何道？受何等身？』」
爾時世尊，告諸婆羅門、尼乾子諸外道言：「閻浮提中滿中珍寶，汝等莫失所望，于佛法寶中莫作異學，汝等所疑悉問如來，佛當爲汝分別說之。」
爾時一切婆羅門、尼乾子等，從座而起偏袒右肩，右膝著地合掌禮佛，白佛言：「世尊！如來晝夜多度生死眾生，眾生界不減不增。世尊何因緣故，眾生等而是生滅？」
爾時藥上菩提薩埵摩訶薩埵，大誓
【現代漢語翻譯】 現代漢語譯本：先知說：『這是什麼緣故呢？因為他們安住在驕慢的地位，或者依仗自己博學多聞而放縱懈怠，與愚癡的人住在一起，不聽聞正法，自以為博學多聞而放縱，不如法地宣說，自己撰寫文字並自己宣講。所有世人都欺騙自己，說這樣的話：『有錢財就佈施給我，我是福田。』那些愚癡的人自己欺騙自己，也欺騙世人，吃了別人的信施卻不能消化，臨命終時產生極大的恐懼。人們告訴他們：『你有很多技藝，為什麼不自己救自己呢？』他們回答說：『今天這些技藝不能救自己，只能徒增憂愁悲苦。』眾人說：『爲了你一個人，父母、兄弟、親戚、眷屬，無辜地被殺戮。』眾生就是這樣親近惡知識，墮入地獄、畜生、餓鬼道。確實是這樣！各位婆羅門、各位尼犍子！我現在告訴你們，你們不要放縱懈怠。譬如小鳥沒有長出羽翼，就不能高飛于虛空。你們也是這樣，沒有神力，不能飛到涅槃的境界。這是什麼原因呢？因為你們所修行的法不是究竟之道，最終會破滅。你們臨終時會自己產生悔恨：『我們虛度了這樣的一生，修行既沒有得到天上的快樂，也沒有得到人間的快樂，更沒有得到涅槃，我們這一生就白白地過去了。我將要生到哪一道？受什麼樣的身體呢？』 那時，世尊告訴各位婆羅門、尼乾子等外道說：『閻浮提（Jambudvipa，指我們所居住的這個世界）中充滿了珍寶，你們不要失去希望，在佛法寶中不要持異端邪說，你們所疑惑的都可以問如來，佛會為你們分別解說。』 那時，所有的婆羅門、尼乾子等，從座位上站起來，袒露右肩，右膝跪地，合掌向佛行禮，對佛說：『世尊！如來晝夜都在度化生死輪迴的眾生，眾生的數量既不減少也不增加。世尊，是什麼因緣，眾生會這樣生滅呢？』 那時，藥上菩提薩埵摩訶薩埵（Bhaisajyaraja Bodhisattva Mahasattva，藥王菩薩）發大誓願。
【English Translation】 English version: The seer said, 'Why is this so? It is because they dwell in the place of arrogance, or rely on their extensive learning and become complacent, living with foolish people, not hearing the true Dharma, thinking themselves learned and becoming complacent, speaking improperly, writing their own texts and proclaiming them themselves. All the people of the world deceive themselves, saying such things as, 'If you have wealth, give it to me, I am a field of merit.' Those foolish people deceive themselves, and also deceive the world, eating the offerings of faith without being able to digest them, and when their lives are about to end, they experience great fear. People tell them, 'You have many skills, why don't you save yourselves?' They reply, 'Today these skills cannot save me, they only increase my sorrow and suffering.' The crowd says, 'For the sake of one person, parents, siblings, relatives, and family members are innocently killed.' This is how beings associate with evil teachers, falling into hell, the animal realm, and the realm of hungry ghosts. Indeed, it is so! O Brahmins, O Nirgranthas! I now tell you, do not be complacent. Just as a young bird that has not grown its wings cannot soar high in the sky, so too you, without divine power, cannot fly to the realm of Nirvana. Why is this? Because the Dharma you practice is not the ultimate path, and will ultimately be destroyed. At the time of your death, you will feel remorse: 'We have wasted this life, practicing without attaining heavenly joy, nor human joy, nor Nirvana, and this life of ours has been in vain. Where shall I be born? What kind of body shall I receive?' At that time, the World Honored One told the Brahmins, Nirgranthas, and other heretics, 'Jambudvipa (the world we live in) is full of treasures, do not lose hope, and do not hold heterodox views in the Buddha Dharma. You may ask the Tathagata about all your doubts, and the Buddha will explain them to you separately.' At that time, all the Brahmins, Nirgranthas, and others, rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, and bowed to the Buddha, saying to the Buddha, 'World Honored One! The Tathagata is constantly liberating sentient beings from the cycle of birth and death, day and night, yet the number of sentient beings neither decreases nor increases. World Honored One, what is the cause and condition that sentient beings are subject to such arising and ceasing?' At that time, Bhaisajyaraja Bodhisattva Mahasattva (Medicine King Bodhisattva) made a great vow.
莊嚴為然法炬欲問大事，白佛言：「世尊！當來世無小眾生、無老眾生作生滅者。」
佛告藥上：「眾生有老作小，如是生滅。善男子！如人沐發著新衣服從舍而出，餘人語言：『善沐頭髮著新凈衣。』又如有人洗沐頭髮著故洗衣，善沐頭髮衣服非妙。如是，如是！藥上！眾生老者于閻浮提以為非妙，少者雖妙現有生滅。」
爾時一切婆羅門、諸外道尼乾子白佛言：「世尊！何等名老？何者為小？」
佛告諸外道：「所言老者，數數往來餓鬼、畜生、地獄之中受苦無厭。」
爾時一切諸婆羅門天龍大王白佛言：「世尊！我等更不能受生死苦惱。」
彼諸尼干作如是言：「無小眾生。」
爾時藥上菩提薩埵白佛言：「世尊！觀此眾生如是難度。」
佛告藥上菩提薩埵：「如來今日分別解說，汝善諦聽！有九萬四千億新學眾生，在如來前不禮如來，亦不問訊。」
爾時藥上菩提薩埵白佛言：「世尊！何因緣故，此諸眾生不禮如來？亦不問訊請決所疑？」
佛告藥上菩提薩埵：「善男子！汝今諦聽！當爲汝說。善男子！若作是說無小眾生，如是之人是小眾生。彼人問言：『我等諸人是小眾生。世尊！我等是小眾生。』佛言：『如是如是。汝等是小眾生。以不能知自
【現代漢語翻譯】 現代漢語譯本 莊嚴法炬（菩薩名）想要請問一件大事，對佛說：『世尊！未來世不會有年幼的眾生，也不會有年老的眾生經歷生滅。』 佛告訴藥上（菩薩名）：『眾生有從年老變為年幼，這樣經歷生滅。善男子！就像有人洗完頭髮，穿上新衣服從家裡出來，其他人會說：『他洗了頭髮，穿上了乾淨的新衣服。』又像有人洗完頭髮，穿上舊衣服，雖然洗了頭髮，但衣服並不好。就是這樣，就是這樣！藥上！眾生年老在閻浮提（我們所居住的這個世界）被認為是不好的，年幼的雖然好，但仍然有生滅。』 這時，所有的婆羅門（古印度祭司階層）、外道尼乾子（耆那教的修行者）對佛說：『世尊！什麼叫做年老？什麼叫做年幼？』 佛告訴這些外道：『所謂年老，是指頻繁地在餓鬼、畜生、地獄中往來，受苦沒有厭倦。』 這時，所有的婆羅門、天龍大王對佛說：『世尊！我們再也無法忍受生死的苦惱了。』 那些尼乾子這樣說：『沒有年幼的眾生。』 這時，藥上菩提薩埵（菩薩名）對佛說：『世尊！觀察這些眾生，真是難以度化。』 佛告訴藥上菩提薩埵：『如來今天分別解說，你仔細聽！有九萬四千億新學的眾生，在如來面前不向如來行禮，也不問候。』 這時，藥上菩提薩埵對佛說：『世尊！是什麼因緣，這些眾生不向如來行禮？也不問候，請求解答疑惑？』 佛告訴藥上菩提薩埵：『善男子！你仔細聽！我將為你解說。善男子！如果有人說沒有年幼的眾生，這樣的人就是年幼的眾生。他們會問：『我們這些人是年幼的眾生嗎？世尊！我們是年幼的眾生嗎？』佛說：『是的，是的。你們是年幼的眾生。因為不能認識自己。』
【English Translation】 English version The Bodhisattva Adorned with Majestic Light (Zhuangyan Fajv) wished to inquire about a great matter, and said to the Buddha: 'World Honored One! In the future world, there will be no young beings, nor will there be old beings experiencing birth and death.' The Buddha told Bhaisajyaraja (Yaoshang, a Bodhisattva): 'Beings have old age turning into youth, and thus experience birth and death. Good man! It is like a person who washes their hair, puts on new clothes, and comes out of their house, and others say: 『They have washed their hair and put on clean new clothes.』 Or like a person who washes their hair and puts on old clothes, although they have washed their hair, their clothes are not good. It is like this, it is like this! Bhaisajyaraja! The old age of beings in Jambudvipa (the world we live in) is considered not good, while the young, although good, still experience birth and death.' At that time, all the Brahmins (ancient Indian priestly class) and the heretic Nirgranthas (ascetics of Jainism) said to the Buddha: 'World Honored One! What is called old age? What is called youth?' The Buddha told these heretics: 'What is called old age refers to frequently going back and forth in the realms of hungry ghosts, animals, and hell, suffering without weariness.' At that time, all the Brahmins and the great Dragon Kings said to the Buddha: 'World Honored One! We can no longer endure the suffering of birth and death.' Those Nirgranthas said: 'There are no young beings.' At that time, the Bodhisattva Bhaisajyaraja said to the Buddha: 'World Honored One! Observing these beings, they are truly difficult to liberate.' The Buddha told the Bodhisattva Bhaisajyaraja: 'The Tathagata (Thus Come One, an epithet of the Buddha) will explain this separately today, listen carefully! There are ninety-four trillion newly learning beings who, in front of the Tathagata, do not bow to the Tathagata, nor do they greet him.' At that time, the Bodhisattva Bhaisajyaraja said to the Buddha: 'World Honored One! What is the cause and condition that these beings do not bow to the Tathagata? Nor do they greet him, asking to resolve their doubts?' The Buddha told the Bodhisattva Bhaisajyaraja: 'Good man! Listen carefully! I will explain it to you. Good man! If someone says there are no young beings, such a person is a young being. They will ask: 『Are we these people young beings? World Honored One! Are we young beings?』 The Buddha said: 『Yes, yes. You are young beings. Because you cannot recognize yourselves.』'
身量故。』爾時九萬四千億新學眾生，皆得十地住于虛空。」
爾時藥上菩提薩埵摩訶薩埵白佛言：「世尊！此諸眾生快得善利得盡生死。世尊！此諸眾生離於生死得住十地。」
爾時一切婆羅門、諸外道尼乾子，諸龍國王惡魔眷屬，來到佛所，白佛言：「世尊！我等詣佛聽此法門，愿我等輩皆得如來妙色之身形色像貌，愿如如來、應、正遍知。」
佛言：「如是，如是！善男子！汝等來詣佛所聽此法門，發阿耨多羅三藐三菩提心，汝等不久當得阿耨多羅三藐三菩提。」
爾時如來說此語已，諸外道尼乾子等，皆得無生法忍住於十地。時諸菩提薩埵以自神通，踴在空中高七多羅，于虛空中化成七寶臺奉施如來，在於虛空中作種種神通而自變化。
爾時諸天，于虛空中當如來上，雨眾妙花唸佛如來，于其自身起佛身想。無量百千諸天子，以華散佛作如是言：「得大利益，沙門瞿曇真是世間大良福田，具足三昧自在之力，如是等眾生漸具方便，說一善語得離生死。」
爾時藥上菩提薩埵摩訶薩埵從座而起，偏袒右肩右膝著地，合掌白佛言：「世尊！此諸天子，何因緣故作如是語，現諸神通善贊如來？」
佛告藥上菩提薩埵言：「善男子！彼諸菩薩不讚嘆我，自讚其身，以其自
【現代漢語翻譯】 現代漢語譯本 『因為身量的緣故。』當時，九萬四千億新學佛法的眾生，都證得十地果位，安住于虛空中。
這時，藥上菩薩摩訶薩對佛說：『世尊！這些眾生真快獲得善利，得以脫離生死。世尊！這些眾生脫離生死，得以安住於十地。』
這時，所有的婆羅門（古印度祭司階層）、外道尼乾子（耆那教的修行者），以及龍王、惡魔的眷屬，來到佛陀面前，對佛說：『世尊！我們來到佛陀這裡聽聞這個法門，愿我們都能獲得如來美妙的色身形貌，愿能像如來、應供、正遍知一樣。』
佛說：『是的，是的！善男子！你們來到佛陀這裡聽聞這個法門，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），你們不久將證得阿耨多羅三藐三菩提。』
這時，如來說完這些話后，那些外道尼乾子等，都證得無生法忍（對法性不生不滅的領悟），安住於十地。當時，諸位菩薩以自己的神通，躍升到空中七多羅（一種樹木）的高度，在虛空中化現出七寶臺，奉獻給如來，在虛空中展現各種神通變化。
這時，諸天在虛空中，在如來上方，降下各種美妙的花朵，唸誦佛如來的名號，在他們自身生起佛身之想。無數百千的天子，散花供佛，並說：『獲得了大利益，沙門瞿曇（釋迦牟尼佛）真是世間的大良福田，具足三昧（禪定）自在之力，像這樣的眾生逐漸具足方便，說一句善語就能脫離生死。』
這時，藥上菩薩摩訶薩從座位上站起來，袒露右肩，右膝著地，合掌對佛說：『世尊！這些天子，因為什麼因緣，說這樣的話，展現各種神通，讚歎如來？』
佛告訴藥上菩薩說：『善男子！那些菩薩不是在讚歎我，而是在讚歎他們自身，因為他們自己
【English Translation】 English version 'Because of the measure of their bodies.' At that time, ninety-four billion newly learning beings all attained the tenth ground and dwelt in the void.
Then, Bhaisajyaraja Bodhisattva Mahasattva said to the Buddha: 'World Honored One! These beings have quickly gained great benefit and have exhausted birth and death. World Honored One! These beings have departed from birth and death and have attained the tenth ground.'
At that time, all the Brahmins (ancient Indian priestly class), the Nirgranthas (ascetics of Jainism), the Dragon Kings, and the retinues of demons came to the Buddha and said to the Buddha: 'World Honored One! We have come to the Buddha to hear this Dharma, and we wish that all of us may attain the wonderful form and appearance of the Tathagata, and be like the Tathagata, Arhat, Samyaksambuddha (perfectly enlightened one).'
The Buddha said: 'So it is, so it is! Good men! You have come to the Buddha to hear this Dharma, and have generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and you will soon attain Anuttara-samyak-sambodhi.'
Then, after the Tathagata spoke these words, those Nirgranthas and others all attained the forbearance of the non-arising of dharmas (understanding of the non-arising and non-ceasing of phenomena) and dwelt on the tenth ground. At that time, the Bodhisattvas, by their own spiritual powers, leaped into the air to a height of seven Tala trees, and in the void, they transformed into seven jeweled platforms, which they offered to the Tathagata, and in the void, they manifested various spiritual transformations.
Then, the devas (gods) in the void, above the Tathagata, rained down various wonderful flowers, recited the name of the Buddha Tathagata, and generated the thought of the Buddha's body in themselves. Countless hundreds of thousands of devas scattered flowers to the Buddha and said: 'Great benefit has been gained, Shramana Gautama (Shakyamuni Buddha) is truly a great field of merit in the world, possessing the power of Samadhi (meditative absorption), and such beings gradually possess skillful means, and by speaking one good word, they can depart from birth and death.'
Then, Bhaisajyaraja Bodhisattva Mahasattva rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! For what reason do these devas speak such words, manifest various spiritual powers, and praise the Tathagata?'
