T13n0414_菩薩唸佛三昧經
大正藏第 13 冊 No. 0414 菩薩唸佛三昧經
No. 414 [No. 416]
菩薩唸佛三昧經卷第一
宋天竺三藏功德直譯
序品第一
如是我聞：
一時佛住王舍城耆阇崛山，與大比丘眾一千二百五十人俱，皆是阿羅漢——諸漏已盡，無復煩惱，調伏縱任，善脫無脫，深知無知，所作已辦，逮得無我，舍諸重擔，除滅九結，決定解脫，諸心自在，猶如大龍——唯除阿難。
爾時，難陀天子、修難陀天子、栴檀天子、修摩那天子、自在天子、大自在天子、阿逸多天子、修行天子，如是無數凈居天子，于夜後分光色倍常，耆阇崛山欻然大明。時諸天子往世尊所，一心恭敬頂禮佛足，以天細末栴檀之香、多摩羅跋沉水天香、天花鬘香、俱修摩等種種花香，以散佛上。重禮佛足，右繞三匝，卻住一面，合掌向佛。
時栴檀天子默然生念：「過去諸佛皆為諸天、世人、沙門、婆羅門演諸佛所說菩薩唸佛三昧。」復作是念：「今我世尊亦應如昔過去諸佛，安樂世間諸人天故，宣說菩薩唸佛三昧。」
時諸天子俱白佛言：「世尊！過去諸佛皆說菩薩唸佛三昧，安樂世間人天八部，唯愿世尊如昔諸佛，廣為眾生說此三昧。」爾時，世尊默然許之
【現代漢語翻譯】 現代漢語譯本 菩薩唸佛三昧經 卷第一 宋天竺三藏功德 直譯 序品第一 如是我聞： 一時，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與一千二百五十位大比丘眾在一起。他們都是阿羅漢（Arhat）——諸漏已盡，不再有煩惱，調伏了放縱的習性，善於解脫而無所執著，深刻地了知而無所知障，該做的都已完成，證得了無我，捨棄了一切重擔，消除了九種煩惱的束縛，獲得了決定的解脫，心意自在，猶如大龍一般——只有阿難（Ānanda）除外。 當時，難陀天子（Nanda Deva）、修難陀天子（Sunanda Deva）、栴檀天子（Candana Deva）、修摩那天子（Sumana Deva）、自在天子（Svāmin Deva）、大自在天子（Mahāsvāmin Deva）、阿逸多天子（Ajita Deva）、修行天子（Cara Deva），像這樣無數的凈居天子，在夜間後半部分，他們的光芒比平時更加明亮，使得耆阇崛山突然變得非常光明。這時，諸位天子來到世尊的住所，一心恭敬地頂禮佛足，用天上的細末栴檀香、多摩羅跋沉水天香、天花鬘香、俱修摩等各種花香，散在佛的身上。他們再次頂禮佛足，右繞佛三圈，然後退到一旁，合掌面向佛。 這時，栴檀天子默默地想：『過去的諸佛都為諸天、世人、沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）演說了諸佛所說的菩薩唸佛三昧。』他又想：『現在我的世尊也應該像過去的諸佛一樣，爲了安樂世間的人天，宣說菩薩唸佛三昧。』 這時，諸位天子一起對佛說：『世尊！過去的諸佛都說了菩薩唸佛三昧，爲了安樂世間的人天八部，希望世尊也像過去的諸佛一樣，為眾生廣說這個三昧。』這時，世尊默然地答應了他們。
【English Translation】 English version The Sutra of Samadhi of the Bodhisattva's Mindfulness of the Buddha, Volume 1 Translated by Tripiṭaka Guṇadeva of the Song Dynasty from India Chapter 1: Introduction Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal Palace City), together with a great assembly of twelve hundred and fifty Bhikṣus (monks). All of them were Arhats (worthy ones)—their outflows were exhausted, they were free from afflictions, they had tamed their indulgence, they were well liberated without attachment, they deeply knew without the hindrance of knowledge, they had accomplished what needed to be done, they had attained selflessness, they had cast off all burdens, they had eliminated the nine fetters, they had achieved definitive liberation, their minds were free, like great dragons—except for Ānanda. At that time, the Deva (god) Nanda, the Deva Sunanda, the Deva Candana, the Deva Sumana, the Deva Svāmin, the Deva Mahāsvāmin, the Deva Ajita, the Deva Cara, and countless other Śuddhāvāsa (Pure Abode) Devas, in the latter part of the night, their radiance was twice as bright as usual, and Mount Gṛdhrakūṭa suddenly became very bright. Then, these Devas went to where the World Honored One was, with one mind respectfully bowed at the Buddha's feet, and scattered upon the Buddha heavenly fine sandalwood incense, Tamālabhadra (Indian Bay Tree) incense, heavenly flower garlands, and various flower incenses such as Kuśuma. They bowed again at the Buddha's feet, circumambulated the Buddha three times to the right, and then stood to one side, with their palms joined, facing the Buddha. At that time, the Deva Candana silently thought: 'The Buddhas of the past all expounded the Samadhi of the Bodhisattva's Mindfulness of the Buddha, as spoken by the Buddhas, for the benefit of Devas, humans, Śrāmaṇas (ascetics), and Brāhmaṇas (priests).' He further thought: 'Now, my World Honored One should also, like the Buddhas of the past, proclaim the Samadhi of the Bodhisattva's Mindfulness of the Buddha, for the peace and happiness of the world of humans and Devas.' Then, all the Devas together said to the Buddha: 'World Honored One! The Buddhas of the past all spoke of the Samadhi of the Bodhisattva's Mindfulness of the Buddha, for the peace and happiness of the world of humans, Devas, and the eight classes of beings. We wish that the World Honored One, like the Buddhas of the past, would widely expound this Samadhi for all beings.' At that time, the World Honored One silently consented to them.
。時諸天子繞佛三匝，頂禮佛足，忽然不現。
爾時，世尊于夜後分明相出時，熙怡微笑，作大師子𡄇咳之聲。耆阇崛山別住諸僧承佛神力俱到佛所，王舍大城諸比丘尼蒙佛威聲亦悉同集，摩竭提國阿阇世王、先尼梵子與無量億眷屬圍繞，承佛神力於一念頃俱到佛所。復有阿羅婆迦夜叉、伽陀婆夜叉、金毗羅夜叉、修脂路摩夜叉、摩羅陀利夜叉，如是等夜叉神王有大威力，一一皆有百千眷屬，乘佛神力於一念頃至耆阇崛山。復有羅睺羅阿修羅王、毗摩質多羅阿修羅王、修婆睺阿修羅王、波呵羅頭阿修羅王及其眷屬。如是，乃至三千世界，天龍、龍王無量無邊，生希有心，肅然毛豎，承佛神力於一念頃往到佛所。東方世界如恒河沙梵天天王，聞佛謦咳肅然毛豎，往到佛所；自餘三方及上、下方亦復如是。
時給孤獨須達長者亦與無數百千眷屬從舍衛城往到佛所。時毗耶離有大長者名曰善思、次名降怨、次名吉祥；復有離車諸王子等名歡喜象、次名舉象；復有斷事庶士首陀名曰光象；如是一切皆大乘學，與無量眾承佛神力往到佛所。時瞻婆城有庶士子名曰庠序、次名饒益；復有大長者子名無量力；如是等眾已於過去種諸善根，有大威德，承佛神力往到佛所。時波羅奈無量眾生，宿殖德本今已成熟，從波羅奈鱗
【現代漢語翻譯】 現代漢語譯本 當時，諸位天子圍繞佛陀三匝，頂禮佛足，忽然消失不見。
這時，世尊在後半夜天色將明之時，面帶喜悅的微笑，發出如雄獅般的咳嗽聲。住在耆阇崛山的其他僧人，承蒙佛陀的神力，都來到佛陀所在之處。王舍大城的比丘尼們，也因佛陀的威嚴之聲而一同聚集。摩竭提國的阿阇世王（Ajatasattu，古印度摩揭陀國國王）、先尼梵子（Senika Brahman，婆羅門）以及無數眷屬圍繞著，承蒙佛陀的神力，在一念之間都來到佛陀所在之處。還有阿羅婆迦（Alavaka，夜叉神）夜叉、伽陀婆（Ghatodaka，夜叉神）夜叉、金毗羅（Kumbhira，夜叉神）夜叉、修脂路摩（Suciloma，夜叉神）夜叉、摩羅陀利（Maradhari，夜叉神）夜叉等，這些夜叉神王都具有強大的威力，每一位都有成百上千的眷屬，承蒙佛陀的神力，在一念之間來到耆阇崛山。還有羅睺羅（Rahula，阿修羅王）阿修羅王、毗摩質多羅（Vemacitrin，阿修羅王）阿修羅王、修婆睺（Subahu，阿修羅王）阿修羅王、波呵羅頭（Prahlad，阿修羅王）阿修羅王及其眷屬。像這樣，乃至三千世界，天龍、龍王無數無邊，都生起稀有之心，肅然起敬，汗毛豎立，承蒙佛陀的神力，在一念之間來到佛陀所在之處。東方世界如恒河沙數般的梵天（Brahma，印度教神祇）天王，聽到佛陀的咳嗽聲，肅然起敬，汗毛豎立，前往佛陀所在之處；其餘三方以及上方、下方也是如此。
當時，給孤獨（Anathapindika，佛陀時代舍衛城富商）長者須達也與無數百千眷屬從舍衛城來到佛陀所在之處。當時，毗耶離（Vaisali，古印度城市）有大長者，名為善思、其次名為降怨、其次名為吉祥；還有離車（Licchavi，古印度部族）諸王子等，名為歡喜象、其次名為舉象；還有斷事庶士首陀，名為光象；像這樣的一切都是大乘學者，與無數大眾承蒙佛陀的神力來到佛陀所在之處。當時，瞻婆城（Champa，古印度城市）有庶士子，名為庠序、其次名為饒益；還有大長者子，名為無量力；像這樣的大眾，已經在過去種下各種善根，具有強大的威德，承蒙佛陀的神力來到佛陀所在之處。當時，波羅奈（Varanasi，古印度城市）無數眾生，宿世所種的德本如今已經成熟，從波羅奈鱗次櫛比地前來。
【English Translation】 English version At that time, the heavenly beings circled the Buddha three times, bowed at his feet, and suddenly disappeared.
Then, as the night was ending and dawn was approaching, the World Honored One smiled joyfully and made a sound like a lion's roar. The monks residing separately on Mount Gridhrakuta, through the Buddha's divine power, all came to where the Buddha was. The nuns of the great city of Rajagriha, also moved by the Buddha's majestic voice, gathered together. King Ajatasattu of Magadha, Senika Brahman, and countless members of their retinues, through the Buddha's divine power, all arrived at the Buddha's location in an instant. Furthermore, there were Yaksha (a type of nature spirit) kings such as Alavaka, Ghatodaka, Kumbhira, Suciloma, and Maradhari, each with great power and hundreds of thousands of followers, who, through the Buddha's divine power, arrived at Mount Gridhrakuta in an instant. There were also Asura (a type of demigod) kings such as Rahula, Vemacitrin, Subahu, and Prahlad, along with their retinues. In this way, throughout the three thousand worlds, countless heavenly beings, dragons, and dragon kings, with rare and respectful hearts, their hair standing on end, through the Buddha's divine power, arrived at the Buddha's location in an instant. The Brahma (a Hindu deity) kings of the eastern world, as numerous as the sands of the Ganges River, upon hearing the Buddha's cough, were filled with reverence, their hair standing on end, and went to where the Buddha was; the same was true for the other three directions, as well as above and below.
At that time, the elder Sudatta, known as Anathapindika, also came from Shravasti to where the Buddha was, along with countless hundreds of thousands of followers. At that time, in Vaishali, there were great elders named Good Thoughts, then Subduer of Enemies, then Auspicious; there were also Licchavi princes named Joyful Elephant, then Raised Elephant; and there was also the commoner Sudra, who handled affairs, named Light Elephant; all of these were Mahayana practitioners, and with countless others, through the Buddha's divine power, came to where the Buddha was. At that time, in Champa, there were commoner sons named Orderly, then Beneficial; and there was also the son of a great elder named Immeasurable Power; these beings, having planted roots of goodness in the past, possessed great power and virtue, and through the Buddha's divine power, came to where the Buddha was. At that time, countless beings in Varanasi, whose roots of virtue planted in past lives had now matured, came from Varanasi in a continuous stream.
次相繼步至佛所，稽首作禮，侍立左右。
是時拘尸那竭大城無量力士及力士子，已於過去供養諸佛、殖諸善業，具大威德，從拘尸那共相和順，隨路貫次往到佛所，至心恭敬前頂禮足。
是時三千大千世界縱廣正等，佛神力故。一切八部——天、龍、夜叉、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽如是等眾——皆來集會，間無空缺。
爾時，世尊見眾已集，復更發大師子之聲，從僧坊出近至異處，遙見彼方其地眾寶，世尊見已復更微笑。即時世間人、天、阿修羅，各持無量末香、雜花以散佛上，至心恭敬、尊重、讚歎。
是時，眾中長老舍利弗、長老大目揵連、長老摩訶迦葉、長老須菩提、長老富樓那彌多羅尼子、長老羅睺羅、長老摩訶金毗羅、長老摩訶迦旃延、長老阿㝹樓馱、長老劫賓那、長老輪盧那二十億子、長老難陀、長老阿難陀——皆有威德，具足神通——如是聖眾悉已俱集。
爾時，眾中長老彌勒菩薩、三界菩薩、越三界菩薩、初發心即轉法輪菩薩、善思菩薩、大音聲菩薩、持地菩薩、文殊師利童子菩薩、不空見菩薩，如是等眾無量無邊，已曾供養過去諸佛，深種菩薩無數行愿，久發無上菩提之心。
爾時，長老不空見菩薩欲知如來神通之相、微笑之
【現代漢語翻譯】 現代漢語譯本：他們依次走到佛陀所在之處，頂禮叩拜，侍立在佛陀左右。 當時，拘尸那竭（Kushinagar）大城中無數的力士和力士之子，他們過去曾供養諸佛、種下各種善業，具有強大的威德，從拘尸那竭一同和睦地沿著道路依次來到佛陀所在之處，以至誠恭敬的心頂禮佛足。 這時，由於佛陀的神力，三千大千世界縱橫廣闊，完全相等。一切八部——天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆王（Gandharva）、阿修羅王（Asura）、迦樓羅王（Garuda）、緊那羅王（Kinnara）、摩睺羅伽（Mahoraga）等眾——都來到這裡，沒有絲毫空缺。 這時，世尊看到大眾已經聚集，再次發出大師子吼般的聲音，從僧房出來，靠近到另一處地方，遙望彼方，那裡的土地佈滿各種珍寶。世尊看到后再次微笑。當時，世間的人、天、阿修羅，各自拿著無數的末香、雜花散在佛陀身上，以至誠恭敬、尊重、讚歎的心情。 這時，大眾中的長老舍利弗（Sariputra）、長老大目犍連（Maha Maugalyayana）、長老摩訶迦葉（Mahakasyapa）、長老須菩提（Subhuti）、長老富樓那彌多羅尼子（Purna Maitrayaniputra）、長老羅睺羅（Rahula）、長老摩訶金毗羅（Mahakimpila）、長老摩訶迦旃延（Mahakatyayana）、長老阿那律陀（Aniruddha）、長老劫賓那（Kapina）、長老輪盧那二十億子（Revata）、長老難陀（Nanda）、長老阿難陀（Ananda）——他們都具有威德，具足神通——這樣的聖眾都已聚集。 這時，大眾中的長老彌勒菩薩（Maitreya Bodhisattva）、三界菩薩、越三界菩薩、初發心即轉法輪菩薩、善思菩薩、大音聲菩薩、持地菩薩、文殊師利童子菩薩（Manjusri Bodhisattva）、不空見菩薩，像這樣的無量無邊的菩薩眾，他們曾供養過去諸佛，深深種下菩薩無數的行愿，早已發起了無上的菩提之心。 這時，長老不空見菩薩想要了解如來的神通之相、微笑的含義。
【English Translation】 English version: They successively approached the Buddha, bowed their heads in reverence, and stood to the left and right of the Buddha. At that time, countless strong men and sons of strong men in the great city of Kushinagar, who had in the past made offerings to the Buddhas and cultivated various good deeds, possessing great power and virtue, came together harmoniously from Kushinagar, following the road in order to the place where the Buddha was, and with sincere respect, bowed their heads to the Buddha's feet. At this time, due to the Buddha's divine power, the three thousand great thousand worlds were equal in length and breadth. All the eight classes—Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities)—all came here, without any space left vacant. At this time, the World Honored One, seeing that the assembly had gathered, once again emitted a great lion's roar, came out from the monastery, approached another place, and looked afar at the land there, which was filled with various treasures. The World Honored One, having seen this, smiled again. At that time, the people, Devas, and Asuras of the world, each holding countless powdered incense and various flowers, scattered them upon the Buddha, with sincere respect, reverence, and praise. At this time, the elders in the assembly, Sariputra, Maha Maugalyayana, Mahakasyapa, Subhuti, Purna Maitrayaniputra, Rahula, Mahakimpila, Mahakatyayana, Aniruddha, Kapina, Revata, Nanda, and Ananda—all of whom possessed power and virtue, and were endowed with supernatural abilities—such a holy assembly had all gathered. At this time, the elders in the assembly, Maitreya Bodhisattva, Bodhisattvas of the Three Realms, Bodhisattvas who transcend the Three Realms, Bodhisattvas who turn the Dharma wheel immediately upon their initial aspiration, Good Thought Bodhisattva, Great Voice Bodhisattva, Earth Holder Bodhisattva, Manjusri Bodhisattva, and Infallible Vision Bodhisattva, such countless Bodhisattvas, who had made offerings to the Buddhas of the past, deeply planted countless vows and practices of Bodhisattvas, and had long ago generated the supreme aspiration for Bodhi. At this time, the elder Infallible Vision Bodhisattva wished to understand the signs of the Tathagata's supernatural powers and the meaning of the smile.
