T13n0424_大集會正法經
大正藏第 13 冊 No. 0424 大集會正法經
No. 424 [No. 423]
佛說大集會正法經卷第一
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯
如是我聞：
一時，佛在王舍城鷲峰山中，與大苾芻眾萬二千人俱，尊者阿惹憍陳如、尊者摩訶目乾連、尊者舍利子、尊者摩訶迦葉、尊者思勝、尊者羅睺羅、尊者善容、尊者賢護、尊者賢吉祥、尊者月吉祥、尊者大勢至、尊者滿慈子、尊者善吉、尊者哩嚩諦、尊者栴檀軍，如是等皆大阿羅漢。
是時，有菩薩摩訶薩，其名曰：慈氏菩薩摩訶薩、普勇菩薩摩訶薩、童子吉祥菩薩摩訶薩、童子住菩薩摩訶薩、童子賢菩薩摩訶薩、無所減菩薩摩訶薩、妙吉祥菩薩摩訶薩、普賢菩薩摩訶薩、善現菩薩摩訶薩、金剛軍菩薩摩訶薩、藥王軍菩薩摩訶薩，如是等六萬二千菩薩摩訶薩眾。
復有，最勝樹王天子、賢天子、善賢天子、法愛天子、栴檀藏天子、香住天子、栴檀香天子，如是等一萬二千天子眾。復有，妙身天女、極信天女、自在主天女、吉祥目天女、世吉祥天女、大世主天女、大力天女、妙臂天女，如是等八千天女眾。
復有，優缽羅龍王、伊羅缽怛啰龍王、底民誐隸龍王、勝器龍
【現代漢語翻譯】 現代漢語譯本 《大正法經》第一卷 西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉詔譯 如是我聞： 一時，佛在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）中，與大比丘眾一萬二千人在一起。他們包括尊者阿惹憍陳如（Ajñāta Kauṇḍinya）、尊者摩訶目乾連（Mahāmaudgalyāyana）、尊者舍利子（Śāriputra）、尊者摩訶迦葉（Mahākāśyapa）、尊者思勝、尊者羅睺羅（Rāhula）、尊者善容、尊者賢護、尊者賢吉祥、尊者月吉祥、尊者大勢至（Mahāsthāmaprāpta）、尊者滿慈子、尊者善吉、尊者哩嚩諦、尊者栴檀軍，這些都是大阿羅漢。 當時，有菩薩摩訶薩，他們的名字是：慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）、普勇菩薩摩訶薩、童子吉祥菩薩摩訶薩、童子住菩薩摩訶薩、童子賢菩薩摩訶薩、無所減菩薩摩訶薩、妙吉祥菩薩摩訶薩（Mañjuśrī Bodhisattva Mahāsattva）、普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahāsattva）、善現菩薩摩訶薩、金剛軍菩薩摩訶薩、藥王軍菩薩摩訶薩，像這樣的菩薩摩訶薩共有六萬二千位。 還有，最勝樹王天子、賢天子、善賢天子、法愛天子、栴檀藏天子、香住天子、栴檀香天子，像這樣的天子眾有一萬二千位。還有，妙身天女、極信天女、自在主天女、吉祥目天女、世吉祥天女、大世主天女、大力天女、妙臂天女，像這樣的天女眾有八千位。 還有，優缽羅龍王（Utpala Nāgarāja）、伊羅缽怛啰龍王（Elāpatra Nāgarāja）、底民誐隸龍王、勝器龍王等。
【English Translation】 English version The Great Righteous Dharma Sutra, Volume 1 Translated by Śīlapāla, the Tripitaka Master of the Western Heaven, Minister of the Court of Imperial Sacrifices, and Great Dharma Master, under Imperial Decree. Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a great assembly of twelve thousand Bhikṣus. Among them were the Venerable Ajñāta Kauṇḍinya, the Venerable Mahāmaudgalyāyana, the Venerable Śāriputra, the Venerable Mahākāśyapa, the Venerable Sīsvin, the Venerable Rāhula, the Venerable Subhadra, the Venerable Bhadrapāla, the Venerable Bhadraśrī, the Venerable Candraśrī, the Venerable Mahāsthāmaprāpta, the Venerable Pūrṇamaitrāyaṇīputra, the Venerable Subhadra, the Venerable Revatī, and the Venerable Candana Sena. All of these were great Arhats. At that time, there were Bodhisattva Mahāsattvas, whose names were: Maitreya Bodhisattva Mahāsattva, Prabhavikrama Bodhisattva Mahāsattva, Kumāraśrī Bodhisattva Mahāsattva, Kumārasthita Bodhisattva Mahāsattva, Kumārabhadra Bodhisattva Mahāsattva, Anūna Bodhisattva Mahāsattva, Mañjuśrī Bodhisattva Mahāsattva, Samantabhadra Bodhisattva Mahāsattva, Subhūti Bodhisattva Mahāsattva, Vajrasena Bodhisattva Mahāsattva, and Bhaiṣajyarāja Sena Bodhisattva Mahāsattva. There were sixty-two thousand Bodhisattva Mahāsattvas in total. Furthermore, there were the Deva sons: the Supreme Tree King Deva son, the Bhadra Deva son, the Subhadra Deva son, the Dharma Priya Deva son, the Candana Garbha Deva son, the Sugandha Sthita Deva son, and the Candana Sugandha Deva son. There were twelve thousand Deva sons in total. There were also the Deva daughters: the Subhaga Deva daughter, the Paramāśraddhā Deva daughter, the Svāminī Deva daughter, the Śrīnetra Deva daughter, the Lokaśrī Deva daughter, the Mahālokasvāminī Deva daughter, the Mahābala Deva daughter, and the Subāhu Deva daughter. There were eight thousand Deva daughters in total. Furthermore, there were the Nāgarājas: Utpala Nāgarāja, Elāpatra Nāgarāja, Timiṃgala Nāgarāja, and Vijaya Nāgarāja.
王、最上器龍王、妙喜龍王、妙枝龍王、象頭龍王，如是等八千龍王眾俱來集會。
到佛所已，咸各頭面，禮世尊足，右繞三匝，退坐一面。是時，世尊默然而住。
爾時，會中有菩薩摩訶薩，名曰普勇，即從座起，偏袒右肩，右膝著地，合掌恭敬，而白佛言：「世尊！此會菩薩及諸聲聞、天人眾等悉皆來集，樂欲聽佛宣說妙法。此諸大眾咸一諦觀如來、應供、正等正覺殊善色相，樂入佛法，以樂法心觀佛相故，久修習者即能遠離一切障染，初修習者即發無上修善法心，不復暫起諸不善想。」作是白已。
爾時，佛告普勇菩薩言：「我有正法名大集會，于閻浮提廣大流佈，若有眾生暫得聞者，是人設有五逆重罪皆得銷滅，不復退轉于阿耨多羅三藐三菩提。普勇！于汝意云何？汝謂是人得聞法者，所獲福聚與一佛等？」
普勇菩薩白佛言：「如是。世尊！」
佛言：「普勇！汝莫作是見，作是見者非真實見。」
普勇菩薩復白佛言：「世尊！當云何見，即知是人真實福聚？」佛言：「普勇！彼聞法者所獲福聚，與殑伽沙數量如來、應供、正等正覺所有福聚等無有異。又復，普勇！若有聞是正法者，一切皆住不退轉地，即得一切如來常所觀察，一切如來常現在前，降伏魔軍圓滿善法
【現代漢語翻譯】 現代漢語譯本：與會者還有八千龍王，包括難陀龍王（Nanda，歡喜龍王）、跋難陀龍王（Upananda，最上龍王）、娑伽羅龍王（Sagara，海龍王）、和修吉龍王（Vasuki，九頭龍王）、德叉迦龍王（Takshaka，多舌龍王）、阿那婆達多龍王（Anavatapta，無熱惱龍王）、摩那斯龍王（Manasvin，大意龍王）、優缽羅龍王（Utpalaka，青蓮龍王）、最上器龍王、妙喜龍王、妙枝龍王、象頭龍王等。 他們來到佛陀所在之處，都以頭面頂禮世尊的雙足，然後右繞佛陀三圈，退坐在一旁。這時，世尊保持沉默。 當時，會中有一位名叫普勇的菩薩摩訶薩，他從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『世尊！今天在場的菩薩、聲聞、天人等都聚集在這裡，渴望聽佛宣說妙法。這些大眾都一心一意地瞻仰如來、應供、正等正覺殊勝的色相，樂於進入佛法。因為他們以樂法之心觀佛相，所以久修習者能夠遠離一切障礙和污染，初修習者也能發起無上的修善法之心，不再生起任何不善的念頭。』說完這些話后。 這時，佛陀告訴普勇菩薩說：『我有一部正法，名為大乘經典，在閻浮提（Jambudvipa，我們所居住的這個世界）廣泛流傳。如果有眾生能夠暫時聽到這部經典，即使犯下五逆重罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），也能得以消滅，並且不會再從阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路上退轉。普勇，你認為怎麼樣？你認為這個人聽聞此法所獲得的福德，能與一尊佛的福德相等嗎？』 普勇菩薩回答佛陀說：『是的，世尊！』 佛陀說：『普勇，你不要這樣認為，這樣認為是不真實的。』 普勇菩薩又問佛陀說：『世尊！應當如何看待，才能知道這個人真實的福德呢？』佛陀說：『普勇，聽聞此法的人所獲得的福德，與恒河沙數量的如來、應供、正等正覺所擁有的福德相等，沒有任何差別。而且，普勇，如果有人聽聞這部正法，一切都將安住于不退轉的地位，立即得到一切如來常常觀察，一切如來常常出現在他們面前，降伏魔軍，圓滿善法。』
【English Translation】 English version: There were also eight thousand dragon kings in attendance, including Nanda (the joyful dragon king), Upananda (the supreme dragon king), Sagara (the ocean dragon king), Vasuki (the nine-headed dragon king), Takshaka (the multi-tongued dragon king), Anavatapta (the dragon king of the lake without heat), Manasvin (the great-minded dragon king), Utpalaka (the blue lotus dragon king), the Supreme Vessel Dragon King, the Wonderful Joy Dragon King, the Wonderful Branch Dragon King, and the Elephant Head Dragon King. Having arrived at the place where the Buddha was, they all bowed their heads to the feet of the World Honored One, circumambulated him three times to the right, and then sat down to one side. At that time, the World Honored One remained silent. Then, in the assembly, there was a Bodhisattva Mahasattva named Pura-vikrama, who rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World Honored One! The Bodhisattvas, Shravakas, Devas, and other beings in this assembly have all gathered here, eager to hear the Buddha expound the wonderful Dharma. These great beings are all intently observing the sublime and excellent form of the Tathagata, Arhat, Samyak-sambuddha, and are delighted to enter the Buddha's Dharma. Because they observe the Buddha's form with a mind that delights in the Dharma, those who have practiced for a long time can distance themselves from all obstacles and defilements, and those who are beginning to practice can generate the supreme mind of cultivating good Dharma, and will no longer give rise to any unwholesome thoughts.' Having said this. At that time, the Buddha said to the Bodhisattva Pura-vikrama: 'I have a true Dharma called the Great Vehicle Sutra, which is widely circulated in Jambudvipa (the world we live in). If any sentient being hears this sutra even for a moment, even if they have committed 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), they can be eradicated, and they will not regress from the path of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Pura-vikrama, what do you think? Do you think that the merit gained by a person who hears this Dharma is equal to the merit of one Buddha?' The Bodhisattva Pura-vikrama replied to the Buddha: 'Yes, World Honored One!' The Buddha said: 'Pura-vikrama, you should not think like that, for such a view is not true.' The Bodhisattva Pura-vikrama again asked the Buddha: 'World Honored One! How should one view it, so as to know the true merit of this person?' The Buddha said: 'Pura-vikrama, the merit gained by those who hear this Dharma is equal to the merit possessed by as many Tathagatas, Arhats, and Samyak-sambuddhas as there are sands in the Ganges River, without any difference. Moreover, Pura-vikrama, if anyone hears this true Dharma, all will abide in the stage of non-retrogression, immediately receiving the constant observation of all Tathagatas, all Tathagatas will constantly appear before them, subdue the armies of Mara, and perfect good Dharma.'
，是人即能于生滅理皆悉了知，一切皆得成就阿耨多羅三藐三菩提。」
爾時，會中諸菩薩眾，從座而起俱白佛言：「世尊！如一佛福聚，其量幾何？」
佛言：「諸善男子！汝等諦聽。一佛福聚所有數量，譬如有人竭大海水盡灑閻浮，於此水中唯取一渧，作一殑伽河沙數量，如是一渧而復一渧，窮大海水一一渧成一殑伽河，此一一河滿中沙數，盡為菩薩皆住十地，彼諸菩薩所有福聚寧為多不？」
諸菩薩眾俱白佛言：「甚多。世尊！」
佛言：「諸善男子！一佛福聚復多於彼，有聞法者轉倍是數。又復，諸善男子！若有眾生於后末世，聞是正法生信解心，所獲福聚轉增于彼，無量無邊不可稱計。」
爾時，普勇菩薩復從座起而白佛言：「世尊！諸有眾生樂求法者，當云何求？」
佛言：「普勇！諸求法者略有二種：一者於一切眾生起平等心，二者如所聞法為眾生說。」
普勇菩薩白佛言：「世尊！如所聞法，又復云何為眾生說？」
佛言：「普勇！亦有二種：一者以所聞法迴向菩提；二者于大乘法愛樂趣求，而復長時，心無懈退。若能如是為眾生說，是得名為真求法者。」
爾時，會中諸天子、天女眾，各從座起住立佛前，合掌向佛而白佛言：「世尊！我
【現代漢語翻譯】 現代漢語譯本：這樣的人就能完全瞭解生滅的道理，一切都能成就阿耨多羅三藐三菩提（無上正等正覺）。 當時，法會中的各位菩薩，從座位上站起來，一起對佛說：『世尊！一位佛的福德聚集，它的量有多大呢？』 佛說：『各位善男子！你們仔細聽。一位佛的福德聚集所有的數量，譬如有人把大海的水全部舀干，灑在閻浮（我們所居住的這個世界）上，從這些水中只取一滴，作為一殑伽河（恒河）沙的數量，像這樣一滴又一滴，直到把大海的水全部用完，每一滴都成為一條殑伽河，每一條河都充滿沙子，這些沙子的數量全部都是菩薩，而且都住在十地（菩薩修行的十個階段），這些菩薩所有的福德聚集，難道不多嗎？』 各位菩薩一起對佛說：『非常多，世尊！』 佛說：『各位善男子！一位佛的福德聚集比那還要多，聽到佛法的人，福德又會增加一倍。而且，各位善男子！如果有眾生在後來的末法時代，聽到這個正法，生起信心和理解的心，所獲得的福德聚集會比那更多，無量無邊，無法計算。』 當時，普勇菩薩又從座位上站起來，對佛說：『世尊！那些喜歡求法的人，應當如何求法呢？』 佛說：『普勇！求法的人大致有兩種：第一是對一切眾生生起平等心，第二是像所聽聞的佛法那樣為眾生宣說。』 普勇菩薩對佛說：『世尊！像所聽聞的佛法那樣，又應當如何為眾生宣說呢？』 佛說：『普勇！也有兩種：第一是以所聽聞的佛法迴向菩提（覺悟）；第二是對大乘佛法喜愛並樂於追求，而且長時間，內心沒有懈怠退縮。如果能夠這樣為眾生宣說，才能被稱為真正的求法者。』 當時，法會中的各位天子、天女，各自從座位上站起來，站在佛前，合掌向佛說：『世尊！』
【English Translation】 English version: Such a person will be able to fully understand the principle of arising and ceasing, and will achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) in all aspects. At that time, all the Bodhisattvas in the assembly rose from their seats and said to the Buddha together, 'World Honored One! How great is the accumulation of merit of one Buddha?' The Buddha said, 'Good men! Listen carefully. The total amount of merit accumulated by one Buddha is like this: if someone were to drain all the water from the great ocean and sprinkle it over Jambudvipa (the world we live in), and from this water, take only one drop, making it equal to the number of sands in one Ganges River, and like this, one drop after another, until all the water of the great ocean is used up, each drop becoming a Ganges River, and each river filled with sand, and all these sands were Bodhisattvas, and all of them were dwelling in the ten Bhumis (ten stages of Bodhisattva practice), would the accumulation of merit of these Bodhisattvas be great or not?' All the Bodhisattvas said to the Buddha together, 'Very great, World Honored One!' The Buddha said, 'Good men! The accumulation of merit of one Buddha is even greater than that, and those who hear the Dharma will have their merit doubled. Moreover, good men! If there are sentient beings in the future Dharma-ending age who hear this true Dharma and generate faith and understanding, the accumulation of merit they obtain will be even greater than that, immeasurable and boundless, beyond calculation.' At that time, Bodhisattva Puyu rose again from his seat and said to the Buddha, 'World Honored One! How should those sentient beings who are fond of seeking the Dharma seek it?' The Buddha said, 'Puyu! There are roughly two kinds of Dharma seekers: first, to generate an equal mind towards all sentient beings; second, to expound the Dharma to sentient beings as they have heard it.' Bodhisattva Puyu said to the Buddha, 'World Honored One! How should one expound the Dharma to sentient beings as one has heard it?' The Buddha said, 'Puyu! There are also two kinds: first, to dedicate the Dharma one has heard towards Bodhi (enlightenment); second, to love and delight in seeking the Mahayana Dharma, and to do so for a long time, without any slackening or retreat in mind. If one can expound the Dharma to sentient beings in this way, then one can be called a true seeker of the Dharma.' At that time, all the Devas and Devis in the assembly rose from their seats, stood before the Buddha, and with their palms joined, said to the Buddha, 'World Honored One!'
等深心樂求正法，如佛世尊大慈大悲，能滿一切眾生心願，愿為我等廣分別說。」
爾時，世尊即于會中，放大希有凈妙光明，普照大眾。是時，普勇菩薩白佛言：「世尊！以何因緣放是光明？」
佛告普勇菩薩言：「汝今當知，今此會中有發阿耨多羅三藐三菩提心者，于佛世尊生難遭想，尊重恭敬勸請說法，以是因緣放斯光明。」
普勇菩薩復白佛言：「世尊！諸有眾生髮阿耨多羅三藐三菩提心者，云何修習而能成就？」
佛言：「善哉善哉！汝大勇猛，于大眾中能以此義問佛世尊，利益一切疾成佛道，汝今亦能以此善根成就阿耨多羅三藐三菩提。如汝所問，今為汝說，汝當諦聽。我念往昔過阿僧祇劫，有佛出世，號寶吉祥如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。我于彼時為摩拏嚩迦，令諸眾生安住佛智。忽於一時見一鹿王受諸苦惱，我於是時竊作是念：『云何當能代此鹿王而受諸苦？』復自思惟：『一切眾生輪轉三界未離苦者，皆亦如是。』即發願言：『愿我當來得成佛已，一切眾生離諸苦惱，生我佛剎，安住佛智。』普勇！我以如是善根大願力故，即得阿耨多羅三藐三菩提。」
爾時，普勇菩薩聞是說已，復白佛言：「世尊！彼
{ "translations": [ "現代漢語譯本：他們以深切的渴望和喜悅之心尋求正法，如同佛陀世尊以大慈大悲之心，能夠滿足一切眾生的心願。我們懇請世尊為我們廣為分別解說。", "那時，世尊即在法會之中，放出稀有而清凈的光明，普遍照耀大眾。當時，普勇菩薩向佛陀說道：『世尊！是何因緣讓您放出這樣的光明？』", "佛陀告訴普勇菩薩說：『你應當知道，現在這個法會中，有發起了阿耨多羅三藐三菩提（無上正等正覺）之心的人，他們對於佛陀世尊生起了難遭難遇的想法，以尊重恭敬之心勸請佛陀說法，因為這個因緣，我才放出這樣的光明。』", "普勇菩薩又向佛陀說道：『世尊！那些發起了阿耨多羅三藐三菩提心的眾生，應當如何修習才能成就呢？』", "佛陀說：『善哉善哉！你真是大勇猛，在大眾之中能夠以這樣的意義來問佛陀世尊，這能利益一切眾生迅速成就佛道，你現在也能以這樣的善根成就阿耨多羅三藐三菩提。正如你所問，現在我為你解說，你應當仔細聽。我回憶往昔，經過阿僧祇劫（無數劫）之前，有佛出世，號為寶吉祥如來（如實而來者）、應供（值得供養者）、正等正覺（真正平等覺悟者）、明行足（智慧和德行圓滿者）、善逝（善於去往解脫者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（調伏引導眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間尊貴者）。我那時為摩拏嚩迦（年輕的婆羅門），令一切眾生安住于佛的智慧。忽然在某時，我見到一鹿王遭受各種苦惱，我當時心中暗想：『我應當如何才能代替這鹿王承受這些苦惱呢？』我又自己思量：『一切眾生在三界（欲界、色界、無色界）中輪轉，沒有脫離苦難的，也都是如此。』於是我發願說：『愿我將來成佛之後，一切眾生都能脫離各種苦惱，往生到我的佛剎，安住于佛的智慧。』普勇！我以這樣的善根和大願力的緣故，就證得了阿耨多羅三藐三菩提。』", "當時，普勇菩薩聽了這些話后，又向佛陀說道：『世尊！』" ], "english_translations": [ "English version: They seek the true Dharma with deep desire and joy, just as the Buddha, the World Honored One, with great compassion, can fulfill the wishes of all sentient beings. We beseech the World Honored One to explain and expound it for us in detail.", "At that time, the World Honored One, in the midst of the assembly, emitted a rare and pure light, illuminating the entire gathering. Then, Bodhisattva Pǔyǒng (Universal Courage) said to the Buddha, 'World Honored One! What is the cause and condition for you to emit such light?'", "The Buddha told Bodhisattva Pǔyǒng, 'You should know that in this assembly, there are those who have generated the mind of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), who have conceived the idea that the Buddha, the World Honored One, is difficult to encounter, and who, with respect and reverence, urge the Buddha to teach the Dharma. It is because of this cause and condition that I emit this light.'", "Bodhisattva Pǔyǒng again said to the Buddha, 'World Honored One! How should those sentient beings who have generated the mind of Anuttarā-samyak-saṃbodhi cultivate in order to achieve it?'", "The Buddha said, 'Excellent, excellent! You are truly courageous, being able to ask the Buddha, the World Honored One, about this meaning in the midst of the assembly. This will benefit all sentient beings to quickly achieve Buddhahood, and you can now also achieve Anuttarā-samyak-saṃbodhi with this good root. As you have asked, I will now explain it to you, and you should listen carefully. I recall in the past, countless kalpas (aeons) ago, there was a Buddha who appeared in the world, named Baojíxiáng Tathāgata (Thus Come One), Arhat (Worthy of Offerings), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Puruṣadamyasārathi (Tamer of Men), Śāstādevamanuṣyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavān (World Honored One). At that time, I was a Maṇavaka (young Brahmin), causing all sentient beings to abide in the wisdom of the Buddha. Suddenly, at one time, I saw a deer king suffering various afflictions. At that time, I thought to myself, "How can I take the place of this deer king and endure these sufferings?" I further contemplated, "All sentient beings who are transmigrating in the three realms (desire realm, form realm, formless realm) and have not escaped suffering are all like this." Then I made a vow, "May I, when I attain Buddhahood in the future, enable all sentient beings to be free from all afflictions, be reborn in my Buddha-land, and abide in the wisdom of the Buddha." Pǔyǒng! Because of this good root and great vow power, I attained Anuttarā-samyak-saṃbodhi.'", "At that time, Bodhisattva Pǔyǒng, having heard these words, again said to the Buddha, 'World Honored One!'" ] }
佛世時，眾生壽量，其數幾何？」
佛言：「眾生壽量滿八十劫。」
普勇菩薩又復問言：「以何劫量而登彼壽？」
佛言普勇：「彼劫量者，譬如有人造一大城，廣十二由旬、高三由旬，于彼城中置以胡麻，悉皆充滿。忽有一人百年一來，取一胡麻而擲于外，如是一來一擲，乃至胡麻擲盡城亦破壞，此劫數量亦復未盡。又復，譬如有一大山，廣二十五由旬、高十二由旬，有長壽天，百年一來一坐其上，以憍尸迦衣拂其山石，如是一來一拂，乃至彼山拂盡，其劫數量亦復未盡。普勇！如是名為劫量。」
是時，普勇菩薩又白佛言：「世尊！若人以一善根迴向菩提獲大福聚，得壽命八十劫，何況有人于佛深妙法中廣大修習，其所得福不可稱計。」
佛言普勇：「若有眾生得聞是大集會正法者，所獲壽命八萬四千劫，何況更能於此正法書寫、讀誦，彼獲福聚，轉倍於前，不可等比。又復，普勇！若人聞此正法，起凈信心恭敬尊重，是人九十五劫得宿命智，六萬劫為轉輪王，為一切人之所尊重悉皆愛敬，不為刀杖、毒藥所能侵害，臨命終時有九十五俱胝佛面現其前，安慰彼人，作是告言：『勿生怖畏，汝先已聞大集會正法，有大福聚。』是時，彼九十五俱胝佛皆為授記，一一來生我佛剎中，
【現代漢語翻譯】 現代漢語譯本：佛陀在世時，眾生的壽命，其數量是多少？ 佛陀說：『眾生的壽命圓滿是八十劫。』 普勇菩薩又問：『用什麼樣的劫來衡量才能達到那樣的壽命？』 佛陀對普勇說：『那種劫的衡量，譬如有人建造一座大城，寬十二由旬（古印度長度單位，約合144公里），高三由旬（約合36公里），在那城中放置胡麻，全部裝滿。忽然有一個人每過一百年才來一次，取出一粒胡麻扔到外面，這樣一來一扔，直到胡麻扔完，城也破壞了，這樣的劫數也還沒有結束。又譬如有一座大山，寬二十五由旬（約合300公里），高十二由旬（約合144公里），有一位長壽天人，每過一百年才來一次坐在山上，用憍尸迦（一種細軟的布）的衣拂拭山石，這樣一來一拂，直到那山被拂拭乾凈，這樣的劫數也還沒有結束。普勇！這就是所謂的劫的衡量。』 這時，普勇菩薩又對佛說：『世尊！如果有人以一個善根迴向菩提，就能獲得巨大的福德，得到八十劫的壽命，何況有人在佛陀深奧微妙的法中廣泛修習，他所得到的福德是不可計量的。』 佛陀對普勇說：『如果有眾生能夠聽聞這大乘正法，所獲得的壽命是八萬四千劫，何況更能對此正法書寫、讀誦，他所獲得的福德，比之前還要加倍，不可比擬。又，普勇！如果有人聽聞此正法，生起清凈的信心，恭敬尊重，這個人九十五劫能獲得宿命智，六萬劫成為轉輪王，為一切人所尊重，都愛戴敬仰，不會被刀杖、毒藥所傷害，臨命終時有九十五俱胝（一俱胝為一千萬）佛出現在他面前，安慰他說：『不要害怕，你先前已經聽聞大乘正法，有大福德。』這時，那九十五俱胝佛都為他授記，一一都將往生到我的佛剎中。』
【English Translation】 English version: At the time of the Buddha, what was the lifespan of sentient beings, how many years? The Buddha said, 'The lifespan of sentient beings is a full eighty kalpas (an extremely long period of time).' Puyong Bodhisattva then asked, 'By what measure of kalpas is that lifespan attained?' The Buddha said to Puyong, 'The measure of that kalpa is like this: imagine someone building a large city, twelve yojanas (an ancient Indian unit of distance, approximately 144 kilometers) wide and three yojanas (approximately 36 kilometers) high, and filling it completely with sesame seeds. Then, imagine a person coming once every hundred years, taking one sesame seed and throwing it outside. This process of coming and throwing continues until all the sesame seeds are gone and the city is destroyed. Even then, that kalpa would not be finished. Furthermore, imagine a large mountain, twenty-five yojanas (approximately 300 kilometers) wide and twelve yojanas (approximately 144 kilometers) high. A long-lived deva (a celestial being) comes once every hundred years to sit on the mountain and uses a kaucika (a fine, soft cloth) to brush the mountain rocks. This process of coming and brushing continues until the mountain is completely brushed away. Even then, that kalpa would not be finished. Puyong! This is what is called the measure of a kalpa.' At that time, Puyong Bodhisattva again said to the Buddha, 'World Honored One! If a person dedicates a single root of goodness towards Bodhi (enlightenment), they obtain great merit and a lifespan of eighty kalpas. How much more so for someone who extensively practices the profound and subtle Dharma (teachings) of the Buddha; the merit they obtain is immeasurable.' The Buddha said to Puyong, 'If sentient beings hear this Great Vehicle (Mahayana) Dharma, they will obtain a lifespan of eighty-four thousand kalpas. How much more so if they write and recite this Dharma; the merit they obtain will be doubled, incomparable to the previous. Furthermore, Puyong! If a person hears this Dharma and generates pure faith, respect, and reverence, that person will obtain knowledge of past lives for ninety-five kalpas, and for sixty thousand kalpas, they will become a Chakravartin (universal monarch), respected by all, loved and revered. They will not be harmed by swords, staffs, or poison. When they are about to die, ninety-five kotis (a koti is ten million) of Buddhas will appear before them, comforting them, saying, 「Do not be afraid, you have previously heard the Great Vehicle Dharma and have great merit.」 At that time, those ninety-five kotis of Buddhas will all give them predictions, and each one will be reborn in my Buddha-field.'
何況以此正法，令盡有情界廣大流佈皆悉得聞。」
普勇菩薩復白佛言：「世尊！我今於此大集會正法，樂欲聽受心無厭足。」
佛言：「善哉善哉！非唯汝心樂法無厭，我於此法喜大宣說，亦復無厭，何況諸凡夫類，於此正法起厭足心？又復，普勇！若有善男子、善女人，於此正法深生信樂，是人于千劫中不壞正信，五千劫中不墮惡趣，萬二千劫中遠離愚癡，八千劫中不生邊地，二萬劫中勇猛佈施，二萬五千劫中常生天界，二萬五千劫中常行梵行，四萬劫中遠離眷屬之所癡縛、不為煩惱所能昏蔽，五萬劫中受持正法，六萬五千劫中安住正念。普勇！彼善男子、善女人，更不復起作罪業心，一切魔怨不能侵害，在在所生不處胎藏。又復有人於此正法聽受讀誦，是人八萬劫中得聞持具足，于千劫中離殺生業，九萬九千劫中離妄語業，一萬三千劫中離兩舌業。普勇當知，以是事故，此大正法不可得遇，至於名字亦不可得聞。」
爾時，普勇菩薩摩訶薩益加恭敬，右膝著地，禮世尊足，前白佛言：「世尊！若有人於此正法生輕謗者，是人得幾所罪？」
佛言：「甚多。」
普勇菩薩復白佛言：「彼所獲罪其數幾何？」
佛言：「普勇！若人於十二殑伽沙數諸佛所，起大惡心其罪尚輕，
【現代漢語翻譯】 現代漢語譯本：更何況用這正法，讓整個有情眾生界都廣泛流傳，都能聽聞。 普勇菩薩又對佛說：『世尊！我現在對這大乘正法，樂意聽受，心中沒有厭倦。』 佛說：『好啊，好啊！不只是你心中樂於佛法沒有厭倦，我對於宣說此法也歡喜沒有厭倦，更何況那些凡夫俗子，怎麼會對這正法生起厭倦之心呢？還有，普勇！如果有善男子、善女人，對於這正法深深地產生信樂，這個人在一千劫中不會失去正信，在五千劫中不會墮入惡道，在一萬二千劫中遠離愚癡，在八千劫中不會生在邊地，在二萬劫中勇猛佈施，在二萬五千劫中常生天界，在二萬五千劫中常修梵行，在四萬劫中遠離眷屬的癡迷束縛、不被煩惱所迷惑，在五萬劫中受持正法，在六萬五千劫中安住正念。普勇！那些善男子、善女人，不再生起作惡業的心，一切魔怨都不能侵害他們，無論生在哪裡都不會在胎中出生。還有人如果聽受讀誦這正法，這個人會在八萬劫中得到聞持具足，在一千劫中遠離殺生之業，在九萬九千劫中遠離妄語之業，在一萬三千劫中遠離兩舌之業。普勇，你要知道，因為這個緣故，這大乘正法是難以遇到的，甚至連名字都難以聽聞。』 這時，普勇菩薩摩訶薩更加恭敬，右膝著地，禮拜世尊的腳，向前對佛說：『世尊！如果有人對這正法產生輕慢誹謗，這個人會得到多少罪過？』 佛說：『非常多。』 普勇菩薩又對佛說：『他所得到的罪過有多少呢？』 佛說：『普勇！如果有人對十二個恒河沙數（殑伽沙，Ganga sand）的諸佛，生起極大的噁心，他的罪過還算輕微，
【English Translation】 English version: How much more so, by means of this true Dharma, to cause it to widely spread throughout the entire realm of sentient beings, so that all may hear it. Then, Bodhisattva Pǔyǒng (普勇, Universal Courage) again said to the Buddha, 『World Honored One, I now, regarding this great and true Dharma, delight in hearing and receiving it, and my mind is without satiety.』 The Buddha said, 『Excellent, excellent! It is not only that your mind delights in the Dharma without satiety, but I also, in expounding this Dharma, am joyful without satiety. How much more so should ordinary people not develop a mind of satiety towards this true Dharma? Furthermore, Pǔyǒng, if there are good men or good women who deeply generate faith and delight in this true Dharma, such a person will not lose their true faith in a thousand kalpas, will not fall into evil realms in five thousand kalpas, will be far from ignorance in twelve thousand kalpas, will not be born in border regions in eight thousand kalpas, will practice courageous giving in twenty thousand kalpas, will always be born in the heavens in twenty-five thousand kalpas, will always practice pure conduct in twenty-five thousand kalpas, will be far from the deluded attachments of family in forty thousand kalpas, will not be obscured by afflictions, will uphold the true Dharma in fifty thousand kalpas, and will abide in right mindfulness in sixty-five thousand kalpas. Pǔyǒng, those good men and good women will no longer generate a mind to commit sinful deeds, all demonic enemies will not be able to harm them, and wherever they are born, they will not be born from a womb. Furthermore, if there are those who hear, receive, and recite this true Dharma, such a person will obtain complete retention in eighty thousand kalpas, will be free from the karma of killing in a thousand kalpas, will be free from the karma of false speech in ninety-nine thousand kalpas, and will be free from the karma of divisive speech in thirteen thousand kalpas. Pǔyǒng, you should know that because of this reason, this great and true Dharma is difficult to encounter, and even its name is difficult to hear.』 At that time, Bodhisattva Mahāsattva Pǔyǒng, with even greater reverence, knelt on his right knee, bowed at the feet of the World Honored One, and said to the Buddha, 『World Honored One, if there are those who generate contempt and slander towards this true Dharma, how much sin will such a person incur?』 The Buddha said, 『Very much.』 Bodhisattva Pǔyǒng again said to the Buddha, 『How much is the amount of sin they incur?』 The Buddha said, 『Pǔyǒng, if a person were to generate great evil in their mind towards Buddhas as numerous as twelve Ganges sands (殑伽沙, Ganga sand), their sin would still be light,
若於是正法起輕謗心者，其所獲罪甚多於彼。何以故？普勇！若人于彼正法起輕謗者，是即發起破大乘心，以煩惱火而自焚燒。」
普勇菩薩復白佛言：「世尊！一切眾生業習所纏，輪轉生死不能解脫。」
佛言普勇：「如是如是！譬如有人，自斷其頭。時有一人，持以良藥，所謂摩叱迦良藥、虞尼那嚩良藥、竭哩多嚩良藥、帶梨那嚩良藥，如是等良藥涂所斷頭。普勇！于汝意云何？汝謂是人還活其命不？」
普勇菩薩白佛言：「不也。世尊！是人雖涂良藥，其何能活？」
「普勇！彼輪轉者亦復如是。
「複次，普勇！譬如一時，有二丈夫，各持利刀，互欲害命，以力相敵故，俱不能害，唯致瘡損苦痛亦甚。時忽有人持以良藥，為涂其上，其瘡即愈。彼二丈夫既得愈已，憶念往苦互相謂言：『我等從今，不復更起相殺害心。』普勇！諸有智者亦復如是，雖復造業，即能追悔，而於正法不生棄背，如是漸能趣向一切離生死法。
「複次，普勇！如世間人舍壽報已，雖有父母憂惱、啼泣，而更不能為依為怙。彼凡夫類不能自利，亦不利他，不造善業亦復如是，臨命終時無所依怙，略有二種：一者，自造諸不善業，復勸他作；二者，于佛正法起輕謗心。」
普勇菩薩復白佛言
【現代漢語翻譯】 現代漢語譯本：如果有人對這正法生起輕視誹謗之心，他所獲得的罪過比那（指前文所說的罪過）還要多。為什麼呢？普勇！如果有人對這正法生起輕視誹謗之心，那就是發起破滅大乘之心，用煩惱的火焰來焚燒自己。 普勇菩薩又對佛說：『世尊！一切眾生都被業習所纏縛，在生死輪迴中流轉，不能解脫。』 佛對普勇說：『是這樣的，是這樣的！譬如有一個人，自己砍斷了自己的頭。這時有一個人，拿著良藥，所謂摩叱迦良藥（一種藥名）、虞尼那嚩良藥（一種藥名）、竭哩多嚩良藥（一種藥名）、帶梨那嚩良藥（一種藥名），像這樣的良藥塗抹在被砍斷的頭上。普勇！你認為怎麼樣？你認為這個人還能活過來嗎？』 普勇菩薩對佛說：『不能。世尊！這個人即使塗上良藥，又怎麼能活呢？』 『普勇！那些在輪迴中流轉的人也是這樣。 『再者，普勇！譬如有一時，有兩個壯士，各自拿著利刀，想要互相殘殺，因為力量相當，所以都不能傷害對方，只是造成創傷，痛苦非常。這時忽然有人拿著良藥，為他們塗抹在傷口上，他們的創傷就痊癒了。那兩個壯士痊癒之後，回憶起過去的痛苦，互相說道：『我們從今以後，不再生起互相殘殺的心。』普勇！那些有智慧的人也是這樣，即使造了業，也能立即追悔，並且對正法不生起捨棄背離之心，這樣就能逐漸趨向一切脫離生死的法。 『再者，普勇！就像世間的人捨棄壽命之後，即使有父母憂愁、哭泣，也不能再成為他們的依靠和庇護。那些凡夫俗子不能自利，也不能利他，不造善業也是這樣，臨命終時沒有依靠和庇護，大致有兩種：第一種，自己造作各種不善的業，又勸他人也這樣做；第二種，對佛的正法生起輕視誹謗之心。』 普勇菩薩又對佛說：
【English Translation】 English version: If someone develops a mind of contempt and slander towards this true Dharma, the demerit they acquire is far greater than that (referring to the demerit mentioned earlier). Why is that? Pǔyǒng! If someone develops a mind of contempt and slander towards this true Dharma, it is equivalent to initiating the destruction of the Mahayana mind, using the fire of afflictions to burn themselves. Bodhisattva Pǔyǒng then said to the Buddha, 『World Honored One! All sentient beings are entangled by karmic habits, transmigrating in the cycle of birth and death, unable to attain liberation.』 The Buddha said to Pǔyǒng, 『It is so, it is so! For example, there is a person who cuts off their own head. At this time, there is another person who brings good medicine, such as the Móchìjiā good medicine (a type of medicine), the Yúnìnàpó good medicine (a type of medicine), the Jiélǐduōpó good medicine (a type of medicine), the Dàilínàpó good medicine (a type of medicine), and other such good medicines, and applies them to the severed head. Pǔyǒng! What do you think? Do you think this person can come back to life?』 Bodhisattva Pǔyǒng said to the Buddha, 『No, World Honored One! Even if this person applies good medicine, how can they live?』 『Pǔyǒng! Those who transmigrate in the cycle of rebirth are also like this.』 『Furthermore, Pǔyǒng! For example, at one time, there were two strong men, each holding a sharp knife, wanting to kill each other. Because their strength was equal, they could not harm each other, but only caused wounds, and the pain was great. Suddenly, someone brought good medicine and applied it to their wounds, and their wounds healed. After the two strong men recovered, they recalled their past suffering and said to each other, 『From now on, we will no longer have the intention to kill each other.』 Pǔyǒng! Those who are wise are also like this. Even if they have created karma, they can immediately repent, and they will not abandon or turn away from the true Dharma. In this way, they can gradually move towards all the dharmas that lead to liberation from birth and death.』 『Furthermore, Pǔyǒng! Just as when people in the world give up their life, even if their parents are worried and weeping, they can no longer be their reliance and protection. Those ordinary people cannot benefit themselves, nor can they benefit others. Not creating good karma is also like this. When they are about to die, they have no reliance or protection. There are roughly two types: the first is that they themselves create all kinds of unwholesome karma and also encourage others to do so; the second is that they develop a mind of contempt and slander towards the Buddha's true Dharma.』 Bodhisattva Pǔyǒng then said to the Buddha:
：「世尊！若有于佛正法生輕謗心者，是人命終當墮何處？」
佛言普勇：「彼謗法者，命終已后，當墮地獄受大苦惱，所謂大可怖地獄、眾合地獄、炎熱地獄、極炎熱地獄、黑繩地獄、阿鼻地獄、嚕摩訶哩沙地獄、呼呼尾地獄，如是等八大地獄中，一一地獄受一劫苦。」
普勇菩薩復白佛言：「甚苦。世尊！我今於此不忍聽聞。」
爾時，世尊即為普勇菩薩說伽陀曰：
「我所說地獄， 汝怖不忍聞， 彼地獄苦惱， 眾生業自造。 若作諸善業， 定獲安樂果， 作諸不善者， 必得苦惱報。 生苦與死苦， 憂苦等纏縛， 不造諸樂因， 愚人常苦惱。 智者得安樂， 信樂大乘法， 唸佛最上智， 永不墮惡趣。 普勇汝當知， 前前世業感， 少種一善因， 定獲廣大果。 如世種增長， 百穀皆無失， 善因生佛剎， 獲果亦如是。 智者修善法， 遠離諸苦因， 彼成眾德本， 獲最上安樂。 若能平等施， 善法一毫量， 於八萬劫中， 獲廣大財富。 在在所生處， 常念行佈施， 以施三寶故， 展轉報無盡。」
爾時，普勇菩薩聞佛說是伽陀已，即白佛言：「世尊！云何於此大集會正法
【現代漢語翻譯】 現代漢語譯本： 「世尊（佛陀的尊稱）！如果有人對佛陀的正法產生輕視和誹謗之心，這個人死後會墮落到哪裡呢？」 佛陀告訴普勇（菩薩名）：「那些誹謗佛法的人，死後會墮入地獄，遭受巨大的痛苦和煩惱，也就是所謂的大可怖地獄、眾合地獄、炎熱地獄、極炎熱地獄、黑繩地獄、阿鼻地獄、嚕摩訶哩沙地獄、呼呼尾地獄，像這樣的八大地獄中，每一個地獄都要承受一個劫（極長的時間單位）的痛苦。」 普勇菩薩又對佛陀說：「太痛苦了。世尊！我現在在這裡都不忍心聽聞。」 這時，世尊就為普勇菩薩說了偈語： 『我所說的地獄，你聽了都感到恐懼不忍，那些地獄的苦惱，都是眾生自己造的業所導致的。 如果做了各種善業，必定會獲得安樂的果報，如果做了各種不善的業，必定會得到痛苦的報應。 生之苦和死之苦，以及憂愁痛苦等纏繞束縛，不造作快樂的原因，愚笨的人常常感到苦惱。 有智慧的人得到安樂，信奉和喜愛大乘佛法，唸佛是最上等的智慧，永遠不會墮入惡道。 普勇你要知道，這是前世所造的業感召的，哪怕只種下一點點善的因，也必定會獲得廣大的果報。 就像世間播種生長一樣，各種穀物都不會有損失，善的因在佛剎中生長，獲得的果報也是如此。 有智慧的人修習善法，遠離各種痛苦的原因，他們成就各種功德的根本，獲得最上等的安樂。 如果能夠平等地佈施，哪怕只是一毫的善法，在八萬劫中，也會獲得廣大的財富。 在所投生的各個地方，常常想著行佈施，因為佈施給佛法僧三寶的緣故，所得到的果報會輾轉相續，沒有窮盡。』 這時，普勇菩薩聽了佛陀說的偈語后，就對佛陀說：「世尊！如何才能在這大乘正法中……」
【English Translation】 English version: 「World Honored One (a respectful title for the Buddha)! If someone harbors a mind of contempt and slander towards the Buddha's true Dharma, where will this person fall after death?」 The Buddha said to Pǔyǒng (a Bodhisattva's name): 「Those who slander the Dharma, after death, will fall into hell and suffer great pain and affliction, namely the Great Terrifying Hell, the Samghata Hell, the Hot Hell, the Extremely Hot Hell, the Black Rope Hell, the Avici Hell, the Raurava Hell, and the Maharaurava Hell. In each of these eight great hells, they will endure suffering for one kalpa (an extremely long unit of time).」 Bodhisattva Pǔyǒng again said to the Buddha: 「It is so painful. World Honored One! I cannot bear to hear this now.」 At that time, the World Honored One then spoke the following gatha (verse) for Bodhisattva Pǔyǒng: 『The hells I speak of, you are afraid and cannot bear to hear, the suffering of those hells, is caused by the karma created by sentient beings themselves. If one performs various good deeds, one will surely obtain the fruit of happiness, if one performs various unwholesome deeds, one will surely receive the retribution of suffering. The suffering of birth and the suffering of death, and worries and suffering are all entangled and bound, not creating the causes of happiness, foolish people often feel distressed. Wise people obtain happiness, believe in and love the Mahayana Dharma, mindfulness of the Buddha is the highest wisdom, and they will never fall into evil realms. Pǔyǒng, you should know, this is the result of the karma created in previous lives, even if one plants just a little bit of good cause, one will surely obtain a vast result. Just like planting and growing in the world, all kinds of grains will not be lost, good causes grow in the Buddha-lands, and the results obtained are also like this. Wise people cultivate good Dharma, stay away from the causes of all suffering, they accomplish the root of all virtues, and obtain the highest happiness. If one can give equally, even if it is just a tiny bit of good Dharma, in eighty thousand kalpas, one will obtain vast wealth. In all the places where one is born, one should always think of practicing giving, because of giving to the Three Jewels (Buddha, Dharma, Sangha), the retribution received will continue endlessly.』 At that time, after Bodhisattva Pǔyǒng heard the gatha spoken by the Buddha, he then said to the Buddha: 「World Honored One! How can one in this great Mahayana Dharma…」
乃能了知，而得聽受？」
佛言普勇：「若人於十二殑伽沙數如來、應供、正等正覺所圓滿善根，即得聽聞此大集會正法。」
普勇菩薩復白佛言：「世尊！云何能得如是善根圓滿？」
佛言普勇：「若能於一切如來平等知見，是即善根圓滿。」
普勇復言：「云何能於一切如來平等知見？」
佛言：「若於法師尊重恭敬，是即能於一切如來平等知見。」普勇又言：「而復云何於法師尊重恭敬？」
佛言：「若人于出世道發趣向心，是即於法師所尊重恭敬。普勇！如是等皆能圓滿善根。」
佛言普勇：「此大集會正法，有大功德，利益一切，若人能聽受、書寫、讀誦者，是人獲大福聚不可稱計。普勇！正使四方一一方各有十二殑伽沙數如來、應供、正等正覺，皆住十二劫，說此大集會正法，聽受功德而不能盡。又復四方各有如上殑伽沙數如來、應供、正等正覺，皆住如上劫，說此書寫功德，亦不能盡。又復四方各有如上殑伽沙數如來、應供、正等正覺，皆住如上劫，說此讀誦功德，亦復不盡。」
普勇菩薩白佛言：「世尊！愿佛略說讀誦福聚，其數幾何？」
爾時，世尊即說伽陀曰：
「若人能讀誦， 一四句偈者， 彼所獲福聚， 與彼八十四，
【現代漢語翻譯】 現代漢語譯本： '如何才能理解並聽受呢？' 佛陀告訴普勇：'如果有人在十二個恒河沙數（殑伽沙數，指數量極多）的如來、應供、正等正覺（佛的稱號）那裡圓滿了善根，就能聽聞這部偉大的正法。' 普勇菩薩又問佛陀：'世尊，如何才能獲得如此圓滿的善根呢？' 佛陀告訴普勇：'如果能對一切如來平等看待，這就是善根圓滿。' 普勇又問：'如何才能對一切如來平等看待呢？' 佛陀說：'如果對法師尊重恭敬，就能對一切如來平等看待。'普勇又問：'如何才能對法師尊重恭敬呢？' 佛陀說：'如果有人對出世之道發起嚮往之心，就是對法師尊重恭敬。普勇，像這樣都能圓滿善根。' 佛陀告訴普勇：'這部偉大的正法，有巨大的功德，利益一切眾生。如果有人能聽受、書寫、讀誦，這個人就能獲得無法計算的巨大福德。普勇，即使四方每一方都有十二個恒河沙數的如來、應供、正等正覺，都住世十二劫，宣說這部偉大的正法，也說不盡聽受的功德。又如果四方每一方都有如上恒河沙數的如來、應供、正等正覺，都住世如上劫，宣說書寫的功德，也說不盡。又如果四方每一方都有如上恒河沙數的如來、應供、正等正覺，都住世如上劫，宣說讀誦的功德，也說不盡。' 普勇菩薩問佛陀：'世尊，請佛陀簡略地說說讀誦的福德，數量有多少？' 這時，世尊就說了偈語： '如果有人能讀誦， 哪怕只是四句偈， 他所獲得的福德， 相當於八十四'
【English Translation】 English version: 'How can one understand and receive it?' The Buddha said to Puyong, 'If a person has perfected good roots at the places of twelve Ganges sands (殑伽沙數, meaning extremely numerous) of Tathagatas, Arhats, Samyaksaṃbuddhas (titles of the Buddha), then they can hear this great and true Dharma.' Bodhisattva Puyong asked the Buddha again, 'World Honored One, how can one obtain such perfect good roots?' The Buddha said to Puyong, 'If one can view all Tathagatas equally, that is the perfection of good roots.' Puyong asked again, 'How can one view all Tathagatas equally?' The Buddha said, 'If one respects and reveres the Dharma teachers, then one can view all Tathagatas equally.' Puyong asked again, 'And how can one respect and revere the Dharma teachers?' The Buddha said, 'If a person has a yearning heart for the path of liberation, that is respecting and revering the Dharma teachers. Puyong, all these can perfect good roots.' The Buddha said to Puyong, 'This great and true Dharma has great merit and benefits all beings. If a person can listen to, write, and recite it, that person will obtain immeasurable great blessings. Puyong, even if each of the four directions had twelve Ganges sands of Tathagatas, Arhats, Samyaksaṃbuddhas, all dwelling for twelve kalpas, speaking about this great and true Dharma, they could not exhaust the merit of listening. Furthermore, if each of the four directions had the above-mentioned Ganges sands of Tathagatas, Arhats, Samyaksaṃbuddhas, all dwelling for the above-mentioned kalpas, speaking about the merit of writing, they could not exhaust it. Furthermore, if each of the four directions had the above-mentioned Ganges sands of Tathagatas, Arhats, Samyaksaṃbuddhas, all dwelling for the above-mentioned kalpas, speaking about the merit of reciting, they could not exhaust it either.' Bodhisattva Puyong asked the Buddha, 'World Honored One, please briefly explain the merit of reciting, how much is it?' At that time, the World Honored One spoke the gatha: 'If a person can recite, Even just four lines of verse, The merit they obtain, Is equivalent to eighty-four'
殑伽沙數佛， 福聚等無異。 何況能一心， 安住于正法， 彼福聚無盡。 諸佛出於世， 宣說無邊法， 而實難得值。」
爾時，有十八俱胝尼乾陀眾來詣佛所，咸入會中，各坐一面，作如是言：「瞿曇！我等勝汝！」如是三複皆作是言：「我等勝汝！」
是時，佛告諸尼乾陀眾言：「唯佛如來得真勝名，於一切處無能勝者。」
尼乾陀言：「汝一瞿曇，云何得勝？」
佛言：「若汝尼乾陀定計勝者，是顛倒見、非真實見。汝等以何為勝？恣汝等說。」是時，尼乾陀眾咸一默然，互竊相視。
佛言：「汝等當知，唯佛世尊，於一切眾生，若已入佛慧、若未入佛慧，利根、鈍根，咸使得度，平等利益無有差別，是可名為無能勝者。汝善思惟，于自身心諸苦所逼，尚不能知，云何而能於此稱勝？我今示汝諸佛微妙廣大正法。」
諸尼乾陀眾聞佛是言已，忽大瞋恚生不信心。是時，帝釋天主居善法堂，以天眼見，即持金剛杵來入會中，而欲破壞。諸尼乾陀眾咸皆驚怖，生大憂惱，啼泣良久。即時，世尊于大眾中隱身不現，諸尼乾陀眾于佛世尊方生瞻仰，忽不見佛，轉增憂苦，即說伽陀曰：
「譬如人獨處， 空寂曠野中， 無父復無母， 恐畏無救
【現代漢語翻譯】 現代漢語譯本 如恒河沙數般的佛陀（Buddha），他們所積累的福德都是相等而沒有差異的。 更何況如果有人能夠一心一意，安住于正法（dharma）， 那麼他所積累的福德是無盡的。諸佛（Buddha）出現於世間， 宣說無邊無際的佛法（dharma），但實際上很難遇到他們。
當時，有十八俱胝（koti，一俱胝等於一千萬）尼乾陀（Nigantha，耆那教的修行者）來到佛陀（Buddha）所在的地方，都進入集會之中，各自坐在一旁，說道：『喬達摩（Gotama，佛陀的姓氏）！我們比你更勝一籌！』這樣重複說了三次，都說：『我們比你更勝一籌！』
這時，佛陀（Buddha）告訴那些尼乾陀（Nigantha）們說：『只有佛陀如來（Tathagata，佛陀的稱號）才配得上真正的勝利之名，在一切地方都沒有能夠勝過他的人。』
尼乾陀（Nigantha）們說：『你一個喬達摩（Gotama），怎麼能說自己是勝利者呢？』
佛陀（Buddha）說：『如果你們尼乾陀（Nigantha）執意認為自己是勝利者，那是顛倒的見解，不是真實的見解。你們以什麼為勝利？隨便你們說。』這時，尼乾陀（Nigantha）們都沉默不語，互相偷偷地看著對方。
佛陀（Buddha）說：『你們應當知道，只有佛陀世尊（Bhagavat，佛陀的稱號），對於一切眾生，無論是已經進入佛慧（Buddha-wisdom）的，還是沒有進入佛慧的，無論是利根的，還是鈍根的，都能使他們得到解脫，平等利益，沒有差別，這才能被稱為無能勝者。你們好好想想，你們自身的心靈被各種痛苦所逼迫，尚且不能知道，又怎麼能在這裡自稱勝利呢？我現在向你們展示諸佛（Buddha）微妙廣大、正當的佛法（dharma）。』
那些尼乾陀（Nigantha）們聽了佛陀（Buddha）這些話后，忽然大怒，生起了不信任的心。這時，帝釋天主（Sakra，天神之王）在善法堂，用天眼看到這一幕，就拿著金剛杵來到集會中，想要破壞。那些尼乾陀（Nigantha）們都感到驚恐，生起巨大的憂愁，哭泣了很久。這時，世尊（Bhagavat）在大眾中隱身不見，那些尼乾陀（Nigantha）們對佛陀世尊（Bhagavat）才開始瞻仰，忽然不見了佛陀（Buddha），更加憂愁痛苦，於是說了偈頌：
『譬如一個人獨自處在，空曠寂靜的荒野中， 沒有父親也沒有母親，感到恐懼，沒有救助。』
【English Translation】 English version The Buddhas, as numerous as the sands of the Ganges, have equal accumulations of merit, without any difference. How much more so if one can, with a single mind, abide in the true Dharma, then their accumulation of merit is inexhaustible. The Buddhas appear in the world, proclaiming the boundless Dharma, yet it is truly difficult to encounter them.