The Buddha said to Bhaisajyaraja Bodhisattva: 'Good man! Those Bodhisattvas are not praising me, but are praising themselves, because they themselves
身坐法王位，以其自身坐於法座，以其自身放法光明，諸佛所護，于阿耨多羅三藐三菩提正覺說法。」
爾時藥上菩提薩埵摩訶薩埵白佛言：「世尊！大德世尊！日夜常度無量眾生，然諸眾生猶不可盡。」
爾時，世尊告藥上菩提薩埵摩訶薩埵言：「善哉，善哉！善男子！能以此義問于如來。善男子！譬如有人大富饒財，多有奴婢，多有田宅、園林、穀米、大小麥豆、稻秫、胡麻，彼于春時一切種植，至時則熟，熟復收穫，各各別盛，盛已食之，至於春時種之如前。善男子！眾生本業亦復如是，受樂報盡復作善業種諸善根，種善根已增長善法，增善法已得大歡喜。藥上！以歡喜心於百億劫樂報不失。善男子！如初發意菩提薩埵，不墮惡道總知諸法。」
藥上菩提薩埵白佛言：「世尊！云何初發意菩提薩埵而見夢也？」
佛告藥上菩提薩埵言：「善男子！初發意菩提薩埵，于其夢中多見怖畏。何以故？凈一切業不可以身而受眾苦，以是罪故夢見怖畏。」
藥上白佛言：「世尊！初發心菩提薩埵，夢中見何等怖？」
佛告藥上菩提薩埵：「善男子！其人夢見熾然火聚，彼菩提薩埵應作是念：『以此火聚燒我一切煩惱。』藥上！是名第一夢見怖畏。又見水流垢濁不凈，彼初發心菩提薩
【現代漢語翻譯】 現代漢語譯本： 『安坐於法王之位，以自身坐於法座，以自身放出法之光明，受諸佛護佑，于阿耨多羅三藐三菩提（無上正等正覺）正覺宣說佛法。』 當時，藥上菩提薩埵摩訶薩埵（大菩薩）對佛說：『世尊！大德世尊！您日夜不斷地度化無量眾生，然而眾生仍然無法度盡。』 這時，世尊告訴藥上菩提薩埵摩訶薩埵說：『善哉，善哉！善男子！你能夠以這樣的問題來請教如來。善男子！譬如有人非常富有，擁有許多奴婢，許多田地、宅院、園林、穀米、大小麥豆、稻秫、胡麻。他在春天時播種一切，到時則成熟，成熟后又收割，分別盛放，盛放后食用，到了春天又像之前一樣播種。善男子！眾生的本業也是如此，享受完樂報后又做善業，種下各種善根，種下善根后增長善法，增長善法后獲得大歡喜。藥上！以歡喜心，在百億劫中樂報不會失去。善男子！如同初發菩提心的菩薩，不會墮入惡道，總能知曉一切諸法。』 藥上菩提薩埵對佛說：『世尊！初發菩提心的菩薩會做怎樣的夢呢？』 佛告訴藥上菩提薩埵說：『善男子！初發菩提心的菩薩，在夢中常常會見到恐懼。為什麼呢？因為要清凈一切業障，不能以身體來承受眾苦，因為這個罪業的緣故，所以夢見恐懼。』 藥上對佛說：『世尊！初發心的菩薩，在夢中會見到什麼樣的恐懼呢？』 佛告訴藥上菩提薩埵說：『善男子！那個人夢見熾熱的火堆，那位菩薩應當這樣想：『用這火堆燒掉我的一切煩惱。』藥上！這叫做第一種夢見恐懼。又見到水流污濁不乾淨，那位初發心的菩薩
【English Translation】 English version: 'Sitting on the throne of the Dharma King, with his own body seated on the Dharma seat, with his own body emitting the light of the Dharma, protected by all Buddhas, he expounds the Dharma with perfect enlightenment of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, Bhaisajyaraja Bodhisattva Mahasattva (great Bodhisattva) said to the Buddha, 'World Honored One! Great Virtuous World Honored One! You constantly liberate immeasurable sentient beings day and night, yet sentient beings are still inexhaustible.' At that time, the World Honored One said to Bhaisajyaraja Bodhisattva Mahasattva, 'Excellent, excellent! Good man! You are able to ask the Tathagata about this meaning. Good man! It is like a person who is very wealthy, having many servants, many fields, houses, gardens, grains, wheat, barley, beans, rice, millet, and sesame. In the spring, he plants everything, and when the time comes, they ripen. After ripening, he harvests them, stores them separately, and after storing them, he eats them. When spring comes, he plants them as before. Good man! The fundamental karma of sentient beings is also like this. After enjoying the rewards of happiness, they again perform good deeds, plant various good roots, and after planting good roots, they increase good dharmas. After increasing good dharmas, they obtain great joy. Bhaisajyaraja! With a joyful mind, the rewards of happiness will not be lost for hundreds of millions of kalpas. Good man! Like a Bodhisattva who has just generated the aspiration for enlightenment, he will not fall into evil paths and will always know all dharmas.' Bhaisajyaraja Bodhisattva said to the Buddha, 'World Honored One! What kind of dreams do Bodhisattvas who have just generated the aspiration for enlightenment have?' The Buddha said to Bhaisajyaraja Bodhisattva, 'Good man! Bodhisattvas who have just generated the aspiration for enlightenment often see fear in their dreams. Why is that? Because they need to purify all karmic obstacles, they cannot endure all suffering with their bodies. Because of this sin, they see fear in their dreams.' Bhaisajyaraja said to the Buddha, 'World Honored One! What kind of fear do Bodhisattvas who have just generated the aspiration for enlightenment see in their dreams?' The Buddha said to Bhaisajyaraja Bodhisattva, 'Good man! That person dreams of a blazing fire. That Bodhisattva should think, 'May this fire burn away all my afflictions.' Bhaisajyaraja! This is called the first dream of fear. Also, seeing a stream of water that is turbid and impure, that Bodhisattva who has just generated the aspiration for enlightenment
埵應作是念：『漂我一切結縛煩惱。』藥上！是名初發心菩提薩埵第二夢見大怖畏也。」
藥上菩提薩埵白佛言：「世尊！見何怖畏？」
佛告藥上菩提薩埵言：「于其夢中自見剃髮。藥上！菩提薩埵見已不應恐怖。何以故？應作是念：『剃貪、瞋、癡、墮六道生。』善男子！如是菩提薩埵不墮地獄，不墮畜生，不墮餓鬼，不墮龍中，不墮天中。藥上！初發心菩提薩埵，唯生清凈佛國土中。」
佛告藥上：「當來末世后五百歲，有諸菩提薩埵心願菩提，以發心故，得眾多人毀辱打罵。藥上！于彼但應為其說法，菩提薩埵不應起于瞋恚之心。」
佛告藥上：「我于無量百千億劫行諸苦行。善男子！我不為資生國土財產，為知諸法實相故。藥上！我行苦行，不得阿耨多羅三藐三菩提。善男子！我聞此法，即日得阿耨多羅三藐三菩提。藥上！此法甚深，如是法門難得聞名；若得聞此法門名者，一切得阿耨多羅三藐三菩提。藥上！是人得超千劫生死，生凈佛國，善知滅道，知第一道，識第一善根，成就無比神通知無比滅。藥上！于汝意云何？云何名滅？」
藥上菩提薩埵白佛言：「世尊！法處名滅。」
佛言：「藥上！何等法處？」
藥上白佛言：「世尊！法是法處。如世尊說，
{ "translations": [ "現代漢語譯本：菩薩應當這樣想：『我要擺脫一切束縛和煩惱。』藥上！這叫做初發心的菩提薩埵（菩薩）所見的第二個大恐怖之夢。」, "", "藥上菩提薩埵（菩薩）對佛說：『世尊！會見到什麼恐怖呢？』", "", "佛告訴藥上菩提薩埵（菩薩）說：『在夢中會看到自己剃髮。藥上！菩提薩埵（菩薩）見到后不應該感到恐懼。為什麼呢？應該這樣想：『剃除貪、嗔、癡，從而脫離六道輪迴。』善男子！這樣的菩提薩埵（菩薩）不會墮入地獄，不會墮入畜生道，不會墮入餓鬼道，不會墮入龍道，也不會墮入天道。藥上！初發心的菩提薩埵（菩薩），只會往生到清凈的佛國土中。』", "", "佛告訴藥上：『在未來的末法時代，后五百年，會有一些菩提薩埵（菩薩）發願求菩提，因為發心的緣故，會遭到許多人的毀辱和打罵。藥上！對於這些人，只應該為他們說法，菩提薩埵（菩薩）不應該生起嗔恨之心。』", "", "佛告訴藥上：『我曾在無量百千億劫中修行各種苦行。善男子！我不是爲了追求生活所需的國土和財產，而是爲了瞭解諸法的真實相。藥上！我修行苦行，並沒有得到阿耨多羅三藐三菩提（無上正等正覺）。善男子！我聽聞此法，當天就得到了阿耨多羅三藐三菩提（無上正等正覺）。藥上！此法非常深奧，這樣的法門很難聽到名字；如果能聽到這個法門的名字，一切眾生都能得到阿耨多羅三藐三菩提（無上正等正覺）。藥上！這個人能超越千劫的生死輪迴，往生到清凈的佛國，善於瞭解滅道，知道第一道，認識第一善根，成就無比的神通，證得無比的寂滅。藥上！你認為如何？什麼叫做滅呢？』", "", "藥上菩提薩埵（菩薩）對佛說：『世尊！法所在之處叫做滅。』", "", "佛說：『藥上！什麼叫做法所在之處呢？』", "", "藥上對佛說：『世尊！法就是法所在之處。正如世尊所說，』" ], "english_translations": [ "English version: A Bodhisattva should think thus: 『I will cast off all bonds and afflictions.』 O Bhaiṣajyarāja! This is called the second dream of great fear seen by a Bodhisattva (enlightenment being) who has just set forth his mind on enlightenment.", "", "Bhaiṣajyarāja Bodhisattva (enlightenment being) said to the Buddha: 『World Honored One! What fear will be seen?』", "", "The Buddha told Bhaiṣajyarāja Bodhisattva (enlightenment being): 『In the dream, one will see oneself having one's hair shaved. O Bhaiṣajyarāja! A Bodhisattva (enlightenment being) should not be afraid upon seeing this. Why? One should think thus: 『Shaving off greed, anger, and delusion, thus escaping the six paths of rebirth.』 Good man! Such a Bodhisattva (enlightenment being) will not fall into hell, will not fall into the animal realm, will not fall into the realm of hungry ghosts, will not fall into the realm of dragons, and will not fall into the realm of gods. O Bhaiṣajyarāja! A Bodhisattva (enlightenment being) who has just set forth his mind on enlightenment will only be born in a pure Buddha land.』", "", "The Buddha told Bhaiṣajyarāja: 『In the future, in the last five hundred years of the Dharma-ending Age, there will be Bodhisattvas (enlightenment beings) who aspire to enlightenment. Because of their aspiration, they will be subjected to much humiliation and abuse by many people. O Bhaiṣajyarāja! To those people, one should only preach the Dharma; a Bodhisattva (enlightenment being) should not give rise to anger.』", "", "The Buddha told Bhaiṣajyarāja: 『I practiced various ascetic practices for countless hundreds of thousands of millions of kalpas. Good man! I did not seek lands and possessions for my livelihood, but rather to understand the true nature of all dharmas. O Bhaiṣajyarāja! By practicing ascetic practices, I did not attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Good man! Upon hearing this Dharma, I attained Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) on that very day. O Bhaiṣajyarāja! This Dharma is very profound; such a Dharma gate is difficult to even hear the name of. If one hears the name of this Dharma gate, all beings will attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). O Bhaiṣajyarāja! Such a person will transcend thousands of kalpas of birth and death, be born in a pure Buddha land, be skilled in understanding the path of cessation, know the first path, recognize the first good root, achieve incomparable spiritual powers, and realize incomparable extinction. O Bhaiṣajyarāja! What do you think? What is called extinction?』", "", "Bhaiṣajyarāja Bodhisattva (enlightenment being) said to the Buddha: 『World Honored One! The place where Dharma is, is called extinction.』", "", "The Buddha said: 『O Bhaiṣajyarāja! What is the place where Dharma is?』", "", "Bhaiṣajyarāja said to the Buddha: 『World Honored One! Dharma is the place where Dharma is. Just as the World Honored One has said,』" ] }
勤行精進，勤持戒，勤忍辱，是名法藏。」
佛贊藥上菩提薩埵言：「善哉，善哉！善男子！佛問此義，汝善解說。」
僧伽吒經卷第二 大正藏第 13 冊 No. 0423 僧伽吒經
僧伽吒經卷第三
元魏優禪尼國王子月婆首那譯
爾時，藥上菩提薩埵摩訶薩埵白佛言：「世尊！何因緣故如來出世？」
佛告藥上菩提薩埵言：「善男子！為令眾生多聞具足，是故如來出現於世。如來出世開甘露法，若如來出世則知一切法。以方便故，知世間法、出世間法，知世間智、出世間智。」
藥上菩提薩埵白佛言：「世尊！世尊知何等法？」
佛告藥上菩提薩埵言：「藥上！如來知正法智。藥上！以是智故總攝一切法。藥上！若眾生聞如來出世信法者，此是第一利益。藥上！譬如有人出行治生，為得利故將千人眾擔負金寶。彼人父母告其人言：『子善諦聽！此金寶者是他之物，汝好守護莫使亡失。』其人持寶未經多時自縱放逸，所持金寶悉皆散失。是時彼人憂箭射心，羞愧慚恥不能歸家。時彼父母聞已憂愁悲泣而說此言：『我等生此惡子，但有子名生我家內，財物悉皆散失，令我等貧苦，為他奴僕絕望而死。』子聞父母既喪亡已亦絕望死。如是，如是！藥上！佛
【現代漢語翻譯】 現代漢語譯本 『勤奮修行，精進不懈，勤于持戒，勤于忍辱，這被稱為法藏。』 佛陀讚歎藥上菩提薩埵（Yaoshang Bodhisattva，意為藥王菩薩）說：『善哉，善哉！善男子！我問你這個道理，你解釋得很好。』
當時，藥上菩提薩埵摩訶薩埵（Yaoshang Bodhisattva Mahasattva，意為藥王大菩薩）對佛說：『世尊！是什麼因緣導致如來（Tathagata，意為佛）出世？』 佛告訴藥上菩提薩埵說：『善男子！爲了讓眾生多聞具足，所以如來才出現於世。如來出世開啟甘露之法，如果如來出世，就能知曉一切法。因為方便的緣故，知曉世間法、出世間法，知曉世間智、出世間智。』 藥上菩提薩埵對佛說：『世尊！世尊知道什麼樣的法？』 佛告訴藥上菩提薩埵說：『藥上！如來知道正法之智。藥上！因為這種智慧，總攝一切法。藥上！如果眾生聽聞如來出世而信奉佛法，這是第一利益。藥上！譬如有人外出經商，爲了獲得利益，帶領千人攜帶金銀財寶。那人的父母告訴他說：『孩子，你要好好聽著！這些金銀財寶是別人的東西，你要好好守護，不要讓它丟失。』那人拿著財寶沒過多久就放縱自己，所持有的金銀財寶全部散失。這時，那人憂愁如箭射心，羞愧慚愧，不能回家。那時，他的父母聽到后，憂愁悲傷地哭泣說：『我們生了這樣一個惡子，只是徒有兒子的名號生在我們家，財物全部散失，讓我們貧困，為他人做奴僕，絕望而死。』兒子聽到父母已經去世，也絕望而死。就是這樣，就是這樣！藥上！佛
【English Translation】 English version 'Diligently practice, strive forward, diligently uphold the precepts, diligently practice patience, this is called the Dharma Treasury.' The Buddha praised Yaoshang Bodhisattva (Medicine King Bodhisattva) saying, 'Excellent, excellent! Good man! I asked about this meaning, and you have explained it well.'
At that time, Yaoshang Bodhisattva Mahasattva (Medicine King Great Bodhisattva) said to the Buddha, 'World Honored One! What is the cause and condition for the Tathagata (Buddha) to appear in the world?' The Buddha told Yaoshang Bodhisattva, 'Good man! It is to enable sentient beings to be well-versed and complete, that the Tathagata appears in the world. The Tathagata appears in the world to open the nectar of Dharma. If the Tathagata appears in the world, one will know all Dharmas. Because of skillful means, one knows worldly Dharmas, transcendental Dharmas, worldly wisdom, and transcendental wisdom.' Yaoshang Bodhisattva said to the Buddha, 'World Honored One! What kind of Dharma does the World Honored One know?' The Buddha told Yaoshang Bodhisattva, 'Yaoshang! The Tathagata knows the wisdom of the Right Dharma. Yaoshang! Because of this wisdom, all Dharmas are encompassed. Yaoshang! If sentient beings hear of the Tathagata's appearance in the world and believe in the Dharma, this is the first benefit. Yaoshang! For example, a person goes out to do business, and in order to gain profit, leads a thousand people carrying gold and jewels. That person's parents tell him, 'Child, listen carefully! These gold and jewels belong to others, you must guard them well and not let them be lost.' That person, holding the treasures, soon becomes indulgent, and all the gold and jewels he held are scattered and lost. At this time, that person's heart is pierced by arrows of sorrow, and he is ashamed and cannot go home. Then, his parents, upon hearing this, grieve and weep, saying, 'We gave birth to such an evil child, who only has the name of a son in our family, and all the wealth is scattered, causing us to be poor, to be servants of others, and to die in despair.' The son, hearing that his parents have died, also dies in despair. Just like that, just like that! Yaoshang! The Buddha
說此法，於我法中無凈信者，彼無所望，臨命終時，為憂惱箭射心而死。如彼父母，為彼金寶絕望憂惱。
「如是，藥上！於我法中無凈心者，臨命終時受諸苦痛。先福受盡彼不種善，臨死時至憂惱箭射，墮于地獄、畜生、餓鬼受諸苦痛，作如是言：『誰救濟我，令我得離地獄、畜生、餓鬼之苦？』又如父母告其子言：『未來病苦，病有死苦，汝等得解脫時見行識生，身受苦痛遍體燋惱。自觀已死眼不見色，耳不聞聲，四支皆痛必歸於死，遍體頑癡猶如木石無所覺知。』子答父母語言：『莫作是語，令我怖畏。觀身無熱，亦無餘病，唯見死怖。我當歸誰？誰救濟我？父母若天，誰能救拔？』父母答言：『祭祀天神必得安隱。』子答父母：『當速祭祀以求安樂，速至天祠問守廟人。』時彼父母到天祠中，燒香求愿。守廟者言：『天神瞋怒，須殺羊、殺人以用祭祀，汝子可脫。』爾時，父母自思惟言：『我等云何？我既貧窮，若天神瞋我子必死，若天神喜必得大恩。』時速歸家盡賣家財得羊一口。復語餘人：『且貸我金，十日相還。若無相還，我身當爲君作奴僕。』其人得金詣市買人，所買之人不知當殺以祭天祠。病人父母愚癡無智竟不至家，直詣天祠語守廟者：『汝速為我設祭天祠。』爾時，父母自殺羊、殺人然
【現代漢語翻譯】 現代漢語譯本：如果有人聽聞此法，卻對我所說的法沒有清凈的信心，那麼他將毫無希望。當他臨終時，會因憂愁和煩惱如箭一般射中心臟而死去。這就像父母因失去金銀財寶而感到絕望和憂惱一樣。 藥上（菩薩名）！對於我所說的法沒有清凈信心的人，臨終時會遭受各種痛苦。他們先前的福報已經耗盡，又沒有種下善根。當死亡來臨時，憂愁和煩惱如箭一般射向他們，使他們墮入地獄、畜生、餓鬼道，遭受各種痛苦。他們會呼喊：『誰能救濟我，讓我脫離地獄、畜生、餓鬼的痛苦？』就像父母告訴他們的孩子：『未來會有疾病的痛苦，疾病會帶來死亡的痛苦。當你們解脫時，會看到行識產生，身體遭受痛苦，全身焦躁不安。自己會看到自己已經死去，眼睛看不見顏色，耳朵聽不見聲音，四肢疼痛，最終必然走向死亡，全身麻木，像木頭石頭一樣毫無知覺。』孩子會回答父母說：『不要說這些話，讓我感到恐懼。我感覺身體沒有發熱，也沒有其他疾病，只是害怕死亡。我應該歸向誰？誰能救濟我？父母如果是天神，誰能救拔我？』父母會回答說：『祭祀天神一定能得到安穩。』孩子會回答父母：『那就趕快祭祀，以求安樂，快去天祠問問守廟的人。』這時，父母來到天祠，燒香祈求。守廟的人說：『天神發怒了，必須殺羊、殺人來祭祀，你的孩子才能得救。』這時，父母自己思量：『我們該怎麼辦？我們已經很貧窮了，如果天神發怒，我的孩子一定會死；如果天神高興，一定會得到大恩。』於是他們趕緊回家，賣掉所有家產，買了一隻羊。又對其他人說：『先借我一些錢，十天後還你。如果還不上，我就給你做奴僕。』那人得到錢後去市場買人，買來的人不知道自己會被殺來祭祀天神。病人的父母愚癡無知，竟然沒有回家，直接去了天祠，對守廟的人說：『你快點為我準備祭祀天神的儀式。』這時，父母親自殺羊、殺人，然後點燃祭祀的火。
【English Translation】 English version: If someone hears this Dharma but does not have pure faith in my teachings, they will have no hope. When they are about to die, they will die with their hearts pierced by the arrows of sorrow and distress. It is like parents who feel despair and distress over the loss of gold and jewels. O Medicine King (a Bodhisattva)! Those who do not have pure faith in my teachings will suffer various pains at the time of death. Their previous blessings will have been exhausted, and they will not have planted good roots. When death arrives, sorrow and distress will pierce them like arrows, causing them to fall into hell, the animal realm, and the realm of hungry ghosts, where they will suffer various pains. They will cry out, 'Who can save me and deliver me from the suffering of hell, the animal realm, and the realm of hungry ghosts?' It is like parents telling their children, 'In the future, there will be the pain of illness, and illness will bring the pain of death. When you are liberated, you will see the arising of consciousness, and your body will suffer pain, becoming completely agitated. You will see yourself as already dead, your eyes unable to see colors, your ears unable to hear sounds, your limbs in pain, and you will inevitably face death, your whole body numb, like wood or stone, without any awareness.' The child will answer their parents, 'Do not say these things, which make me afraid. I do not feel feverish or have any other illness, but I am afraid of death. To whom should I turn? Who can save me? If my parents were gods, who could rescue me?' The parents will answer, 'Sacrificing to the gods will surely bring peace.' The child will answer, 'Then quickly make sacrifices to seek peace, and quickly go to the temple to ask the temple keeper.' At this time, the parents will go to the temple, burn incense, and pray. The temple keeper will say, 'The gods are angry, and you must sacrifice a sheep and a person to appease them so that your child can be saved.' At this time, the parents will think to themselves, 'What should we do? We are already very poor. If the gods are angry, my child will surely die; if the gods are pleased, we will surely receive great favor.' So they will quickly return home, sell all their possessions, and buy a sheep. They will also say to others, 'Lend me some money, and I will repay you in ten days. If I cannot repay you, I will become your servant.' The person will get the money and go to the market to buy a person, and the person they buy will not know that they will be killed as a sacrifice to the gods. The parents of the sick person, foolish and ignorant, will not even go home but will go directly to the temple and say to the temple keeper, 'Quickly prepare the ritual for sacrificing to the gods for me.' At this time, the parents will personally kill the sheep and the person, and then light the sacrificial fire.
火祭天。然後天下告彼父母：『汝等莫怖，我護汝子令得安隱。』爾時，父母踴躍歡喜作如是言：『天神與我大恩，令我子差。』時彼父母歡喜還家，見兒已死。爾時，父母見子死已生大愁惱，憂箭射心絕望而死。」
佛告藥上：「善男子！近惡知識亦復如是。」
爾時，藥上菩提薩埵白佛言：「世尊！如是眾生墮於何處？」
佛告藥上菩提薩埵：「善男子！莫問是事。」
藥上菩提薩埵白佛言：「世尊！愿佛慈悲說如是人墮在何處？」
佛告藥上菩提薩埵言：「善男子！汝今諦聽！其人母者墮于大叫地獄之中；其父墮于眾合地獄；其子墮於火燒然地獄；守天廟者墮于阿鼻大地獄中。」
爾時藥上菩提薩埵摩訶薩埵白佛言：「世尊！彼枉死人生於何處？」
佛告藥上菩提薩埵言：「彼枉死人生於三十三天之上。」
藥上菩提薩埵白佛言：「世尊！彼枉死人何因緣故，生於三十三天之上？」
佛告藥上菩提薩埵言：「善男子！汝今諦聽！彼人臨死時，起一念凈心歸依佛陀。以此善根，當六十劫受於三十三天之樂，八十劫中自識宿命。所生之處離諸憂惱，生生之處離諸憂惱，一切苦滅。藥上！近惡知識，不得入于涅槃。」
藥上菩提薩埵白佛言：「世尊！
【現代漢語翻譯】 現代漢語譯本 他們祭祀天神。然後，天下人告訴孩子的父母：『你們不要害怕，我會保護你們的孩子，讓他平安無事。』當時，父母高興地跳起來，說道：『天神給了我們大恩，讓我們的孩子好起來。』那時，父母高興地回到家，卻發現孩子已經死了。當時，父母看到孩子死了，非常悲傷，憂愁的箭射入心中，絕望而死。
佛陀告訴藥上（Bhaisajyaraja，菩薩名）：『善男子！親近惡知識也是這樣。』
當時，藥上菩提薩埵（Bhaisajyaraja Bodhisattva，菩薩名）問佛陀：『世尊！這樣的眾生會墮落到哪裡？』
佛陀告訴藥上菩提薩埵：『善男子！不要問這件事。』
藥上菩提薩埵問佛陀：『世尊！愿佛陀慈悲，說說這樣的人會墮落到哪裡？』
佛陀告訴藥上菩提薩埵：『善男子！你現在仔細聽！那個母親會墮入大叫地獄（Mahararava hell）之中；那個父親會墮入眾合地獄（Samghata hell）；那個孩子會墮入火燒然地獄（Tapana hell）；守護天廟的人會墮入阿鼻大地獄（Avici hell）中。』
當時，藥上菩提薩埵摩訶薩埵（Bhaisajyaraja Bodhisattva Mahasattva，大菩薩）問佛陀：『世尊！那個枉死的人會生到哪裡？』
佛陀告訴藥上菩提薩埵：『那個枉死的人會生到三十三天（Trayastrimsa heaven）之上。』
藥上菩提薩埵問佛陀：『世尊！那個枉死的人因為什麼因緣，會生到三十三天之上？』
佛陀告訴藥上菩提薩埵：『善男子！你現在仔細聽！那個人臨死的時候，生起一念清凈的心，歸依佛陀。憑藉這個善根，他將在六十劫中享受三十三天的快樂，在八十劫中能夠回憶起自己的宿命。他所出生的地方遠離一切憂愁煩惱，生生世世都遠離憂愁煩惱，一切痛苦都將滅盡。藥上！親近惡知識，不能進入涅槃（Nirvana）。』
藥上菩提薩埵問佛陀：『世尊！』
【English Translation】 English version They made offerings to the heavens. Then, the people of the world told the child's parents, 'Do not be afraid, I will protect your child and ensure his safety.' At that time, the parents jumped up with joy and said, 'The heavenly deity has bestowed great grace upon us, allowing our child to recover.' Then, the parents happily returned home, only to find that their child had already died. At that time, upon seeing their child dead, the parents were overcome with great sorrow, the arrows of grief pierced their hearts, and they died in despair.
The Buddha said to Bhaisajyaraja (Medicine King, a Bodhisattva): 'Good man! Being close to evil companions is also like this.'
At that time, Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva) asked the Buddha, 'World Honored One! Where will such beings fall to?'
The Buddha said to Bhaisajyaraja Bodhisattva, 'Good man! Do not ask about this matter.'
Bhaisajyaraja Bodhisattva asked the Buddha, 'World Honored One! May the Buddha have compassion and tell us where such people will fall to?'
The Buddha said to Bhaisajyaraja Bodhisattva, 'Good man! Now listen carefully! That mother will fall into the Great Crying Hell (Mahararava hell); that father will fall into the Crushing Hell (Samghata hell); that child will fall into the Burning Hell (Tapana hell); and the one who guarded the heavenly temple will fall into the Avici Great Hell (Avici hell).'
At that time, Bhaisajyaraja Bodhisattva Mahasattva (Great Medicine King Bodhisattva) asked the Buddha, 'World Honored One! Where will that person who died unjustly be born?'