意，更正衣服，繞佛三匝，卻住一面，合掌向佛即說偈曰：
「最勝無為， 兩足世尊， 為調御故， 現斯熙怡。 富能開惠， 令貧滿足， 佛演法施， 明發亦然。 一切世間， 之所歸趣， 以何因緣， 示此微笑？ 無上正覺， 愿為我說。」
爾時，世尊告不空見：「汝見彼處眾寶地不？」
不空見言：「唯然，已見。」
「如是，不空見！彼地乃是往昔諸佛之所游化。」
時不空見心自念言：「我宜速疾至彼地所。」如其相貌，心入三昧。入三昧已，為佛世尊化作種種眾寶法座。即如其念施置座已，往詣佛所，勸請如來升此寶座，白言：「世尊！此處皆是往古來今諸佛如來游踐之地。」
是時世尊往到彼處即就法座，於一念頃，如來、應、正遍知力故，此剎三千大千世界六種震動——踴、遍踴、等遍踴，震、遍震、等遍震，吼、遍吼、等遍吼，動、遍動、等遍動，搖、遍搖、等遍搖，起、遍起、等遍起——東踴西沒、西踴東沒，南踴北沒、北踴南沒，西踴東沒、東踴西沒，北踴南沒、南踴北沒，光明遍照無量世界。一念之間，一切眾生乃至阿鼻地獄，悉受快樂。
「佛升法座， 如日暉曜， 一切世間， 之所歸仰， 震動大
【現代漢語翻譯】 現代漢語譯本 於是，他整理好衣服，繞著佛走了三圈，然後站到一邊，合掌向佛，說了以下偈語： 『至高無上的無為境界，兩足尊（指佛陀，具備智慧和福德的至尊），爲了調伏眾生，才顯現如此喜悅的容顏。 您富有智慧，能開啟眾生的智慧，使貧乏者得到滿足。佛陀您宣講佛法，如同明亮的陽光一樣照耀。 您是一切世間眾生所歸依之處，請問是什麼因緣，讓您示現這樣的微笑？無上正覺者（指佛陀），愿您為我解說。』 這時，世尊告訴不空見（菩薩名）說：『你看到那個地方的眾寶地了嗎？』 不空見回答說：『是的，我已經看到了。』 『正是這樣，不空見！那塊地是過去諸佛游化的地方。』 當時，不空見心中想：『我應該快速到達那塊地方。』他按照所想的，心入三昧（禪定）。進入三昧后，他為佛世尊化現出各種珍寶法座。佈置好法座后，他來到佛陀面前，勸請如來升上這個寶座，說道：『世尊！這裡是過去和現在諸佛如來遊歷過的地方。』 這時，世尊來到那裡，坐上法座。在一念之間，如來、應供、正遍知（佛陀的三種德號）的力量，使這個剎土（佛所教化的世界）三千大千世界發生六種震動——涌起、普遍涌起、平等普遍涌起，震動、普遍震動、平等普遍震動，吼聲、普遍吼聲、平等普遍吼聲，動搖、普遍動搖、平等普遍動搖，搖動、普遍搖動、平等普遍搖動，升起、普遍升起、平等普遍升起——東方涌起西方沉沒，西方涌起東方沉沒，南方涌起北方沉沒，北方涌起南方沉沒，西方涌起東方沉沒，東方涌起西方沉沒，北方涌起南方沉沒，南方涌起北方沉沒，光明遍照無量世界。一念之間，一切眾生乃至阿鼻地獄（八大地獄中最苦之處），都感受到快樂。 『佛陀升上法座，如同太陽的光輝照耀，是一切世間所歸依仰望的，震動大
【English Translation】 English version Then, he adjusted his robes, circumambulated the Buddha three times, and stood to one side, joining his palms towards the Buddha, and spoke the following verse: 'The most supreme unconditioned state, the Two-Footed Honored One (referring to the Buddha, the supreme being with wisdom and merit), appears with such joyful countenance for the sake of taming beings. You are rich in wisdom, capable of opening the wisdom of beings, and fulfilling the needs of the poor. The Buddha, you preach the Dharma, shining like the bright sun. You are the refuge of all beings in the world. What is the cause that you show such a smile? The Unsurpassed Perfectly Enlightened One (referring to the Buddha), I wish you would explain it to me.' At that time, the World Honored One said to Amoghadarśin (a Bodhisattva): 'Do you see that jeweled land over there?' Amoghadarśin replied: 'Yes, I have seen it.' 'So it is, Amoghadarśin! That land is where the Buddhas of the past have traveled and taught.' At that time, Amoghadarśin thought in his heart: 'I should quickly go to that place.' According to his thought, his mind entered Samadhi (meditative absorption). Having entered Samadhi, he transformed various jeweled Dharma seats for the World Honored Buddha. After arranging the seats, he went to the Buddha, inviting the Tathagata to ascend this jeweled seat, saying: 'World Honored One! This is the place where the Tathagatas of the past and present have traveled.' At that time, the World Honored One went to that place and sat on the Dharma seat. In a single moment, by the power of the Tathagata, Arhat, Samyaksambuddha (three epithets of the Buddha), this ksetra (Buddha's teaching realm), the three thousand great thousand worlds, experienced six kinds of quaking—rising, universally rising, equally universally rising; shaking, universally shaking, equally universally shaking; roaring, universally roaring, equally universally roaring; moving, universally moving, equally universally moving; swaying, universally swaying, equally universally swaying; rising, universally rising, equally universally rising—the east rising and the west sinking, the west rising and the east sinking, the south rising and the north sinking, the north rising and the south sinking, the west rising and the east sinking, the east rising and the west sinking, the north rising and the south sinking, the south rising and the north sinking, light illuminating countless worlds. In a single moment, all beings, even those in Avici Hell (the most painful of the eight great hells), experienced happiness. 'The Buddha ascends the Dharma seat, shining like the sun's radiance, is the refuge and veneration of all the world, shaking the great'
千， 咸生欣悅。 佛登寶座， 如日顯照， 一切世間， 頂戴法王， 欲令眾生， 普獲安樂。 佛就座已， 如日融朗， 一切世間， 尊承法王， 放凈光明， 照諸剎土。 奇哉！斯乘， 乘之最勝； 異哉！斯乘， 無能過者。 暫現之處， 已不可量。 善哉！斯乘， 乘之弘大。 乘是乘者， 不可思議， 諸天、魔、梵， 所不能測。」
爾時，世尊廣長舌相遍覆三千大千世界，普告聲聞及眾菩薩：「諸善男子！一心靜聽。是夜，難陀天子、修難陀天子、栴檀天子、修摩那天子、自在天子、大自在天子、阿逸多天子、修行天子，如是無數凈居天子，于夜後分光色倍常，耆阇崛山欻然大明。爾時，諸天來詣佛所，一心恭敬頂禮佛足，以天細末栴檀之香、多摩羅跋沉水天香、天花鬘香、俱修摩等種種花香以散佛上。重禮佛足，右繞三匝，卻住一面，合掌向佛供養、恭敬、尊重、讚歎。是時，栴檀天子默然生念：『過去諸佛、應、正遍知，皆為人、天、沙門、婆羅門敷演諸佛所說菩薩唸佛三昧，今我世尊亦應如昔過去諸佛，安樂眾生，宣說菩薩唸佛三昧。』時諸天子作是勸請，我默然許。如是，比丘栴檀天子、難陀天子、無量凈居諸天子等知
【現代漢語翻譯】 現代漢語譯本 千人皆生歡喜。 佛陀登上寶座，如同太陽顯現光輝，照耀一切世間， 眾生頂戴佛法之王，希望使一切眾生，普遍獲得安樂。 佛陀就座之後，如同太陽融化冰雪般明亮，照耀一切世間， 眾生尊奉佛法之王，佛陀放出清凈光明，照耀各個剎土。 奇妙啊！這乘（指佛法），是諸乘中最殊勝的；奇異啊！這乘， 沒有能超越它的。它短暫顯現之處，已經不可限量。 善哉！這乘，是諸乘中最弘大的。這乘是真正的乘， 不可思議，諸天、魔、梵（指天界、魔界和梵天）都不能測度。
那時，世尊伸出廣長舌相，遍覆三千大千世界，普遍告知聲聞（指聽聞佛陀教誨的弟子）和眾菩薩：『各位善男子！一心靜聽。這夜，難陀天子（Nanda Deva，天神名）、修難陀天子（Sunanda Deva，天神名）、栴檀天子（Chandana Deva，天神名）、修摩那天子（Sumana Deva，天神名）、自在天子（Isvara Deva，天神名）、大自在天子（Mahesvara Deva，天神名）、阿逸多天子（Ajita Deva，天神名）、修行天子（Sadhaka Deva，天神名），像這樣無數的凈居天子，在夜后時分，光色比平時更加明亮，耆阇崛山（Grdhrakuta，山名）突然變得非常光明。那時，諸天來到佛陀所在之處，一心恭敬地頂禮佛足，用天上的細末栴檀香、多摩羅跋沉水天香、天花鬘香、俱修摩等各種花香散在佛陀身上。再次頂禮佛足，右繞佛陀三圈，然後退到一邊站立，合掌向佛陀供養、恭敬、尊重、讚歎。這時，栴檀天子默默地生起一個念頭：『過去諸佛、應、正遍知（如來十號之一，指佛陀），都為人類、天人、沙門（指佛教出家修行者）、婆羅門（指古印度祭司）敷演諸佛所說的菩薩唸佛三昧（指菩薩修行的禪定），現在我的世尊也應該像過去諸佛一樣，安樂眾生，宣說菩薩唸佛三昧。』當時，諸天子作這樣的勸請，我默然允許。像這樣，比丘栴檀天子、難陀天子、無數凈居諸天子等知道
【English Translation】 English version Thousands were filled with joy. The Buddha ascended the jeweled throne, shining like the sun, illuminating all the worlds, All beings revered the King of Dharma, wishing to bring universal peace and happiness to all. Once the Buddha was seated, he shone as brightly as the sun melting ice, illuminating all the worlds, All beings honored the King of Dharma, as he emitted pure light, illuminating all the lands. How wondrous! This vehicle (referring to the Dharma), is the most supreme of all vehicles; how extraordinary! This vehicle, None can surpass it. Its brief appearance is already immeasurable. How excellent! This vehicle, is the most vast of all vehicles. This vehicle is the true vehicle, Inconceivable, not to be fathomed by gods, demons, or Brahmas (referring to the realms of gods, demons, and Brahma).
At that time, the World Honored One extended his broad and long tongue, covering the three thousand great thousand worlds, and universally announced to the Sravakas (disciples who hear the Buddha's teachings) and all Bodhisattvas: 'Good men! Listen attentively with one mind. This night, Nanda Deva (a celestial being), Sunanda Deva (a celestial being), Chandana Deva (a celestial being), Sumana Deva (a celestial being), Isvara Deva (a celestial being), Mahesvara Deva (a celestial being), Ajita Deva (a celestial being), Sadhaka Deva (a celestial being), and countless other pure abode celestial beings, in the latter part of the night, their light and color were more radiant than usual, and Mount Grdhrakuta (a mountain) suddenly became very bright. At that time, the celestial beings came to where the Buddha was, respectfully bowed at the Buddha's feet with one mind, and scattered upon the Buddha fine powdered sandalwood incense, Tamalapatra agarwood incense, celestial flower garlands, Kusuma and various other flower incenses. They bowed again at the Buddha's feet, circumambulated the Buddha three times to the right, and then stood to one side, joining their palms together, offering, respecting, honoring, and praising the Buddha. At this time, Chandana Deva silently thought: 'The past Buddhas, Arhats, Samyaksambuddhas (one of the ten titles of the Buddha), all expounded the Samadhi of Buddha Recitation practiced by Bodhisattvas, as taught by the Buddhas, for humans, celestial beings, Sramanas (Buddhist renunciates), and Brahmins (ancient Indian priests). Now, my World Honored One should also, like the past Buddhas, bring peace and happiness to all beings, and expound the Samadhi of Buddha Recitation practiced by Bodhisattvas.' At that time, the celestial beings made this request, and I silently agreed. Thus, the Bhikshu Chandana Deva, Nanda Deva, and countless pure abode celestial beings knew
我許已，忽然不現。」
爾時，世尊即說偈言：
「告諸比丘： 『於後夜時， 諸天身色， 光炎倍常， 耆阇崛山， 欻然大明， 供養、尊重、 圍繞世主。 難陀天子、 善喜天子、 善意天子、 栴檀天子、 自在天子、 及大自在、 阿逸天子、 善行天子， 如是無量， 凈居天子， 有大神力， 來至我所。 廣設種種， 珍妙供養， 皆共恭敬， 右繞三匝， 頭面禮足， 卻住一面。 栴檀天子， 默然住已， 發心欲為， 教化眾生， 請說菩薩， 唸佛三昧： 「往昔諸佛， 已曾說故。 善哉！釋迦， 十力如來， 說三摩提， 欲令一切， 得安樂故。」 佛默然許， 時諸天子， 已知垂允。 我亦於此， 耆阇崛山， 如過去佛， 所說三昧。 時諸天子， 已知如來， 默然許之， 歡喜快樂， 右繞三匝， 禮足而去。』 比丘聽我， 所演三昧， 如昔諸佛， 莫生疑惑， 如來智慧， 不可思議。 過去諸佛， 最上菩提， 于諸知見， 心無疑網。 如今現在， 第一菩提， 我皆了知， 心無滯礙。 若當來世，
【現代漢語翻譯】 現代漢語譯本 『我允許了，他們忽然就消失了。』
當時，世尊就說了這首偈語：
『告訴各位比丘：在後半夜時分，諸天神的身色，光芒比平時更加明亮，耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀常在此說法）突然變得非常明亮，他們供養、尊重、圍繞著世間的主宰（指佛陀）。難陀天子（Nanda Deva）、善喜天子（Sudatta Deva）、善意天子（Sumati Deva）、栴檀天子（Candana Deva）、自在天子（Isvara Deva）以及大自在天子（Mahesvara Deva）、阿逸天子（Ajita Deva）、善行天子（Suvrata Deva），像這樣無數的凈居天子（Suddhavasa Deva），擁有大神力，來到我這裡。他們廣設各種珍貴美妙的供養，都一起恭敬地右繞三圈，頭面禮足，然後退到一旁站立。栴檀天子默然站立之後，發心想要爲了教化眾生，請求宣說菩薩的唸佛三昧（Buddhanusmrti Samadhi，憶念佛陀的禪定）：『過去諸佛，已經說過這個法門。善哉！釋迦（Sakya，佛陀的姓氏），十力如來（Tathagata，佛陀的稱號），請您宣說三摩提（Samadhi，禪定），爲了讓一切眾生，都能得到安樂。』 佛陀默然允許了，當時諸天子，已經知道佛陀允許了。我也在這耆阇崛山，像過去諸佛所說的三昧一樣。當時諸天子，知道如來默然允許了，歡喜快樂，右繞三圈，禮足而去。』 『比丘們，聽我說我所演說的三昧，像過去諸佛所說的一樣，不要產生疑惑，如來的智慧，是不可思議的。過去諸佛，最上的菩提（Bodhi，覺悟），對於一切知見，心中沒有疑惑。如今現在，第一的菩提，我全都了知，心中沒有障礙。如果當來世，
【English Translation】 English version 'I had agreed, and suddenly they disappeared.'