At that time, eighteen kotis (a koti is ten million) of Niganthas (Jain ascetics) came to where the Buddha was, all entering the assembly, each sitting to one side, and said: 'Gotama (Buddha's family name)! We are superior to you!' They repeated this three times, all saying: 'We are superior to you!'
Then, the Buddha said to those Niganthas: 'Only the Buddha Tathagata (Buddha's title) is worthy of the name of true victory, and in all places there is no one who can surpass him.'
The Niganthas said: 'You, a single Gotama, how can you claim to be the victor?'
The Buddha said: 'If you Niganthas are determined to consider yourselves victors, that is a perverse view, not a true view. What do you consider victory to be? Speak as you wish.' At that time, the Niganthas all fell silent, secretly looking at each other.
The Buddha said: 'You should know that only the Buddha Bhagavat (Buddha's title), for all sentient beings, whether they have entered Buddha-wisdom or not, whether they are of sharp faculties or dull faculties, can enable them to attain liberation, with equal benefit and without discrimination. This is what can be called unsurpassed. You should reflect well, you are still unable to know the suffering that oppresses your own minds, how can you claim victory here? I will now show you the subtle, vast, and true Dharma of the Buddhas.'
When those Niganthas heard these words of the Buddha, they suddenly became very angry and developed a lack of faith. At that time, Sakra (king of the gods), the lord of the Devas, in the Sudharma Hall, saw this with his divine eye, and immediately came into the assembly with his vajra (thunderbolt), intending to destroy it. The Niganthas were all terrified, felt great sorrow, and wept for a long time. Then, the Bhagavat (Buddha's title) disappeared from the assembly, and the Niganthas began to look up to the Buddha Bhagavat. Suddenly, they could not see the Buddha, and their sorrow and suffering increased. Then they spoke this verse:
'Like a person alone in, a vast and desolate wilderness, without father or mother, feeling fear, without any help.'
者。 如江河無水， 游魚無所依， 樹木皆摧折， 飛禽無所止。 我等今怖畏， 苦惱亦如是， 不見佛世尊， 誰為救護者。」
是時，諸尼乾陀眾說是伽陀已，欲從座起，彼二膝輪適按地時，其所按地，忽發大聲，普震一切人天大眾。諸尼乾陀咸作是念：「如來最勝二足尊者，唯愿慈悲，救度我等。」
爾時，世尊即時現身還複本座，告普勇菩薩言：「汝可為諸尼乾陀眾說法化度。」
普勇菩薩白佛言：「不也。世尊！譬如須彌山王殊妙高顯，有小黑山而居其側，云何可言相與等比？今佛世尊居大眾中，遣我說法亦復如是。」
佛言：「止！止！善男子！如來方便善巧，於十方世界隨所說者，皆是如來慈悲願力之所建立。此諸尼乾陀等欣樂於我，我當爲說無上法要。普勇！汝今可往十方世界，親近諸佛宣揚法化。」
普勇菩薩白佛言：「世尊！我神通力而甚微小，非佛大慈假我神力，終不能行。」
佛言普勇：「汝今以自通力及佛神力，如是可往。」普勇菩薩承佛聖旨，即從座起繞佛三匝，忽于會中隱身不現。
爾時，世尊告諸尼乾陀眾言：「汝等當知，所謂生為大苦，由生苦故，起諸怖畏，謂生有病怖；有病怖故，而有老怖；有老怖故，即有
【現代漢語翻譯】 現代漢語譯本 就像江河沒有水，游魚失去了依靠；樹木全都折斷，飛鳥沒有了棲息之地。 我們現在感到恐懼和苦惱，也像這樣，看不到佛陀世尊，誰能成為我們的救護者呢？' 這時，那些尼乾陀（Nigantha，古印度六大外道之一，又稱耆那教）的信徒們說完這些偈頌后，正要從座位上站起來，當他們的兩個膝蓋剛要按到地面時，他們所按的地方突然發出巨大的聲響，震動了所有的人天大眾。尼乾陀們都這樣想：『如來（Tathagata，佛的稱號之一）是最殊勝的二足尊，只希望他能慈悲地救度我們。』 這時，世尊（Bhagavan，佛的稱號之一）立刻顯現出身形，回到原來的座位上，告訴普勇菩薩（Prajnaparamita，佛教菩薩名）說：『你可以為這些尼乾陀眾說法，教化他們。』 普勇菩薩對佛說：『不，世尊！譬如須彌山王（Sumeru，佛教中的宇宙中心）如此殊勝高顯，旁邊卻有一座小黑山，怎麼能說它們可以相提並論呢？現在佛陀世尊您在大眾之中，讓我去說法也是如此。』 佛說：『停止！停止！善男子！如來（Tathagata）的方便善巧，在十方世界無論說什麼，都是如來的慈悲願力所建立的。這些尼乾陀等人都很喜歡我，我應當為他們說無上的法要。普勇！你現在可以前往十方世界，親近諸佛，宣揚佛法教化。』 普勇菩薩對佛說：『世尊！我的神通力非常微小，如果不是佛陀的大慈悲加持我的神力，我終究不能成行。』 佛對普勇說：『你現在可以用你自己的神通力和佛的神力，這樣就可以前往。』普勇菩薩接受了佛的聖旨，立刻從座位上站起來，繞佛三圈，忽然在會眾中隱身不見了。 這時，世尊告訴那些尼乾陀眾說：『你們應當知道，所謂生是大苦，因為有生的苦，所以產生各種恐懼，比如有生病之苦的恐懼；因為有生病之苦的恐懼，所以有衰老之苦的恐懼；因為有衰老之苦的恐懼，所以就有
【English Translation】 English version Like rivers without water, fish have nothing to rely on; trees are all broken, and birds have nowhere to rest. We are now fearful and distressed, just like that, not seeing the Buddha, the World Honored One, who can be our protector?' At that time, after the Niganthas (one of the six major heterodox schools in ancient India, also known as Jainism) finished reciting these verses, they were about to rise from their seats. As their two knees were about to touch the ground, the place they touched suddenly emitted a great sound, shaking all the human and heavenly beings. The Niganthas all thought: 'The Tathagata (one of the titles of the Buddha) is the most supreme two-legged one, we only hope that he can compassionately save us.' At this time, the World Honored One (Bhagavan, one of the titles of the Buddha) immediately manifested his form and returned to his original seat, telling Bodhisattva Prajnaparamita (a Buddhist bodhisattva) : 'You can preach the Dharma to these Niganthas and teach them.' Bodhisattva Prajnaparamita said to the Buddha: 'No, World Honored One! For example, Mount Sumeru (the center of the universe in Buddhism) is so magnificent and towering, yet there is a small black mountain beside it, how can it be said that they can be compared? Now that the Buddha, the World Honored One, is among the assembly, it is the same for me to preach the Dharma.' The Buddha said: 'Stop! Stop! Good man! The Tathagata's skillful means, whatever is said in the ten directions of the world, is established by the compassionate vows of the Tathagata. These Niganthas and others are very fond of me, I should speak the supreme Dharma for them. Prajnaparamita! You can now go to the ten directions of the world, be close to all the Buddhas, and propagate the Dharma.' Bodhisattva Prajnaparamita said to the Buddha: 'World Honored One! My supernatural powers are very small, if it were not for the Buddha's great compassion blessing my supernatural powers, I would not be able to go.' The Buddha said to Prajnaparamita: 'You can now go with your own supernatural powers and the Buddha's supernatural powers.' Bodhisattva Prajnaparamita accepted the Buddha's holy decree, immediately rose from his seat, circled the Buddha three times, and suddenly disappeared from the assembly. At this time, the World Honored One told the Niganthas: 'You should know that what is called birth is great suffering, because of the suffering of birth, various fears arise, such as the fear of the suffering of illness; because of the fear of the suffering of illness, there is the fear of the suffering of old age; because of the fear of the suffering of old age, there is
死怖。生何緣怖？謂為眾苦之所逼故。以生為因，即有諸怖；生法若無，怖從何起？由是即有啰惹難怖、陬啰難怖、惡毒難怖、火難怖、水難怖、風難怖，乃至雷雹等難怖，及自作諸不善業怖。如是等怖，因生而有；若了生法，即離諸怖。」
是時，世尊為諸尼乾陀眾略說是怖畏法已，時諸尼乾陀眾廓然開悟，悔過自責，俱白佛言：「世尊！我等愚癡，起不正見，背真實道，違佛正法，深為過咎，愿佛慈悲攝受我等。」作是言已，時十八俱胝尼乾陀眾，俱發阿耨多羅三藐三菩提心，即時為十八俱胝大菩薩眾，一一皆得圓滿十地，乃以神通力各現種種神變，及現種種身：佛身、菩薩身、緣覺身、聲聞身，乃至天人、龍、神、一切趣類等身已，復各自變寶蓮華座，等分其半於佛左右，禮佛足已，各坐其座。
佛說大集會正法經卷第一 大正藏第 13 冊 No. 0424 大集會正法經
佛說大集會正法經卷第二
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯
爾時，世尊化諸尼乾陀眾已，即以方便善巧善說法，心住三摩呬多，舒金色臂經七晝夜，乃至普勇菩薩游十方世界廣作佛事已，來還此土。
是時，普勇菩薩從彼蓮華上佛剎，譬如力士屈伸臂頃，到于佛前，
【現代漢語翻譯】 現代漢語譯本 『死亡的恐懼。』為什麼會因生而有恐懼呢？是因為被眾多的痛苦所逼迫。因為有『生』這個原因，所以才會有各種恐懼；如果『生』的法則不存在，恐懼又從何而來呢？因此，就有了國王的恐懼、盜賊的恐懼、惡毒的恐懼、火的恐懼、水的恐懼、風的恐懼，乃至雷雹等災難的恐懼，以及自己所造作的各種不善業的恐懼。這些恐懼，都是因為『生』而產生的；如果明白了『生』的法則，就能遠離各種恐懼。 這時，世尊為那些尼乾陀（Nigantha，耆那教徒）們簡略地說了這些關於恐懼的法理之後，那些尼乾陀眾豁然開悟，懺悔自責，一起對佛說：『世尊！我們愚癡，產生了不正的見解，背離了真實的道路，違背了佛陀的正法，犯下了深重的過錯，希望佛陀慈悲地接納我們。』說完這些話后，當時有一百八十俱胝（koti，千萬）的尼乾陀眾，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），立刻轉變為一百八十俱胝的大菩薩眾，每一位都獲得了圓滿的十地（bhumi，菩薩修行的十個階段），於是用神通力各自顯現出種種神變，以及種種身形：佛身、菩薩身、緣覺身、聲聞身，乃至天人、龍、神、一切眾生等身形之後，又各自變化出寶蓮花座，平分一半在佛的左右，禮拜佛足后，各自坐于蓮座之上。 《佛說大乘正法經》卷第一 大正藏第 13 冊 No. 0424 《大乘正法經》 《佛說大乘正法經》卷第二 西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯 這時，世尊教化了那些尼乾陀眾之後，就用方便善巧的說法，心安住在三摩呬多（samahita，禪定）中，伸出金色的手臂經過七個晝夜，乃至普勇菩薩（Puyong Bodhisattva）遊歷十方世界廣作佛事之後，回到此土。 這時，普勇菩薩從那蓮花上的佛剎，就像力士屈伸手臂一樣，來到了佛前。
【English Translation】 English version 'The fear of death.' Why is there fear because of birth? It is because one is oppressed by numerous sufferings. Because of the cause of 'birth,' there are various fears; if the law of 'birth' did not exist, from where would fear arise? Therefore, there is the fear of kings, the fear of thieves, the fear of poison, the fear of fire, the fear of water, the fear of wind, and even the fear of calamities such as thunder and hail, as well as the fear of one's own unwholesome actions. These fears arise because of 'birth'; if one understands the law of 'birth,' one can be free from all fears. At that time, after the World Honored One briefly explained these principles of fear to the Niganthas (Jain ascetics), the Niganthas suddenly awakened, repented and blamed themselves, and together said to the Buddha: 'World Honored One! We are foolish, we have developed incorrect views, turned away from the true path, and violated the Buddha's true Dharma, committing grave errors. We hope that the Buddha will compassionately accept us.' After saying these words, at that time, one hundred and eighty kotis (ten million) of Niganthas all generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), and immediately transformed into one hundred and eighty kotis of great Bodhisattvas, each of whom attained the perfect ten bhumis (stages of Bodhisattva practice). Then, using their supernatural powers, they each manifested various miraculous transformations and various forms: the form of a Buddha, the form of a Bodhisattva, the form of a Pratyekabuddha, the form of a Sravaka, and even the forms of gods, dragons, spirits, and all sentient beings. After that, they each transformed into jeweled lotus seats, dividing them equally on the left and right of the Buddha. After bowing at the Buddha's feet, they each sat on their lotus seats. The Sutra of the Great Vehicle of the Correct Dharma Spoken by the Buddha, Volume 1 Taisho Tripitaka Volume 13, No. 0424, The Sutra of the Great Vehicle of the Correct Dharma The Sutra of the Great Vehicle of the Correct Dharma Spoken by the Buddha, Volume 2 Translated by the Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, under Imperial Decree At that time, after the World Honored One had converted the Niganthas, he used skillful means to teach the Dharma, his mind abiding in samahita (meditative concentration), extending his golden arm for seven days and nights. Then, Puyong Bodhisattva (Universal Courage Bodhisattva) traveled to the ten directions of the world, extensively performing the work of the Buddha, and then returned to this land. At that time, Puyong Bodhisattva came from that Buddha-land on the lotus, as quickly as a strong man bends and stretches his arm, and arrived before the Buddha.
禮佛足已，右繞三匝，住立一面。
是時，世尊出三摩呬多已，普勇菩薩前白佛言：「世尊！我承佛旨往彼十方世界，以自神通力，過九十九千俱胝佛剎，以佛神通力，又過百千俱胝佛剎，乃至最後到下方蓮華上世界。其中過八千俱胝佛剎，見彼諸佛現大神通；又過九十二千俱胝佛剎，見諸如來現為眾生說深妙法。又過八十千俱胝佛剎，於一時中，見八十千俱胝如來、應供、正等正覺出現於世，我時于彼一一佛前恭敬供養。又過三十九俱胝佛剎，見三十九千俱胝菩薩摩訶薩同時出現，皆證阿耨多羅三藐三菩提，我即于彼初成道者，如是等如來、應供、正等正覺所，一一恭敬禮拜供養已，即復以自神通力隱身不現。又過六十俱胝佛剎，見諸如來一一恭敬。又過百俱胝佛剎，見彼諸佛入般涅槃，我時還復一一于彼恭敬供養。從是復過九十五佛剎，知彼如來皆久滅度，所有正法將欲滅壞。我於是時竊自思惟：『此佛正法將欲滅壞、深為大苦。』作是念已，生大悲愍。是時復有欲色界天人、龍神、夜叉等皆大憂惱。又見其中有一佛剎，彼佛正法久已滅盡，劫火熾然從四面起，乃至大地、須彌山王、大海、江河、一切樹木，皆悉已焚，無所依止，唯一空界，蕩然無際。
「過是剎已即到下方，於一世界，見百千俱胝
【現代漢語翻譯】 現代漢語譯本：禮拜佛的足部后，向右繞行三圈，然後站立在一旁。 這時，世尊從三摩呬多（一種禪定狀態）中出來后，普勇菩薩上前對佛說：『世尊！我奉您的旨意前往十方世界，憑藉自己的神通力，跨越了九十九千俱胝（俱胝為印度計數單位，相當於千萬）佛剎（佛所教化的世界），又憑藉佛的神通力，跨越了百千俱胝佛剎，最終到達下方的蓮花上世界。在那裡，我跨越了八千俱胝佛剎，見到那些佛顯現大神通；又跨越了九十二千俱胝佛剎，見到諸如來為眾生宣說深奧微妙的佛法。又跨越了八十千俱胝佛剎，在同一時間，見到八十千俱胝如來、應供（值得供養的聖者）、正等正覺（佛的稱號）出現在世間，我當時在他們每一位佛前都恭敬地供養。又跨越了三十九俱胝佛剎，見到三十九千俱胝菩薩摩訶薩同時出現，他們都證得了阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧），我便在那些初成道的如來、應供、正等正覺面前，一一恭敬地禮拜供養，然後又以自己的神通力隱身不見。又跨越了六十俱胝佛剎，見到諸如來一一恭敬。又跨越了百俱胝佛剎，見到那些佛入般涅槃（佛的最終寂滅），我當時又一一對他們恭敬供養。從那裡又跨越了九十五佛剎，得知那些如來都已滅度很久，他們所教的正法也將要滅壞。我當時暗自思忖：『這些佛的正法將要滅壞，真是太痛苦了。』這樣想著，便生起了大悲憫之心。這時，還有欲界天人、龍神、夜叉等都非常憂愁煩惱。我又見到其中一個佛剎，那裡的佛法早已滅盡，劫火（宇宙末日之火）從四面燃起，乃至大地、須彌山王（佛教中的聖山）、大海、江河、一切樹木，都被焚燒殆盡，無所依止，只剩下一片空曠的虛空，無邊無際。 『跨越了這個佛剎后，我到達了下方的一個世界，見到百千俱胝』
【English Translation】 English version: Having bowed at the Buddha's feet, he circumambulated him three times to the right, and then stood to one side. At that time, after the World Honored One emerged from Samahita (a state of meditative concentration), Universal Courage Bodhisattva stepped forward and said to the Buddha, 'World Honored One! I received your command to go to the ten directions of the world. By my own supernatural power, I traversed ninety-nine thousand kotis (a koti is an Indian unit of counting, equivalent to ten million) of Buddha-lands (worlds where the Buddha's teachings are present). Then, by the Buddha's supernatural power, I traversed another hundred thousand kotis of Buddha-lands, finally reaching the Lotus-Above world in the lower direction. There, I traversed eight thousand kotis of Buddha-lands and saw those Buddhas manifesting great supernatural powers. Then, I traversed ninety-two thousand kotis of Buddha-lands and saw the Tathagatas (another name for Buddha) expounding profound and subtle Dharma (Buddhist teachings) to sentient beings. Then, I traversed eighty thousand kotis of Buddha-lands, and at the same time, I saw eighty thousand kotis of Tathagatas, Arhats (worthy ones), and Samyak-sambuddhas (fully enlightened Buddhas) appearing in the world. At that time, I respectfully made offerings to each of those Buddhas. Then, I traversed thirty-nine kotis of Buddha-lands and saw thirty-nine thousand kotis of Bodhisattva Mahasattvas (great Bodhisattvas) appearing simultaneously, all of whom had attained Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha). I then respectfully bowed and made offerings to each of those newly enlightened Tathagatas, Arhats, and Samyak-sambuddhas, and then concealed myself with my own supernatural power. Then, I traversed sixty kotis of Buddha-lands and saw all the Tathagatas being respectfully honored. Then, I traversed a hundred kotis of Buddha-lands and saw those Buddhas entering Parinirvana (the final extinction of a Buddha). At that time, I again respectfully made offerings to each of them. From there, I traversed another ninety-five Buddha-lands and learned that those Tathagatas had long since passed away, and their true Dharma was about to perish. At that time, I secretly thought to myself, 『The true Dharma of these Buddhas is about to perish, which is a great suffering.』 Having thought this, I felt great compassion. At that time, there were also Devas (gods), Nagas (dragons), Yakshas (nature spirits), and others from the desire realm who were all greatly distressed and worried. I also saw one Buddha-land where the Buddha's Dharma had long since perished, and the fire of the kalpa (cosmic eon) was blazing from all four directions. Even the earth, Mount Sumeru (the sacred mountain in Buddhism), the great oceans, rivers, and all the trees were completely burned, leaving nothing to rely on. Only a vast, boundless emptiness remained. 'Having passed through this Buddha-land, I arrived at a world in the lower direction and saw a hundred thousand kotis'
如來各坐寶蓮華座，又見四方亦復如是，彼等諸佛各各現為一切眾生說法化度。世尊！我既到彼佛剎已，即作是念：『今此佛剎名字何等？』彼有一佛而告我言：『善男子！今此佛剎名蓮華上。』我時即問：『化主世尊，其名若何？』彼佛答言：『名蓮華藏如來、應供、正等正覺。』我于爾時，普皆作禮，一心恭敬，作是白言：『我今見此百千俱胝那庾多佛，一一皆處寶蓮華座，而復不知何者即名蓮華藏佛，唯愿示我化主世尊。』時，彼蓮華藏如來於多佛中發是告言：『善男子！蓮華藏佛即我身是。』作是言已，彼諸佛等而各忽然隱如來身、現菩薩相。我當是時唯見化主蓮華藏如來，一佛世尊居大眾中，相好威神，無能勝者。即以頭面，作禮恭敬。是時，彼佛指蓮華座而謂我言：『善男子！可就此座。』
「我于爾時既就座已，即見彼佛，于其左右復有無量寶蓮華座，殊妙莊嚴甚為希有，忽作是念：『如是等座云何皆空無能登者？』乃問彼佛。而答我言：『善男子！如此等座，皆是不可思議上妙功德之所建立，非少善根所能成就，若人于佛法分有未入者，尚不能見，況復能登？』我時又問世尊：『當種何善根，於此等座而乃得升？』彼佛答言：『善男子！若有人能於此大集會正法暫聽受者，以是善根得升此座，
【現代漢語翻譯】 現代漢語譯本：如來各自坐在寶蓮花座上，我又看見四方也是這樣。那些佛陀各自為一切眾生說法教化。世尊！我既然到了那個佛剎，就想：『現在這個佛剎叫什麼名字？』那裡有一位佛告訴我：『善男子！現在這個佛剎名叫蓮華上。』我當時就問：『教化之主世尊，他的名字是什麼？』那位佛回答說：『名叫蓮華藏如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等正覺（Samyak-sambuddha，完全覺悟者）。』我當時，普遍地向他們頂禮，一心恭敬，這樣說道：『我現在看見這百千俱胝那庾多（Nayuta，數量單位）佛，每一位都坐在寶蓮花座上，卻不知道哪一位是蓮華藏佛，希望您能指示我教化之主世尊。』這時，蓮華藏如來在眾多佛中說道：『善男子！蓮華藏佛就是我。』說完這話，那些佛都忽然隱去如來之身，顯現菩薩之相。我當時只看見教化之主蓮華藏如來，一位世尊在大眾之中，相貌美好，威德神力，無人能勝。我立刻以頭面頂禮，恭敬。這時，那位佛指著蓮花座對我說：『善男子！可以坐到這個座位上。』 我當時坐到座位上后，就看見那位佛的左右兩邊，又有無數的寶蓮花座，非常美妙莊嚴，極其稀有。我忽然想到：『這些座位為什麼都是空的，沒有人能坐上去呢？』就問那位佛。他回答我說：『善男子！這些座位，都是用不可思議的殊勝功德建立的，不是少許善根就能成就的。如果有人對佛法還沒有入門，尚且不能看見，更何況能坐上去呢？』我當時又問世尊：『應當種下什麼善根，才能升到這些座位上呢？』那位佛回答說：『善男子！如果有人能在這大乘正法中暫時聽聞接受，憑藉這個善根就能升到這個座位上。』
【English Translation】 English version: The Tathagatas each sat upon jeweled lotus thrones, and I also saw that the four directions were the same. Those Buddhas each taught and transformed all living beings. World Honored One! Since I had arrived at that Buddha-land, I thought: 『What is the name of this Buddha-land?』 There was a Buddha there who told me: 『Good man! This Buddha-land is now called Lotus Above.』 I then asked: 『What is the name of the World Honored One, the master of transformation?』 That Buddha replied: 『He is named Lotus Treasury Tathagata (Tathagata, one of the titles of Buddha), Arhat (Arhat, one who is worthy of offerings), Samyak-sambuddha (Samyak-sambuddha, fully enlightened one).』 At that time, I bowed to them all, with one-pointed reverence, and said: 『I now see these hundreds of thousands of kotis of nayutas (Nayuta, a unit of quantity) of Buddhas, each sitting on a jeweled lotus throne, but I do not know which one is the Lotus Treasury Buddha. I wish you would show me the World Honored One, the master of transformation.』 At that time, the Lotus Treasury Tathagata spoke among the many Buddhas: 『Good man! The Lotus Treasury Buddha is myself.』 After saying this, those Buddhas all suddenly concealed their Tathagata bodies and manifested the appearance of Bodhisattvas. At that time, I only saw the master of transformation, the Lotus Treasury Tathagata, one World Honored One in the midst of the assembly, with excellent features and majestic power, unsurpassed by anyone. I immediately bowed with my head to the ground, with reverence. At that time, that Buddha pointed to the lotus throne and said to me: 『Good man! You may sit on this seat.』 At that time, after I had taken my seat, I saw that on the left and right of that Buddha, there were also countless jeweled lotus thrones, wonderfully adorned and extremely rare. I suddenly thought: 『Why are these seats all empty, with no one able to ascend them?』 I then asked that Buddha. He replied to me: 『Good man! These seats are all established by inconceivable, supreme merits, and cannot be achieved by a small amount of good roots. If a person has not yet entered the teachings of the Buddha, they cannot even see them, let alone ascend them.』 I then asked the World Honored One: 『What good roots should one plant in order to ascend these seats?』 That Buddha replied: 『Good man! If someone can temporarily hear and accept this Great Vehicle Dharma, with these good roots, they can ascend this seat.』
何況更能書寫、讀誦、常所修習。善男子！汝於過去無量劫來，已能受持如是大集會正法，若不以是善根力故，我此佛剎亦未能到，況復得見此座而欲升耶？』彼佛作是言已，我即白言：『如是如是！世尊。』我復又問彼佛：『此大集會正法有幾所功德，而能生諸善法？』
「爾時，彼蓮華藏如來，亦放希有凈妙光明，普照佛會已而謂我言：『善男子！汝大菩薩得大勢力智慧無礙，能於一切諸佛剎土，為諸眾生稱揚佛事，汝先已曾問彼娑婆世界釋迦如來，今以是法還復問我，我當爲汝亦分別說，譬如有人於四大洲置以胡麻悉皆充滿，如是相合都為一聚，是為多不？』我即答言：『甚多。世尊！』時彼佛言：『假使有人，取一胡麻置於他處，如是從一至一欲知其數。善男子！于汝意云何？是人可能知其數不？』我復答言：『不也。世尊！是人雖竭其力經于多劫，終不能知如是數量。』彼佛又言：『善男子！此大集會正法，所有福聚亦復如是，非算數譬喻之所能知，正使如上所說數量，一一皆是諸佛如來，復經俱胝那庾多劫稱量讚歎此大正法，聽受功德亦不能盡，何況有人書寫讀誦，其福甚多。』
「我復又問：『若書寫者得幾所福？愿佛略說。』時，彼佛言：『善男子！譬如三千大千世界所有草木叢林，盡
【現代漢語翻譯】 現代漢語譯本：更何況是能夠書寫、讀誦、經常修習呢？善男子！你於過去無量劫以來，已經能夠受持這樣的大乘正法，如果不是憑藉這種善根的力量，我這個佛剎也未能到達，更何況能夠見到這個座位而想要升上去呢？』那位佛說完這些話后，我立即回答說：『是的，是的！世尊。』我再次問那位佛：『這個大乘正法有多少功德，能夠產生各種善法呢？』 當時，蓮華藏如來也放出稀有清凈微妙的光明，普遍照耀佛會之後對我說：『善男子！你這位大菩薩得到大勢力，智慧無礙，能夠在一切諸佛剎土，為眾生稱揚佛事，你先前已經問過娑婆世界的釋迦如來，現在用這個法來問我，我應當為你分別解說，譬如有人在四大洲放置胡麻，全部都充滿，像這樣合在一起成為一堆，這算多嗎？』我立即回答說：『非常多。世尊！』當時那位佛說：『假設有人，取出一粒胡麻放在其他地方，像這樣從一粒到一粒想要知道它的數量。善男子！你認為怎麼樣？這個人可能知道它的數量嗎？』我再次回答說：『不能。世尊！這個人即使竭盡全力，經過很多劫，最終也不能知道這樣的數量。』那位佛又說：『善男子！這個大乘正法，所有的福德聚集也像這樣，不是算數譬喻所能知道的，即使像上面所說的數量，每一粒都是諸佛如來，再經過俱胝那由他劫來稱量讚歎這個大乘正法，聽受的功德也不能窮盡，更何況有人書寫讀誦，他的福德非常多。』 我再次問道：『如果書寫的人能得到多少福德？希望佛略微說說。』當時，那位佛說：『善男子！譬如三千大千世界所有草木叢林，全部都變成竹簡，
【English Translation】 English version: How much more so for those who can write, recite, and constantly practice it? Good man! You, from countless kalpas in the past, have already been able to uphold such a Great Vehicle (Mahayana) Dharma (正法, the true teachings), if not for the power of this good root, I would not have been able to reach this Buddha-land, let alone see this seat and desire to ascend it?』 After that Buddha spoke these words, I immediately replied: 『So it is, so it is! World Honored One.』 I further asked that Buddha: 『How many merits does this Great Vehicle Dharma possess, that it can generate all kinds of good dharmas?』 At that time, the Tathagata (如來, thus-gone one) Lotus Treasury (蓮華藏) also emitted rare, pure, and wondrous light, universally illuminating the Buddha assembly, and then said to me: 『Good man! You, this great Bodhisattva, have obtained great power, and your wisdom is unobstructed. You are able to proclaim the Buddha's deeds in all Buddha-lands for the sake of sentient beings. You have already asked Shakyamuni (釋迦) Tathagata of the Saha (娑婆) world about this, and now you are asking me about this Dharma again. I shall explain it to you separately. For example, if someone were to place sesame seeds in the four great continents, filling them all, and then combine them into one pile, would that be a lot?』 I immediately replied: 『Very much, World Honored One!』 Then that Buddha said: 『Suppose someone were to take one sesame seed and place it elsewhere, and in this way, one by one, try to know their number. Good man! What do you think? Is it possible for that person to know their number?』 I replied again: 『No, World Honored One! Even if that person were to exhaust their strength for many kalpas, they would ultimately not be able to know such a quantity.』 That Buddha further said: 『Good man! The accumulation of blessings of this Great Vehicle Dharma is also like this, it cannot be known by calculation or analogy. Even if the quantity mentioned above, each one were a Tathagata, and they were to measure and praise this Great Vehicle Dharma for kotis (俱胝) of nayutas (那庾多) of kalpas, the merit of hearing and receiving it would still not be exhausted, how much more so for someone who writes and recites it, their merit is very great.』 I further asked: 『If someone writes it, how much merit will they obtain? I wish the Buddha would briefly explain.』 At that time, that Buddha said: 『Good man! For example, if all the grasses, trees, and forests in the three thousand great thousand worlds were to be transformed into bamboo slips,
取斷為一指節量，一一量數皆是轉輪聖王；又如三千大千世界，所有土石盡碎微塵，一一塵數皆是轉輪聖王，如是等所有福聚，若算師等欲知其數，汝謂是人知其數不？』我時答言：『不也。世尊！如是福聚，雖算師等亦不能知。』彼佛又言：『若有書寫此大集會正法者，所獲福聚亦復如是，復多於彼，算數譬喻所不能知。但能於此正法書寫一字，是人所獲福聚已勝於彼；況復有人，於此正法受持一四句偈，是人功德不可稱計，一切寶藏常所出現，一切煩惱皆得銷滅，一切法炬光明普照，一切天魔無能勝者，一切菩薩盡所觀察一切法門皆悉能入。』彼佛作是說已，我即白言：『世尊！若有眾生，能于如是大集會正法修正行者，乃得名為最上梵行，而彼梵行即如來行，若勤修習無間斷者，是人即得百佛如來於晝夜中常現在前，若見如來即入佛剎，入佛剎已，一切法藏皆能了知。』
「我于爾時作是言已，彼蓮華藏佛又告我言：『善男子！諸佛如來時一出現，若得遇者，是亦為難，說此正法，復甚為難，得聞持者，轉復甚難。何以故？若有聞此正法者，是人於六十萬六千八十劫中，或得宿命智，或為轉輪王、帝釋、凈光天、大梵世主等，能不壞正信，不墮諸惡趣，不生阿修羅，無刀杖斗諍，又復遠離愚癡得大智慧，
【現代漢語翻譯】 現代漢語譯本：『如果取一指節的長度作為單位來量度，每一個單位都相當於一個轉輪聖王（擁有統治世界的理想君主）；又比如，將三千大千世界（佛教宇宙觀中的一個巨大宇宙）所有的土石都粉碎成微塵，每一個微塵都相當於一個轉輪聖王。像這樣所有福德的聚集，如果讓算術師等想要知道它的數量，你認為他們能知道嗎？』我當時回答說：『不能。世尊！這樣的福德聚集，即使是算術師等也不能知道。』那位佛又說：『如果有書寫這部大乘正法的人，所獲得的福德也像這樣，甚至比這更多，是算數和比喻都無法知道的。僅僅能在這正法中書寫一個字，這個人所獲得的福德就已經勝過那些了；更何況有人，能在這正法中受持一個四句偈（佛經中的四句詩），這個人的功德是不可稱量的，一切寶藏會經常出現，一切煩惱都能消滅，一切法炬（智慧之光）的光明普照，一切天魔都不能戰勝他，一切菩薩都會觀察他，一切法門都能進入。』那位佛說完這些話后，我立即說道：『世尊！如果有眾生，能在這部大乘正法中修正行，才能被稱為最上的梵行（清凈的行為），而這種梵行就是如來（佛）的行為，如果勤奮修行不間斷，這個人就能得到百佛如來在晝夜中常常出現在眼前，如果見到如來就能進入佛剎（佛的凈土），進入佛剎后，一切法藏（佛法寶藏）都能瞭解。』 『我當時說完這些話后，那位蓮華藏佛又告訴我：『善男子！諸佛如來出現於世是很稀有的，如果能遇到，也是很難的，宣說這部正法，更是非常難，能聽聞並受持的人，就更加難了。為什麼呢？如果有聽聞這部正法的人，這個人在六十萬六千八十劫（佛教的時間單位）中，或許能得到宿命智（知道過去世的能力），或許能成為轉輪王、帝釋（天神之王）、凈光天（天界名稱）、大梵世主（梵天之主）等，能不破壞正信，不墮入各種惡趣（地獄、餓鬼、畜生），不生為阿修羅（好戰的神），沒有刀杖的爭鬥，又能遠離愚癡得到大智慧，』
【English Translation】 English version: 'If one takes the measure of a finger joint as a unit, each unit is equivalent to a Chakravartin king (an ideal monarch who rules the world); and if, for example, all the soil and stones of the three thousand great thousand worlds (a vast universe in Buddhist cosmology) were crushed into fine dust, each dust particle would be equivalent to a Chakravartin king. If all such accumulations of merit were to be counted by mathematicians, do you think they could know the number?' I then replied, 'No, World Honored One! Such accumulations of merit cannot be known even by mathematicians.' That Buddha then said, 'If there are those who write down this Great Vehicle Dharma, the merit they obtain is like that, and even more so, beyond the ability of numbers and metaphors to describe. Even just writing one word of this Dharma, the merit that person obtains already surpasses those; how much more so if someone upholds a four-line verse (a four-line poem in Buddhist scriptures) from this Dharma, that person's merit is immeasurable, all treasures will constantly appear, all afflictions can be extinguished, the light of all Dharma torches (wisdom) will shine everywhere, all heavenly demons will be unable to defeat them, all Bodhisattvas will observe them, and they will be able to enter all Dharma gates.' After that Buddha had spoken these words, I immediately said, 'World Honored One! If there are sentient beings who can cultivate practice in this Great Vehicle Dharma, they can be called the supreme Brahma conduct (pure conduct), and that Brahma conduct is the conduct of the Tathagata (Buddha). If they diligently cultivate without interruption, that person will receive a hundred Buddhas constantly appearing before them day and night. If they see the Tathagata, they will enter the Buddha-land (Buddha's pure land), and after entering the Buddha-land, they will be able to understand all the Dharma treasures (treasures of Buddhist teachings).' 'After I had spoken these words, that Lotus Treasury Buddha then told me, 'Good man! The appearance of the Buddhas in the world is very rare, and if one can encounter them, it is also very difficult. To expound this Dharma is even more difficult, and for those who can hear and uphold it, it is even more difficult. Why is that? If there are those who hear this Dharma, that person, in sixty million six thousand and eighty kalpas (Buddhist units of time), may obtain the knowledge of past lives (ability to know past lives), or may become a Chakravartin king, Indra (king of the gods), a Pure Light Heaven (name of a heavenly realm), or a Great Brahma Lord (lord of Brahma), etc., and will not destroy their right faith, will not fall into the evil realms (hell, hungry ghosts, animals), will not be born as Asuras (warring gods), will have no conflicts with weapons, and will be able to be free from ignorance and obtain great wisdom.'
相好端嚴，猶如諸佛，一一色相等無有異，不為眷屬癡惱所纏，常離病苦，常得天眼，不為那誐，不生瞋恚，又常遠離一切貧窶，為銅輪王受大快樂，諸根圓滿忍辱具足，乃至臨命終時，正念現前心不顛倒。即時，東方有十二殑伽沙數佛面現其前，南方有二十殑伽沙數佛，西方有二十五殑伽沙數佛，北方有八十殑伽沙數佛，上方有九十千俱胝佛，下方有百俱胝佛，如是等諸佛皆為現前，安慰其人，咸作是言：「汝善男子！勿生怖畏，汝先已能有大功德而為依怙，汝今見此百千俱胝那庾多殑伽沙數佛世尊不？」彼答言：「見。」時諸佛言：「善男子！此諸如來，以汝功德力故，俱來至此。」彼人復言：「我今以何善根力故，而獲如是？」彼諸佛言：「以汝久聞大集會正法大善根力。」彼人又言：「如我一人得聞正法，尚獲如是無量功德，何況能令盡有情界普得聞知。」』
「時，蓮華藏如來廣說彼臨命終人見諸佛已，又告我言：『善男子！若人得聞此大正法一四句偈者，與彼供養十三殑伽沙數如來、應供、正等正覺所獲福聚等無有異。又若有人得聞此大集會正法者，所有福聚，譬如遍滿三千大千世界悉置胡麻，是等麻量一一皆是轉輪聖王。假使有人，以諸珍寶各行佈施如是輪王，所獲福聚，不如唯施一須陀洹；若
【現代漢語翻譯】 現代漢語譯本 相貌莊嚴美好，如同諸佛一般，每一處容貌特徵都相同沒有差異，不被眷屬的愚癡煩惱所困擾，常常遠離病痛的折磨，常常獲得天眼（能見遠方和細微事物的能力），不被那誐（龍）所困擾，不生起嗔恨之心，又常常遠離一切貧困，作為銅輪王（統治世界的理想君主）享受巨大的快樂，諸根（眼、耳、鼻、舌、身、意）圓滿，忍辱（忍受侮辱和痛苦）具足，乃至臨終之時，正念（正確的念頭）現前，心不顛倒（不混亂）。 那時，東方有十二殑伽沙數（恒河沙數，表示極大的數量）的佛出現在他面前，南方有二十殑伽沙數的佛，西方有二十五殑伽沙數的佛，北方有八十殑伽沙數的佛，上方有九十千俱胝（俱胝為一千萬）的佛，下方有一百俱胝的佛，像這樣諸佛都出現在他面前，安慰這個人，都這樣說：『善男子！不要產生恐懼，你先前已經能夠有大功德作為依靠，你現在見到這百千俱胝那庾多（那庾多為一億）殑伽沙數的佛世尊了嗎？』 他回答說：『見到了。』這時諸佛說：『善男子！這些如來（佛的稱號），因為你的功德力的緣故，都來到這裡。』那人又說：『我現在以什麼善根的力量，而獲得這樣的果報？』那些佛說：『因為你長久聽聞大乘正法（佛教的教義）的大善根力量。』那人又說：『像我一個人聽聞正法，尚且獲得如此無量的功德，何況能夠令所有有情眾生都普遍得知。』 當時，蓮華藏如來（佛的稱號）廣泛地講述了那臨終之人見到諸佛之後，又告訴我：『善男子！如果有人聽聞這大乘正法中的一句四句偈（佛經中的詩句），與他供養十三殑伽沙數的如來、應供、正等正覺（佛的稱號）所獲得的福德相等沒有差異。又如果有人聽聞這大乘正法，所獲得的福德，譬如遍滿三千大千世界（佛教宇宙觀中的最大世界）都放滿胡麻，這些胡麻的數量每一粒都是轉輪聖王（統治世界的理想君主）。假使有人，用各種珍寶各自佈施給像這樣的輪王，所獲得的福德，不如僅僅佈施給一位須陀洹（佛教修行中的初果）。』
【English Translation】 English version His appearance is dignified and beautiful, like all the Buddhas, every feature is the same without difference, not entangled by the foolish afflictions of relatives, always free from the torment of illness, always obtaining the heavenly eye (the ability to see far and subtle things), not troubled by the Nagas (dragons), not giving rise to anger, and always free from all poverty, enjoying great happiness as a copper wheel king (an ideal monarch who rules the world), with all faculties (eyes, ears, nose, tongue, body, mind) complete, and patience (enduring insults and suffering) fulfilled, even until the time of death, with right mindfulness (correct thoughts) present, and the mind not confused (not chaotic). At that time, twelve Ganges sand numbers (an extremely large number) of Buddhas appeared before him in the east, twenty Ganges sand numbers of Buddhas in the south, twenty-five Ganges sand numbers of Buddhas in the west, eighty Ganges sand numbers of Buddhas in the north, ninety thousand kotis (a koti is ten million) of Buddhas above, and one hundred kotis of Buddhas below. All these Buddhas appeared before him, comforting this person, and all said: 'Good man! Do not be afraid, you have already been able to have great merit as a reliance, do you now see these hundreds of thousands of kotis nayutas (a nayuta is one hundred million) Ganges sand numbers of Buddha World Honored Ones?' He replied: 'I see them.' Then the Buddhas said: 'Good man! These Tathagatas (title of a Buddha), because of the power of your merit, have all come here.' That person then said: 'By what power of good roots do I now obtain such a result?' Those Buddhas said: 'Because of the power of your great good roots from long hearing the Mahayana Dharma (Buddhist teachings).' That person then said: 'If I alone hear the Dharma, I still obtain such immeasurable merit, how much more so if I could enable all sentient beings to universally know it.' At that time, the Tathagata Lotus Treasury (title of a Buddha) extensively explained that after the dying person saw the Buddhas, he also told me: 'Good man! If a person hears one four-line verse (a poetic verse in Buddhist scriptures) of this Mahayana Dharma, it is no different from the merit obtained by offering to thirteen Ganges sand numbers of Tathagatas, Arhats, and Samyaksambuddhas (titles of a Buddha). Furthermore, if a person hears this Mahayana Dharma, the merit obtained is like filling the entire three thousand great thousand worlds (the largest world in Buddhist cosmology) with sesame seeds, and each of these sesame seeds is a wheel-turning king (an ideal monarch who rules the world). If a person were to give various treasures to such wheel-turning kings, the merit obtained would not be as great as giving to just one Srotapanna (the first fruit of Buddhist practice).'