The Buddha said to Bhaisajyaraja Bodhisattva, 'That person who died unjustly will be born in the Trayastrimsa Heaven (Heaven of Thirty-Three).'
Bhaisajyaraja Bodhisattva asked the Buddha, 'World Honored One! For what reason will that person who died unjustly be born in the Trayastrimsa Heaven?'
The Buddha said to Bhaisajyaraja Bodhisattva, 'Good man! Now listen carefully! When that person was dying, he arose a single thought of pure mind and took refuge in the Buddha. By this good root, he will enjoy the pleasures of the Trayastrimsa Heaven for sixty kalpas, and for eighty kalpas, he will be able to remember his past lives. The place where he is born will be free from all sorrow and affliction, and in every life, he will be free from sorrow and affliction, and all suffering will be extinguished. Bhaisajyaraja! Being close to evil companions prevents one from entering Nirvana (Nirvana).'
Bhaisajyaraja Bodhisattva asked the Buddha, 'World Honored One!'
云何眾生不能入于涅槃？」
佛告藥上菩提薩埵言：「欲求涅槃者當勤精進。」
藥上菩提薩埵白佛言：「世尊！云何名精進？」
佛告藥上菩提薩埵：「善男子！精進者名須驢多波帝，逆流之果名精進處，娑吉利陀伽彌果名精進處，阿那伽彌果名精進處，阿羅訶果名精進處，波羅提迦佛陀果名精進處，緣覺之智名精進處，菩提薩埵名字、菩提薩埵地果，名精進處。藥上！如是等處名精進處。」
藥上菩提薩埵白佛言：「世尊！世尊云何逆流？云何逆流果？」
佛告藥上菩提薩埵：「善男子！譬如有人種于樹木，彼種樹已即日生芽，彼樹一日上下各生長一由旬。復有一人，亦複種樹不得其所，風動不生移置異處。二人共諍互相誹謗，彼人如是共相諍論。國王聞之即敕臣言：『某處二人互相誹謗，速往喚來。』
「傍臣受教遣使往捉。時彼使人微服而去，至彼人所作如是言：『王喚汝等。』時彼二人驚怖憂愁：『王今何故命我二人？』是時二人既至王所默然而立。時王問言：『汝等何故共相誹謗而起斗諍？』
「時彼二人白大王言：『大王！聽我所說。我借得少許空閑之處，種植樹林，即日生芽及葉，華果熟者中半。此人種植不生芽葉及以華果，須臾數移彼種不生，來見謗
【現代漢語翻譯】 現代漢語譯本 『為什麼眾生不能進入涅槃？』 佛陀告訴藥上菩提薩埵（Yaoshang Bodhisattva，意為藥王菩薩）說：『想要尋求涅槃的人應當勤奮精進。』 藥上菩提薩埵對佛說：『世尊！什麼叫做精進？』 佛陀告訴藥上菩提薩埵：『善男子！精進指的是須陀洹（Srotapanna，意為入流者）的果位，逆流的果位稱為精進之處，斯陀含（Sakadagamin，意為一來者）的果位稱為精進之處，阿那含（Anagamin，意為不還者）的果位稱為精進之處，阿羅漢（Arhat，意為應供）的果位稱為精進之處，辟支佛（Pratyekabuddha，意為獨覺）的果位稱為精進之處，緣覺的智慧稱為精進之處，菩薩（Bodhisattva，意為覺有情）的名字、菩薩的果位，稱為精進之處。藥上！像這些地方都稱為精進之處。』 藥上菩提薩埵對佛說：『世尊！世尊所說的逆流是什麼？逆流的果位又是什麼？』 佛陀告訴藥上菩提薩埵：『善男子！譬如有人種植樹木，他種下樹木后，當天就生出嫩芽，這棵樹一天之內上下各生長一由旬（yojana，古印度長度單位）。另一個人也種樹，但沒有找到合適的地方，風一吹就長不出來，他把樹移到別處。這兩個人互相爭吵，互相誹謗，他們就這樣互相爭論。國王聽說了這件事，就命令大臣說：『某處有兩個人互相誹謗，快把他們叫來。』 『大臣接受命令，派使者去抓人。當時，使者便微服前往，到了那兩個人那裡，對他們說：『國王要召見你們。』當時，這兩人驚恐憂愁：『國王現在為什麼要召見我們？』這時，兩人到了國王那裡，默默地站著。國王問道：『你們為什麼互相誹謗，引起爭鬥？』 『當時，這兩人對大王說：『大王！請聽我說。我借到一小塊空閑的地方，種植樹林，當天就生出嫩芽和葉子，花果成熟了一半。這個人種植的樹木不生芽葉和花果，一會兒就移栽一次，他種的樹長不出來，就來誹謗我。』
【English Translation】 English version 'Why can't sentient beings enter Nirvana?' The Buddha told Yaoshang Bodhisattva (Medicine King Bodhisattva): 'Those who seek Nirvana should diligently strive.' Yaoshang Bodhisattva said to the Buddha: 'World Honored One! What is called diligence?' The Buddha told Yaoshang Bodhisattva: 'Good man! Diligence refers to the fruit of Srotapanna (stream-enterer), the fruit of going against the stream is called the place of diligence, the fruit of Sakadagamin (once-returner) is called the place of diligence, the fruit of Anagamin (non-returner) is called the place of diligence, the fruit of Arhat (worthy one) is called the place of diligence, the fruit of Pratyekabuddha (solitary buddha) is called the place of diligence, the wisdom of a Pratyekabuddha is called the place of diligence, the name of a Bodhisattva (enlightenment being), the fruit of a Bodhisattva, is called the place of diligence. Yaoshang! Such places are called places of diligence.' Yaoshang Bodhisattva said to the Buddha: 'World Honored One! What is the meaning of going against the stream? What is the fruit of going against the stream?' The Buddha told Yaoshang Bodhisattva: 'Good man! For example, if someone plants a tree, the tree sprouts on the same day, and the tree grows one yojana (an ancient Indian unit of distance) upwards and downwards in one day. Another person also plants a tree, but does not find a suitable place, and the tree does not grow when the wind blows, so he moves the tree to another place. These two people argue with each other and slander each other, and they argue in this way. The king heard about this and ordered his ministers to say: 'Two people are slandering each other in a certain place, quickly bring them here.' 'The minister accepted the order and sent a messenger to arrest them. At that time, the messenger went in disguise, and when he arrived at the place of the two people, he said to them: 'The king summons you.' At that time, the two people were frightened and worried: 'Why does the king summon us now?' At this time, the two people arrived at the king's place and stood silently. The king asked: 'Why are you slandering each other and causing a fight?' 'At that time, the two people said to the great king: 'Great King! Please listen to what I have to say. I borrowed a small piece of vacant land and planted a forest, and on the same day, it sprouted buds and leaves, and half of the flowers and fruits ripened. The trees planted by this person do not produce buds, leaves, flowers, or fruits, and he transplants them every now and then. The trees he planted do not grow, so he comes to slander me.'
毀而起斗諍。大王！如是之事，大王應知我無罪過。』
「爾時大王，集諸大臣滿三十億，告諸臣言：『汝等各說。』諸臣白言：『我等不知說何等語？』
「王問諸臣：『汝等頗見即日種樹即生芽葉及以華果熟者中半。』
「爾時諸臣從座而起。白大王言：『大王！我等不能決定信受如此之言。何以故？大王！此事希有。』爾時大王問彼人言：『如汝所說，是事實不？』爾時彼人白大王言：『此實不謬。』王復答言：『如汝所說如此之事，即日種樹即生芽葉及以華果，此事難信。』爾時彼人白大王言：『愿王自植知其虛實。』
「時王集三十億臣禁守彼人，然後大王自種其樹，不生芽葉，不生華果。爾時大王，心大恚怒敕諸臣言：『汝等速取利斧，彼所種樹仰令斫伐。』爾時諸臣受王教令斫斷彼樹，一樹斷已生十二樹，斫十二樹斷生二十四樹，莖、葉、華、果皆是七寶。爾時二十四樹，變生二十四億雞鳥，皆是金嘴七寶羽翼。爾時，大王復生瞋怒，自執利斧往伐彼樹。王斫樹時，從樹出生甘泉美水。時王慚愧敕諸臣言：『放彼二人。』諸臣白言：『大王！受教。』諸臣去已，放彼二人將至王所。王問其人：『汝種此樹。斫汝一樹生十二樹，斫十二樹生二十四樹。我所種樹不生芽葉，不生華
【現代漢語翻譯】 現代漢語譯本 『毀壞而引發爭鬥。大王！像這樣的事情，大王應該知道我沒有過錯。』 「那時，大王召集了三十億大臣，告訴他們說：『你們各自說說。』大臣們回答說：『我們不知道該說什麼？』 「國王問大臣們：『你們是否見過當天種樹，當天就長出芽葉，並且開花結果，一半成熟的？』 「那時，大臣們從座位上站起來，對大王說：『大王！我們不能確定相信這樣的話。為什麼呢？大王！這件事太稀奇了。』那時，大王問那個人說：『像你所說的，是事實嗎？』那時，那個人對大王說：『這確實不假。』國王又回答說：『像你所說的這種事，當天種樹當天就長出芽葉並且開花結果，這件事難以置信。』那時，那個人對大王說：『希望大王親自種植，就知道它是真是假。』 「當時，國王命令三十億大臣看守那個人，然後大王親自種植那棵樹，沒有長出芽葉，也沒有開花結果。那時，大王心中非常憤怒，命令大臣們說：『你們快拿來利斧，把他們種的樹都砍伐掉。』那時，大臣們接受國王的命令砍斷那棵樹，一棵樹砍斷後長出十二棵樹，砍斷十二棵樹后長出二十四棵樹，樹的莖、葉、花、果都是七寶。那時，二十四棵樹，變成二十四億隻雞鳥，都是金嘴七寶羽翼。那時，大王又生起嗔怒，親自拿著利斧去砍伐那棵樹。國王砍樹時，從樹中涌出甘甜的美水。這時，國王感到慚愧，命令大臣們說：『放了那兩個人。』大臣們回答說：『大王！遵命。』大臣們離開后，放了那兩個人，帶到國王面前。國王問那個人：『你種的這棵樹，砍你一棵樹長出十二棵樹，砍十二棵樹長出二十四棵樹。我種的樹不長芽葉，不長花』
【English Translation】 English version 'Destroyed and caused strife. Great King! Such a thing, Great King, you should know that I am without fault.' 「At that time, the Great King gathered thirty billion ministers and told them, 『Each of you speak.』 The ministers replied, 『We do not know what to say?』 「The King asked the ministers, 『Have you ever seen a tree planted on the same day that sprouts leaves, blossoms, and bears fruit, half of which is ripe?』 「At that time, the ministers rose from their seats and said to the Great King, 『Great King! We cannot definitively believe such words. Why? Great King! This matter is rare.』 At that time, the Great King asked that person, 『As you say, is it true?』 At that time, that person said to the Great King, 『This is indeed not false.』 The King replied again, 『Such a thing as you say, planting a tree on the same day that sprouts leaves and blossoms and bears fruit, this matter is hard to believe.』 At that time, that person said to the Great King, 『May the King plant it himself and know whether it is true or false.』 「At that time, the King ordered thirty billion ministers to guard that person, and then the Great King planted the tree himself, but it did not sprout leaves, nor did it blossom or bear fruit. At that time, the Great King was very angry and ordered the ministers, 『Quickly take sharp axes and cut down the trees they planted.』 At that time, the ministers received the King's order and cut down that tree. After one tree was cut down, twelve trees grew. After twelve trees were cut down, twenty-four trees grew. The stems, leaves, flowers, and fruits of the trees were all of the seven treasures. At that time, the twenty-four trees transformed into twenty-four billion chicken birds, all with golden beaks and seven-treasure wings. At that time, the Great King became angry again and personally took a sharp axe to cut down that tree. When the King cut the tree, sweet and beautiful water gushed out from the tree. At this time, the King felt ashamed and ordered the ministers, 『Release those two people.』 The ministers replied, 『Great King! We obey.』 After the ministers left, they released those two people and brought them before the King. The King asked that person, 『The tree you planted, when I cut down one tree, twelve trees grew, and when I cut down twelve trees, twenty-four trees grew. The tree I planted did not sprout leaves, nor did it blossom』
果。此事云何？』其人答王：『如我此福德，大王則無如是福德。』爾時三十億大臣胡跪，白其人言：『汝可治國而居王位。』爾時其人，為諸臣眾，而說偈言：
「『我不求王位， 不求世財寶； 心懷無上愿， 愿成二足尊。 得寂滅涅槃， 至彼成如來； 為汝等說法， 令到涅槃城。 往昔作不善， 令我入王獄； 獄縛受諸苦， 罪報悉已盡。』
「爾時，有三萬三千高座，一一高座高二十五由旬，一高座上有二十五億雞而在其上，以金為嘴，七寶羽翼，出人音聲告彼王言：『大王不善，不善斫伐諸樹，以此罪業必入惡道。王不知耶？種此樹者是何等人？』大王答言：『我未審之，愿為我說，何等大人種此樹耶？』雞鳥告王：『如此人者照明世間名無上士，當度一切眾生生、老、病、死。』王復問言：『彼是何人種樹不生？彼作何等不善之業不生？當爲我說。』鳥答王言：『彼是提婆達多，種樹不生，無少善根樹云何生？』爾時，三十億大臣聞此法門，皆得十地成就神通。時彼國王亦得十地，得通達一切善法三昧。」
爾時，藥上菩提薩埵摩訶薩埵白佛言：「世尊！何因緣故，此三十億臣皆得十地成就神通？」
爾時世尊告藥上菩提薩埵：「善男子
【現代漢語翻譯】 現代漢語譯本 『果。這是怎麼回事？』那人回答國王說：『以我的福德來看，大王您沒有像我這樣的福德。』當時，三十億大臣跪下，對那人說：『您可以治理國家，登上王位。』當時，那人爲了眾大臣，說了偈語： 『我不求王位，不求世俗財寶；心中懷著無上的願望，愿成就兩足尊（佛的尊稱）。得到寂滅涅槃，到達彼岸成就如來（佛的稱號）；為你們說法，讓你們到達涅槃之城。過去所作的不善，使我入獄；在監獄中受盡各種痛苦，罪報都已經結束。』 當時，有三萬三千個高座，每個高座高二十五由旬（古印度長度單位），一個高座上有二十五億隻雞在上面，它們用金子做的嘴，七寶做的羽翼，發出人的聲音告訴國王說：『大王不善，不善於砍伐樹木，因為這個罪業必定會墮入惡道。大王不知道嗎？種這些樹的人是什麼人？』大王回答說：『我不知道，希望你告訴我，是哪位大人種的這些樹？』雞鳥告訴國王說：『這個人照亮世間，名叫無上士（佛的稱號），他將度脫一切眾生的生、老、病、死。』國王又問：『那個人種樹卻不生長，他做了什麼不善的業導致樹不生長？請你告訴我。』鳥回答國王說：『他是提婆達多（佛陀的堂弟，後背叛佛陀），他種的樹不生長，沒有絲毫善根，樹怎麼能生長呢？』當時，三十億大臣聽到這個佛法，都得到了十地（菩薩修行階位）成就神通。當時，那位國王也得到了十地，得到了通達一切善法的三昧（禪定）。』 當時，藥上菩提薩埵（菩薩名）摩訶薩埵（大菩薩）對佛說：『世尊！是什麼因緣，這三十億大臣都得到了十地成就神通？』 當時，世尊告訴藥上菩提薩埵：『善男子，
【English Translation】 English version 'fruit. How is this?' The man replied to the king, 'Based on my merit, Your Majesty does not have merit like mine.' At that time, thirty billion ministers knelt down and said to the man, 'You can govern the country and ascend the throne.' At that time, the man, for the sake of the ministers, spoke a verse: 'I do not seek the throne, nor do I seek worldly treasures; I hold an unsurpassed aspiration in my heart, wishing to become the Two-Legged Honored One (a title for the Buddha). Attaining the extinction of Nirvana, reaching the other shore to become a Tathagata (another title for the Buddha); I will preach the Dharma for you, leading you to the city of Nirvana. The past misdeeds caused me to be imprisoned; in prison, I endured all kinds of suffering, and the karmic retribution has ended.' At that time, there were thirty-three thousand high seats, each high seat being twenty-five yojanas (an ancient Indian unit of distance) high, and on each high seat were twenty-five billion chickens, with golden beaks and seven-jeweled wings, making human sounds, telling the king, 'Your Majesty is not good, not good at cutting down trees, because of this sin, you will surely fall into evil realms. Does Your Majesty not know? Who are the people who planted these trees?' The king replied, 'I do not know, I wish you would tell me, what great person planted these trees?' The chicken birds told the king, 'This person illuminates the world, named the Unsurpassed One (a title for the Buddha), he will liberate all beings from birth, old age, sickness, and death.' The king further asked, 'That person planted trees but they do not grow, what unwholesome deeds did he do that caused the trees not to grow? Please tell me.' The birds replied to the king, 'He is Devadatta (Buddha's cousin who later betrayed him), the trees he planted do not grow, without any good roots, how can the trees grow?' At that time, thirty billion ministers, upon hearing this Dharma, all attained the tenth ground (a stage of Bodhisattva practice) and achieved supernatural powers. At that time, that king also attained the tenth ground and attained the Samadhi (meditative state) of penetrating all good dharmas.' At that time, Bhaisajyaraja Bodhisattva (a Bodhisattva's name) Mahasattva (a great Bodhisattva) said to the Buddha, 'World Honored One! What is the cause and condition that these thirty billion ministers all attained the tenth ground and achieved supernatural powers?' At that time, the World Honored One told Bhaisajyaraja Bodhisattva, 'Good man,
！汝今諦聽！」即時微笑，從其面門放八萬四千光明，無量種種青、黃、赤、白、紅、紫光明。其光遍照無量世界，照世界已還至佛所，繞佛三匝從佛頂入。
爾時藥上菩提薩埵摩訶薩埵白佛言：「世尊！何因緣故，如來現此希有之相？若無因緣，如來終不現希有事。」
佛告藥上菩提薩埵言：「善男子！汝見眾人從十方來集會此不？」
藥上菩提薩埵白言：「不見也。世尊！」
佛告藥上菩提薩埵言：「善男子！汝觀十方一切世界。」
爾時，藥上菩提薩埵摩訶薩埵即觀十方，見東方面有一大樹，覆七千由旬，見二萬五千億眾生在彼集會，默然而坐，不飲、不食。復見南方有一大樹，覆七千由旬，下有二萬五千億眾生俱共集會，不語、不食、不行，默然而住。復見西方有一大樹，覆七千由旬，下有二萬五千億眾生俱共集會，不語、不食、不行，默然而住。復見北方有一大樹，覆七千由旬，下有二萬五千億眾生俱共集會，不語、不食、不行，默然而住。復見上方有一大樹，覆七千由旬，下有二萬五千億眾生俱共集會，不語、不食、不行，默然而住。復見下方有一大樹，覆七千由旬，下有二萬五千億眾生俱共集會，不語、不食、不行，默然而住。爾時，藥上菩提薩埵白佛言：「世尊！我
【現代漢語翻譯】 現代漢語譯本：'你們現在仔細聽！' 佛陀隨即微笑，從他的面門放出八萬四千道光明，有無量種青色、黃色、紅色、白色、粉色、紫色的光芒。這些光芒遍照無量世界，照耀世界之後又回到佛陀所在之處，圍繞佛陀三圈，從佛頂進入。 這時，藥上菩提薩埵（Bhaisajyaraja Bodhisattva，藥王菩薩）摩訶薩埵（Mahasattva，大菩薩）對佛說：'世尊！是什麼因緣，如來（Tathagata，佛的稱號）顯現如此稀有的景象？如果沒有因緣，如來終究不會顯現稀有的事情。' 佛告訴藥上菩提薩埵說：'善男子！你看見眾人從十方來到這裡嗎？' 藥上菩提薩埵回答說：'沒有看見，世尊！' 佛告訴藥上菩提薩埵說：'善男子！你觀察十方一切世界。' 這時，藥上菩提薩埵摩訶薩埵立即觀察十方，看見東方有一棵大樹，覆蓋七千由旬（yojana，古印度長度單位），看見二萬五千億眾生在那裡聚集，默默地坐著，不喝、不吃。又看見南方有一棵大樹，覆蓋七千由旬，下面有二萬五千億眾生一起聚集，不說話、不吃、不行走，默默地住著。又看見西方有一棵大樹，覆蓋七千由旬，下面有二萬五千億眾生一起聚集，不說話、不吃、不行走，默默地住著。又看見北方有一棵大樹，覆蓋七千由旬，下面有二萬五千億眾生一起聚集，不說話、不吃、不行走，默默地住著。又看見上方有一棵大樹，覆蓋七千由旬，下面有二萬五千億眾生一起聚集，不說話、不吃、不行走，默默地住著。又看見下方有一棵大樹，覆蓋七千由旬，下面有二萬五千億眾生一起聚集，不說話、不吃、不行走，默默地住著。這時，藥上菩提薩埵對佛說：'世尊！'
【English Translation】 English version: 'Now, listen carefully!' Immediately, the Buddha smiled, and from his face emitted eighty-four thousand rays of light, countless varieties of blue, yellow, red, white, pink, and purple light. These lights illuminated countless worlds, and after illuminating the worlds, they returned to the Buddha, circled him three times, and entered from the top of his head. At that time, Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva), the Mahasattva (Great Being), said to the Buddha: 'World Honored One! What is the cause and condition that the Tathagata (Thus Come One, an epithet of the Buddha) manifests this rare phenomenon? If there were no cause and condition, the Tathagata would not manifest such a rare event.' The Buddha said to Bhaisajyaraja Bodhisattva: 'Good man! Do you see the multitude coming from the ten directions?' Bhaisajyaraja Bodhisattva replied: 'I do not see them, World Honored One!' The Buddha said to Bhaisajyaraja Bodhisattva: 'Good man! Observe all the worlds in the ten directions.' At that time, Bhaisajyaraja Bodhisattva Mahasattva immediately observed the ten directions and saw a large tree in the east, covering seven thousand yojanas (an ancient Indian unit of distance), and saw twenty-five billion beings gathered there, sitting silently, neither drinking nor eating. He also saw a large tree in the south, covering seven thousand yojanas, and below it, twenty-five billion beings gathered together, not speaking, not eating, not walking, but dwelling silently. He also saw a large tree in the west, covering seven thousand yojanas, and below it, twenty-five billion beings gathered together, not speaking, not eating, not walking, but dwelling silently. He also saw a large tree in the north, covering seven thousand yojanas, and below it, twenty-five billion beings gathered together, not speaking, not eating, not walking, but dwelling silently. He also saw a large tree above, covering seven thousand yojanas, and below it, twenty-five billion beings gathered together, not speaking, not eating, not walking, but dwelling silently. He also saw a large tree below, covering seven thousand yojanas, and below it, twenty-five billion beings gathered together, not speaking, not eating, not walking, but dwelling silently. At that time, Bhaisajyaraja Bodhisattva said to the Buddha: 'World Honored One!'