At that time, the World Honored One spoke this verse:
'Tell you, monks: In the latter part of the night, the bodies of the gods, their radiance was many times brighter than usual, Mount Grdhrakuta (also known as Vulture Peak, where the Buddha often taught) suddenly became very bright, they offered, respected, and surrounded the lord of the world (referring to the Buddha). Nanda Deva, Sudatta Deva, Sumati Deva, Candana Deva, Isvara Deva, and Mahesvara Deva, Ajita Deva, Suvrata Deva, like these countless Suddhavasa Devas, possessing great divine power, came to me. They extensively set up various precious and wonderful offerings, all together respectfully circumambulated three times to the right, bowed their heads to the feet, and then retreated to stand aside. Candana Deva, after standing silently, resolved to teach sentient beings, requesting to expound the Bodhisattva's Buddhanusmrti Samadhi (meditation on the Buddha): 'Past Buddhas have already spoken this Dharma. Well done! Sakya, the Tathagata with ten powers, please expound the Samadhi, so that all sentient beings can attain peace and happiness.' The Buddha silently agreed, and at that time, the gods already knew that the Buddha had agreed. I also, here on Mount Grdhrakuta, like the Samadhi spoken by past Buddhas. At that time, the gods, knowing that the Tathagata had silently agreed, rejoiced and were happy, circumambulated three times to the right, bowed at the feet, and departed.' 'Monks, listen to the Samadhi that I am expounding, just like what past Buddhas have spoken, do not have doubts, the wisdom of the Tathagata is inconceivable. Past Buddhas, the supreme Bodhi (enlightenment), regarding all knowledge and views, have no doubts in their hearts. Now, the first Bodhi, I know all of it, there is no obstruction in my heart. If in the future,
欲成菩提， 欲為憐愍， 將來世故， 我亦明曉， 心無毫疑。 是故如來， 深解無窮， 智力無礙， 不可思議。 如彼所知， 我悉究盡， 一切眾生， 不測其奧。」
菩薩唸佛三昧經不空見本事品第二
爾時，世尊告長老舍利弗、長老目揵連、長老大迦葉、長老須菩提、長老富樓那彌多羅尼子：「諸天世人皆已來集，汝等比丘各升法座作師子吼。所以者何？此眾多有諸聲聞人，聞師子吼悉得解脫。」
爾時，世尊告彌勒菩薩、越三界菩薩、不思議菩薩、不空見菩薩：「汝等即時請如來演諸佛所說真實功德師子吼音。」
不空見言：「如是，世尊！唯然，已聞。」即說偈讚：
「身色如金， 百福莊嚴， 為憐愍故， 了達真諦， 功德具足， 名譽遠流。 今日世尊， 以何因緣， 于大眾中， 令我請問？ 正覺無倫， 最上莫過， 功德法王。 大智難窮， 調伏世間。 以何因緣， 于大眾中， 令我請問？ 如來凈戒、 定、智、解脫、 解脫知見， 悉皆無等。 今我善逝， 以何因緣， 于大眾中， 令我請問？ 威德無比， 得度彼岸， 法王世尊， 能為眾生，
【現代漢語翻譯】 現代漢語譯本 『想要成就菩提（覺悟），想要爲了憐憫眾生，對於未來世的事情，我也完全明曉，心中沒有絲毫疑惑。』 『因此，如來（佛陀）深解無窮的道理，智慧力量沒有障礙，不可思議。』 『如同他所知道的那樣，我都徹底瞭解，一切眾生都無法測度其中的奧妙。』
《菩薩唸佛三昧經·不空見本事品》第二
當時，世尊告訴長老舍利弗（智慧第一的佛陀弟子）、長老目犍連（神通第一的佛陀弟子）、長老大迦葉（頭陀第一的佛陀弟子）、長老須菩提（解空第一的佛陀弟子）、長老富樓那彌多羅尼子（說法第一的佛陀弟子）：『諸天和世人都已經聚集在這裡，你們這些比丘各自登上法座，發出獅子吼（比喻佛陀的教誨）。』 『為什麼呢？因為這裡有很多聲聞人（聽聞佛陀教誨而修行的人），聽到獅子吼都能得到解脫。』
當時，世尊告訴彌勒菩薩（未來佛）、越三界菩薩（超越欲界、色界、無色界三界的菩薩）、不思議菩薩（不可思議境界的菩薩）、不空見菩薩（見解不虛的菩薩）：『你們立刻請如來宣說諸佛所說的真實功德，發出獅子吼的聲音。』
不空見菩薩說：『是的，世尊！我明白了。』隨即說了偈頌讚嘆：
『您的身色如同黃金，百種福德莊嚴，爲了憐憫眾生，了達真諦，功德圓滿具足，名聲遠播。』 『今日世尊，因為什麼因緣，在大眾之中，讓我來請問？』 『正覺無與倫比，最上無過，是功德法王。』 『大智慧難以窮盡，調伏世間。因為什麼因緣，在大眾之中，讓我來請問？』 『如來的清凈戒律、禪定、智慧、解脫、解脫知見，都無與倫比。』 『現在我，善逝（佛陀的稱號），因為什麼因緣，在大眾之中，讓我來請問？』 『威德無比，已經到達彼岸，是法王世尊，能夠為眾生，』
【English Translation】 English version 'Wishing to attain Bodhi (enlightenment), wishing to have compassion, I also clearly understand the affairs of future lives, and there is no doubt in my mind.' 'Therefore, the Tathagata (Buddha) deeply understands infinite principles, the power of wisdom is without hindrance, and is inconceivable.' 'Just as he knows, I have thoroughly understood, and all sentient beings cannot fathom its profundity.'
The Second Chapter, 'The Deeds of the Infallible Vision Bodhisattva,' of the 'Samadhi Sutra of the Bodhisattva's Mindfulness of the Buddha'
At that time, the World Honored One said to the elders Shariputra (the Buddha's disciple foremost in wisdom), Maudgalyayana (the Buddha's disciple foremost in supernatural powers), Mahakasyapa (the Buddha's disciple foremost in ascetic practices), Subhuti (the Buddha's disciple foremost in understanding emptiness), and Purna Maitrayaniputra (the Buddha's disciple foremost in preaching): 'The gods and people of the world have all gathered here. You monks should each ascend the Dharma seat and roar the lion's roar (a metaphor for the Buddha's teachings).' 'Why is that? Because there are many Sravakas (those who practice by hearing the Buddha's teachings) here, and they will all attain liberation upon hearing the lion's roar.'
At that time, the World Honored One said to the Bodhisattva Maitreya (the future Buddha), the Bodhisattva Who Transcends the Three Realms, the Bodhisattva of Inconceivable Wisdom, and the Bodhisattva of Infallible Vision: 'You should immediately invite the Tathagata to proclaim the true merits spoken by all Buddhas, and utter the sound of the lion's roar.'
The Bodhisattva of Infallible Vision said: 'Yes, World Honored One! I understand.' Then he spoke a verse of praise:
'Your body is like gold, adorned with a hundred blessings, for the sake of compassion, you understand the true meaning, your merits are complete, and your reputation spreads far and wide.' 'Today, World Honored One, for what reason, in the midst of the assembly, do you have me ask?' 'The Right Enlightenment is unparalleled, the highest without compare, the King of Dharma with merits.' 'Your great wisdom is inexhaustible, you tame the world. For what reason, in the midst of the assembly, do you have me ask?' 'The Tathagata's pure precepts, meditation, wisdom, liberation, and the knowledge of liberation are all incomparable.' 'Now I, the Well-Gone One (an epithet of the Buddha), for what reason, in the midst of the assembly, do you have me ask?' 'Your majestic virtue is unparalleled, you have reached the other shore, you are the King of Dharma, the World Honored One, able to for sentient beings,'
作大利益。 善逝！何因， 于大眾中， 令我請問？ 百劫修慈， 習近悲處， 辯才無滯。 善逝！何因， 于大眾中， 令我請問？ 最上法王， 普利群生， 貧者得富、 盲者得視、 楚毒永息、 恐畏獲安。 以何因緣 令我請問？ 佛身凈妙， 塵垢不污； 如來之衣， 種種雜色； 世尊族姓， 王中之王。 以何因緣， 令我請問？ 佛所著衣， 去身四指， 而不離身， 身能降怨。 以何因緣， 令我請問？ 如來行處， 無諸坑坎， 智慧力故， 所履皆平。 以何因緣， 令我請問？ 如來之身， 不增、不減； 行步平正， 不邪、不曲。 妙絕常倫， 難可思議。 以何因緣， 令我請問？ 仰瞻尊顏， 目不暫徙。 佛行不假， 神足之力， 威儀自然， 庠序可觀。 若為魍魎， 之所捉持， 迷悶失心， 無所覺省； 若睹世尊， 於一念頃， 諸惡永離， 還得正念。 若有眾生， 觸佛足塵， 於七月中， 身心快樂； 命終之後， 得生善處， 歸命世尊， 施一切樂。 若有人病， 極受眾苦， 佛以手摩，
【現代漢語翻譯】 現代漢語譯本 能帶來巨大的利益。善逝（Sugata，佛的稱號）！是什麼原因，讓我在大眾之中，向您請問？我百劫修習慈悲，習慣於接近悲憫之處，辯才無礙。善逝！是什麼原因，讓我在大眾之中，向您請問？您是最上的法王（Dharmaraja，佛的稱號），普遍利益眾生，使貧窮者獲得財富，盲人重見光明，痛苦永遠止息，恐懼獲得安寧。是什麼因緣，讓我向您請問？佛陀的身體清凈美妙，不被塵垢污染；如來的衣服，色彩多樣；世尊的族姓，是王者中的王者。是什麼因緣，讓我向您請問？佛陀所穿的衣服，距離身體四指寬，卻不離開身體，身體能降伏怨敵。是什麼因緣，讓我向您請問？如來行走的地方，沒有坑洼，因為智慧的力量，所走之處都平坦。是什麼因緣，讓我向您請問？如來的身體，不增不減；行走步伐平穩端正，不偏斜，不彎曲。如此美妙絕倫，超越常理，難以思議。是什麼因緣，讓我向您請問？仰望您的尊顏，目光不曾片刻移開。佛陀行走不依靠神足之力，威儀自然，舉止安詳可觀。如果被魍魎（一種鬼怪）捉住，迷亂昏沉，失去心智，毫無知覺；如果見到世尊，在一念之間，所有邪惡永遠遠離，還能恢復正念。如果有眾生，觸碰到佛陀腳上的塵土，在七個月中，身心快樂；命終之後，能往生善處，歸命世尊，施予一切快樂。如果有人生病，承受極大的痛苦，佛陀用手摩挲，
【English Translation】 English version Making great benefit. Sugata! What is the reason that I ask you among the assembly? I have cultivated loving-kindness for hundreds of kalpas, accustomed to being near places of compassion, and my eloquence is unimpeded. Sugata! What is the reason that I ask you among the assembly? You are the supreme Dharma King (Dharmaraja), universally benefiting all beings, enabling the poor to gain wealth, the blind to see again, suffering to cease forever, and fear to be pacified. What is the cause and condition that I ask you? The Buddha's body is pure and wonderful, not defiled by dust; the Tathagata's (Tathagata, another title for the Buddha) robes are of various colors; the World Honored One's (Bhagavan, another title for the Buddha) lineage is the king of kings. What is the cause and condition that I ask you? The robes worn by the Buddha are four fingers' width away from the body, yet do not leave the body, and the body can subdue enemies. What is the cause and condition that I ask you? The places where the Tathagata walks have no pits or hollows, because of the power of wisdom, all places trod upon are level. What is the cause and condition that I ask you? The Tathagata's body neither increases nor decreases; the steps are even and upright, neither crooked nor bent. It is wonderfully unique, beyond the ordinary, and difficult to conceive. What is the cause and condition that I ask you? Gazing upon your venerable face, my eyes do not move for even a moment. The Buddha's walking does not rely on the power of supernatural abilities, the demeanor is natural, and the deportment is peaceful and admirable. If one is seized by a goblin (Wangliang), confused and disoriented, losing one's mind, and without awareness; if one sees the World Honored One, in a single moment, all evils are forever gone, and one can regain right mindfulness. If there are beings who touch the dust of the Buddha's feet, for seven months, their body and mind will be joyful; after death, they will be reborn in good realms, taking refuge in the World Honored One, who bestows all happiness. If someone is sick, enduring great suffering, the Buddha touches them with his hand,
即得除愈。 善逝曠劫， 悉得一切， 不可思議， 無數安樂。 佛昔勇猛， 攝取當來， 無量劫中， 所得凈法。 我於是處， 無疑異心。 以何因緣， 令我請問？ 過去、當來， 天中特尊， 今遇調伏， 人中大仙。 以何因緣， 令我請問？」
爾時，世尊告不空見：「諦聽諦聽，善思念之。」
不空見言：「唯然，世尊！」
告不空見：「我憶往昔無央數劫，爾時有王名無量力，有大神通，勢力自在。是王住處造立大城，城名善建，縱廣正等十二由延。其城七重，面有三門，門城皆以金、銀、琉璃、頗梨、馬瑙、真珠、珊瑚莊校嚴麗。塹亦七重，皆悉七寶。是諸門外，以金、銀沙布飾其地，一門兩邊各有金、銀四闕相對。
「如是，不空見！又以金、銀作大羅網彌覆門上，金網處處懸于銀鈴、銀網往往垂於金鈴，風吹鈴網皆作箜篌、樂器之聲，宮商調暢更相應和。王造城已，安處其中。斯城塹外有七池沼，金、銀、頗梨、珊瑚所成。此諸池沼有七階道，亦是七寶之所莊校：金階道者，銀為欄楯；銀階道者，金為欄楯；銀為階道，真珠欄楯；真珠階道，琉璃欄楯；頗梨階道，珊瑚欄楯；珊瑚階道，真珠欄楯；真珠階道，金為欄楯
【現代漢語翻譯】 現代漢語譯本 立即就能痊癒。 善逝（佛的稱號）在漫長的劫數中，完全獲得了一切，不可思議的，無數的安樂。 佛陀過去勇猛精進，攝取了未來無量劫中所獲得的清凈佛法。 我對於這些，沒有絲毫的懷疑和異心。 是什麼因緣，讓我來請問呢？ 過去、未來的天中至尊，現在遇到了調伏人心的，人中大仙。 是什麼因緣，讓我來請問呢？」
這時，世尊告訴不空見：『仔細聽，仔細聽，好好地思考。』
不空見說：『是的，世尊！』
世尊告訴不空見：『我回憶過去無量無數劫，那時有一位國王名叫無量力（意為擁有無限力量），他有大神力，勢力自在。 這位國王居住的地方建造了一座大城，城名叫善建（意為善於建造），縱橫都是十二由延（古印度長度單位）。 這座城有七重城墻，每一面有三道城門，城門都用金、銀、琉璃、頗梨（水晶）、馬瑙（瑪瑙）、真珠（珍珠）、珊瑚裝飾得莊嚴華麗。 護城河也有七重，都是用七寶構成。 這些城門外，用金沙、銀沙鋪設地面，每一道城門的兩邊都有金、銀四闕（古代宮殿或城門前的高臺）相對。
『像這樣，不空見！又用金、銀製作大羅網覆蓋在城門之上，金網處處懸掛著銀鈴，銀網處處垂掛著金鈴，風吹動鈴網，都發出像箜篌（古代樂器）、樂器一樣的聲音，宮商（古代音階）和諧，互相應和。 國王建造好城池后，就安居其中。 這座城池的護城河外有七個池沼，是用金、銀、頗梨、珊瑚構成的。 這些池沼有七層階梯，也是用七寶裝飾：金階梯，用銀做欄桿；銀階梯，用金做欄桿；銀階梯，用真珠做欄桿；真珠階梯，用琉璃做欄桿；頗梨階梯，用珊瑚做欄桿；珊瑚階梯，用真珠做欄桿；真珠階梯，用金做欄桿。'
【English Translation】 English version Immediately they would be cured. The Sugata (Buddha's epithet), through countless kalpas (eons), has attained all, the inconceivable, and immeasurable bliss. The Buddha, in the past, with great vigor, has gathered the pure Dharma (teachings) obtained in immeasurable kalpas to come. Regarding these, I have no doubt or different thoughts. What is the cause and condition that leads me to ask? The most honored among gods in the past and future, now I have encountered the one who tames, the great sage among humans. What is the cause and condition that leads me to ask?'
At that time, the World Honored One said to Akasagarbha (Not-Empty Vision): 'Listen carefully, listen carefully, and contemplate well.'
Akasagarbha said: 'Yes, World Honored One!'