施一須陀洹，不如施彼遍滿三千大千世界如前數量須陀洹；若施如是須陀洹，不如施一斯陀含；若施一斯陀含，不如施彼遍滿三千大千世界如前數量斯陀含；若施如是斯陀含，不如施一阿那含；若施一阿那含，不如施彼遍滿三千大千世界如前數量阿那含；若施如是阿那含，不如施一阿羅漢；若施一阿羅漢，不如施彼遍滿三千大千世界如前數量阿羅漢；若施如是阿羅漢，不如施一緣覺；若施一緣覺，不如施彼遍滿三千大千世界如前數量所有緣覺；若施如是緣覺，不如施一菩薩；若施一菩薩，不如施彼遍滿三千大千世界如前數量所有菩薩；若施如是菩薩，不如於一如來發凈信心佈施供養；若於一如來信心供養，不如於彼遍滿三千大千世界如前數量一切如來信心供養；雖于如是一切如來信心供養，不如有人於此大集會正法暫得聞持，所獲福聚倍多於彼，何況更能書寫讀誦，如是功德不可稱計。』
「是時，彼佛又告我言：『善男子！汝可於此正法，發凈信心，宣揚流佈。諸凡夫類於此正法，不能得聞，設有聞者生疑不信，如何能入此大法聚？譬如有人入于大海，而欲盡見其水邊際，汝謂是人而能見不？』我即答言：『不也。世尊！』『又如有人臨于大海，以手勺水欲盡枯涸。汝謂是人而能成不？』我復答言：『不也。
【現代漢語翻譯】 現代漢語譯本：供養一位須陀洹（Srota-apanna，入流果），不如供養遍滿三千大千世界如前數量的須陀洹；如果供養如此多的須陀洹，不如供養一位斯陀含（Sakrdagamin，一來果）；如果供養一位斯陀含，不如供養遍滿三千大千世界如前數量的斯陀含；如果供養如此多的斯陀含，不如供養一位阿那含（Anagamin，不還果）；如果供養一位阿那含，不如供養遍滿三千大千世界如前數量的阿那含；如果供養如此多的阿那含，不如供養一位阿羅漢（Arhat，無學果）；如果供養一位阿羅漢，不如供養遍滿三千大千世界如前數量的阿羅漢；如果供養如此多的阿羅漢，不如供養一位緣覺（Pratyekabuddha，獨覺）；如果供養一位緣覺，不如供養遍滿三千大千世界如前數量的所有緣覺；如果供養如此多的緣覺，不如供養一位菩薩（Bodhisattva，覺有情）；如果供養一位菩薩，不如供養遍滿三千大千世界如前數量的所有菩薩；如果供養如此多的菩薩，不如對一位如來（Tathagata，佛）生起清凈的信心並佈施供養；如果對一位如來信心供養，不如對遍滿三千大千世界如前數量的一切如來信心供養；即使對如此一切如來信心供養，不如有人對此大正法暫時聽聞受持，所獲得的福德聚集比前者多得多，更何況還能書寫讀誦，這樣的功德不可稱量。 那時，那位佛又告訴我：『善男子！你應當對此正法，生起清凈的信心，宣揚流佈。那些凡夫俗子對此正法，不能聽聞，即使有聽聞的也會產生懷疑不信，如何能進入這大法聚集？譬如有人進入大海，想要看盡海水的邊際，你認為這個人能夠看到嗎？』我立即回答說：『不能，世尊！』『又如有人面對大海，用手舀水想要使它枯竭。你認為這個人能夠成功嗎？』我再次回答說：『不能。』
【English Translation】 English version: Giving to one Srota-apanna (stream-enterer), is not as meritorious as giving to as many Srota-apannas as fill the three thousand great thousand worlds; if giving to such Srota-apannas, it is not as meritorious as giving to one Sakrdagamin (once-returner); if giving to one Sakrdagamin, it is not as meritorious as giving to as many Sakrdagamins as fill the three thousand great thousand worlds; if giving to such Sakrdagamins, it is not as meritorious as giving to one Anagamin (non-returner); if giving to one Anagamin, it is not as meritorious as giving to as many Anagamins as fill the three thousand great thousand worlds; if giving to such Anagamins, it is not as meritorious as giving to one Arhat (worthy one); if giving to one Arhat, it is not as meritorious as giving to as many Arhats as fill the three thousand great thousand worlds; if giving to such Arhats, it is not as meritorious as giving to one Pratyekabuddha (solitary buddha); if giving to one Pratyekabuddha, it is not as meritorious as giving to as many Pratyekabuddhas as fill the three thousand great thousand worlds; if giving to such Pratyekabuddhas, it is not as meritorious as giving to one Bodhisattva (enlightenment being); if giving to one Bodhisattva, it is not as meritorious as giving to as many Bodhisattvas as fill the three thousand great thousand worlds; if giving to such Bodhisattvas, it is not as meritorious as generating pure faith and making offerings to one Tathagata (Buddha); if making offerings with faith to one Tathagata, it is not as meritorious as making offerings with faith to all Tathagatas as fill the three thousand great thousand worlds; even if making offerings with faith to all such Tathagatas, it is not as meritorious as someone who temporarily hears and upholds this great Dharma, the accumulation of merit obtained is much greater than the former, let alone being able to write and recite it, such merit is immeasurable. At that time, that Buddha also told me: 'Good man! You should generate pure faith in this Dharma, and proclaim and spread it. Those ordinary people cannot hear this Dharma, and even if they hear it, they will doubt and disbelieve, how can they enter this great Dharma gathering? For example, if someone enters the ocean and wants to see the edge of the water, do you think this person can see it?' I immediately replied: 'No, World Honored One!' 'Also, if someone faces the ocean and tries to dry it up by scooping water with their hand, do you think this person can succeed?' I replied again: 'No.'
世尊！是等愚人，雖于海水欲知邊際、欲盡枯涸，終不能就，徒自疲勞，深為大失。』時彼佛言：『諸凡夫類亦復如是，於此正法不能聽受，于生死海妄生顛倒增長愚癡，深為太失。是人雖經百千俱胝那庾多如來、應供、正等正覺出現於世，不種善根，不得見佛，不聞是法，不為諸佛之所護念。若有智者，能于百千俱胝那庾多佛所發凈信心，見彼諸佛生大歡喜，乃從諸佛得聞是法，聞是法已，即如實知，不生輕謗，是人得大善利，即為諸佛共所護念。若人於此正法，能聽受書寫一四句偈者，是人當生過九十五千俱胝佛剎已，得生極樂世界見佛聞法，壽命八萬四千劫。』
「彼蓮華藏佛復告我言：『若人於五逆罪，或自所作，或教他作，或見聞隨喜，是人當受五無間苦；若有得聞此大集會正法一四句偈，即得銷滅如是等業。』是時，彼佛即復為我宣說伽陀：
「『汝今聽我說， 聞此經功德， 往劫有一人， 具造五種業， 謂殺父害母， 破和合僧伽， 毀菩薩三昧， 壞如來正智。 彼人作是罪， 后即生追悔， 憂惱復啼泣， 心生如是念： 「我造眾惡業， 非唯壞此身， 後世及多劫， 其身皆破壞。 從苦生於苦， 苦受轉復深， 遠離眾
【現代漢語翻譯】 現代漢語譯本：『世尊！這些愚笨的人，即使想要知道海水的邊際，想要讓海水枯竭，最終也不能成功，只是徒勞地使自己疲憊，實在是巨大的損失。』當時那位佛說：『那些凡夫俗子也是這樣，對於這正法不能聽受，在生死輪迴的大海中妄生顛倒，增長愚癡，實在是太大的損失。這些人即使經歷百千俱胝那由他（俱胝：一千萬；那由他：一億）如來、應供、正等正覺（如來：佛的十號之一；應供：佛的十號之一；正等正覺：佛的十號之一）出現在世間，也不種下善根，不能見到佛，不能聽聞這佛法，不被諸佛所護念。如果有智慧的人，能在百千俱胝那由他佛那裡生起清凈的信心，見到那些佛就生起大歡喜，才能從諸佛那裡聽聞這佛法，聽聞這佛法后，就能如實地瞭解，不產生輕慢誹謗，這個人就得到巨大的利益，就被諸佛共同護念。如果有人對於這正法，能夠聽受書寫哪怕一句四句偈，這個人當在經過九十五千俱胝佛剎（佛剎：佛所教化的世界）之後，就能往生極樂世界，見到佛，聽聞佛法，壽命長達八萬四千劫。』 『那蓮華藏佛又告訴我：『如果有人犯下五逆罪（五逆罪：殺父、殺母、殺阿羅漢、破和合僧、出佛身血），或者自己做，或者教唆他人做，或者見到聽聞后隨喜，這個人應當承受五無間地獄的痛苦；如果有人能夠聽聞這大乘正法的一句四句偈，就能消滅這樣的罪業。』當時，那位佛就又為我宣說了偈頌： 『你現在聽我說，聽聞此經的功德，過去世有一個人，造作了五種罪業，就是殺父害母，破壞僧團的和合，毀壞菩薩的三昧（三昧：禪定），破壞如來的正智。那個人做了這些罪業后，後來就生起追悔，憂愁煩惱又哭泣，心中生起這樣的念頭：『我造作了眾多的惡業，不僅會毀壞這個身體，後世以及多劫，我的身體都會被毀壞。從痛苦中又生出痛苦，所受的痛苦更加深重，遠離了眾多的快樂。』
【English Translation】 English version: 『World Honored One! These foolish people, even if they wish to know the limits of the ocean, or wish to dry it up, will ultimately not succeed, but only tire themselves out in vain, which is a great loss.』 At that time, that Buddha said: 『Ordinary beings are also like this, unable to listen to and receive this true Dharma, they give rise to delusion and increase their ignorance in the sea of birth and death, which is a great loss. Even if these people encounter hundreds of thousands of kotis of nayutas (koti: ten million; nayuta: one hundred million) of Tathagatas, Arhats, Samyak-sambuddhas (Tathagata: one of the ten titles of a Buddha; Arhat: one of the ten titles of a Buddha; Samyak-sambuddha: one of the ten titles of a Buddha) appearing in the world, they do not plant good roots, cannot see the Buddha, cannot hear this Dharma, and are not protected by the Buddhas. If there are wise people who can generate pure faith in the presence of hundreds of thousands of kotis of nayutas of Buddhas, and feel great joy upon seeing those Buddhas, then they can hear this Dharma from the Buddhas. After hearing this Dharma, they can understand it as it truly is, without giving rise to contempt or slander. Such a person will obtain great benefit and will be protected by all the Buddhas. If a person can listen to, receive, and write down even one four-line verse of this true Dharma, that person, after passing through ninety-five thousand kotis of Buddha-lands (Buddha-land: the world where a Buddha teaches), will be reborn in the Land of Ultimate Bliss, see the Buddha, hear the Dharma, and have a lifespan of eighty-four thousand kalpas.』 『That Buddha Lotus Treasury also told me: 『If a person commits the five heinous crimes (five heinous crimes: killing one's father, killing one's mother, killing an Arhat, disrupting the harmony of the Sangha, and shedding the blood of a Buddha), either by doing it themselves, or by instructing others to do it, or by rejoicing upon seeing or hearing about it, that person should suffer the pain of the five uninterrupted hells; if someone can hear one four-line verse of this great vehicle true Dharma, they can eradicate such karmic offenses.』 At that time, that Buddha then spoke a gatha for me: 『Now listen to me, hear the merits of this sutra, in the past there was a person, who committed five kinds of karmic offenses, namely killing his father and harming his mother, disrupting the harmony of the Sangha, destroying the samadhi (samadhi: meditation) of a Bodhisattva, and destroying the true wisdom of the Tathagata. After that person committed these offenses, he later felt remorse, was worried and cried, and had this thought in his mind: 『I have committed many evil deeds, which will not only destroy this body, but also in future lives and for many kalpas, my body will be destroyed. From suffering, more suffering arises, and the suffering I experience becomes even deeper, and I am far away from many joys.』
善友， 為世所輕誚。 世出世間法， 我悉皆已焚， 無量劫善因， 破壞不增長。 如世間舍宇， 眾彩所莊嚴， 而忽為火焚， 人皆絕愛樂。 我作罪亦然， 此世與他世， 為業火所焚， 自他非愛樂。 在在世所生， 人譏罵捶打， 常貧困飢渴， 苦惱眾所侵。 如是等報應， 非別因所感， 皆從五業生， 不善果無失。 我今苦既然， 誰為救護者？ 親友力不能， 一切無依止。」 復作是思惟： 「我不如今時， 往彼高山頂， 墜身終此命。 免增長惡業， 轉生於苦惱， 此世及他世， 為惡業所壞。 內既無依怙， 身外亦復然， 現為過失因， 當受極惡報。」 彼作是念已， 而復自啼泣。 即時虛空中， 有天人告言： 「悲哉！汝愚癡， 心生諸苦惱， 無歸復無救， 汝自作五業， 殺父害母等， 苦惱今自受， 何故作是思， 欲高山殞命？ 我今勸于汝， 勿起愚癡見， 但生悔過心， 何須損身命！ 貪瞋癡三毒， 從汝心所生， 惡趣中苦惱， 無由得免離。 雖欲絕身命，
【現代漢語翻譯】 現代漢語譯本 『善友，我被世人輕視嘲笑。 世間和出世間的法，我都已經焚燬殆盡， 無量劫以來積累的善因，都被我破壞而無法增長。 就像世間的房屋，用各種色彩裝飾得華麗， 卻突然被大火焚燬，人們都對其失去喜愛。 我所造的罪業也是如此，無論今生還是來世， 都被業火焚燒，自己和他人都不喜歡。 無論在何處轉生，都會被人譏諷謾罵、毆打， 常常貧困飢渴，遭受各種痛苦的侵擾。 這些報應，並非由其他原因導致， 都是從五種惡業產生，不善的果報不會有失。 我如今既然如此痛苦，誰能成為我的救護者呢？ 親友都無能為力，一切都無所依靠。』 他又這樣思量：『我不如現在就到高山頂上， 墜落身亡，結束此生。 這樣可以避免增長惡業，避免轉生到痛苦之中， 無論今生還是來世，都被惡業所毀壞。 內心既然沒有依靠，身外也是如此， 現在是過失的原因，將來會遭受極惡的報應。』 他這樣想后，又開始哭泣。 這時，虛空中傳來天人的聲音： 『可悲啊！你真是愚癡，心中生出各種苦惱， 無所歸依，也無人救助，你自作五逆之業， 殺父害母等等，現在自受苦果， 為何要這樣想，想要在高山殞命呢？ 我現在勸告你，不要產生愚癡的見解， 只要生起悔過之心，何必損害自己的生命！ 貪、嗔、癡這三種毒，都是從你心中產生， 在惡道中的苦惱，無法得以避免。 即使想要結束生命，
【English Translation】 English version 'Good friend, I am scorned and ridiculed by the world. The laws of both the mundane and the transcendent, I have completely burned away, The good causes accumulated over countless kalpas, I have destroyed and they cannot grow. It is like a house in the world, adorned with various colors, But suddenly it is burned by fire, and people lose all affection for it. The sins I have committed are also like this, whether in this life or the next, They are burned by the fire of karma, and neither myself nor others like it. Wherever I am reborn, I will be mocked, scolded, and beaten, Often poor and hungry, suffering from various afflictions. These retributions are not caused by other reasons, They all arise from the five evil deeds, and the unwholesome consequences will not be lost. Since I am now in such pain, who can be my protector? Friends and relatives are powerless, and there is nothing to rely on.' He then thought: 'I might as well go to the top of a high mountain now, Fall to my death, and end this life. This way I can avoid increasing evil karma, and avoid being reborn into suffering, Whether in this life or the next, I will be destroyed by evil karma. Since there is no reliance within, it is the same without, Now is the cause of faults, and in the future I will receive extremely evil retribution.' After thinking this, he began to weep again. At that moment, a voice from a celestial being came from the void: 'Alas! You are truly foolish, your heart gives rise to all kinds of suffering, Without refuge, and without salvation, you have committed the five rebellious acts, Killing your father, harming your mother, etc., now you suffer the consequences, Why do you think like this, wanting to end your life on a high mountain? I now advise you, do not give rise to foolish views, As long as you give rise to a heart of repentance, why harm your own life! Greed, anger, and ignorance, these three poisons, all arise from your heart, The suffering in the evil realms cannot be avoided. Even if you want to end your life,
不得名精進， 此處命速盡， 后惡報速生。 汝今聽我言， 為汝設方便， 佛菩薩聖道， 汝未能趣向。 今可往一山， 仙人修行處， 汝當親敬禮， 彼能為救護。 有最勝方便， 謂上妙正法， 能離諸怖畏， 銷除極惡業。」 彼人於是時， 聞空中言已， 即詣于山中， 仙人修行處。 到已見一仙， 即時頭面禮， 合掌白是言： 「愿仙救護我， 我怖畏苦惱， 造極重五業， 必墮于惡趣。 云何得免離？ 我于晝夜中， 飲食及坐臥， 常憂生苦惱， 暫時無少樂。 我今于仙人， 生信心尊重， 如我所問者， 愿仙為我說。 我造眾惡業， 如何得銷滅？」 時彼仙答言： 「汝問我當說。」 是時彼仙人， 食已濯手足， 即跏趺而坐， 聽彼親自首。 彼人時右繞， 禮仙而退坐， 白言我愚癡， 殺父及害母。 破和合僧伽， 毀菩薩三昧， 壞如來正智， 造此五種業。 彼仙聞是說， 即時而謂言： 「汝實不善人， 作如此等罪。」 彼人聞仙言， 又復生憂惱， 恐畏無所救，
【現代漢語翻譯】 現代漢語譯本 不要追求虛名的精進， 因為在這裡你的生命很快就會結束， 之後惡報也會迅速產生。 你現在聽我說， 我為你提供一個方便的法門， 你現在還不能趨向佛菩薩的聖道。 現在你可以去一座山， 那裡有仙人修行的地方， 你應該親自去恭敬禮拜， 他們能夠為你提供救護。 那裡有最殊勝的方便法門， 也就是最上等的微妙正法， 能夠讓你遠離各種恐懼， 消除極其嚴重的惡業。」 那個人在那個時候， 聽到了空中的聲音后， 就立刻前往山中， 去到仙人修行的地方。 到達后，他見到一位仙人， 立刻頂禮膜拜， 合掌說道： 『愿仙人救護我， 我感到恐懼和苦惱， 造下了極其嚴重的五種惡業， 必定會墮入惡道。 我該如何才能免除這些？ 我日夜都在， 吃飯、睡覺、坐著、躺著， 常常憂愁苦惱， 沒有片刻的快樂。 我現在對仙人， 生起了信心和尊重， 我所問的問題， 希望仙人能為我解答。 我造了各種惡業， 如何才能消除它們？』 這時，那位仙人回答說： 『你問的問題，我應當為你解答。』 這時，那位仙人， 吃完飯洗了手腳， 就盤腿坐下， 聽那個人親自陳述。 那個人當時右繞仙人， 向仙人行禮後退坐， 說道：『我愚癡無知， 殺害了父親和母親， 破壞了和合的僧伽（僧團）， 毀壞了菩薩的三昧（禪定）， 破壞了如來（佛陀）的正智（正確的智慧）， 造下了這五種惡業。』 那位仙人聽了這些話， 立刻說道： 『你真是個不善之人， 竟然做了如此的罪行。』 那個人聽了仙人的話， 又再次感到憂愁苦惱， 恐懼自己無法得到救贖，
【English Translation】 English version Do not seek progress for the sake of fame, For here your life will soon come to an end, And evil retribution will quickly arise. Now listen to my words, I will provide you with a convenient method, You are not yet able to approach the holy path of Buddhas and Bodhisattvas. Now you can go to a mountain, Where there is a place where immortals practice, You should personally go and pay your respects, They will be able to provide you with protection. There is a most excellent expedient method, Which is the supreme and wonderful Dharma, That can lead you away from all fears, And eliminate extremely evil karma.」 At that time, that person, Having heard the voice in the air, Immediately went to the mountain, To the place where the immortals practiced. Upon arriving, he saw an immortal, And immediately bowed his head in reverence, Joining his palms and saying: 'May the immortal protect me, I feel fear and distress, Having committed the extremely grave five heinous acts, I will surely fall into the evil realms. How can I be freed from these? Day and night, While eating, sleeping, sitting, and lying down, I am constantly worried and distressed, Without a moment of joy. Now I have towards the immortal, Generated faith and respect, The questions I have asked, I hope the immortal can answer for me. I have committed various evil deeds, How can I eliminate them?' At this time, that immortal replied: 'The questions you have asked, I shall answer for you.' At this time, that immortal, Having finished eating and washed his hands and feet, Sat down in the lotus position, To listen to that person's personal account. That person then circumambulated the immortal to the right, Paid respects to the immortal and sat back down, Saying: 'I am ignorant and foolish, Having killed my father and mother, Having broken the harmony of the Sangha (monastic community), Having destroyed the Samadhi (meditative concentration) of the Bodhisattvas, Having destroyed the Tathagata's (Buddha's) Right Knowledge (correct wisdom), I have committed these five evil deeds.' That immortal, having heard these words, Immediately said: 'You are truly an unwholesome person, Having committed such sins.' That person, having heard the immortal's words, Again felt worry and distress, Fearing that he could not be saved,
必當墮惡趣。 是時從座起， 禮彼仙人足， 轉復生恭敬， 作如是白言： 「仙人悲念我， 極重惡業者， 疑惑苦惱深， 唯愿作依怙。 我雖如是悔， 無出離方便， 仙人大慈悲， 令我罪銷滅。」 仙聞是說已， 安慰彼人言： 「汝今勿怖畏， 我能為救護， 一心開導汝， 令汝離眾苦， 得重罪銷滅， 我即是所歸。 佛有妙法門， 名為大集會， 是最上方便， 汝昔曾聞不？」 彼人答仙言： 「我昔未曾聞。」 仙人復告言： 「哀哉罪業者， 如人火已焚， 誰當爲說法？ 我今以悲心， 示汝微妙法， 汝今當善聽。 我念往昔時， 過無量無邊， 阿僧祇數劫。 時有一啰惹， 無垢月為名， 眷屬甚熾盛， 以正法治世。 啰惹於一時， 而生育一子， 即令召相師， 觀彼善惡相。 乃問相師言： 『今我此一子， 為善為惡相， 汝觀當云何？』 相師前白言： 『怪哉此一子！ 如我所觀者， 其相極不善！』 啰惹復謂言： 『不善相云何？ 如汝所觀相， 諦實為我說。』 相師作
【現代漢語翻譯】 現代漢語譯本 必定會墮入惡道。 這時，他從座位上站起來，禮拜那位仙人的腳， 轉而更加恭敬，這樣說道： 『仙人啊，請您憐憫我，我是一個罪業深重的人， 疑惑和苦惱都很深重，只希望您能成為我的依靠。 我雖然這樣懺悔，卻沒有脫離苦難的方法， 仙人您大慈大悲，請讓我罪業消滅。』 仙人聽了這話，安慰那人說： 『你現在不要害怕，我能為你救護， 一心開導你，讓你脫離各種痛苦， 使你重罪消滅，我就是你的歸宿。 佛陀有微妙的法門，名為大（此處原文為兩個字，無法識別，故用代替）， 這是最殊勝的方便法門，你以前聽過嗎？』 那人回答仙人說：『我以前從未聽過。』 仙人又告訴他說：『可悲啊，罪業深重的人， 就像被火焚燒的人，誰會為他說法呢？ 我現在以悲憫之心，為你開示微妙的法門， 你現在應當好好聽。我回憶往昔， 經過無量無邊，阿僧祇（梵語，意為無數）數劫。 當時有一位國王，名叫無垢月（Vimala-candra）， 眷屬非常興盛，以正法治理國家。 國王在某個時候，生了一個兒子， 就命令召來相師，觀察他善惡的相貌。 於是問相師說：『現在我的這個兒子， 是善相還是惡相，你觀察后應當如何說？』 相師上前稟告說：『奇怪啊，這個兒子！ 據我所觀察，他的相貌極其不善！』 國王又說：『不善的相貌是怎樣的？ 你所觀察到的相貌，請如實地告訴我。』 相師回答說：
【English Translation】 English version will surely fall into evil realms. At that time, he rose from his seat, bowed at the feet of that sage, and with renewed reverence, spoke thus: 'O sage, have compassion on me, a person with extremely heavy evil karma, my doubts and sufferings are deep, I only wish you would be my refuge. Although I repent like this, I have no means of escape, O sage, with your great compassion, please let my sins be extinguished.' Having heard these words, the sage comforted the man, saying: 'Now, do not be afraid, I can protect you, I will guide you wholeheartedly, so that you may be free from all suffering, and your heavy sins may be extinguished, I am your refuge. The Buddha has a wonderful Dharma gate, called the Great (original text has two characters that cannot be identified, so replaced with ), it is the most supreme expedient means, have you ever heard of it before?' The man replied to the sage, 'I have never heard of it before.' The sage then said, 'Alas, a person with heavy sins, is like a person already burned by fire, who will preach the Dharma for him? Now, with a compassionate heart, I will reveal to you the wonderful Dharma, you should listen carefully now. I recall in the past, passing through immeasurable, boundless, asamkhya (Sanskrit, meaning countless) kalpas. At that time, there was a king, named Vimala-candra (Immaculate Moon), his retinue was very prosperous, and he ruled the world with the righteous Dharma. The king, at one time, had a son, and immediately ordered the summoning of a physiognomist to observe his good and evil features. Then he asked the physiognomist, 'Now, this son of mine, is he of good or evil features, what should you say after observing him?' The physiognomist stepped forward and reported, 'Strange, this son! According to my observation, his features are extremely inauspicious!' The king then said, 'What are the inauspicious features? Tell me truthfully about the features you have observed.' The physiognomist replied:
是白： 『此子至七歲， 當起癡害心， 斷于父母命。』 啰惹復告言： 『其相雖如是， 寧棄我身命， 此子終不壞， 我若棄是者， 當不復人趣。』 即令諸眷屬， 善養育我子， 其後彼童子， 不久漸長大。 是時無垢月， 憶彼相師言， 即生如是念： 『今我業恐至， 有何所吝惜！』 既作是念已， 乃敕令童子， 汝今繼我位。 復謂童子言： 『汝今當諦聽， 今我此境界， 廣大復殊異， 如日月照世， 富貴而自在。 今我此提舍， 悉當付于汝， 我於此境中， 不復為所有。』 時諸臣僕等， 忽聞是事已， 來詣無垢月， 咸作是白言： 『我尊今何故？ 棄捨于境界， 其事知云何？ 愿尊為我說。』 無垢月答言： 『汝等今當知， 付提舍與子， 亦非無因緣。 我念于往昔， 啰惹名蓮華， 境界甚廣大， 自在而富貴。 而彼於一時， 亦生於一子， 其年漸長大， 即害其父母。 我今若不以， 此提舍與子， 當如彼蓮華， 受無量苦惱。 我常自思惟， 不應生後悔，
【現代漢語翻譯】 現代漢語譯本 相師說：『這個孩子長到七歲時，會生起愚癡的害心，會殺害他的父母。』 國王（啰惹）回答說：『即使他的相貌是這樣，我寧願捨棄自己的性命，也絕不會傷害這個孩子。如果我拋棄他，我將不再能投生為人。』 於是命令所有眷屬，好好地養育我的孩子，之後這個孩子，不久就漸漸長大了。 這時，無垢月（國王名）回憶起相師的話，心中生起這樣的念頭：『現在我的業報恐怕要來了，還有什麼值得吝惜的呢！』 有了這個想法后，就命令他的兒子說：『你現在繼承我的王位吧。』 又對兒子說：『你現在要仔細聽著，我現在的這個國土，廣大而又殊勝，就像日月照耀世界一樣，富貴而又自在。 我現在把這個國土，全部都交給你，我在這國土中，不再擁有任何東西。』 當時，所有的臣僕們，忽然聽到這件事後，都來到無垢月面前，一起說道： 『我王您現在為什麼？要捨棄這個國土，這件事是怎麼回事？希望您能為我們說說。』 無垢月回答說：『你們現在應當知道，我把國土交給兒子，也不是沒有原因的。 我回憶起過去，有一個國王名叫蓮華（啰惹名），他的國土非常廣大，自在而又富貴。 而他在某個時候，也生了一個兒子，這個兒子漸漸長大后，就殺害了他的父母。 我現在如果不把這個國土交給兒子，就會像那個蓮華一樣，遭受無量的痛苦。 我常常自己思考，不應該產生後悔之心，
【English Translation】 English version The soothsayer said: 'This child, when he reaches seven years old, will develop a foolish and harmful mind, and will kill his parents.' The king (Raja) replied: 'Even if his appearance is like this, I would rather give up my own life than harm this child. If I abandon him, I will no longer be able to be reborn as a human.' Then he ordered all his family members to take good care of my child, and after that, this child gradually grew up. At this time, Immaculate Moon (the king's name) recalled the words of the soothsayer, and the thought arose in his mind: 'Now my karmic retribution is probably coming, what is there to be stingy about!' After having this thought, he ordered his son, saying: 'You shall now inherit my throne.' He also said to his son: 'You must now listen carefully, my current kingdom is vast and extraordinary, like the sun and moon illuminating the world, rich and free. I now hand over this kingdom to you completely, and I will no longer possess anything in this kingdom.' At that time, all the servants, upon suddenly hearing this, came to Immaculate Moon and said together: 'Our king, why are you now abandoning this kingdom? What is the matter? We hope you can tell us.' Immaculate Moon replied: 'You should now know that there is a reason why I am handing over the kingdom to my son. I recall in the past, there was a king named Lotus (Raja's name), his kingdom was very vast, free and wealthy. And at one time, he also had a son, and after this son grew up, he killed his parents. If I do not hand over this kingdom to my son now, I will suffer immeasurable pain like that Lotus. I often think to myself that I should not have regrets,
以是因緣故， 我今當付彼。』」 是時彼仙人， 為造五業者， 說是因緣已， 復告彼人言： 「汝今造五業， 極重過於彼， 我生悲愍心， 為汝設方便。 汝可詣佛所， 聽大集會法， 若得聽受者， 罪業皆銷滅。 所有煩惱障， 悉皆得無礙， 以聞正法故， 免墮于惡趣。 若人能一心， 聽大集會法， 一四句偈者， 獲無量福聚。 滅五逆重罪， 得廣大果報， 一切諸蓋纏， 剎那能解脫。」 時彼造業人， 聞仙所言已， 即合掌恭敬， 一心頭面禮。 作如是贊言： 「善哉！善知識！ 能引示於我， 大集會法門。」 仙人說此已， 時有萬二千， 諸天子眾等， 來詣仙人所， 各恭敬合掌， 頭面禮仙足。 復有四俱胝， 諸大龍王眾， 亦來詣仙所， 以頭面禮足。 又有萬八千， 俱胝夜叉王， 來詣于仙所， 亦頭面禮足。 俱白如是言： 「善哉大仙人， 深了諸佛法， 善開天界門， 及滅億僧祇， 三塗受苦趣。 稱揚大集會， 微妙最上法， 有殊勝功德， 能息諸重罪。
【現代漢語翻譯】 現代漢語譯本 『因為這個緣故，我現在應當把（這個功德）交付給他。』 當時那位仙人，對這個造作五種惡業的人，說完這些因緣后，又告訴那個人說： 『你現在造作的五種惡業，極其嚴重超過了他（之前那個人），我生起悲憫之心，為你設立方便之法。 你可以去佛陀那裡，聽聞大乘佛法，如果能夠聽聞並接受，罪業都將消滅。 所有的煩惱障礙，都能夠得到無礙，因為聽聞正法的緣故，可以免於墮入惡道。 如果有人能夠一心一意，聽聞大乘佛法，哪怕只是一首四句偈，也能獲得無量的福德。 可以消滅五逆重罪，得到廣大的果報，一切的蓋障纏縛，剎那間就能解脫。』 當時那個造業的人，聽了仙人所說的話后，立即合掌恭敬，一心一意地頂禮。 並這樣讚歎說：『太好了！善知識（指引人走向正道的良師益友）！能夠引導我，進入大乘佛法的門徑。』 仙人說完這些話后，當時有一萬二千位諸天子等，來到仙人那裡，各自恭敬合掌，頂禮仙人的足。 又有四俱胝（俱胝：古代印度數量單位，相當於千萬）諸大龍王等，也來到仙人那裡，以頭面頂禮仙人的足。 又有萬八千俱胝夜叉王（夜叉：佛教中一種守護神），來到仙人那裡，也頂禮仙人的足。 他們都這樣說道：『太好了，大仙人，您深刻了解諸佛的教法，善於開啟天界之門， 並且能夠滅除億僧祇（僧祇：佛教中極長的時間單位）在三惡道（三惡道：地獄、餓鬼、畜生）受苦的眾生。 您稱揚大乘佛法，這微妙最上的法，具有殊勝的功德，能夠平息各種重罪。』
【English Translation】 English version 'Because of this reason, I should now give it (this merit) to him.' At that time, that immortal, having spoken these causes and conditions to the one who committed the five karmas, further told that person: 'The five karmas you are now committing are extremely severe, surpassing his (the previous person's). I have generated a compassionate heart and established a means of convenience for you. You can go to the Buddha and listen to the Mahayana Dharma. If you can hear and accept it, all karmic offenses will be extinguished. All afflictions and obstacles will be unobstructed. Because of hearing the true Dharma, you can avoid falling into evil realms. If a person can wholeheartedly listen to the Mahayana Dharma, even just one four-line verse, they can obtain immeasurable blessings. They can extinguish the heavy offenses of the five rebellious acts, obtain vast rewards, and all coverings and entanglements can be liberated in an instant.' At that time, the person who committed the karmas, having heard what the immortal said, immediately joined their palms in reverence and wholeheartedly prostrated. And praised in this way: 'Excellent! Good teacher (a virtuous friend who guides one to the right path)! You are able to guide me into the gateway of the Mahayana Dharma.' After the immortal spoke these words, at that time, twelve thousand celestial beings came to the immortal, each respectfully joining their palms and bowing at the immortal's feet. There were also four kotis (koti: an ancient Indian unit of number, equivalent to ten million) of great dragon kings who came to the immortal, bowing their heads at the immortal's feet. There were also eighteen thousand kotis of Yaksha kings (Yaksha: a type of guardian deity in Buddhism) who came to the immortal, also bowing their heads at the immortal's feet. They all said: 'Excellent, great immortal, you deeply understand the teachings of all Buddhas, you are skilled at opening the gates of the heavens, and you can extinguish the suffering of countless beings in the three evil realms (three evil realms: hell, hungry ghosts, animals) over eons (asamkhya: an extremely long unit of time in Buddhism). You praise the Mahayana Dharma, this subtle and supreme Dharma, which has extraordinary merit and can pacify all heavy offenses.'
若人於一偈， 隨喜而聽受， 乃可得名為， 深種善根者。 何況更一心， 生尊重恭敬， 以華鬘涂香， 栴檀末香等， 珍寶蓋幢幡， 供養此正法， 自作及勸他， 見聞生隨喜， 所獲諸福報， 廣大無有窮。 善哉汝仙人， 真實具悲者。」 天子龍王眾， 及夜叉王等， 作是稱讚已， 禮仙而不現。』」
爾時，普勇菩薩于釋迦牟尼佛前，廣說蓮華藏如來稱讚大集會正法如是功德已，合掌恭敬前白佛言：「世尊！若復有人，於此正法但能合掌頂禮恭敬，所獲善利而復云何？」
佛言普勇：「是人所獲福聚亦復無邊，譬如無熱惱池，龍王所居，而彼宮殿，日所不照，有五大河，池水流出，無有窮盡。假使有人，欲知池水一一滴數，汝謂是人而能知不？」
普勇白言：「不也。世尊！」
佛言：「此大集會正法，所有善根廣大無比，亦復如是。假使有人慾知此法功德限量，縱經千劫終不能盡。又復，普勇！此法甚深，難解、難了，一切如來所共尊重，若復有人須臾聽受，即得如是廣大利益。」
普勇菩薩復白佛言：「世尊！彼五大河其名何等？」
佛言：「五大河者，所謂：殑伽河、細多河、嚩芻河、
【現代漢語翻譯】 現代漢語譯本 若有人對哪怕一偈（佛經中的詩句）的教法，隨喜（歡喜）而聽受，就可以被稱為是深種善根的人。 更何況如果能一心一意，生起尊重恭敬之心，用花鬘（花環）、涂香、栴檀末香等，以及珍寶蓋、幢幡等來供養這正法，自己去做，也勸他人去做，見聞之後心生隨喜，所獲得的各種福報，廣大無有窮盡。 『善哉，你這位仙人（指修行者），真是具有慈悲心的人啊！』 天子、龍王等眾，以及夜叉王等，這樣稱讚之後，向仙人行禮然後消失了。 當時，普勇菩薩在釋迦牟尼佛前，廣說了蓮華藏如來稱讚大正法（偉大的佛法）的功德之後，合掌恭敬地向佛稟告說：『世尊！如果有人，對於這正法僅僅能夠合掌頂禮恭敬，所獲得的善利又會如何呢？』 佛對普勇說：『這個人所獲得的福德也同樣無邊無際，譬如無熱惱池（傳說中的大湖），是龍王所居住的地方，而那宮殿，是太陽都照不到的，有五條大河，從池水中流出，沒有窮盡。假設有人，想要知道池水每一滴的數量，你認為這個人能夠知道嗎？』 普勇回答說：『不能，世尊！』 佛說：『這大正法，所有的善根廣大無比，也像這樣。假設有人想要知道這法的功德，即使經過千劫（極長的時間）也終究不能窮盡。而且，普勇！這法非常深奧，難以理解、難以明瞭，是一切如來共同尊重的，如果有人哪怕只是短暫地聽受，就能得到如此廣大的利益。』 普勇菩薩又問佛說：『世尊！那五條大河的名字是什麼呢？』 佛說：『五條大河是：殑伽河（恒河）、細多河、嚩芻河、
【English Translation】 English version If a person, upon hearing even a single verse (a poetic stanza in Buddhist scripture) of the Dharma, rejoices and accepts it, that person can be called one who has deeply planted roots of goodness. How much more so if one can wholeheartedly, with respect and reverence, offer flowers, fragrant ointments, sandalwood powder, and precious canopies, banners, and flags to this Right Dharma, doing it oneself and encouraging others to do so, and upon seeing or hearing of it, generate joy; the various merits and blessings obtained are vast and without end. 'Well done, you sage (referring to a practitioner), truly you are one who possesses compassion!' The devas, dragon kings, and yaksha kings, having praised in this way, bowed to the sage and then disappeared. At that time, Bodhisattva Pura-vīrya, in front of Shakyamuni Buddha, having extensively spoken of the merits of the Great Right Dharma (the great Buddhist teachings) praised by Tathagata Lotus Treasury, respectfully joined his palms and addressed the Buddha, saying: 'World Honored One! If there is a person who, towards this Right Dharma, is only able to join their palms, bow their head, and show respect, what kind of good benefits will they obtain?' The Buddha said to Pura-vīrya: 'The accumulation of merit that this person obtains is also boundless, like the Anavatapta Lake (a legendary great lake), where the dragon kings reside, and that palace, which the sun does not shine upon, from which five great rivers flow, without end. Suppose there is a person who wants to know the number of each drop of water in the lake, do you think that person would be able to know?' Pura-vīrya replied: 'No, World Honored One!' The Buddha said: 'This Great Right Dharma, all its roots of goodness are vast and incomparable, just like that. Suppose there is a person who wants to know the merits of this Dharma, even after thousands of kalpas (extremely long periods of time), they would ultimately not be able to exhaust them. Moreover, Pura-vīrya! This Dharma is very profound, difficult to understand, difficult to comprehend, and is respected by all Tathagatas. If a person even briefly hears and accepts it, they will obtain such vast benefits.' Bodhisattva Pura-vīrya again asked the Buddha: 'World Honored One! What are the names of those five great rivers?' The Buddha said: 'The five great rivers are: the Ganga River (Ganges), the Sita River, the Vakshu River,
閻牟那河、贊捺啰婆誐河。此五大河，一一各有五百小河而共圍繞，其水流注入于大海。彼五大河一一河中，而復各有一大龍王，所謂：歡喜龍王、商珂龍王、嚩漢底龍王、唧怛啰西那龍王、法思惟龍王，如是等龍王，各與一千眷屬俱，于閻浮提時降甘雨，百穀苗稼皆悉滋茂，乃至山川、溪壑、林藪、泉池，花卉、果蓏、枝葉、根莖，雨之所及，無不豐足。普勇當知，若有眾生於此正法，起不善語業而生輕謗，彼所獲罪無量無邊。又復，若有眾生於此正法，發善語業而行讚歎，彼所獲福聚亦無量無邊，是人即能親近善友、得見如來，若得見佛，即能銷滅一切罪障。普勇！譬如四大洲中有鐵輪王為一洲主，威猛、自在、廣大、快樂，復能利益一切人民。今此大集會正法亦復如是，于閻浮提中，為諸眾生作大利益。若不得聞此正法者，是人不能成就阿耨多羅三藐三菩提，不能住菩提場、處師子座、轉大法輪、擊大法鼓，亦復不能入涅槃界、放大光明普照世間。」
普勇菩薩復白佛言：「世尊！彼蓮華上世界，蓮華藏如來所說仙人，而能令彼造五業者得滅重罪，我實不知居何等位，愿佛慈悲當爲開示。」
佛言普勇：「彼仙人者已得不退轉地，久已成就大集會正法。普勇當知，諸佛語言甚深微妙，若有聞此正法
【現代漢語翻譯】 現代漢語譯本 閻牟那河（Yamuna River）、贊捺啰婆誐河（Chandrabhaga River）。這五條大河，每一條都有五百條小河環繞，它們的水都流入大海。這五條大河的每一條河中，都各有一位大龍王，他們分別是：歡喜龍王（Ananda Naga Raja）、商珂龍王（Shankha Naga Raja）、嚩漢底龍王（Vahanti Naga Raja）、唧怛啰西那龍王（Chitrasena Naga Raja）、法思惟龍王（Dharmachintana Naga Raja）。這些龍王各自帶領一千眷屬，在閻浮提（Jambudvipa，指我們所居住的這個世界）降下甘雨，使得百穀苗稼都茂盛生長，乃至山川、溪谷、林地、泉池，花卉、果實、枝葉、根莖，凡是雨水所能到達的地方，沒有不豐足的。普勇（Prajna-vira，菩薩名），你要知道，如果有眾生對這正法，說不好的話，產生輕慢誹謗，他們所獲得的罪過是無量無邊的。反之，如果有眾生對這正法，說好話，進行讚歎，他們所獲得的福德也是無量無邊的。這樣的人就能親近善友，得見如來。如果能見到佛，就能消滅一切罪障。普勇！譬如四大洲中，有鐵輪王作為一洲之主，他威猛、自在、廣大、快樂，又能利益一切人民。現在這大乘正法也是如此，在閻浮提中，為眾生帶來巨大的利益。如果不能聽聞這正法的人，就不能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），不能安住菩提道場，不能坐在獅子座上，不能轉大法輪，不能擊大法鼓，也不能進入涅槃境界，放出大光明普照世間。 普勇菩薩又對佛說：『世尊！那蓮花上世界，蓮花藏如來（Padmagarbha Tathagata）所說的仙人，能夠讓那些造作五種惡業的人滅除重罪，我實在不知道他處於什麼地位，希望佛陀慈悲，為我開示。』 佛對普勇說：『那位仙人已經證得不退轉地，很久以前就成就了大乘正法。普勇你要知道，諸佛的語言非常深奧微妙，如果有聽聞這正法的人，
【English Translation】 English version The Yamuna River, the Chandrabhaga River. These five great rivers, each surrounded by five hundred smaller rivers, all flow into the great ocean. In each of these five great rivers, there is a great Dragon King, namely: Ananda Naga Raja (Dragon King of Joy), Shankha Naga Raja (Conch Dragon King), Vahanti Naga Raja (Flowing Dragon King), Chitrasena Naga Raja (Dragon King of Varied Colors), and Dharmachintana Naga Raja (Dragon King of Dharma Contemplation). These Dragon Kings, each with a thousand attendants, bring sweet rain to Jambudvipa (the world we live in), causing the hundred grains and crops to grow abundantly. Even the mountains, streams, forests, springs, flowers, fruits, branches, leaves, and roots, wherever the rain reaches, all are plentiful. Prajna-vira (a Bodhisattva), you should know that if any sentient being speaks ill of this Dharma, creating contempt and slander, the sins they incur are immeasurable and boundless. Conversely, if any sentient being speaks well of this Dharma, offering praise, the merits they gain are also immeasurable and boundless. Such a person can draw near to good friends and see the Tathagata. If they can see the Buddha, they can eradicate all their sins and obstacles. Prajna-vira! It is like how in the four great continents, there is a Chakravartin (Wheel-Turning King) who is the lord of one continent, powerful, free, vast, joyful, and able to benefit all people. This Great Vehicle Dharma is also like that, in Jambudvipa, it brings great benefit to all sentient beings. If one cannot hear this Dharma, they cannot achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), cannot abide in the Bodhi field, cannot sit on the lion throne, cannot turn the great Dharma wheel, cannot beat the great Dharma drum, and cannot enter the realm of Nirvana, emitting great light to illuminate the world.』 Bodhisattva Prajna-vira then said to the Buddha, 『World Honored One! That celestial being spoken of by Padmagarbha Tathagata (Lotus Womb Thus Come One) in the world of lotus flowers, who can cause those who commit the five evil deeds to eradicate their heavy sins, I truly do not know what position he holds. I beseech the Buddha to be compassionate and explain it to me.』 The Buddha said to Prajna-vira, 『That celestial being has already attained the stage of non-retrogression and has long since achieved the Great Vehicle Dharma. Prajna-vira, you should know that the words of the Buddhas are profound and subtle. If there are those who hear this Dharma,
深生信受，是即見彼仙人，亦同見彼殑伽沙等諸佛如來殊妙色相，諸佛愛敬諸佛稱讚，常所安住諸佛三昧，而能通達如是大集會正法。」
佛說大集會正法經卷第二 大正藏第 13 冊 No. 0424 大集會正法經
佛說大集會正法經卷第三
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯
爾時，世尊告普勇菩薩言：「汝今諦聽。我念過去無量無數阿僧祇劫前，值遇十二俱胝如來、應供、正等正覺，同名寶上。我于爾時，修勇施行，即以飲食、衣服、殊妙莊嚴珍寶、瓔珞，及諸華鬘涂香等，一一供養彼等諸佛。時諸如來，皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇十八俱胝如來、應供、正等正覺，同名寶光。我亦是時，修勇施行，亦以如上諸供具等，一一供養彼等諸佛，時諸如來亦皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇二十俱胝如來、應供、正等正覺，同名頂生。我亦是時，修勇施行，亦以如上諸供具等，一一供養彼等諸佛，時諸如來亦皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇二十俱胝如來、應供、正等正覺，同名飲光。我亦是時，修勇施行，亦以如上諸供具等
【現代漢語翻譯】 現代漢語譯本：
「如果能深深地生起信心並接受，這就等同於見到那位仙人，也等同於見到像恒河沙數一樣多的諸佛如來殊勝美妙的色相。諸佛愛戴敬重，諸佛稱揚讚歎，他們常常安住于諸佛的三昧（專注的禪定），並且能夠通達如此偉大的正法。」
《佛說大乘正法經》卷第二 大正藏第13冊 No. 0424 《大乘正法經》
《佛說大乘正法經》卷第三
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯
當時，世尊告訴普勇菩薩說：「你現在仔細聽。我回憶過去無量無數阿僧祇劫（極長的時間單位）之前，遇到十二俱胝（億）如來（佛的稱號）、應供（值得供養的人）、正等正覺（完全覺悟的人），他們都名為寶上。我那時，修行勇猛的佈施，用飲食、衣服、殊勝美妙的莊嚴珍寶、瓔珞，以及各種花鬘、涂香等，一一供養那些佛。當時，諸位如來都給我授記，預言我將來會證得阿耨多羅三藐三菩提（無上正等正覺）。」
「普勇！我又回憶過去劫中，遇到十八俱胝如來、應供、正等正覺，他們都名為寶光。我那時，也修行勇猛的佈施，也用如上的各種供具等，一一供養那些佛，當時，諸位如來也都給我授記，預言我將來會證得阿耨多羅三藐三菩提。」
「普勇！我又回憶過去劫中，遇到二十俱胝如來、應供、正等正覺，他們都名為頂生。我那時，也修行勇猛的佈施，也用如上的各種供具等，一一供養那些佛，當時，諸位如來也都給我授記，預言我將來會證得阿耨多羅三藐三菩提。」
「普勇！我又回憶過去劫中，遇到二十俱胝如來、應供、正等正覺，他們都名為飲光。我那時，也修行勇猛的佈施，也用如上的各種供具等 English version:
'If one can deeply generate faith and accept it, it is equivalent to seeing that sage, and also equivalent to seeing the sublime and wonderful forms of the Tathagatas (Buddhas) as numerous as the sands of the Ganges River. The Buddhas love and respect, the Buddhas praise and extol, they constantly abide in the Samadhi (meditative absorption) of the Buddhas, and are able to comprehend such a great Dharma (righteous law).'
The Sutra of the Great Righteous Dharma Spoken by the Buddha, Volume 2 Taisho Tripitaka Volume 13, No. 0424, The Sutra of the Great Righteous Dharma
The Sutra of the Great Righteous Dharma Spoken by the Buddha, Volume 3
Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple, Great Master of Dharma Transmission, under Imperial Decree from the Western Heaven
At that time, the World Honored One told Bodhisattva Pu Yong, 'Listen carefully now. I recall in the past, immeasurable, countless Asamkhya (incalculable) kalpas (eons) ago, I encountered twelve kotis (hundred million) of Tathagatas, Arhats (worthy ones), Samyak-sambuddhas (perfectly enlightened ones), all with the same name, Bao Shang (Precious Supreme). At that time, I practiced courageous giving, using food, clothing, sublime and wonderful adorned treasures, necklaces, and various flower garlands, fragrant ointments, etc., to offer to each of those Buddhas. At that time, all the Tathagatas gave me a prophecy, predicting that I would attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'
'Pu Yong! I also recall in past kalpas, I encountered eighteen kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the same name, Bao Guang (Precious Light). At that time, I also practiced courageous giving, using the same offerings as above, to offer to each of those Buddhas. At that time, all the Tathagatas also gave me a prophecy, predicting that I would attain Anuttara-samyak-sambodhi.'
'Pu Yong! I also recall in past kalpas, I encountered twenty kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the same name, Ding Sheng (Born of the Peak). At that time, I also practiced courageous giving, using the same offerings as above, to offer to each of those Buddhas. At that time, all the Tathagatas also gave me a prophecy, predicting that I would attain Anuttara-samyak-sambodhi.'