欲少問如來、應、正遍知，若佛聽許乃敢發問。」
爾時，世尊告藥上菩提薩埵言：「善男子！隨汝所問，如來悉能為汝解說。」
爾時藥上菩提薩埵白佛言：「世尊！何因緣故，從於十方有無量眾生而來集會？以誰神力而來至此？」
佛告藥上菩提薩埵言：「自以神力而來至此。」
爾時，藥上菩提薩埵白佛言：「世尊！我欲觀諸世界，以誰神力而往至彼？」
佛告藥上菩提薩埵：「以汝神力自往至彼。」
爾時，藥上菩提薩埵繞佛三匝忽然不現。過九十六億世界有一世界名日月明，彼國有佛號日月土如來、應供、正遍知，與八萬億菩提薩埵恭敬圍繞而為說法。藥上菩提薩埵摩訶薩埵既到彼國，至日月土如來前，頂禮佛足白佛言：「世尊！何因緣故，于娑婆世界在釋迦牟尼前觀於十方，見無量眾生集會，在此不見？」
爾時，藥上菩提薩埵摩訶薩埵至日月土如來前，白佛言：「世尊！我過九十六億諸佛國土，來至於此不見一人。世尊！誰見誰聞？無知無覺樹上而生眾生。」
佛告藥上菩提薩埵言：「不也。善男子！汝頗見頗聞，無知無覺之樹能生人不？」
藥上白佛言：「世尊！不見、不知。」
佛告藥上菩提薩埵：「汝欲見不？我今示汝。」
【現代漢語翻譯】 現代漢語譯本：『我想要向如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）請教一些問題，如果佛陀允許，我才敢發問。』 當時，世尊告訴藥上菩提薩埵（Bhaisajyaraja Bodhisattva）說：『善男子！你儘管問，如來都能為你解答。』 當時，藥上菩提薩埵對佛說：『世尊！是什麼因緣，使得從十方有無量眾生來到這裡？他們是依靠誰的神力來到這裡的？』 佛告訴藥上菩提薩埵說：『他們是依靠自己的神力來到這裡的。』 當時，藥上菩提薩埵對佛說：『世尊！我想要觀察各個世界，我依靠誰的神力才能到達那裡？』 佛告訴藥上菩提薩埵說：『你依靠自己的神力就可以到達那裡。』 當時，藥上菩提薩埵繞佛三圈，忽然消失不見。他經過九十六億個世界，到達一個名為日月明的世界。那個國家有一尊佛，號為日月土如來（Suryacandrapradipa Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），有八萬億菩提薩埵恭敬圍繞著他，為他們說法。藥上菩提薩埵摩訶薩埵（Bhaisajyaraja Bodhisattva Mahasattva）到達那個國家后，來到日月土如來面前，頂禮佛足，對佛說：『世尊！是什麼因緣，在娑婆世界（Sahaloka）釋迦牟尼佛（Sakyamuni Buddha）面前觀察十方，能見到無量眾生，而在這裡卻見不到？』 當時，藥上菩提薩埵摩訶薩埵在日月土如來面前，對佛說：『世尊！我經過九十六億個佛國，來到這裡，卻見不到一個人。世尊！誰能看見誰能聽見？無知無覺的樹上怎麼會生出眾生呢？』 佛告訴藥上菩提薩埵說：『不是這樣的。善男子！你有沒有見過或聽說過，無知無覺的樹能生出人來？』 藥上對佛說：『世尊！我沒有見過，也沒有聽說過。』 佛告訴藥上菩提薩埵說：『你想看嗎？我現在就給你展示。』
【English Translation】 English version: 'I wish to ask the Tathagata (如來), Arhat (應), Samyaksambuddha (正遍知) some questions. If the Buddha permits, then I dare to ask.' At that time, the World Honored One told Bhaisajyaraja Bodhisattva (藥上菩提薩埵), 'Good man! Ask whatever you wish, the Tathagata can explain it all for you.' At that time, Bhaisajyaraja Bodhisattva said to the Buddha, 'World Honored One! What is the cause and condition that countless beings from the ten directions come here? By whose divine power do they come here?' The Buddha told Bhaisajyaraja Bodhisattva, 'They come here by their own divine power.' At that time, Bhaisajyaraja Bodhisattva said to the Buddha, 'World Honored One! I wish to observe all the worlds. By whose divine power can I go there?' The Buddha told Bhaisajyaraja Bodhisattva, 'You can go there by your own divine power.' At that time, Bhaisajyaraja Bodhisattva circled the Buddha three times and suddenly disappeared. He passed through ninety-six billion worlds and arrived at a world named Suryacandrapradipa (日月明). In that country, there was a Buddha named Suryacandrapradipa Tathagata (日月土如來), Arhat (應供), Samyaksambuddha (正遍知), who was respectfully surrounded by eighty billion Bodhisattvas, teaching them the Dharma. Bhaisajyaraja Bodhisattva Mahasattva (藥上菩提薩埵摩訶薩埵) arrived in that country, went before Suryacandrapradipa Tathagata, bowed at the Buddha's feet, and said to the Buddha, 'World Honored One! What is the cause and condition that, in the Sahaloka (娑婆世界) world before Sakyamuni Buddha (釋迦牟尼佛), observing the ten directions, one can see countless beings, but here one cannot see them?' At that time, Bhaisajyaraja Bodhisattva Mahasattva, before Suryacandrapradipa Tathagata, said to the Buddha, 'World Honored One! I have passed through ninety-six billion Buddha lands and come here, yet I do not see a single person. World Honored One! Who can see and who can hear? How can beings be born from trees that have no knowledge or awareness?' The Buddha told Bhaisajyaraja Bodhisattva, 'It is not so. Good man! Have you ever seen or heard of a tree that has no knowledge or awareness giving birth to people?' Bhaisajyaraja said to the Buddha, 'World Honored One! I have not seen or heard of it.' The Buddha told Bhaisajyaraja Bodhisattva, 'Do you wish to see it? I will show you now.'
藥上白佛言：「世尊！愿欲見之。」
爾時，日月土如來屈申臂頃，百千億眾皆悉來集，一一眾生手執香華供養如來。「藥上！汝今見不？」
藥上菩提薩埵白佛言：「已見，世尊！已見，善逝！」
佛告藥上：「善男子！此諸眾生無覺、無知悉皆如幻。」時彼三萬億眾生各申兩手，以諸香華供養如來。
藥上菩提薩埵白佛言：「世尊！此事希有。須臾之間此諸眾生，各生百手供養如來尚不得脫，況兩手者。」
佛告藥上菩提薩埵言：「如是，如是！善男子！此諸眾生無覺無知而生而滅。善男子！我身亦如是，如幻如化而示生滅。」
藥上白佛言：「世尊！何等是少眾生？何者是老眾生？」
佛告藥上：「善男子！亦有老者，亦有少者。」
藥上白佛言：「世尊！愿佛解說，何者是也？」
佛告藥上：「無福衰者是老眾生，從彼樹生者是少眾生。」
藥上白佛言：「世尊！我欲見彼少眾生等。」
爾時，日月土如來即伸右臂，從於四方有百千億眾生，俱來集會至如來所。頂禮佛足繞佛三匝，在佛前立默然而住。藥上白佛言：「世尊！此眾生何故佛前默然而住？」
佛告藥上：「善男子！汝不知耶？地大之性無言無說，法聚無知無覺。
【現代漢語翻譯】 現代漢語譯本 藥上菩薩（Bhaisajyaraja Bodhisattva）對佛說：『世尊！我希望能見到他們。』 這時，日月土如來（Candrasuryavimalaprabha Tathagata）屈伸手臂的瞬間，成百上千億的眾生都聚集過來，每一個眾生都手持香花供養如來。『藥上！你現在看到了嗎？』 藥上菩薩對佛說：『已經看到了，世尊！已經看到了，善逝！』 佛告訴藥上：『善男子！這些眾生沒有感覺，沒有知覺，都像幻象一樣。』這時，那三萬億眾生各自伸出雙手，用各種香花供養如來。 藥上菩薩對佛說：『世尊！這件事真是稀有。須臾之間，這些眾生各自生出百手供養如來尚且不能解脫，何況是兩隻手呢。』 佛告訴藥上菩薩說：『是這樣的，是這樣的！善男子！這些眾生沒有感覺，沒有知覺，生滅不定。善男子！我的身體也是這樣，如幻如化，示現生滅。』 藥上對佛說：『世尊！什麼是少眾生？什麼是老眾生？』 佛告訴藥上：『善男子！既有老者，也有少者。』 藥上對佛說：『世尊！希望佛能解釋，什麼是老者和少者？』 佛告訴藥上：『沒有福報而衰老的是老眾生，從樹木中生出來的是少眾生。』 藥上對佛說：『世尊！我想要見那些少眾生。』 這時，日月土如來伸出右臂，從四方有成百上千億的眾生，一起來到如來所在之處。他們頂禮佛足，繞佛三圈，在佛前默然而立。藥上對佛說：『世尊！這些眾生為什麼在佛前默然而立？』 佛告訴藥上：『善男子！你不知道嗎？地大的本性是無言無說的，法聚是無知無覺的。』
【English Translation】 English version Bhaisajyaraja Bodhisattva said to the Buddha, 'World Honored One! I wish to see them.' At that time, Candrasuryavimalaprabha Tathagata, in the time it took to bend and stretch an arm, hundreds of thousands of millions of beings all gathered, each holding fragrant flowers to offer to the Tathagata. 'Bhaisajyaraja! Do you see them now?' Bhaisajyaraja Bodhisattva said to the Buddha, 'I have seen them, World Honored One! I have seen them, Sugata!' The Buddha told Bhaisajyaraja, 'Good man! These beings have no sensation, no awareness, and are all like illusions.' At that time, those thirty thousand million beings each extended both hands, using various fragrant flowers to make offerings to the Tathagata. Bhaisajyaraja Bodhisattva said to the Buddha, 'World Honored One! This matter is rare. In a short time, these beings each grow a hundred hands to make offerings to the Tathagata, yet they cannot be liberated, let alone with two hands.' The Buddha told Bhaisajyaraja Bodhisattva, 'It is so, it is so! Good man! These beings have no sensation, no awareness, and arise and cease. Good man! My body is also like this, like an illusion, like a transformation, showing arising and ceasing.' Bhaisajyaraja said to the Buddha, 'World Honored One! What are the young beings? What are the old beings?' The Buddha told Bhaisajyaraja, 'Good man! There are both old ones and young ones.' Bhaisajyaraja said to the Buddha, 'World Honored One! I wish the Buddha would explain, what are they?' The Buddha told Bhaisajyaraja, 'Those who are without blessings and are decaying are the old beings, and those who are born from trees are the young beings.' Bhaisajyaraja said to the Buddha, 'World Honored One! I wish to see those young beings.' At that time, Candrasuryavimalaprabha Tathagata extended his right arm, and from the four directions, hundreds of thousands of millions of beings came together to the place of the Tathagata. They bowed at the Buddha's feet, circled the Buddha three times, and stood silently before the Buddha. Bhaisajyaraja said to the Buddha, 'World Honored One! Why do these beings stand silently before the Buddha?' The Buddha told Bhaisajyaraja, 'Good man! Do you not know? The nature of the earth element is without speech or words, and the aggregation of dharmas is without knowledge or awareness.'
何以故？藥上！此諸少眾生，不見生不見滅，不見老、病、死、憂悲苦惱，具受一切苦痛之惱，云何而語？是故藥上！如是眾生應當教之。」
爾時，藥上菩提薩埵摩訶薩埵白佛言：「世尊！少眾生者從何所來？何處終？當生何處？不知法者。」
佛告藥上：「善男子！汝今諦聽！此諸眾生非是人作，非金師作，非鐵師作，非木師作，非陶師作，非王者作。男女和合惡業而生，受諸苦痛，作不善行受如是苦，名少眾生。藥上！彼不與佛言，不禮如來，彼受無量無邊之苦。藥上！有少眾生不共佛語者，受如是無量無邊苦惱。藥上！以不善知苦因緣故不共佛語，不共佛語故不知善、不知惡、不知生，雖得人身不知生、不知滅。藥上！是名年少眾生。」
藥上菩提薩埵白佛言：「世尊！年少眾生云何生？云何滅？」
佛告藥上菩提薩埵言：「善男子！譬如有人以木挑火，木則漸燒。如是，藥上！眾生之類初生時苦、中苦、死苦。」
藥上白佛言：「世尊！生時誰生？滅時誰滅？」
佛告藥上：「善男子！如佛之生，如佛之滅。譬如有人閉在闇室眼無所見。復有異人曾受苦惱，作是思惟：『此人受苦甚為可愍，若不得脫是人必死。』以火與之令得少明。時闇室人見火歡喜心得安樂。爾時
【現代漢語翻譯】 現代漢語譯本：這是什麼原因呢？藥上！這些年少的眾生，看不見生，看不見滅，看不見衰老、疾病、死亡、憂愁悲傷和痛苦煩惱，卻完全承受著一切痛苦的折磨，怎麼能和他們講道理呢？所以，藥上！對於這樣的眾生，應當教導他們。 當時，藥上菩提薩埵（菩薩名，意為藥王菩薩）對佛說：『世尊！這些年少的眾生是從哪裡來的？在哪裡終結？將要出生在哪裡？他們是不瞭解佛法的。』 佛告訴藥上：『善男子！你現在仔細聽！這些眾生不是人造的，不是金匠造的，不是鐵匠造的，不是木匠造的，不是陶匠造的，不是君王造的。他們是男女結合產生惡業而生的，承受著各種痛苦，因為做了不善的行為而遭受這樣的痛苦，這叫做年少的眾生。藥上！他們不和佛說話，不禮敬如來，他們承受著無量無邊的痛苦。藥上！有些年少的眾生不和佛說話，就承受著這樣無量無邊的苦惱。藥上！因為不善於瞭解痛苦的因緣，所以不和佛說話；因為不和佛說話，所以不知道善、不知道惡、不知道生，即使得到了人身，也不知道生、也不知道滅。藥上！這就叫做年少的眾生。』 藥上菩提薩埵對佛說：『世尊！年少的眾生是如何出生的？又是如何滅亡的呢？』 佛告訴藥上菩提薩埵說：『善男子！譬如有人用木頭挑起火，木頭就會逐漸燃燒。同樣，藥上！眾生這類生命在初生時有苦，中間有苦，死亡時也有苦。』 藥上對佛說：『世尊！出生時是誰出生？滅亡時是誰滅亡？』 佛告訴藥上：『善男子！就像佛的出生，就像佛的滅亡。譬如有人被關在黑暗的房間里，眼睛什麼也看不見。又有一個人曾經受過苦惱，他這樣想：『這個人受苦真是可憐，如果不能脫離困境，這個人一定會死。』於是就給他火，讓他得到一點光明。這時，黑暗房間里的人看見火，感到歡喜，心裡得到安樂。』
【English Translation】 English version: Why is that? O Bhaiṣajyarāja (Medicine King)! These young beings do not see birth, do not see cessation, do not see old age, sickness, death, sorrow, grief, and suffering, but fully endure all the torments of pain. How can one speak to them? Therefore, O Bhaiṣajyarāja! Such beings should be taught. At that time, Bhaiṣajyarāja Bodhisattva Mahāsattva (a great being destined for enlightenment) said to the Buddha: 'World Honored One! Where do these young beings come from? Where do they end? Where will they be born? They do not understand the Dharma.' The Buddha told Bhaiṣajyarāja: 'Good man! Now listen carefully! These beings are not made by humans, not made by goldsmiths, not made by blacksmiths, not made by carpenters, not made by potters, not made by kings. They are born from the union of men and women, creating evil karma, and they endure various sufferings. They suffer such pain because they have done unwholesome deeds. These are called young beings. O Bhaiṣajyarāja! They do not speak with the Buddha, nor do they pay homage to the Tathāgata (the Buddha), and they endure immeasurable and boundless suffering. O Bhaiṣajyarāja! Some young beings who do not speak with the Buddha endure such immeasurable and boundless suffering. O Bhaiṣajyarāja! Because they do not understand the causes of suffering, they do not speak with the Buddha; because they do not speak with the Buddha, they do not know good, do not know evil, and do not know birth. Even though they have obtained a human body, they do not know birth and do not know cessation. O Bhaiṣajyarāja! These are called young beings.' Bhaiṣajyarāja Bodhisattva said to the Buddha: 'World Honored One! How are young beings born? How do they cease?' The Buddha told Bhaiṣajyarāja Bodhisattva: 'Good man! It is like a person who uses wood to start a fire, and the wood gradually burns. Similarly, O Bhaiṣajyarāja! Beings of this kind experience suffering at the beginning of life, suffering in the middle of life, and suffering at the time of death.' Bhaiṣajyarāja said to the Buddha: 'World Honored One! Who is born at the time of birth? Who ceases at the time of cessation?' The Buddha told Bhaiṣajyarāja: 'Good man! It is like the birth of the Buddha, like the cessation of the Buddha. It is like a person who is locked in a dark room and cannot see anything. And there is another person who has experienced suffering, and he thinks: 『This person is suffering and is very pitiful. If he cannot escape this predicament, he will surely die.』 So he gives him fire so that he can have a little light. At that time, the person in the dark room sees the fire and is happy, and his mind finds peace.'