The World Honored One told Akasagarbha: 'I recall in the past, countless kalpas ago, there was a king named Immeasurable Power (meaning having limitless power), who possessed great supernatural powers and was sovereign in his might. This king's residence was a great city, named Well-Built (meaning well-constructed), with a length and width of twelve yojanas (ancient Indian unit of distance). The city had seven layers of walls, each side having three gates, and the gates were adorned with gold, silver, lapis lazuli, crystal, agate, pearls, and coral, making them magnificent and beautiful. The moats were also seven layers deep, all made of the seven treasures. Outside these gates, the ground was decorated with gold and silver sand, and on each side of every gate were four golden and silver watchtowers facing each other.
'Like this, Akasagarbha! Also, large nets made of gold and silver covered the gates, with silver bells hanging everywhere on the gold nets, and gold bells hanging everywhere on the silver nets. When the wind blew the bells and nets, they produced sounds like the konghou (ancient harp) and other musical instruments, with the notes of the pentatonic scale harmonizing and resonating with each other. After the king had built the city, he resided within it. Outside the city's moats were seven ponds, made of gold, silver, crystal, and coral. These ponds had seven levels of steps, also adorned with the seven treasures: the gold steps had silver railings; the silver steps had gold railings; the silver steps had pearl railings; the pearl steps had lapis lazuli railings; the crystal steps had coral railings; the coral steps had pearl railings; and the pearl steps had gold railings.'
。如是，不空見！無量力王植眾奇花：優缽羅花、缽頭摩花、拘物頭花、分頭利花、那梨尼花，香氣調柔，無吝惜者，隨意采之。其池岸上種種花樹，所謂伊曾花樹、尼曾花樹、迦多曾尼花樹、阿提目多迦花樹、瞻卜花樹、婆利師花樹、拘毗陀羅花樹、陀㝹迦梨花樹。此諸花樹氣若天香，亦無守護，隨意而取。
「又，不空見！是善建城有多羅樹七重行列，悉以七寶互相間錯：金多羅樹，銀葉、花、果；銀多羅樹，赤真珠葉，花、果亦然；白真珠樹，琉璃為葉，花、果亦然；琉璃樹者，頗梨為葉，花、果亦然；頗梨樹者，馬瑙為葉，花、果亦然；馬瑙樹者，赤真珠葉，花、果亦然；赤真珠樹，珊瑚為葉，花、果亦然；珊瑚樹者，金為其葉，花、果亦然。
「不空見！風吹諸樹，更相掁觸出微妙聲，譬如樂師善能擊發五種之音。
「又，不空見！王所住處如是眾聲恒不斷絕：象聲、馬聲、車聲、軍聲、螺聲、鼓聲、簫聲、笛聲、箜篌、琵琶、歌舞之聲，如是眾聲未曾暫廢。王常宣令境內人民：『若有所須衣服、飲食、象馬車乘，恣隨其意一切給與。』多羅樹間常出樂音，諸人游之五欲自娛。王視國人如父念子，一切奉王猶若慈父。
「又，不空見！善建城內開諸街巷、䣑邑、市肆。處處復有四
【現代漢語翻譯】 現代漢語譯本：是這樣的，不空見！無量力王種植了各種奇花：優缽羅花（青蓮花）、缽頭摩花（紅蓮花）、拘物頭花（白睡蓮）、分頭利花（粉紅蓮花）、那梨尼花（紫蓮花），香氣柔和，沒有人吝惜，可以隨意採摘。池塘岸邊有各種花樹，如伊曾花樹、尼曾花樹、迦多曾尼花樹、阿提目多迦花樹、瞻卜花樹、婆利師花樹、拘毗陀羅花樹、陀㝹迦梨花樹。這些花樹的香氣如同天上的香氣，也沒有人看守，可以隨意取用。 還有，不空見！善建城裡有多羅樹（棕櫚樹）七重排列，都用七寶互相間隔：金多羅樹，銀葉、花、果；銀多羅樹，赤真珠葉，花、果也是這樣；白真珠樹，琉璃為葉，花、果也是這樣；琉璃樹，頗梨（水晶）為葉，花、果也是這樣；頗梨樹，馬瑙（瑪瑙）為葉，花、果也是這樣；馬瑙樹，赤真珠葉，花、果也是這樣；赤真珠樹，珊瑚為葉，花、果也是這樣；珊瑚樹，金為葉，花、果也是這樣。 不空見！風吹動這些樹，互相碰撞發出美妙的聲音，就像樂師善於演奏五種樂器發出的聲音。 還有，不空見！國王居住的地方，各種聲音持續不斷：象的叫聲、馬的嘶鳴聲、車的聲音、軍隊的聲音、螺號的聲音、鼓的聲音、簫的聲音、笛的聲音、箜篌、琵琶、歌舞的聲音，這些聲音從未停止過。國王經常向國內人民宣告：『如果需要衣服、飲食、象馬車乘，可以隨意索取，一切都會給予。』多羅樹間經常發出音樂聲，人們在那裡遊玩，享受五欲之樂。國王看待國民如同父親愛護子女，所有人都侍奉國王如同對待慈父。 還有，不空見！善建城內開闢了各種街道、城鎮、市場。到處都有四
【English Translation】 English version: Thus it is, Akasagarbha! King Immeasurable Power planted various wondrous flowers: Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (white water lily), Pundarika flowers (pink lotus), Nalini flowers (purple lotus), their fragrance was gentle, and there were no keepers, so they could be picked at will. On the banks of the ponds were various flowering trees, namely, the I-tseng tree, the Ni-tseng tree, the Ka-to-tseng-ni tree, the A-ti-mu-to-ka tree, the Champaka tree, the Pari-shi tree, the Kuvidara tree, and the Dhau-ka-li tree. The fragrance of these trees was like heavenly fragrance, and there were no guards, so they could be taken at will. Furthermore, Akasagarbha! In the Well-Built City, there were seven rows of Tala trees (palm trees), all interspersed with the seven treasures: golden Tala trees with silver leaves, flowers, and fruits; silver Tala trees with red pearl leaves, flowers, and fruits; white pearl trees with lapis lazuli leaves, flowers, and fruits; lapis lazuli trees with crystal leaves, flowers, and fruits; crystal trees with agate leaves, flowers, and fruits; agate trees with red pearl leaves, flowers, and fruits; red pearl trees with coral leaves, flowers, and fruits; and coral trees with golden leaves, flowers, and fruits. Akasagarbha! The wind blew through the trees, causing them to collide and produce subtle sounds, like a musician skillfully playing five kinds of instruments. Furthermore, Akasagarbha! In the place where the king resided, such sounds were constantly heard: the sounds of elephants, the sounds of horses, the sounds of chariots, the sounds of armies, the sounds of conches, the sounds of drums, the sounds of flutes, the sounds of pipes, the sounds of harps, the sounds of lutes, and the sounds of singing and dancing. Such sounds never ceased. The king often proclaimed to the people of the country: 『If you need clothes, food, elephants, horses, or chariots, you may take them as you wish, and everything will be provided.』 Among the Tala trees, music was constantly played, and people would wander there, enjoying the pleasures of the five senses. The king regarded the people of the country as a father loves his children, and all served the king as if he were a kind father. Furthermore, Akasagarbha! In the Well-Built City, various streets, towns, and markets were opened. Everywhere there were four
寶池沼，其池相去盡一箭道，是池四岸眾寶階陛：金階銀欄、銀階金欄，頗梨、珊瑚間錯亦然。
「又，不空見！王于諸池植眾名花，復于池上種雜花樹：伊尼曾花樹、迦曇婆花樹、阿提目多伽花樹、瞻卜花樹、陀㝹迦利花樹，芳如天香，亦無惜者。城內又建諸園林觀，種種花果行列其間。復于園中四方周匝，處處皆有諸妙花池，亦以七寶莊嚴如前。有眾婇女更相娛樂，一切人民恣意游適。
「又，不空見！無量力王族姓豪傑，大剎利種，所生父母乃至七世胄胤相承，悉皆清凈。容色端雅，人中獨絕，財寶巨億，不可稱計。
「又，不空見！無量力王深信弘惠，虛心大施，施諸沙門及婆羅門，乃至盲、聾、𤸇殘、百疾、貧窮、孤獨、困厄之人。王所統領八萬四千城邑聚落，凈業果報，七寶莊飾，一一城上覆造八萬四千栴檀眾妙樓櫓。是諸門外開四衢路，路首悉起嚴麗臺觀，一切人民任意遊戲。常于晝夜，樓觀、臺殿、巷陌、䣑里悉然燈燭，其明猛盛遍照國界，眾生蒙光身心快樂。
「又，不空見！王有二子：一名師子，二名師子意，久發無上菩提之愿，名稱遠聞，具大威德。爾時有佛，號曰寶肩如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世，
【現代漢語翻譯】 現代漢語譯本 寶池和沼澤，它們之間的距離都只有一箭之地。這些池塘的四岸都有用各種珍寶製成的臺階：金階銀欄，銀階金欄，琉璃和珊瑚也交錯裝飾。 『還有，不空見！國王在各個池塘里種植了各種名貴的花卉，又在池塘邊種了各種雜花樹：伊尼曾花樹（一種花樹）、迦曇婆花樹（一種花樹）、阿提目多伽花樹（一種花樹）、瞻卜花樹（一種花樹）、陀㝹迦利花樹（一種花樹），它們的香氣如同天上的香氣一樣，而且沒有人吝惜這些花。城內還建造了各種園林景觀，各種花果樹木排列在其中。在園林的四周，到處都有精美的花池，也像之前一樣用七寶裝飾。有許多宮女互相嬉戲娛樂，所有人民都隨意遊玩享樂。』 『還有，不空見！無量力王的家族都是豪門望族，屬於高貴的剎帝利種姓，他們的父母乃至七世的後代都血統純正。他們的容貌端莊優雅，在人群中非常出衆，擁有的財富數額巨大，無法計算。』 『還有，不空見！無量力王深信佛法，廣施恩惠，虛心大方地佈施給沙門和婆羅門，甚至包括盲人、聾人、殘疾人、患有各種疾病的人、貧窮的人、孤獨的人、以及處於困境中的人。國王所統治的八萬四千個城鎮和村落，都是凈業的果報，用七寶裝飾。每個城鎮上又建造了八萬四千座用栴檀木製成的精美樓閣。這些城門外開闢了四通八達的道路，路口都建有華麗的樓臺，所有人民都可以在那裡隨意玩樂。白天和夜晚，樓閣、臺殿、街巷、里弄都點燃了燈燭，燈光非常明亮，照遍整個國境，眾生沐浴在光明中，身心快樂。』 『還有，不空見！國王有兩個兒子：一個叫師子，一個叫師子意，他們很久以前就發了無上菩提的願望，他們的名聲遠揚，具有很大的威德。當時有一位佛，名叫寶肩如來（如來的十個稱號之一）、應（如來的十個稱號之一）、正遍知（如來的十個稱號之一）、明行足（如來的十個稱號之一）、善逝（如來的十個稱號之一）、世間解（如來的十個稱號之一）、無上士（如來的十個稱號之一）、調御丈夫（如來的十個稱號之一）、天人師（如來的十個稱號之一）、佛（如來的十個稱號之一）、世尊（如來的十個稱號之一），出現在世間，』
【English Translation】 English version The jewel ponds and marshes, the distance between them is only one arrow's path. The four banks of these ponds have steps made of various treasures: gold steps with silver railings, silver steps with gold railings, and crystal and coral are also interspersed. 'Furthermore, O Inconceivable Vision! The king has planted various famous flowers in the ponds, and also planted various mixed flower trees by the ponds: the Inizeng flower tree (a type of flower tree), the Kadamba flower tree (a type of flower tree), the Atimuktaka flower tree (a type of flower tree), the Champaka flower tree (a type of flower tree), and the Dhunakarika flower tree (a type of flower tree). Their fragrance is like that of the heavens, and no one is stingy with these flowers. Within the city, various gardens and scenic spots have also been built, with various flowers and fruit trees arranged among them. Around the gardens, there are beautiful flower ponds everywhere, also adorned with the seven treasures as before. There are many palace women entertaining each other, and all the people freely enjoy themselves.' 'Furthermore, O Inconceivable Vision! The family of King Immeasurable Power are all noble and powerful, belonging to the high Kshatriya caste. Their parents and even their descendants for seven generations are all of pure lineage. Their appearances are dignified and elegant, outstanding among the people, and they possess immense wealth, beyond calculation.' 'Furthermore, O Inconceivable Vision! King Immeasurable Power deeply believes in the Dharma, generously bestows kindness, and humbly gives alms to the Shramanas and Brahmins, even including the blind, the deaf, the disabled, those with various diseases, the poor, the lonely, and those in distress. The eighty-four thousand cities and villages ruled by the king are all the result of pure karma, adorned with the seven treasures. In each city, eighty-four thousand exquisite pavilions made of sandalwood have also been built. Outside these city gates, four-way roads have been opened, and at the road junctions, magnificent terraces have been built, where all the people can freely play and enjoy themselves. Day and night, the pavilions, terraces, streets, and alleys are lit with lamps and candles, their light is very bright, illuminating the entire kingdom, and all beings are bathed in the light, experiencing joy in body and mind.' 'Furthermore, O Inconceivable Vision! The king has two sons: one named Lion, and the other named Lion's Mind. They have long ago made the vow for unsurpassed Bodhi, their names are widely known, and they possess great power and virtue. At that time, there was a Buddha, named Jewel Shoulder Tathagata (one of the ten titles of a Tathagata), Arhat (one of the ten titles of a Tathagata), Samyaksambuddha (one of the ten titles of a Tathagata), Vidyacharana-sampanna (one of the ten titles of a Tathagata), Sugata (one of the ten titles of a Tathagata), Lokavid (one of the ten titles of a Tathagata), Anuttara (one of the ten titles of a Tathagata), Purushadamyasarathi (one of the ten titles of a Tathagata), Shastha Devamanushyanam (one of the ten titles of a Tathagata), Buddha (one of the ten titles of a Tathagata), and Bhagavan (one of the ten titles of a Tathagata), appeared in the world,'
作是唱言：『我於今世及以後世，沙門、婆羅門、天、人、阿修羅大眾之中，一切知見。』普為群生說諸妙法，初、中、后善，語善、義善，具足清白梵行之相，與大羅漢七百千萬億，皆具神通，威德自在。
「寶肩如來於晨朝時，齊整衣服，執持應器，比丘翼從，入城乞食。時無量力共其二子在高樓上歡娛受樂。王遙睹佛功德相好，生奇特心，欣躍無極。眷屬圍繞，俱到宮門，告其二子：『速赍香花、幢幡、伎樂，疾至佛所。』即以牛頭栴檀、末香、諸妙珍異以供養佛及比丘僧，右旋三匝，頭頂禮足，卻住一面。
「又，不空見！王與二子請寶肩佛及聲聞眾，盡其形壽施諸所安。寶肩如來於天人中教化已周，將般涅槃。時王知佛不久住世，與其二子、臣民、眷屬前後導從至涅槃所——如來爾時滅度已訖——頭面敬禮，悲號啼哭，以身投地如大山崩，作是唱言：『世間眼滅。』重更哀嗟：『世間眼滅。如來涅槃一何駛哉？猶商失主，佛滅亦然。世間黑闇，盲無慧目。』捶胸拍頭，舉聲大叫，嗚咽捫淚，告其二子：『辦諸香湯洗浴如來。』又以種種妙香涂身，一切散花及諸花鬘、無量妙衣纏如來身，七寶為棺，以鐵為槨，聚赤栴檀高一由旬，縱廣正等一拘盧舍。復以花香散於𧂐上，蘇油千器以灌栴檀，然後
【現代漢語翻譯】 現代漢語譯本：他這樣宣稱：『我於今生及來世，在沙門（出家修行者）、婆羅門（祭司）、天人、阿修羅（一種神道）大眾之中，無所不知，無所不見。』他普遍為眾生宣說各種微妙的佛法，開初、中間、結尾都善，言辭善、意義善，具足清凈的梵行之相，與七百千萬億大阿羅漢（已證得最高果位的修行者）在一起，他們都具有神通，威德自在。 寶肩如來（佛名）在早晨的時候，整理好衣服，拿著應器（缽），比丘（出家男眾）們跟隨在後，進入城中乞食。當時，無量力（國王名）和他的兩個兒子在高樓上歡快地享樂。國王遠遠地看到佛陀功德圓滿的相好，心中生起奇異的想法，歡喜踴躍，無以言表。他被眷屬圍繞著，一起來到宮門，告訴他的兩個兒子：『快拿香花、幢幡、伎樂，迅速到佛陀那裡去。』他們立即用牛頭栴檀（一種香木）、末香（磨成粉末的香）、各種珍奇的寶物來供養佛陀和比丘僧團，右繞佛陀三圈，頭頂禮拜佛足，然後退到一旁站立。 還有，不空見（菩薩名）！國王和他的兩個兒子請求寶肩佛和聲聞眾（佛陀的弟子），在他們有生之年盡力供養他們所需的一切。寶肩如來在天人中教化完畢，將要進入涅槃（佛陀的最終寂滅）。當時，國王知道佛陀不久將要離開人世，就和他的兩個兒子、臣民、眷屬前後跟隨，來到佛陀涅槃的地方——那時如來已經滅度——他們頭面敬禮，悲傷地號啕大哭，身體撲倒在地，像大山崩塌一樣，這樣宣稱：『世間的眼睛滅了。』又再次哀嘆：『世間的眼睛滅了。如來涅槃怎麼這麼快啊？就像商人失去了主人，佛陀滅度也是這樣。世間一片黑暗，盲目而沒有智慧的眼睛。』他們捶胸拍頭，大聲呼叫，嗚咽著擦拭眼淚，告訴他的兩個兒子：『準備各種香湯為如來沐浴。』又用各種妙香塗抹佛身，用各種散花和花鬘、無量妙衣纏繞佛身，用七寶做棺材，用鐵做外槨，堆積赤栴檀（一種香木）高一由旬（古代長度單位），縱橫都是一拘盧舍（古代長度單位）。又在柴堆上散上花香，用一千個器皿盛滿蘇油（酥油）澆灌栴檀，然後