'Pu Yong! I also recall in past kalpas, I encountered twenty kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the same name, Yin Guang (Drinking Light). At that time, I also practiced courageous giving, using the same offerings as above
【English Translation】 'If one can deeply generate faith and accept it, it is equivalent to seeing that sage, and also equivalent to seeing the sublime and wonderful forms of the Tathagatas (Buddhas) as numerous as the sands of the Ganges River. The Buddhas love and respect, the Buddhas praise and extol, they constantly abide in the Samadhi (meditative absorption) of the Buddhas, and are able to comprehend such a great Dharma (righteous law).' The Sutra of the Great Righteous Dharma Spoken by the Buddha, Volume 2 Taisho Tripitaka Volume 13, No. 0424, The Sutra of the Great Righteous Dharma The Sutra of the Great Righteous Dharma Spoken by the Buddha, Volume 3 Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple, Great Master of Dharma Transmission, under Imperial Decree from the Western Heaven At that time, the World Honored One told Bodhisattva Pu Yong, 'Listen carefully now. I recall in the past, immeasurable, countless Asamkhya (incalculable) kalpas (eons) ago, I encountered twelve kotis (hundred million) of Tathagatas, Arhats (worthy ones), Samyak-sambuddhas (perfectly enlightened ones), all with the same name, Bao Shang (Precious Supreme). At that time, I practiced courageous giving, using food, clothing, sublime and wonderful adorned treasures, necklaces, and various flower garlands, fragrant ointments, etc., to offer to each of those Buddhas. At that time, all the Tathagatas gave me a prophecy, predicting that I would attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'Pu Yong! I also recall in past kalpas, I encountered eighteen kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the same name, Bao Guang (Precious Light). At that time, I also practiced courageous giving, using the same offerings as above, to offer to each of those Buddhas. At that time, all the Tathagatas also gave me a prophecy, predicting that I would attain Anuttara-samyak-sambodhi.' 'Pu Yong! I also recall in past kalpas, I encountered twenty kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the same name, Ding Sheng (Born of the Peak). At that time, I also practiced courageous giving, using the same offerings as above, to offer to each of those Buddhas. At that time, all the Tathagatas also gave me a prophecy, predicting that I would attain Anuttara-samyak-sambodhi.' 'Pu Yong! I also recall in past kalpas, I encountered twenty kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the same name, Yin Guang (Drinking Light). At that time, I also practiced courageous giving, using the same offerings as above
，一一供養彼等諸佛，時諸如來亦皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇十六俱胝如來、應供、正等正覺，同名無垢光。我亦是時，修勇施行，為大長者甚大財富，亦以如上諸供具等，一一供養彼等諸佛，時諸如來亦皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇九十五俱胝如來、應供、正等正覺，同名能寂。我亦是時，修勇施行，為大國王，能以正法治於一切，自在快樂、世財無量，亦以如上諸供具等，一一供養彼等諸佛，時諸如來亦皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇九十俱胝如來、應供、正等正覺，同名作莊嚴。我亦是時，修勇施行，為婆羅門有大寶聚，於一時中盡舍所有，辦如上等諸妙供具，一一供養彼等諸佛，時諸如來亦皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇十八俱胝如來、應供、正等正覺，同名金仙人。我亦是時，修勇施行，亦以如上諸供具等，一一供養彼等諸佛，時諸如來亦皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇十三俱胝如來、應供、正等正覺，同名吉祥光。我亦是時，修勇施行，亦以如上諸供具等，一一供養彼等諸佛
【現代漢語翻譯】 現代漢語譯本 『普勇(菩薩名)！我回憶過去，曾供養那些佛陀，那時諸如來也給我授記，預言我將證得阿耨多羅三藐三菩提(無上正等正覺)。' 『普勇！我又回憶過去劫中，遇到十六俱胝(億)位如來、應供(值得供養者)、正等正覺(完全覺悟者)，他們都名為無垢光。那時，我修習勇猛的佈施，作為一位擁有巨大財富的長者，也用上述的各種供養品，一一供養那些佛陀，那時諸如來也給我授記，預言我將證得阿耨多羅三藐三菩提。' 『普勇！我又回憶過去劫中，遇到九十五俱胝位如來、應供、正等正覺，他們都名為能寂。那時，我修習勇猛的佈施，作為一位大國王，能以正法治理一切，自在快樂，擁有無量的世俗財富，也用上述的各種供養品，一一供養那些佛陀，那時諸如來也給我授記，預言我將證得阿耨多羅三藐三菩提。' 『普勇！我又回憶過去劫中，遇到九十俱胝位如來、應供、正等正覺，他們都名為作莊嚴。那時，我修習勇猛的佈施，作為一位婆羅門，擁有大量的寶藏，在某一時刻全部捨棄所有，準備上述的各種美妙供養品，一一供養那些佛陀，那時諸如來也給我授記，預言我將證得阿耨多羅三藐三菩提。' 『普勇！我又回憶過去劫中，遇到十八俱胝位如來、應供、正等正覺，他們都名為金仙人。那時，我修習勇猛的佈施，也用上述的各種供養品，一一供養那些佛陀，那時諸如來也給我授記，預言我將證得阿耨多羅三藐三菩提。' 『普勇！我又回憶過去劫中，遇到十三俱胝位如來、應供、正等正覺，他們都名為吉祥光。那時，我修習勇猛的佈施，也用上述的各種供養品，一一供養那些佛陀
【English Translation】 English version 'Puyong (name of a Bodhisattva)! I recall that in the past, I made offerings to those Buddhas, and at that time, all the Tathagatas also gave me predictions, foretelling that I would attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'Puyong! I also recall that in past kalpas, I encountered sixteen kotis (hundred million) of Tathagatas, Arhats (worthy of offerings), Samyak-sambuddhas (perfectly enlightened ones), all with the name Immaculate Light. At that time, I practiced courageous giving, as a great elder with immense wealth, and also used the aforementioned various offerings to make offerings to each of those Buddhas. At that time, all the Tathagatas also gave me predictions, foretelling that I would attain Anuttara-samyak-sambodhi.' 'Puyong! I also recall that in past kalpas, I encountered ninety-five kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the name Tranquil One. At that time, I practiced courageous giving, as a great king, able to govern all with the righteous Dharma, free and joyful, possessing immeasurable worldly wealth, and also used the aforementioned various offerings to make offerings to each of those Buddhas. At that time, all the Tathagatas also gave me predictions, foretelling that I would attain Anuttara-samyak-sambodhi.' 'Puyong! I also recall that in past kalpas, I encountered ninety kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the name Adornment Maker. At that time, I practiced courageous giving, as a Brahmin with great treasures, and at one time, I gave up all that I had, prepared the aforementioned various wonderful offerings, and made offerings to each of those Buddhas. At that time, all the Tathagatas also gave me predictions, foretelling that I would attain Anuttara-samyak-sambodhi.' 'Puyong! I also recall that in past kalpas, I encountered eighteen kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the name Golden Sage. At that time, I practiced courageous giving, and also used the aforementioned various offerings to make offerings to each of those Buddhas. At that time, all the Tathagatas also gave me predictions, foretelling that I would attain Anuttara-samyak-sambodhi.' 'Puyong! I also recall that in past kalpas, I encountered thirteen kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the name Auspicious Light. At that time, I practiced courageous giving, and also used the aforementioned various offerings to make offerings to each of those Buddhas
，時諸如來亦皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇二十五俱胝如來、應供、正等正覺，同名妙華。我于爾時，初發信心，出家修道，常行精進，于如是等諸如來所，一一恭敬承事供養，如彼阿難等無有異。時諸如來亦皆與我授阿耨多羅三藐三菩提記。
「普勇！我復又念過去劫中，值遇十二俱胝如來、應供、正等正覺，同名勝觀。我時于彼，亦復出家。是時，閻浮提中，所有眾生悉皆大富，七寶具足，快樂無礙，無一眾生受不足苦。彼諸佛等既出於世，廣為眾生宣說大集會正法。我時于彼諸如來所，恭敬尊重，承事供養，求授阿耨多羅三藐三菩提記。時，諸佛等皆不與我授記。我即白言：『諸佛世尊！我於何時當得授記？』彼諸佛言：『善男子！汝從是過阿僧祇劫，有佛出世，號曰然燈，彼佛世尊當授汝記。』我時聞是諸佛言已，修菩薩行轉復精進。即時又過阿僧祇劫，然燈如來出現於世，我時于彼為摩拏嚩迦，名為勝云。修諸梵行，得見彼佛，生大歡喜，恭敬尊重，發希有心，即持優缽羅華七莖，供養彼佛，作是愿言：『愿我以此善根，迴向阿耨多羅三藐三菩提。』是時，燃燈如來於大眾中與我授記作如是言：『善男子！汝于未來世過阿僧祇劫當得成佛，名釋迦牟尼，
【現代漢語翻譯】 現代漢語譯本：當時，那些如來也都給我授了阿耨多羅三藐三菩提（無上正等正覺）的記別。 普勇！我又憶念過去劫中，遇到二十五俱胝（億）如來、應供（值得供養者）、正等正覺（完全覺悟者），他們都同名妙華。那時，我初發信心，出家修道，常行精進，對於這些如來，一一恭敬承事供養，如同阿難（佛陀的十大弟子之一）等一樣沒有差別。當時，那些如來也都給我授了阿耨多羅三藐三菩提的記別。 普勇！我又憶念過去劫中，遇到十二俱胝如來、應供、正等正覺，他們都同名勝觀。那時，我也在那裡出家。當時，閻浮提（我們所居住的這個世界）中，所有眾生都非常富有，七寶具足，快樂無礙，沒有一個眾生遭受匱乏之苦。那些佛陀出現於世后，廣為眾生宣說大乘正法。那時，我在那些如來那裡，恭敬尊重，承事供養，請求授與阿耨多羅三藐三菩提的記別。當時，那些佛陀都不給我授記。我便說道：『諸佛世尊！我什麼時候才能得到授記？』那些佛陀說：『善男子！你從現在起經過阿僧祇劫（無數劫），有一尊佛出世，號為燃燈，那尊佛世尊會給你授記。』我當時聽了這些佛陀的話后，修菩薩行更加精進。隨即又經過阿僧祇劫，燃燈如來出現於世，那時，我在他那裡作為摩拏嚩迦（年輕的婆羅門），名為勝云。修習各種梵行，得見那尊佛，生起極大歡喜，恭敬尊重，發稀有之心，隨即拿著七莖優缽羅華（藍色蓮花），供養那尊佛，併發愿說：『愿我以此善根，迴向阿耨多羅三藐三菩提。』當時，燃燈如來在大眾中給我授記，這樣說道：『善男子！你于未來世經過阿僧祇劫，將得成佛，名為釋迦牟尼（能仁寂默）。』
【English Translation】 English version: At that time, those Tathagatas also all gave me the prediction of Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). Puyong! I also recall that in past kalpas, I encountered twenty-five kotis (hundred million) of Tathagatas, Arhats (worthy ones), Samyak-sambuddhas (perfectly enlightened ones), all with the same name, Myohua (Wonderful Flower). At that time, I first generated faith, left home to cultivate the path, constantly practiced diligently, and towards these Tathagatas, I respectfully served and made offerings to each one, just like Ananda (one of Buddha's ten great disciples) and others, without any difference. At that time, those Tathagatas also all gave me the prediction of Anuttara-samyak-sambodhi. Puyong! I also recall that in past kalpas, I encountered twelve kotis of Tathagatas, Arhats, Samyak-sambuddhas, all with the same name, Sheng Guan (Superior Observation). At that time, I also left home there. At that time, in Jambudvipa (the world we inhabit), all sentient beings were very wealthy, possessing the seven treasures, joyful and without hindrance, and no sentient being suffered from lack. After those Buddhas appeared in the world, they widely proclaimed the great Mahayana Dharma to sentient beings. At that time, I, at the places of those Tathagatas, respectfully honored, served, and made offerings, seeking the prediction of Anuttara-samyak-sambodhi. At that time, those Buddhas did not give me a prediction. I then said: 'World Honored Buddhas! When will I receive a prediction?' Those Buddhas said: 'Good man! After you pass through asamkhya kalpas (countless kalpas) from now, a Buddha will appear in the world, named Dipankara (Lamp Bearer), that World Honored Buddha will give you a prediction.' At that time, after hearing the words of those Buddhas, I cultivated the Bodhisattva path with even greater diligence. Immediately after another asamkhya kalpa, Dipankara Tathagata appeared in the world, and at that time, I was there as a Manavaka (young Brahmin), named Sheng Yun (Victorious Cloud). I cultivated various Brahma practices, saw that Buddha, generated great joy, respectfully honored him, and with a rare mind, I immediately took seven stems of Utpala flowers (blue lotus) and offered them to that Buddha, making this vow: 'May I, with this root of goodness, dedicate it towards Anuttara-samyak-sambodhi.' At that time, Dipankara Tathagata, in the midst of the assembly, gave me a prediction, saying: 'Good man! In the future, after passing through asamkhya kalpas, you will attain Buddhahood, named Shakyamuni (Sage of the Shakyas, the Silent One).'
十號具足。』我于爾時得授記已，于彼佛前踴身虛空，高十二多羅樹，卻復于地一心歡喜，即時證得無生法忍。
「普勇當知，我于如是無數劫中，修諸梵行、種諸善根、供養諸佛，皆為圓滿諸波羅蜜故；自圓滿已，復令無數百千俱胝那庾多眾生，悉皆圓滿如是一切諸波羅蜜法。我於今日，已得成就阿耨多羅三藐三菩提，普為眾生廣大宣說最上甚深微妙法門。若有眾生樂見諸佛，即現佛身而為說法；若有眾生樂見菩薩，即現菩薩身而為說法；若有眾生樂見緣覺，即現緣覺身而為說法；若有眾生樂見聲聞，即現聲聞身而為說法。又復，若在天趣，即現天身而為說法；若在人趣，即現人身而為說法；若在龍趣，即現龍身而為說法；若在夜叉趣，即現夜叉身而為說法；若在鬼趣，即現彼身而為說法。隨諸趣類一切眾生彼彼色相而為現身，以善方便為宣妙法，使無怖畏令深信解。
「普勇！我今何故以諸方便，現種種身而為說法？以諸眾生聞是法已，于勝義諦得大總持，觀諸世間起無常想，常念修行一切善法，而能究竟離諸雜染，真實善根無所損減。我于長夜以是方便，利益安樂一切眾生。普勇！如我上說，此大集會正法，有如是功德。於此會中有生疑者，互相謂言：『正法果報為有耶？為無耶？阿耨多羅三藐三
【現代漢語翻譯】 現代漢語譯本：『十號』（如來十種稱號）具足。我那時得到授記后，在那佛前躍身升入虛空，高十二多羅樹（一種高大的樹木），然後又回到地面，一心歡喜，立刻證得了無生法忍（對諸法不生不滅的真理的領悟）。 普勇（菩薩名）你要知道，我在這無數劫中，修持各種清凈的行為、種下各種善根、供養諸佛，都是爲了圓滿各種波羅蜜（到達彼岸的方法）；自己圓滿后，又讓無數百千俱胝那由他（數量單位）眾生，都圓滿這一切波羅蜜法。我今天，已經成就了阿耨多羅三藐三菩提（無上正等正覺），普遍為眾生廣闊地宣說最上甚深微妙的法門。如果有眾生喜歡見到佛，我就顯現佛身而為他們說法；如果有眾生喜歡見到菩薩，我就顯現菩薩身而為他們說法；如果有眾生喜歡見到緣覺（獨自覺悟的人），我就顯現緣覺身而為他們說法；如果有眾生喜歡見到聲聞（聽聞佛法而修行的人），我就顯現聲聞身而為他們說法。而且，如果眾生在天道，我就顯現天身而為他們說法；如果眾生在人道，我就顯現人身而為他們說法；如果眾生在龍道，我就顯現龍身而為他們說法；如果眾生在夜叉道，我就顯現夜叉身而為他們說法；如果眾生在鬼道，我就顯現鬼身而為他們說法。我隨著各種道類一切眾生的各種形象而顯現身形，用善巧方便為他們宣說微妙的佛法，使他們沒有恐懼，讓他們深深地相信和理解。 普勇！我現在為什麼用各種方便，顯現各種身形而為他們說法呢？因為眾生聽了這些法后，對於勝義諦（最高的真理）能夠得到大總持（總括一切的智慧），觀察世間萬物生起無常的觀念，常常想著修行一切善法，從而能夠最終脫離各種雜染，真實的善根不會有絲毫的損減。我長久以來用這種方便，利益安樂一切眾生。普勇！就像我上面所說的，這大**正法，有這樣的功德。在這個法會中，如果有產生疑惑的人，互相說：『正法的果報是有的嗎？還是沒有呢？阿訇多羅三藐三菩提（無上正等正覺）的果報是有的嗎？還是沒有呢？』
【English Translation】 English version: 『The Ten Titles』 (of a Tathagata) are complete. When I received the prediction at that time, I leaped into the sky in front of that Buddha, reaching a height of twelve Tala trees (a tall tree), and then returned to the ground, with a single-minded joy, I immediately attained the 『Unborn Dharma-Kshanti』 (the realization of the truth that all dharmas are neither born nor destroyed). Puyong (a Bodhisattva), you should know that in these countless kalpas, I have cultivated various pure practices, planted various roots of goodness, and made offerings to all Buddhas, all for the sake of perfecting all Paramitas (ways to reach the other shore); after perfecting them myself, I also caused countless hundreds of thousands of kotis of nayutas (units of quantity) of sentient beings to perfect all these Paramita dharmas. Today, I have already attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and I am universally and extensively proclaiming the supreme, profound, and subtle Dharma to all sentient beings. If there are sentient beings who like to see a Buddha, I will manifest a Buddha body and preach the Dharma for them; if there are sentient beings who like to see a Bodhisattva, I will manifest a Bodhisattva body and preach the Dharma for them; if there are sentient beings who like to see a Pratyekabuddha (one who attains enlightenment on their own), I will manifest a Pratyekabuddha body and preach the Dharma for them; if there are sentient beings who like to see a Sravaka (one who practices by hearing the Buddha's teachings), I will manifest a Sravaka body and preach the Dharma for them. Moreover, if sentient beings are in the heavenly realm, I will manifest a heavenly body and preach the Dharma for them; if sentient beings are in the human realm, I will manifest a human body and preach the Dharma for them; if sentient beings are in the dragon realm, I will manifest a dragon body and preach the Dharma for them; if sentient beings are in the yaksha realm, I will manifest a yaksha body and preach the Dharma for them; if sentient beings are in the ghost realm, I will manifest a ghost body and preach the Dharma for them. I manifest bodies according to the various forms of all sentient beings in various realms, using skillful means to proclaim the wonderful Dharma, so that they have no fear and deeply believe and understand. Puyong! Why do I now use various skillful means to manifest various bodies and preach the Dharma for them? It is because after sentient beings hear these dharmas, they can attain great Dharani (the wisdom that encompasses all) regarding the supreme truth, observe the impermanence of all things in the world, and constantly think about cultivating all good dharmas, so that they can ultimately be free from all defilements, and their true roots of goodness will not be diminished in the slightest. For a long time, I have used these skillful means to benefit and bring peace and happiness to all sentient beings. Puyong! As I said above, this great Dharma of the Dharma Wheel has such merits. If there are those who have doubts in this assembly, they will say to each other: 『Is there a result of the true Dharma? Or is there not? Is there a result of Anuttara-samyak-sambodhi (unexcelled complete enlightenment)? Or is there not?』
菩提為可得耶？為不可得耶？一切眾生為能度耶？為不能度耶？』有作是言：『如佛所說，諸法實有因、能生果，果必從因。種善因者，善法何失？』有作是言：『諸法非有，果報亦無。因本自空何能有果？因果既無妄言歸趣。』普勇！一切眾生差別心行，明暗相違，因果自異。彼正說者，起真實見，是即名為建立正法。此人福報，汝今聽說，二十劫中不生北俱盧洲；二十五劫中皆生三十三天；彼天報盡乃生百千諸佛剎中，見彼諸佛聽聞正法，是人不復退轉于阿耨多羅三藐三菩提。彼邪說者，起斷滅見，是即名為破壞正法。此人罪報，汝今復聽，從此命終生大地獄受苦一劫；如是一劫而復一劫正滿八劫，一一別生一大地獄；于如是等八大地獄受大苦已，復於九千二十八劫中，尚於三惡趣，展轉復生，受大苦惱；過是劫已，雖得人身，于萬六千劫中，死母胎藏；萬四千劫中，舌根不具；萬二千劫中，為莽娑賓拏；萬一千劫中，生便無目。
「普勇當知，一切眾生無有窮盡，若此界、若他界，若生緣、若死緣，若是處、若非處，若可意、若不可意，唯心造作，隨業發現。或有眾生，修諸善法，得生天趣；或有眾生為菩提故，修諸行愿；或有眾生，漸得究竟無上寂滅。以是因緣，諸佛如來，為無數百千俱胝那庾多眾生
【現代漢語翻譯】 現代漢語譯本：『菩提（覺悟）是可以得到的嗎？還是不可以得到的呢？一切眾生是可以被度化的嗎？還是不能被度化的呢？』有人這樣說：『如同佛所說，諸法（一切事物）真實存在因，能夠產生果，果必定從因而來。種下善因的人，善法又怎麼會失去呢？』有人這樣說：『諸法並非真實存在，果報也是虛無的。因的本質本來就是空，又怎麼能產生果呢？既然因果都不存在，那麼說歸宿和趨向就是妄言。』普勇（菩薩名）！一切眾生的心念和行為各不相同，光明和黑暗相互對立，因和果自然不同。那些正確說法的人，生起真實的見解，這就叫做建立正法。這個人所獲得的福報，你現在聽我說，二十劫（佛教時間單位）中不會出生在北俱盧洲（四大部洲之一）；二十五劫中都會出生在三十三天（欲界第二天）；他們天上的福報享盡之後，會出生在百千諸佛的剎土中，見到那些佛並聽聞正法，這個人不會再退轉于阿耨多羅三藐三菩提（無上正等正覺）。那些邪說的人，生起斷滅的見解，這就叫做破壞正法。這個人所受的罪報，你現在再聽我說，從此命終後會墮入大地獄，受苦一劫；像這樣一劫又一劫，正好滿八劫，每一劫分別出生在一個大地獄；在這些八大地獄中受盡大苦之後，又在九千零二十八劫中，仍然在三惡趣（地獄、餓鬼、畜生）中輾轉受生，遭受巨大的苦惱；過了這些劫之後，即使得到人身，也在一萬六千劫中，死於母胎之中；在一萬四千劫中，舌根不健全；在一萬二千劫中，成為蟒蛇；在一萬一千劫中，出生時就沒有眼睛。 『普勇，你要知道，一切眾生沒有窮盡，無論是這個世界還是其他世界，無論是生緣還是死緣，無論是可意的地方還是不可意的地方，無論是可喜的還是不可喜的，都是由心所造作，隨著業力而顯現。有的眾生，修習各種善法，得以出生在天道；有的眾生爲了菩提的緣故，修習各種行愿；有的眾生，逐漸得到究竟的無上寂滅。因為這些因緣，諸佛如來，爲了無數百千俱胝那庾多（佛教數量單位）的眾生
【English Translation】 English version: 'Is Bodhi (enlightenment) attainable, or is it unattainable? Are all sentient beings able to be liberated, or are they unable to be liberated?' Some say, 'As the Buddha has said, all dharmas (phenomena) truly have causes, which can produce effects, and effects must come from causes. Those who plant good causes, how can good dharmas be lost?' Some say, 'All dharmas are not real, and karmic retribution is also nonexistent. The nature of cause is originally empty, how can there be an effect? Since cause and effect do not exist, then speaking of destination and direction is false.' Puyu (a Bodhisattva)! The thoughts and actions of all sentient beings are different, light and darkness oppose each other, and causes and effects are naturally different. Those who speak correctly, give rise to true views, and this is called establishing the true Dharma. The blessings of this person, you now listen, for twenty kalpas (Buddhist time unit) they will not be born in Uttarakuru (one of the four continents); for twenty-five kalpas they will all be born in Trayastrimsa Heaven (the second heaven of the desire realm); after their heavenly blessings are exhausted, they will be born in the Buddha-lands of hundreds of thousands of Buddhas, see those Buddhas and hear the true Dharma, and this person will not regress from Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). Those who speak wrongly, give rise to the view of annihilation, and this is called destroying the true Dharma. The karmic retribution of this person, you now listen again, after this life ends they will fall into the great hell, suffering for one kalpa; like this, one kalpa after another, exactly eight kalpas, each kalpa being born in a great hell; after suffering greatly in these eight great hells, they will still be reborn in the three evil realms (hell, hungry ghosts, animals) for nine thousand and twenty-eight kalpas, experiencing great suffering; after these kalpas have passed, even if they obtain a human body, for sixteen thousand kalpas they will die in the mother's womb; for fourteen thousand kalpas their tongue will be defective; for twelve thousand kalpas they will be a python; for eleven thousand kalpas they will be born without eyes. 'Puyu, you should know that all sentient beings are endless, whether in this world or other worlds, whether it is the cause of birth or the cause of death, whether it is a desirable place or an undesirable place, whether it is pleasant or unpleasant, all are created by the mind, and manifest according to karma. Some sentient beings, cultivate various good dharmas, and are born in the heavens; some sentient beings, for the sake of Bodhi, cultivate various practices and vows; some sentient beings, gradually attain ultimate unsurpassed tranquility. Because of these causes and conditions, the Tathagatas, for countless hundreds of thousands of kotis nayutas (Buddhist numerical units) of sentient beings
，若已發趣、若未發趣，若天人、龍神等說法化度，于剎那頃無有休息。」
爾時，世尊當說法時，復有八萬四千婆羅門眾，九十千俱胝外道尼乾陀等眾，互相議言：「今沙門瞿曇，居王舍城鷲峰山中，普會大眾知說何等？我等今者可共往彼相與論義！」正當是時，諸婆羅門外道既相議已，乃與無數眷屬來詣佛所。
是時，世尊即于會中，放大希有凈妙光明普照大眾。時，慈氏菩薩摩訶薩即從座起，偏袒右肩、右膝著地，合掌恭敬前白佛言：「世尊！非無因緣而放是光。今此大眾咸欲聞知，愿佛慈悲，為我等說。」
佛言：「善男子！汝今當知，今此會中有無量眾皆來集會。」
慈氏菩薩復白佛言：「世尊！為何等眾？若天眾耶？若人眾耶？若龍神、夜叉等眾耶？」
佛言慈氏：「如汝所言皆來集會，復有諸婆羅門外道、尼乾陀等眾，來入會中與我論義。既調伏已，我即當爲如應說法，彼八萬四千婆羅門，九十千俱胝外道、尼乾陀等眾，皆發阿耨多羅三藐三菩提心。慈氏！復有萬八千俱胝龍王眾，來入會中聞我說法已，亦皆發阿耨多羅三藐三菩提心。復有六萬俱胝凈光天子眾、三萬二千俱胝諸天魔眾、萬二千俱胝阿修羅眾，如是等皆來入會，聽受正法。復有諸大國王，所謂：歡喜王、
【現代漢語翻譯】 現代漢語譯本：無論是已經發起了（菩提心）的，還是尚未發起（菩提心）的，無論是天人、龍神等，（佛陀）說法教化度眾，在剎那之間都沒有停息。 那時，世尊正在說法的時候，又有八萬四千婆羅門（婆羅門：古印度祭司階層）大眾，九十千俱胝（俱胝：印度數字單位，相當於千萬）外道尼乾陀（尼乾陀：耆那教的別稱）等大眾，互相議論說：『現在沙門瞿曇（沙門瞿曇：釋迦牟尼佛的稱號），住在王舍城（王舍城：古印度城市）鷲峰山（鷲峰山：佛教聖地）中，普遍聚集大眾，不知道在說什麼？我們現在可以一起去那裡，和他辯論！』正在這個時候，那些婆羅門外道們商議完畢，就帶著無數的眷屬來到佛陀所在的地方。 這時，世尊就在法會中，放出稀有清凈微妙的光明，普遍照耀大眾。當時，慈氏菩薩摩訶薩（慈氏菩薩摩訶薩：彌勒菩薩的別稱）就從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地向佛陀說道：『世尊！放出這樣的光明，一定不是沒有原因的。現在這裡的大眾都想知道，希望佛陀慈悲，為我們解說。』 佛陀說：『善男子！你現在應當知道，今天這個法會中有無量的大眾都來了。』 慈氏菩薩又對佛陀說：『世尊！是什麼樣的大眾呢？是天眾嗎？是人眾嗎？還是龍神、夜叉（夜叉：佛教中的一種鬼神）等眾呢？』 佛陀對慈氏說：『正如你所說的，他們都來了，還有諸婆羅門外道、尼乾陀等眾，來到法會中與我辯論。等我調伏他們之後，我就會為他們如理說法。那八萬四千婆羅門，九十千俱胝外道、尼乾陀等眾，都會發起阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心）。慈氏！還有一萬八千俱胝龍王眾，來到法會中聽我說法后，也都會發起阿耨多羅三藐三菩提心。還有六萬俱胝凈光天子眾、三萬二千俱胝諸天魔眾、一萬二千俱胝阿修羅（阿修羅：佛教中的一種神）眾，像這些都來到法會，聽受正法。還有諸大國王，例如：歡喜王、』
【English Translation】 English version: Whether they have already set forth (the Bodhi mind) or have not yet set forth (the Bodhi mind), whether they are gods, dragons, or spirits, etc., (the Buddha) teaches and transforms beings without rest for even a moment. At that time, while the World Honored One was teaching, there were also eighty-four thousand Brahmins (Brahmins: the priestly class in ancient India), ninety thousand kotis (koti: an Indian numerical unit, equivalent to ten million) of non-Buddhist ascetics such as the Nirgranthas (Nirgranthas: another name for Jainism), who discussed among themselves, saying, 'Now the Shramana Gautama (Shramana Gautama: an epithet of Shakyamuni Buddha) is residing on Vulture Peak (Vulture Peak: a sacred Buddhist site) in Rajagriha (Rajagriha: an ancient Indian city), gathering a large assembly. What is he teaching? We should go there together and debate with him!' At that very moment, after the Brahmins and non-Buddhists had finished their discussion, they came to where the Buddha was with countless followers. At that time, the World Honored One, in the midst of the assembly, emitted a rare, pure, and wondrous light that illuminated the entire assembly. Then, the Bodhisattva Mahasattva Maitreya (Bodhisattva Mahasattva Maitreya: another name for the Bodhisattva Maitreya) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha, 'World Honored One! There must be a reason for emitting such light. Now, the assembly here all wish to know. May the Buddha have compassion and explain it to us.' The Buddha said, 'Good son! You should know that in this assembly today, countless beings have come.' The Bodhisattva Maitreya again said to the Buddha, 'World Honored One! What kind of beings are they? Are they gods? Are they humans? Or are they dragons, yakshas (yakshas: a type of spirit in Buddhism), and other beings?' The Buddha said to Maitreya, 'As you have said, they have all come, and there are also Brahmins, non-Buddhist ascetics, Nirgranthas, and others who have come to the assembly to debate with me. After I have subdued them, I will teach them the Dharma accordingly. Those eighty-four thousand Brahmins, ninety thousand kotis of non-Buddhist ascetics, Nirgranthas, and others will all generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the mind of unsurpassed, complete, and perfect enlightenment). Maitreya! There are also eighteen thousand kotis of dragon kings who, after coming to the assembly and hearing my teachings, will also generate the mind of Anuttara-samyak-sambodhi. There are also sixty thousand kotis of Pure Light Devas, thirty-two thousand kotis of Mara Devas, and twelve thousand kotis of Asuras (Asuras: a type of deity in Buddhism), all of whom have come to the assembly to listen to the true Dharma. There are also great kings, such as King Joyful,'
妙喜王、最上喜王、人仙王、凈軍王、梵音王、善現王、愛軍王、喜軍王、妙色王、勝軍王、增長王，如是等五百大國王，各與千俱胝眷屬俱，皆來入會，聽受正法，一一皆住堅固阿耨多羅三藐三菩提心。慈氏！以是因緣放此光明。」
爾時，慈氏菩薩聞佛說是大眾集會，于天、人非人等中，有發阿耨多羅三藐三菩提心者，有聞正法生信受者，生大歡喜，禮佛足已，右繞三匝，即于會中，隱身不現。
是時，諸婆羅門外道、尼乾陀、左啰迦波哩沒啰惹迦，若天若龍，乃至五百大國王等，到佛所已、隨自修敬、各坐一面。
爾時，東方有三萬俱胝大菩薩眾，東南方亦復如是；南方有五萬俱胝大菩薩眾，西南方亦復如是；西方有六萬俱胝大菩薩眾，西北方亦復如是；北方有八萬俱胝大菩薩眾，東北方亦復如是，上方有十萬俱胝大菩薩眾，下方有九萬俱胝大菩薩眾，如是等十方諸大菩薩眾，一一皆已圓滿十地，隨方而來入佛會中，到佛所已，各各頭面禮世尊足，退坐一面。
爾時，世尊告普勇菩薩言：「普勇！汝今復往十方世界，宣示諸菩薩眾，作如是言：『如來今日當爲眾生宣說大集會正法。』令彼十方一切菩薩合掌頂禮，生隨喜心。」
爾時，普勇菩薩承佛聖旨，即以頭面禮世尊足，右
【現代漢語翻譯】 現代漢語譯本：妙喜王（Miao Xi Wang）、最上喜王（Zui Shang Xi Wang）、人仙王（Ren Xian Wang）、凈軍王（Jing Jun Wang）、梵音王（Fan Yin Wang）、善現王（Shan Xian Wang）、愛軍王（Ai Jun Wang）、喜軍王（Xi Jun Wang）、妙色王（Miao Se Wang）、勝軍王（Sheng Jun Wang）、增長王（Zeng Zhang Wang），像這樣的五百位大國王，各自帶領著千俱胝的眷屬，都來到法會，聽受正法，他們都安住于堅固的阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。慈氏（Maitreya）啊！因為這個因緣，才放出這樣的光明。 當時，慈氏菩薩聽到佛陀說這些大眾的情況，在天、人、非人等眾生中，有發阿耨多羅三藐三菩提心的人，有聽聞正法而生起信受的人，他生起大歡喜，禮拜佛陀的腳后，右繞佛陀三圈，就在法會中隱身不見。 這時，那些婆羅門外道（Brahmanas）、尼乾陀（Niganthas）、左啰迦波哩沒啰惹迦（Carakas Parivrajakas），無論是天人還是龍，乃至五百位大國王等，來到佛陀所在之處后，各自按照自己的方式表達敬意，然後各自坐在一旁。 當時，東方有三萬俱胝的大菩薩眾，東南方也是如此；南方有五萬俱胝的大菩薩眾，西南方也是如此；西方有六萬俱胝的大菩薩眾，西北方也是如此；北方有八萬俱胝的大菩薩眾，東北方也是如此；上方有十萬俱胝的大菩薩眾，下方有九萬俱胝的大菩薩眾，像這樣十方世界的大菩薩眾，每一位都已圓滿十地（dasabhumi），從各自的方向來到佛陀的法會中，到達佛陀所在之處后，各自以頭面禮拜世尊的腳，然後退坐在一旁。 當時，世尊告訴普勇菩薩（Prajnaparamita）說：『普勇！你現在再去十方世界，向諸位菩薩宣示，這樣說：『如來今天將為眾生宣說大乘正法。』讓十方一切菩薩合掌頂禮，生起隨喜之心。』 當時，普勇菩薩領受佛陀的聖旨，立即以頭面禮拜世尊的腳，右繞佛陀三圈，然後就在佛陀面前隱身不見。
【English Translation】 English version: King Wonderful Joy (Miao Xi Wang), King Supreme Joy (Zui Shang Xi Wang), King Human Immortal (Ren Xian Wang), King Pure Army (Jing Jun Wang), King Brahma Sound (Fan Yin Wang), King Good Manifestation (Shan Xian Wang), King Love Army (Ai Jun Wang), King Joy Army (Xi Jun Wang), King Wonderful Color (Miao Se Wang), King Victorious Army (Sheng Jun Wang), King Increase (Zeng Zhang Wang), and five hundred great kings like these, each with thousands of kotis of retinues, all came to the assembly to listen to the true Dharma. Each of them abided in the firm mind of anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Maitreya! It is because of this cause that this light is emitted. At that time, Bodhisattva Maitreya, hearing the Buddha speak of this great assembly, among gods, humans, and non-humans, some had generated the mind of anuttara-samyak-sambodhi, and some had heard the true Dharma and generated faith and acceptance. He felt great joy, bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and then disappeared from the assembly. At that time, the Brahmanas, the Niganthas, the Carakas Parivrajakas, whether they were gods or dragons, and even the five hundred great kings, having arrived at the Buddha's place, each paid their respects in their own way and sat to one side. At that time, from the east came thirty thousand kotis of great Bodhisattvas, and the same from the southeast; from the south came fifty thousand kotis of great Bodhisattvas, and the same from the southwest; from the west came sixty thousand kotis of great Bodhisattvas, and the same from the northwest; from the north came eighty thousand kotis of great Bodhisattvas, and the same from the northeast; from above came one hundred thousand kotis of great Bodhisattvas, and from below came ninety thousand kotis of great Bodhisattvas. These great Bodhisattvas from the ten directions, each having perfected the ten bhumis (dasabhumi), came from their respective directions to the Buddha's assembly. Having arrived at the Buddha's place, they each bowed their heads to the feet of the World Honored One and withdrew to sit to one side. At that time, the World Honored One said to Bodhisattva Prajnaparamita: 'Prajnaparamita! Now you go again to the worlds of the ten directions and proclaim to the Bodhisattvas, saying: 'Today the Tathagata will expound the great vehicle true Dharma for all beings.' Let all the Bodhisattvas of the ten directions join their palms in reverence and generate a mind of rejoicing.' At that time, Bodhisattva Prajnaparamita, receiving the Buddha's holy command, immediately bowed his head to the feet of the World Honored One, circumambulated the Buddha three times to the right, and then disappeared from the Buddha's presence.
繞三匝，忽于會中隱身不現，遍往十方世界，隨一一方，發大音聲作是唱言：「今娑婆世界釋迦牟尼如來，當爲眾生宣說大集會正法！」
如是三複、皆唱是言：「今娑婆世界釋迦牟尼如來，當爲眾生宣說大集會正法！」
是時，十方諸佛及諸菩薩，皆聞是言，各各稱讚：「善哉善哉！釋迦牟尼如來，能與眾生利益安樂。」及贊普勇菩薩，能於十方世界宣揚佛事。
爾時，普勇菩薩遍於十方世界，宣示諸大菩薩已，一彈指頃還復此土，住立佛前，禮世尊足，退坐一面。
是時，四方有四風神王來入會中，盡王舍城所有境界過百由旬，悉令清凈無諸塵穢。帝釋天主持金剛杵來入會中，諸魔外道，懾然而視。十方世界，于虛空中，布大香云、降大香雨，沉水栴檀不可為喻；又復雨眾天華，所謂：優缽羅華、俱母那華、奔拏利迦華等。種種妙華住于空中變成傘蓋，又于佛上變作八萬四千樓閣，一一皆是七寶所成，眾彩雜飾殊妙莊嚴。又于空中現大寶座無量無邊，一一座上悉皆有佛，現為眾生宣說妙法。時，彼三千大千世界六種震動。
爾時，普勇菩薩摩訶薩合掌恭敬前白佛言：「世尊！以何因緣于虛空中現斯瑞相？甚為希有。而彼大地忽然震動，愿佛慈悲當爲宣說。」
佛言普勇：「
【現代漢語翻譯】 現代漢語譯本 繞著佛陀走了三圈，忽然在法會中隱身不見，遍往十方世界，在每一個方向，發出巨大的聲音唱道：『現在娑婆世界（Saha World，我們所居住的這個世界）的釋迦牟尼如來（Sakyamuni Tathagata，佛教的創始人）將要為眾生宣說大乘正法！』 這樣重複了三次，都唱著這句話：『現在娑婆世界的釋迦牟尼如來將要為眾生宣說大乘正法！』 這時，十方諸佛以及諸菩薩，都聽到了這句話，各自稱讚道：『太好了！太好了！釋迦牟尼如來能夠給予眾生利益和安樂。』並且讚歎普勇菩薩（Pu Yong Bodhisattva），能夠在十方世界宣揚佛事。 那時，普勇菩薩遍於十方世界，向諸大菩薩宣告之後，一彈指的時間就回到這個世界，站立在佛陀面前，禮拜世尊的腳，退到一旁坐下。 這時，四方有護法神王來到法會中，將整個王舍城（Rajagrha，古代印度城市）的所有範圍超過百由旬（Yojana，古代印度長度單位）的地方，都變得清凈沒有塵埃污穢。帝釋天（Indra，佛教護法神）手持金剛杵（Vajra，一種法器）來到法會中，諸魔外道都感到恐懼而注視著。十方世界，在虛空中，佈滿了巨大的香云，降下巨大的香雨，沉水栴檀（Agarwood，一種香木）的香氣無法比擬；又降下各種天花，例如：優缽羅華（Utpala，青蓮花）、俱母那華（Kumud，白睡蓮）、奔拏利迦華（Pundarika，白蓮花）等。各種美妙的花朵停留在空中變成傘蓋，又在佛陀上方變成八萬四千座樓閣，每一座都是用七寶所成，各種色彩交錯裝飾，非常美妙莊嚴。又在空中顯現出無量無邊的巨大寶座，每一個寶座上都有佛陀，為眾生宣說妙法。這時，三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙單位）發生了六種震動。 這時，普勇菩薩摩訶薩（Pu Yong Bodhisattva-Mahasattva，大菩薩）合掌恭敬地向佛陀說道：『世尊！因為什麼因緣在虛空中顯現這樣的瑞相？真是非常稀有。而且大地忽然震動，希望佛陀慈悲能夠為我們宣說。』 佛陀對普勇說：
【English Translation】 English version He circumambulated the Buddha three times, and suddenly disappeared from the assembly. He traveled to all ten directions of the world, and in each direction, he proclaimed in a loud voice: 'Now, Sakyamuni Tathagata of the Saha World is about to expound the Great Dharma for all sentient beings!' He repeated this three times, each time proclaiming: 'Now, Sakyamuni Tathagata of the Saha World is about to expound the Great Dharma for all sentient beings!' At that time, all the Buddhas and Bodhisattvas in the ten directions heard this proclamation, and they all praised: 'Excellent! Excellent! Sakyamuni Tathagata is able to bring benefit and happiness to all sentient beings.' They also praised Pu Yong Bodhisattva for being able to propagate the Buddha's work in the ten directions. Then, Pu Yong Bodhisattva, having announced to all the great Bodhisattvas in the ten directions, returned to this land in the time it takes to snap one's fingers. He stood before the Buddha, bowed at the World Honored One's feet, and retreated to sit on one side. At that time, the Guardian Kings of the four directions came into the assembly, purifying all the territory of Rajagrha, extending over a hundred yojanas, making it free from dust and defilement. Indra, holding a vajra, came into the assembly, and all the demons and heretics looked on in fear. In the ten directions of the world, great clouds of incense filled the sky, and great rains of incense fell, the fragrance of agarwood being beyond compare. Moreover, various heavenly flowers rained down, such as utpala flowers, kumud flowers, and pundarika flowers. These various wonderful flowers remained in the air, transforming into canopies, and above the Buddha, they transformed into eighty-four thousand pavilions, each made of seven treasures, adorned with various colors, and exquisitely magnificent. Also, countless great jeweled thrones appeared in the sky, and on each throne was a Buddha, expounding the wonderful Dharma for all sentient beings. At that time, the Trisahasra-Mahasahasra-Lokadhatu shook in six ways. Then, Pu Yong Bodhisattva-Mahasattva, with his palms joined in reverence, addressed the Buddha: 'World Honored One! What is the cause and condition for such auspicious signs to appear in the sky? It is truly rare. And the earth suddenly shook. May the Buddha, in his compassion, explain this to us.' The Buddha said to Pu Yong:
今此會中十方諸大菩薩，及天人、龍神等皆悉來集，我今當爲宣說正法。又復為諸外道，破彼邪心、令歸正見，以是因緣故現斯瑞。普勇當知，諸凡夫類雖得值遇如來、應供、正等正覺出現世間，不能于佛殊妙色相，起尊重心、生難遭想，設得聞佛宣說正法，不能依法修行，復生取相起我慢心，暫得聽聞，妄生多解，而復起于易所得想，疑惑不信，作如是言：『如佛所說，若契經、若祇夜，我昔不聞知何所說，我今不能聽受記念，我于諸法悉自了知。』此人以是迷惑心故，恣己愚癡，違背佛法，作罪業因，自造經書，撰集義理，於世間中而為正說，作如是言：『我所造集是巧便智，轉勸他人使令修習。』雖復以己所造經書勸人修習，設使種種方便，終不能令一補特伽羅而獲利樂，于多生中自壞其身。業因緣故，臨命終時，受大苦惱。
「普勇！此諸外道起迷惑心，生不正見，不能解脫，如彼初生飛禽，未生翅羽，其何能飛？說能飛者，是為虛誑！此外道輩，若不迴心歸佛正法，其何能得究竟無上清凈涅盤？彼常自計為涅盤者，亦為虛誑！何以故？此外道輩，造不正因，起戒禁取，破壞自身、斷滅正法、堅著我見，無由解脫。設得人身，尚非勝報，云何實得清凈涅盤？于其自身，猶未能知，本何所來？當何所往？
【現代漢語翻譯】 現代漢語譯本：現在這個法會中，十方諸大菩薩，以及天人、龍神等都聚集在這裡，我今天將為他們宣說正法。同時，也爲了那些外道，破除他們的邪心，使他們歸於正見，因為這個因緣，所以顯現這樣的祥瑞。普勇你要知道，那些凡夫俗子，即使有幸遇到如來、應供、正等正覺的佛陀出現在世間，也不能對佛陀殊勝微妙的色相，生起尊重之心，產生難得遭遇的想法。即使聽聞佛陀宣說正法，也不能依法修行，反而生起執著于表象的傲慢之心。他們只是暫時聽聞，就妄自認為自己理解了很多，又產生容易得到的想法，疑惑而不相信，並且說：『像佛陀所說的，無論是契經還是祇夜，我以前沒有聽過，不知道說的是什麼，我現在不能聽受和記住，我對於一切法都自己瞭解。』這些人因為這種迷惑的心，放縱自己的愚癡，違背佛法，造作罪業的因，自己編造經書，撰集義理，在世間中當作正法來宣說，並且說：『我所編造的是巧妙的智慧，轉而勸導他人使他們修習。』即使他們用自己編造的經書勸人修習，即使使用種種方便，最終也不能使一個人獲得利益和快樂，反而會在多生中毀壞自身。因為業力的因緣，臨命終時，會遭受巨大的痛苦。 普勇！這些外道生起迷惑的心，產生不正的見解，不能得到解脫，就像剛出生的飛鳥，還沒有長出翅膀，怎麼可能飛翔呢？說能飛翔的，那是虛假的！這些外道，如果不回心轉意歸向佛陀的正法，又怎麼可能得到究竟無上的清凈涅槃呢？他們常常自認為已經得到涅槃，這也是虛假的！為什麼呢？因為這些外道，造作不正的因，生起執著于戒律和禁忌的錯誤見解，破壞自身，斷滅正法，執著於我見，沒有辦法得到解脫。即使得到人身，也不是殊勝的果報，又怎麼可能真正得到清凈的涅槃呢？對於他們自身，尚且不能知道，本來從哪裡來？將要到哪裡去？
【English Translation】 English version: Now, in this assembly, all the great Bodhisattvas from the ten directions, as well as Devas, Nagas, and other beings, have gathered. Today, I shall expound the true Dharma for them. Furthermore, for those non-Buddhists, I will break their misguided minds and lead them to right views. It is because of this cause and condition that this auspicious sign has appeared. Pǔyǒng (Universal Courage), you should know that although ordinary beings may encounter the Tathāgata (Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One) appearing in the world, they cannot generate respect for the Buddha's extraordinary and wondrous form, nor do they cherish the thought of a rare encounter. Even if they hear the Buddha expounding the true Dharma, they cannot practice according to the Dharma. Instead, they develop attachment to appearances and arrogance. They may listen briefly, but they falsely believe they understand much, and they develop the thought that it is easily attainable. They doubt and disbelieve, saying, 'What the Buddha speaks, whether it is Sūtra (Discourse) or Gāthā (Verse), I have not heard before, and I do not know what it means. I cannot listen, accept, or remember it. I understand all dharmas myself.' Because of this deluded mind, these people indulge in their own ignorance, go against the Buddha's Dharma, create causes for sinful actions, compose their own scriptures, compile their own meanings, and proclaim them as the true teachings in the world, saying, 'What I have composed is skillful wisdom, and I encourage others to practice it.' Even if they encourage others to practice with their self-composed scriptures, and even if they use various skillful means, they ultimately cannot enable a single pudgala (person) to obtain benefit and happiness. Instead, they destroy themselves in many lifetimes. Due to the causes of karma, when they are about to die, they will suffer great agony. Pǔyǒng! These non-Buddhists develop deluded minds and generate incorrect views, and they cannot attain liberation. It is like a newly born bird that has not yet grown its wings; how can it fly? To say that it can fly is false! If these non-Buddhists do not turn their minds back to the Buddha's true Dharma, how can they attain ultimate, unsurpassed, pure Nirvāṇa (Extinction of Suffering)? They constantly consider themselves to have attained Nirvāṇa, but this is also false! Why is this so? Because these non-Buddhists create incorrect causes, develop attachment to precepts and prohibitions, destroy themselves, extinguish the true Dharma, and cling to the view of self. They have no way to attain liberation. Even if they obtain a human body, it is not a superior reward. How can they truly attain pure Nirvāṇa? They do not even know about themselves, where they came from, or where they will go.