彼火以少因緣熾然火焰燒彼闇室，爾時彼人被燒而死。時王聞之作如是念：『我國眾生若有所犯更不繫縛。』爾時國王告下人民：『汝等諸人莫生怖畏，於我國內施汝無畏。若有所犯，不加害汝，亦不殺汝，皆當安隱莫生怖畏。』藥上！如來亦復如是，燒諸煩惱、滅諸病苦，猶如彼人為令闇室眾生安隱，自燒而死。如來如是，為諸眾生令得安隱，不惜身命拔諸繫縛令得解脫。如是，藥上！如來永離三毒之惱，為諸世間作大燈明，于地獄、畜生、餓鬼、阿修羅，老少眾生拔令解脫。」
爾時諸天，于虛空中，而說偈言：
「最勝好福田， 一切田中勝， 世間無上尊。 增長諸佛子， 佛田最勝田， 能除諸怖畏。 大師善方便， 守護諸眾生， 住于涅槃界， 而示在世間， 令世間寂滅。 佛為無上師， 救護少眾生， 亦救老眾生， 三界諸眾生， 方便而度之。 閉諸地獄門， 及畜生、餓鬼； 此世得安樂， 他世亦安樂。」
爾時如來，即時微笑而說偈言：
「善哉！見善人， 善哉！見佛陀， 善哉！聞法者， 善哉！能敬僧， 善哉！此法門， 滅除一切惡。」
爾時，藥上菩提薩埵摩訶薩埵白佛言：「世尊！何因緣故如來
【現代漢語翻譯】 現代漢語譯本：那火因為一些小的原因而燃燒起來，火焰燒燬了那間黑暗的房間，那時那個人被燒死了。當時國王聽到這件事後這樣想：『我國的眾生如果犯了什麼罪，就不再捆綁他們了。』當時國王告訴人民：『你們這些人不要害怕，在我的國家裡，我給予你們無畏。如果犯了什麼罪，我不會傷害你們，也不會殺害你們，都會讓你們平安，不要害怕。』藥上（菩薩名）！如來也是這樣，燃燒各種煩惱，滅除各種病苦，就像那個人爲了讓黑暗房間里的眾生平安，自己被燒死一樣。如來也是這樣，爲了讓眾生得到平安，不惜自己的生命，拔除各種束縛，讓他們得到解脫。像這樣，藥上！如來永遠脫離了貪嗔癡三毒的煩惱，為世間做大光明燈，把地獄、畜生、餓鬼、阿修羅，以及年老和年少的眾生都拔出來，讓他們得到解脫。 當時諸天在虛空中，說了偈語： 『最殊勝的好福田，一切田中最殊勝，世間無上的尊者。增長諸佛的弟子，佛田是最殊勝的田，能夠消除各種恐懼。大師善於方便，守護著眾生，安住在涅槃的境界，卻示現在世間，讓世間寂滅。佛是無上的導師，救護年少的眾生，也救護年老的眾生，三界所有的眾生，都用方便的方法來度化他們。關閉地獄的門，以及畜生、餓鬼的門；今生得到安樂，來世也得到安樂。』 當時如來，立刻微笑，說了偈語： 『善哉！見到善人，善哉！見到佛陀，善哉！聽到佛法的人，善哉！能夠尊敬僧人，善哉！這個法門，能夠滅除一切惡。』 當時，藥上菩提薩埵摩訶薩埵（大菩薩）對佛說：『世尊！因為什麼因緣，如來
【English Translation】 English version: That fire, due to some small causes, blazed up and the flames burned down that dark room, at which time that person was burned to death. When the king heard of this, he thought: 『If the beings in my country commit any offenses, I will no longer bind them.』 At that time, the king told the people: 『You people, do not be afraid, in my country I grant you fearlessness. If you commit any offenses, I will not harm you, nor will I kill you, I will let you all be safe, do not be afraid.』 Medicine Superior (name of a Bodhisattva)! The Tathagata is also like this, burning away all kinds of afflictions, extinguishing all kinds of suffering, just like that person who, in order to make the beings in the dark room safe, burned himself to death. The Tathagata is also like this, in order to make beings attain safety, not sparing his own life, uprooting all kinds of bonds, and letting them attain liberation. Like this, Medicine Superior! The Tathagata is forever free from the afflictions of the three poisons of greed, anger, and ignorance, making a great lamp of light for the world, pulling out beings from hell, animals, hungry ghosts, asuras, and both old and young, and letting them attain liberation. At that time, the devas in the empty space spoke in verses: 『The most excellent field of merit, the most excellent of all fields, the unsurpassed honored one of the world. Increasing the disciples of all Buddhas, the Buddha field is the most excellent field, able to eliminate all fears. The great master is skilled in expedient means, protecting all beings, dwelling in the realm of Nirvana, yet appearing in the world, causing the world to be extinguished. The Buddha is the unsurpassed teacher, saving young beings, also saving old beings, all beings in the three realms, using expedient means to liberate them. Closing the gates of hell, and the gates of animals and hungry ghosts; in this life attaining happiness, in the next life also attaining happiness.』 At that time, the Tathagata immediately smiled and spoke in verses: 『Excellent! Seeing a good person, excellent! Seeing the Buddha, excellent! Those who hear the Dharma, excellent! Those who can respect the Sangha, excellent! This Dharma gate, able to extinguish all evil.』 At that time, Medicine Superior Bodhisattva Mahasattva (great Bodhisattva) said to the Buddha: 『World Honored One! For what reason does the Tathagata
微笑？若無因緣，如來終不現希有相。」
佛告藥上：「善男子！汝見此等少眾生不？」
藥上白佛言：「世尊！唯然已見。」
佛告藥上：「善男子！此諸眾生今日皆得住於十地。」
爾時，藥上菩提薩埵摩訶薩埵，踴身虛空高八萬由旬，共八萬億天子，于如來上散眾妙花，地上年少諸眾生等皆禮佛足。爾時，藥上于虛空中而作是言：「三千大千世界眾生皆聞此聲，地獄眾生聞此聲者悉得解脫，三十三天聞此音聲皆來集會。」
時三千大千世界六種震動，時大海中八萬四千龍王動而來集，三萬億閻浮提夜叉俱來集會，二萬五千億羅剎餓鬼俱來集會，時如來所大眾悉集。爾時，如來為諸年少眾生說法。從十方世界有百千億諸菩薩眾，各以自神力俱來集會。
爾時，藥上菩提薩埵白佛言：「世尊！從十方國有無量菩薩俱來集會，無量天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、餓鬼、地獄，皆來集會欲聞正法，唯愿世尊當爲說之。」
佛告藥上菩提薩埵摩訶薩埵言：「善男子！汝下至此。」
爾時藥上菩提薩埵，以自神力從上而下，向佛合掌頂禮佛足，白佛言：「世尊！法聚。法聚者何因緣故，名為法聚？」
佛告藥上：「善男子！法聚者名曰凈行，凈行者能離
【現代漢語翻譯】 現代漢語譯本：'微笑？如果沒有因緣，如來終究不會顯現稀有的相貌。' 佛陀告訴藥上菩薩：'善男子！你看到這些少量的眾生了嗎？' 藥上菩薩對佛說：'世尊！是的，我看到了。' 佛陀告訴藥上菩薩：'善男子！這些眾生今天都將安住於十地。' 當時，藥上菩薩摩訶薩，身體躍入虛空，高達八萬由旬，與八萬億天子一起，在如來上方散佈各種美妙的花朵，地上年輕的眾生都禮拜佛足。當時，藥上菩薩在虛空中說道：'三千大千世界的眾生都能聽到這個聲音，地獄的眾生聽到這個聲音都能得到解脫，三十三天的天人聽到這個聲音都來聚集。' 當時，三千大千世界發生六種震動，當時大海中的八萬四千龍王都動身前來聚集，三萬億閻浮提的夜叉都前來聚集，二萬五千億羅剎餓鬼都前來聚集，當時如來所在的大眾都聚集起來。當時，如來為這些年輕的眾生說法。從十方世界有百千億的菩薩眾，各自以神通力前來聚集。 當時，藥上菩薩對佛說：'世尊！從十方國土有無量菩薩前來聚集，無量的天、龍、夜叉、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、餓鬼、地獄眾生，都前來想要聽聞正法，唯愿世尊為他們宣說。' 佛陀告訴藥上菩薩摩訶薩說：'善男子！你下來到這裡。' 當時，藥上菩薩以自己的神通力從上而下，向佛合掌頂禮佛足，對佛說：'世尊！法聚（佛法的聚集）。法聚是什麼因緣，被稱為法聚呢？' 佛陀告訴藥上菩薩：'善男子！法聚的意思是清凈的行為，清凈的行為能夠遠離'
【English Translation】 English version: 'A smile? If there is no cause and condition, the Tathagata will ultimately not manifest a rare appearance.' The Buddha said to Bhaisajyaraja: 'Good man! Do you see these few beings?' Bhaisajyaraja said to the Buddha: 'World Honored One! Yes, I have seen them.' The Buddha said to Bhaisajyaraja: 'Good man! These beings today will all abide in the ten grounds.' At that time, Bhaisajyaraja Bodhisattva Mahasattva, leaped into the sky, reaching a height of eighty thousand yojanas, and together with eighty billion heavenly beings, scattered various wonderful flowers above the Tathagata, and the young beings on the ground all bowed at the Buddha's feet. At that time, Bhaisajyaraja said in the sky: 'All beings in the three thousand great thousand worlds can hear this sound, beings in hell who hear this sound will all be liberated, and the beings of the thirty-three heavens who hear this sound will all come to gather.' At that time, the three thousand great thousand worlds shook in six ways, at that time, eighty-four thousand dragon kings in the great ocean moved and came to gather, thirty billion Jambudvipa yakshas came to gather, twenty-five billion rakshasas and hungry ghosts came to gather, and at that time, the great assembly where the Tathagata was all gathered. At that time, the Tathagata preached the Dharma for these young beings. From the ten directions, hundreds of billions of Bodhisattvas, each with their own supernatural powers, came to gather. At that time, Bhaisajyaraja Bodhisattva said to the Buddha: 'World Honored One! From the ten directions, countless Bodhisattvas have come to gather, countless devas, dragons, yakshas, gandharvas (heavenly musicians), asuras (demigods), garudas (mythical birds), hungry ghosts, and beings in hell, have all come wanting to hear the true Dharma, may the World Honored One please preach it for them.' The Buddha said to Bhaisajyaraja Bodhisattva Mahasattva: 'Good man! You come down here.' At that time, Bhaisajyaraja Bodhisattva, using his own supernatural power, came down from above, joined his palms and bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! Dharma gathering (a collection of Buddhist teachings). What is the cause and condition for Dharma gathering to be called Dharma gathering?' The Buddha said to Bhaisajyaraja: 'Good man! Dharma gathering means pure conduct, pure conduct can be separated from'
一切不善之法。善男子！汝見如此少眾生不？」
藥上白佛：「唯然已見。」
佛告藥上：「此諸眾生離邪淫故，必得諸陀羅尼，必得具足一切諸法。」
僧伽吒經卷第三 大正藏第 13 冊 No. 0423 僧伽吒經
僧伽吒經卷第四
元魏優禪尼國王子月婆首那譯
爾時，藥上菩提薩埵摩訶薩埵白佛言：「世尊！以何方便，令諸眾生悉聞正法？」
佛告藥上菩提薩埵摩訶薩埵言：「善男子！有諸眾生我說生苦，而不聽受老苦、病苦、憂悲之苦、怨憎會苦、愛別離苦、死滅之苦。藥上！是名一切苦。」
時少眾生聞此法已。合掌禮佛白佛言：「世尊！我等亦有死耶？」佛告年少等：「汝一切眾生亦歸於死。」
彼少眾生白佛言：「世尊！云何死至？」
佛言：「善男子！臨死之時，滅行識風起，識轉風起，識相應風起。善男子！是三種風，臨死之時動於行識。」
彼少眾生白佛言：「世尊！何等三法，臨死之時惱于身識？」
佛言：「善男子！一者、刀惱；二者、針惱；三者、杖惱。是三種風惱切其身。」
彼少眾生白佛言：「世尊！何者是身？」
佛言：「善男子！身名火聚，身名燒然，身名愚癡，身名崩壞，
【現代漢語翻譯】 現代漢語譯本：'一切不善之法。善男子！你看到如此少的眾生嗎？' 藥上菩薩對佛說：'是的，我看到了。' 佛告訴藥上菩薩：'這些眾生因為遠離邪淫，必定能獲得各種陀羅尼（dharani，總持、真言），必定能圓滿一切諸法。'
僧伽吒經卷第四 元魏優禪尼國王子月婆首那譯 當時，藥上菩提薩埵（Boddhisattva Mahasattva，大菩薩）對佛說：'世尊！用什麼方法，能讓所有眾生都聽到正法？' 佛告訴藥上菩提薩埵：'善男子！有些眾生我跟他們說生之苦，他們卻不聽受老苦、病苦、憂悲之苦、怨憎會苦、愛別離苦、死滅之苦。藥上！這被稱為一切苦。' 當時，少數眾生聽到這個法后，合掌向佛行禮，對佛說：'世尊！我們也會死嗎？' 佛告訴這些年輕人：'你們一切眾生也都會歸於死亡。' 那些少數眾生對佛說：'世尊！死亡是如何到來的？' 佛說：'善男子！臨死的時候，滅行識風（滅除行為和意識的風）會生起，識轉風（意識轉變的風）會生起，識相應風（與意識相應的風）會生起。善男子！這三種風，在臨死的時候會擾動行識。' 那些少數眾生對佛說：'世尊！哪三種法，在臨死的時候會惱亂身識？' 佛說：'善男子！第一是刀惱，第二是針惱，第三是杖惱。這三種風會切割身體。' 那些少數眾生對佛說：'世尊！什麼是身？' 佛說：'善男子！身名為火聚，身名為燃燒，身名為愚癡，身名為崩壞，'
【English Translation】 English version: 'All unwholesome dharmas. Good man! Do you see such few sentient beings?' Bhaisajyaraja (Medicine King) said to the Buddha, 'Yes, I have seen them.' The Buddha told Bhaisajyaraja, 'These sentient beings, because they abstain from sexual misconduct, will surely obtain all dharanis (mantras, mnemonic devices), and will surely perfect all dharmas.'
Sanghatasutra, Volume 4 Translated by Prince Yueposhuna of the Kingdom of Yu Chan Ni during the Northern Wei Dynasty At that time, Bhaisajyaraja Bodhisattva Mahasattva (great Bodhisattva) said to the Buddha, 'World Honored One! By what means can all sentient beings hear the true Dharma?' The Buddha told Bhaisajyaraja Bodhisattva Mahasattva, 'Good man! There are sentient beings to whom I speak of the suffering of birth, but they do not listen to the suffering of old age, the suffering of sickness, the suffering of sorrow and grief, the suffering of encountering what one dislikes, the suffering of separation from what one loves, and the suffering of death. Bhaisajyaraja! This is called all suffering.' At that time, a few sentient beings, having heard this Dharma, put their palms together, bowed to the Buddha, and said to the Buddha, 'World Honored One! Will we also die?' The Buddha told the young ones, 'All of you sentient beings will also return to death.' Those few sentient beings said to the Buddha, 'World Honored One! How does death come?' The Buddha said, 'Good man! At the time of death, the wind of the cessation of action and consciousness arises, the wind of the transformation of consciousness arises, and the wind corresponding to consciousness arises. Good man! These three winds, at the time of death, disturb the action and consciousness.' Those few sentient beings said to the Buddha, 'World Honored One! What three dharmas, at the time of death, afflict the body and consciousness?' The Buddha said, 'Good man! First is the affliction of the knife, second is the affliction of the needle, and third is the affliction of the staff. These three winds cut the body.' Those few sentient beings said to the Buddha, 'World Honored One! What is the body?' The Buddha said, 'Good man! The body is called a heap of fire, the body is called burning, the body is called ignorance, the body is called decay,'
身名刺聚，身名丘冢，身名水泡，身名重擔，身名生惱，身名老、病、苦惱，身名為死、愛別離、怨憎會，是名為身。」
彼諸年少復白佛言：「世尊！如此之身云何名死？云何名生？」
佛言：「善男子！識滅名死；福德因緣識起名生。善男子！名為身者有無量億筋脈相纏，身有八萬四千毛孔，復有八萬四千戶蟲，在中而住。彼諸蟲等，亦有死滅。人將死時，諸蟲怖畏，互相啖食，受諸苦痛。男女眷屬，生大悲惱，迭相食啖。諸蟲相食，唯有二蟲，七日斗諍，過七日已，一蟲命盡，一蟲猶存，如彼蟲斗臨死不息。凡夫之人亦復如是，乃至臨終諍論不息，不畏生苦，不畏老苦，不畏病苦，不畏死苦，如彼二蟲至死不息。凡夫眾生亦復如是，死至之時賢聖呵言：『丈夫！汝作不善，汝豈不見世間苦耶？不見生苦，不見病苦，不見老苦，不見死苦。』答言：『如是，已見生苦、病苦、老苦、死苦。』『汝若見如是苦，何不作諸善根？何故不為後世樂故修諸善法？丈夫！我復問汝：何不作善離於生苦、老苦、病苦及以死苦？云何不修正念之觀？汝于閻浮提豈可不聞犍椎聲耶？不見眾生行佈施耶？不見眾生於佛福田種善根子，香華、幡蓋施佛之時汝不見耶？如來所有四眾弟子，比丘、比丘尼、優婆塞、優婆夷，于
【現代漢語翻譯】 『身體』被稱為刺的集合，『身體』被稱為墳丘，『身體』被稱為水泡，『身體』被稱為重擔，『身體』被稱為產生煩惱的根源，『身體』被稱為衰老、疾病、痛苦的根源，『身體』被稱為死亡、與所愛分離、與所恨相遇的根源，這就是所謂的『身體』。 那些年輕人又對佛說：『世尊！這樣的身體為什麼稱為『死』？為什麼稱為『生』？』 佛說：『善男子！意識的消滅稱為『死』；福德因緣導致意識的產生稱為『生』。善男子！所謂的『身體』，有無數的筋脈相互纏繞，身體有八萬四千個毛孔，還有八萬四千戶蟲在其中居住。那些蟲子也有死亡。人將要死的時候，那些蟲子感到恐懼，互相吞食，承受各種痛苦。男女眷屬，產生巨大的悲傷和煩惱，互相吞食。蟲子互相吞食，只有兩隻蟲子，爭鬥七天，過了七天之後，一隻蟲子死去，一隻蟲子仍然活著，就像那兩隻蟲子戰鬥到臨死都不停止一樣。凡夫俗人也是這樣，甚至到臨終時爭論都不停止，不畏懼生的痛苦，不畏懼老的痛苦，不畏懼病的痛苦，不畏懼死的痛苦，就像那兩隻蟲子到死都不停止一樣。凡夫眾生也是這樣，死亡來臨的時候，賢聖呵斥說：『丈夫！你做了不善的事情，你難道沒有看到世間的痛苦嗎？沒有看到生的痛苦，沒有看到病的痛苦，沒有看到老的痛苦，沒有看到死的痛苦。』回答說：『是的，已經看到了生的痛苦、病的痛苦、老的痛苦、死的痛苦。』『你如果看到這些痛苦，為什麼不做各種善事？為什麼不爲了後世的快樂而修習各種善法？丈夫！我再問你：為什麼不做善事來脫離生的痛苦、老的痛苦、病的痛苦以及死的痛苦？為什麼不修正念的觀想？你在閻浮提難道沒有聽到犍椎（寺院中敲擊的報時器）的聲音嗎？沒有看到眾生行佈施嗎？沒有看到眾生在佛的福田中種下善根的種子，用香、花、幡、蓋供養佛的時候你沒有看到嗎？如來的所有四眾弟子，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），在
【English Translation】 'The body' is called a collection of thorns, 'the body' is called a mound, 'the body' is called a water bubble, 'the body' is called a burden, 'the body' is called the source of vexation, 'the body' is called the source of old age, sickness, and suffering, 'the body' is called the source of death, separation from loved ones, and encounters with those hated, this is what is called 'the body'. Those young men again said to the Buddha: 'World Honored One! Why is such a body called 'death'? Why is it called 'birth'?' The Buddha said: 'Good men! The cessation of consciousness is called 'death'; the arising of consciousness due to meritorious causes is called 'birth'. Good men! The so-called 'body' has countless sinews and veins intertwined, the body has eighty-four thousand pores, and there are also eighty-four thousand dwelling insects within it. Those insects also have death. When a person is about to die, those insects feel fear, devour each other, and endure all kinds of suffering. Male and female relatives, generate great sorrow and vexation, devouring each other. The insects devour each other, only two insects, fight for seven days, after seven days, one insect dies, and one insect still lives, just like those two insects fighting until they are about to die without stopping. Ordinary people are also like this, even until the moment of death, they do not stop arguing, not fearing the suffering of birth, not fearing the suffering of old age, not fearing the suffering of sickness, not fearing the suffering of death, just like those two insects not stopping until death. Ordinary sentient beings are also like this, when death arrives, the wise and holy ones scold them saying: 'Man! You have done unwholesome deeds, have you not seen the suffering of the world? Have you not seen the suffering of birth, have you not seen the suffering of sickness, have you not seen the suffering of old age, have you not seen the suffering of death?' They answer: 'Yes, I have seen the suffering of birth, the suffering of sickness, the suffering of old age, the suffering of death.' 'If you have seen these sufferings, why do you not do various good deeds? Why do you not cultivate various good dharmas for the sake of happiness in the next life? Man! I ask you again: Why do you not do good deeds to escape the suffering of birth, the suffering of old age, the suffering of sickness, and the suffering of death? Why do you not cultivate the contemplation of right mindfulness? In Jambudvipa (the continent where humans live), have you not heard the sound of the ghantha (a bell used in monasteries to mark time)? Have you not seen sentient beings practicing giving? Have you not seen sentient beings planting seeds of good roots in the field of merit of the Buddha, when offering incense, flowers, banners, and canopies to the Buddha, have you not seen it? All the fourfold disciples of the Tathagata, Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), in
佛法中有此四眾能救苦厄。』賢聖呵言：『不善丈夫造作如是不善之業』
「爾時法王說偈告曰：
「『見如來出世， 聞擊法鼓音； 見演說法時， 寂滅至涅槃。 見於多眾生， 作福者甚少； 福能後世樂， 何故而不作？』
「爾時，彼人以偈答法王言：
「『我愚癡無智， 親近惡知識； 造作不善業， 由欲迷於心； 我以多習欲， 今受苦痛報。 多殺害眾生， 破壞和合僧， 破壞佛塔寺。 愚癡無智慧， 口作不善語， 呵罵于父母。 我以不覺知， 自多造眾過。 我見所生處， 在於大叫獄， 于眾合地獄， 受于大苦痛； 復于阿鼻獄， 受無量劇苦； 大蓮華地獄， 受于無量苦； 黑繩大地獄， 百千生受苦； 於一切地獄， 遍受諸苦惱； 無數百千劫， 受于大苦痛。 行於黑暗獄， 不見其門戶； 復墮火鑊中， 展轉受眾苦。 復有一地獄， 名曰刀劍獄， 百千億刀劍， 行列在我前； 以此割截身， 自業受苦惱。 非工師所作， 業感自然生； 大風吹令起， 割切遍其身。 我應受如是，
【現代漢語翻譯】 現代漢語譯本 『佛法中有四種修行者能救度眾生脫離苦難。』賢聖呵斥道：『不善之人造作如此不善的惡業！』
這時，法王以偈語說道：
『見到如來（Tathagata，佛的稱號）出世，聽聞敲響的法鼓之聲； 見到演說佛法之時，寂滅達到涅槃（Nirvana，佛教的最高境界）。 見到眾多眾生，行善積福者卻很少； 福報能帶來後世的快樂，為何不去做呢？』
這時，那人以偈語回答法王說：
『我愚癡沒有智慧，親近惡知識（Kalyanamitra，指引人走向惡道的同伴）； 造作不善的惡業，因為慾望迷惑了心； 我因為多次沉溺於慾望，現在遭受痛苦的報應。 我多次殺害眾生，破壞僧團的和合（Samgha，佛教的僧侶團體）， 破壞佛塔寺廟。愚癡沒有智慧， 口中說出不善的言語，呵斥辱罵父母。 我因為沒有覺知，自己造作了許多過錯。 我看到自己將要出生的地方，是在大叫地獄（Mahararava，八大地獄之一）， 在眾合地獄（Samghata，八大地獄之一），遭受巨大的痛苦； 又在阿鼻地獄（Avici，八大地獄中最苦的地獄），遭受無量劇烈的痛苦； 在大蓮花地獄（Padma，寒冰地獄之一），遭受無量的痛苦； 在黑繩大地獄（Kalasutra，八大地獄之一），百千次地遭受痛苦； 在一切地獄中，普遍遭受各種痛苦的折磨； 無數百千劫的時間，遭受巨大的痛苦。 行走在黑暗的地獄中，看不見地獄的門戶； 又墮入火鍋之中，輾轉遭受各種痛苦。 又有一個地獄，名叫刀劍地獄， 百千億的刀劍，排列在我的面前； 用這些刀劍割截身體，因自己的業力而遭受痛苦。 不是工匠所製造，是業力感召自然而生； 大風吹動它們升起，割切遍佈我的全身。 我應當遭受這樣的痛苦，
【English Translation】 English version 'In the Dharma, there are these four assemblies that can save beings from suffering.' The sages rebuked, 'Unwholesome men commit such unwholesome deeds!'
At that time, the Dharma King spoke in verse, saying:
'Seeing the Tathagata (Buddha's title) appear in the world, hearing the sound of the Dharma drum being struck; Seeing the time when the Dharma is expounded, the extinction reaching Nirvana (the highest state in Buddhism). Seeing many sentient beings, those who do good and accumulate merit are very few; Merit can bring happiness in future lives, why not do it?'