【English Translation】 English version: He proclaimed, 'In this life and in future lives, among the assemblies of Śramaṇas (ascetics), Brahmins (priests), gods, humans, and Asuras (a type of demigod), I am all-knowing and all-seeing.' He universally expounded the wonderful Dharma (Buddhist teachings) to all beings, good in the beginning, middle, and end, with good words and good meaning, possessing the characteristics of pure Brahmacarya (holy life), together with seven hundred million billion great Arhats (enlightened beings), all of whom possessed supernatural powers and majestic freedom. The Tathāgata (Buddha) Bāhuśīrṣa (a Buddha's name), in the morning, tidied his robes, held his alms bowl, and with the Bhikṣus (monks) following behind, entered the city to beg for food. At that time, Anantabala (a king's name) and his two sons were enjoying themselves in a high tower. The king, seeing from afar the Buddha's meritorious and auspicious marks, felt a strange feeling in his heart, and was overjoyed beyond measure. Surrounded by his retinue, he came to the palace gate and told his two sons, 'Quickly bring incense, flowers, banners, and music, and go quickly to the Buddha.' They immediately used sandalwood, powdered incense, and various precious treasures to make offerings to the Buddha and the Sangha (monastic community), circumambulated the Buddha three times clockwise, bowed their heads to the Buddha's feet, and then stood aside. Furthermore, Akṣayamati (a Bodhisattva's name)! The king and his two sons requested the Buddha Bāhuśīrṣa and the Śrāvakas (Buddha's disciples) to provide them with all their needs for the rest of their lives. The Tathāgata Bāhuśīrṣa, having completed his teachings among gods and humans, was about to enter Parinirvāṇa (Buddha's final passing). At that time, the king, knowing that the Buddha would soon leave the world, followed with his two sons, ministers, and retinue to the place of the Buddha's Parinirvāṇa—at that time the Tathāgata had already passed away—they bowed their heads in reverence, wept bitterly, and threw themselves on the ground like a collapsing mountain, proclaiming, 'The eye of the world is extinguished.' They lamented again, 'The eye of the world is extinguished. How quickly the Tathāgata has entered Parinirvāṇa! Like a merchant who has lost his master, so it is with the Buddha's passing. The world is in darkness, blind and without the eye of wisdom.' They beat their chests and heads, cried out loudly, sobbed and wiped away their tears, and told his two sons, 'Prepare various fragrant waters to bathe the Tathāgata.' They also anointed the Buddha's body with various fragrant perfumes, adorned him with various scattered flowers and garlands, and wrapped the Buddha's body with countless wonderful garments, made a coffin of seven treasures, and an outer coffin of iron, piled up red sandalwood one yojana (ancient unit of length) high, and one krosa (ancient unit of length) in length and width. They also scattered flowers and incense on the pyre, poured a thousand vessels of ghee (clarified butter) onto the sandalwood, and then
起火。火既發已，復更號慟，灑淚如雨。
「爾時，師子作是念言：『世尊涅槃，我生何為？亦當隨佛入于涅槃。』立此誓訖，重以種種珍妙香花散於𧂐上，白㲲纏身，手執火炬，自投火中，火即猛盛，為利眾生歸依世尊而說偈愿讚詠如來：
「『如大珍寶聚， 世間之所尊， 生死苦永盡， 於斯般涅槃， 自從今已往， 不睹轉法輪。 我所奉法王， 已入于涅槃， 宣揚廣大義， 不可復重布。 何當在大眾， 聞說于菩提？ 諸天及世人， 歡喜贊善說， 我於今日後， 絕不思議聲。 世間勝調御， 於此而沉淪， 龍、神、阿修羅， 及以緊那羅， 欣悅常歌嘆， 不復聞斯音。 貧者得滿足、 苦惱蒙救護， 世尊今涅槃， 悉喪所依怙。 父王無量力， 及弟師子意， 亦復無慈蔭， 更不聞說法。 我亦隨世尊， 速取于滅度。 世間無明道， 何用苦生為？ 今焚此毒身， 愿獲不思議。 我昔與父王， 常于長夜中， 勤供佛、法、僧， 今得獲果報。 若我于佛所， 修習諸善行， 為調伏世間， 得不思議故。 為令諸眾生， 發
【現代漢語翻譯】 現代漢語譯本 火焰燃起。火勢正旺時，他又開始號啕大哭，淚如雨下。 當時，師子（Śiṃha，人名，意為獅子）心中想：『世尊（Bhagavān，佛的尊稱）已經涅槃（Nirvāṇa，佛教術語，指解脫、寂滅），我活著還有什麼意義呢？我也應當跟隨佛陀進入涅槃。』立下這個誓言后，他再次用各種珍貴美妙的香花散在佛的遺體上，用白色的細布纏繞身體，手持火炬，自己投入火中。火焰立刻猛烈燃燒起來。爲了利益眾生，歸依世尊，他說了偈頌，讚美如來（Tathāgata，佛的稱號）： 『如同巨大的珍寶堆，是世間所尊崇的，生死輪迴的痛苦永遠終結，在此進入般涅槃（Parinirvāṇa，佛教術語，指佛陀的完全寂滅）。從今以後，再也看不到法輪（Dharmacakra，佛教術語，指佛陀的教法）轉動了。我所侍奉的法王（Dharmarāja，指佛陀），已經進入涅槃，他所宣揚的廣大教義，無法再次傳播。何時才能在大眾中，聽到關於菩提（Bodhi，佛教術語，指覺悟）的教誨呢？諸天和世人，都歡喜讚歎佛陀的善說，我從今天以後，再也聽不到這不可思議的聲音了。世間最偉大的調御者（指佛陀），在此沉寂，龍（Nāga，佛教中的神祇）、神（Deva，佛教中的天神）、阿修羅（Asura，佛教中的一種神祇），以及緊那羅（Kiṃnara，佛教中的一種神祇），他們曾經欣喜地歌唱讚歎，如今再也聽不到這聲音了。貧窮的人得到滿足，受苦的人得到救護，世尊現在涅槃了，我們都失去了依靠。父王（指凈飯王）擁有無量的力量，以及弟弟師子（指王子師子）的意願，也失去了慈悲的庇護，再也聽不到佛法了。我也要跟隨世尊，迅速進入滅度（Nirvāṇa，佛教術語，指解脫、寂滅）。世間沒有光明之道，活著還有什麼意義呢？現在焚燒這個充滿毒素的身體，愿能獲得不可思議的果報。我過去和父王，常常在漫長的夜晚中，勤奮供養佛、法、僧（Buddha, Dharma, Saṃgha，佛教三寶），今天終於得到了果報。如果我曾在佛陀那裡，修習各種善行，是爲了調伏世間，獲得不可思議的成就。爲了讓眾生，發起』
【English Translation】 English version The fire started. As the fire blazed, he began to wail again, with tears falling like rain. At that time, Śiṃha (a name, meaning lion) thought to himself: 『The Bhagavan (the Blessed One, an honorific for the Buddha) has entered Nirvāṇa (the Buddhist concept of liberation and extinction), what is the point of my life? I should also follow the Buddha into Nirvāṇa.』 Having made this vow, he once again scattered various precious and wonderful fragrant flowers on the remains of the Buddha, wrapped his body in white cloth, held a torch in his hand, and threw himself into the fire. The flames immediately blazed fiercely. For the benefit of all beings, and taking refuge in the Blessed One, he spoke verses, praising the Tathāgata (an epithet of the Buddha): 『Like a great treasure heap, revered by the world, the suffering of birth and death is forever ended, here entering Parinirvāṇa (the complete extinction of the Buddha). From now on, the turning of the Dharmacakra (the Wheel of Dharma, referring to the Buddha's teachings) will no longer be seen. The Dharmarāja (the King of Dharma, referring to the Buddha) whom I served has entered Nirvāṇa, and the vast teachings he proclaimed cannot be spread again. When will I be able to hear about Bodhi (enlightenment) among the assembly? The gods and people of the world all rejoice and praise the Buddha's good teachings, and from today onwards, I will no longer hear this inconceivable sound. The greatest tamer of the world (referring to the Buddha) has become silent here, the Nāgas (serpent deities), Devas (gods), Asuras (a type of deity), and Kiṃnaras (a type of deity), who once sang and praised with joy, will no longer hear this sound. The poor have been satisfied, the suffering have been protected, and now that the Blessed One has entered Nirvāṇa, we have all lost our refuge. My father (referring to King Śuddhodana) with his immeasurable power, and my brother Śiṃha (referring to Prince Śiṃha)'s intention, have also lost their compassionate protection, and will no longer hear the Dharma. I too will follow the Blessed One, and quickly enter Nirvāṇa. If there is no path of light in the world, what is the point of living? Now I burn this poisonous body, hoping to attain an inconceivable reward. In the past, my father and I often diligently offered to the Buddha, Dharma, and Saṃgha (the Three Jewels of Buddhism) during the long nights, and today I have finally received the reward. If I have practiced various good deeds in the presence of the Buddha, it was to tame the world and attain inconceivable achievements. It was to cause all beings to generate』
不思議愿： 世尊般涅槃， 我投火盛時， 若人見聞者， 一切得成佛， 唯除邪謗人， 及證正位者。 若我修菩薩， 廣大無量行， 眾生夢見者， 皆令得佛道， 唯除邪謗人、 及證正位者。 此身如聚沫， 要當必有死， 一切眾生類， 若食我肉者， 是等不可量， 疾當得成佛。 我修菩薩行， 惡口罵詈者， 是人值調御， 必當得成佛， 唯除邪謗人， 及證正位者。 若人於我身， 修于慈悲觀， 求第一菩提， 速得成佛道， 唯除邪謗人， 及證正位者。 以是燒身緣， 為求彼此愿， 若我心真實， 即還見佛起。 設得更睹佛， 如先住世者， 我身投火中， 猶前侍佛時。 佛起如真身， 今睹不異昔， 爾乃證諸佛， 相續常不斷。 唯愿普眼尊， 愍攝於世間。』 佛知王子心， 渴仰甚殷重， 即于焰聚中， 奮大神通力。 如從三昧起， 光明倍明顯， 不可思議眾， 咸嘆未曾有。 廣為時會人， 更作大利益， 所化既已畢， 還入于涅槃。 師子既見佛， 示大威神力，
【現代漢語翻譯】 現代漢語譯本 不可思議的誓願： 當世尊（指釋迦牟尼佛）進入涅槃（指佛的最終寂滅）時，我將投入熊熊烈火之中。 如果有人看到或聽到這件事，他們都將能夠成就佛果（指成佛）， 除非是那些邪見誹謗佛法的人，以及已經證得正位（指已達到一定修行境界）的人。 如果我修持菩薩道（指追求覺悟的修行道路），行持廣大無量的善行， 眾生如果夢見我，都將能夠走上成佛的道路， 除非是那些邪見誹謗佛法的人，以及已經證得正位的人。 我的身體就像水泡一樣，終將必然走向死亡。 一切眾生，如果吃了我的肉， 這些眾生將不可估量，很快就能成就佛果。 我修持菩薩行，如果有人惡語謾罵我， 這個人將來遇到調御（指佛的尊稱），必定能夠成就佛果， 除非是那些邪見誹謗佛法的人，以及已經證得正位的人。 如果有人對我生起慈悲的觀想， 並尋求最高的菩提（指覺悟），他們將迅速成就佛道， 除非是那些邪見誹謗佛法的人，以及已經證得正位的人。 因為我以焚身（指燃燒身體）的緣故，爲了求得這些願望， 如果我的心是真實的，我將立即再次見到佛陀顯現。 如果我能再次見到佛陀，如同他先前住世時一樣， 我投入火中的身體，仍然如同先前侍奉佛陀時一樣。 佛陀的顯現如同真身，現在所見與過去無異， 這樣才能證明諸佛的相續是常住不斷的。 我只希望普眼尊（指佛的尊稱），能夠慈悲地攝受世間。 佛陀知道王子的心意，渴求仰慕的心情非常殷切， 於是就在火焰之中，展現出大神通力。 如同從三昧（指禪定）中起身一樣，光明更加明顯， 不可思議的眾人，都驚歎從未見過這樣的景象。 爲了當時在場的人們，佛陀做了更大的利益， 所要教化的事情已經完成，佛陀再次進入涅槃。 師子（指王子）既然見到了佛陀，展現出大威神力，
【English Translation】 English version Inconceivable Vows: When the World Honored One (referring to Shakyamuni Buddha) enters Parinirvana (referring to the final extinction of a Buddha), I will throw myself into the raging fire. If anyone sees or hears of this, they will all be able to attain Buddhahood (referring to becoming a Buddha), Except for those who have wrong views and slander the Dharma, and those who have already attained the right position (referring to having reached a certain level of practice). If I cultivate the Bodhisattva path (referring to the path of practice towards enlightenment), and perform vast and immeasurable good deeds, If sentient beings dream of me, they will all be able to embark on the path to Buddhahood, Except for those who have wrong views and slander the Dharma, and those who have already attained the right position. My body is like a bubble, it will inevitably face death. All sentient beings, if they eat my flesh, These beings will be immeasurable, and will quickly attain Buddhahood. I cultivate the Bodhisattva path, if someone curses and scolds me, This person will encounter the Tamer (referring to an honorific title for the Buddha) in the future, and will surely attain Buddhahood, Except for those who have wrong views and slander the Dharma, and those who have already attained the right position. If someone cultivates a compassionate contemplation on my body, And seeks the highest Bodhi (referring to enlightenment), they will quickly attain the path of Buddhahood, Except for those who have wrong views and slander the Dharma, and those who have already attained the right position. Because of my burning of my body, in order to seek these vows, If my heart is true, I will immediately see the Buddha appear again. If I can see the Buddha again, as he was when he previously lived in the world, My body thrown into the fire, will still be as it was when I previously served the Buddha. The Buddha's appearance is like his true body, what is seen now is no different from the past, Only then can it be proven that the succession of Buddhas is constant and uninterrupted. I only wish that the All-Seeing One (referring to an honorific title for the Buddha), can compassionately embrace the world. The Buddha knew the prince's intention, and his longing and admiration were very earnest, So, in the midst of the flames, he displayed great supernatural powers. As if rising from Samadhi (referring to meditative concentration), the light became even more apparent, The inconceivable crowd, all marveled that they had never seen such a sight. For the people present at that time, the Buddha did even greater good, The things that needed to be taught were completed, and the Buddha entered Parinirvana again. Since the Lion (referring to the prince) had seen the Buddha, displaying great divine power,
身心甚欣悅， 坦然快安樂。 深知諸佛法， 不可得思議， 如來雖涅槃， 猶應眾生愿。 『不思議戒、定、 智慧與解脫， 及解脫知見， 神化不可量。 歸依於世尊， 然後當放身。 世間妙威儀， 最勝無倫匹； 自在諸神力， 亦復無等雙。 如來還涅槃， 一切咸驚惋， 是故我至心， 歸依普眼尊； 歸命于善逝， 累盡無為主； 歸命永離苦， 憐愍於世間。 正智遍觀察， 了達知他心， 除諸煩惱病， 成就無量眾。 大醫人中尊， 施不思議藥， 能善除世間， 一切眾疾苦。 歸依無上師， 哀矜眾生者。 若我贊如來， 一念之功德， 燒身微毫善， 須臾供養福， 如是諸凈業， 愿施於一切。』
「如是，不空見！時天、魔、梵及餘一切世間人民，悉見師子投身盛火，皆大悲愕，生奇特心。命終之後即生梵天，有大神力、威勢、自在。是梵爾時中心念言：『云何忽然來生此間？』重更思惟：『往昔人中已曾奉侍寶肩如來，至心恭敬、尊重、讚歎。佛涅槃已，燒身供養，復說偈頌、發弘誓願，乘此善業得生梵天。我今當往至燒身所。』是梵即時
【現代漢語翻譯】 現代漢語譯本 身心感到非常歡喜，坦然自在，快樂安寧。 我深深地知道諸佛的教法，是不可思議的。 如來雖然已經涅槃（佛教術語，指佛陀的圓寂），但仍然會應眾生的願望而示現。 佛陀的戒律、禪定、智慧和解脫，以及對解脫的知見，都是不可思議、無法衡量的。 我歸依於世尊（對佛陀的尊稱），然後才放下我的身體。 世間最美好的威儀，是最殊勝、無與倫比的；自在的神力，也是無與倫比的。 如來入涅槃時，一切眾生都感到驚愕和惋惜。 因此，我至誠地歸依于普眼尊（指佛陀，具有普遍觀察一切的智慧）； 歸命于善逝（指佛陀，善於到達彼岸者），他已經斷盡了所有煩惱，不再受任何束縛； 歸命于永遠脫離痛苦，憐憫世間眾生的佛陀。 他以正智普遍觀察，瞭解他人的心意，消除一切煩惱的疾病，成就了無量的眾生。 偉大的醫生，人中之尊，施予不可思議的藥物，能夠很好地消除世間一切眾生的疾病和痛苦。 我歸依于無上的導師，哀憐和關懷眾生的人。 如果我讚美如來，哪怕只是一念的功德，或者燒身供養的微小善行，或者須臾的供養福報， 像這樣的清凈善業，我都願意施予一切眾生。
『是的，不空見！當時天、魔、梵天以及其他一切世間的人民，都看見師子（指菩薩）投身於熊熊烈火中，都感到非常悲傷和驚愕，心中生起奇異的想法。他們命終之後，就轉生到梵天，擁有強大的神力、威勢和自在。這位梵天當時心中想：『我怎麼會忽然來到這裡？』他再次思索：『過去在人間時，我曾經侍奉寶肩如來（指佛陀），至誠恭敬、尊重和讚歎他。佛陀涅槃后，我燒身供養，又說了偈頌，發了弘大的誓願，憑藉這些善業才得以轉生到梵天。我現在應當前往我燒身的地方。』這位梵天立刻
【English Translation】 English version My body and mind are very joyful, feeling at ease, happy, and peaceful. I deeply understand that the teachings of all Buddhas are inconceivable. Although the Tathagata (a title for the Buddha) has entered Nirvana (the state of enlightenment and release from the cycle of rebirth), he still manifests according to the wishes of sentient beings. The precepts, meditation, wisdom, and liberation of the Buddha, as well as the knowledge of liberation, are all inconceivable and immeasurable. I take refuge in the World Honored One (a respectful title for the Buddha), and then I will let go of my body. The most wonderful demeanor in the world is the most supreme and unparalleled; the power of free and unhindered spiritual abilities is also unparalleled. When the Tathagata entered Nirvana, all beings were shocked and saddened. Therefore, I sincerely take refuge in the All-Seeing One (referring to the Buddha, who has the wisdom to observe everything); I take refuge in the Well-Gone One (referring to the Buddha, who has gone well to the other shore), who has exhausted all afflictions and is no longer bound by anything; I take refuge in the Buddha who is forever free from suffering and has compassion for all beings in the world. He observes universally with right wisdom, understands the minds of others, eliminates all afflictions and diseases, and accomplishes countless beings. The great physician, the honored one among people, gives inconceivable medicine, which can well eliminate all the diseases and sufferings of all beings in the world. I take refuge in the supreme teacher, the one who pities and cares for all beings. If I praise the Tathagata, even with just one thought of merit, or the small good deed of burning my body as an offering, or the merit of a moment's offering, I am willing to bestow all such pure good deeds upon all sentient beings.