生滅唐捐，受諸苦惱，增長惡趣，無有休息。我觀是輩，深可悲愍。」
爾時，世尊作是說已，告諸外道、尼乾陀等言：「汝等當知，閻浮提中有大珍寶，無能護者隨意當用。我所宣說是大法聚，諸有求者，無所吝惜。汝等若有疑惑及所希求，當恣汝問，如來大悲一一為汝分別開示。」
爾時，諸外道、尼乾陀等，各從座起，合掌向佛作是問言：「世尊！佛于長夜，度諸眾生令出輪迴，云何眾生，生滅相續無有間斷？我於是事，不能了知。愿佛宣說。」
爾時，世尊即于會中，告藥王軍菩薩言：「今此會中諸外道輩，以我大法光明威神照故，漸能開解，被精進鎧，息疑惑心，能以此義問佛世尊。藥王軍！一切生者，略有二種：一者久生，二者初生。譬如，有人富貴自在，忽於一時以水沐發，復以鮮潔上妙衣服而為嚴飾，乃出其舍。時有貧人見已欣樂，即自還家，亦沐其發，復以故衣洗濯令凈。是人雖復多汲其水，濯彼故衣，徒使疲勞，終不能令服飾新好。一切生中，若久生者，同彼貧人，濯其故服，終不能凈。若初生者，如彼富人，衣新好衣，未生塵垢。」
爾時，諸婆羅門外道、尼乾陀等，聞佛作是說已，即白佛言：「何者初生？何者久生？」
佛言：「彼六趣中，相續展轉受苦眾
【現代漢語翻譯】 現代漢語譯本：'生滅'（生命的誕生和消亡）是徒勞的，他們承受著各種痛苦和煩惱，增長著惡趣（不好的輪迴），沒有休息的時候。我看到這些人，深感悲憫。 那時，世尊說完這些話后，告訴那些外道（不信奉佛教的修行者）、尼乾陀（耆那教的修行者）等人說：'你們應當知道，閻浮提（我們所居住的世界）中有巨大的珍寶，沒有人能夠守護，可以隨意使用。我所宣說的是大法聚集，對於那些尋求的人，我不會吝惜。你們如果有疑惑或者想要了解的，可以隨意提問，如來（佛的稱號）會以大慈悲心一一為你們分別開示。' 那時，那些外道、尼乾陀等人，各自從座位上站起來，合掌向佛問道：'世尊！佛您在漫長的夜晚，度化眾生讓他們脫離輪迴，為什麼眾生的生滅仍然相續不斷，沒有間斷呢？對於這件事，我不能理解。希望佛能為我們宣說。' 那時，世尊就在法會中，告訴藥王軍菩薩說：'現在這個法會中的外道們，因為我大法光明威神的照耀，逐漸能夠開悟理解，披上了精進的鎧甲，平息了疑惑的心，能夠用這個問題來問佛世尊。藥王軍！一切眾生的出生，大致有兩種：一種是久生，一種是初生。譬如，有一個人富貴自在，忽然在某個時候用水洗頭，又穿上乾淨美好的上等衣服來裝飾自己，然後走出家門。這時有一個貧窮的人看到后很羨慕，就自己回家，也洗頭，又把舊衣服洗乾淨。這個人雖然多次汲水，洗滌那件舊衣服，只是徒勞地使自己疲勞，最終也不能讓衣服變得嶄新美好。一切眾生中，如果是久生的，就像那個貧窮的人，洗滌他的舊衣服，最終不能乾淨。如果是初生的，就像那個富人，穿上嶄新的好衣服，沒有沾染塵垢。' 那時，那些婆羅門外道、尼乾陀等人，聽佛說完這些話后，就對佛說：'什麼是初生？什麼是久生？' 佛說：'在那六道輪迴中，相續不斷地承受痛苦的眾生，'
【English Translation】 English version: 'Birth and death' (the arising and ceasing of life) are in vain, they endure all kinds of suffering and afflictions, increasing their evil destinies (bad rebirths), without rest. I see these beings and feel deep compassion. At that time, after the World Honored One had spoken these words, he said to the non-Buddhist ascetics, the Nirgranthas (Jain ascetics), and others: 'You should know that in Jambudvipa (the world we inhabit), there are great treasures, which no one can protect, and which can be used freely. What I proclaim is the gathering of the great Dharma, and I will not be stingy to those who seek it. If you have any doubts or wish to understand anything, you may ask freely, and the Tathagata (an epithet of the Buddha) will, with great compassion, explain and reveal it to you one by one.' At that time, those non-Buddhists, Nirgranthas, and others, each rose from their seats, put their palms together, and asked the Buddha: 'World Honored One! You, the Buddha, have been liberating beings from the cycle of rebirth throughout the long night, so why do the births and deaths of beings continue without interruption? I cannot understand this matter. I hope the Buddha will explain it to us.' At that time, the World Honored One, in the assembly, said to Bodhisattva Medicine King General: 'Now, the non-Buddhists in this assembly, because of the illumination of the light and majestic power of my great Dharma, are gradually able to understand, have put on the armor of diligence, have calmed their doubts, and are able to ask the Buddha this question. Medicine King General! All beings that are born are roughly of two kinds: one is long-born, and the other is newly-born. For example, there is a person who is rich and free, who suddenly at some time washes his hair with water, and then puts on clean and beautiful superior clothes to adorn himself, and then goes out of his house. At this time, a poor person sees this and is envious, so he goes home, washes his hair, and washes his old clothes clean. Although this person draws water many times and washes his old clothes, he only tires himself in vain, and ultimately cannot make the clothes new and beautiful. Among all beings, if they are long-born, they are like that poor person, washing his old clothes, which ultimately cannot become clean. If they are newly-born, they are like that rich person, putting on new and good clothes, which have not been stained with dust.' At that time, those Brahmins, non-Buddhists, Nirgranthas, and others, after hearing the Buddha say these words, said to the Buddha: 'What is newly-born? What is long-born?' The Buddha said: 'Among those in the six realms of rebirth, who continuously endure suffering,'
生，名為久生，何以故？此等眾生於六趣中，不生厭離、不求解脫。」
時，諸婆羅門外道等，復白佛言：「世尊！如佛所說，久生眾生於輪迴中，受諸苦惱，不能解脫。初生眾生，愿佛顯示。」作是言已。
爾時，忽有九十四千俱胝摩拏嚩迦，來入會中，於世尊前，不伸禮敬，復無所問，默然而住。是時，藥王軍菩薩見是事已，即白佛言：「世尊！何因緣故，今此輩等來入佛會，而不禮敬，復無所問？其事云何？」
佛言藥王軍：「此諸摩拏嚩迦是初生者，于佛世尊未有所問。」
是時，彼諸摩拏嚩迦即作是言：「世尊！我等是初生者。」
佛言：「如是如是！汝等初生，如日初出，光明普照遍於一切，無量眾生所共瞻睹。汝等久于佛道，心已成熟，諸菩薩法昔已通達，雖名初生而久修習。」
是時，九十四千俱胝初生摩拏嚩迦，即各踴身虛空，從空中下，一一皆得圓滿十地。
爾時，藥王軍菩薩合掌恭敬，生希有心，前白佛言：「世尊！此等眾生得大善利，久已盡彼輪迴苦惱，具大精進，是名初生，今日見佛于剎那間即得解脫。」
是時，諸婆羅門外道、尼乾陀等眾中有諸盲者，以聞法故，忽見光明，各得觀佛殊妙色相。見佛相已，咸作是言：「如來、應供、
【現代漢語翻譯】 現代漢語譯本：佛陀說：『眾生之所以被稱為久生，是因為他們在六道輪迴中，不生起厭離之心，也不尋求解脫。』 當時，一些婆羅門外道等再次對佛說：『世尊！正如您所說，久生的眾生在輪迴中遭受各種痛苦，無法解脫。請佛陀開示初生的眾生。』他們說完這些話。 這時，忽然有九十四千俱胝（俱胝：印度計數單位，相當於千萬）摩拏嚩迦（摩拏嚩迦：意為年輕人，此處指新修行者）來到法會中，在世尊面前，既不頂禮，也沒有提問，只是默默地站著。當時，藥王軍菩薩看到這種情況，就對佛說：『世尊！是什麼原因，使得這些人來到法會，卻不頂禮，也沒有提問？這是怎麼回事？』 佛陀對藥王軍說：『這些摩拏嚩迦是初生者，他們對佛世尊還沒有任何疑問。』 這時，那些摩拏嚩迦就說：『世尊！我們是初生者。』 佛陀說：『是的，是的！你們是初生者，就像初升的太陽，光明普照一切，被無數眾生所瞻仰。你們在佛道上已經很久了，心智已經成熟，菩薩的修行方法早已通達，雖然名為初生，但實際上已經修行了很久。』 這時，九十四千俱胝初生的摩拏嚩迦，立刻各自躍入虛空，從空中下來，每一個都證得了圓滿的十地（十地：菩薩修行過程中的十個階段）。 當時，藥王軍菩薩合掌恭敬，心中生起稀有之感，上前對佛說：『世尊！這些眾生獲得了巨大的利益，他們早已擺脫了輪迴的痛苦，具備大精進力，被稱為初生，今天見到佛陀，在剎那間就獲得了解脫。』 當時，婆羅門外道、尼乾陀（尼乾陀：耆那教的修行者）等眾中，有一些盲人，因為聽聞佛法，忽然看見光明，各自看到了佛陀殊勝的相貌。看到佛陀的相貌后，他們都說：『如來、應供（如來、應供：佛的兩個稱號）……』
【English Translation】 English version: The Buddha said, 'Beings are called long-born because, in the six realms of reincarnation, they do not generate a sense of revulsion or seek liberation.' At that time, some Brahmins and non-Buddhist ascetics again said to the Buddha, 'World Honored One! As you have said, long-born beings suffer various torments in reincarnation and cannot be liberated. Please, Buddha, reveal the newly-born beings.' Having said these words, At that time, suddenly, ninety-four thousand kotis (koti: an Indian unit of counting, equivalent to ten million) of Manavakas (Manavaka: meaning young people, here referring to new practitioners) came into the assembly. In front of the World Honored One, they neither bowed nor asked any questions, but stood silently. At that time, Bodhisattva Medicine King saw this situation and said to the Buddha, 'World Honored One! What is the reason that these people have come to the assembly, yet they do not bow or ask any questions? What is the matter?' The Buddha said to Medicine King, 'These Manavakas are newly-born ones; they have not yet had any questions for the World Honored Buddha.' At that time, those Manavakas said, 'World Honored One! We are newly-born ones.' The Buddha said, 'Yes, yes! You are newly-born ones, like the rising sun, whose light shines everywhere and is gazed upon by countless beings. You have been on the path of the Buddha for a long time, your minds have matured, and you have long understood the practices of the Bodhisattvas. Although you are called newly-born, you have actually been practicing for a long time.' At that time, the ninety-four thousand kotis of newly-born Manavakas immediately leaped into the sky, descended from the sky, and each attained the complete ten bhumis (ten bhumis: ten stages in the Bodhisattva's path). At that time, Bodhisattva Medicine King joined his palms in reverence, feeling a sense of wonder, and stepped forward to say to the Buddha, 'World Honored One! These beings have obtained great benefit; they have long since escaped the suffering of reincarnation, possess great diligence, and are called newly-born. Today, upon seeing the Buddha, they have attained liberation in an instant.' At that time, among the Brahmins, non-Buddhist ascetics, and Nigranthas (Nigrantha: practitioners of Jainism), there were some blind people who, upon hearing the Dharma, suddenly saw light, and each saw the Buddha's extraordinary appearance. Having seen the Buddha's appearance, they all said, 'Tathagata, Arhat (Tathagata, Arhat: two titles of the Buddha)...'
正等正覺是最勝師，我等歸依！」即起合掌生凈信心，俱白佛言：「我等今者得見世尊。」
佛言：「汝等應當重複審諦，觀佛如來殊善色相。汝等當知，汝等今者諸善根力已成熟故，得見世尊，又得聽聞大集會法。」
是時，諸盲外道，得是利已，生大歡喜，各各皆發阿耨多羅三藐三菩提心。
爾時，會中諸婆羅門外道、尼乾陀等，聞佛說法，亦皆發阿耨多羅三藐三菩提心，證得無生法忍，悉皆圓滿十地，即時又成大菩薩眾，乃各踴身虛空，高七多羅樹，于其空中各現種種神通變化，及化種種華鬘、瓔珞、傘蓋、幢幡、七寶樓閣等，住于佛上而為供養，各作是念：「今我此身從佛智生、從正法生，一切如來是真歸處。」作是念已，從空而下，禮世尊足退住一面。
是時，會中有無數百千天子，見是事已即說伽陀：
「我佛大沙門， 得最上善利， 於一切世間， 最尊無與等。 三摩地願力， 皆悉已具足， 一切勝義法， 無餘不知者。 一切眾生類， 無始輪迴苦， 佛善巧方便， 普令得解脫。 婆羅門外道， 鹹得大利樂。」
佛說大集會正法經卷第三 大正藏第 13 冊 No. 0424 大集會正法經
佛說大集會正法經卷
【現代漢語翻譯】 現代漢語譯本 『正等正覺（Samyak-saṃbuddha，意為完全覺悟的佛陀）是最殊勝的導師，我們皈依您！』他們立即起身，合掌，生起清凈的信心，一起對佛說：『我們今天能夠見到世尊。』 佛說：『你們應當再次仔細審視，觀察佛陀如來殊勝美好的色相。你們應當知道，你們今天能夠見到世尊，又能夠聽聞大乘佛法，是因為你們的善根力量已經成熟。』 當時，那些盲目的外道，得到這樣的利益后，生起極大的歡喜，各自都發起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，意為無上正等正覺之心）。 那時，會中的婆羅門外道、尼乾陀（Nirgrantha，意為耆那教徒）等，聽聞佛陀說法，也都發起了阿耨多羅三藐三菩提心，證得了無生法忍（anutpattika-dharma-kṣānti，意為對法不生不滅的領悟），全部圓滿了十地（daśa-bhūmi，菩薩修行的十個階段），即刻又成為大菩薩眾，於是各自躍身到虛空中，高七棵多羅樹（tāla，一種棕櫚樹）的高度，在空中各自顯現種種神通變化，以及變化出種種花鬘、瓔珞、傘蓋、幢幡、七寶樓閣等，停留在佛陀上方進行供養，各自心中想：『現在我的這個身體是從佛陀的智慧而生，從正法而生，一切如來是真正的歸宿。』這樣想完后，從空中下來，禮拜世尊的腳，退到一旁站立。 當時，會中有無數百千天子，見到這樣的事情后，就說了偈頌： 『我們的佛陀大沙門（Śrāmaṇa，意為出家修行者），獲得了最上等的利益，在一切世間，是最尊貴無比的。三摩地（Samādhi，意為禪定）的願力，都已經完全具足，一切殊勝的真理，沒有不知道的。一切眾生，無始以來都在輪迴中受苦，佛陀善巧方便，普遍令他們得到解脫。婆羅門外道，都獲得了巨大的利益和快樂。』 《佛說大乘正法經》卷第三 大正藏第 13 冊 No. 0424 《大乘正法經》 《佛說大乘正法經》卷
【English Translation】 English version 'The Samyak-saṃbuddha (Perfectly Enlightened One) is the most supreme teacher, we take refuge in you!' They immediately arose, joined their palms, and generated pure faith, together saying to the Buddha: 'Today we are able to see the World Honored One.' The Buddha said: 'You should again carefully examine and observe the Buddha Tathagata's (Thus Come One) exceptionally beautiful form. You should know that you are able to see the World Honored One today, and also able to hear the Mahayana Dharma (Great Vehicle Teachings), because the power of your good roots has matured.' At that time, those blind non-Buddhists, having received such benefit, generated great joy, and each of them aroused the mind of Anuttarā-samyak-saṃbodhi (Supreme Perfect Enlightenment). At that time, the Brahmins, non-Buddhists, Nirgranthas (Jain ascetics), and others in the assembly, having heard the Buddha's teachings, also aroused the mind of Anuttarā-samyak-saṃbodhi, attained the Anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas), all completed the ten bhūmis (ten stages of Bodhisattva practice), and immediately became a great Bodhisattva assembly. Then, they each leaped into the sky, reaching a height of seven tāla trees (palm trees), and in the sky, they each manifested various supernatural transformations, as well as transforming various flower garlands, necklaces, parasols, banners, and seven-jeweled pavilions, etc., staying above the Buddha to make offerings, each thinking: 'Now this body of mine is born from the Buddha's wisdom, born from the true Dharma, all Tathagatas are the true refuge.' After thinking this, they descended from the sky, bowed at the feet of the World Honored One, and retreated to stand on one side. At that time, there were countless hundreds of thousands of devas (gods) in the assembly, who, having seen this event, then spoke a gatha (verse): 'Our Buddha, the great Śrāmaṇa (ascetic), has obtained the most supreme benefit, in all the worlds, he is the most honored and incomparable. The power of Samādhi (meditative concentration) and vows, are all completely fulfilled, all the supreme truths, there is nothing he does not know. All sentient beings, from beginningless time have been suffering in the cycle of rebirth, the Buddha, with skillful means, universally enables them to attain liberation. The Brahmins and non-Buddhists, have all obtained great benefit and joy.' The Sutra of the Great Vehicle Righteous Dharma, Volume Three Taisho Tripitaka Volume 13, No. 0424, The Sutra of the Great Vehicle Righteous Dharma The Sutra of the Great Vehicle Righteous Dharma, Volume
第四
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯
爾時，藥王軍菩薩摩訶薩從座而起，益加恭敬，膝輪著地，禮世尊足，禮已合掌前白佛言：「世尊！以何因緣，此諸菩薩能于空中現諸神變，于如來前現諸色像？」
佛言：「諦聽！藥王軍！此諸善男子，已得一切如來共所攝受，不久即成阿耨多羅三藐三菩提，處大法座、轉妙法輪，以法光明普照群品，以是因緣，能為變化。」
是時，藥王軍菩薩復白佛言：「如佛世尊于長夜中，度脫三界一切眾生其數甚多，云何是等無有窮盡？」
佛言：「善哉善哉！藥王軍！譬如有人以諸穀麥而為種蒔，各各分別而無間雜。其後依時，彼諸種子皆悉成熟。是人即時次第而收，若谷、若麥亦無間雜。如是展轉收已複種，種已復收，無有窮盡。藥王軍！此諸眾生亦復如是，業因緣故，布諸種子，若善、若惡無有間雜。后時成熟，受諸果報亦無間雜。如是展轉，生已復生，亦無窮盡。
「藥王軍！諸有修習菩薩行者，能布一切善法種子，一一成熟；既成熟已，即能出生一切善法；善法生已，生大歡喜，愛樂佛法。彼善法種，雖經多劫，終無能壞。藥王軍！當知是名初發心菩薩，而彼所得一切善法，聚集了知，轉倍增勝，雖復夢有所
【現代漢語翻譯】 現代漢語譯本 第四
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護（Shi Hu）奉詔譯
那時，藥王軍菩薩摩訶薩（Yao Wang Jun Pusa Mohesa，藥王軍大菩薩）從座位上站起來，更加恭敬，雙膝跪地，禮拜世尊的腳，禮拜完畢后合掌向佛說道：『世尊！因為什麼因緣，這些菩薩能夠在空中顯現各種神通變化，在如來面前顯現各種形象？』
佛說：『仔細聽！藥王軍！這些善男子，已經得到一切如來共同的攝受，不久就會成就阿耨多羅三藐三菩提（Anuoduolasanmiaosanputi，無上正等正覺），坐在大法座上，轉動微妙的法輪，用佛法的光明普遍照耀一切眾生，因為這個因緣，能夠顯現各種變化。』
這時，藥王軍菩薩又對佛說：『如佛世尊在漫長的夜晚中，度脫三界一切眾生，數量非常多，為什麼他們沒有窮盡呢？』
佛說：『好啊好啊！藥王軍！譬如有人用各種穀物麥子作為種子播種，各自區分開來沒有混雜。之後到了時節，這些種子都成熟了。這個人就立即依次收割，穀子和麥子也沒有混雜。這樣輾轉收割后又播種，播種后又收割，沒有窮盡。藥王軍！這些眾生也是這樣，因為業的因緣，佈下各種種子，無論是善的還是惡的都沒有混雜。之後成熟時，承受各種果報也沒有混雜。這樣輾轉，生了又生，也沒有窮盡。
『藥王軍！那些修習菩薩行的人，能夠佈下一切善法的種子，一一成熟；成熟之後，就能出生一切善法；善法出生后，產生大歡喜，喜愛佛法。那些善法的種子，即使經過很多劫，最終也不會壞滅。藥王軍！應當知道這叫做初發心的菩薩，他們所得到的一切善法，聚集起來了解，會轉而更加增勝，即使在夢中有所』
【English Translation】 English version Fourth
Translated by Tripitaka Master Shi Hu (Shi Hu), Minister of the Honglu Court, Great Master of Dharma Transmission, under Imperial Decree from the Western Heaven.
At that time, Bodhisattva Mahasattva Medicine King Army (Yao Wang Jun Pusa Mohesa) arose from his seat, with increased reverence, knelt on the ground, bowed at the feet of the World Honored One, and after bowing, joined his palms and said to the Buddha: 'World Honored One! For what reason are these Bodhisattvas able to manifest various miraculous transformations in the air, and display various forms before the Tathagata?'
The Buddha said: 'Listen carefully! Medicine King Army! These virtuous men have already been embraced by all the Tathagatas, and soon they will attain Anuttara-samyak-sambodhi (Anuoduolasanmiaosanputi, unsurpassed perfect enlightenment), sit on the great Dharma seat, turn the wonderful Dharma wheel, and illuminate all beings with the light of the Dharma. Because of this reason, they are able to manifest various transformations.'
At this time, Bodhisattva Medicine King Army again said to the Buddha: 'As the World Honored Buddha has, throughout the long night, liberated all sentient beings in the three realms, their number is very large, why are they without end?'
The Buddha said: 'Excellent, excellent! Medicine King Army! For example, a person uses various grains and wheat as seeds for planting, each separated and not mixed. Later, when the time comes, all these seeds mature. This person immediately harvests them in order, and the grains and wheat are not mixed. In this way, after harvesting, they are sown again, and after sowing, they are harvested again, without end. Medicine King Army! These sentient beings are also like this, due to the causes and conditions of karma, they sow various seeds, whether good or evil, without mixing. Later, when they mature, they receive various karmic retributions without mixing. In this way, they are born and reborn, also without end.'
'Medicine King Army! Those who cultivate the Bodhisattva path are able to sow the seeds of all good dharmas, each of which matures; after maturing, they are able to give rise to all good dharmas; after good dharmas arise, they generate great joy and love the Buddha Dharma. Those seeds of good dharmas, even after many kalpas, will never be destroyed. Medicine King Army! You should know that this is called a Bodhisattva who has just generated the aspiration for enlightenment, and all the good dharmas they have obtained, when gathered and understood, will become even more enhanced, even if in a dream there is some'
見，而能離諸怖畏。何以故？一切業障悉得清凈，不造惡法、離諸苦惱，惡境現前而不能動。若於夢中見大火聚，光焰熾盛。菩薩見已，不生怖畏。何以故？諸煩惱薪為智慧火之所焚燒，無能亂故。又于夢中若見大水，而不清潔，徹底濁穢。菩薩見已，亦不生怖。何以故？已盡一切所作業故，如牛撤軛而得自在。又于夢中，持以利刀，自斷其頭，復斷他頭。菩薩爾時，亦不生怖。何以故？貪、瞋、癡法，諸煩惱中而為根本，菩薩已斷，無所懼故。藥王軍！彼初發心菩薩於六趣輪迴已得解脫，而復于中隨順受生，皆是菩薩以方便力，示現化度一切眾生，而實菩薩常生諸佛清凈剎中，一切如來所共攝受。
「藥王軍！汝今當知，於後末世若有眾生，能發回向菩提心者，是即安住一切佛智，得見諸佛圓滿善法，永不復生諸疑惑心。藥王軍！我于無數百千那庾多劫，勤行苦行，修諸善法，於一切法覺了自性，即得成就阿耨多羅三藐三菩提。既圓滿已，復以方便、善巧智慧廣說諸法，令諸眾生得生諸佛清凈剎中，受勝妙樂，而能了知諸滅道法、了知勝妙諸根本法、了知勝妙善處法、了知勝妙神通法、了知勝妙善處寂滅法。藥王軍！所言滅者，其義云何？」
藥王軍菩薩言：「世尊！所謂法處。」
佛言：「法
【現代漢語翻譯】 現代漢語譯本 能見到，並且能夠遠離各種恐懼。為什麼呢？因為一切業障都得到清凈，不再造作惡法，遠離各種苦惱，即使面對惡劣的境況也不會動搖。如果在夢中見到巨大的火堆，火焰熾盛。菩薩見到后，不會產生恐懼。為什麼呢？因為各種煩惱的柴薪已經被智慧之火焚燒殆盡，沒有什麼能夠擾亂他。又如果在夢中見到巨大的水，但是不乾淨，徹底渾濁污穢。菩薩見到后，也不會產生恐懼。為什麼呢？因為他已經斷盡了一切所作之業，就像牛卸下了軛而獲得了自在。又如果在夢中，拿著鋒利的刀，自己砍斷自己的頭，又砍斷別人的頭。菩薩這時，也不會產生恐懼。為什麼呢？因為貪、嗔、癡這些煩惱是根本，菩薩已經斷除了，沒有什麼可以畏懼的。藥王軍（菩薩名）！那些初發心的菩薩在六道輪迴中已經得到解脫，但又在其中隨順受生，這都是菩薩以方便之力，示現化度一切眾生，而實際上菩薩常常生在諸佛清凈的剎土中，被一切如來共同攝受。 「藥王軍（菩薩名）！你現在應當知道，在未來的末世，如果有眾生能夠發起迴向菩提之心，那就是安住於一切佛的智慧，得見諸佛圓滿的善法，永遠不再產生各種疑惑之心。藥王軍（菩薩名）！我于無數百千那由他劫，勤奮修行苦行，修習各種善法，對於一切法的自性都覺悟了，就成就了阿耨多羅三藐三菩提（無上正等正覺）。既然圓滿了，又以方便、善巧的智慧廣泛宣說各種法，讓各種眾生能夠往生到諸佛清凈的剎土中，享受殊勝的妙樂，並且能夠了知各種滅道之法、了知殊勝的各種根本之法、了知殊勝的善處之法、了知殊勝的神通之法、了知殊勝的善處寂滅之法。藥王軍（菩薩名）！所說的滅，它的含義是什麼呢？」 藥王軍（菩薩名）菩薩說：「世尊！所說的就是法處。」 佛說：「法
【English Translation】 English version can see, and be able to be free from all fears. Why is that? Because all karmic obstacles are purified, no more evil deeds are committed, and all sufferings are left behind. Even when facing adverse situations, one will not be shaken. If one sees a huge fire in a dream, with flames blazing fiercely, a Bodhisattva, upon seeing it, will not be afraid. Why is that? Because the firewood of all afflictions has been burned away by the fire of wisdom, and nothing can disturb them. Also, if one sees a large body of water in a dream, but it is not clean, being completely turbid and filthy, a Bodhisattva, upon seeing it, will also not be afraid. Why is that? Because they have exhausted all their karmic actions, like an ox that has been freed from its yoke and gained freedom. Furthermore, if in a dream, one holds a sharp knife and cuts off their own head, and then cuts off the heads of others, a Bodhisattva at that time will also not be afraid. Why is that? Because greed, anger, and ignorance are the root of all afflictions, and the Bodhisattva has already severed them, so there is nothing to fear. O Medicine King Army (Bodhisattva's name)! Those Bodhisattvas who have initially generated the aspiration for enlightenment have already attained liberation from the cycle of the six realms, yet they continue to be reborn within them in accordance with the circumstances. This is all due to the Bodhisattva's skillful means, manifesting to guide and transform all sentient beings. In reality, Bodhisattvas are always born in the pure lands of all Buddhas, and are embraced by all Tathagatas. 「O Medicine King Army (Bodhisattva's name)! You should now know that in the future, during the end times, if there are sentient beings who can generate the aspiration for enlightenment, they will abide in the wisdom of all Buddhas, see the perfect good dharmas of all Buddhas, and never again generate any doubts. O Medicine King Army (Bodhisattva's name)! I have diligently practiced asceticism for countless hundreds of thousands of nayutas of kalpas, cultivating all good dharmas. I have awakened to the self-nature of all dharmas, and thus attained Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). Having achieved perfection, I then use skillful means and wisdom to extensively expound all dharmas, enabling all sentient beings to be reborn in the pure lands of all Buddhas, enjoying supreme bliss. They will be able to understand the dharmas of cessation and the path, understand the supreme fundamental dharmas, understand the supreme dharmas of good places, understand the supreme dharmas of supernatural powers, and understand the supreme dharmas of good places of quiescence. O Medicine King Army (Bodhisattva's name)! What is the meaning of what is called cessation?」 The Bodhisattva Medicine King Army (Bodhisattva's name) said, 「World Honored One! What is referred to is the place of dharma.」 The Buddha said, 「Dharma
處者何？」
藥王軍菩薩言：「其法處者，所謂精進、持戒二法，若已發起、若未發起，戒行具足，是名法藏。世尊！諸法從是法藏所生。」
佛言：「善哉善哉！藥王軍！于如來前能答是義。」
藥王軍菩薩復白佛言：「世尊！諸佛如來以何義故，出現世間？」
佛言藥王軍：「諸佛出世，為欲令諸眾生持戒多聞得具足故，令悉了知勝妙樂處故，令於一切勝妙法門通達趣入故，入是法門已，即能廣修一切善法，以方便力增長善根，於世出世最勝妙法皆悉通達。」
藥王軍菩薩白佛言：「世尊！云何名出世法？」
佛言藥王軍：「出世法者所謂涅槃法，若了諸法自性，是即了知涅槃勝法。彼諸法者即正法蘊，若於是法，如實而知、如實而證，于出世法中是為第一。藥王軍！諸異生類，于佛世尊深妙法中，自不生信趣向修習，亦復不能轉勸他人，此等異生身壞命終，而無善法為所依怙。
「藥王軍！汝今諦聽。我念往昔有一商人，為求利故借千兩金，欲往他國而為貿易。其人父母以愛念故謂其子言：『此等金寶，非己所有，若自持往，或時散失，苦惱倍增，後悔何益？』是時，其子反生恚恨，不聽是言，即負此金，便往他國。既至彼已，時分未久，其所負金皆已散壞，復無
【現代漢語翻譯】 現代漢語譯本：『處所』指的是什麼？」 藥王軍菩薩說：『所謂的『處所』，指的是精進和持戒這兩種修行方法。不論是已經發起還是尚未發起，只要戒行圓滿具足，就稱為法藏（一切佛法的根本）。世尊！一切佛法都是從這個法藏中產生的。』 佛說：『說得好啊，說得好啊！藥王軍！你能在如來面前回答這個道理。』 藥王軍菩薩又對佛說：『世尊！諸佛如來是出於什麼原因而出現在世間的呢？』 佛對藥王軍說：『諸佛出現在世間，是爲了讓一切眾生持戒、多聞，從而得到圓滿具足；是爲了讓眾生完全瞭解殊勝美妙的安樂之處；是爲了讓眾生通達並進入一切殊勝美妙的法門。進入這些法門后，就能廣泛地修習一切善法，用方便之力增長善根，對於世間和出世間最殊勝美妙的佛法都能通達。』 藥王軍菩薩對佛說：『世尊！什麼叫做「出世法」呢？』 佛對藥王軍說：『出世法指的就是涅槃法（解脫的境界）。如果瞭解一切法的自性，那就是了解了涅槃的殊勝之法。這些法就是正法蘊（佛法的集合），如果對於這些法，如實地瞭解、如實地證悟，在出世法中就是第一。藥王軍！那些異生（凡夫俗子），對於佛世尊深奧微妙的佛法，自己不生起信心去修習，也不能勸導他人，這些異生身壞命終后，沒有善法可以作為依靠。』 『藥王軍！你現在仔細聽。我記得過去有一個商人，爲了求取利益，借了一千兩黃金，想要到其他國家去做買賣。他的父母因為愛念他，就對他說：『這些金銀財寶，不是你自己的，如果自己拿著去，或許會散失，徒增苦惱，後悔又有什麼用呢？』當時，他的兒子反而生起嗔恨，不聽父母的話，就帶著這些黃金，前往其他國家。到了那裡之後，沒過多久，他所負的黃金都散失了，又沒有
【English Translation】 English version: 『What is the 『place』?』 The Bodhisattva Medicine King Army said: 『The so-called 『place』 refers to the two practices of diligence and upholding precepts. Whether they have been initiated or not, as long as the practice of precepts is complete and perfect, it is called the Dharma Treasury (the root of all Buddhist teachings). World Honored One! All Dharmas arise from this Dharma Treasury.』 The Buddha said: 『Excellent, excellent! Medicine King Army! You are able to answer this meaning before the Tathagata.』 The Bodhisattva Medicine King Army again said to the Buddha: 『World Honored One! For what reason do all Buddhas, the Tathagatas, appear in the world?』 The Buddha said to Medicine King Army: 『The Buddhas appear in the world in order to enable all sentient beings to uphold precepts and learn widely, thereby attaining completeness and perfection; to enable sentient beings to fully understand the excellent and wonderful place of bliss; to enable sentient beings to penetrate and enter all excellent and wonderful Dharma gates. Having entered these Dharma gates, they can then widely cultivate all good Dharmas, increase their good roots with the power of skillful means, and be able to penetrate all the most excellent and wonderful Dharmas of the world and beyond.』 The Bodhisattva Medicine King Army said to the Buddha: 『World Honored One! What is called the 『transcendent Dharma』?』 The Buddha said to Medicine King Army: 『The transcendent Dharma refers to the Dharma of Nirvana (the state of liberation). If one understands the self-nature of all Dharmas, then one understands the excellent Dharma of Nirvana. These Dharmas are the aggregates of the true Dharma (the collection of Buddhist teachings), and if one truly understands and truly realizes these Dharmas, then one is the foremost in the transcendent Dharma. Medicine King Army! Those ordinary beings, regarding the profound and subtle Dharma of the World Honored Buddha, do not generate faith to practice it themselves, nor can they persuade others. These ordinary beings, after their bodies are destroyed and their lives end, have no good Dharma to rely on.』 『Medicine King Army! Now listen carefully. I remember in the past there was a merchant who, in order to seek profit, borrowed a thousand taels of gold, intending to go to another country to trade. His parents, out of love and concern, said to him: 『This gold and silver treasure is not your own. If you take it yourself, it may be lost, and your suffering will increase, and what good will regret do?』 At that time, his son instead became angry and did not listen to his parents』 words. He then took the gold and went to another country. Having arrived there, before long, all the gold he had borrowed was lost, and he had no
所得，漸不能住，即便追悔，生大苦惱。其人後時，雖復還國，不自歸舍，以苦惱心，生大疾病。時，彼父母知子雖還，不便歸舍，又聞金寶皆已散壞，憂愁迷悶，竊相謂言：『此非我子，是大惡友，破壞我族，悉使貧匱，復致他怨，何所依賴？我等今者，作何方便，得免斯苦？』是時，父母以憂苦故，厭己身命，欲自殞滅。時彼商人既聞父母憂惱如此，即便還家向彼父母哽然而住。父母忽見其子，頓失前怒，即同謂言：『我子何能受斯病苦？我聞是事，恐汝命終，汝今既來，寬我憂慮。』時彼商人告父母言：『我身與心苦惱如是，支節痛逼，命將不救。何以故？我於今時，眼不欲視，耳不欲聞，心識迷悶，眾苦所集，設使父母如何救護？』父母告言：『我子於此勿生怖畏，汝命未盡，我皆救汝。汝今苦惱，必是虐疾，心識迷亂、妄有所見。』時，子答言：『我非虐疾、亦無所見，諸可愛境，皆不現前，唯見死苦，大可怖事。定趣命終，無能救者。』父母告言：『我子所苦，多是天神所持，世間諸有被執持者，皆詣天祠以求救護，若如是者、方得脫免。』子言：『可爾。』
「是時，父母持以妙香，即詣天祠。既至彼已，告守門者，引至天前焚香啟愿，祈求悔謝。時，守門者謂父母言：『汝若欲子病得脫免、天
【現代漢語翻譯】 所得之物，漸漸不能保留，即使追悔，也會產生巨大的苦惱。這個人之後，即使回到故鄉，也不敢回家，因為心中苦惱，生了大病。當時，他的父母知道兒子雖然回來了，卻不肯回家，又聽說金銀財寶都已散盡，憂愁迷茫，私下裡互相說道：『這恐怕不是我的兒子，而是個大惡友，敗壞了我們家族，使我們都變得貧困，還招致他人的怨恨，我們還能依靠誰呢？我們現在，該用什麼辦法，才能免除這些痛苦呢？』當時，父母因為憂愁痛苦，厭惡自己的生命，想要自殺。這時，那個商人聽到父母如此憂愁苦惱，就回到家中，對著父母哽咽著站立。父母忽然看見兒子，立刻消除了之前的怒氣，一起說道：『我的兒子怎麼會遭受這樣的病苦？我們聽說這件事，擔心你已經去世了，你現在既然來了，就寬慰了我們的憂慮。』當時，那個商人告訴父母說：『我的身體和內心都如此苦惱，四肢疼痛難忍，性命將要不保。為什麼呢？因為我現在，眼睛不想看，耳朵不想聽，心識迷亂，各種痛苦聚集在一起，即使父母如何救護？』父母說道：『我的兒子不要因此感到害怕，你的壽命還沒有盡，我們都能救你。你現在的苦惱，一定是得了瘧疾，心識迷亂，妄想看到了一些東西。』當時，兒子回答說：『我不是得了瘧疾，也沒有看到什麼，所有可愛的事物，都不出現在眼前，只看到死亡的痛苦，非常可怕的事情。必定要走向死亡，沒有人能夠救我。』父母說道：『我的兒子所受的痛苦，大多是天神所控制，世間所有被控制的人，都去天神廟宇祈求救護，如果這樣做，才能得以解脫。』兒子說：『可以。』 當時，父母拿著美好的香，就去了天神廟宇。到了那裡之後，告訴守門人，引他們到天神面前焚香祈願，祈求懺悔。當時，守門人對父母說：『你們如果想讓兒子的病得到解脫，天神
【English Translation】 The possessions he gained, he gradually could not keep, and even if he regretted it, he would experience great suffering. Later, even if that person returned to his country, he would not go home, because of the suffering in his heart, he would develop a serious illness. At that time, his parents knew that although their son had returned, he was unwilling to go home, and they also heard that all the gold and jewels had been scattered. They were worried and confused, and secretly said to each other: 'This is probably not our son, but a great evil friend, who has ruined our family, made us all poor, and also caused resentment from others. Who can we rely on? What method should we use now to avoid this suffering?' At that time, the parents, because of their worry and suffering, were disgusted with their own lives and wanted to kill themselves. Then, that merchant heard that his parents were so worried and distressed, so he returned home and stood before his parents, choking with sobs. The parents suddenly saw their son, and immediately lost their previous anger, and said together: 'How could our son suffer such illness? We heard about this and were worried that you had already passed away. Now that you have come, you have relieved our worries.' At that time, the merchant told his parents: 'My body and mind are so distressed, my limbs are in unbearable pain, and my life is about to end. Why? Because now, my eyes do not want to see, my ears do not want to hear, my mind is confused, and all kinds of suffering are gathered together. Even if my parents try to save me, how can they?' The parents said: 'My son, do not be afraid because of this. Your life has not ended, and we can all save you. Your current suffering must be malaria, your mind is confused, and you are hallucinating.' At that time, the son replied: 'I do not have malaria, nor have I seen anything. All the lovely things do not appear before me, I only see the suffering of death, a very terrifying thing. I am certainly going to die, and no one can save me.' The parents said: 'The suffering that my son is experiencing is mostly controlled by the gods. All those in the world who are controlled go to the temples of the gods to seek salvation. If you do this, you can be freed.' The son said: 'It is possible.' At that time, the parents took fine incense and went to the temple of the gods. After arriving there, they told the gatekeeper to lead them before the god to burn incense and pray, seeking repentance. At that time, the gatekeeper said to the parents: 'If you want your son's illness to be relieved, the god
神歡喜，當設祭祀必獲如意。其所祭物，法應當須斷一人命，及一缽戌，方名為祭。』是時，父母聞彼言已，共相謂言：『我今若不祀彼天神，我子何由得免斯苦？然我今者家復窮困，何能辦彼祭所須物？宜共還家作諸方計。』既相議已即便還家，盡其家中一切所有，而為貿易得一缽戌。復共出舍，詣一富人，作是告言：『我今求貸黃金少分，當期十日，即便歸還。若違是言，過十日者，我皆以身，為君婢僕。』作是言已，富人即與。
「時，彼父母既得金已，不復還家，即持是金而得一人，其所鬻人不知何作，即隨其主詣彼天祠。至天祠已，謂守門者言：『我等今者，持所祭物，來祀天神。』守門者言：『汝當隨意。』時，彼父母于天神前，焚香啟愿作如是言：『愿我此子，病苦得免，天神歡喜。』言已，即時以所祭人及彼缽戌，自手斷命，而為祭祀。其所祭人當斷命時，既被持縛，無所能避，唯念諸佛，一稱是言：『那謨沒馱耶！』言已命斷。時，彼天神受其祭已，誑父母言：『汝子所疾是我所執，我今放舍令子得脫。』是時，父母聞其言已，歡喜踴躍，拜謝而出。父母相慶互相謂言：『我子從今既得病癒，又複決定而得長命，我等今者雖復無金可還富人，當如本言，為彼婢僕而無所恨。』是時，父母方共
【現代漢語翻譯】 現代漢語譯本：神喜歡祭祀，如果設立祭祀必定能獲得如意。他們祭祀的東西，按照規矩應當要斷送一個人的性命，以及一缽的肉，才能稱之為祭祀。』當時，父母聽到這話后，互相說道：『我們現在如果不祭祀那個天神，我們的兒子怎麼能免除這種痛苦呢？然而我們現在家裡又很窮困，怎麼能辦到祭祀所需的物品呢？應該一起回家想辦法。』商量好后就一起回家，拿出家中所有的一切，用來交換得到一缽肉。又一起出門，去拜訪一個富人，對他說：『我們現在請求借貸少量的黃金，約定十天後就歸還。如果違背這話，過了十天，我們就都以自身作為您的奴婢。』說完這話，富人就借給了他們黃金。 當時，那對父母得到黃金后，沒有再回家，就拿著這些黃金買了一個人，被賣的人不知道要做什麼，就跟著他的主人去了那個天祠。到了天祠后，對守門的人說：『我們現在拿著祭祀的物品，來祭祀天神。』守門的人說：『你們隨意吧。』當時，那對父母在天神面前，焚香祈願，這樣說道：『愿我的這個兒子，病痛能夠解除，天神歡喜。』說完，就立刻用祭祀的人和那一缽肉，親手斷送了他們的性命，作為祭祀。那個被祭祀的人在被斷送性命的時候，因為被捆綁著，無法躲避，只能唸誦諸佛的名號，唸了一聲：『那謨沒馱耶（皈依佛陀）！』說完就斷氣了。當時，那個天神接受了祭祀后，欺騙父母說：『你們兒子的疾病是我所控制的，我現在放了他，讓你們的兒子脫離苦難。』當時，父母聽到這話后，歡喜雀躍，拜謝后就離開了。父母互相慶賀，互相說道：『我們的兒子從今以後既然病好了，又必定能夠長壽，我們現在即使沒有金錢可以還給富人，也應當按照之前所說，為他做奴婢，也沒有什麼可遺憾的。』當時，父母正一起
【English Translation】 English version: The gods are pleased, and if sacrifices are made, one will surely obtain what one desires. The sacrificial items, according to the rules, must include the taking of a human life and a bowl of meat, only then can it be called a sacrifice.』 At that time, the parents, upon hearing these words, said to each other: 『If we do not sacrifice to that god, how can our son be spared this suffering? However, our family is now very poor, how can we obtain the items needed for the sacrifice? We should go home together and devise a plan.』 After discussing, they returned home, took out everything they owned, and traded it for a bowl of meat. They then went out together to visit a wealthy man, saying to him: 『We now request to borrow a small amount of gold, promising to return it in ten days. If we break this promise, after ten days, we will both become your servants.』 After saying this, the wealthy man lent them the gold. At that time, the parents, having obtained the gold, did not return home. Instead, they used the gold to buy a person. The person being sold did not know what was to be done, and followed his masters to the temple. Upon arriving at the temple, they said to the gatekeeper: 『We have now brought the sacrificial items to sacrifice to the god.』 The gatekeeper said: 『Do as you please.』 At that time, the parents, in front of the god, burned incense and made a vow, saying: 『May my son be freed from his suffering, and may the god be pleased.』 After saying this, they immediately used the sacrificial person and the bowl of meat, taking their lives with their own hands as a sacrifice. The person being sacrificed, when his life was being taken, was bound and unable to escape, and could only recite the names of the Buddhas, uttering once: 『Namo Buddhaya (Homage to the Buddha)!』 After saying this, he died. At that time, the god, having received the sacrifice, deceived the parents, saying: 『Your son』s illness was under my control, and I now release him, allowing your son to escape suffering.』 At that time, the parents, upon hearing these words, were overjoyed, bowed in gratitude, and left. The parents congratulated each other, saying: 『Since our son is now cured, and will surely live a long life, even if we do not have the money to repay the wealthy man, we should, as we promised, become his servants, and there is nothing to regret.』 At that time, the parents were together
言議，未及還家，忽逢人告子命已盡。時，彼父母一聞是言，生大苦惱、俱死躄地。」
佛言藥王軍：「我觀世間愚癡異生，惑業所纏，不善知識，共相集會，互為衰損，亦復如是。此等異生，身壞命終，墮于惡趣，受大苦惱，無能救護。」
藥王軍菩薩白佛言：「世尊！如佛所說祀天神者，此等異生死墮何處？」
佛言藥王軍：「止！不須問。」
藥王軍復白佛言：「世尊！我等眾中有樂聞者，愿佛為說。」
佛言藥王軍：「汝今當知，時彼父母，既命終已，俱墮眾合地獄，受大苦惱。時，彼子者墮炎熱地獄中，受大苦惱。彼天祠中為守門者，以導引故，見作隨喜，命終已后墮阿鼻地獄，受大苦惱。」
藥王軍復白佛言：「世尊！彼所祭人，當生何處？」
佛言藥王軍：「此人命終生三十三天，六十劫中受勝妙樂。」
藥王軍復白佛言：「世尊！此人以何因緣得生於彼？」
佛言藥王軍：「此人臨命終時，純善相應發凈信心，歸依如來，一稱那謨沒馱耶故，是人即為深種善根；又復於八十劫中得宿命智，在在所生離諸煩惱、息一切苦。」
爾時，藥王軍菩薩前白佛言：「世尊！諸有眾生，樂欲趣證涅盤法者，當修何行？」
佛言藥王軍：「當
【現代漢語翻譯】 現代漢語譯本：
他們正在商議，還沒來得及回家，忽然有人告知他們的兒子已經去世。當時，他的父母一聽到這話，就感到極大的痛苦和悲傷，雙雙倒地而死。 佛陀對藥王軍（Bhaisajyaraja）說：『我觀察世間愚癡的凡夫俗子，被迷惑和業力所纏繞，不親近善知識，互相爭鬥，互相損害，也是如此。這些凡夫俗子，身壞命終后，墮入惡道，遭受極大的痛苦，沒有人能夠救護他們。』 藥王軍菩薩對佛陀說：『世尊！像佛陀所說的祭祀天神的人，這些死後會墮落到哪裡呢？』 佛陀對藥王軍說：『停止！不必問。』 藥王軍再次對佛陀說：『世尊！我們當中有人喜歡聽，希望佛陀為我們說。』 佛陀對藥王軍說：『你現在應當知道，當時那對父母，既然已經命終，就都墮入眾合地獄，遭受極大的痛苦。當時，他們的兒子墮入炎熱地獄中，遭受極大的痛苦。而那個在天祠中擔任守門的人，因為引導他人祭祀，見到祭祀的人心生歡喜，命終之後墮入阿鼻地獄，遭受極大的痛苦。』 藥王軍再次對佛陀說：『世尊！那些被祭祀的人，會生到哪裡呢？』 佛陀對藥王軍說：『這個人命終後會生到三十三天（Trayastrimsa），在六十劫中享受殊勝的快樂。』 藥王軍再次對佛陀說：『世尊！這個人因為什麼因緣能夠生到那裡呢？』 佛陀對藥王軍說：『這個人臨命終時，純善相應，發出清凈的信心，歸依如來，僅僅稱念一聲「那謨沒馱耶（Namo Buddhaya）」，這個人就因此深深種下善根；而且在八十劫中獲得宿命智，無論生在何處都能遠離各種煩惱，止息一切痛苦。』 當時，藥王軍菩薩上前對佛陀說：『世尊！那些眾生，想要趣向證得涅槃（Nirvana）之法的人，應當修習什麼行為呢？』 佛陀對藥王軍說：『應當』
【English Translation】 English version:
They were discussing, and before they could return home, someone suddenly announced that their son had died. At that moment, upon hearing these words, his parents felt immense pain and sorrow, and both collapsed to the ground and died. The Buddha said to Bhaisajyaraja (Medicine King): 'I observe that foolish ordinary beings in the world, entangled by delusion and karma, not associating with virtuous teachers, fight with each other, and harm each other, are also like this. These ordinary beings, after their bodies break and their lives end, fall into evil realms, suffering great pain, and no one can save them.' Bhaisajyaraja Bodhisattva said to the Buddha: 'World Honored One! As the Buddha said about those who worship gods, where do these people fall after death?' The Buddha said to Bhaisajyaraja: 'Stop! There is no need to ask.' Bhaisajyaraja again said to the Buddha: 'World Honored One! Among us, there are those who like to hear, we wish the Buddha would speak for us.' The Buddha said to Bhaisajyaraja: 'You should know now, that the parents, since they have died, have both fallen into the Samghata hell, suffering great pain. At that time, their son fell into the hot hell, suffering great pain. And the one who was the gatekeeper in the heavenly shrine, because he guided others to worship, and seeing the worshipers felt joy, after his life ended, fell into the Avici hell, suffering great pain.' Bhaisajyaraja again said to the Buddha: 'World Honored One! Where will those who are sacrificed be born?' The Buddha said to Bhaisajyaraja: 'This person, after his life ends, will be born in the Trayastrimsa heaven, enjoying supreme bliss for sixty kalpas.' Bhaisajyaraja again said to the Buddha: 'World Honored One! What is the cause and condition for this person to be born there?' The Buddha said to Bhaisajyaraja: 'This person, at the time of his death, was in pure accordance with goodness, generated pure faith, took refuge in the Tathagata, and merely recited 'Namo Buddhaya' once, and this person therefore deeply planted good roots; and also in eighty kalpas, he will obtain the knowledge of past lives, and wherever he is born, he will be free from all afflictions and cease all suffering.' At that time, Bhaisajyaraja Bodhisattva stepped forward and said to the Buddha: 'World Honored One! Those beings who wish to attain the Dharma of Nirvana, what practices should they cultivate?' The Buddha said to Bhaisajyaraja: 'They should'
修精進行，勇猛堅固。」
藥王軍言：「云何名精進行？又於何處而能發起？」
佛言：「精進行者，于諸果法而不懈退，是名精進行。精進處者，所謂：預流果名精進處，一來果名精進處，不還果名精進處，阿羅漢果名精進處，緣覺果、緣覺智果名精進處，菩薩果、菩薩智果名精進處。藥王軍！諸修菩提者，于如是等處而能發起廣大精進。」
爾時，佛告藥王軍菩薩言：「我念往昔，於一時中有一摩拏嚩迦，于平實地才種一樹，即生芽、莖、枝、葉、華果，光潤可愛。其樹盤根廣一由旬，于少時間悉皆具足。次復有一摩拏嚩迦，寄前樹側亦種一樹，根才置地，忽為大風之所偃拔，芽莖、枝葉尚不能生，況復華果而能成就？彼次種樹人見是事已，即移其樹欲種他處。是時，先種樹人作如是言：『云何於我平實地上而致破壞？』彼次種樹人言：『我今自為移所種樹，非特破壞汝平實地！』如是往來互相諍競。是時，有人潛告于王。王既聞已，敕令往捉，使者奉命奔至於彼。時，二諍人各大驚怖，使者執持來至王所。是時，王問彼二人言：『汝等何故互相諍競？』先種樹人具如實說。次種樹者作如是言：『大王當知，我為自無地土種植，暫於此人借地種樹。我所種者，為風所拔，根不能固，至於芽莖、
【現代漢語翻譯】 現代漢語譯本：
『修習精進的修行，要勇猛而堅定。』 藥王軍問道：『什麼叫做精進行？又在什麼地方能夠發起精進行？』 佛說：『精進行，就是對於各種果位的修行不懈怠、不退縮，這就叫做精進行。精進的處所，是指：預流果（須陀洹果，初果）是精進的處所，一來果（斯陀含果，二果）是精進的處所，不還果（阿那含果，三果）是精進的處所，阿羅漢果（四果）是精進的處所，緣覺果、緣覺智果是精進的處所，菩薩果、菩薩智果是精進的處所。藥王軍！那些修習菩提的人，在這些地方能夠發起廣大的精進。』 當時，佛告訴藥王軍菩薩說：『我回憶過去，在某個時候，有一個摩拏嚩迦（年輕人），在平坦的地上才種下一棵樹，立刻就生出芽、莖、枝、葉、花、果，光澤潤澤，非常可愛。那棵樹的根盤踞廣闊，有一由旬（古印度長度單位，約11-16公里），在很短的時間內就全部長成。後來又有一個摩拏嚩迦，在前一棵樹的旁邊也種了一棵樹，根才剛放到地上，忽然就被大風吹倒了，芽、莖、枝、葉都不能生長，更何況是開花結果呢？那個後來種樹的人看到這種情況，就想把樹移到別的地方去種。這時，先種樹的人就說：『為什麼在我的平坦地上進行破壞？』後來種樹的人說：『我現在只是爲了移動我所種的樹，並不是故意破壞你的平坦土地！』他們就這樣來回互相爭吵。當時，有人偷偷地告訴了國王。國王聽了之後，就命令人去抓他們，使者奉命趕到那裡。這時，兩個爭吵的人都非常驚恐，使者把他們帶到國王那裡。當時，國王問那兩個人說：『你們為什麼互相爭吵？』先種樹的人如實地說了情況。後來種樹的人說：『大王您要知道，我因為自己沒有土地種植，暫時借用這個人的土地種樹。我所種的樹，被風吹倒了，根不能穩固，連芽、莖、』
【English Translation】 English version:
'Cultivate diligent practice, be courageous and firm.' The Medicine King General asked: 'What is called diligent practice? And where can it be initiated?' The Buddha said: 'Diligent practice means not being lazy or retreating in the cultivation of various fruits of enlightenment. This is called diligent practice. The places of diligent practice are: the Stream-enterer fruit (Sotapanna, the first fruit) is a place of diligent practice, the Once-returner fruit (Sakadagami, the second fruit) is a place of diligent practice, the Non-returner fruit (Anagami, the third fruit) is a place of diligent practice, the Arhat fruit (the fourth fruit) is a place of diligent practice, the Pratyekabuddha fruit and the Pratyekabuddha wisdom fruit are places of diligent practice, the Bodhisattva fruit and the Bodhisattva wisdom fruit are places of diligent practice. Medicine King General! Those who cultivate Bodhi can initiate great diligence in these places.' At that time, the Buddha told the Bodhisattva Medicine King General: 'I recall in the past, at one time, there was a Manavaka (young man) who planted a tree on flat ground, and immediately it grew sprouts, stems, branches, leaves, flowers, and fruits, which were lustrous and lovely. The tree's roots spread out widely, covering a yojana (an ancient Indian unit of distance, about 11-16 kilometers), and in a short time, it was fully grown. Later, another Manavaka also planted a tree next to the first tree. As soon as its roots touched the ground, it was suddenly uprooted by a strong wind. The sprouts, stems, and leaves could not grow, let alone flower and bear fruit. The person who planted the second tree, seeing this, wanted to move the tree to another place to plant it. At this time, the person who planted the first tree said: 'Why are you causing damage on my flat ground?' The person who planted the second tree said: 'I am only moving the tree I planted, not intentionally damaging your flat land!' They argued back and forth. At that time, someone secretly informed the king. After hearing this, the king ordered them to be arrested, and the messengers rushed to the place. At this time, the two arguing people were very frightened, and the messengers brought them to the king. At that time, the king asked the two people: 'Why are you arguing with each other?' The person who planted the first tree told the truth. The person who planted the second tree said: 'Your Majesty, you should know that because I did not have land to plant, I temporarily borrowed this person's land to plant a tree. The tree I planted was uprooted by the wind, and its roots could not be firm, even the sprouts and stems,'
枝葉、華果皆不能生。此人種樹于少時間即生芽莖，枝葉、華果悉皆具足，又覆盤根一由旬量。我見是事內自羞愧，即移其樹欲種他處。彼獲如意而復生瞋，以是緣故共相諍競，愿王察我無賜罪罰。』
「時，王即敕召集臣寮。是時，諸臣寮等有三十俱胝，聞王有命齊至王所，俱白王言：『有何宣令？』王言：『汝等當知，今我國中適聞一事甚為希有，此有一人才種一樹，于少時間即生芽莖，枝葉、華果悉皆具足，又覆盤根一由旬量，汝等頗曾見是事不？如我所見、諸有樹木，開華、結果極甚疾者，亦半月分，或一月分，今此樹者昔未聞見，汝等云何？』是時，臣寮中有一人前白王言：『我於是事亦未決定如實可信，如王所說我亦生疑，愿王更召此種樹人，審諦而問知其實不？』王即宣召先種樹人而復問言：『汝所種樹，于少時間開華等事，當如實不？汝若虛妄、我必罪汝！』時，彼人言：『王如父母能生於我，我今對王何敢虛妄？愿王無疑，是事誠實。』王言：『我昔未聞，況復能見？我於是事，如何生信？』是時，彼人復白王言：『大王若或不信，愿王詣彼親自觀察。』
「時，王即與三十俱胝臣寮同詣樹所。既至彼已，即見其樹，枝葉滋茂、果實繁多，見已生信，嘆其希有。王時于彼亦種一樹，亦
【現代漢語翻譯】 現代漢語譯本：『枝條、花朵、果實都不能生長。這個人種樹，在很短的時間內就長出嫩芽和莖，枝條、花朵、果實全部具備，而且根系盤踞的範圍有一由旬（古印度長度單位，約11-16公里）那麼大。我看到這件事，內心感到羞愧，就想把那棵樹移到別的地方去種。他因為得到了如意的東西反而生起嗔恨，因此我們互相爭吵起來，希望大王明察，不要給我定罪處罰。』 『當時，國王就下令召集大臣們。當時，大臣們有三十俱胝（古印度數字單位，一俱胝等於一千萬）之多，聽到國王的命令，都來到國王那裡，一起對國王說：『有什麼命令？』國王說：『你們應當知道，現在我國中剛剛聽到一件非常稀有的事情，這裡有一個人種了一棵樹，在很短的時間內就長出嫩芽和莖，枝條、花朵、果實全部具備，而且根系盤踞的範圍有一由旬那麼大，你們可曾見過這樣的事嗎？據我所見，那些樹木，開花結果最快的，也要半個月，或者一個月，現在這棵樹，以前從未聽說過，你們覺得怎麼樣？』當時，大臣中有一個人上前對國王說：『我對於這件事也不能確定是否真實可信，就像國王所說，我也感到懷疑，希望國王再召見這個種樹的人，仔細詢問，瞭解事情的真相。』國王就宣召先前種樹的人，再次問道：『你所種的樹，在很短的時間內就開花結果的事情，是真實的嗎？如果你說謊，我一定會懲罰你！』當時，那個人說：『大王就像父母一樣能夠養育我，我現在面對大王，怎麼敢說謊呢？希望大王不要懷疑，這件事是真的。』國王說：『我以前沒有聽說過，更沒有見過，對於這件事，我怎麼能相信呢？』當時，那個人又對國王說：『大王如果還不相信，希望大王親自到那裡去觀察。』 『當時，國王就和三十俱胝的大臣們一起到那棵樹那裡。到了那裡之後，就看見那棵樹，枝葉茂盛，果實繁多，看到后就相信了，感嘆這件事的稀有。當時，國王也在那裡種了一棵樹，也
【English Translation】 English version: 『Branches, flowers, and fruits could not grow. This person planted a tree, and in a short time, sprouts and stems grew, branches, flowers, and fruits were all complete, and the roots spread to a distance of one yojana (an ancient Indian unit of length, approximately 11-16 kilometers). When I saw this, I felt ashamed and wanted to move the tree to another place. He, having obtained what he desired, became angry, and therefore we quarreled. I hope the king will investigate and not punish me.』 『At that time, the king ordered the ministers to be summoned. At that time, there were thirty kotis (an ancient Indian numerical unit, one koti equals ten million) of ministers. Hearing the king's order, they all came to the king and said together, 『What is your command?』 The king said, 『You should know that just now, a very rare thing has been heard in our country. There is a person who planted a tree, and in a short time, sprouts and stems grew, branches, flowers, and fruits were all complete, and the roots spread to a distance of one yojana. Have you ever seen such a thing? As far as I have seen, those trees that bloom and bear fruit the fastest take half a month or a month. This tree, I have never heard of before. What do you think?』 At that time, one of the ministers stepped forward and said to the king, 『I am also not sure whether this matter is true and credible. Like the king said, I also have doubts. I hope the king will summon the tree planter again, inquire carefully, and find out the truth.』 The king then summoned the person who had planted the tree and asked again, 『Is it true that the tree you planted bloomed and bore fruit in a short time? If you lie, I will surely punish you!』 At that time, that person said, 『The king is like a parent who can nurture me. How dare I lie to the king? I hope the king will not doubt, this matter is true.』 The king said, 『I have never heard of it before, let alone seen it. How can I believe this?』 At that time, that person said to the king again, 『If the king does not believe, I hope the king will go there and observe it himself.』 『At that time, the king went to the tree with thirty kotis of ministers. After arriving there, they saw the tree, with lush branches and abundant fruits. After seeing it, they believed it and marveled at its rarity. At that time, the king also planted a tree there, and it also』
不即生芽、莖、枝、葉，況復華果。王既見已，慚對臣寮，生大瞋恚，即敕令伐彼先種樹。諸力士等咸遵王命，持斧競伐。伐一樹時，有十二樹同時復生，七寶莊嚴、廣大殊妙。時王見已，轉復生瞋，又敕令伐如是等樹。時，諸力士又共持斧伐十二樹。伐此樹時，是處復有二十四樹同時還生，彼一一樹、枝葉、華、果轉復繁茂。又復皆有一金喙鳥遊戲其上，眾色嚴身，音聲清妙。時王見已，復甚瞋恚，自索一斧，欲斷一樹。斧所及處，甘露流溢。時王見已，便生信悔，敕令召彼先種樹人。是時，此人先被持縛，今方得解，奔詣王所。王復問言：『汝何緣故，始種一樹，即生芽莖、枝葉、華果？我令伐已，生十二樹，七寶莊嚴，廣大無比。如是又伐，即復又生，轉倍於前。異鳥奇音，甚為希有。我亦種樹，不即能生，況復華果、莊嚴等事。是義云何？汝當實說。』彼人答言：『大王！是我福德力之所致，故如是。』又言：『大王！是我福德力之所致故。』時，諸臣寮聞是語已，皆大瞋怒，咸作是念：『如何此人對王自矜我福德力？』即共責彼，而作是言：『汝愚癡人，如何對王自矜福德？若如是者，汝莫勝王、或與王等？』
「爾時，彼人向諸臣寮，稽首恭敬說是伽陀：
「『我不樂王位， 廣集諸財寶，
【現代漢語翻譯】 現代漢語譯本 不立即生長出芽、莖、枝、葉，更不用說花和果實了。國王看到這種情況后，在臣子面前感到慚愧，心中生起極大的憤怒，立即下令砍伐他先前種的樹。那些力士們都遵從國王的命令，拿著斧頭爭相砍伐。當砍伐一棵樹時，有十二棵樹同時重新生長出來，它們用七寶裝飾，廣大而殊妙。國王看到后，反而更加憤怒，又下令砍伐這些樹。這時，力士們又一起拿著斧頭砍伐這十二棵樹。當砍伐這些樹時，那個地方又同時生長出二十四棵樹，而且每一棵樹的枝葉、花、果都更加繁茂。而且每棵樹上都有一隻金喙鳥在上面嬉戲，它們色彩豔麗，聲音清脆美妙。國王看到后，更加憤怒，自己拿起一把斧頭，想要砍斷一棵樹。斧頭砍到的地方，流出了甘露。國王看到后，便產生了信服和悔恨之心，下令召見先前種樹的人。這時，這個人先前被捆綁著，現在才被解開，奔向國王那裡。國王又問他說：『你是什麼緣故，開始種一棵樹，就立即生長出芽、莖、枝葉、花果？我命令砍伐后，卻生長出十二棵樹，用七寶裝飾，廣大無比。像這樣又砍伐，就又重新生長出來，比之前多了一倍。還有奇異的鳥兒發出奇妙的聲音，非常稀有。我也種樹，卻不能立即生長出來，更不用說花果、裝飾等事了。這是什麼道理？你應當如實說來。』那個人回答說：『大王！這是我的福德力量所導致的，所以才會這樣。』又說：『大王！這是我的福德力量所導致的。』這時，那些臣子們聽到這話后，都非常憤怒，都這樣想：『這個人怎麼敢在國王面前自誇他的福德力量？』就一起責備他，並這樣說：『你這個愚癡的人，怎麼敢在國王面前自誇福德？如果真是這樣，難道你比國王還厲害，或者和國王相等嗎？』 這時，那個人向各位臣子，稽首恭敬地說了這首偈頌： 『我不貪圖王位，廣泛積聚各種財寶，'
【English Translation】 English version They did not immediately grow sprouts, stems, branches, and leaves, let alone flowers and fruits. When the king saw this, he felt ashamed in front of his ministers and became very angry. He immediately ordered the previously planted tree to be cut down. The strongmen all obeyed the king's order, holding axes and competing to chop down the tree. When one tree was cut down, twelve trees simultaneously grew back, adorned with seven treasures, vast and extraordinary. When the king saw this, he became even more angry and ordered these trees to be cut down again. At this time, the strongmen again took up their axes and cut down the twelve trees. When these trees were cut down, twenty-four trees simultaneously grew back in that place, and each tree's branches, leaves, flowers, and fruits became even more lush. Moreover, each tree had a golden-beaked bird playing on it, with colorful bodies and clear, beautiful voices. When the king saw this, he became even more furious and grabbed an axe himself, wanting to cut down a tree. Where the axe struck, nectar flowed out. When the king saw this, he developed faith and repentance, and ordered the person who had planted the tree to be summoned. At this time, this person, who had previously been bound, was now released and ran to the king. The king asked him again, 'What is the reason that when you first planted one tree, it immediately grew sprouts, stems, branches, leaves, flowers, and fruits? After I ordered it to be cut down, twelve trees grew, adorned with seven treasures, vast and incomparable. When these were cut down again, they grew back again, doubling the previous amount. There are also strange birds with wondrous sounds, which are very rare. When I plant trees, they do not immediately grow, let alone flowers, fruits, and decorations. What is the meaning of this? You should tell me the truth.' That person replied, 'Great King! It is due to the power of my merit that this is so.' He also said, 'Great King! It is due to the power of my merit that this is so.' At this time, when the ministers heard these words, they all became very angry and thought, 'How can this person boast about his merit in front of the king?' They all rebuked him, saying, 'You foolish person, how dare you boast about your merit in front of the king? If that is the case, are you superior to the king, or equal to the king?' At that time, that person bowed respectfully to the ministers and spoke this gatha: 'I do not desire the king's throne, nor do I widely accumulate various treasures,'
久發最勝愿， 成佛二足尊。 我至涅盤界， 而不住寂滅， 以方便願力， 出現於世間。 說法度眾生， 咸令至彼岸， 離縛而自在， 得最上安樂。 我以宿業故， 今被王持縛， 勝願力既然， 我業盡銷滅。』
「爾時，復有二十四俱胝金喙鳥，飛于空中，出清妙聲，奏諸音樂。是時，復有三萬二千妙寶樓閣，同時出現，一一樓閣，其量高廣二十五由旬，彼樓閣間，一一別有二十五俱胝金喙鳥翔集其上，說是伽陀：
「『大王何故起噁心？ 伐彼可愛即生樹， 佛神力故剎那間， 二六倍等復生長。 王以我心亦種樹， 不生芽莖及華果， 見如是事信不生， 徒增煩惱起瞋恚。 王善力故後生信， 當來定獲最勝果。』
「爾時，王言：『空中聲者是大賢善。我本何心故生破壞，我今已信深自悔責。』時，王又聞空中作如是言：『大王！彼先種樹者，即當成佛出現世間，為天人尊。』王即仰問空中賢者：『彼次種樹人，以何緣故種樹不生？』空中答言：『大王當知，此人廣造罪業、無少善根，以是緣故一切破壞。』爾時，彼王以善根力久成熟故，得見如是希有事已，又聞空中如是言等，發起增上最勝善心，是時
【現代漢語翻譯】 現代漢語譯本 『我』（指佛陀）久遠以來就發下了最殊勝的誓願，要成就佛陀，成為二足尊（指佛陀，為兩足生物中最尊貴者）。 我到達涅槃（佛教的最高境界，指脫離輪迴）的境界后，並不會停留在寂滅（指涅槃的寂靜狀態）， 而是會以方便（指善巧的方法）和願力，再次出現在世間。 說法度化眾生，使他們都能到達彼岸（指脫離生死輪迴的境界）， 脫離束縛而獲得自在，得到最上等的安樂。 我因為過去所造的業力，現在被國王束縛， 但憑藉殊勝的願力，我的業力終將消滅。』
『那時，又有二十四俱胝（指極大的數量單位）金喙鳥，在空中飛翔，發出清妙的聲音，演奏各種音樂。 這時，又有三萬二千座奇妙的寶樓閣同時出現，每一座樓閣，其高度和廣度都有二十五由旬（古印度長度單位，約合今天的150-200公里）， 這些樓閣之間，每一座都另有二十五俱胝金喙鳥聚集在上面，吟唱著偈頌：
『大王為何要生起惡念？砍伐那可愛的即生樹（指能立即生長的樹木）， 由於佛陀的神力，剎那間，樹木會以二六倍（十二倍）的數量重新生長。 大王以我（指佛陀）的心態去種樹，不會生出芽莖和花果， 看到這樣的事情卻不相信，只會徒增煩惱，生起嗔恨。 大王因為善的力量，之後會生起信心，將來必定獲得最殊勝的果報。』
『那時，國王說：『空中說話的聲音真是大賢大善。我原本是什麼樣的心，才會生起破壞之心，我現在已經相信並深深地懺悔。』 這時，國王又聽到空中發出這樣的聲音：『大王！那位先種樹的人，將來會成佛，出現在世間，成為天人所尊敬的尊者。』 國王就仰頭問空中的賢者：『那位後來種樹的人，因為什麼緣故種樹不生長呢？』 空中回答說：『大王應當知道，這個人廣泛地造作罪業，沒有絲毫的善根，因此一切都被破壞。』 那時，國王因為善根的力量已經成熟，看到如此稀有的事情后，又聽到空中這樣的話語，發起了更加殊勝的善心，這時
【English Translation】 English version 'I' (referring to the Buddha) have long made the most supreme vow to achieve Buddhahood and become the Honored One of Two Feet (referring to the Buddha, the most honored among two-legged beings). After reaching the realm of Nirvana (the highest state in Buddhism, referring to liberation from the cycle of rebirth), I will not remain in quiescence (referring to the state of stillness in Nirvana), but will reappear in the world through skillful means (referring to expedient methods) and the power of my vows. I will preach the Dharma to liberate sentient beings, enabling them to reach the other shore (referring to the state of liberation from the cycle of birth and death), free from bondage and attain freedom, gaining the highest bliss. Due to the karmic actions of my past, I am now bound by the king, but through the power of my supreme vows, my karma will eventually be extinguished.'
'At that time, there were also twenty-four kotis (a very large unit of number) of golden-beaked birds flying in the sky, emitting clear and wonderful sounds, playing various music. At this time, there also appeared thirty-two thousand marvelous jeweled pavilions simultaneously, each pavilion measuring twenty-five yojanas (an ancient Indian unit of length, approximately 150-200 kilometers today) in height and breadth, and between these pavilions, there were another twenty-five kotis of golden-beaked birds gathering on each one, chanting verses:
'Why does the great king harbor evil thoughts? Cutting down the lovely instant-growing tree (referring to a tree that grows immediately), due to the Buddha's divine power, in an instant, the trees will grow back with twice six (twelve) times the number. If the great king plants trees with my (referring to the Buddha's) mindset, no sprouts, stems, or flowers and fruits will grow, seeing such things and not believing, will only increase vexation and give rise to anger. Because of the great king's good power, faith will arise later, and in the future, the most supreme reward will surely be obtained.'
'At that time, the king said: 'The voice in the sky is truly great and virtuous. What kind of mind did I originally have to give rise to the intention of destruction? I now believe and deeply repent.' At this time, the king also heard a voice from the sky saying: 'Great king! The one who planted the trees first will become a Buddha in the future, appearing in the world, and will be honored by gods and humans.' The king then looked up and asked the virtuous one in the sky: 'Why did the trees planted by the person who planted later not grow?' The voice in the sky replied: 'Great king, you should know that this person has extensively committed sinful deeds and has no good roots, therefore everything is destroyed.' At that time, because the power of the king's good roots had matured, after seeing such rare events and hearing such words from the sky, he generated an even more supreme good mind, at this time
即得安住十地平等善法。彼三十俱胝臣寮，亦以善根成熟力故，亦復安住彼十地法。」
爾時，藥王軍菩薩聞佛世尊作是說已，生大歡喜、嘆未曾有，合掌恭敬前白佛言：「世尊！昔時王等以何緣故，即得安住彼十地法？」
佛言藥王軍：「彼王與臣，諸佛如來久已授記，皆得成佛。藥王軍當知！彼所種樹、皆是諸佛神力所現，我於今日復現是事，與彼昔時等無有異。」
爾時，世尊于眾會中，從其面門放大希有八萬四千凈妙光明，彼一一光各有無數百千種色，所謂：青、黃、赤、白、紅、紫、碧、綠，如是等種種色光，普照無邊諸世界已，其光旋還，右繞佛身，復從世尊頂門而入。
爾時，藥王軍菩薩合掌恭敬禮世尊足，而白佛言：「世尊！何因緣故，放是希有廣大光明普照世界？若無因緣，如來、應供、正等正覺不放光明。愿佛慈悲略為宣說。」
佛言藥王軍：「汝今見彼隨方來者，諸世界中無數人眾，咸來集此大眾會不？」
藥王軍言：「不也。世尊！我今不見。」
佛言：「汝當審諦、重複觀察。」
爾時，藥王軍菩薩承佛聖旨，四方、上下皆悉觀察，即于東方，見一大樹，殊妙莊嚴，其量高廣七千由旬，有二萬五千俱胝人眾，周匝圍繞入佛會中，于佛世
【現代漢語翻譯】 現代漢語譯本 即刻安住於十地（菩薩修行十個階段）平等善法。那三十俱胝（億）臣僚，也因為善根成熟的力量，同樣安住于那十地之法。
那時，藥王軍菩薩聽聞佛世尊這樣說后，生起極大歡喜，讚歎前所未有，合掌恭敬地向佛稟告說：『世尊！過去那位國王等人因為什麼緣故，能夠立即安住于那十地之法呢？』
佛告訴藥王軍：『那位國王和臣僚，諸佛如來早已為他們授記，都將成佛。藥王軍應當知道！他們所種植的樹，都是諸佛神力所顯現，我今天再次顯現此事，與他們過去那時沒有差別。』
那時，世尊在大眾會中，從面門放出稀有八萬四千清凈微妙的光明，那一一光明各有無數百千種顏色，所謂：青、黃、赤、白、紅、紫、碧、綠，像這樣等等各種顏色的光芒，普遍照耀無邊諸世界后，那些光芒旋轉返回，右繞佛身，又從世尊頂門進入。
那時，藥王軍菩薩合掌恭敬地禮拜世尊的腳，然後稟告佛說：『世尊！因為什麼因緣，放出這樣稀有廣大的光明普照世界？如果沒有因緣，如來、應供、正等正覺不會放出光明。希望佛慈悲略微為我們宣說。』
佛告訴藥王軍：『你現在看見那些從四面八方來的人，各個世界中無數的人眾，都來到這裡的大眾會了嗎？』
藥王軍說：『沒有。世尊！我現在沒有看見。』
佛說：『你應當仔細地、再次觀察。』
那時，藥王軍菩薩領受佛的聖旨，向四方、上下都仔細觀察，就在東方，看見一棵大樹，非常殊勝美妙莊嚴，它的高度和廣度有七千由旬（古印度長度單位），有二萬五千俱胝人眾，周匝圍繞進入佛的法會中，在佛世尊面前。
【English Translation】 English version Immediately they dwell in the equal and virtuous dharmas of the ten bhumis (ten stages of Bodhisattva practice). Those thirty kotis (hundred million) of ministers, also due to the power of their matured roots of virtue, likewise dwell in those dharmas of the ten bhumis.
At that time, Bodhisattva Medicine King Army, having heard the World Honored One speak thus, generated great joy, praised it as unprecedented, and with palms joined respectfully addressed the Buddha, saying: 'World Honored One! For what reason did that king and others of the past immediately dwell in those dharmas of the ten bhumis?'
The Buddha said to Medicine King Army: 'That king and his ministers, the Tathagatas have long ago given them predictions, that they will all attain Buddhahood. Medicine King Army, you should know! The trees they planted were all manifestations of the divine power of the Buddhas. Today I am manifesting this again, and it is no different from that time in the past.'
At that time, the World Honored One, in the midst of the assembly, emitted from his face rare and wondrous eighty-four thousand pure and subtle lights. Each of those lights had countless hundreds and thousands of colors, namely: blue, yellow, red, white, pink, purple, turquoise, green, and so on, various colors of light. After universally illuminating the boundless worlds, the lights turned back, circled the Buddha's body to the right, and then entered from the crown of the World Honored One's head.
At that time, Bodhisattva Medicine King Army, with palms joined respectfully, bowed at the feet of the World Honored One, and then addressed the Buddha, saying: 'World Honored One! For what cause and condition did you emit such rare and vast light, universally illuminating the worlds? If there is no cause and condition, the Tathagata, Arhat, Samyaksambuddha would not emit light. May the Buddha, with compassion, briefly explain this for us.'
The Buddha said to Medicine King Army: 'Do you now see those who have come from all directions, the countless multitudes of people from various worlds, all gathered here in this great assembly?'
Medicine King Army said: 'No. World Honored One! I do not see them now.'
The Buddha said: 'You should carefully and repeatedly observe.'
At that time, Bodhisattva Medicine King Army, receiving the Buddha's holy command, carefully observed in all four directions, above and below. Then, in the east, he saw a great tree, extraordinarily wondrous and adorned, its height and breadth measuring seven thousand yojanas (ancient Indian unit of distance). There were twenty-five kotis of kotis of people, surrounding it, entering the Buddha's assembly, before the World Honored One.
尊，不伸問訊，亦無所說，寂然無聲，住佛一面。南、西、北方、上、下方等，亦復如是。爾時，藥王軍菩薩見是事已，前白佛言：「世尊！我有少疑，欲伸請問，愿佛世尊為分別說。」
佛言藥王軍：「汝今有疑，恣汝所問，我當爲汝一一開示。」
是時，藥王軍菩薩復白佛言：「世尊！今此四方、上下世界，一一大樹有諸人眾，周匝圍繞，來入會中，寂無言說、各住一面。何因緣故，其事如是？」
佛言藥王軍：「汝今欲知其事因緣，自可往彼隨方世界，一一親問彼佛世尊，必當為汝如實宣說。」
藥王軍菩薩白佛言：「世尊！我承佛旨，今當自往隨方世界，問彼世尊。然我以何神力而能往彼？」
佛言：「汝當以自神力往諸世界，吾復為汝神力加被。」
藥王軍菩薩即于會中繞佛三匝已，隱身不現。從是東方過九十六俱胝世界，到一世界名為月燈，彼有佛名月上境界，十號具足，有八十俱胝大菩薩眾圍繞說法。藥王軍菩薩既到彼已，即時頭面禮彼佛足，合掌恭敬而白彼佛言：「世尊！我于娑婆世界釋迦牟尼佛所，見此東方，有一大樹，殊妙莊嚴，其量高廣七千由旬，有二萬五千俱胝人眾，周匝圍繞來入佛會，南、西、北方、上、下方等亦復如是。我不能知是事因緣，化主
【現代漢語翻譯】 現代漢語譯本 這時，他們沒有行問訊禮，也沒有說話，只是寂靜無聲地站在佛陀的一側。南方、西方、北方、上方、下方等方向的情況也都是這樣。當時，藥王軍菩薩看到這種情況后，走到佛陀面前說道：『世尊！我有一些疑惑，想要請教，希望佛陀能夠為我詳細解釋。』 佛陀對藥王軍菩薩說：『你現在有疑惑，可以隨意發問，我將為你一一解答。』 這時，藥王軍菩薩又對佛陀說：『世尊！現在這四方、上下世界，每一棵大樹下都有許多人，他們圍繞著大樹，來到法會中，卻都寂靜無聲，各自站在一邊。這是什麼原因呢？』 佛陀對藥王軍菩薩說：『你如果想知道其中的原因，可以親自前往那些方向的世界，一一詢問那裡的佛陀，他們一定會如實地告訴你。』 藥王軍菩薩對佛陀說：『世尊！我接受佛陀的旨意，現在就親自前往那些方向的世界，詢問那裡的佛陀。但是，我用什麼神力才能到達那裡呢？』 佛陀說：『你應當用自己的神力前往各個世界，我也會為你加持神力。』 藥王軍菩薩隨即在法會中繞佛三圈后，就隱身不見了。他從東方經過九十六俱胝（俱胝：古代印度計數單位，相當於一千萬）個世界，到達一個名為月燈的世界，那裡有一尊佛，名為月上境界（月上境界：佛名），具足十號（十號：佛的十種尊號），有八十俱胝大菩薩圍繞著他說法。藥王軍菩薩到達那裡后，立即頂禮月上境界佛的足，合掌恭敬地對他說：『世尊！我在娑婆世界釋迦牟尼佛那裡，看到東方有一棵大樹，非常殊勝莊嚴，高廣七千由旬（由旬：古代印度長度單位），有二萬五千俱胝人圍繞著它來到佛的法會，南方、西方、北方、上方、下方等方向的情況也都是這樣。我不知道這是什麼原因，請問教化之主』
【English Translation】 English version At that time, they did not offer salutations, nor did they speak, but remained silent and stood on one side of the Buddha. The same was true for the south, west, north, above, and below. Then, Bodhisattva Bhaisajyaraja (Medicine King) saw this and approached the Buddha, saying: 'World Honored One! I have some doubts and wish to ask, may the World Honored One explain them in detail for me.' The Buddha said to Bodhisattva Bhaisajyaraja: 'If you have doubts now, you may ask freely, and I will explain them to you one by one.' At that time, Bodhisattva Bhaisajyaraja again said to the Buddha: 'World Honored One! Now in these four directions, above and below, in each great tree there are many people, surrounding the tree, coming into the assembly, yet they are all silent, each standing on one side. What is the reason for this?' The Buddha said to Bodhisattva Bhaisajyaraja: 'If you wish to know the reason for this, you may go to those worlds in each direction and ask the Buddhas there one by one, and they will surely tell you the truth.' Bodhisattva Bhaisajyaraja said to the Buddha: 'World Honored One! I accept the Buddha's command, and I will now go to those worlds in each direction and ask the Buddhas there. But with what divine power can I reach there?' The Buddha said: 'You should go to the various worlds with your own divine power, and I will also add my divine power to you.' Bodhisattva Bhaisajyaraja then circled the Buddha three times in the assembly and disappeared. From the east, he passed ninety-six kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of worlds and arrived at a world called Moon Lamp, where there was a Buddha named Moon Upper Realm (Moon Upper Realm: name of a Buddha), who possessed the ten titles (ten titles: ten epithets of a Buddha), and was surrounded by eighty kotis of great Bodhisattvas who were listening to his teachings. When Bodhisattva Bhaisajyaraja arrived there, he immediately prostrated himself at the feet of the Buddha Moon Upper Realm, joined his palms respectfully, and said to him: 'World Honored One! In the Saha world, at the place of Shakyamuni Buddha, I saw in the east a great tree, extraordinarily magnificent and adorned, seven thousand yojanas (yojana: an ancient Indian unit of length) in height and breadth, with twenty-five kotis of people surrounding it, coming to the Buddha's assembly. The same is true for the south, west, north, above, and below. I do not know the reason for this, please ask the teaching master.'
釋迦牟尼佛遣我來此，自問其故。唯愿世尊為決所疑。」
爾時，月上境界如來告藥王軍菩薩言：「善男子！彼佛會中所來大樹，廣大殊勝，能于彼方施作佛事，彼諸人眾從樹所生，為顯諸佛神通力故。」
藥王軍菩薩復白彼佛言：「世尊！是事希有，我昔未聞，況復能見？又復，世尊！今此會中無數人眾住世尊前，周匝圍繞、無空隙處，此諸人眾僅容其身，皆不能見彼二手臂。是事云何？愿佛為說。」
彼佛言：「善男子！此諸人眾，若行若住、或復屈伸，皆悉無礙。」
藥王軍菩薩復白彼佛言：「世尊！我所未了。是義云何？」
彼佛言：「善男子！汝今樂見此諸人眾伸其臂不？」
藥王軍菩薩言：「我今樂見，愿佛顯示。」
爾時，月上境界如來即于會中，舒金色臂，普示大眾。是時，在會百千俱胝人眾，即各一時亦舒一臂，一一皆雨無數百千種香，所謂：涂香、末香等供養于佛。是時，彼佛告藥王軍菩薩言：「善男子！汝今見此人眾各舒一臂，雨眾妙香供養世尊如是事不？」
答言：「已見。」
彼佛言：「善男子！汝今當知，此諸百千俱胝人眾，皆是化生、如夢所見。」
爾時，藥王軍菩薩見是事已，即白彼佛言：「世尊！此諸人眾于須臾
【現代漢語翻譯】 現代漢語譯本：釋迦牟尼佛派遣我來到這裡，我自問原因。只希望世尊能為我解答疑惑。 當時，月上境界如來告訴藥王軍菩薩說：『善男子！那個佛會中來的大樹，廣大殊勝，能在那個地方施行佛事，那些人眾是從樹中生出來的，是爲了顯示諸佛的神通力量。』 藥王軍菩薩又對那位佛說：『世尊！這件事真是稀有，我以前從未聽說過，更何況能親眼見到？而且，世尊！現在這個法會中有無數人眾在世尊面前，周圍環繞，沒有空隙的地方，這些人眾僅僅能容納自己的身體，都不能看到那兩隻手臂。這是怎麼回事？希望佛能為我們解說。』 那位佛說：『善男子！這些人眾，無論是行走、站立，還是屈伸，都沒有任何障礙。』 藥王軍菩薩又對那位佛說：『世尊！我還是不明白。這是什麼意思呢？』 那位佛說：『善男子！你現在想看這些人眾伸出手臂嗎？』 藥王軍菩薩說：『我現在想看，希望佛能顯示。』 當時，月上境界如來就在法會中，伸出金色的手臂，普遍展示給大眾。這時，在法會中的成百上千俱胝（俱胝：古代印度數量單位，相當於千萬）人眾，也同時伸出一隻手臂，每一隻手臂都降下無數百千種香，比如：涂香、末香等來供養佛。這時，那位佛告訴藥王軍菩薩說：『善男子！你現在看到這些人眾各自伸出一隻手臂，降下各種美妙的香來供養世尊，是這樣嗎？』 回答說：『已經看到了。』 那位佛說：『善男子！你現在應當知道，這些成百上千俱胝的人眾，都是化生出來的，就像夢中所見一樣。』 當時，藥王軍菩薩看到這件事後，就對那位佛說：『世尊！這些人眾在須臾（須臾：很短的時間）之間』
【English Translation】 English version: Shakyamuni Buddha sent me here, and I ask myself why. I only wish that the World Honored One would resolve my doubts. At that time, the Tathagata of the Realm of the Moon Above spoke to Bodhisattva King of Medicine Army, saying: 'Good man! The great tree that came from that Buddha assembly is vast and magnificent, and it can perform Buddha's work in that place. Those people were born from the tree, to manifest the supernatural powers of all Buddhas.' Bodhisattva King of Medicine Army again said to that Buddha: 'World Honored One! This matter is rare. I have never heard of it before, let alone seen it. Moreover, World Honored One! Now in this assembly, countless people are standing before the World Honored One, surrounding and without any gaps. These people can barely accommodate their bodies, and they cannot see those two arms. How is this so? I wish the Buddha would explain it for us.' That Buddha said: 'Good man! These people, whether walking, standing, or stretching, are all without any hindrance.' Bodhisattva King of Medicine Army again said to that Buddha: 'World Honored One! I still do not understand. What does this mean?' That Buddha said: 'Good man! Do you now wish to see these people extend their arms?' Bodhisattva King of Medicine Army said: 'I wish to see it now, I hope the Buddha will show it.' At that time, the Tathagata of the Realm of the Moon Above, in the assembly, extended his golden arm, showing it to the multitude. At that time, hundreds of thousands of kotis (koti: an ancient Indian unit of number, equivalent to ten million) of people in the assembly also extended one arm at the same time, and each arm rained down countless hundreds of thousands of kinds of incense, such as: perfumed ointment, powdered incense, etc., to offer to the Buddha. At that time, that Buddha said to Bodhisattva King of Medicine Army: 'Good man! Do you now see these people each extending one arm, raining down various wonderful incense to offer to the World Honored One, is that so?' He replied: 'I have seen it.' That Buddha said: 'Good man! You should now know that these hundreds of thousands of kotis of people are all transformed beings, like what is seen in a dream.' At that time, Bodhisattva King of Medicine Army, having seen this, said to that Buddha: 'World Honored One! These people in a moment (moment: a very short time)'
間各舒一臂，尚能雨彼無數妙香，何況盡令舒其二臂，雨是香等倍復甚多。」
彼佛言：「如是如是！善男子，如此等類皆是如來神力所化，不可限量，諸眾生界亦復如是，若生、若滅、如夢、如幻，一切有為，皆無實法。」
藥王軍菩薩復白彼佛言：「世尊！諸眾生類有初生者、有久生者？」
彼佛言：「如是。」
藥王軍菩薩言：「不知何者是名初生？又復何者得名久生？」
彼佛言：「今此會中百千俱胝人眾，適舒一臂各雨香者，是為久生；彼娑婆世界釋迦牟尼佛所，從樹生者是為初生。」
藥王軍菩薩重白彼佛言：「世尊！我今於此而欲復見彼初生者，愿佛顯示。」
爾時，月上境界如來即時復舒右臂。是時，四方有百千俱胝人眾，上方、下方亦各有二十五俱胝人眾，同時而來入佛會中，亦復于佛不伸問訊，亦無所說，寂然無聲，住佛一面。是時，藥王軍菩薩前白彼佛言：「世尊！云何是等無數人眾，于剎那間來入佛會，亦各寂然，住佛一面？」彼佛言：「善男子！此諸人眾是初生者，不知生法、不知滅法；亦復不知老、病、死、憂、悲、愛別離、怨憎會等如是諸法；亦復不知苦及苦受不從苦生，於一切法非所修習，非所了知，云何於今能有所說？是故各各寂然
【現代漢語翻譯】 現代漢語譯本 『如果他們每人伸出一隻手臂，尚且能降下無數美妙的香，何況讓他們伸出兩隻手臂，降下的香等物品會更多倍。』 那佛說：『是這樣，是這樣！善男子，這些都是如來神力所化現的，不可思議。眾生的世界也是如此，生起、滅去，如同夢幻，一切有為法，都沒有真實的體性。』 藥王軍菩薩又對那佛說：『世尊！眾生之中，有初生的，也有久生的嗎？』 那佛說：『是這樣。』 藥王軍菩薩說：『我不知道什麼叫做初生？又是什麼叫做久生？』 那佛說：『現在這個法會中，有百千俱胝（俱胝：古代印度數量單位，相當於千萬）人眾，剛才伸出一隻手臂各自降香的，是久生的；在娑婆世界（娑婆世界：佛教指我們所居住的這個世界）釋迦牟尼佛那裡，從樹木中生出來的，是初生的。』 藥王軍菩薩再次對那佛說：『世尊！我現在想在這裡再見到那些初生的，希望佛能顯示出來。』 這時，月上境界如來立刻伸出右臂。當時，四方有百千俱胝人眾，上方、下方也各有二十五俱胝人眾，同時來到佛的法會中，他們也不向佛問訊，也沒有說話，寂靜無聲，站在佛的一邊。這時，藥王軍菩薩上前對那佛說：『世尊！為什麼這些無數的人眾，在剎那間來到佛的法會，又都寂靜無聲，站在佛的一邊？』那佛說：『善男子！這些人眾是初生的，他們不知道生法、也不知道滅法；也不知道老、病、死、憂愁、悲傷、愛別離、怨憎會等這些法；也不知道苦以及苦的感受不是從苦中產生，對於一切法沒有修習，也沒有了解，怎麼能有所說呢？所以他們各自寂靜無聲。』
【English Translation】 English version 'If each of them were to extend one arm, they could still rain down countless wonderful fragrances. How much more so if they were to extend both arms, the amount of fragrance and other things rained down would be many times greater.' That Buddha said, 'It is so, it is so! Good son, all these are transformations by the divine power of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha), and are inconceivable. The realms of sentient beings are also like this, arising and ceasing, like dreams and illusions. All conditioned phenomena have no real substance.' Bodhisattva (Bodhisattva: a person who is on the path to Buddhahood) Medicine King Army then said to that Buddha, 'World Honored One, among sentient beings, are there those who are newly born and those who have been born for a long time?' That Buddha said, 'It is so.' Bodhisattva Medicine King Army said, 'I do not know what is called newly born? And what is called long-born?' That Buddha said, 'Now, in this assembly, there are hundreds of thousands of kotis (koti: an ancient Indian unit of number, equivalent to ten million) of people. Those who just extended one arm and rained down fragrance are long-born; those who were born from trees in the Saha world (Saha world: the world we live in, according to Buddhism) of Shakyamuni Buddha (Shakyamuni Buddha: the historical Buddha) are newly born.' Bodhisattva Medicine King Army again said to that Buddha, 'World Honored One, I now wish to see those newly born ones here again. I hope the Buddha will reveal them.' At that time, the Tathagata of the Realm of the Moon immediately extended his right arm. At that time, from the four directions, there were hundreds of thousands of kotis of people, and from above and below, there were also twenty-five kotis of people each, who came into the Buddha's assembly at the same time. They did not bow to the Buddha, nor did they speak, but remained silent, standing on one side of the Buddha. At that time, Bodhisattva Medicine King Army stepped forward and said to that Buddha, 'World Honored One, why do these countless people come into the Buddha's assembly in an instant, and yet remain silent, standing on one side of the Buddha?' That Buddha said, 'Good son, these people are newly born. They do not know the law of birth, nor do they know the law of cessation; they also do not know old age, sickness, death, sorrow, grief, separation from loved ones, or encounters with those they hate, and other such laws; they also do not know suffering and that the experience of suffering does not arise from suffering. They have not practiced or understood all these laws. How can they speak now? Therefore, they are each silent.'