At that time, that person answered the Dharma King in verse, saying:
'I am foolish and without wisdom, associating with evil companions (Kalyanamitra, those who lead one astray); Committing unwholesome deeds, because desire has deluded my mind; Because I have indulged in desires many times, I now suffer the retribution of pain. I have killed many sentient beings, disrupted the harmony of the Sangha (Buddhist monastic community), Destroyed pagodas and temples. Foolish and without wisdom, My mouth spoke unwholesome words, scolding and cursing my parents. Because I was not aware, I myself committed many transgressions. I see the place where I will be born, in the Great Crying Hell (Mahararava, one of the eight great hells), In the Crushing Hell (Samghata, one of the eight great hells), enduring great suffering; Also in the Avici Hell (the most painful of the eight great hells), enduring immeasurable intense suffering; In the Great Lotus Hell (Padma, one of the cold hells), enduring immeasurable suffering; In the Black Rope Hell (Kalasutra, one of the eight great hells), enduring suffering for hundreds and thousands of lives; In all the hells, universally enduring all kinds of painful torments; For countless hundreds and thousands of kalpas, enduring great suffering. Walking in the dark hell, unable to see the gates of hell; Also falling into the cauldron of fire, turning and suffering all kinds of pain. There is also a hell, called the Sword Hell, Hundreds of thousands of millions of swords, lined up before me; Using these swords to cut my body, suffering pain due to my own karma. Not made by craftsmen, but naturally arising from karmic retribution; A great wind blows them up, cutting all over my body. I should endure such suffering,
地獄諸苦惱； 一切諸眾生， 見我受此苦。 我所有財寶， 盡留在世間； 男女及兄弟， 姊妹親眷屬； 父母及知識， 奴婢作使人； 牛羊諸畜生， 我意迷於此， 貪著金銀寶， 及精妙衣服， 貪著造舍宅， 善工畫舍師， 眾婇女娛樂， 箜篌、簫、笛音， 以此癡心者， 香湯自澡浴， 如是自娛樂， 頑癡無智身， 種種而供養。 我亦無兄弟， 虛妄心貪著， 今日受無量， 苦痛不可盡。 世間勝上味， 貪著而啖食， 香澤以涂發， 寶珠以為鬘， 貪色自迷醉。 今無救濟者， 眼為惡業因， 見已則生貪， 耳因諸音聲， 聞已則生貪。 臂貫以寶釧， 指著金寶镮， 咽頸著寶瓔， 腳著于金釧， 作金寶羅網； 交露覆其身， 身著種種寶， 以此自莊嚴。 世間第一者， 以為身莊嚴。 細軟上妙觸， 增長於愛慾， 種種妙床榻， 以自悅其身。 種種好妙香， 以涂其自身； 栴檀龍腦香， 以此自涂身； 麝香等諸香， 用之自涂身。 瞻卜須摩那， 以此涂其發； 第一精
【現代漢語翻譯】 現代漢語譯本 地獄的種種苦惱； 一切眾生，都看見我遭受這樣的痛苦。 我所有的財寶，都留在了世間； 男女和兄弟，姐妹親戚眷屬； 父母和朋友，奴婢和僕人； 牛羊等各種牲畜，我都被這些迷惑了， 貪戀著金銀珠寶，以及精美的衣服， 貪戀著建造房屋，以及擅長繪畫的工匠， 眾多美女的娛樂，箜篌、簫、笛子的音樂， 用這些癡迷的心，用香湯沐浴， 像這樣自我娛樂，愚頑癡迷沒有智慧的身體， 用各種方式供養自己。我也沒有兄弟， 虛妄的心貪戀執著，今天遭受無量的， 痛苦無法窮盡。世間最美好的味道， 貪戀著吃喝，用香油塗抹頭髮， 用寶珠做成花環，貪戀美色而自我沉醉。 現在沒有能救濟我的人，眼睛是造惡業的原因， 看見后就產生貪慾，耳朵因為各種聲音， 聽到后就產生貪慾。手臂戴著寶釧， 手指戴著金戒指，脖子上戴著寶瓔珞， 腳上戴著金腳鐲，做成金寶羅網； 交錯覆蓋身體，身上穿著各種珠寶， 用這些來莊嚴自己。世間最美好的東西， 都用來莊嚴身體。細軟美好的觸感， 增長了愛慾，各種美好的床榻， 用來愉悅自己的身體。各種美好的香氣， 用來塗抹自己的身體；栴檀（一種香木）龍腦香（一種香料）， 用這些來塗抹身體；麝香等各種香料， 用來塗抹身體。瞻卜（一種香花）須摩那（一種香花）， 用這些來塗抹頭髮；最精妙的
【English Translation】 English version The various sufferings of hell; All sentient beings see me enduring such suffering. All my treasures are left in the world; Men and women, brothers, sisters, relatives and kin; Parents and friends, slaves and servants; Cattle, sheep, and various livestock, I was deluded by these, Greedy for gold, silver, and jewels, and exquisite clothing, Greedy for building houses, and skilled painting artisans, The entertainment of many beautiful women, the music of the konghou (a stringed instrument), flutes, and pipes, With this deluded mind, bathing in fragrant water, Thus indulging myself, a foolish and ignorant body without wisdom, Nourishing myself in various ways. I also have no brothers, My deluded mind is greedy and attached, today I suffer immeasurable, Pain that cannot be exhausted. The finest tastes in the world, Greedy for eating and drinking, using fragrant oils to anoint my hair, Using precious pearls to make garlands, intoxicated by lust. Now there is no one to save me, the eyes are the cause of evil deeds, Upon seeing, greed arises, the ears because of various sounds, Upon hearing, greed arises. Arms adorned with jeweled bracelets, Fingers wearing gold rings, neck adorned with jeweled necklaces, Feet adorned with gold anklets, making a net of gold and jewels; Intertwined covering the body, wearing various jewels on the body, Using these to adorn myself. The finest things in the world, Used to adorn the body. The soft and exquisite touch, Increased desire, various fine beds, Used to please my body. Various fine fragrances, Used to anoint my body; sandalwood and camphor, Used to anoint the body; musk and other fragrances, Used to anoint the body. Champak and sumana flowers, Used to anoint the hair; the most exquisite
妙衣， 白㲲自衣身。 若舍白象乘， 復乘于馬乘； 為王治國政， 人眾悉敬重； 宮中諸妃后， 善學歌舞戲。 禽獸在曠野， 無事獵殘害； 作如是等惡， 不知後世報。 食啖他肉故， 受如是苦報。 愚癡無智慧， 不知當有死； 我以愚癡意， 養育于身命， 今日至死門， 無能救濟者。 汝等諸親族， 何用視我為？ 何不服勝衣？ 何故自憂哭？ 何故不㧧發？ 而受于苦惱。 我命終不存， 造惡增多故， 狐、狼、烏、鵲等， 食我此身肉。 長養此身體， 為諸蟲所食。 生死因此身， 眾生則有生， 應如是授藥， 令得離此難。 世醫不能治， 無人救濟者； 今日授法藥， 令滅煩惱病。 種種養此身， 會必歸於死； 世間無上尊， 救度諸眾生。 寂滅諸佛子， 亦能救眾生； 施諸妙法藥， 令遠離生死。 食肉長此身， 不知諸苦報； 長養於此身， 無有少利益。 此身頑癡聚， 不知少恩分； 妻、妾、男、女等， 不知其恩力。 長養得成立， 無能救濟者； 絕望無有
【現代漢語翻譯】 現代漢語譯本 妙衣啊， 我曾身穿潔白的絲綢衣裳。 如果捨棄了乘坐白象的尊貴， 又去乘坐普通的馬車； 作為國王治理國家政事， 人民大眾都對我敬重； 宮中的妃子和後宮佳麗， 都擅長歌舞表演。 （我曾）在曠野中驅趕禽獸， 無事時就去獵殺殘害它們； 做了這些惡事， 卻不知道後世的報應。 因為吃其他動物的肉， 所以要承受這樣的痛苦報應。 愚癡沒有智慧， 不知道自己終將死去； 我因為愚癡的想法， 養育著這個身體和生命， 今天到了死亡的關口， 卻沒有誰能救我。 你們這些親人眷屬， 看著我又能有什麼用呢？ 為什麼不穿上莊嚴的喪服？ 為什麼自己憂愁哭泣？ 為什麼不披散頭髮？ 而要承受這樣的苦惱。 我的生命終將不復存在， 因為造作了太多的惡業， 狐貍、狼、烏鴉、喜鵲等， 將會吃掉我這身體的肉。 我長養這個身體， 最終卻要被各種蟲子所吞食。 生死都因這個身體而起， 眾生因此而有生老病死， 應該像這樣給予藥物， 使他們能夠脫離這些苦難。 世間的醫生不能治癒， 沒有人能夠救濟； 今天我給予佛法的藥物， 使他們滅除煩惱的疾病。 用各種方法養護這個身體， 最終必定歸於死亡； 世間無上的尊者（指佛陀）， 能夠救度一切眾生。 寂滅的諸佛弟子， 也能夠救度眾生； 施予各種微妙的佛法， 使他們遠離生死輪迴。 吃肉來滋養這個身體， 卻不知道各種痛苦的報應； 長養這個身體， 沒有絲毫的利益。 這個身體頑固愚癡， 不知道絲毫的恩情； 妻子、妾侍、兒子、女兒等， 都不知道（身體的）恩情和力量。 （我）長養這個身體使它成長， 卻沒有誰能救濟我； 絕望而沒有希望。
【English Translation】 English version O Wonderful Garment, I used to wear white silk garments. If I abandoned riding the white elephant, And instead rode a common horse carriage; As a king governing the state affairs, The people all respected me; The concubines and consorts in the palace, Were skilled in singing and dancing. (I used to) chase animals in the wilderness, And needlessly hunt and harm them; Having done these evil deeds, I did not know the retribution in future lives. Because of eating the flesh of other beings, I must endure such painful retribution. Foolish and without wisdom, Not knowing that I will eventually die; Because of my foolish thoughts, I nourished this body and life, Today I have reached the gate of death, And there is no one who can save me. You, my relatives and family, What use is it to look at me? Why not wear solemn mourning clothes? Why do you grieve and weep? Why not let your hair down? And endure such suffering. My life will cease to exist, Because I have created too much evil karma, Foxes, wolves, crows, magpies, etc., Will eat the flesh of this body. I nourished this body, But it will eventually be devoured by various insects. Birth and death arise from this body, And sentient beings thus experience birth, old age, sickness, and death, One should administer medicine like this, So that they can escape these sufferings. The worldly doctors cannot cure, And there is no one who can save; Today I administer the medicine of the Dharma, So that they can extinguish the disease of afflictions. Nourishing this body in various ways, It will ultimately return to death; The supreme one in the world (referring to the Buddha), Is able to save all sentient beings. The disciples of the Buddha who have attained Nirvana, Are also able to save sentient beings; Bestowing various wonderful Dharmas, So that they can be liberated from the cycle of birth and death. Nourishing this body by eating meat, Yet not knowing the various painful retributions; Nourishing this body, Brings no benefit at all. This body is stubborn and foolish, Not knowing the slightest bit of gratitude; Wives, concubines, sons, daughters, etc., Do not know the gratitude and power (of the body). (I) nourished this body and made it grow, Yet there is no one who can save me; Despairing and without hope.
知， 憂愁入死地。 眾生生有苦， 后則有死苦； 想行觸受等， 是則為中苦。 愚癡愛所縛， 生在於諸有； 為愛慾所縛， 樂著于境界。 眾生無知故， 唯有憂惱苦； 善法不識知， 心但著名字。 不知於後世， 猶如惡毒蛇； 無明轉眾生， 遠離於解脫。 不識解脫故， 惡業所流轉； 心有煩惱故， 眾生住生死。 煩惱燒眾善， 如火焚干木； 流轉於五道， 無有少樂受。 不知好妙樂， 在於何處所？ 清凈佛國土， 世尊轉法輪； 如來凈音聲， 說戒定智慧。』」
爾時，世尊復告藥上菩提薩埵摩訶薩埵言：「如是，如是！惡行眾生命終之後，受諸苦惱，無救濟者、善果報者。今說伽他：
「造惡不善業， 必入于地獄， 吞啖熱鐵丸， 飲于沸融銅； 雨火灑其身， 遍身體火燒； 無處而不遍， 展轉受苦惱。 不知于凈樂， 於法亦不知； 愚癡作非法， 遠離於樂果。 信佛禁戒法， 修習于智慧； 以凈戒具足， 速疾成菩提。 精進為第一， 生凈佛國土； 宣說善法要， 攝護諸眾生。 具足慈悲心， 修行
【現代漢語翻譯】 現代漢語譯本 知曉，憂愁會使人陷入死亡之地。眾生出生便有苦，之後還有死亡的痛苦；想、行、觸、受等，這些都是中間的苦。愚癡被愛慾束縛，因此生存在各種存在之中；被愛慾所束縛，樂於執著于各種境界。眾生因為無知，所以只有憂愁和煩惱的痛苦；不認識善法，心中只執著于名字。不知道後世的危險，就像劇毒的蛇一樣；無明使眾生流轉，遠離了解脫。因為不認識解脫，所以被惡業所牽引；心中有煩惱，眾生就停留在生死輪迴中。煩惱會燒燬一切善行，就像火焚燒乾木一樣；在五道中流轉，沒有絲毫的快樂可言。不知道美好的快樂在哪裡？清凈的佛國土，世尊（佛陀的尊稱）在那裡轉法輪（佛法的傳播）；如來（佛陀的稱號）清凈的聲音，宣說戒、定、慧（佛教修行的三個方面）。』 那時，世尊（佛陀的尊稱）又告訴藥上菩提薩埵（菩薩的稱號）摩訶薩埵（大菩薩的稱號）說：『是這樣的，是這樣的！作惡的眾生在生命結束后，會遭受各種苦惱，沒有救濟者，也沒有善果報應。現在說偈頌： 『造作惡業和不善業，必定會墮入地獄，吞食滾燙的鐵丸，飲用沸騰的銅汁；火雨灑在身上，全身都被火焰燃燒；沒有一處不被火焰遍佈，輾轉遭受苦惱。不知道清凈的快樂，對於佛法也不瞭解；愚癡地做非法之事，遠離了快樂的果報。信仰佛陀的禁戒和教法，修習智慧；以清凈的戒律圓滿，迅速成就菩提（覺悟）。精進是第一位的，可以往生清凈的佛國土；宣說善法的要義，攝護一切眾生。具足慈悲之心，修行』
【English Translation】 English version Knowing, sorrow leads to the land of death. Beings have suffering from birth, and then the suffering of death; thoughts, actions, contact, feelings, etc., these are the intermediate sufferings. Ignorance is bound by desire, thus living in various existences; bound by desire, they are attached to various realms. Because beings are ignorant, they only have the suffering of sorrow and distress; they do not recognize good Dharma, and their minds are only attached to names. They do not know the dangers of the afterlife, like a venomous snake; ignorance causes beings to transmigrate, far from liberation. Because they do not recognize liberation, they are led by evil karma; with afflictions in their minds, beings remain in the cycle of birth and death. Afflictions burn all good deeds, like fire burning dry wood; transmigrating in the five paths, there is no joy to be found. Where is the wonderful joy to be found? In the pure Buddha land, the World Honored One (a title for the Buddha) turns the Dharma wheel (the propagation of Buddhist teachings); the pure voice of the Tathagata (another title for the Buddha) speaks of morality, concentration, and wisdom (the three aspects of Buddhist practice).』 At that time, the World Honored One (a title for the Buddha) again said to Bhaisajyaraja Bodhisattva (a title for a Bodhisattva) Mahasattva (a title for a great Bodhisattva): 『It is so, it is so! Evil-doing beings, after the end of their lives, will suffer various torments, with no saviors and no good karmic rewards. Now I speak this verse: 『Those who commit evil and unwholesome deeds will surely fall into hell, swallowing hot iron balls, drinking boiling molten copper; rain of fire will fall on their bodies, their whole bodies will be burned by flames; there is no place not covered by flames, they will suffer torments in turn. They do not know pure joy, nor do they understand the Dharma; foolishly doing unlawful things, they are far from the fruits of joy. Believing in the Buddha's precepts and teachings, cultivating wisdom; with pure precepts fulfilled, they will quickly attain Bodhi (enlightenment). Diligence is the first priority, one can be reborn in the pure Buddha land; proclaiming the essence of good Dharma, protecting all beings. Possessing a heart of compassion, practicing』
凈梵行； 具解脫知見， 成如來善名。 世間之父母， 菩提心第一； 說此法門者， 第一善知識。 聽此法門者， 必作無上尊； 具世尊十號， 寂滅心相應。」
爾時，藥上菩提薩埵摩訶薩埵白佛言：「世尊！何因緣故大地震動？」
爾時，世尊告藥上菩提薩埵言：「汝觀何故大地震動？」
爾時藥上觀四方時，見下方界有二十億眾生從地踴出，見上方界二萬五千億眾生同時而生。時諸年少見是事已，白佛言：「世尊！今出生者是何等人？」
佛言：「汝等見此大眾不耶？」
白佛言：「世尊！唯然已見。」
佛言：「此眾生出為汝徒伴。」問言：「世尊！此諸眾生亦有死不？」
佛告年少：「一切眾生悉皆有死，此亦不免。」時諸年少合掌向佛，頂禮佛足而白佛言：「世尊！我等更不能忍流轉生死。」
佛告年少：「汝等能起大精進不？」
年少白佛言：「世尊！我等面見如來，耳聞如來說甘露法，見菩提薩埵現大神力，見佛弟子諸聲聞眾集會，於此，世尊！愿修精進，不能忍受生死流轉。」
爾時，藥上菩提薩埵及五百眷屬，以神通力踴身虛空，身出師子、猛虎、白象，現大神通，于高山頂結加趺坐。滿二萬由旬
【現代漢語翻譯】 現代漢語譯本 清凈的梵行； 具備解脫的智慧和見解，成就如來美好的名聲。 世間的父母，菩提心最為重要； 宣說這個法門的人，是第一等的善知識。 聽聞這個法門的人，必定能成為無上的尊者； 具備世尊的十種稱號，與寂滅的心境相應。
這時，藥上菩提薩埵（菩薩名，意為藥王菩薩）摩訶薩埵（大菩薩）對佛說：『世尊！是什麼因緣導致大地劇烈震動？』
這時，世尊告訴藥上菩提薩埵說：『你觀察一下是什麼原因導致大地劇烈震動？』
這時，藥上菩薩觀察四方時，看到下方世界有二十億眾生從地裡涌出，看到上方世界有二萬五千億眾生同時出生。這時，那些年輕人看到這種情況后，對佛說：『世尊！現在出生的這些人是什麼人？』
佛說：『你們看到這些大眾了嗎？』
他們對佛說：『世尊！是的，我們已經看到了。』
佛說：『這些眾生出現是爲了成為你們的同伴。』他們問：『世尊！這些眾生也會有死亡嗎？』
佛告訴年輕人：『一切眾生都有死亡，他們也無法避免。』這時，那些年輕人合掌向佛，頂禮佛足，對佛說：『世尊！我們再也無法忍受在生死中流轉。』
佛告訴年輕人：『你們能夠發起大精進嗎？』
年輕人對佛說：『世尊！我們親眼見到如來，親耳聽到如來說甘露法，見到菩提薩埵展現大神力，見到佛的弟子們，諸聲聞眾（聽聞佛法而證悟的弟子），因此，世尊！我們願意修習精進，不能忍受生死的流轉。』
這時，藥上菩提薩埵和他的五百眷屬，以神通力躍升到虛空中，身體顯現出獅子、猛虎、白象等形象，展現出大神通，在高山頂上結跏趺坐。覆蓋了二萬由旬（古印度長度單位）的範圍。
【English Translation】 English version Pure Brahma conduct; Possessing the wisdom and insight of liberation, achieving the good name of the Tathagata (Buddha). The parents of the world, the Bodhi mind is the most important; Those who preach this Dharma gate are the foremost good teachers. Those who hear this Dharma gate will surely become the supreme honored ones; Possessing the ten titles of the World Honored One, corresponding to the mind of Nirvana.
At that time, Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva) Mahasattva (Great Bodhisattva) said to the Buddha: 'World Honored One! What is the cause and condition for the great earthquake?'
At that time, the World Honored One said to Bhaisajyaraja Bodhisattva: 'Observe, what is the reason for the great earthquake?'
At that time, when Bhaisajyaraja Bodhisattva observed the four directions, he saw twenty billion beings emerging from the earth in the lower realm, and he saw twenty-five trillion beings being born simultaneously in the upper realm. At that time, the young people, having seen this, said to the Buddha: 'World Honored One! Who are these beings who are now being born?'
The Buddha said: 'Do you see this great assembly?'
They said to the Buddha: 'World Honored One! Yes, we have seen them.'
The Buddha said: 'These beings have emerged to become your companions.' They asked: 'World Honored One! Will these beings also die?'
The Buddha told the young people: 'All beings are subject to death, and they cannot avoid it either.' At that time, the young people put their palms together towards the Buddha, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! We can no longer endure the cycle of birth and death.'
The Buddha told the young people: 'Can you arouse great diligence?'
The young people said to the Buddha: 'World Honored One! We have seen the Tathagata with our own eyes, heard the Tathagata speak the nectar Dharma with our own ears, seen the Bodhisattva display great spiritual powers, and seen the Buddha's disciples, the Shravakas (disciples who attained enlightenment by hearing the Buddha's teachings). Therefore, World Honored One! We are willing to cultivate diligence and cannot endure the cycle of birth and death.'
At that time, Bhaisajyaraja Bodhisattva and his five hundred attendants, using their spiritual powers, leaped into the sky, their bodies manifesting as lions, tigers, and white elephants, displaying great spiritual powers, and sat in full lotus posture on the top of a high mountain. Covering an area of twenty thousand yojanas (an ancient Indian unit of distance).