'Yes, Inconceivable Vision! At that time, the gods, demons, Brahma, and all other people in the world saw the lion (referring to a Bodhisattva) throw himself into the raging fire, and they all felt great sorrow and shock, and strange thoughts arose in their minds. After they died, they were reborn in the Brahma heaven, possessing great spiritual power, majesty, and freedom. This Brahma then thought in his heart: 'How did I suddenly come to be born here?' He thought again: 'In the past, when I was in the human world, I had served the Tathagata of the Precious Shoulders (referring to the Buddha), with sincere respect, reverence, and praise. After the Buddha entered Nirvana, I burned my body as an offering, and also recited verses and made great vows, and it was by virtue of these good deeds that I was able to be reborn in the Brahma heaven. Now I should go to the place where I burned my body.' This Brahma immediately
忽然不現，譬如壯士屈申臂頃，便到如來阇維之處，以天栴檀、沉水碎香、俱修摩花、多摩羅跋，種種香花不可稱數，遍散空中如雨而下，十方交紛若風旋雪，供養寶肩如來舍利。向無量力說其本緣：『我是王子師子之身——投火供養命過之者——唯愿大王不加慈念。我今已蒙獲諸善利，由昔至誠虔恭奉侍、尊重、歌嘆寶肩如來功福果報得生梵天。是故，大王與師子意應共珍敬受持妙法，收取捨利分佈供養，無令遺落而生懈怠。大王當知，我生梵天亦常敬持受此勝法。』作是言已，忽然不現。
「又，不空見！無量力王與師子意取水滅火，以諸妙香、眾花、寶鬘、幢幡、伎樂，種種供養。須臾之頃，周遍八萬四千城邑悉起八萬四千塔廟，皆以七珍莊校嚴麗。是諸寶塔高一由延，縱廣正等一拘盧舍，於一一塔周匝各然八萬四千眾香油燈，是諸塔間復以種種香花、伎樂供養如前。尊敬受持如此妙法，無量力王以是善根，與師子意經歷八萬四千劫中不墮惡道，又於八萬四千億劫親近供養六萬諸佛，次第奉敬常不斷絕，世世恒作轉輪聖王。
「又，不空見！寶肩如來涅槃之後，時有菩薩現於世間，名普密王。為愍世間出家學道，菩提樹下結加趺坐，一心定意，正智解脫，豁然大寤，得無上道。
「又，不空
【現代漢語翻譯】 現代漢語譯本：忽然間，他消失不見，就像一個壯士屈伸手臂的瞬間，便到達瞭如來（Tathagata）阇維（cremation）之處。他用天上的栴檀（sandalwood）、沉水碎香、俱修摩花（kusuma flower）、多摩羅跋（tamalapatra），以及其他數不清的各種香花，遍灑空中，如雨般落下，十方交錯紛飛，如同風捲雪花，供養寶肩如來（Ratnaskandha Tathagata）的舍利。他向無量力（Anantabala）王講述了自己的來歷：『我曾是王子師子（Simha）之身——爲了供養而投身火中喪命——只願大王不要為此感到悲傷。我現在已經獲得了種種善利，因為過去至誠虔誠地侍奉、尊重、歌頌寶肩如來的功德福報，得以轉生到梵天。因此，大王和師子意（Simhamati）應當共同珍視敬重並受持這微妙的佛法，收取捨利並分發供養，不要讓舍利遺落而產生懈怠。大王應當知道，我生在梵天也常常敬重受持這殊勝的佛法。』說完這些話，他忽然消失不見。 又，不空見（Amoghadarśana）！無量力王和師子意取水滅火，用各種美妙的香、花、寶鬘、幢幡、伎樂等種種供養。須臾之間，周遍八萬四千座城邑都興建了八萬四千座佛塔，都用七寶裝飾得莊嚴華麗。這些寶塔高一由延（yojana），縱橫都是一拘盧舍（krośa），每一座塔的周圍都點燃了八萬四千盞香油燈，這些塔之間又用各種香花、伎樂等供養，如同之前一樣。他們尊敬受持如此微妙的佛法，無量力王憑藉這些善根，和師子意經歷了八萬四千劫都沒有墮入惡道，又在八萬四千億劫中親近供養了六萬尊佛，依次奉敬，從不間斷，世世代代都做轉輪聖王。 又，不空見！寶肩如來涅槃之後，當時有一位菩薩出現在世間，名叫普密王（Pramita Raja）。爲了憐憫世間而出家學道，在菩提樹下結跏趺坐，一心禪定，以正智解脫，豁然大悟，證得無上道。 又，不空
【English Translation】 English version: Suddenly, he disappeared, like a strong man stretching and bending his arm, he arrived at the place where the Tathagata (如來) was cremated (阇維). He used heavenly sandalwood (栴檀), fragrant aloeswood chips, kusuma flowers (俱修摩花), tamalapatra (多摩羅跋), and countless other fragrant flowers, scattering them all over the sky like rain, swirling in all directions like wind-blown snow, offering them to the relics of Ratnaskandha Tathagata (寶肩如來). He told King Anantabala (無量力) about his origins: 『I was once Prince Simha (師子) – I sacrificed my life by throwing myself into the fire – I only wish that the great king would not grieve for this. I have now obtained all kinds of good benefits, because in the past I sincerely and devoutly served, respected, and praised the merits and blessings of Ratnaskandha Tathagata, and was thus reborn in the Brahma heaven. Therefore, the great king and Simhamati (師子意) should together cherish, respect, and uphold this wonderful Dharma, collect the relics and distribute them for offerings, and not let any relics be lost due to negligence. The great king should know that even in the Brahma heaven, I often respect and uphold this supreme Dharma.』 After saying these words, he suddenly disappeared. Also, Amoghadarśana (不空見)! King Anantabala and Simhamati extinguished the fire with water, and made various offerings with wonderful incense, flowers, jeweled garlands, banners, and music. In a short while, throughout the eighty-four thousand cities, eighty-four thousand stupas were built, all adorned with the seven treasures, magnificent and beautiful. These stupas were one yojana (由延) in height, and one krośa (拘盧舍) in length and width. Around each stupa, eighty-four thousand oil lamps were lit, and between the stupas, various incense, flowers, and music were offered, just as before. They respected and upheld this wonderful Dharma. With these good roots, King Anantabala and Simhamati did not fall into evil paths for eighty-four thousand kalpas, and for eighty-four billion kalpas, they were close to and made offerings to sixty thousand Buddhas, revering them in succession without interruption, and in every life, they were always Chakravartin kings (轉輪聖王). Also, Amoghadarśana! After the Nirvana of Ratnaskandha Tathagata, there was a Bodhisattva who appeared in the world, named Pramita Raja (普密王). Out of compassion for the world, he left home to study the Way, sat in full lotus posture under the Bodhi tree, concentrated his mind, and with right wisdom, he attained liberation, and suddenly awakened to the unsurpassed path. Also, Amogha
見！是師子梵至普密王佛世尊所，住在虛空以天栴檀供養于佛，右繞三匝，稽首作禮，請轉法輪而白佛言：『唯愿世尊從道場起，摧諸魔軍，于凈神智無所毀損。愿世間師哀從定寤，調御有解諸聲聞眾，開演美妙善逝之法。如來前身久修智慧、攝受善法，今為人尊。過去世中已發弘誓：「愿得佛時當度未度。」今愿已滿，得安隱處，最勝無為，寂然妙樂，當開甘露解眾三結。』爾時，世尊默然許之。
「時彼大梵及無數天既知如來當轉法輪，咸共歡喜，踴悅無量。梵天於時設諸妙供，即發大愿求無上道：『遇普密王應正遍知，生我凈妙功德之聚，以此果報于生死中常得親近睹十方佛。若我供養佛菩提樹，如是種種所修功德，愿慈愍故為我說法，以此果報于生死中常得讚歎諸佛塔廟。』
「又，不空見！師子王子燒此一身，以是功德所修善根恒住梵世，值五千佛，供養、敬侍、尊重、讚歎，殖諸善根，發不思愿。汝不空見莫生此疑，時無量力王豈異人乎？我身是也。」
時不空見即白佛言：「是二王子為今現在？為已滅度？唯然，世尊！愿為說之。」
告不空見：「爾時王子師子意者，彌勒是也；時師子者，汝身是也。王子師子舍此一身，寶肩如來佛法之中，教化成就三萬眾生安住阿耨多羅三
【現代漢語翻譯】 現代漢語譯本：看啊！師子梵（Śiṃha-brahman，獅子梵天）來到普密王佛（Puṣya-mitra-rāja-buddha，普密王佛）世尊所在之處，在虛空中以天上的栴檀供養佛陀，右繞三圈，頂禮叩拜，請求佛陀轉法輪，並對佛說：『唯愿世尊從道場起身，摧毀一切魔軍，使清凈的神智不受損害。愿世間的導師從禪定中醒來，調御那些有理解力的聲聞弟子們，開演美妙的善逝之法。如來前世長久修習智慧、攝受善法，如今成為人中之尊。過去世中已經發下宏大誓願：「愿我成佛時，能度化一切未被度化之人。」如今願望已經圓滿，得到安穩之處，最殊勝的無為境界，寂靜而美妙的快樂，應當開啟甘露，解脫眾生的三結。』那時，世尊默然允許了。 『當時，大梵天和無數天人得知如來將要轉法輪，都感到歡喜，踴躍無量。梵天當時設定各種美妙的供養，隨即發下大愿，求證無上之道：『遇到普密王應正遍知（Puṣya-mitra-rāja-samyak-saṃbuddha，普密王正等覺），生起我清凈美妙的功德之聚，以此果報在生死輪迴中常常能夠親近見到十方諸佛。如果我供養佛菩提樹，像這樣種種所修的功德，愿佛慈悲憐憫為我說法，以此果報在生死輪迴中常常能夠讚歎諸佛的塔廟。』 『還有，不空見（Amoghadarśana，不空見）！師子王子（Śiṃha-kumāra，獅子王子）焚燒自身，以此功德所修的善根恒常住在梵天世界，值遇五千佛，供養、敬侍、尊重、讚歎，種植各種善根，發下不可思議的願望。你不空見不要產生這樣的疑惑，當時無量力王（Ananta-bala-rāja，無量力王）難道是別人嗎？就是我的前身啊。』 當時，不空見立即對佛說：『這兩位王子現在還在嗎？還是已經滅度了？唯愿世尊為我們解說。』 佛告訴不空見：『當時王子師子意（Śiṃha-mati，獅子意）就是彌勒（Maitreya，彌勒菩薩）；當時的師子（Śiṃha，獅子）就是你的前身。王子師子捨棄此身，在寶肩如來（Ratna-skandha-tathāgata，寶肩如來）的佛法中，教化成就三萬眾生安住于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』
【English Translation】 English version: Behold! Śiṃha-brahman (Lion Brahma) came to where the World Honored One, Puṣya-mitra-rāja-buddha (King Pushyamitra Buddha), was, and in the sky, offered celestial sandalwood to the Buddha, circumambulated him three times to the right, bowed his head in reverence, requested the Buddha to turn the Dharma wheel, and said to the Buddha: 'May the World Honored One rise from the Bodhi-mandala, destroy all the armies of Mara, and let the pure divine wisdom remain undamaged. May the teacher of the world awaken from samadhi, guide the Śrāvaka disciples who have understanding, and expound the wonderful Dharma of the Sugata. The Tathagata in his past lives has long cultivated wisdom and embraced good dharmas, and now he is the most honored among humans. In past lives, he has made a great vow: 「When I attain Buddhahood, I will liberate all those who have not been liberated.」 Now the vow has been fulfilled, and he has attained a place of peace, the most supreme non-action, the quiet and wonderful joy, and he should open the nectar and liberate beings from the three fetters.' At that time, the World Honored One silently consented. 'At that time, the Great Brahma and countless devas, knowing that the Tathagata was about to turn the Dharma wheel, were all joyful and immeasurably delighted. Brahma then set up various wonderful offerings and immediately made a great vow to seek the unsurpassed path: 「Having encountered Puṣya-mitra-rāja-samyak-saṃbuddha (King Pushyamitra, the Perfectly Enlightened One), may the accumulation of my pure and wonderful merits arise, and with this karmic result, may I always be able to draw near and see the Buddhas of the ten directions in the cycle of birth and death. If I make offerings to the Bodhi tree of the Buddha, and all the merits I have cultivated in this way, may the Buddha have compassion and teach the Dharma for my sake, and with this karmic result, may I always be able to praise the stupas and temples of all Buddhas in the cycle of birth and death.」' 'Furthermore, Amoghadarśana (Unobstructed Vision)! Prince Śiṃha-kumāra (Lion Prince) burned his own body, and with the merits and good roots cultivated from this, he constantly dwells in the Brahma world, encounters five thousand Buddhas, makes offerings, serves, respects, and praises them, plants various good roots, and makes inconceivable vows. You, Amoghadarśana, should not have such doubts. Was Ananta-bala-rāja (King of Infinite Power) at that time someone else? It was my former self.' At that time, Amoghadarśana immediately said to the Buddha: 'Are these two princes still present now? Or have they already passed away? May the World Honored One please explain this to us.' The Buddha told Amoghadarśana: 'At that time, Prince Śiṃha-mati (Lion Mind) was Maitreya (Maitreya Bodhisattva); and Śiṃha (Lion) at that time was your former self. Prince Śiṃha gave up this body, and within the Dharma of Ratna-skandha-tathāgata (Tathagata of Jewel Shoulder), he taught and accomplished thirty thousand beings, who now dwell in anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment).'