而住。」
藥王軍菩薩復白彼佛言：「世尊！如佛所說，此諸人眾是初生者，不知此等從何所來，於一切法皆不能知？」
彼佛言：「善男子！此等眾生非業報生，非諸功巧所能造作；亦不由彼父母緣生，不從諸受相應所生；亦非過去業因緣生，亦不思念苦、受等想，生已無住，從如是來故無所說，乃于諸法不能了知，亦復不生我我所想。」
藥王軍菩薩復白彼佛言：「世尊！此既名為初生者，為從何生？復從何滅？」
彼佛言：「善男子！如佛所生，彼如是生；如佛所滅，彼如是滅。善男子！譬如有人，違背王法，為王系閉，久處牢獄。而彼獄中，極甚黑闇，不為日光所能照燭，受大苦毒，多生驚怖。是時其獄，忽為火焚，四面熾然，人皆驚喚，彼所繫人，尚未能出。時王聞已，即遣力士，作諸方便令救是人。既得離彼獄火難已，而見於王。王言：『赦汝！自今已往，莫復更作如是罪犯，若更作者，為彼繫縛無有出期！』善男子！如來亦復如是，已斷貪、瞋、癡等一切煩惱，圓滿一切出世善法，又能息除一切病苦，復以種種大悲方便，於六趣中救度一切受苦眾生，一一皆令離諸纏縛，如彼日光，破諸冥闇，滅諸罪垢、生善作意。善男子！若久生、若初生，一切眾生皆令解脫。」
是
【現代漢語翻譯】 現代漢語譯本：而安住於此。」
藥王軍菩薩再次對佛說：「世尊！正如您所說，這些人眾是初生的，他們不知道自己從哪裡來，對於一切法都不能瞭解？」
佛說：「善男子！這些眾生不是由業報而生，也不是由任何技巧所能創造；也不是由父母的因緣而生，不是從各種感受相應而生；也不是由過去的業因緣而生，他們也不思念苦、受等想法，生出之後沒有停留，從這樣的狀態而來所以無法描述，因此對於一切法都不能瞭解，也不會產生我或我所有的想法。」
藥王軍菩薩再次對佛說：「世尊！既然稱他們為初生者，那麼他們是從哪裡生出來的？又從哪裡滅去的呢？」
佛說：「善男子！如佛所生，他們也如此生；如佛所滅，他們也如此滅。善男子！譬如有人，違背了國王的法律，被國王囚禁，長期處於牢獄之中。那監獄裡極其黑暗，陽光無法照耀，他們遭受巨大的痛苦，內心充滿恐懼。這時，監獄突然被火焚燒，四面都燃燒起來，人們都驚慌呼喊，那些被囚禁的人卻還無法逃脫。國王聽到后，立即派遣力士，用各種方法去營救這些人。當他們脫離監獄的火災後，見到了國王。國王說：『赦免你們！從今以後，不要再犯這樣的罪行，如果再犯，就會被囚禁而沒有出期！』善男子！如來也是如此，已經斷除了貪、嗔、癡等一切煩惱，圓滿了一切出世間的善法，又能消除一切病苦，還用種種大悲方便，在六道中救度一切受苦的眾生，使他們一一都脫離各種束縛，如同陽光一樣，破除一切黑暗，消滅一切罪垢，生起善的意念。善男子！無論是久生的還是初生的，一切眾生都讓他們解脫。」
是
【English Translation】 English version: and abide therein.』
Then, Bodhisattva Bhaiṣajyarāja (Medicine King) again said to the Buddha, 『World Honored One, as the Buddha has said, these beings are newly born, they do not know from where they come, and they are unable to understand all dharmas?』
The Buddha said, 『Good man, these beings are not born from karmic retribution, nor are they created by any skillful means; they are not born from the conditions of parents, nor are they born from any corresponding sensations; they are not born from past karmic causes, nor do they contemplate thoughts of suffering or sensation. Having been born, they do not abide, and because they come from such a state, there is nothing to say. Therefore, they are unable to understand all dharmas, and they do not give rise to thoughts of 「I」 or 「mine.」』
Bodhisattva Bhaiṣajyarāja again said to the Buddha, 『World Honored One, since they are called newly born, from where are they born? And from where do they cease to be?』
The Buddha said, 『Good man, as the Buddha is born, so are they born; as the Buddha ceases to be, so do they cease to be. Good man, it is like a person who violates the king』s law and is imprisoned by the king, remaining in jail for a long time. That prison is extremely dark, and sunlight cannot illuminate it. They suffer great pain and are filled with fear. At that time, the prison is suddenly set on fire, and flames rage on all sides. People cry out in alarm, but those imprisoned are still unable to escape. When the king hears of this, he immediately sends strong men to use various means to rescue these people. After they have escaped the fire of the prison, they see the king. The king says, 「I pardon you! From now on, do not commit such crimes again. If you do, you will be imprisoned without any hope of release!」 Good man, the Tathāgata (Thus Come One) is also like this. He has cut off all afflictions such as greed, anger, and delusion, perfected all wholesome dharmas beyond the world, and can also eliminate all sickness and suffering. Moreover, with various means of great compassion, he saves all suffering beings in the six realms, enabling each one to be freed from all bonds, like the sunlight that breaks through all darkness, eliminates all sins and defilements, and gives rise to good intentions. Good man, whether they are long-born or newly born, he enables all beings to be liberated.』
This
時，彼佛說是法時，空中有聲說是伽陀：
「如來大悲者， 處清凈剎中， 從善法種生， 因果無所失。 佛境界清凈， 開微妙法門， 以大悲方便， 度諸眾生類。 次第而開導， 皆令至涅槃， 常寂靜世間， 諸所作無染。 自從無始劫， 若久生初生， 三界六道中， 無數眾生聚。 佛悲願力故， 咸歸解脫門， 若世出世間， 普得大利樂。」
爾時，月上境界如來即于會中放大希有凈妙光明，于其光中出廣大聲普震十方，復于聲中出如是言：「善哉！諸佛神通力。善哉！妙法功德力。善哉！和合大集會，種種神變不思議。善哉！宣說妙法門，一切眾生得利樂。」
爾時，藥王軍菩薩見大光明，又聞空中作如是聲稱揚讚歎，合掌恭敬，禮彼佛足，前白佛言：「世尊！何因緣故放是光明？」
彼佛言：「善男子！汝今見此會中諸初生者不？」
答言：「已見。」
彼佛言：「善男子！此諸人眾，根緣成熟，即於是日，聞我說法，一一皆當圓滿十地。」
爾時，藥王軍菩薩即從座起，踴身虛空高八萬由旬。是時，復有八萬俱胝天人，于虛空中，雨諸妙華供養彼佛。時諸初生者，各各恭敬頂禮世尊。是時，十方有諸菩薩，
【現代漢語翻譯】 現代漢語譯本 當時，那位佛陀在說法的時候，空中傳來聲音，說了這樣的偈語： 『如來大慈悲者，安住在清凈的佛土中， 從善良的法種中產生，因果報應不會有絲毫差錯。 佛的境界清凈無染，開啟微妙的法門， 以大慈悲的方便法門，度化各種眾生。 次第地開導他們，都讓他們到達涅槃的境界， 常處於寂靜的世界，所做的一切都沒有污染。 自從無始劫以來，無論是久遠以來就存在的眾生，還是新生的眾生， 在三界六道之中，有無數的眾生聚集。 因為佛陀的慈悲願力，都歸向解脫之門， 無論是世間還是出世間，都普遍得到巨大的利益和快樂。』 這時，月上境界如來就在法會中放出稀有、清凈、微妙的光明，在光明中發出廣大的聲音，普遍震動十方世界，又在聲音中發出這樣的言語：『太好了！諸佛的神通力量。太好了！微妙佛法的功德力量。太好了！和合的大**，種種神奇的變化不可思議。太好了！宣說微妙的法門，一切眾生都得到利益和快樂。』 這時，藥王軍菩薩看到大光明，又聽到空中發出這樣的聲音稱揚讚歎，合掌恭敬，禮拜佛陀的腳，上前對佛說：『世尊！是什麼因緣放出這樣的光明？』 佛陀說：『善男子！你現在看到法會中這些新生的眾生了嗎？』 回答說：『已經看到了。』 佛陀說：『善男子！這些人眾，根基和因緣已經成熟，就在今天，聽到我說法，每一個都將圓滿十地。』 這時，藥王軍菩薩立即從座位上站起來，跳躍到虛空中，高八萬由旬。這時，又有八萬俱胝的天人，在虛空中，散下各種美妙的花朵供養佛陀。這時，那些新生的眾生，各自恭敬地頂禮世尊。這時，十方世界的菩薩們，
【English Translation】 English version At that time, when that Buddha was expounding the Dharma, a voice in the sky spoke this gatha: 'The Tathagata, the great compassionate one, dwells in a pure Buddha-land, Born from the seeds of good Dharma, the law of cause and effect is never lost. The Buddha's realm is pure and undefiled, opening the subtle Dharma gate, With great compassionate skillful means, delivering all kinds of sentient beings. Guiding them step by step, leading them all to the state of Nirvana, Always in a tranquil world, all actions are without defilement. Since beginningless kalpas, whether long-existing or newly born, In the three realms and six paths, countless sentient beings gather. Because of the Buddha's compassionate vows, all return to the gate of liberation, Whether worldly or beyond worldly, all universally obtain great benefit and joy.' At that time, the Tathagata of the Realm of the Moon Above immediately emitted a rare, pure, and subtle light in the assembly. From that light came a vast sound that shook the ten directions. From that sound came these words: 'Excellent! The power of the Buddhas' spiritual abilities. Excellent! The power of the merits of the wonderful Dharma. Excellent! The great harmonious assembly, with all kinds of inconceivable miraculous transformations. Excellent! Proclaiming the wonderful Dharma gate, all sentient beings obtain benefit and joy.' At that time, Bodhisattva Medicine King Army saw the great light and heard the voice in the sky praising and extolling. He joined his palms in reverence, bowed at the Buddha's feet, and asked the Buddha, 'World Honored One! What is the cause and condition for emitting this light?' The Buddha said, 'Good man! Do you now see these newly born beings in this assembly?' He replied, 'I have seen them.' The Buddha said, 'Good man! These people, their roots and conditions are mature. On this very day, hearing my Dharma, each one will perfect the ten stages.' At that time, Bodhisattva Medicine King Army immediately rose from his seat, leaped into the sky, and ascended eighty thousand yojanas high. At that time, there were also eighty kotis of heavenly beings who, in the sky, rained down various wonderful flowers as offerings to the Buddha. At that time, those newly born beings each respectfully bowed to the World Honored One. At that time, Bodhisattvas from the ten directions,
乃至一切龍神、夜叉等，又悉雲集。時，藥王軍菩薩于虛空中合掌，一心而向彼佛說是伽陀：
「善哉佛神力， 放光出大聲， 三千世界中， 無有不聞者。 三十二地獄， 受苦諸眾生， 得聞是音聲， 苦惱皆停息。 三界諸天眾， 亦聞是音聲， 各起恭敬心， 歡喜而稱讚。 三千大千界， 普聞廣大聲， 以佛大神通， 皆六種震動。 三萬俱胝數， 大海諸龍王， 聞是大音聲， 皆來至佛會。 三萬俱胝數， 諸啰剎娑王， 聞是大音聲， 皆來至佛會。 二萬五千數， 俱胝必隸多， 聞是大音聲， 皆來至佛會。 毗沙門宮內， 無數諸夜叉， 聞是大音聲， 皆來至佛會。 十方諸世界， 有百千俱胝， 菩薩以神通， 皆來至佛會。 月上境界佛， 為初生眾生， 欲說妙法門， 是故皆雲集。」
爾時，藥王軍菩薩說是伽陀已，從空而下、住立佛前，合掌恭敬白彼佛言：「世尊！今此會中諸來菩薩，乃至一切龍王、鬼神皆已來集，各各樂欲聽佛說法。今正是時，愿佛為說。」
彼佛言：「善男子！汝今當知，此初生眾已得遠離一切罪業，梵行具足得大總持，一切善法皆已圓滿，我今為彼
【現代漢語翻譯】 現代漢語譯本 乃至一切龍神（龍族神祇）、夜叉（一種守護神）等，也都全部聚集而來。當時，藥王軍菩薩在虛空中合掌，一心向著那位佛陀，說了以下偈頌： 『善哉，佛陀的神力，放出光明，發出巨大的聲音，在三千世界中，沒有誰聽不到的。 三十二地獄中，受苦的眾生，聽到這個聲音，痛苦煩惱都停止了。 三界（欲界、色界、無色界）的諸天眾，也聽到這個聲音，各自升起恭敬之心，歡喜地稱讚。 三千大千世界，普遍聽到這廣大的聲音，憑藉佛陀的大神通，都發生了六種震動。 三萬俱胝（數量單位，表示極大的數目）的大海龍王，聽到這個聲音，都來到佛陀的法會。 三萬俱胝的羅剎娑王（惡鬼之王），聽到這個聲音，都來到佛陀的法會。 二萬五千俱胝的必隸多（餓鬼），聽到這個聲音，都來到佛陀的法會。 毗沙門（北方守護神）宮殿內，無數的夜叉，聽到這個聲音，都來到佛陀的法會。 十方世界，有百千俱胝的菩薩，憑藉神通，都來到佛陀的法會。 月上境界佛，爲了初生的眾生，想要宣說微妙的法門，所以大家都聚集來了。』 當時，藥王軍菩薩說完這些偈頌后，從空中下來，站立在佛陀面前，合掌恭敬地對佛陀說：『世尊！現在這個法會中，前來的菩薩，乃至一切龍王、鬼神都已經聚集，各自都樂意聽佛說法。現在正是時候，希望佛陀為他們說法。』 那位佛陀說：『善男子！你現在應當知道，這些初生的眾生已經遠離一切罪業，梵行（清凈的行為）圓滿，得到大總持（總攝一切法門），一切善法都已經圓滿，我現在為他們說法。』
【English Translation】 English version Even all the Dragon Gods, Yakshas (a type of guardian spirit), and others, all gathered together. At that time, Bodhisattva Medicine King Army, with palms joined in the void, single-mindedly turned towards that Buddha and spoke the following gatha (verse): 'Excellent is the Buddha's divine power, emitting light and a great sound, in the three thousand worlds, there is no one who does not hear it. In the thirty-two hells, the suffering beings, upon hearing this sound, their pain and afflictions all cease. The heavenly beings of the three realms (desire realm, form realm, formless realm), also hear this sound, each arising with a respectful heart, joyfully praising. The three thousand great thousand worlds, universally hear this vast sound, by the Buddha's great supernatural power, all experience six kinds of shaking. Thirty million kotis (a unit of large number) of Dragon Kings of the great oceans, upon hearing this sound, all come to the Buddha's assembly. Thirty million kotis of Rakshasa Kings (demon kings), upon hearing this sound, all come to the Buddha's assembly. Twenty-five million kotis of Pretas (hungry ghosts), upon hearing this sound, all come to the Buddha's assembly. Within the palace of Vaishravana (guardian of the north), countless Yakshas, upon hearing this sound, all come to the Buddha's assembly. In the ten directions of the worlds, there are hundreds of thousands of kotis of Bodhisattvas, by their supernatural powers, all come to the Buddha's assembly. The Buddha of the realm of the Moon, for the newly born beings, wishes to expound the wonderful Dharma, therefore, all have gathered.' At that time, after Bodhisattva Medicine King Army finished speaking these gathas, he descended from the sky, stood before the Buddha, joined his palms respectfully, and said to the Buddha: 'World Honored One! Now in this assembly, the Bodhisattvas who have come, even all the Dragon Kings and spirits, have gathered, each desiring to hear the Buddha's teachings. Now is the right time, may the Buddha please teach them.' That Buddha said: 'Good man! You should know now, these newly born beings have already distanced themselves from all sins, their Brahma conduct (pure conduct) is complete, they have attained great dharani (total retention of all teachings), all good dharmas are already perfected, I will now teach them.'
說大法蘊。」
時，藥王軍菩薩復白彼佛言：「世尊！此諸大眾渴仰欲聞，愿佛為說。」
佛說大集會正法經卷第四 大正藏第 13 冊 No. 0424 大集會正法經
佛說大集會正法經卷第五
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯
爾時，月上境界如來告藥王軍菩薩言：「汝等當知，一切眾生有身皆苦，生、老、病、死、憂、惱、悲、痛、怨憎會、愛別離、所欲不成就，如是等法，悉皆是苦，逼迫眾生，不能解脫。此一切苦，甚可怖畏，而諸眾生於是苦義不聞、不知。」
爾時，會中諸初生者，聞佛說是諸苦法名，即皆合掌前白佛言：「世尊！我等樂聞此諸苦義，愿佛為說。」
佛言：「諸善男子！非唯汝等樂聞，一切眾生皆亦如是。」
諸初生者復白佛言：「世尊！所言死者，其義云何？」
佛言：「諸善男子！所謂：識滅、身壞，故名為死。一切眾生命欲終時，有三種風而來破壞，所謂：滅識風、動轉識風、起識風。此三種風，眾生命欲盡時，令識散滅、動轉改易。」
諸初生者言：「世尊！彼滅識風，云何能令眾生識滅身壞？」
佛言：「彼滅識風復有三種，所謂：刀、針、大力。由是三種，能滅其識。
【現代漢語翻譯】 現代漢語譯本 『宣說大法蘊。』
這時，藥王軍菩薩再次對佛說：『世尊！這些大眾渴望聽聞，希望佛為他們宣說。』
佛說大乘正法經卷第四 大正藏第 13 冊 No. 0424 大乘正法經
佛說大乘正法經卷第五
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯
這時，月上境界如來告訴藥王軍菩薩說：『你們應當知道，一切眾生有身體就都有苦，生、老、病、死、憂愁、煩惱、悲傷、痛苦、怨恨相遇、愛別離、所希望的不能實現，像這樣的種種法，全部都是苦，逼迫眾生，使他們不能解脫。這所有的苦，非常可怕，而眾生對於這些苦的含義卻不曾聽聞、不曾知曉。』
這時，會中那些新來的人，聽到佛說這些苦法的名稱，都雙手合掌，走到佛前對佛說：『世尊！我們樂意聽聞這些苦的含義，希望佛為我們宣說。』
佛說：『各位善男子！不只是你們樂意聽聞，一切眾生也都如此。』
那些新來的人又對佛說：『世尊！所說的死，它的含義是什麼？』
佛說：『各位善男子！所謂死，就是意識消滅、身體壞滅，所以稱為死。一切眾生的生命將要結束時，有三種風來破壞，分別是：滅識風、動轉識風、起識風。這三種風，在眾生的生命將要結束時，使意識消散滅亡、動轉改變。』
那些新來的人說：『世尊！那滅識風，如何能夠使眾生的意識消滅、身體壞滅呢？』
佛說：『那滅識風又有三種，分別是：刀、針、大力。由於這三種，能夠消滅意識。』
【English Translation】 English version 'Speak of the great Dharma aggregates.'
Then, Bodhisattva Medicine King Army again said to that Buddha: 'World Honored One! These great assemblies are eager to hear, may the Buddha speak for them.'
The Sutra of the Great Vehicle of the Correct Dharma, Volume Four Taisho Tripitaka Volume 13, No. 0424, The Sutra of the Great Vehicle of the Correct Dharma
The Sutra of the Great Vehicle of the Correct Dharma, Volume Five
Translated by the Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, by Imperial Decree
At that time, the Tathagata of the Realm of the Moon Above told Bodhisattva Medicine King Army: 'You should know that all sentient beings with bodies have suffering, birth, old age, sickness, death, sorrow, affliction, grief, pain, meeting with those one hates, separation from those one loves, and not achieving what one desires. Such dharmas are all suffering, oppressing sentient beings, making them unable to be liberated. All this suffering is very frightening, yet sentient beings have not heard or known the meaning of this suffering.'
At that time, those newly born in the assembly, upon hearing the Buddha speak of the names of these suffering dharmas, all joined their palms and said to the Buddha: 'World Honored One! We are eager to hear the meaning of these sufferings, may the Buddha speak for us.'
The Buddha said: 'Good men! It is not only you who are eager to hear, all sentient beings are also like this.'
Those newly born again said to the Buddha: 'World Honored One! What is the meaning of what is called death?'
The Buddha said: 'Good men! What is called death is the extinction of consciousness and the destruction of the body. When the life of all sentient beings is about to end, three winds come to destroy it, namely: the wind of extinguishing consciousness, the wind of moving consciousness, and the wind of arising consciousness. These three winds, when the life of sentient beings is about to end, cause consciousness to scatter and perish, to move and change.'
Those newly born said: 'World Honored One! How can that wind of extinguishing consciousness cause the consciousness of sentient beings to perish and the body to be destroyed?'
The Buddha said: 'That wind of extinguishing consciousness has three types, namely: knife, needle, and great force. Because of these three, it can extinguish consciousness.'
識既滅已，身即破壞。」
諸初生者言：「世尊！云何名身？」
佛言：「身者，所謂如幻、如焰，又如重擔，復如涎洟、腐爛等物，諸無智者不能覺了生為大苦，由生髮起、緣法聚集、命根連持，而無其實、非愛相應，如是等法假名為身。」
諸初生者言：「世尊！云何名命？復何名滅？」
佛言：「識所連持是名為命，業報衰謝，識法離散，命根斷絕、身份破壞，故名為滅。諸善男子！我今復為汝說身份所有，當知人身諸分筋脈有一俱胝數，有八萬四千毛孔，有千二百身份支節，有三百八身骨，此等共成人身；復有八萬四千族蟲，如是生類、同依人身，於人身中晝夜𠯗食，而復諸蟲互相食啖，諸苦隨生。如是八萬四千族蟲，其中有二大者，於七晝夜互相交鬥，至第七日彼一蟲死，又復一蟲而共交鬥。一蟲死已，一蟲復生，如是展轉，乃至人命斷時，此諸蟲類，一切壞滅，無所依止。諸異生類，不能覺了內外苦法相續生滅，老、病、死法皆不能怖，若順若違互相交鬥，如身二蟲苦惱隨生，而不覺了身壞命終都無所有。
「諸善男子！有一異生，命將不久。有善知識來為安慰，問其人言：『汝現生中，叵曾知見生、老、病、死諸艱苦不？』彼人答言：『我曾知見。』善知識言：『汝今
【現代漢語翻譯】 現代漢語譯本：當意識消滅時，身體就會毀壞。
初生者們問道：『世尊！什麼是身？』
佛陀回答說：『身，就像幻象、像火焰，又像沉重的負擔，還像唾液、腐爛的東西。那些沒有智慧的人不能覺悟到出生是巨大的痛苦，因為出生而引發、因緣法聚集、生命根源相連，但它沒有實體、並非令人喜愛的，像這樣的法被假稱為身。』
初生者們問道：『世尊！什麼是命？又什麼是滅？』
佛陀回答說：『被意識所連結的是命，業報衰退消減，意識之法離散，生命根源斷絕、身體分解破壞，所以稱為滅。各位善男子！我現在再為你們說身體的組成部分，應當知道人身的筋脈有一俱胝（一千萬）之數，有八萬四千個毛孔，有一千二百個身體分支關節，有三百零八塊骨頭，這些共同構成人身；還有八萬四千種族蟲，這些生物共同依附於人身，在人身中日夜啃食，而且這些蟲子互相吞食，各種痛苦隨之產生。這八萬四千種族蟲中，有兩大蟲，它們在七個晝夜裡互相爭鬥，到第七天其中一隻蟲子死去，又有一隻蟲子繼續爭鬥。一隻蟲子死後，又有一隻蟲子出生，這樣輪轉，直到人的生命結束時，這些蟲類全部壞滅，無所依附。那些凡夫俗子，不能覺悟到內外痛苦的生滅相續，對於衰老、疾病、死亡的法則都不能感到恐懼，無論是順境還是逆境都互相爭鬥，就像身體里的兩隻蟲子一樣，痛苦隨之產生，卻不能覺悟到身體壞滅、生命終結時一切都將消失。』
『各位善男子！有一個凡夫俗子，生命將要結束。有善知識來安慰他，問他：『你現在活著的時候，是否曾經知道見到過出生、衰老、疾病、死亡這些艱苦的事情？』那個人回答說：『我曾經知道見到過。』善知識說：『你現在』
【English Translation】 English version: When consciousness ceases, the body is destroyed.
The newly born ones asked: 'Venerable One! What is called a body?'
The Buddha replied: 'A body is like an illusion, like a flame, also like a heavy burden, and like phlegm, rotten things. Those without wisdom cannot realize that birth is a great suffering, because of birth arising, the aggregation of causal laws, the connection of the life force, but it has no substance, it is not desirable, such phenomena are falsely called a body.'
The newly born ones asked: 'Venerable One! What is called life? And what is called cessation?'
The Buddha replied: 'What is connected by consciousness is called life. When the karmic retribution declines, the consciousness disperses, the life force is cut off, and the body is destroyed, therefore it is called cessation. Good men! I will now further explain to you the components of the body. You should know that the human body has one koti (ten million) of tendons and veins, eighty-four thousand pores, one thousand two hundred body branch joints, and three hundred and eight bones. These together form the human body. There are also eighty-four thousand kinds of insects, these beings together rely on the human body, eating and gnawing in the human body day and night, and these insects devour each other, and various sufferings arise. Among these eighty-four thousand kinds of insects, there are two large ones, which fight each other for seven days and nights. On the seventh day, one of the insects dies, and another insect continues to fight. After one insect dies, another insect is born, and so on, until the human life ends, all these insects are destroyed, with nothing to rely on. Those ordinary beings cannot realize the continuous arising and ceasing of inner and outer suffering, and they cannot feel fear towards the laws of aging, sickness, and death. Whether in favorable or unfavorable circumstances, they fight each other, just like the two insects in the body, and suffering arises, but they cannot realize that when the body is destroyed and life ends, everything will disappear.'
'Good men! There is an ordinary being whose life is about to end. A good friend comes to comfort him and asks him: 'In your present life, have you ever known or seen the hardships of birth, aging, sickness, and death?' That person replies: 'I have known and seen them.' The good friend says: 'Now you'
既自知見如是等苦，何不生厭起增勝心？於二世中種少善根、斷諸惡法、修諸正行，若能如是，舍此報已，生他勝處，離諸怖畏，以其善法，為所依怙。況復世間，諸有苦法，一一分明，儘可觀察。汝豈不聞，大地若擊，能發大聲；善法若作，有大勝力。是故，于諸如來清凈剎中種諸善法，所謂以其華鬘、涂香、飲食、衣服、臥具、醫藥，供養如來及諸苾芻、苾芻尼、優婆塞、優婆夷清凈四眾，如是供養是為于佛剎中種諸善種，當能出生一切善果。汝今於此遇大法王出現世間，若不種諸善根，而無所益。』時，善知識為彼異生說伽陀曰：
「『如來出世間， 擊廣大法鼓， 開微妙法門， 令一切趣入。 廣度諸眾生， 歸涅盤寂滅， 汝今見是事， 何不起精進？』
「爾時，彼人亦說伽陀，答善知識言：
「『若愚癡、無智， 復會遇惡友， 廣造染法因， 謂貪慾等事。 起我見增盛， 破和合僧伽， 毀壞於塔寺， 不深信三寶。 但造眾惡業， 不作善因緣， 於一切時中， 常生諸過失。 惱亂于父母， 不生孝敬心， 出非法語言， 輕謗諸賢善。 造此惡因故， 必墮地獄中， 自受苦惱身， 無能救護
【現代漢語翻譯】 現代漢語譯本 既然你已經知道自己正遭受這些痛苦，為什麼不生起厭離之心，並努力提升自己呢？在今生和來世，種下一些善根，斷除各種惡行，修行各種正道。如果能這樣做，捨棄此生后，就能轉生到更好的地方，遠離一切恐懼，依靠善法作為自己的庇護。更何況世間的一切苦法，都可以一一清楚地觀察到。你難道沒聽說過嗎？大地被敲擊時，能發出巨大的聲響；善法如果被實踐，就會產生巨大的力量。因此，在諸佛如來的清凈剎土（佛的國土）中種下各種善法，比如用花鬘、涂香、飲食、衣服、臥具、醫藥等供養如來（佛陀）以及諸比丘（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）清凈四眾，這樣的供養就是在佛剎中種下善的種子，將來能夠產生一切善果。你現在遇到了大法王（佛陀）出現在世間，如果不種下善根，就沒有任何益處。』當時，善知識為那個異生（不信佛法的人）說了偈頌： 『如來（佛陀）出現於世間，敲響廣大的法鼓，開啟微妙的法門，讓一切眾生都能進入。廣泛地度化眾生，讓他們歸於涅盤（寂滅），你現在看到了這些事，為什麼不奮起精進呢？』 當時，那個人也說了偈頌，回答善知識說： 『如果愚癡、沒有智慧，又會遇到惡友，廣泛地造作染污之法的因，比如貪慾等事。生起我見（執著于自我的見解）並使其增長，破壞和合的僧伽（佛教僧團），毀壞佛塔和寺廟，不深信三寶（佛、法、僧）。只造作各種惡業，不種下善的因緣，在一切時候，常常產生各種過失。惱亂父母，不生孝敬之心，說出不合法的言語，輕視誹謗賢善之人。因為造作這些惡因，必定會墮入地獄之中，自己承受痛苦，沒有人能夠救護。』
【English Translation】 English version Since you are aware of suffering such miseries, why not generate a sense of revulsion and strive to elevate yourself? In this life and the next, plant some roots of goodness, sever all evil deeds, and cultivate all righteous practices. If you can do this, upon abandoning this life, you will be reborn in a superior place, free from all fears, with good deeds as your refuge. Moreover, all the sufferings of the world can be clearly observed one by one. Have you not heard that when the earth is struck, it can produce a great sound; and that when good deeds are practiced, they possess great power? Therefore, in the pure lands (Buddha's realms) of the Tathagatas (Buddhas), plant various good deeds, such as offering flower garlands, fragrant ointments, food, clothing, bedding, and medicine to the Tathagatas and the pure fourfold assembly of Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), and Upasikas (laywomen). Such offerings are planting seeds of goodness in the Buddha's realm, which will give rise to all good results. Now that you have encountered the great Dharma King (Buddha) appearing in the world, if you do not plant roots of goodness, there will be no benefit.』 At that time, the wise teacher spoke a verse to that non-believer: 『The Tathagata (Buddha) appears in the world, striking the vast Dharma drum, opening the subtle Dharma gate, allowing all beings to enter. He widely liberates all sentient beings, leading them to Nirvana (extinction), you now see these things, why not arouse diligence?』 At that time, that person also spoke a verse, answering the wise teacher: 『If one is ignorant and without wisdom, and also encounters evil friends, one will widely create causes for defiled actions, such as greed and other things. One will generate and increase self-view (attachment to the self), destroy the harmonious Sangha (Buddhist community), ruin pagodas and temples, and not deeply believe in the Three Jewels (Buddha, Dharma, Sangha). One only creates various evil deeds, does not plant good causes, and at all times, constantly generates various faults. One troubles parents, does not generate filial piety, speaks unlawful words, and belittles and slanders the virtuous and good. Because of creating these evil causes, one will surely fall into hell, suffering torment, and no one will be able to save one.』
者。 可畏與眾合， 炎熱及阿鼻， 如是諸獄中， 展轉受諸苦。 從是大獄出， 復入小獄中， 謂刀兵蓮華， 受苦而相續。 如是大小獄， 有無數眾生， 隨自業因緣， 輕重而受報。 或百劫、千劫， 或復更長時， 惡業繩所纏， 無由能解脫。 彼刀兵地獄， 縱廣百由旬， 不見彼獄門， 唯諸受苦者。 百千俱胝數， 劍樹與刀山， 驅彼罪人登， 身份皆斷壞。 暫時雖死滅， 覆被業風吹， 即時還復生， 而受諸苦惱。 地獄無邊際， 眾生亦無窮， 以惡業因緣， 相續不間斷。 我造諸惡業， 定墮彼趣中， 善知識今時， 聽說所造業。 我曾起貪心， 廣造于舍宅， 彩畫復雕鏤， 金寶以莊嚴。 復置諸園林， 倉庫及產業， 畜牛馬生類， 皆以為資具。 父母及眷屬， 內外數甚多， 奴婢與妓人， 其數無有限。 常令于晝夜， 動種種歌音， 但縱己樂心， 不念於他苦。 恃彼大富貴， 作種種莊嚴， 凡所受用物， 悉金銀珍寶。 以香水澡沐， 復涂諸妙香， 龍
【現代漢語翻譯】 現代漢語譯本 那些可怖的眾合地獄，炎熱地獄以及阿鼻地獄（無間地獄）， 在這些地獄中，眾生輾轉承受各種痛苦。 從這些大地獄出來后，又進入小地獄中， 比如刀兵地獄和蓮華地獄，在那裡持續不斷地受苦。 像這樣的大大小小的地獄裡，有無數的眾生， 他們根據各自的業力因緣，承受著輕重不同的報應。 有的要經歷百劫、千劫，甚至更長的時間， 被惡業的繩索纏繞，無法得到解脫。 那刀兵地獄，縱橫一百由旬（古印度長度單位）， 看不到地獄的門，只有受苦的眾生。 成百上千俱胝（古印度計數單位）的眾生，在劍樹和刀山上， 被驅趕著攀登，身體被切割斷裂。 雖然暫時死去，又被業風吹動， 立刻復活，繼續承受各種痛苦。 地獄沒有邊際，眾生也無窮無盡， 因為惡業的因緣，痛苦相續不斷。 我造作了各種惡業，註定要墮入這些地獄之中， 善知識啊，現在我向您訴說我所造的惡業。 我曾經生起貪心，廣泛建造房屋， 用彩繪和雕刻裝飾，用金銀珠寶來莊嚴。 還設定了各種園林，倉庫和產業， 畜養牛馬等牲畜，都作為自己的資財。 父母和親屬，內外人數眾多， 奴婢和歌妓，數量沒有限制。 常常讓他們日夜不停地演奏各種音樂， 只顧自己享樂，不顧他人的痛苦。 仗著自己富有，做各種裝飾， 凡是享用的東西，都是金銀珍寶。 用香水沐浴，再塗上各種美妙的香料，
【English Translation】 English version Those dreadful Samghata (Crushing) hells, Tapana (Burning) hells, and Avici (Uninterrupted) hells, In these hells, beings revolve and endure various sufferings. After emerging from these great hells, they enter smaller hells, Such as the hells of swords and lotus, where they continuously suffer. In these great and small hells, there are countless beings, According to their karmic causes and conditions, they receive retributions of varying severity. Some endure for hundreds of kalpas (eons), thousands of kalpas, or even longer periods, Bound by the ropes of evil karma, they have no way to be liberated. That hell of swords, extending a hundred yojanas (ancient Indian unit of distance) in length and width, Has no visible gate, only beings suffering. Hundreds of thousands of kotis (ancient Indian unit of counting) of beings, on sword trees and knife mountains, Are driven to climb, their bodies cut and broken. Though they temporarily die, they are blown by the wind of karma, And immediately revive, continuing to endure various sufferings. The hells are boundless, and beings are also infinite, Due to the causes and conditions of evil karma, suffering continues without interruption. I have created various evil karmas, and I am destined to fall into these hells, O virtuous friend, now I confess to you the evil karmas I have created. I once arose with greed, extensively building houses, Decorating them with paintings and carvings, and adorning them with gold, silver, and jewels. I also established various gardens, warehouses, and properties, Raising cattle, horses, and other livestock, all as my possessions. My parents and relatives, both inside and outside, were numerous, My servants and courtesans were countless. I often had them play various music day and night, Only indulging in my own pleasure, without thinking of the suffering of others. Relying on my great wealth, I made various decorations, All the things I used were gold, silver, and precious jewels. I bathed with fragrant water, and then applied various exquisite perfumes,
腦與栴檀， 及彼麝香等。 香水澡沐已， 次第而嚴身， 手釧及指環， 皆用珍寶作。 以真珠瓔珞， 而為項莊嚴， 最上好真金， 復為耳珰等。 身份莊嚴已， 頂戴諸妙華， 蘇摩那瞻波， 及諸異香者。 復著妙好衣， 謂最上細㲲， 鮮白復清潔， 皆妙香所薰。 飲食最上味， 甘美復馨香， 侍者供所須， 暫無飢渴想。 地敷好茵蓐， 履踐而遊行， 左右有侍人， 自在復尊貴。 如是廣嚴飾， 而愛樂其身， 常保惜護持， 不生破壞想。 既富樂具足， 余復無所思， 恣其染欲心， 造不善過失。 眼貪於色境， 諸根亦復然， 彼為過失因， 自不能覺了。 見聞覺知處， 諸煩惱隨生， 于順違境中， 起貪瞋癡法。 柔軟等諸觸， 觸身心起愛， 彼愛想既生， 諸罪業皆作。 我曾於一時， 無故害有情， 以箭射鹿身， 令彼命斷滅。 但取其肉食， 不念後世中， 果報自當受， 誰人能代者。 我愚癡無智， 但資養其身， 一日死苦來， 識滅身破壞。 唯集諸苦惱，
【現代漢語翻譯】 現代漢語譯本 用腦、栴檀（一種香木），以及麝香等香料。 用香水沐浴后，依次穿戴好裝飾品， 手鐲和戒指，都用珍寶製成。 用珍珠瓔珞作為頸部的裝飾， 用最好的純金，做成耳環等飾品。 身體裝飾完畢后，頭上戴著各種美妙的花朵， 如蘇摩那（一種花）和瞻波（一種花），以及其他各種異香的花。 再穿上美妙的衣服，即最上等的細毛織物， 潔白而乾淨，都用美妙的香氣熏過。 食用最上等的美味佳餚，甘甜美味又芬芳， 侍者提供所需的一切，暫時沒有飢渴的感覺。 地上鋪著柔軟舒適的墊子，踩在上面感覺舒適， 左右有侍從服侍，自在又尊貴。 像這樣廣泛地裝飾自己，並且喜愛自己的身體， 常常珍惜保護它，不希望它受到破壞。 既然富裕享樂，其他也沒有什麼可想的， 放縱自己的慾望，造作不善的過失。 眼睛貪戀美色，其他感官也是如此， 這些是產生過失的原因，自己卻不能覺察。 在看到、聽到、感覺到和知道的地方，各種煩惱隨之產生， 在順境和逆境中，生起貪、嗔、癡等法。 柔軟等各種觸感，接觸身體時心中生起愛慾， 這種愛慾產生后，各種罪業就都做了。 我曾經在某個時候，無緣無故地傷害有情眾生， 用箭射殺鹿的身軀，使它們的生命斷絕。 只是爲了獲取它們的肉來吃，不考慮來世， 果報自己應當承受，誰也不能代替。 我愚癡沒有智慧，只知道滋養自己的身體， 一旦死亡的痛苦來臨，意識消滅，身體破壞。 只積累了各種痛苦煩惱，
【English Translation】 English version With brain, sandalwood (a type of fragrant wood), and musk, etc. Having bathed with fragrant water, then adorn the body in order, Bracelets and rings, all made of precious jewels. With pearl necklaces as adornments for the neck, With the finest pure gold, made into earrings and other ornaments. Having adorned the body, wear various beautiful flowers on the head, Such as Sumanas (a type of flower) and Champas (a type of flower), and other various fragrant flowers. Then put on beautiful clothes, that is, the finest fine wool fabrics, Pure white and clean, all perfumed with wonderful fragrances. Eat the finest delicacies, sweet, delicious, and fragrant, Attendants provide everything needed, temporarily without feeling hunger or thirst. The ground is covered with soft and comfortable mats, feeling comfortable when stepping on them, With attendants serving on the left and right, free and noble. Adorned so extensively, and loving one's own body, Often cherishing and protecting it, not wanting it to be destroyed. Since being wealthy and enjoying pleasures, there is nothing else to think about, Indulging one's desires, creating unwholesome faults. The eyes are greedy for beautiful sights, and the other senses are the same, These are the causes of faults, but one cannot perceive them oneself. In the places of seeing, hearing, feeling, and knowing, various afflictions arise accordingly, In favorable and unfavorable circumstances, greed, anger, and ignorance arise. Various touches such as softness, when touching the body, love and desire arise in the heart, Once this desire arises, all kinds of sinful deeds are done. I once, at some time, harmed sentient beings for no reason, Shooting arrows at the bodies of deer, causing their lives to be cut off. Just to obtain their meat to eat, not considering the next life, The karmic retribution one must bear oneself, no one can take one's place. I am foolish and without wisdom, only knowing how to nourish my body, Once the suffering of death comes, consciousness is extinguished, and the body is destroyed. Only accumulating various sufferings and afflictions,
無一可愛心， 父母及諸親， 相視不能救。 良醫妙藥等， 亦唐設其功， 徒增悲惱心， 無救濟方便。 我若命斷已， 棄于尸陀林， 為鳥獸諸蟲， 充足而食啖。 一切無所有， 虛幻法現前， 諸境悉皆空， 唯果報不失。 是時無所託， 唯善法可依， 如我造惡因， 當墮于地獄。 廣積罪業蘊， 后苦惱隨生， 于彼三世中， 破壞善法種。 受想行二法， 以諸觸為因， 觸故諸愛生， 而成憂苦縛。 善法如良藥， 能治貪愛心， 貪等既不生， 諸惡不能作。 我實無福慧， 虛受於人身， 佛宣方便門， 佈施持戒等。 我不能自作， 不隨喜見聞， 正法不能聽， 愚癡日增長。 無明等煩惱， 隨轉而無窮， 障善法因緣， 何由能解脫？ 迷惑心散亂， 無少時靜住， 煩惱火所燒， 受種種纏縛。 于身無少樂， 樂法不暫生， 命將不久時， 一切皆破壞。 唯諸佛勝法， 能救苦眾生， 戒法真實門， 登者得大樂。 如我所造業， 深自生追悔， 今遇善知識， 是故如實說。』
【現代漢語翻譯】 現代漢語譯本 沒有什麼是值得留戀的， 即使是父母和親人， 也只能眼睜睜地看著我離去，無法相救。 即使有高明的醫生和靈丹妙藥， 也只是徒勞無功， 只會增加悲傷和煩惱， 沒有任何辦法可以救助。 如果我的生命終結， 我的屍體將被拋棄在尸陀林（墳場）， 成為鳥獸蟲蟻的食物， 被它們吞噬殆盡。 一切都將不復存在， 虛幻的現象會顯現， 所有的境界都是空無的， 只有因果報應不會消失。 那時我將無所依靠， 只有善法可以依賴， 如果我造作了惡因， 就應當墮入地獄。 廣泛積累的罪業， 會帶來後來的痛苦和煩惱， 在過去、現在、未來三世中， 破壞善法的種子。 感受、思想、行為這三種法， 都是以接觸為因緣產生的， 因為接觸而產生愛慾， 最終形成憂愁和痛苦的束縛。 善法就像良藥， 能夠治療貪愛之心， 如果貪愛等煩惱不產生， 就不會造作諸惡。 我實在沒有福德和智慧， 白白地獲得了人身， 佛陀宣說了方便之門， 如佈施、持戒等。 我不能自己去做， 也不隨喜見聞， 不能聽聞正法， 愚癡日益增長。 無明等煩惱， 隨著輪轉而無窮無盡， 障礙善法的因緣， 如何才能解脫呢？ 迷惑的心散亂不安， 沒有片刻的寧靜， 被煩惱的火焰所焚燒， 遭受種種的束縛。 身體沒有絲毫的快樂， 對佛法的喜樂也無法產生， 生命即將結束， 一切都將毀滅。 只有諸佛的殊勝之法， 才能救度受苦的眾生， 戒法是真實的解脫之門， 能夠登上此門的人將獲得大樂。 對於我所造作的惡業， 我深深地感到追悔， 現在遇到了善知識， 所以如實地說了出來。
【English Translation】 English version There is nothing to be attached to, Even parents and relatives, Can only watch me go, unable to save me. Even with skilled doctors and miraculous medicines, It would be in vain, Only increasing sorrow and distress, Without any means of rescue. If my life ends, My corpse will be abandoned in the Śitavana (cremation ground), Becoming food for birds, beasts, and insects, Devoured by them completely. Everything will cease to exist, Illusory phenomena will appear, All realms are empty, Only the law of karma will not disappear. At that time, I will have nothing to rely on, Only good Dharma can be relied upon, If I have created evil causes, I should fall into hell. The accumulation of sinful karma, Will bring later suffering and distress, In the three times of past, present, and future, Destroying the seeds of good Dharma. Feeling, thought, and action, these three dharmas, Are all produced by the condition of contact, Because of contact, desire arises, Ultimately forming the bonds of sorrow and suffering. Good Dharma is like good medicine, Able to cure the heart of greed and desire, If greed and other afflictions do not arise, No evil will be committed. I truly have no merit or wisdom, In vain, I have obtained a human body, The Buddha has proclaimed the expedient means, Such as giving, keeping precepts, etc. I cannot do it myself, Nor do I rejoice in seeing or hearing, Unable to hear the true Dharma, My ignorance grows daily. Ignorance and other afflictions, Revolve endlessly, Obstructing the conditions for good Dharma, How can I be liberated? My confused mind is scattered and restless, Without a moment of peace, Burned by the flames of affliction, Suffering from various bonds. There is no joy in the body, The joy of Dharma cannot arise, Life is about to end, Everything will be destroyed. Only the supreme Dharma of the Buddhas, Can save suffering beings, The precepts are the true gate of liberation, Those who ascend this gate will obtain great joy. For the evil karma I have created, I deeply feel remorse, Now I have met a good teacher, Therefore, I have spoken truthfully.
」
爾時，月上境界如來告藥王軍菩薩言：「善男子！諸異生類，臨命終時，生大驚怖，苦惱其心，無所救護。唯諸善法，能為所依，殊勝果報，而無所失。」
爾時，彼佛即說伽陀曰：
「眾生作惡業， 定墮地獄中， 饑時吞鐵丸， 渴復飲銅汁。 身出猛火焰， 惡業故自燒， 身份皆破壞， 受驚怖大苦。 彼不見樂境， 不聞正法名， 唯苦逼身心， 一切皆非愛。 眾生作善法， 定生善趣中， 善知識會遇， 勸導修善法。 發生正信解， 具戒慧多聞， 諸煩惱滅除， 而成正等覺。 精進行最上， 佛出世所宣， 策發諸善根， 不生於退屈。 慈悲真梵行， 攝一切眾生， 自利複利他， 皆令得解脫。 善男子諦聽！ 佛所說真實， 出微妙法音， 令一切調伏。 大悲心為父， 菩提心為母， 善法為知識， 能救護眾生。 正覺出於世， 說最勝法門， 方便化眾生， 令住寂滅地。 佛為大悲者， 最上世間尊， 普觀諸有情， 等同為佛子， 平等無有二， 使一切歸依。」
爾時，彼佛說是法時，三千大千世界六種震動。時，藥王軍菩薩合掌恭敬白彼佛言：「
【現代漢語翻譯】 現代漢語譯本 那時，月上境界如來（Chandra-uttara-kshetra Tathagata）告訴藥王軍菩薩（Bhaisajya-raja-yudha Bodhisattva）說：『善男子！各種凡夫俗子，在臨終的時候，會產生極大的驚恐，內心充滿痛苦煩惱，沒有任何可以依靠的救護。只有各種善法，才能成為他們的依靠，帶來殊勝的果報，而不會有所失落。』 那時，那位佛陀就說了偈頌： 『眾生如果造作惡業，必定會墮入地獄之中，飢餓時吞食鐵丸，口渴時飲用銅汁。身體發出猛烈的火焰，因為惡業的緣故自己焚燒自己，身體各部分都被破壞，承受驚恐和巨大的痛苦。他們看不到快樂的景象，聽不到正法的名號，只有痛苦逼迫身心，一切都令人厭惡。 眾生如果修習善法，必定會往生到善道之中，會遇到善知識，勸導他們修習善法。從而生起正確的信心和理解，具備戒律、智慧和廣博的見聞，各種煩惱都被滅除，最終成就正等覺（Sammasambuddha）。 精進修行是最殊勝的，這是佛陀出世所宣說的，策發各種善根，不會產生退縮之心。慈悲是真正的梵行（brahmacarya），能夠攝受一切眾生，既能利益自己又能利益他人，使他們都得到解脫。 善男子，仔細聽著！佛陀所說的是真實的，發出微妙的法音，使一切眾生都得到調伏。大悲心是父親，菩提心是母親，善法是知識，能夠救護眾生。 正覺（Sambodhi）出現在世間，宣說最殊勝的法門，方便教化眾生，使他們安住于寂滅之地。佛陀是大悲者，是世間最尊貴的，普遍觀察一切有情眾生，平等地視他們為佛子，平等而沒有差別，使一切眾生都歸依佛陀。』 那時，那位佛陀宣說此法時，三千大千世界發生了六種震動。當時，藥王軍菩薩合掌恭敬地對那位佛陀說：
【English Translation】 English version At that time, the Tathagata of the realm of the Moon Ascendant (Chandra-uttara-kshetra Tathagata) said to the Bodhisattva Medicine King Army (Bhaisajya-raja-yudha Bodhisattva): 'Good man! All kinds of ordinary beings, when they are about to die, will experience great fear, their hearts filled with pain and distress, with no protection to rely on. Only various good dharmas can become their refuge, bringing about excellent results, without any loss.' At that time, that Buddha spoke the following verses: 'Beings who commit evil deeds are destined to fall into hell, swallowing iron balls when hungry, and drinking molten copper when thirsty. Flames erupt from their bodies, burning themselves due to their evil karma, their bodies are destroyed, and they endure fear and great suffering. They see no joyful sights, hear no name of the true Dharma, only suffering oppresses their body and mind, and everything is hateful. Beings who cultivate good dharmas are destined to be reborn in good realms, where they will meet good teachers who will encourage them to cultivate good dharmas. Thus, they will develop correct faith and understanding, possess precepts, wisdom, and extensive learning, all afflictions will be extinguished, and they will ultimately achieve Sammasambuddha (Perfect Enlightenment). Diligent practice is the most excellent, as proclaimed by the Buddha upon his appearance in the world, it cultivates all good roots, and does not give rise to retreat. Compassion is true brahmacarya (pure conduct), which can embrace all beings, benefiting both oneself and others, leading them all to liberation. Good man, listen carefully! What the Buddha speaks is true, emitting subtle Dharma sounds, subduing all beings. Great compassion is the father, the Bodhi mind is the mother, and good dharmas are the teachers, capable of protecting beings. Sambodhi (Perfect Enlightenment) appears in the world, proclaiming the most excellent Dharma, skillfully teaching beings, enabling them to dwell in the realm of quiescence. The Buddha is the compassionate one, the most honored in the world, universally observing all sentient beings, regarding them equally as Buddha's children, without any discrimination, causing all beings to take refuge in the Buddha.' At that time, when that Buddha was speaking this Dharma, the three thousand great thousand worlds shook in six ways. Then, the Bodhisattva Medicine King Army, with palms joined respectfully, said to that Buddha:
有何因緣大地震動？愿佛慈悲當爲我說。」
彼佛言：「善男子！汝當四方觀察有何所見？」
是時，藥王軍菩薩承佛聖旨，即時四方觀察，見此大地震動，于少時間而復破裂，有六十五俱胝人從地而生。
爾時，六十五俱胝初生者，即皆合掌俱白佛言：「我等從何所生？」
佛于會中，指前初生者，告彼從地生者言：「諸善男子！汝等見此諸人眾不？」
答言：「已見。」
佛言：「如彼所生，汝等亦然。」
從地生者又言：「此諸人眾、當應滅不？」
佛言：「如是如是！彼等皆滅。諸善男子！非唯此眾，一切有情悉皆歸滅。」
是時，先在佛會諸初生者，各起合掌白彼佛言：「世尊！如佛所說，生死二法，我等厭患、非所愛樂。」
佛言：「汝等既能厭患生死，云何不能發起精進？」
此諸初生者又白佛言：「世尊！我等於如來前聽受正法，見此菩薩聲聞大眾，有大神通威德具足，是我所樂，我等亦欲趣進修習，遠離生死。」
爾時，藥王軍菩薩復見有諸從地生者，即時與五百大菩薩，各各以自通力于其會中，又復踴身虛空，高二萬由旬，于其空中或現經行相、或現跏趺相、或現師子王步相、或現象王步相、或現諸異獸等步相，現
【現代漢語翻譯】 現代漢語譯本：'是什麼因緣導致大地劇烈震動？愿佛陀慈悲，為我解說。' 佛陀說：'善男子！你應當向四方觀察，看看有什麼景象？' 這時，藥王軍菩薩（Bhaisajyaraja-vyuha，藥王軍菩薩）領受佛的旨意，立即向四方觀察，看到大地劇烈震動，在很短的時間內又破裂開來，有六十五俱胝（koti，俱胝，印度計數單位，一俱胝等於一千萬）人從地裡生出來。 當時，這六十五俱胝新出生的人，都雙手合十，一起對佛說：'我們是從哪裡出生的？' 佛陀在法會中，指著先前出生的人，告訴那些從地裡生出來的人說：'各位善男子！你們看到這些人了嗎？' 他們回答說：'已經看到了。' 佛陀說：'就像他們出生一樣，你們也是這樣出生的。' 從地裡生出來的人又問：'這些人，最終會滅亡嗎？' 佛陀說：'是的，是的！他們都會滅亡。各位善男子！不只是這些人，一切有情眾生最終都會歸於滅亡。' 這時，先前在佛陀法會中的那些初生者，各自起身，雙手合十對佛說：'世尊！正如佛所說，生和死這兩種狀態，我們厭惡它們，不喜歡它們。' 佛陀說：'你們既然能夠厭惡生死，為什麼不能發起精進之心呢？' 這些初生者又對佛說：'世尊！我們在如來面前聽受正法，看到這些菩薩和聲聞大眾，具有大神力，威德圓滿，這是我們所喜歡的，我們也想努力修行，遠離生死。' 這時，藥王軍菩薩又看到那些從地裡生出來的人，立即與五百大菩薩，各自運用神通力，在法會中，又騰身到虛空中，高達二萬由旬（yojana，由旬，印度長度單位），在空中或現行走之相，或現跏趺坐之相，或現獅子王步之相，或現象王步之相，或現各種異獸的步態，
【English Translation】 English version: 'What is the cause and condition for the great earthquake? May the Buddha have compassion and explain it to me.' The Buddha said, 'Good man! You should observe the four directions and see what you see?' At that time, Bodhisattva Bhaisajyaraja-vyuha (藥王軍菩薩, Bodhisattva King of Medicine) received the Buddha's decree and immediately observed the four directions, seeing that the great earth was shaking and, in a short time, broke open, and sixty-five kotis (俱胝, koti, an Indian unit of counting, one koti equals ten million) of people were born from the earth. At that time, these sixty-five kotis of newly born people all put their palms together and said to the Buddha, 'Where were we born from?' The Buddha, in the assembly, pointed to those who were born earlier and told those who were born from the earth, 'Good men! Do you see these people?' They replied, 'We have seen them.' The Buddha said, 'Just as they were born, so were you born.' Those born from the earth then asked, 'Will these people eventually perish?' The Buddha said, 'Yes, yes! They will all perish. Good men! Not only these people, but all sentient beings will eventually return to extinction.' At this time, those who were born earlier in the Buddha's assembly each rose, put their palms together, and said to the Buddha, 'World Honored One! As the Buddha has said, the two states of birth and death, we are disgusted with them and do not like them.' The Buddha said, 'Since you are able to be disgusted with birth and death, why can't you arouse the mind of diligence?' These newly born ones then said to the Buddha, 'World Honored One! We listen to the Dharma in front of the Tathagata, and we see these Bodhisattvas and Sravakas, who have great spiritual powers and complete majestic virtue, which is what we like. We also want to strive to cultivate and stay away from birth and death.' At this time, Bodhisattva Bhaisajyaraja-vyuha again saw those who were born from the earth, and immediately with five hundred great Bodhisattvas, each using their own spiritual powers, in the assembly, they rose into the void, as high as twenty thousand yojanas (由旬, yojana, an Indian unit of length), in the void they appeared walking, or sitting in the lotus position, or in the gait of a lion king, or in the gait of an elephant king, or in the gait of various strange beasts,
如是等諸相已，復于空中作諸神變。時，此菩薩等，各有身光，于虛空中如百千俱胝日月光明。
爾時，諸從地生者俱白彼佛言：「世尊！何因緣故有是廣大光明？及於空中現諸神變希有等事？」
佛言：「諸善男子！汝等見諸菩薩住空中不？」
答言：「已見。」
佛言：「此大光明是諸菩薩各各身光，此諸菩薩一一皆能現諸神通變化等事。」
是時，藥王軍等諸菩薩眾，即于空中出微妙聲，俱白彼佛言：「愿佛慈悲，為諸眾生宣說法要，若天、若人得聞法者，皆得最上利益安樂。我等今時皆是如來大悲方便精進願力所建立故，愿佛於今，顯法光明，普照世間。」作是言已，俱從空下，住于佛前。
彼佛告藥王軍菩薩言：「善男子！汝今見此三千大千世界六種震動不？」
藥王軍菩薩言：「已見。世尊！然今我等不能了知，以何緣故有如是事？又復，我今有少疑惑，欲問世尊愿為開決。」
彼佛言：「善男子！汝今有疑，恣汝所問，若過去、未來、現在三世等事，我當爲汝一一如實分別演說。」
藥王軍菩薩白彼佛言：「世尊！今此會中何故有八萬四千天子眾、八萬四千俱胝大菩薩眾、一萬二千俱胝龍王眾、一萬八千俱胝部多眾、二萬五千俱胝必舍左眾，
【現代漢語翻譯】 現代漢語譯本 在這些諸相顯現之後，菩薩們又在空中展現各種神通變化。那時，這些菩薩們各自身上發出光芒，在虛空中如同成百上千俱胝（俱胝：古代印度計數單位，相當於千萬）個日月的光明。
這時，那些從地裡涌出的人都對佛說：『世尊！是什麼因緣導致出現如此廣大的光明？以及在空中顯現各種稀有的神通變化等事？』
佛說：『各位善男子！你們看見那些菩薩們住在空中嗎？』
他們回答說：『已經看見了。』
佛說：『這巨大的光明是各位菩薩各自身上的光芒，這些菩薩每一位都能展現各種神通變化等事。』
這時，藥王軍（菩薩名）等各位菩薩眾，就在空中發出微妙的聲音，一起對佛說：『愿佛慈悲，為眾生宣說佛法要義，如果天人等眾生能夠聽聞佛法，都能得到最上等的利益和安樂。我們現在都是因為如來大悲方便的精進願力所建立，愿佛現在就顯現佛法光明，普照世間。』說完這些話后，他們一起從空中下來，站在佛前。
那位佛告訴藥王軍菩薩說：『善男子！你現在看見這三千大千世界發生六種震動了嗎？』
藥王軍菩薩說：『已經看見了。世尊！然而我們現在還不能瞭解，是什麼原因導致出現這樣的事情？而且，我現在還有一些疑惑，想要請問世尊，希望您能為我們解開。』
那位佛說：『善男子！你現在有疑惑，可以隨意發問，無論是過去、未來、現在三世等的事情，我都會為你一一如實地分別解說。』
藥王軍菩薩對佛說：『世尊！現在這個法會中，為什麼會有八萬四千天子眾、八萬四千俱胝大菩薩眾、一萬二千俱胝龍王眾、一萬八千俱胝部多（部多：鬼神名）眾、二萬五千俱胝必舍左（必舍左：鬼神名）眾，
【English Translation】 English version After these various signs had appeared, the Bodhisattvas again performed various miraculous transformations in the sky. At that time, each of these Bodhisattvas emitted light from their bodies, shining in the void like the light of hundreds of thousands of kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of suns and moons.