，化作十千億日月。
時諸年少白佛言：「世尊！何故世間有此光明？」
爾時，世尊告諸年少：「善男子！汝等見此日月不耶？」
時諸年少白佛言：「世尊！唯然已見。」
佛告年少：「此是菩提薩埵自身光明，現作日月示于眾生，為之說法，安樂利益一切天人，人中修行得此神通。」
時諸年少白佛言：「世尊！愿說如此光明因緣？」
爾時，世尊告藥上菩提薩埵摩訶薩埵言：「善男子！汝見此三千大千世界六種震動不？」
時藥上菩提薩埵白佛言：「世尊！唯然已見。我有少疑欲問如來，愿佛聽許。」
佛告藥上菩提薩埵言：「善男子！隨汝意問，當爲汝說令汝歡喜。過去、未來、現在三世之事，當爲汝說。」
藥上白佛言：「世尊！我見如來有八萬四千天子圍繞恭敬，復有八萬四千菩薩亦圍繞恭敬，又見萬二千億諸龍圍繞恭敬，復有萬八千億天神等圍繞恭敬，復有二萬五千億諸餓鬼圍繞世尊，何因緣故有此眾集？」
爾時，世尊告藥上菩提薩埵摩訶薩埵言：「善男子！在此眾集為欲聽法。藥上！此諸眾生今當背生死，今日當得住於十地，住十地已得離煩惱，得寂滅佛法。」
藥上菩提薩埵白佛言：「世尊！此諸眾生雜業所生，如來云
【現代漢語翻譯】 現代漢語譯本：化作十千億個日月。
當時，那些年輕人對佛說：『世尊！為什麼世間會有這樣的光明？』
這時，世尊告訴那些年輕人：『善男子！你們看到這些日月了嗎？』
那些年輕人對佛說：『世尊！是的，我們已經看到了。』
佛告訴年輕人：『這是菩提薩埵（菩提：覺悟，薩埵：有情）自身的光明，顯現為日月來向眾生展示，為他們說法，安樂利益一切天人和人中修行者，他們因此獲得這種神通。』
那些年輕人對佛說：『世尊！希望您能說說這種光明的因緣？』
這時，世尊告訴藥上菩提薩埵摩訶薩埵（藥上：菩薩名，摩訶薩埵：大菩薩）說：『善男子！你看到這三千大千世界六種震動了嗎？』
這時，藥上菩提薩埵對佛說：『世尊！是的，我已經看到了。我有一些疑惑想問如來，希望佛允許。』
佛告訴藥上菩提薩埵說：『善男子！隨你的意思問吧，我會為你解答，讓你歡喜。過去、未來、現在三世的事情，我都會為你解說。』
藥上對佛說：『世尊！我看到如來有八萬四千天子圍繞恭敬，又有八萬四千菩薩也圍繞恭敬，還看到一萬二千億諸龍圍繞恭敬，又有萬八千億天神等圍繞恭敬，還有二萬五千億諸餓鬼圍繞世尊，是什麼因緣導致有這樣的眾集？』
這時，世尊告訴藥上菩提薩埵摩訶薩埵說：『善男子！這些眾生聚集在這裡是爲了聽法。藥上！這些眾生今天將背離生死，今天將證得十地（菩薩修行階位），住於十地后將脫離煩惱，獲得寂滅的佛法。』
藥上菩提薩埵對佛說：『世尊！這些眾生是雜業所生，如來您』
【English Translation】 English version: transformed into ten trillion suns and moons.
At that time, the young people said to the Buddha, 'World Honored One! Why is there such light in the world?'
Then, the World Honored One said to the young people, 'Good men! Do you see these suns and moons?'
The young people said to the Buddha, 'World Honored One! Yes, we have seen them.'
The Buddha told the young people, 'This is the light of a Bodhisattva (Bodhi: enlightenment, Sattva: sentient being) himself, appearing as suns and moons to show to sentient beings, to preach the Dharma for them, to bring peace and benefit to all gods and humans, and those who cultivate in the human realm attain this spiritual power.'
The young people said to the Buddha, 'World Honored One! We wish you would explain the causes and conditions of this light?'
Then, the World Honored One said to Bhaisajyaraja Bodhisattva Mahasattva (Bhaisajyaraja: name of a Bodhisattva, Mahasattva: great Bodhisattva), 'Good man! Do you see the six kinds of earth-shaking movements in this three-thousand-great-thousand world?'
Then, Bhaisajyaraja Bodhisattva said to the Buddha, 'World Honored One! Yes, I have seen them. I have some doubts I wish to ask the Tathagata, I hope the Buddha will allow it.'
The Buddha said to Bhaisajyaraja Bodhisattva, 'Good man! Ask as you wish, I will explain it to you and make you happy. I will explain the matters of the past, future, and present three periods of time for you.'
Bhaisajyaraja said to the Buddha, 'World Honored One! I see that the Tathagata is surrounded and revered by eighty-four thousand devas, and also surrounded and revered by eighty-four thousand Bodhisattvas, and also surrounded and revered by twelve trillion dragons, and also surrounded and revered by eighteen trillion gods, and also surrounded by twenty-five trillion hungry ghosts, what are the causes and conditions for this gathering?'
Then, the World Honored One said to Bhaisajyaraja Bodhisattva Mahasattva, 'Good man! These beings have gathered here to listen to the Dharma. Bhaisajyaraja! These beings will turn away from birth and death today, and today they will attain the ten Bhumis (stages of Bodhisattva practice), and after dwelling in the ten Bhumis, they will be free from afflictions and attain the peaceful Dharma of the Buddha.'
Bhaisajyaraja Bodhisattva said to the Buddha, 'World Honored One! These beings are born from mixed karma, how does the Tathagata'
何凈此眾生？」
佛告藥上菩提薩埵言：「善男子！汝今諦聽！當爲汝說。藥上！此諸眾生愚癡無智，不知解脫在於何處，多有年少諸眾生等，今日當得法陀羅尼，得知一切法，得於十地。至十地已能作佛事，能轉法輪雨於法雨，紹無上佛法安樂眾生。天、龍、阿修羅、健闥婆、餓鬼等，聞法歡喜皆住十地，擊大法鼓，吹大法螺。此年少等勤修行故得此十地，今所得法如十方佛。」
爾時，五千年少眾生從座而起，白佛言：「世尊！此身為重擔大可怖畏，不知道以非道，我等猶如盲冥之人。愿佛憐愍，我等勸請世尊，愿佛說法。我等生無智慧，不知法藥，愿世尊為我等說法，令得遠離生死之苦，所生之處愿見佛身。」
爾時，藥上菩提薩埵摩訶薩埵，語諸年少眾生言：「汝等食已，然後為汝演說正法。」
時諸年少語藥上言：「我不識汝，汝為是誰，色相寂滅離三惡道怖，如汝身相離諸惡法；見汝掌中七寶莊嚴，身服寶瓔以功德聚，我不知汝是何等人？我等不須食，亦不須飲，以食入身甚可憎惡，變成屎尿，作血肉筋皮，是故我等不須食飲。不須一切細軟衣服，不須臂印金釧，真珠、瓔珞，莊嚴身具皆所不欲，以無常故。我等亦不顧惜身命，為離惡道，我等求於法施，為安樂天人，為求善知
【現代漢語翻譯】 現代漢語譯本：如何凈化這些眾生？ 佛陀告訴藥上菩提薩埵（菩薩名，意為藥王）說：『善男子！你現在仔細聽！我將為你解說。藥上！這些眾生愚癡沒有智慧，不知道解脫在哪裡，其中有很多年輕的眾生，今天將獲得法陀羅尼（總持一切法的能力），得知一切法，證得十地（菩薩修行的十個階段）。到達十地后，他們能夠做佛事，能夠轉法輪（宣講佛法），降下法雨（佛法的教誨），繼承無上的佛法，使眾生安樂。天、龍、阿修羅（一種好戰的神）、健闥婆（天上的樂神）、餓鬼等，聽聞佛法后都歡喜地安住於十地，敲響大法鼓，吹響大法螺。這些年輕人因為勤奮修行而獲得這十地，他們現在所獲得的法如同十方諸佛。』 當時，五千年輕的眾生從座位上站起來，對佛陀說：『世尊！這個身體是沉重的負擔，非常可怕，不知道以非道為道，我們就像盲人一樣。希望佛陀憐憫我們，我們懇請世尊，希望佛陀說法。我們生來沒有智慧，不知道法藥，希望世尊為我們說法，使我們能夠遠離生死的痛苦，所生之處希望能夠見到佛身。』 當時，藥上菩提薩埵摩訶薩埵（大菩薩）對這些年輕的眾生說：『你們吃完飯後，我再為你們演說正法。』 當時，這些年輕人對藥上說：『我們不認識你，你是誰？你的色相寂靜，遠離三惡道（地獄、餓鬼、畜生）的恐懼，你的身相遠離一切惡法；看到你手中七寶莊嚴，身上佩戴寶瓔，以功德聚集，我們不知道你是何等人？我們不需要吃飯，也不需要喝水，因為食物進入身體非常可憎，會變成屎尿，變成血肉筋皮，所以我們不需要飲食。不需要一切柔軟的衣服，不需要臂印金釧，珍珠、瓔珞，一切莊嚴身體的物品我們都不想要，因為它們都是無常的。我們也不顧惜自己的生命，爲了遠離惡道，我們尋求法施，爲了使天人安樂，爲了尋求善知識。』
【English Translation】 English version: How are these beings purified? The Buddha said to Bhaisajyaraja Bodhisattva (a Bodhisattva whose name means 'Medicine King'): 'Good man! Now listen carefully! I will explain it to you. Bhaisajyaraja! These beings are foolish and without wisdom, not knowing where liberation lies. Many of these young beings will today obtain the Dharma Dharani (the power to hold all dharmas), know all dharmas, and attain the Ten Bhumis (ten stages of Bodhisattva practice). Having reached the Ten Bhumis, they will be able to perform Buddha-works, turn the Dharma wheel (preach the Dharma), and rain down the Dharma rain (teachings of the Dharma), inheriting the unsurpassed Buddha Dharma and bringing peace to beings. Gods, dragons, Asuras (a type of warring deity), Gandharvas (celestial musicians), hungry ghosts, and others, upon hearing the Dharma, will joyfully abide in the Ten Bhumis, strike the great Dharma drum, and blow the great Dharma conch. These young ones, through diligent practice, have attained these Ten Bhumis, and the Dharma they have now obtained is like that of the Buddhas of the ten directions.' At that time, five thousand young beings rose from their seats and said to the Buddha: 'World Honored One! This body is a heavy burden, greatly to be feared, not knowing the path from the non-path, we are like blind people. May the Buddha have compassion on us, we beseech the World Honored One, may the Buddha preach the Dharma. We are born without wisdom, not knowing the medicine of the Dharma, may the World Honored One preach the Dharma for us, so that we may be able to be free from the suffering of birth and death, and in the places where we are born, may we see the Buddha's body.' At that time, Bhaisajyaraja Bodhisattva Mahasattva (great Bodhisattva) said to the young beings: 'After you have eaten, I will then expound the true Dharma for you.' At that time, these young people said to Bhaisajyaraja: 'We do not know you, who are you? Your appearance is serene, free from the fear of the three evil paths (hell, hungry ghosts, animals), your appearance is free from all evil dharmas; seeing the seven treasures adorning your hands, and the jeweled necklaces you wear, gathered with merit, we do not know what kind of person you are? We do not need to eat, nor do we need to drink, because food entering the body is very disgusting, it will turn into excrement and urine, and become flesh, blood, tendons, and skin, therefore we do not need food or drink. We do not need any soft clothes, nor do we need armlets, golden bracelets, pearls, or necklaces, all the ornaments for the body we do not want, because they are impermanent. We also do not cherish our lives, in order to be free from the evil paths, we seek the gift of the Dharma, in order to bring peace to gods and humans, in order to seek good knowledge.'
識，不求轉輪聖王，以轉輪王雖主四方不免磨滅，男、女、妻子不能隨從，所有七寶亦不逐去，無量人眾亦不隨去，於四天下無復自在。一身為王多見無常，作惡業故墮叫喚地獄，七寶自在游四天下竟何所在？仁者！且聽我等所說速至佛所。佛觀一切愍之如子，我等無父、無母，無兄弟、親族，一切皆無。佛為我父，如來是母。佛如日月示人善道，于生死中能救眾生令不復生。諸煩惱河甚可怖畏，眾生在中煩惱漂溺，如來救之令不復入。世尊憐愍為說正法，示人無上菩提之處。我等不貪飲食，不欲世間富貴，不願生天，不畏墮惡道。得人身已愿見世尊，眾生短壽流轉無常，以惡業故貪著五欲不覺死至，知死必至亦不怖畏。不念生滅，不知細法，不修細業。不知寂滅界，無明覆心，生已歸死，死已復生。心亦不生厭離之想，長夜受苦鞭撻撾打不生厭離，但起劫奪受獄縛苦五縛所繫。本惡業故命識欲滅，悲泣而言：『誰救濟我？一切悉與金銀雜寶，身為奴僕一切作使我悉能為，王位自在我悉不欲，不須財物但求活命。』如是仁者！我等不須飲食。諸王自在食則上味會歸於死，天食甘露亦歸磨滅，種種百味王所貪著求實則無，飲食等味我等不須。我等求聞正法，令得離苦，愿離愛縛諸結煩惱，歸依世尊愿離諸縛。我等敬禮大
【現代漢語翻譯】 現代漢語譯本：我們不追求成為轉輪聖王（擁有統治世界的理想君主），因為轉輪王即使統治四方，也無法避免消亡。他的兒子、女兒、妻子都不能跟隨他，所有的七寶（象徵王權的七種寶物）也不能帶走，無數的人民也不能隨他而去，在整個四天下（佛教宇宙觀中的四大洲）都無法再有自在。他身為國王，卻常常面臨無常的變化，因為作惡業而墮入叫喚地獄。曾經自在地遊歷四天下的七寶，最終又在哪裡呢？仁者！請聽我們所說，趕快到佛陀那裡去吧。佛陀觀察一切眾生，像慈父愛護自己的孩子一樣。我們沒有父親、沒有母親，沒有兄弟、親族，一切都沒有。佛陀是我們的父親，如來（佛陀的稱號）是我們的母親。佛陀像太陽和月亮一樣，為人們指明善良的道路，在生死輪迴中能夠拯救眾生，使他們不再受輪迴之苦。諸煩惱河（比喻煩惱像河流一樣洶涌）非常可怕，眾生在其中被煩惱所淹沒，如來能夠救度他們，使他們不再墮入其中。世尊（對佛陀的尊稱）憐憫我們，為我們宣說正法，指示我們通往無上菩提（覺悟）的道路。我們不貪圖飲食，不想要世間的富貴，不希望昇天，也不害怕墮入惡道。我們得到人身之後，只希望能夠見到世尊。眾生壽命短暫，在輪迴中流轉無常，因為惡業的緣故，貪戀五欲（色、聲、香、味、觸）而沒有察覺死亡的到來，即使知道死亡必然會來臨，也不感到恐懼。他們不思考生滅的道理，不瞭解細微的佛法，不修習細微的善業。他們不瞭解寂滅的境界，無明（愚癡）矇蔽了他們的心，生下來之後最終走向死亡，死後又再次投生。他們的心中也沒有厭離輪迴的想法，長久地遭受痛苦的鞭打和毆打，也不生厭離之心，只是不斷地被劫奪，遭受牢獄的束縛，被五種束縛所捆綁。因為過去所造的惡業，他們的生命和意識即將消亡，悲傷地哭泣說：『誰能救濟我？我願意付出一切金銀珠寶，甚至可以做奴僕，做一切使喚的事情，我都可以做到。王位和自在我都不想要，我不需要任何財物，只求能夠活命。』仁者！我們不需要飲食。諸王所享用的美味佳餚最終都會歸於死亡，天人所食用的甘露也會消亡。各種各樣的美味，國王所貪戀的，如果去追尋它的真實本質，其實什麼都沒有。飲食等味道，我們都不需要。我們只求聽聞正法，從而得以脫離痛苦，希望能夠脫離愛慾的束縛和各種煩惱，歸依世尊，希望能夠脫離一切束縛。我們恭敬地禮拜大
【English Translation】 English version: We do not seek to become a Chakravartin king (an ideal monarch who rules the world), because even if a Chakravartin king rules the four directions, he cannot avoid perishing. His sons, daughters, and wives cannot follow him, all the seven treasures (seven precious objects symbolizing royal power) cannot be taken away, and countless people cannot go with him. In the entire four continents (the four major landmasses in Buddhist cosmology), he will no longer have freedom. As a king, he often faces impermanence, and because of doing evil deeds, he falls into the hell of wailing. Where are the seven treasures that once freely roamed the four continents? O virtuous ones! Please listen to what we say, and quickly go to the Buddha. The Buddha observes all beings, like a compassionate father caring for his children. We have no father, no mother, no brothers, no relatives, we have nothing. The Buddha is our father, and the Tathagata (an epithet of the Buddha) is our mother. The Buddha is like the sun and moon, showing people the path of goodness, and in the cycle of birth and death, he can save beings, so that they will no longer suffer from the cycle of rebirth. The rivers of afflictions (a metaphor for afflictions being like raging rivers) are very terrifying, and beings are drowned in them by afflictions. The Tathagata can save them, so that they will no longer fall into them. The World Honored One (a respectful title for the Buddha) has compassion for us, and proclaims the true Dharma for us, showing us the path to unsurpassed Bodhi (enlightenment). We do not crave food, we do not desire worldly riches, we do not wish to be reborn in heaven, nor do we fear falling into evil realms. Having obtained a human body, we only wish to see the World Honored One. Beings have short lives, and they transmigrate in the cycle of rebirth, because of evil deeds, they are attached to the five desires (form, sound, smell, taste, and touch) and do not realize the arrival of death. Even if they know that death is inevitable, they do not feel fear. They do not contemplate the principle of arising and ceasing, they do not understand the subtle Dharma, and they do not cultivate subtle good deeds. They do not understand the realm of cessation, their minds are covered by ignorance, they are born and eventually die, and after death, they are reborn again. Their minds do not have the thought of renouncing the cycle of rebirth, they suffer the pain of whipping and beating for a long time, and they do not develop a sense of renunciation. They are constantly robbed, suffer the bondage of prison, and are bound by the five bonds. Because of the evil deeds they committed in the past, their life and consciousness are about to perish, and they cry out in sorrow, saying: 'Who can save me? I am willing to give all my gold and silver treasures, and even be a slave, doing all kinds of work, I can do it all. I do not want the throne or freedom, I do not need any wealth, I only seek to live.' O virtuous ones! We do not need food. The delicious food that kings enjoy will eventually lead to death, and the nectar that gods eat will also perish. All kinds of delicious flavors that kings crave, if you seek their true essence, there is nothing there. We do not need food or flavors. We only seek to hear the true Dharma, so that we can be liberated from suffering, we hope to be liberated from the bondage of desire and all afflictions, we take refuge in the World Honored One, and we hope to be liberated from all bonds. We respectfully bow to the great
仙世尊為諸眾生。未知仁者名字何等？愿自說之。」
藥上菩提薩埵言：「世界廣博，眾生名字寧可盡知？」
諸年少言：「我等愿知仁者名字，甚深名字愿為宣說。」
藥上答言：「我名藥上，治眾生病，藥中最上。我今為汝等說，令離諸病、滅除一切世界病苦。世間貪為大病，能除滅之。瞋為大病，無智眾生流轉地獄、畜生、餓鬼。癡為大病，眾生受苦皆能滅除。」
諸年少言：「聞此妙法離諸苦難，凡夫無智受諸苦惱，聞此凈法離諸惡業，離惡業故無惡道畏。速見如來救一切病，醫王施藥療治眾苦。仁者速去禮敬如來，以我等語向世尊說：『世尊能除我等之病、滅煩惱火，慾火燒身不能滅除，我等極苦愿佛憐愍。』身為重擔甚可怖畏，三毒所壓不可得勝。去來常擔不能遠離，不知死至，不生驚怖，不知解脫道，亦不知示解脫者。以愚癡意自謂不死，見父母死猶不生怖，諸業煩惱濁亂其心受諸苦惱，云何而食？我等無明覆心有如是苦，大怖重擔想行及受，癡愛無智流轉諸有，世間妄生不識解脫。世人愚癡浴以香湯，衣以上服，食以上味，耳聽樂音種種自娛，種種好色樂欲觀之，一切好味舌求貪食，細軟之觸身欲著之。二身和合癡心謂樂，此身頑癡何處有樂？著好履屣衣服飲食無如之何，
【現代漢語翻譯】 現代漢語譯本：仙人世尊對眾生說：『我不知道仁者的名字是什麼？希望您能自己說出來。』 藥上菩薩（菩提薩埵，指追求覺悟的眾生）說：『世界如此廣闊，眾生的名字怎麼可能全部知道呢？』 那些年輕人說：『我們希望知道仁者的名字，請您為我們宣說您那深奧的名字。』 藥上回答說：『我的名字叫藥上，能治療眾生的疾病，是藥物中最上等的。我現在為你們說，讓你們遠離各種疾病，消除一切世間的病苦。世間的貪慾是最大的疾病，我能消除它。嗔恨是最大的疾病，無知的眾生因此在地域、畜生、餓鬼道中輪迴。愚癡是最大的疾病，眾生所受的痛苦我都能消除。』 那些年輕人說：『聽到這美妙的佛法，我們就能遠離各種苦難。凡夫俗子因為無知而遭受各種苦惱，聽到這清凈的佛法就能遠離各種惡業，遠離惡業就不會畏懼惡道。我們希望能儘快見到如來（佛的稱號），他能救治一切疾病，如同醫王施藥治療各種痛苦。仁者請快去禮敬如來，把我們的話告訴世尊：『世尊能消除我們的疾病，熄滅煩惱之火，這火焰即使燒身也不能滅除，我們極其痛苦，希望佛陀憐憫。』身體是沉重的負擔，非常可怕，被貪、嗔、癡三毒所壓迫，無法戰勝。我們來來往往，一直揹負著這個負擔，無法擺脫，不知道死亡何時到來，也不感到驚慌，不知道解脫之道，也不知道誰能指示解脫之道。因為愚癡，我們自以為不會死，看到父母去世也不感到害怕。各種業力和煩惱擾亂我們的心，使我們遭受各種痛苦，我們怎麼能安心吃飯呢？我們的心被無明所覆蓋，所以有這樣的痛苦，有巨大的恐懼和沉重的負擔，有思想、行為和感受，因為愚癡和愛慾，我們在各種存在中輪迴，在世間虛妄地活著，不認識解脫。世人愚癡地用香湯沐浴，穿上華麗的衣服，吃美味的食物，耳朵聽著音樂來娛樂自己，眼睛貪婪地觀看各種美好的事物，舌頭貪婪地品嚐各種美味，身體貪戀柔軟的觸感。男女二身結合，癡心以為是快樂，這個身體如此頑固愚癡，哪裡有快樂可言？穿著好鞋子，衣服和飲食又有什麼用呢？』
【English Translation】 English version: The Immortal World Honored One said to all beings, 'I do not know what the Venerable One's name is? I wish you would tell it yourself.' The Bodhisattva (Bodhisattva, referring to a being seeking enlightenment) Medicine Supreme said, 'The world is so vast, how could the names of all beings be known?' The young people said, 'We wish to know the Venerable One's name, please proclaim your profound name for us.' Medicine Supreme replied, 'My name is Medicine Supreme, I can cure the diseases of beings, and I am the most supreme among medicines. Now I will speak for you, so that you may be free from all diseases, and eliminate all the sufferings of the world. Worldly greed is the greatest disease, and I can eliminate it. Anger is the greatest disease, and ignorant beings therefore transmigrate in hell, as animals, and as hungry ghosts. Ignorance is the greatest disease, and I can eliminate the suffering that beings endure.' The young people said, 'Hearing this wonderful Dharma, we can be free from all suffering. Ordinary people suffer all kinds of afflictions because of ignorance. Hearing this pure Dharma, we can be free from all evil karma, and free from evil karma, we will not fear the evil paths. We hope to see the Tathagata (title of the Buddha) soon, who can cure all diseases, like a king of medicine who gives medicine to cure all suffering. Venerable One, please go quickly to pay homage to the Tathagata, and tell the World Honored One our words: 「World Honored One, you can eliminate our diseases, extinguish the fire of afflictions, which even burning the body cannot extinguish. We are extremely suffering, and we hope the Buddha will have compassion.」 The body is a heavy burden, very frightening, oppressed by the three poisons of greed, anger, and ignorance, and cannot be overcome. We come and go, always carrying this burden, unable to get rid of it, not knowing when death will come, and not feeling alarmed, not knowing the path to liberation, and not knowing who can show the path to liberation. Because of ignorance, we think we will not die, and we do not feel afraid even when we see our parents die. All kinds of karma and afflictions disturb our minds, causing us to suffer all kinds of pain. How can we eat in peace? Our minds are covered by ignorance, so we have such suffering, great fear and heavy burdens, thoughts, actions, and feelings. Because of ignorance and desire, we transmigrate in all kinds of existence, living falsely in the world, not recognizing liberation. Worldly people foolishly bathe with fragrant water, put on gorgeous clothes, eat delicious food, listen to music to entertain themselves, greedily watch all kinds of beautiful things, greedily taste all kinds of delicacies, and crave the soft touch of the body. The union of the two bodies, with a foolish mind, is thought to be pleasure. This body is so stubborn and foolish, where is there any pleasure to be found? What is the use of wearing good shoes, clothes, and food?'