藐三菩提心。」
爾時，世尊即說偈言：
「憶念宿世時， 寶肩無量眼， 出現於世間， 廣利一切眾。 金色百福嚴， 慈矜哀愍故， 深解真實諦， 為度諸世間， 顯示甚深法， 濟苦惱眾生。 寶肩正遍知， 一切世間尊， 三輪善逝眾， 七十二億千， 與是諸大眾， 入城共分衛。 昔有大國王， 名為無量力， 自在大威德， 勢能伏一切。 其王與二子， 俱游高臺觀， 王于臺觀上， 遙睹調伏仙， 寶肩天人師， 翼從諸比丘。 時王與二子， 速迎人中尊， 既至如來所， 即廣設妙供。 頂禮繞三匝， 卻立合掌住， 請佛及眾僧， 盡壽奉所安。 衣服及餚饌、 極世之珍異， 八萬四千歲， 奉施未常息。 時王及二子， 靜心求菩提。 時佛既滅度， 收取尊舍利， 為彼寶肩佛， 敬造七寶塔。 八萬有四千， 微妙甚端雅， 一一佛塔然， 八萬四千燈。 時王無量力， 復于善逝處， 香花、眾伎樂， 深心以供養。 已種不思議， 無量諸善根， 歷事六萬佛， 一切世間依， 至誠求第一， 無上勝菩提。 比丘！莫疑惑， 往昔
【現代漢語翻譯】 現代漢語譯本 無上正等正覺之心。'
那時，世尊即說偈語：
'憶念過去世的時候，寶肩（佛名）有無量的眼睛， 出現於世間，廣泛利益一切眾生。 金色身相具足百種福德莊嚴，因為慈悲憐憫的緣故， 深刻理解真實不虛的真理，爲了度脫世間一切眾生， 顯示甚深微妙的佛法，救濟受苦惱的眾生。 寶肩正遍知（佛的稱號），是一切世間所尊敬的， 三輪（指身、口、意三業）善逝（佛的稱號）的聖眾，有七十二億千， 與這些大眾一起，進入城中共同乞食。 過去有一位大國王，名為無量力， 自在有大威德，勢力能夠降伏一切。 這位國王與他的兩個兒子，一同在高臺上游玩觀賞， 國王在高臺上，遙望見到調伏仙（佛的稱號）， 寶肩天人師（佛的稱號），跟隨侍奉著眾多的比丘。 當時國王與兩個兒子，快速迎接人中之尊（佛的稱號）， 到達如來（佛的稱號）所在之處，就廣設各種美妙的供養。 頂禮佛足，繞佛三圈，然後退後站立，合掌恭敬， 祈請佛陀及眾僧，盡其一生奉養所需。 衣服以及各種美味佳餚，世間極其珍貴的奇異之物， 八萬四千年，奉獻佈施從未停止。 當時國王和兩個兒子，靜心求取菩提（覺悟）。 當時佛陀滅度后，收取佛陀的舍利， 爲了那位寶肩佛，恭敬建造七寶佛塔。 共有八萬四千座，微妙而且非常端正雅緻， 每一座佛塔都點燃，八萬四千盞燈。 當時國王無量力，又在善逝（佛的稱號）之處， 用香花、各種伎樂，以深切的誠心供養。 已經種下不可思議，無量的各種善根， 歷經侍奉六萬尊佛，一切世間的依靠， 至誠懇切地求取第一，無上殊勝的菩提（覺悟）。 比丘們！不要疑惑，往昔
【English Translation】 English version 'the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
At that time, the World Honored One spoke in verse:
'Recalling the past lives, the Treasure Shoulder (Buddha's name) had immeasurable eyes, Appearing in the world, widely benefiting all beings. With a golden body adorned with a hundred blessings, out of compassion and pity, Deeply understanding the true and real truth, in order to liberate all beings in the world, Revealing the profound and subtle Dharma, saving suffering beings. Treasure Shoulder, the Samyak-sambuddha (perfectly enlightened one), is honored by all in the world, The assembly of the Sugata (Buddha's epithet) of the three wheels (body, speech, and mind), numbered seventy-two billion thousand, Together with this great assembly, they entered the city to beg for alms. In the past, there was a great king named Immeasurable Power, Free and with great power, his strength could subdue all. This king and his two sons, together strolled on a high platform to observe, The king, on the platform, remotely saw the Taming Sage (Buddha's epithet), Treasure Shoulder, the Teacher of Gods and Humans (Buddha's epithet), followed by many Bhikkhus (monks). At that time, the king and his two sons, quickly welcomed the Honored One among men (Buddha's epithet), Arriving at the place of the Tathagata (Buddha's epithet), they extensively offered various wonderful offerings. They bowed at the Buddha's feet, circumambulated him three times, then stepped back, stood with palms together, Inviting the Buddha and the Sangha (monastic community), to provide for their needs for the rest of their lives. Clothing and various delicious foods, the most precious and exotic things in the world, For eighty-four thousand years, the offerings and donations never ceased. At that time, the king and his two sons, quietly sought Bodhi (enlightenment). When the Buddha passed into Nirvana, they collected the Buddha's relics, For that Treasure Shoulder Buddha, they respectfully built seven-jeweled pagodas. There were eighty-four thousand, subtle and very elegant and refined, Each pagoda was lit with eighty-four thousand lamps. At that time, King Immeasurable Power, again at the place of the Sugata (Buddha's epithet), Used incense, flowers, and various music, with deep sincerity to make offerings. They had already planted inconceivable, immeasurable good roots, Having served sixty thousand Buddhas, the reliance of all the world, Sincerely seeking the first, unsurpassed and supreme Bodhi (enlightenment). Bhikkhus! Do not doubt, in the past
有國王， 汝善聰慧者， 勿生於異見。 時彼無量力， 今則我身是。 雜花及眾香、 晝夜明諸燈， 為利閻浮提， 供養諸如來。 佈施恒不足， 聞法亦復然， 曾無懶惰意， 一心求菩提。 寶肩正覺尊， 無上大明智。 汝昔曾燒身， 供養于大仙， 自投猛焰中， 初無畏苦心。 燒身如然炷， 以油渧其上， 漸漸不頓盡， 譬如凈燈炷。 為利眾生故， 供養涅槃佛。 彼佛已燒身， 汝知方便請， 睹佛從火起， 光明更明顯。 見佛不異昔， 心生恃怙想， 即時舍此身， 為益一切故： 『若我果斯愿， 敬佛亦如前， 所獲諸功德， 不可得思議。 我若有宿願， 攝受先世業， 合集百千萬， 必當得見佛。 我願若真實， 佛應從火起。』 佛智甚清凈， 究竟無染著， 澹然常寂滅， 相續恒不斷。 知師子心凈， 亦先照其意， 佛便從火起， 相好更殊特。 不空見菩薩！ 世間怙既起， 一切愿無餘。 彼復發誓願， 其愿不思議， 不可得稱數。 法主矜世故， 起于猛焰中， 善逝難思力， 光明更殊勝。 彼時一切眾， 皆悉懷驚愕
【現代漢語翻譯】 現代漢語譯本 有位國王， 你這位善於領悟的人，不要產生錯誤的見解。 那時他擁有無量的力量，現在這個身體就是我。 用各種鮮花和香料，日夜點亮燈火， 爲了利益閻浮提（Jambudvipa，指我們所居住的這個世界），供養諸位如來（Tathagata，佛的稱號）。 佈施永遠不會感到足夠，聽聞佛法也是如此， 從未有過懈怠的心，一心求取菩提（Bodhi，覺悟）。 肩負寶藏的正覺尊（Buddha，佛陀），擁有無上的大智慧。 你過去曾經焚燒自己的身體，供養給大仙（Maharishi，偉大的修行者）， 自己投入猛烈的火焰中，最初沒有畏懼痛苦的心。 燒身如同點燃燈芯，用油滴在上面， 漸漸地而不是一下子燃盡，就像乾淨的燈芯一樣。 爲了利益眾生，供養涅槃（Nirvana，寂滅）的佛陀。 那位佛陀已經焚身，你知道方便之法去祈請， 看到佛陀從火焰中升起，光明更加明顯。 見到佛陀和以前一樣，心中產生依靠的想法， 立刻捨棄這個身體，爲了利益一切眾生： 『如果我能實現這個願望，像以前一樣敬奉佛陀， 所獲得的各種功德，是不可思議的。 如果我有宿世的願望，接受前世的業力， 彙集百千萬的善業，必定能夠見到佛陀。 如果我的願望是真實的，佛陀應該從火焰中升起。』 佛陀的智慧非常清凈，究竟沒有染著， 淡然常處於寂滅狀態，相續不斷。 知道師子（Simha，這裡指代菩薩）的心清凈，也事先照見他的心意， 佛陀便從火焰中升起，相貌更加殊勝。 不空見菩薩（Amoghadarshana Bodhisattva）！世間的依靠既然已經出現， 一切願望都得以實現。他又發下誓願， 他的願望不可思議，無法計算。 法主（Dharmaraja，佛的尊稱）憐憫世人，從猛烈的火焰中升起， 善逝（Sugata，佛的稱號）的力量難以思議，光明更加殊勝。 那時所有的人，都感到驚愕。
【English Translation】 English version There was a king, You, who are wise and understanding, do not give rise to wrong views. At that time, he possessed immeasurable power; now, this body is me. With various flowers and fragrances, and lamps lit day and night, For the benefit of Jambudvipa (the world we inhabit), offerings are made to all the Tathagatas (Buddhas). Giving is never enough, and listening to the Dharma (Buddhist teachings) is the same, Never having a lazy thought, seeking Bodhi (enlightenment) with all one's heart. The Rightly Awakened One (Buddha), bearing treasures, possesses supreme great wisdom. You once burned your own body, offering it to the great sage (Maharishi), Throwing yourself into the fierce flames, initially without fear of suffering. Burning the body like lighting a wick, with oil dripping on it, Gradually, not all at once, burning out, like a clean lamp wick. For the benefit of all beings, offering to the Buddha in Nirvana (extinction). That Buddha had already burned his body; you knew the expedient way to request, Seeing the Buddha rise from the flames, his light even more apparent. Seeing the Buddha as before, a thought of reliance arose in the heart, Immediately abandoning this body, for the benefit of all beings: 'If I can fulfill this wish, honoring the Buddha as before, The various merits I obtain are inconceivable. If I have a past wish, accepting the karma of past lives, Gathering hundreds of thousands of good deeds, I will surely see the Buddha. If my wish is true, the Buddha should rise from the flames.' The Buddha's wisdom is extremely pure, ultimately without attachment, Calmly always in a state of extinction, continuing without interruption. Knowing that the lion's (Simha, referring to a Bodhisattva) heart is pure, and also foreseeing his intention, The Buddha then rose from the flames, his appearance even more extraordinary. Amoghadarshana Bodhisattva! Since the refuge of the world has appeared, All wishes are fulfilled. He then made a vow, His vow is inconceivable, beyond calculation. The Dharma Lord (Dharmaraja, a title for the Buddha), compassionate to the world, rose from the fierce flames, The Sugata's (Buddha's title) power is inconceivable, his light even more extraordinary. At that time, all the people were astonished.