Then, those who had emerged from the earth all said to the Buddha: 'World Honored One! What is the cause and condition for such vast light to appear? And for such rare and miraculous transformations to manifest in the sky?'
The Buddha said: 'Good men! Do you see those Bodhisattvas dwelling in the sky?'
They replied: 'We have seen them.'
The Buddha said: 'This great light is the light from each of the Bodhisattvas' bodies. Each of these Bodhisattvas is capable of manifesting various miraculous transformations and other such things.'
At that time, the Bodhisattva assembly, led by Medicine King Army (a Bodhisattva's name), emitted subtle sounds in the sky and together said to the Buddha: 'May the Buddha be compassionate and proclaim the essential teachings of the Dharma for all sentient beings. If beings such as gods and humans can hear the Dharma, they will all attain the highest benefit and happiness. We are now established by the compassionate, skillful, and diligent vows of the Tathagata. May the Buddha now reveal the light of the Dharma, illuminating the world.' Having said this, they all descended from the sky and stood before the Buddha.
That Buddha said to the Bodhisattva Medicine King Army: 'Good man! Do you now see the six kinds of earth-shaking movements in this great trichiliocosm?'
The Bodhisattva Medicine King Army said: 'We have seen them. World Honored One! However, we do not yet understand what causes these events to occur. Furthermore, I now have some doubts and wish to ask the World Honored One, hoping you will resolve them for us.'
That Buddha said: 'Good man! If you have doubts, you may ask freely. Whether it concerns the past, future, or present, I will explain and expound upon each of them truthfully for you.'
The Bodhisattva Medicine King Army said to the Buddha: 'World Honored One! Why are there eighty-four thousand sons of gods, eighty-four thousand kotis of great Bodhisattvas, twelve thousand kotis of Dragon Kings, eighteen thousand kotis of Bhuta (Bhuta: a type of ghost or spirit) beings, and twenty-five thousand kotis of Pisaca (Pisaca: a type of demon) beings in this assembly?'
以何義故如是等眾其數甚多？」
彼佛言：「善男子！汝今當知，此諸大眾俱來集會，皆是於此聽佛說法，即於是日獲大利樂，永出輪迴；又復其中有得安住十地法者，有得安住涅盤界者，有得解脫老、病、死、苦住安樂法者，有得解脫煩惱縛者，有得深入佛正法者。」
藥王軍菩薩復白彼佛言：「世尊！如來善為一切眾生作諸善巧，方便事業隨順攝化，云何是中而無懈倦？」
彼佛言：「善男子諦聽！如來起大悲心，設諸方便，普攝有情，皆令解脫，常無懈倦；但諸異生，愚于善法，雖遇如來，不能親近，聽受修習，不求解脫。善男子！如來今日于大眾中，吹大法螺、擊大法鼓、出大法聲、演大法義，若天、若龍，乃至八部四眾，及諸初生者，如是一切大眾，咸於今日得大總持，圓滿善法，安住十地，普獲利樂。一切皆是如來神通方便所作，令諸眾生住精進地，得法具足，如佛世尊。」
爾時，六十五俱胝數中，有五千初生者，俱從座起合掌向佛，而白佛言：「世尊！我等有身而為重擔，深為大怖，何由解脫？又復一切眾生處輪迴中，暫無寂靜，所欲礙心不能了知，住黑闇地不能明瞭，唯愿世尊，攝受我等及諸眾生，施以無畏，令得安樂，勸請世尊宣說妙法，令諸少慧眾生增長正慧，苦惱
【現代漢語翻譯】 現代漢語譯本：'以什麼原因，像這樣的大眾數量如此眾多？' 彼佛說：'善男子！你現在應當知道，這些大眾都一起來到這裡，都是爲了聽佛說法，就在今天獲得大利益和快樂，永遠脫離輪迴；而且其中還有得到安住十地法位的，有得到安住涅槃境界的，有得到解脫老、病、死、苦而安住于安樂法的，有得到解脫煩惱束縛的，有得到深入佛陀正法的。' 藥王軍菩薩又對彼佛說：'世尊！如來善於為一切眾生施設各種善巧方便，隨順攝受教化，為什麼在這裡沒有懈怠疲倦呢？' 彼佛說：'善男子，仔細聽！如來發起大悲心，施設各種方便，普遍攝受有情眾生，都讓他們得到解脫，常常沒有懈怠疲倦；只是那些凡夫俗子，愚昧於善法，即使遇到如來，也不能親近，聽受修習，不求解脫。善男子！如來今天在大眾之中，吹大法螺、擊大法鼓、發出大法聲、演說大法義，無論是天、龍，乃至八部四眾，以及所有新來的人，像這樣的一切大眾，都在今天得到大總持，圓滿善法，安住十地，普遍獲得利益和快樂。這一切都是如來神通方便所作，讓眾生安住于精進之地，得到法具足，如同佛世尊一樣。' 這時，在六十五俱胝（俱胝：古代印度計數單位，相當於千萬）的人數中，有五千個新來的人，都從座位上站起來，合掌向佛，對佛說：'世尊！我們有身體而成為重擔，深感恐懼，如何才能解脫？而且一切眾生處在輪迴之中，暫時沒有寂靜，所欲之事障礙內心不能了知，住在黑暗之地不能明瞭，唯愿世尊，攝受我們以及一切眾生，施予無畏，使我們得到安樂，懇請世尊宣說妙法，使那些少智慧的眾生增長正慧，解除苦惱。'
【English Translation】 English version: 'For what reason are there so many in this assembly?' That Buddha said, 'Good man! You should know now that all these great assemblies have come together here to listen to the Buddha's teachings. On this very day, they will obtain great benefits and joy, and will be forever liberated from the cycle of rebirth. Moreover, among them, some will attain the state of abiding in the Ten Bhumis (Ten Grounds of Bodhisattva), some will attain the state of abiding in Nirvana, some will attain liberation from old age, sickness, death, and suffering, and abide in the Dharma of peace and joy, some will attain liberation from the bonds of afflictions, and some will attain deep understanding of the Buddha's true Dharma.' Bodhisattva Medicine King Army then said to that Buddha, 'World Honored One! The Tathagata is skilled in providing all beings with various skillful means, adapting to and guiding them. Why is there no weariness or fatigue in this?' That Buddha said, 'Good man, listen carefully! The Tathagata arises with great compassion, employing various skillful means to universally embrace sentient beings, enabling them all to attain liberation, and is constantly without weariness or fatigue. However, ordinary beings are ignorant of good Dharma. Even when they encounter the Tathagata, they cannot draw near, listen, practice, or seek liberation. Good man! Today, in this great assembly, the Tathagata blows the great Dharma conch, beats the great Dharma drum, emits the great Dharma sound, and expounds the great Dharma meaning. Whether they are gods, dragons, or the eight classes of beings, the four assemblies, and all those who are newly arrived, all these great assemblies will, on this day, attain great Dharani (total retention), perfect good Dharma, abide in the Ten Bhumis, and universally obtain benefits and joy. All of this is done through the Tathagata's miraculous powers and skillful means, enabling all beings to abide in the ground of diligence, to obtain the complete Dharma, just like the World Honored Buddha.' At that time, among the sixty-five kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of people, there were five thousand newly arrived individuals who rose from their seats, joined their palms, and addressed the Buddha, saying, 'World Honored One! We have bodies that are heavy burdens, and we are deeply fearful. How can we be liberated? Moreover, all beings are in the cycle of rebirth, and there is no temporary peace. Their desires obstruct their minds, preventing them from understanding. They dwell in darkness, unable to see clearly. We beseech the World Honored One to embrace us and all beings, grant us fearlessness, and enable us to attain peace and joy. We implore the World Honored One to proclaim the wonderful Dharma, so that those beings with little wisdom may increase their true wisdom and be freed from suffering.'
眾生皆得解脫，世世所生，見佛聞法。」
爾時，藥王軍菩薩向彼初生者，說是伽陀曰：
「汝等樂欲聞正法， 先須飲食資身命， 後起無畏廣大心， 深得最上妙法味。」
彼初生者亦說伽陀，答藥王軍菩薩言：
「汝尊者大智， 善調寂諸根， 有廣大名稱， 一切皆愛敬。 已圓滿善法， 一切無不知， 云何作是言， 飲食資身命？ 如我等意者， 飲食為過因， 食已於腹中， 成種種雜穢， 雖增長色力， 而惡法隨生， 三塗惡趣中， 當生大怖畏。 諸眾生罪業， 皆從飲食生， 所有貪愛心， 由飲食所起。 世間愚癡者， 生種種貪心， 營廣大田園， 舍宅樓閣等， 諸妙好服飾， 及最上莊嚴， 眾妙寶七珍， 真珠瓔珞等， 像馬及車乘， 奴婢數甚多， 富貴雖暫時， 終歸無常法。 如其壽命盡， 流轉諸趣中， 正法不能聞， 善知識遠離。 假使四大洲， 為彼轉輪王， 七寶皆具足， 圓滿千子眾； 富貴大自在， 勇猛復威嚴， 一切所歸依， 悉恭敬稱讚。 盡一生勝報， 是等亦無常， 彼壽限既終， 善惡業隨受。 雖富有珍寶，
【現代漢語翻譯】 現代漢語譯本 『眾生皆得解脫，世世所生，見佛聞法。』
那時，藥王軍菩薩（Bhaisajyaraja-senapati Bodhisattva）向那些初生的眾生，說了這首偈頌：
『你們如果想要聽聞正法，首先需要飲食來維持生命，然後才能生起無畏的廣大心，深深地領悟最上乘的微妙法味。』
那些初生的眾生也說了偈頌，回答藥王軍菩薩說：
『您這位尊者擁有大智慧，善於調伏諸根，擁有廣大的名聲，一切眾生都愛戴敬仰您。 您已經圓滿了善法，一切無所不知，為什麼還要說飲食可以維持生命呢？ 依我們看來，飲食是過錯的根源，食物進入腹中，會變成各種雜穢之物。 雖然能增長色身的力量，但也會隨之產生惡法，在三惡道中，會產生巨大的恐懼。 眾生的罪業，都是從飲食而生，所有的貪愛之心，也都是由飲食所引起的。 世間的愚癡之人，會生起各種貪心，經營廣大的田園、舍宅樓閣等， 以及各種美好的服飾、最上等的莊嚴品、各種珍貴的寶物、真珠瓔珞等， 還有象馬和車乘，以及眾多的奴婢， 雖然富貴一時，但終究是無常的。 如果壽命終結，就會在各道中流轉，無法聽聞正法，遠離善知識。 即使擁有四大洲，成為轉輪聖王（Cakravartin），七寶具足，擁有圓滿的千子之眾； 富貴自在，勇猛威嚴，一切眾生都歸依，恭敬稱讚。 即使享盡一生的福報，這些也都是無常的，壽命終結后，會隨著善惡業而受報。 即使擁有珍寶，
【English Translation】 English version 'All beings will attain liberation, and in every life, they will see the Buddha and hear the Dharma.'
At that time, Bhaisajyaraja-senapati Bodhisattva (Medicine King General Bodhisattva) spoke the following gatha to those newly born beings:
'If you wish to hear the true Dharma, you must first nourish your bodies with food, and then you can develop a fearless and vast mind, and deeply attain the taste of the supreme and wonderful Dharma.'
Those newly born beings also spoke a gatha, answering Bhaisajyaraja-senapati Bodhisattva:
'Venerable one, you possess great wisdom, are skilled in subduing the senses, and have a vast reputation; all beings love and respect you. You have perfected good dharmas, and know everything; why do you say that food can sustain life? In our view, food is the cause of faults; when food enters the stomach, it becomes various kinds of filth. Although it can increase the strength of the body, it also gives rise to evil dharmas, and in the three evil realms, great fear will arise. The karmic offenses of beings all arise from food, and all desires and attachments are also caused by food. The foolish people of the world develop various kinds of greed, managing vast fields, houses, and mansions, as well as various beautiful clothes, the finest ornaments, various precious treasures, pearls, and necklaces, along with elephants, horses, and carriages, and numerous servants. Although wealth and honor are temporary, they are ultimately impermanent. If life comes to an end, one will transmigrate in various realms, unable to hear the true Dharma, and far from good teachers. Even if one possesses the four continents, becomes a Cakravartin (Wheel-Turning King), has the seven treasures, and a full thousand sons; with wealth and freedom, courage and majesty, all beings take refuge in him, and respectfully praise him. Even if one enjoys a lifetime of blessings, these are also impermanent; when life ends, one will receive the consequences of good and evil karma. Even if one possesses treasures,
勇猛大威德， 壽命若盡時， 自力不能救。 尊者如我說， 一切無所依， 唯諸佛如來， 是真所歸仗。 如父復如母， 能養育出生， 平等而愛憐， 一切皆如子。 譬日月光明， 普照諸冥闇， 所有輪迴苦， 斷滅令不生。 拔彼煩惱根， 使離諸怖畏， 普令有情類， 證無上菩提， 宣說正法門， 令住不退轉。 世間飲食等， 無利生過失， 不得生諸天， 非為可愛果， 於世間無樂， 當招極苦報， 損減于壽命， 造不善業因， 生富樂貪愛， 不能了無常， 不造最勝業， 不了知妙法， 不念離過失， 不住寂靜心。 壽命既盡已， 諸趣受諸苦， 無常杖所打， 五欲繩所縛， 苦惱而轉增， 業報不能脫， 過去業所照， 無救無所依， 當識法滅時， 徒增悲惱怖。 我寧以珍寶， 金銀及玻璃， 廣施一切人， 終不生吝惜。 我寧以身力， 為他人僕使， 設經彼長時， 終不生疲倦。 若起貪愛想， 廣集諸珍財， 及飲食上味， 我即生怖畏。 愿尊者諦聽， 如我等所言， 假使彼諸天， 受勝妙樂報， 以諸妙寶器， 盛種種上
【現代漢語翻譯】 現代漢語譯本 擁有勇猛威德的人，當壽命將盡時，依靠自身的力量無法得救。 尊者，正如我所說，一切都無所依靠，只有諸佛如來（Buddha Tathagata，指佛的十個稱號之一，意為如實而來者）才是真正可以歸依和依賴的。 他們如同父親又如同母親，能夠養育和出生，平等地愛憐一切眾生，都視如自己的孩子。 譬如日月的光明，普遍照耀所有的黑暗，能夠斷滅所有輪迴的痛苦，使其不再產生。 他們拔除煩惱的根源，使眾生遠離各種恐懼，普遍令一切有情眾生證得無上菩提（Anuttara-samyak-sambodhi，指無上正等正覺，即佛的智慧）， 宣說正法之門，令眾生安住于不退轉的境界。 世間的飲食等，沒有利益眾生的功德，反而有過失，不能使人升到諸天，也不是令人喜愛的結果。 在世間沒有真正的快樂，反而會招致極大的痛苦報應，損減壽命，造作不善的業因。 貪愛富樂，不能了悟無常的真理，不修造最殊勝的善業，不瞭解微妙的佛法， 不念及遠離過失，不能安住于寂靜的心境。 壽命一旦終盡，在各個輪迴中承受各種痛苦，被無常的杖所擊打，被五欲（色、聲、香、味、觸）的繩索所束縛， 苦惱不斷增加，無法擺脫業報的束縛，被過去所造的業力所牽引，無救助也無所依靠， 當認識到佛法滅盡的時候，只會徒增悲傷、煩惱和恐懼。 我寧願用珍寶，金銀和琉璃，廣泛地佈施給一切人，也終究不會產生吝惜之心。 我寧願用自己的身體力量，為他人做僕人，即使經過很長的時間，也終究不會感到疲倦。 如果生起貪愛的念頭，廣泛地積聚各種珍貴的財物，以及美味的飲食，我就會感到恐懼。 愿尊者仔細聽，正如我們所說，即使那些天人，享受著殊勝美妙的快樂果報， 用各種美妙的寶器，盛滿各種上等的食物。
【English Translation】 English version The mighty and powerful one, when their lifespan is about to end, cannot save themselves by their own power. Venerable one, as I have said, everything is without reliance, only the Buddhas Tathagatas (Buddha Tathagata, one of the ten titles of the Buddha, meaning 'the one who has come thus') are the true refuge and reliance. They are like fathers and mothers, able to nurture and give birth, loving all beings equally, regarding them all as their own children. Like the light of the sun and moon, they universally illuminate all darkness, able to cut off all the suffering of samsara (the cycle of birth, death, and rebirth), preventing it from arising again. They uproot the source of afflictions, freeing beings from all fears, universally enabling all sentient beings to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of the Buddha), proclaiming the gate of the true Dharma, enabling beings to abide in the state of non-retrogression. Worldly food and drink, etc., have no merit in benefiting beings, but rather have faults, they cannot elevate one to the heavens, nor are they desirable results. There is no true happiness in the world, but rather it will bring about extreme suffering as retribution, diminishing lifespan, creating causes for unwholesome karma. Greedy for wealth and pleasure, unable to realize the truth of impermanence, not cultivating the most excellent virtuous deeds, not understanding the subtle Dharma, not mindful of abandoning faults, unable to abide in a peaceful state of mind. Once lifespan is exhausted, one endures various sufferings in various realms of rebirth, struck by the staff of impermanence, bound by the ropes of the five desires (form, sound, smell, taste, touch), afflictions constantly increase, unable to escape the bondage of karmic retribution, drawn by the power of past karma, without help and without reliance, when one realizes that the Dharma is about to perish, it will only increase sadness, affliction, and fear. I would rather use treasures, gold, silver, and lapis lazuli, to give generously to all people, and I would never have a stingy heart. I would rather use my own physical strength to be a servant for others, even if it takes a long time, I would never feel tired. If I were to give rise to thoughts of greed, extensively accumulating various precious possessions, as well as delicious food, I would feel fear. May the venerable one listen carefully, as we have said, even if those devas (gods), are enjoying the most excellent and wonderful rewards of happiness, using various wonderful precious vessels, filled with all kinds of superior food.
味， 甘美復馨香， 食者生適悅， 益天人身份， 色力及威力， 彼受報若終， 一切皆非實。 以是故我等， 不愛樂飲食， 唯樂正法門， 求解脫眾苦。 遠離貪愛縛， 得自在無礙， 歸依佛世尊， 大仙真聖者。 汝尊者大智， 我恭敬頂禮， 具廣大慈悲， 眾生皆樂見。 汝名字何等？ 愿尊為我說， 若見聞隨喜， 得諸根清凈。」
爾時，藥王軍菩薩復說伽陀，答初生者言：
「汝今欲聞我名字， 彼一切名唯佛知， 百千俱胝眾初生， 彼名一一佛能了。」
彼初生者又說伽陀曰：
「我曾從佛親聽受， 初生、久生一切名， 唯汝名字最甚深， 未曾聞佛為廣說。」
是時，藥王軍菩薩復說伽陀，答初生者言：
「當知我名字， 號為藥王軍， 妙藥救眾生， 是故得其號。 一切眾生類， 種種病所纏， 我以方便門， 隨順而救濟。 貪為病最大， 惱害於世間， 由此病為因， 而生諸過失。 瞋病如大火， 焚燒寂靜心， 唯甘露法藥， 能除諸苦惱。 癡病大可怖， 覆沒智慧心， 死墮惡趣中， 不得聞正法。 由此三種病， 展轉諸病生
【現代漢語翻譯】 現代漢語譯本 味道， 甘甜美好又芬芳， 食用者感到舒適愉悅， 增益天人和人的身份， 使他們擁有好的容貌、力量和威勢， 他們所受的福報如果終結， 一切都將不是真實的。 因此我們， 不貪愛享樂飲食， 只喜愛正法的教誨， 求解脫一切痛苦。 遠離貪愛的束縛， 獲得自在無礙， 歸依佛世尊（Buddha, 覺悟者）， 偉大的仙人，真正的聖者。 您尊者擁有大智慧， 我恭敬地向您頂禮， 您具足廣大的慈悲， 眾生都樂於見到您。 您的名字是什麼？ 愿尊者為我解說， 如果能見到、聽到並隨喜， 就能使諸根清凈。」
這時，藥王軍菩薩（Bhaisajyaraja-senapati Bodhisattva, 藥王軍菩薩）又說偈頌，回答初生者說：
「你現在想聽我的名字， 一切名字只有佛（Buddha, 覺悟者）知道， 百千俱胝（koti, 印度計數單位，千萬）的初生者， 他們的名字佛都能一一明瞭。」
那位初生者又說偈頌道：
「我曾從佛（Buddha, 覺悟者）親自聽聞， 初生、久生的一切名字， 唯獨您的名字最深奧， 不曾聽佛為我們廣說。」
這時，藥王軍菩薩（Bhaisajyaraja-senapati Bodhisattva, 藥王軍菩薩）又說偈頌，回答初生者說：
「應當知道我的名字， 號為藥王軍（Bhaisajyaraja-senapati, 藥王軍）， 用妙藥救度眾生， 因此得到這個稱號。 一切眾生種類， 都被各種疾病纏繞， 我用方便法門， 隨順眾生而救濟。 貪是最大的疾病， 惱害著世間， 因為這種疾病的緣故， 而產生各種過失。 嗔恨的疾病像大火， 焚燒寂靜的心， 只有甘露法藥， 才能去除各種苦惱。 愚癡的疾病非常可怕， 覆蓋了智慧的心， 死後墮入惡道中， 不能聽聞正法。 由這三種疾病， 輾轉生出各種疾病
【English Translation】 English version Taste, Sweet and fragrant, Those who eat it feel comfortable and joyful, It enhances the status of gods and humans, Giving them good looks, strength, and power, If their blessings come to an end, Everything will not be real. Therefore, we, Do not crave the pleasure of food and drink, Only love the teachings of the Dharma, Seeking liberation from all suffering. Away from the bondage of craving, Obtaining freedom and non-obstruction, We take refuge in the Buddha (Buddha, the awakened one), the World Honored One, The great sage, the true saint. You, Venerable One, possess great wisdom, I respectfully bow to you, You are full of great compassion, All beings are happy to see you. What is your name? May the Venerable One explain it to me, If one can see, hear, and rejoice, One can purify all the senses.」
At that time, Bhaisajyaraja-senapati Bodhisattva (Bhaisajyaraja-senapati Bodhisattva, the Bodhisattva of the Medicine King Army) spoke in verse again, answering the newly born one:
「Now you want to hear my name, All names are only known by the Buddha (Buddha, the awakened one), Hundreds of thousands of kotis (koti, an Indian unit of counting, ten million) of newly born ones, The Buddha can understand each of their names.」
That newly born one then spoke in verse:
「I have personally heard from the Buddha (Buddha, the awakened one), All the names of the newly born and the long-lived, Only your name is the most profound, I have never heard the Buddha explain it in detail.」
At that time, Bhaisajyaraja-senapati Bodhisattva (Bhaisajyaraja-senapati Bodhisattva, the Bodhisattva of the Medicine King Army) spoke in verse again, answering the newly born one:
「You should know my name, I am called Bhaisajyaraja-senapati (Bhaisajyaraja-senapati, the Medicine King Army), Using wonderful medicine to save sentient beings, Therefore, I have obtained this name. All kinds of sentient beings, Are entangled by various diseases, I use skillful means, To help and save them accordingly. Greed is the greatest disease, Troubling the world, Because of this disease, Various faults arise. The disease of anger is like a great fire, Burning the peaceful mind, Only the nectar of Dharma medicine, Can remove all suffering. The disease of ignorance is very terrifying, Covering the mind of wisdom, After death, one falls into evil realms, Unable to hear the true Dharma. From these three diseases, Various diseases arise in turn
， 益愚癡闇冥， 我皆施法藥。 普令離過失， 滅一切業因， 息苦惱不生， 永絕諸怖畏。 既得離諸病， 速見正覺尊， 因我妙醫王， 應病而授藥。 一切有情類， 常為火所焚， 熾然不能息， 轉生諸苦惱。 貪慾為重擔， 無有解脫時， 瞋癡法亦然， 展轉增過失。 雖常負重擔， 不求解脫門， 復不念無常， 不思出離道。 煩惱業隨逐， 苦惱亦不知， 眾病逼其身， 不能求妙藥。 由無明因故， 諸行即隨生， 行等法既起， 貪愛生過失。 諸行不究竟， 一切法皆空， 無智不能知， 無由生正念。 不修寂靜行， 識滅苦惱增， 經無數劫中， 不能得解脫。 佛出現於世， 為彼天人師， 如父母愛子， 開示正覺道。 復雨大法寶， 普濟諸群生， 除彼邪智人， 不攝受正法。 發菩提心者， 得入正法門， 了一切行空， 于空亦無礙。 若了空無我， 一切無所依， 諸煩惱亦空， 遠離諸過失。」
爾時，諸初生者復說伽陀言：
「菩薩大悲者， 普救諸眾生， 精進大醫王， 長時無懈倦。 念彼輪迴苦， 以功德攝持，
【現代漢語翻譯】 現代漢語譯本 對於那些愚昧無知、身處黑暗中的人，我都會施予佛法之藥。 普遍讓他們遠離過失，滅除一切業的根源， 使苦惱止息不再產生，永遠斷絕各種恐懼。 既然能夠脫離各種病痛，就能迅速見到覺悟的尊者（佛陀）。 因為我是妙藥之王，會根據病癥給予相應的藥物。 一切有情眾生，常常被慾望之火所焚燒， 火焰熾烈無法熄滅，轉而產生各種苦惱。 貪慾是沉重的負擔，沒有解脫的時候， 嗔恨和愚癡也是如此，輾轉相加，過失不斷增加。 雖然常常揹負著沉重的負擔，卻不尋求解脫之門， 又不念及世事無常，不思考脫離輪迴之道。 煩惱和業力緊隨其後，連苦惱都不知道， 各種疾病逼迫身體，卻不能尋求妙藥。 由於無明（avidya）的原因，各種行為（samskara）就隨之產生， 行為等法既然產生，貪愛就產生了過失。 各種行為都不是究竟的，一切法都是空性的（sunyata）， 沒有智慧就不能明白，沒有辦法產生正確的念頭。 不修習寂靜的修行，意識滅亡，苦惱就會增加， 經歷無數劫的時間，也不能得到解脫。 佛陀出現在世間，作為天人和人類的導師， 如同父母愛護子女一樣，開示覺悟的道路。 又降下大法寶，普遍救濟各種眾生， 只有那些邪見之人，不接受正法。 發菩提心（bodhicitta）的人，才能進入正法之門， 明白一切行為都是空性的，對於空性也沒有障礙。 如果明白了空性和無我（anatman），一切都無所依， 各種煩惱也是空性的，就能遠離各種過失。
這時，那些新生的菩薩又說了偈頌：
菩薩以大慈悲心，普遍救度各種眾生， 精進的大醫王，長時間沒有懈怠和疲倦。 想到輪迴的痛苦，以功德來攝持眾生，
【English Translation】 English version To those who are foolish and ignorant, dwelling in darkness, I administer the medicine of Dharma. Universally enabling them to depart from faults, extinguishing all causes of karma, So that suffering ceases to arise, and all fears are forever cut off. Having escaped all illnesses, they quickly see the Awakened One (Buddha). Because I am the king of wondrous medicine, I give medicine according to the ailment. All sentient beings are constantly burned by the fire of desire, The flames blaze without ceasing, turning into various sufferings. Greed is a heavy burden, with no time for liberation, Hatred and delusion are also like this, adding to faults in turn. Although constantly carrying heavy burdens, they do not seek the gate of liberation, Nor do they contemplate impermanence, nor think about the path of escape from samsara. Afflictions and karma follow closely, they do not even know suffering, Various diseases press upon their bodies, yet they cannot seek wondrous medicine. Due to the cause of ignorance (avidya), various actions (samskara) then arise, Since actions and other dharmas arise, craving gives rise to faults. Various actions are not ultimate, all dharmas are empty (sunyata), Without wisdom, one cannot understand, there is no way to generate right mindfulness. Not cultivating the practice of tranquility, when consciousness ceases, suffering increases, Through countless kalpas, one cannot attain liberation. The Buddha appears in the world, as a teacher for gods and humans, Like parents loving their children, he reveals the path of awakening. He also rains down the great Dharma treasure, universally saving all beings, Only those with wrong views do not accept the true Dharma. Those who generate bodhicitta (bodhicitta) can enter the gate of the true Dharma, Understanding that all actions are empty, they are also unobstructed by emptiness. If one understands emptiness and no-self (anatman), everything is without reliance, All afflictions are also empty, and one can be free from all faults.
At that time, the newly born bodhisattvas spoke these verses:
The bodhisattva, with great compassion, universally saves all beings, The diligent king of medicine, for a long time without laziness or fatigue. Thinking of the suffering of samsara, he holds beings with merit,
我諦信歸依， 起勇猛精進。」
爾時，藥王軍菩薩復為說伽陀曰：
「汝等今當知， 佛為最上尊， 世間出世間， 福智皆具足。 具三十二相， 及眾好莊嚴， 以最上大悲， 廣度諸群品。 佛威容高顯， 猶如妙高山， 智慧無有窮， 復如彼大海。 善開諸方便， 隨順化眾生， 瞻禮與歸依， 皆得安樂果。」
爾時，月上境界如來出如迦陵頻伽清妙音聲普聞十方，又從面門出八萬四千種種色光，所謂：青、黃、赤、白、紅、紫、碧、綠，如是光明廣大熾盛，普照三千大千世界，所有三十二大地獄，蒙光所照皆悉破壞，諸天宮殿光所照處廣大明耀。如是光明照於三千大千世界已，復于光中，出一切眾生所有樂具現於虛空。作如是變化已，其光旋還繞佛七匝，復從彼佛頂門而入。
爾時，藥王軍菩薩復從座起，合掌恭敬白彼佛言：「世尊！何因緣故？如是重複放大光明普照世界。」
爾時，彼佛告藥王軍菩薩言：「善男子！我於今日作大佛事，今此會中有諸眾生得大利樂，以是緣故重複放光。」
藥王軍菩薩復白彼佛言：「我有所疑欲當請問，唯愿世尊為我開決。」
彼佛言：「善男子！如汝所疑，當恣汝問。」
【現代漢語翻譯】 現代漢語譯本 我真實地信受並歸依，發起勇猛精進之心。 這時，藥王軍菩薩又說偈頌道： 『你們現在應當知道，佛是最至高無上的尊者， 在世間和出世間，福德和智慧都圓滿具足。 具足三十二種殊勝的相貌（三十二相），以及各種美好的莊嚴， 以最偉大的慈悲心，廣泛地救度各種眾生。 佛的威儀容貌高大顯赫，猶如巍峨的妙高山（須彌山）， 智慧沒有窮盡，又像那無邊的大海。 善於開示各種方便法門，隨順眾生的根性進行教化， 瞻仰禮拜和歸依佛的人，都能得到安樂的果報。』 這時，月上境界如來發出像迦陵頻伽（一種美妙的鳥）一樣清澈美妙的聲音，普遍傳遍十方世界，又從面門放出八萬四千種不同顏色的光芒，包括：青色、黃色、紅色、白色、紅色、紫色、碧色、綠色，這些光明廣大熾盛，普遍照耀三千大千世界，所有三十二大地獄，被光明照耀的地方都全部摧毀，諸天宮殿被光明照耀的地方都廣大明亮。這樣的光明照耀三千大千世界后，又在光明中，出現一切眾生所喜愛的各種用具，顯現在虛空中。做完這樣的變化后，光明旋轉返回，圍繞佛身七圈，又從佛的頂門進入。 這時，藥王軍菩薩又從座位上站起來，合掌恭敬地對佛說：『世尊！是什麼因緣，您這樣重複地放出大光明，普遍照耀世界？』 這時，佛告訴藥王軍菩薩說：『善男子！我今天要做一件偉大的佛事，現在這個法會中有許多眾生得到巨大的利益和快樂，因為這個緣故，我才重複放光。』 藥王軍菩薩又對佛說：『我有一些疑惑想要請問，希望世尊為我開解。』 佛說：『善男子！你有什麼疑惑，可以隨意發問。』
【English Translation】 English version I truly believe and take refuge, and I arouse courageous diligence. At that time, Bodhisattva Bhaisajyaraja (Medicine King) again spoke in verse: 'You should know now, the Buddha is the most supreme and honored one, In the world and beyond the world, blessings and wisdom are both fully complete. Possessing the thirty-two excellent marks (32 marks of a Buddha), and various beautiful adornments, With the greatest compassion, widely saving all kinds of beings. The Buddha's majestic appearance is tall and prominent, like the towering Mount Sumeru (Mount Meru), Wisdom is without end, like the boundless ocean. Skillful in opening various expedient methods, teaching and transforming beings according to their capacities, Those who gaze upon, pay homage to, and take refuge in the Buddha, all obtain the fruit of peace and happiness.' At that time, Tathagata (Thus Come One) Candra-uttara-visaya (Moon-Above-Realm) emitted a clear and wonderful sound like the Kalavinka (a mythical bird with a beautiful voice), which spread throughout the ten directions. Also, from his face, he emitted eighty-four thousand kinds of colored lights, namely: blue, yellow, red, white, crimson, purple, azure, and green. These lights were vast and blazing, illuminating the three thousand great thousand worlds. All thirty-two great hells, where the light shone, were completely destroyed. The palaces of the gods, where the light shone, were vast and bright. After this light illuminated the three thousand great thousand worlds, it also manifested in the light all the various enjoyable things that beings desire, appearing in the void. After making these transformations, the light revolved and returned, circling the Buddha seven times, and then entered from the crown of the Buddha's head. At that time, Bodhisattva Bhaisajyaraja again rose from his seat, joined his palms respectfully, and said to the Buddha: 'World Honored One! What is the cause and condition that you repeatedly emit such great light, universally illuminating the world?' At that time, the Buddha said to Bodhisattva Bhaisajyaraja: 'Good man! Today I am performing a great Buddha-work, and in this assembly, many beings will obtain great benefit and joy. For this reason, I repeatedly emit light.' Bodhisattva Bhaisajyaraja again said to the Buddha: 'I have some doubts that I wish to ask. I hope the World Honored One will resolve them for me.' The Buddha said: 'Good man! Whatever doubts you have, you may ask freely.'
藥王軍菩薩言：「世尊！何故此會諸初生者，世尊為現種種希有等事，復為宣說微妙法門？諸久生者，云何世尊不皆如是？豈此等類于佛正法不能了知？」彼佛言：「善男子！汝今何故作如是言？于如來前而伸請問，此不得名柔順等語，何以故？如來於諸眾生平等化度，隨順方便而為說法，諸有聞者皆獲利益，具足得入諸總持門，一切功德皆悉成就。」
爾時，虛空中復有無數廣大殊妙七寶樓閣現於佛上。是時，彼佛告藥王軍菩薩言：「善男子！汝今見此殊妙樓閣不？」
藥王軍菩薩答言：「已見。世尊！」
彼佛言：「汝今當知，此等皆是諸初生者所共變現。何以故？此諸初生者，皆於是日圓滿一切善法；又復我於今日擊大法鼓，有無數天人得法具足，無數地獄眾生得離苦惱；復有無數眾生，暫生正念，歸依佛智，皆得解脫。」
彼佛說是語時，會中有九萬九千俱胝久生眾生，證得須陀洹果，得法具足，斷除業障，遠離眾苦，如此等類，皆從如來正法出生。
爾時，東方有五十俱胝殑伽沙數諸菩薩眾來入彼會，南方有六十俱胝殑伽沙數諸菩薩眾來入彼會，西方有七十俱胝殑伽沙數諸菩薩眾來入彼會，北方有八十俱胝殑伽沙數諸菩薩眾來入彼會，下方有九十俱胝殑伽沙數諸菩薩眾來入
【現代漢語翻譯】 現代漢語譯本 藥王軍菩薩（Bhaisajyaraja-vyuha，藥王軍菩薩）說：『世尊！為什麼這次法會中，對於那些新來的人，世尊您要顯現各種稀有奇特的事蹟，並且為他們宣說微妙的佛法？而對於那些久已在此的人，世尊您為什麼不都這樣做呢？難道這些人對於佛陀的正法不能理解嗎？』 那位佛陀說：『善男子！你現在為什麼說這樣的話？在如來面前提出這樣的問題，這不能算是柔順的言語。為什麼呢？如來對於一切眾生平等教化，隨順方便而為他們說法，所有聽到的人都能獲得利益，具足進入各種總持法門（dharani，總持），一切功德都能成就。』 這時，虛空中又出現無數廣大殊勝的七寶樓閣，顯現在佛陀的上方。這時，那位佛陀告訴藥王軍菩薩說：『善男子！你現在看到這些殊勝的樓閣了嗎？』 藥王軍菩薩回答說：『已經看到了，世尊！』 那位佛陀說：『你現在應當知道，這些都是那些新來的人共同變化顯現的。為什麼呢？這些新來的人，都在今天圓滿了一切善法；而且我今天擊響大法鼓，有無數天人得到佛法具足，無數地獄眾生得以脫離苦惱；還有無數眾生，暫時生起正念，歸依佛陀的智慧，都得到了解脫。』 那位佛陀說這些話的時候，法會中有九萬九千俱胝（koti，俱胝）久已在此的眾生，證得了須陀洹果（srota-apanna，預流果），得到佛法具足，斷除了業障，遠離了各種痛苦，像這樣的人，都是從如來的正法中出生的。 這時，東方有五十俱胝殑伽沙（Ganga，恒河）數目的菩薩眾來到法會，南方有六十俱胝殑伽沙數目的菩薩眾來到法會，西方有七十俱胝殑伽沙數目的菩薩眾來到法會，北方有八十俱胝殑伽沙數目的菩薩眾來到法會，下方有九十俱胝殑伽沙數目的菩薩眾來到法會
【English Translation】 English version Bhaisajyaraja-vyuha Bodhisattva (Medicine King Army Bodhisattva) said: 'World Honored One! Why is it that in this assembly, for those who are newly arrived, the World Honored One manifests various rare and extraordinary events, and also proclaims the subtle Dharma for them? But for those who have been here for a long time, why does the World Honored One not do the same for all of them? Could it be that these people are unable to understand the Buddha's true Dharma?' That Buddha said: 'Good man! Why do you now speak such words? To raise such a question before the Tathagata, this cannot be called gentle and compliant speech. Why is that? The Tathagata equally teaches all sentient beings, and in accordance with expedient means, speaks the Dharma for them. All who hear it obtain benefit, fully enter into all the Dharani (mantra) gates, and all merits are accomplished.' At that time, in the empty space, countless vast and magnificent seven-jeweled palaces appeared above the Buddha. At that time, that Buddha said to Bhaisajyaraja-vyuha Bodhisattva: 'Good man! Do you now see these magnificent palaces?' Bhaisajyaraja-vyuha Bodhisattva replied: 'I have seen them, World Honored One!' That Buddha said: 'You should now know that these are all jointly manifested by those who are newly arrived. Why is that? These newly arrived ones have all perfected all good dharmas on this day; moreover, today I have struck the great Dharma drum, and countless devas (gods) have obtained the Dharma in its fullness, countless beings in hell have been freed from suffering; and countless beings, having temporarily generated right mindfulness, have taken refuge in the Buddha's wisdom, and have all attained liberation.' When that Buddha spoke these words, in the assembly there were ninety-nine kotis (ten million) of beings who had been there for a long time, who attained the Srota-apanna (stream-enterer) fruit, obtained the Dharma in its fullness, eradicated karmic obstacles, and were freed from all suffering. Such beings were all born from the Tathagata's true Dharma. At that time, from the east, there came fifty kotis of Bodhisattvas, as numerous as the sands of the Ganges (Ganga), into that assembly; from the south, there came sixty kotis of Bodhisattvas, as numerous as the sands of the Ganges, into that assembly; from the west, there came seventy kotis of Bodhisattvas, as numerous as the sands of the Ganges, into that assembly; from the north, there came eighty kotis of Bodhisattvas, as numerous as the sands of the Ganges, into that assembly; from below, there came ninety kotis of Bodhisattvas, as numerous as the sands of the Ganges, into that assembly.
彼會，上方有百俱胝殑伽沙數諸菩薩眾來入彼會。是時，藥王軍菩薩白彼佛言：「世尊！云何虛空周匝皆作赤黑二色？」
彼佛言：「善男子！汝今不知如是因緣？」
答言：「世尊！我不能知。」
彼佛言：「唯佛如來而自知察。善男子！汝今當知，諸方世界各有若干俱胝殑伽沙數諸菩薩眾來入佛會。」
如是，諸菩薩眾隨方來已，從空而下住立佛前，禮彼佛足，各住一面。
是時，藥王軍菩薩白彼佛言：「世尊！何因緣故又復有此大菩薩眾而來集會？」
彼佛言：「善男子！此諸菩薩大眾集會，皆以初生者為緣而起發故。」
彼佛作是言時，所有會中諸初生者，即時皆得諸法具足安住十地。又復彼佛會中無數修菩薩行者，皆得安住諸菩薩法，得大神通。見聞隨喜一切眾生皆獲利樂。諸有已住菩薩地者，不復退轉，增勝堅固菩薩行法。
佛說此經已，普勇菩薩等諸大菩薩，阿惹憍陳如等諸大苾芻，乃至世間天、人、阿修羅等一切大眾，聞佛所說，皆大歡喜，信受奉行。
佛說大集會正法經卷第五
【現代漢語翻譯】 現代漢語譯本：在那集會上，上方有百俱胝（百億）殑伽沙（恒河沙）數目的菩薩眾來到會中。當時，藥王軍菩薩向那佛說道：『世尊！為什麼虛空周圍都呈現赤黑兩種顏色？』 那佛說道：『善男子！你現在不知道這樣的因緣嗎？』 回答說：『世尊！我不能知道。』 那佛說道：『只有佛如來才能自己明察。善男子！你現在應當知道，各個世界的各個方向都有若干俱胝（百億）殑伽沙（恒河沙）數目的菩薩眾來到佛的集會。』 像這樣，各個菩薩眾從各個方向來到后，從空中降下，站立在佛前，禮拜佛足，各自站在一邊。 當時，藥王軍菩薩向那佛說道：『世尊！是什麼因緣，又有了這些大菩薩眾前來？』 那佛說道：『善男子！這些菩薩大眾，都是因為初生者為因緣而發起。』 那佛說這話時，所有會中初生者，即時都得到諸法具足，安住於十地。又在那佛的會中，無數修行菩薩行的人，都得到安住于諸菩薩法，得到大神通。見聞隨喜，一切眾生都獲得利益和快樂。那些已經安住于菩薩地的人，不再退轉，更加增進和堅固菩薩的修行法。 佛說完這部經后，普勇菩薩等各位大菩薩，阿惹憍陳如等各位大苾芻，乃至世間的天、人、阿修羅等一切大眾，聽聞佛所說，都非常歡喜，信受奉行。 《佛說大乘正法經》卷第五
【English Translation】 English version: At that assembly, from above, there came a hundred kotis (hundreds of millions) of nayutas (a number equal to a hundred thousand billions) of Bodhisattvas, as numerous as the sands of the Ganges River. At that time, Bodhisattva King of Medicine Army said to that Buddha, 'World Honored One! Why is the space all around appearing in two colors, red and black?' That Buddha said, 'Good man! Do you not know the cause of this?' He replied, 'World Honored One! I do not know.' That Buddha said, 'Only the Tathagata Buddha knows and discerns this. Good man! You should know now that from each direction of each world, there are several kotis (hundreds of millions) of nayutas (a number equal to a hundred thousand billions) of Bodhisattvas, as numerous as the sands of the Ganges River, coming to the Buddha's assembly.' Thus, after these Bodhisattvas came from all directions, they descended from the sky and stood before the Buddha, bowed at the Buddha's feet, and each stood to one side. At that time, Bodhisattva King of Medicine Army said to that Buddha, 'World Honored One! What is the cause that these great Bodhisattva assemblies have come again?' That Buddha said, 'Good man! These great Bodhisattva assemblies have all arisen because of the newly born ones.' When that Buddha spoke these words, all the newly born ones in the assembly immediately attained the perfection of all dharmas and abided in the ten stages. Moreover, in that Buddha's assembly, countless practitioners of the Bodhisattva path all attained abiding in the Bodhisattva dharmas and gained great supernatural powers. Upon seeing and hearing, they rejoiced, and all sentient beings obtained benefit and joy. Those who had already abided in the Bodhisattva stages no longer regressed, but increased and strengthened their Bodhisattva practices. After the Buddha finished speaking this sutra, all the great Bodhisattvas such as Bodhisattva Universal Courage, all the great Bhikshus such as Ajnata Kaundinya, and even all the great assemblies of gods, humans, asuras, and others in the world, upon hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced accordingly. The Sutra of the Great Vehicle of the Correct Dharma Spoken by the Buddha, Volume Five