臨終困至無有能救。自不能救，衣服之具豈能救濟？生在世間馳諸象、馬，常作惡業不求解脫，自作教人不知后報。我等前死有生，今生有死憂悲苦惱。我具見父母、兄弟、姊妹、妻子，喪亡悲哀憂愁苦惱皆悉見之。諸行皆空，智者云何而生樂著，不求寂滅法，不求離生死法，以貪覆心？生在世時不行佈施，一切過中無過貪心。著於世法多作有行，不知修習禪定解脫之道，不知發大誓願成無上道。佛是父母，佛是示解脫道者，能雨利益眾生。愚癡眾生不知護法，發心愿求無上菩提，名為護法。一切行空財物亦空，若觀我空不復受生，愿仁者憐愍，以我等語具向佛說。為諸菩提薩埵故，諸菩薩法不應懈怠，勤修精進舍惡行善。仁者為我往至佛所，禮敬如來作如是言：『世尊知一切法悉無有疑，惡魔眷屬佛已調伏，如來已能然大法炬令眾得樂，如是之法能成佛者我等未聞。』仁者速往佛所，為我等故，我等不見如來，猶未得度三十二相八十種好，見此身已然後得度。」
爾時藥上菩提薩埵語諸年少：「汝觀上方有何等相？」
諸人聞已觀上方，見五百化佛，又見三千大臺七寶嚴飾，七寶羅網以覆其上，如蓮華葉出種種香。時諸眾生問藥上言：「此諸華座是何等相？」
藥上答言：「此是汝座，速至佛所
【現代漢語翻譯】 現代漢語譯本 臨終困頓，無人能夠救助。自己都不能自救，衣物器具又怎能救濟？生在世間，驅馳于象、馬，常常造作惡業而不求解脫，自己造作還教唆他人，不知曉死後的報應。我們前世死後又生，今生有生必有死，憂愁悲苦。我親眼見到父母、兄弟、姐妹、妻子，喪亡時悲哀憂愁痛苦，全都親眼見到。一切諸行皆是空性，有智慧的人怎麼還會執著於此而生快樂，不尋求寂滅之法，不尋求脫離生死輪迴之法，被貪慾矇蔽了心？生在世時不行佈施，一切過錯中沒有比貪心更大的過錯。執著於世俗之法，多造有為之行，不知修習禪定解脫之道，不知發起大誓願成就無上佛道。佛是父母，佛是引導解脫之道的人，能夠降下利益眾生的甘霖。愚癡的眾生不知護持佛法，發心愿求無上菩提，這才是真正的護法。一切諸行皆空，財物也是空，如果能觀照到我空，就不會再受生死輪迴。愿您慈悲憐憫，將我們的話如實稟告佛陀。爲了諸位菩提薩埵（菩薩的別稱）的緣故，諸菩薩的修行不應懈怠，應勤奮精進，捨棄惡行，修習善行。請您為我們前往佛陀所在之處，禮敬如來，並這樣稟告：『世尊，您知曉一切法，沒有任何疑惑，惡魔的眷屬已被佛陀調伏，如來已經能夠點燃大法炬，使眾生得到快樂，像這樣的法能夠成就佛果，我們從未聽聞。』請您速去佛陀那裡，爲了我們，我們沒有見到如來，還未得到三十二相（佛陀的三十二種殊勝相貌）和八十種好（佛陀的八十種細微特徵）的救度，見到此身之後才能得到救度。」 那時，藥上菩提薩埵（菩薩的別稱）對那些年輕人說：「你們看看上方有什麼景象？」 眾人聽后抬頭觀看，見到五百化佛，又見到三千大臺，用七寶裝飾，七寶羅網覆蓋其上，像蓮花葉一樣散發出種種香氣。這時，眾生問藥上說：「這些華座是什麼景象？」 藥上回答說：「這是你們的座位，快去佛陀那裡吧。」
【English Translation】 English version At the time of death, when distress comes, there is no one who can save. If one cannot save oneself, how can clothing and possessions provide salvation? Living in the world, riding elephants and horses, one constantly creates evil karma without seeking liberation. One creates karma and teaches others to do so, not knowing the consequences after death. We have died and been reborn, and in this life, there is birth and death, sorrow and suffering. I have personally witnessed the deaths of my parents, brothers, sisters, and wife, and the sorrow, grief, and suffering that accompany them. All phenomena are empty; how can the wise still cling to them and find joy, not seeking the path of extinction, not seeking the path to escape the cycle of birth and death, with their minds covered by greed? Living in the world, one does not practice giving, and among all faults, there is no fault greater than greed. Clinging to worldly matters, one engages in many conditioned actions, not knowing how to cultivate meditation and the path to liberation, not knowing how to make great vows to achieve the unsurpassed path of Buddhahood. The Buddha is like a parent, the Buddha is the one who shows the path to liberation, able to bestow benefits upon all beings. Foolish beings do not know how to protect the Dharma. To aspire to the unsurpassed Bodhi (enlightenment), that is true protection of the Dharma. All actions are empty, and wealth is also empty. If one can see the emptiness of self, one will not be reborn. May you have compassion and tell the Buddha what we have said. For the sake of all Bodhisattvas (beings on the path to enlightenment), the practice of Bodhisattvas should not be lax. One should diligently practice, abandon evil deeds, and cultivate good deeds. Please go to where the Buddha is for us, pay homage to the Tathagata (Buddha), and say this: 『World Honored One, you know all phenomena without any doubt. The retinue of Mara (demon) has been subdued by the Buddha. The Tathagata has already lit the great torch of Dharma, bringing joy to all beings. We have never heard of such a Dharma that can lead to Buddhahood.』 Please go to the Buddha quickly, for our sake. We have not seen the Tathagata, and we have not yet been saved by the thirty-two marks (the thirty-two auspicious marks of a Buddha) and eighty minor characteristics (the eighty minor characteristics of a Buddha). Only after seeing this body can we be saved.」 At that time, Yakshas (a type of celestial being) Bodhisattva said to the young people, 'Look above, what do you see?' Upon hearing this, the people looked up and saw five hundred manifested Buddhas, and also saw three thousand great platforms adorned with seven treasures, covered with nets of seven treasures, emitting various fragrances like lotus leaves. Then, the beings asked Yakshas, 'What are these flower seats?' Yakshas replied, 'These are your seats, quickly go to the Buddha.'
禮敬如來。」
諸年少言：「我等不知所行之路，不見如來，知詣何方，禮敬如來。」
藥上告言：「汝但禮敬如來世尊，如虛空塵無有住處，如來亦如是。如來安住處如須彌山，如來等須彌山，如大海水。三千世界微塵數等十方菩薩，欲求佛住不知所在，十方諸菩提薩埵但遙禮敬。」
諸年少言：「愿仁慈恩滿我所愿，心欲見佛親近禮敬。」
藥上告言：「如來不求香華，為眾生作因令離生死，惡魔眷屬不共諍論。歸依佛者不入死門，速得法陀羅尼。發凈心願即得見佛。」
爾時，世尊，以加陵頻伽音熙然微笑。從其面門放八萬四千光明，遍照三千大千世界，下至十八地獄，上至阿迦尼吒天。其光雜色，青、黃、赤、白、頗梨等色，如是等光從面門出，遍照三千大千世界，遇斯光者一切眾生皆得安樂。照世界已還至佛所，繞佛七匝從佛頂入。
爾時，藥上菩提薩埵從座而起，合掌向佛白言：「世尊！我欲少問，若佛聽者乃敢發言。」
爾時，世尊告藥上言：「善男子！隨汝所問，如來為汝分別解說令汝歡喜。」
藥上白佛言：「世尊！此三萬億年少，欲聽如來微妙深法，愿為說之。」
佛告藥上：「善男子！若聞如來深妙法者，當覺諸法得具足一切功德，
【現代漢語翻譯】 現代漢語譯本： 『禮敬如來。』 眾少年說：『我們不知道該走的路，看不見如來，不知道該去哪裡，如何禮敬如來。』 藥上菩薩（菩薩名，意為藥王）告訴他們：『你們只需禮敬如來世尊，如虛空中的塵埃沒有固定的住處，如來也是如此。如來安住之處如同須彌山（佛教中的聖山），如來等同於須彌山，如同大海水。三千大千世界微塵數那麼多的十方菩薩，想要尋求佛的住處卻不知道在哪裡，十方諸菩薩只能遙遠地禮敬。』 眾少年說：『愿您慈悲，滿足我們的願望，我們內心想要見到佛，親近禮敬。』 藥上菩薩告訴他們：『如來不求香花供養，而是爲了眾生創造脫離生死的因緣，不與惡魔眷屬爭論。歸依佛的人不會進入死亡之門，能迅速獲得法陀羅尼（總持一切善法，不忘失的智慧）。發清凈心願就能見到佛。』 這時，世尊以迦陵頻伽（一種美妙的鳥）的聲音，安詳地微笑。從他的面門放出八萬四千道光明，遍照三千大千世界，下至十八地獄，上至阿迦尼吒天（色界頂天）。光明呈現出各種顏色，青色、黃色、紅色、白色、水晶色等，這些光芒從佛的面門發出，遍照三千大千世界，凡是遇到這光芒的眾生都得到安樂。光芒照耀世界后，回到佛的身邊，繞佛七圈，從佛的頭頂進入。 這時，藥上菩薩從座位上站起來，合掌向佛稟告說：『世尊！我想要請問一些問題，如果佛允許，我才敢發言。』 這時，世尊告訴藥上菩薩說：『善男子！你儘管問，如來會為你分別解說，讓你歡喜。』 藥上菩薩對佛說：『世尊！這三萬億少年，想要聽聞如來微妙深奧的佛法，希望您為他們宣說。』 佛告訴藥上菩薩：『善男子！如果聽聞如來深妙的佛法，就能覺悟諸法，獲得一切功德。』
【English Translation】 English version: 'We pay homage to the Tathagata.' The young men said, 'We do not know the path to follow, we do not see the Tathagata, we do not know where to go, how to pay homage to the Tathagata.' Bhaisajyaraja (Bodhisattva name, meaning Medicine King) told them, 'You only need to pay homage to the Tathagata, the World Honored One, like dust in the void that has no fixed abode, so is the Tathagata. The place where the Tathagata dwells is like Mount Sumeru (a sacred mountain in Buddhism), the Tathagata is equal to Mount Sumeru, like the great ocean. The Bodhisattvas of the ten directions, as numerous as the dust particles in three thousand great chiliocosms, wish to seek the dwelling place of the Buddha but do not know where it is, the Bodhisattvas of the ten directions can only pay homage from afar.' The young men said, 'May your compassion fulfill our wishes, our hearts desire to see the Buddha, to draw near and pay homage.' Bhaisajyaraja told them, 'The Tathagata does not seek offerings of incense and flowers, but creates causes for sentient beings to be liberated from birth and death, and does not argue with the retinue of demons. Those who take refuge in the Buddha will not enter the gate of death, and will quickly obtain the Dharma Dharani (the wisdom that upholds all good dharmas without forgetting). If you generate a pure aspiration, you will see the Buddha.' At that time, the World Honored One, with the voice of a Kalavinka (a beautiful bird), smiled serenely. From his face, he emitted eighty-four thousand rays of light, illuminating the three thousand great chiliocosms, down to the eighteen hells, and up to the Akanistha Heaven (the highest heaven in the realm of form). The light displayed various colors, blue, yellow, red, white, crystal, and so on. These lights emanated from the Buddha's face, illuminating the three thousand great chiliocosms, and all sentient beings who encountered this light obtained peace and joy. After illuminating the world, the light returned to the Buddha, circled him seven times, and entered from the top of his head. At that time, Bhaisajyaraja Bodhisattva rose from his seat, joined his palms, and addressed the Buddha, saying, 'World Honored One! I wish to ask a few questions, if the Buddha permits, then I dare to speak.' At that time, the World Honored One told Bhaisajyaraja, 'Good man! Ask whatever you wish, the Tathagata will explain it to you separately, so that you may be joyful.' Bhaisajyaraja said to the Buddha, 'World Honored One! These thirty trillion young men wish to hear the profound and subtle Dharma of the Tathagata, may you please expound it for them.' The Buddha told Bhaisajyaraja, 'Good man! If one hears the profound and subtle Dharma of the Tathagata, one will awaken to all dharmas and obtain all merits.'
日即得住於十地。能擊大法鼓，建大法幢。藥上汝見如是大臺不耶？」
藥上言：「世尊！唯然已見。」
佛告藥上：「此諸年少，今日得坐此臺，證一切法，滿足一切善根之法。今日當得擊大法鼓，無量天人，得聞法已悉得利益。無量地獄眾生，得聞法已得背惡道。」說此語時，眾中九千億老眾生，得須陀洹果。
「藥上！聞此法者，得離一切苦，具一切善法。藥上！一切皆能成就佛身。藥上！汝觀四方諸大菩提薩埵。」
爾時，藥上即觀四方，見東方界五十億恒伽河沙菩提薩埵而來向此，見南方界六十億恒伽河沙菩提薩埵而來向此，見西方界七十億恒伽沙菩提薩埵而來向此，見北方界八十億恒伽沙菩提薩埵而來向此，見下方界九十億恒伽沙菩提薩埵而來向此，見上方界百億恒伽沙菩提薩埵而來向此，到已皆于佛前在一面住。藥上白佛言：「世尊！于虛空中見黑色、黃色是何等相？」
佛告藥上：「汝不知耶？」
藥上白佛：「唯佛如來能一切知。」
佛告藥上：「此是惡魔及諸眷屬欲來至此。藥上！汝欲見不？」
藥上白佛言：「世尊！我欲見之。」佛令藥上即見惡魔。
藥上見已白佛言：「世尊！何因緣故惡魔至此？」
佛告藥上：「魔欲亂此
【現代漢語翻譯】 現代漢語譯本 『他們即刻就能安住於十地（菩薩修行十個階段的最高階段）。能敲響大法鼓，豎起大法幢。藥上（菩薩名），你看到這樣的大臺了嗎？』 藥上回答說：『世尊！是的，我已經看到了。』 佛告訴藥上：『這些年輕人，今天能夠坐在這臺上，證悟一切法，圓滿一切善根之法。今天他們將敲響大法鼓，無數天人，聽聞佛法后都將得到利益。無數地獄眾生，聽聞佛法后將能脫離惡道。』 說這話時，眾中九千億年老的眾生，證得了須陀洹果（小乘初果）。 『藥上！聽聞此法的人，能夠脫離一切痛苦，具足一切善法。藥上！一切眾生都能成就佛身。藥上！你看看四方諸大菩提薩埵（菩薩）。』 這時，藥上就觀看四方，見到東方界有五十億恒伽河沙（恒河沙數，形容極多）菩提薩埵前來這裡，見到南方界有六十億恒伽河沙菩提薩埵前來這裡，見到西方界有七十億恒伽河沙菩提薩埵前來這裡，見到北方界有八十億恒伽河沙菩提薩埵前來這裡，見到下方界有九十億恒伽河沙菩提薩埵前來這裡，見到上方界有一百億恒伽河沙菩提薩埵前來這裡，到達后都於佛前在一面站立。藥上對佛說：『世尊！在虛空中看到的黑色、黃色是什麼樣的景象？』 佛告訴藥上：『你不知道嗎？』 藥上對佛說：『只有佛如來才能一切知曉。』 佛告訴藥上：『這是惡魔及其眷屬想要來到這裡。藥上！你想看嗎？』 藥上對佛說：『世尊！我想看。』佛讓藥上立刻看到了惡魔。 藥上看到后對佛說：『世尊！是什麼因緣讓惡魔來到這裡？』 佛告訴藥上：『魔想要擾亂這裡』
【English Translation】 English version 'They will immediately dwell in the tenth bhumi (the highest of the ten stages of Bodhisattva practice). They will be able to strike the great Dharma drum and erect the great Dharma banner. Yaksha (a Bodhisattva's name), do you see such a great platform?' Yaksha replied, 'World Honored One! Yes, I have seen it.' The Buddha told Yaksha, 'These young people, today they are able to sit on this platform, realize all dharmas, and fulfill all the dharmas of good roots. Today they will strike the great Dharma drum, and countless devas and humans, having heard the Dharma, will all receive benefits. Countless beings in hell, having heard the Dharma, will be able to turn away from evil paths.' While speaking these words, nine billion old beings in the assembly attained the Srotaapanna fruit (the first fruit of the Hinayana path). 'Yaksha! Those who hear this Dharma will be able to be free from all suffering and possess all good dharmas. Yaksha! All beings can achieve Buddhahood. Yaksha! Look at the great Bodhisattvas in the four directions.' At that time, Yaksha looked in the four directions and saw fifty billion Ganges river sands (an expression for countless) of Bodhisattvas coming from the eastern realm, sixty billion Ganges river sands of Bodhisattvas coming from the southern realm, seventy billion Ganges river sands of Bodhisattvas coming from the western realm, eighty billion Ganges river sands of Bodhisattvas coming from the northern realm, ninety billion Ganges river sands of Bodhisattvas coming from the lower realm, and one hundred billion Ganges river sands of Bodhisattvas coming from the upper realm. Having arrived, they all stood on one side in front of the Buddha. Yaksha said to the Buddha, 'World Honored One! What are the black and yellow appearances seen in the empty space?' The Buddha told Yaksha, 'Do you not know?' Yaksha said to the Buddha, 'Only the Buddha Tathagata knows everything.' The Buddha told Yaksha, 'These are demons and their retinues who want to come here. Yaksha! Do you want to see them?' Yaksha said to the Buddha, 'World Honored One! I want to see them.' The Buddha allowed Yaksha to immediately see the demons. Having seen them, Yaksha said to the Buddha, 'World Honored One! What is the cause and condition for the demons to come here?' The Buddha told Yaksha, 'The demons want to disturb this place.'
法座。」
藥上白佛言：「世尊！此諸菩提薩埵，為觀諸年少受位故來。」
「藥上！汝見此諸菩提薩埵，種種形色、種種相貌、種種力不？」
藥上白佛言：「世尊！唯然。我見百千億恒伽沙菩提薩埵，自在神通而來至此。」
爾時世尊說此法已，一切勇菩薩，藥上菩薩，一切老少眾生，一切天人世間，阿修羅、揵闥婆，聞佛所說皆大歡喜。
僧伽吒經卷第四
【現代漢語翻譯】 現代漢語譯本 『法座。』 藥上菩薩對佛說：『世尊！這些菩提薩埵（菩薩，指追求覺悟的修行者），是爲了觀看諸位年輕的菩薩接受地位而來的。』 『藥上！你看到這些菩提薩埵，他們有各種各樣的形體顏色、各種各樣的相貌、各種各樣的力量嗎？』 藥上菩薩對佛說：『世尊！是的，我看到了成百上千億恒河沙數（形容數量極多）的菩提薩埵，他們自在地運用神通來到這裡。』 這時，世尊說完這部法后，一切勇菩薩、藥上菩薩，所有老少眾生，所有天人世間（包括天神和人類），阿修羅（一種好戰的神）、揵闥婆（天上的樂神），聽到佛所說的法都非常歡喜。 《僧伽吒經》卷第四
【English Translation】 English version 'The Dharma seat.' The Bodhisattva Bhaiṣajyarāja (Medicine King) said to the Buddha, 'World Honored One! These Bodhisattvas (enlightenment-seeking beings) have come to witness the young Bodhisattvas receiving their positions.' 'Bhaiṣajyarāja! Do you see these Bodhisattvas, with their various forms and colors, various appearances, and various powers?' Bhaiṣajyarāja said to the Buddha, 'World Honored One! Yes, I see hundreds of thousands of billions of Bodhisattvas, as numerous as the sands of the Ganges (an immense number), who have come here freely using their supernatural powers.' At that time, after the World Honored One had spoken this Dharma, the Bodhisattva Sarva-vīrya (All Courage), the Bodhisattva Bhaiṣajyarāja, all beings young and old, all beings in the heavens and the human world, Asuras (a type of warring deity), and Gandharvas (celestial musicians), all rejoiced greatly upon hearing what the Buddha had said. Saṃghāṭa Sūtra, Volume Four