， 凈心發高嘆， 欣躍未曾有： 『奇哉！大神通， 勢力無倫匹， 甚深佛境界， 不可得思議。』 一千諸眾生， 見此神變已， 于諸法不受， 善得心解脫。 不空見當知， 師子為世間， 請佛還起時， 一千諸眾生， 于彼善逝處， 睹佛神變化， 其心正趣向， 無上菩提道。 大悲為世間， 廣作利益已， 佛還入涅槃。 師子亦捨身， 即于命終時， 忽然生梵天。 梵天從上來， 以天栴檀末， 散之以供養， 如來阇維處。 寶肩滅度已， 有佛普密王， 最勝人中尊， 天王之大仙， 哀愍眾生故， 出現於世間。 是佛坐道樹， 得成菩提已， 梵天設美肴， 供養於世尊， 頭面接足禮， 請佛轉法輪。 普密王如來， 即知梵天心， 默然而許之。 梵天大欣慶， 復于燒身所， 更發諸大愿。 是梵已曾修， 不可思議善。 昔於一劫中， 供養五千佛， 至心敬世尊， 奉侍人中尊。 又告不空見： 『慎莫懷疑惑， 汝若有聰慧， 勿生於異見， 昔日梵天者， 今即汝身是。 過去五千佛、 善逝般涅槃， 我悉明見汝， 一一諸佛前，
【現代漢語翻譯】 現代漢語譯本 內心清淨髮出高聲讚歎，欣喜雀躍前所未有：『奇妙啊！這偉大的神通，力量無比倫比，如此深奧的佛的境界，真是不可思議。』 一千個眾生，見到這神奇的變化后，對一切法不再執著，善巧地獲得了心的解脫。 不空見（菩薩名），你應當知道，師子（指之前的梵天）爲了世間，請佛陀再次顯現時，一千個眾生，在那位善逝（佛陀的尊稱）之處，目睹了佛陀的神奇變化，他們的心都正確地趨向了無上的菩提之道。 大悲的佛陀爲了世間，廣泛地做了利益眾生的事情后，就進入了涅槃。師子也捨棄了肉身，在生命終結時，忽然轉生到了梵天。 梵天從天界下來，用天上的栴檀（一種香木）末，撒在如來（佛陀的尊稱）荼毗（火化）的地方，以此來供養。 寶肩（指佛陀）滅度后，有佛名為普密王（佛名），是最殊勝的人中之尊，是天王中的大仙，爲了憐憫眾生，出現在世間。 這位佛陀坐在菩提樹下，成就菩提（覺悟）后，梵天準備了美味佳餚，供養世尊，頭面接足地頂禮，並請佛陀轉法輪（宣講佛法）。 普密王如來，立刻知道梵天的心意，默然地答應了他。梵天非常高興，又在之前燒身的地方，發下了各種大愿。 這位梵天曾經修習過不可思議的善行。過去在一個劫（極長的時間單位）中，他供養了五千位佛，至誠恭敬世尊，侍奉人中之尊。 佛陀又告訴不空見：『你不要心懷疑惑，如果你有智慧，就不要產生不同的見解，以前的梵天，現在就是你的身體。 過去五千位佛、善逝（佛陀的尊稱）般涅槃時，我都清楚地看見你，在每一位佛陀面前，'
【English Translation】 English version With a pure heart, he let out a loud sigh, filled with unprecedented joy: 『How marvelous! Such great spiritual powers, strength unmatched, the profound realm of the Buddha, truly inconceivable.』 A thousand beings, having witnessed this miraculous transformation, no longer clung to any dharmas, skillfully attaining liberation of mind. Akasagarbha (name of a Bodhisattva), you should know that Simha (referring to the previous Brahma), for the sake of the world, when requesting the Buddha to appear again, a thousand beings, at the place of that Sugata (an epithet of the Buddha), witnessed the Buddha's miraculous transformation, their minds correctly turning towards the unsurpassed path of Bodhi. The compassionate Buddha, for the sake of the world, having extensively done things that benefited beings, then entered Nirvana. Simha also abandoned his physical body, and at the end of his life, suddenly was reborn in the Brahma heaven. Brahma descended from the heavens, using celestial sandalwood powder, scattering it at the place where the Tathagata (an epithet of the Buddha) was cremated, as an offering. After the passing of the Blessed One (referring to the Buddha), there was a Buddha named Praphulla-raja (name of a Buddha), the most supreme among humans, a great sage among the gods, who, out of compassion for beings, appeared in the world. This Buddha, sitting under the Bodhi tree, having attained Bodhi (enlightenment), Brahma prepared delicious food, offered it to the World Honored One, bowed his head to the feet, and requested the Buddha to turn the Dharma wheel (preach the Dharma). The Tathagata Praphulla-raja, immediately knowing Brahma's intention, silently agreed. Brahma was very happy, and again at the place where he had burned his body, made various great vows. This Brahma had previously cultivated inconceivable good deeds. In the past, during one kalpa (an extremely long unit of time), he had made offerings to five thousand Buddhas, sincerely respecting the World Honored One, serving the most honored among humans. The Buddha then told Akasagarbha: 『Do not harbor doubts, if you have wisdom, do not generate different views, the Brahma of the past, is now your body. When the past five thousand Buddhas, the Sugatas (an epithet of the Buddha), entered Parinirvana, I clearly saw you, in front of each Buddha,'
燒身以供養， 求第一菩提。 過去多千佛， 滅度遺舍利， 如是諸佛所， 捨身及手、足。 為利眾生故， 修習菩薩行， 近世及遠世， 我悉咸了知。 常于百千生， 勤修諸苦行， 佛在及涅槃， 汝愿恒滿足。』 復告不空見： 『如此諸大愿， 攝取過去世， 無量百千生， 我住自在力， 今悉照知之。 汝聖果成就， 即時皆明見， 攝取不思議， 真實諸行等， 住佛前讚歎， 供養兩足尊， 是故今勸請， 眾聖之法王。 普密王佛所， 攝取最勝愿， 蒙佛現神通， 汝今獲此果。』」 不空見菩薩， 白言牟尼尊： 「百千生諸愿， 云何得攝取？ 愿少為敷拆， 令我得開解。」 「不空見！昔誓： 『雷音成佛時， 見坐菩提樹， 我當請說法。』 先佛名帝幢， 普眼之世尊， 一切諸眾生， 所共歸依處。 是時廣發愿， 求無上菩提， 為日光如來， 作大七寶輪。 汝時于彼處， 已發最勝愿， 不空見菩薩！ 此愿我悉知。 造七寶僧坊， 雜色以莊嚴， 奉今修伽陀， 廣施未來佛。 發此誓願已， 即時而捨去。 第一眾尊佛， 人
【現代漢語翻譯】 現代漢語譯本 『焚燒身體以作供養，是爲了尋求最高的菩提（buddhi，覺悟）。 過去有無數的佛陀，他們涅槃（nirvana，寂滅）后留下了舍利（sarira，遺骨）。 在這些佛陀面前，我曾捨棄身體以及手、足。 爲了利益眾生，我修習菩薩（bodhisattva，覺悟的有情）的行持。 無論是近世還是遠世，我都知道這些。 我常在百千次的生命中，勤奮地修習各種苦行。 無論佛陀在世還是涅槃，你的願望都能恒常滿足。』 佛陀又告訴不空見（Amoghadarsin）菩薩：『像這樣的大愿， 涵蓋了過去世無量百千次的生命， 我憑藉自在的力量，現在完全知曉。 當你成就聖果時，就能立刻明見， 涵蓋不可思議的、真實的各種修行等， 在佛陀面前讚歎，供養兩足尊（佛陀的尊稱）， 因此現在勸請，眾聖之法王（佛陀的尊稱）。 在普密王佛（Samantagandharaja Buddha）那裡，攝取最殊勝的願望， 蒙佛顯現神通，你現在獲得了這個果報。』 不空見菩薩，對牟尼尊（釋迦牟尼佛的尊稱）說： 『百千次生命中的願望，如何才能攝取呢？ 希望您稍微解釋一下，讓我能夠理解。』 佛陀說：『不空見！你過去曾發誓：『當雷音佛（Ghosasvara Buddha）成佛時， 見到他坐在菩提樹下，我應當請他說法。』 過去的佛陀名為帝幢（Indraketu Buddha），普眼（Samantacaksu Buddha）世尊， 是一切眾生共同歸依之處。 那時你廣發誓願，尋求無上的菩提， 為日光如來（Suryaprabha Buddha），製作巨大的七寶輪。 那時你就在那裡，已經發下了最殊勝的願望， 不空見菩薩！這個願望我完全知曉。 你建造了七寶僧房，用各種顏色來裝飾， 奉獻給現在的修伽陀（Sugata，如來），廣泛佈施給未來的佛陀。 發下這個誓願后，你就離開了。 第一位眾尊佛，人
【English Translation】 English version 'Burning the body as an offering, to seek the highest Bodhi (enlightenment). In the past, there were many thousands of Buddhas, who, after their Nirvana (extinction), left behind relics (sarira, remains). Before these Buddhas, I have given up my body, as well as my hands and feet. For the benefit of sentient beings, I practice the conduct of a Bodhisattva (enlightened being). Whether in recent or distant times, I know all of these. I have often, in hundreds of thousands of lives, diligently practiced various ascetic practices. Whether the Buddha is present or in Nirvana, your wishes are always fulfilled.' The Buddha then told the Bodhisattva Amoghadarsin (Unfailing Vision): 'Such great vows, encompass countless hundreds of thousands of lives in the past, I, with my power of freedom, now fully know. When you achieve the holy fruit, you will immediately see clearly, encompassing the inconceivable, true practices, etc., praising before the Buddha, offering to the Two-Footed Honored One (a title for the Buddha), therefore, I now urge, the Dharma King of all the saints (a title for the Buddha). At the place of Samantagandharaja Buddha (Universal Fragrance King Buddha), take the most supreme vow, receiving the Buddha's manifestation of spiritual powers, you now obtain this result.' The Bodhisattva Amoghadarsin, said to Muni (a title for Shakyamuni Buddha): 'How can the vows of hundreds of thousands of lives be taken up? I wish you would explain a little, so that I may understand.' The Buddha said: 'Amoghadarsin! In the past, you vowed: 'When Ghosasvara Buddha (Thunder Sound Buddha) attains Buddhahood, seeing him sitting under the Bodhi tree, I shall request him to preach the Dharma.' The past Buddha was named Indraketu Buddha (Indra's Banner Buddha), the World Honored One Samantacaksu Buddha (Universal Eye Buddha), is the place where all sentient beings take refuge. At that time, you made vast vows, seeking the unsurpassed Bodhi, for Suryaprabha Buddha (Sunlight Buddha), making a great seven-jeweled wheel. At that time, you were there, having already made the most supreme vow, Bodhisattva Amoghadarsin! I fully know this vow. You built a seven-jeweled monastery, decorated with various colors, offering it to the present Sugata (Tathagata, Thus Come One), widely giving to the future Buddhas. After making this vow, you then departed. The first of all honored Buddhas, man
中上師子， 名不可思議， 善生之世尊。 奉上七寶蓋， 端飾甚微妙， 天中天大仙， 蓋身普眼佛， 明燈供養已， 是處發大愿。 近世及遠世， 多有諸如來， 千億那由他， 其數復倍上， 於是諸佛所， 發無量大愿， 令一切眾生， 悉獲快安樂。 普密王佛前， 先生如是念。 我今說汝昔， 修行至菩提， 愿一切大地， 皆生種種花。 云雷音佛所， 為利世間故， 爾時發誓愿： 『若有諸眾生， 聞我名字者， 一切皆得佛。』 于帝幢佛所， 設大珍妙供。 復發諸善愿： 『若眼見我者， 於此世界中， 皆當得成佛。』 在日光佛所， 奉上七寶輪， 無量大光焰， 炫晃甚輝麗。 時復發愿已， 誓生佛剎土。 七寶嚴僧坊， 雜色甚雅好， 以此珍奇特， 奉施於善逝。 又發誓愿已， 得天妙宮殿， 斯處快歡樂， 皆悉成佛道。 人中師子王， 無上如來所， 奉上珍寶蓋， 發於殊勝愿： 『愿諸眾生類， 不為日所曝， 身心得安樂， 無復熱惱患。』 蓋身善逝所， 供施燈明已， 復發弘誓願： 『若我命過處， 眾生食肉者，
【現代漢語翻譯】 現代漢語譯本 至高無上的導師， 其名不可思議，是善於出生的世尊（佛的尊稱）。 我奉上七寶華蓋，裝飾精美，極其微妙， 天中之天的大仙（佛的尊稱），覆蓋著全身的普眼佛（佛的別稱）， 供奉明燈之後，在此處發下大愿。 在近世和遠世，有很多如來（佛的稱號）， 千億那由他（極大的數字單位），其數量還要翻倍， 在這些諸佛面前，發下無量大愿， 愿一切眾生，都能獲得快樂安寧。 在普密王佛（佛名）前，先生起了這樣的念頭。 我現在說你過去，修行直至菩提（覺悟）， 愿一切大地，都生長出各種各樣的花。 在云雷音佛（佛名）那裡，爲了利益世間， 那時發誓愿：『如果有眾生， 聽到我的名字，一切都能成佛。』 在帝幢佛（佛名）那裡，設定了珍貴微妙的供養。 又發下各種善愿：『如果眼睛看到我的人， 在這個世界中，都應當能夠成佛。』 在日光佛（佛名）那裡，奉上七寶輪， 無量的大光焰，炫耀閃爍，極其輝煌美麗。 當時發願之後，誓願往生佛的剎土（佛的國土）。 用七寶裝飾的僧房，色彩斑斕，非常雅緻美好， 用這些珍奇特異的物品，奉獻給善逝（佛的稱號）。 又發誓愿之後，得到天上的美妙宮殿， 在此處快樂歡喜，都能成就佛道。 人中獅子王（佛的尊稱），在無上如來（佛的稱號）那裡， 奉上珍寶華蓋，發下殊勝的願望： 『愿一切眾生，不被太陽曝曬， 身心得到安樂，不再有熱惱的痛苦。』 在覆蓋全身的善逝（佛的稱號）那裡，供奉燈明之後， 又發下弘大的誓願：『如果我命終之處， 眾生吃肉的，
【English Translation】 English version The supreme teacher, Whose name is inconceivable, the World Honored One (a title for the Buddha) who is well-born. I offer a seven-jeweled canopy, exquisitely adorned, extremely subtle, The great sage (a title for the Buddha), the Heaven of Heavens, the Buddha of Universal Vision (another title for the Buddha) covering his whole body, Having offered bright lamps, I made a great vow at this place. In the near and distant past, there have been many Tathagatas (a title for the Buddha), Thousands of billions of nayutas (a large number unit), and their number is doubled again, In the presence of these Buddhas, I made countless great vows, Wishing that all sentient beings may obtain happiness and peace. Before Buddha Pumi Wang (name of a Buddha), the thought first arose. I now speak of your past, practicing until Bodhi (enlightenment), May all the earth, grow all kinds of flowers. At Buddha Yun Lei Yin (name of a Buddha), for the benefit of the world, At that time, I made a vow: 'If there are sentient beings, Who hear my name, all will attain Buddhahood.' At Buddha Di Chuang (name of a Buddha), I set up precious and wonderful offerings. And made various good vows: 'If those who see me with their eyes, In this world, they should all be able to attain Buddhahood.' At Buddha Ri Guang (name of a Buddha), I offered a seven-jeweled wheel, Limitless great flames of light, dazzling and shining, extremely brilliant and beautiful. Having made the vow at that time, I vowed to be reborn in the Buddha's land (Buddha's realm). Monasteries adorned with seven treasures, with various colors, very elegant and beautiful, With these rare and unique items, I offer them to the Sugata (a title for the Buddha). Having made the vow again, I obtained heavenly wonderful palaces, Here, in joy and happiness, all can achieve the path of Buddhahood. The Lion King among men (a title for the Buddha), at the place of the Supreme Tathagata (a title for the Buddha), I offered a precious canopy, and made a special vow: 'May all sentient beings, not be exposed to the sun, May their bodies and minds find peace and happiness, and no longer suffer from the pain of heat.' At the place of the Sugata (a title for the Buddha) who covers his whole body, after offering bright lamps, I made a great vow again: 'If at the place where I die, Sentient beings who eat meat,
愿皆成佛道； 若聞我名者， 無有貪吝心， 乃至夢中聞， 亦無愛惜意， 一切成佛道， 唯除見諦者。』 若眼見汝者， 除諸貪、嫉意， 晝夜夢見時， 亦舍染吝心， 一切當得佛， 唯除見諦者。 若有愍念汝、 或生憎嫉者， 是等於汝所， 當得佛法王。 若汝臨終時， 又勤求菩提， 我今如實說， 汝之真功德， 必于當來世， 獲是無上尊。 『若有處水、陸、 空行眾生等， 食我身肉者， 愿悉得成佛。』 我已知汝為， 安樂眾生故， 勤修菩薩道， 滿足大千行。 眾生多疑謗， 是故不顯現， 如此眾生類， 即時於是處， 若得信念等， 及以歡喜心， 悉當成正覺， 唯除見諦者。 若人愿樂見， 世間所尊怙、 或樂轉法輪、 有樂勉眾苦， 是人為菩提， 利益故發心。 若有樂供養， 三世諸法王， 若人慾出生， 一切功德聚， 如是眾生等， 應持此三昧。」
爾時，世尊說是偈已，即從坐起，還入僧坊，于常靜室右脅而臥。
菩薩唸佛三昧經卷第一 大正藏第 13 冊 No. 0414 菩薩唸佛三昧經
菩薩唸佛三昧經卷第
【現代漢語翻譯】 現代漢語譯本 愿他們都成就佛道； 如果聽到我的名字，心中沒有貪婪吝嗇， 乃至在夢中聽到，也沒有愛惜不捨的念頭， 一切都將成就佛道，唯有已經證悟真理的人除外。 如果眼睛看到你，就能去除貪婪和嫉妒的意念， 白天夜晚夢見你時，也能捨棄染污和吝嗇的心， 一切都將成就佛果，唯有已經證悟真理的人除外。 如果有人對你生起憐憫之心，或者生起憎恨嫉妒之心， 這些人對於你來說，都將成就佛法之王。 如果你臨終時，又勤奮地追求菩提（覺悟）， 我現在如實地說，你的真實功德， 必定在未來的世間，獲得這無上的尊位。 『如果有在水裡、陸地、空中行走的眾生等， 吃了我的身體血肉，愿他們都能成就佛果。』 我已經知道你爲了安樂眾生， 勤奮地修習菩薩道，圓滿了大千世界的修行。 眾生大多疑惑誹謗，所以不顯現（真實功德）， 像這樣的眾生，即刻在當下， 如果能夠得到信念等，以及歡喜心， 都將成就正覺（佛果），唯有已經證悟真理的人除外。 如果有人願意見到，世間所尊敬的怙主（佛）， 或者喜歡轉法輪（宣講佛法），或者喜歡勉勵眾生脫離痛苦， 這樣的人爲了菩提（覺悟），爲了利益眾生而發心。 如果有人喜歡供養，過去、現在、未來三世的諸佛法王， 如果有人想要出生，一切功德的聚集， 這樣的眾生等，應當受持這個三昧（禪定）。」
這時，世尊說完這偈頌后，就從座位起身，回到僧房，在常靜的房間里右脅而臥。
《菩薩唸佛三昧經》卷第一 大正藏第 13 冊 No. 0414 《菩薩唸佛三昧經》
《菩薩唸佛三昧經》卷第
【English Translation】 English version May they all achieve Buddhahood; If they hear my name, may they have no greedy or stingy thoughts, Even if they hear it in a dream, may they have no attachment or reluctance, All will achieve Buddhahood, except for those who have already seen the truth. If their eyes see you, may they remove all greed and jealousy, When they see you in dreams day and night, may they also abandon defiled and stingy minds, All will attain Buddhahood, except for those who have already seen the truth. If someone has compassion for you, or if they harbor hatred and jealousy, These people, in relation to you, will attain the Dharma King (Buddhahood). If you, at the time of your death, diligently seek Bodhi (enlightenment), I now truthfully say, your true merits, Will surely in the future world, obtain this supreme honor. 'If there are beings that walk in water, on land, or in the air, Who eat my flesh and blood, may they all achieve Buddhahood.' I already know that you, for the sake of the happiness of all beings, Diligently cultivate the Bodhisattva path, fulfilling the practices of the great thousand worlds. Most beings are doubtful and slanderous, therefore (your true merits) are not revealed, Such beings, immediately in this very place, If they can obtain faith and joy, All will achieve perfect enlightenment (Buddhahood), except for those who have already seen the truth. If someone wishes to see, the revered protector of the world (Buddha), Or likes to turn the Dharma wheel (preach the Dharma), or likes to encourage beings to escape suffering, Such a person has generated the mind for Bodhi (enlightenment), for the benefit of all beings. If someone likes to make offerings, to the Dharma Kings of the three times (past, present, future), If someone wishes to give birth to, the accumulation of all merits, Such beings should uphold this Samadhi (meditative concentration).'
At that time, after the World Honored One finished speaking this verse, he rose from his seat, returned to the monastery, and lay down on his right side in his usual quiet room.
The First Scroll of the Sutra of the Samadhi of the Bodhisattva's Mindfulness of the Buddha Taisho Tripitaka Volume 13, No. 0414, Sutra of the Samadhi of the Bodhisattva's Mindfulness of the Buddha
The Second Scroll of the Sutra of the Samadhi of the Bodhisattva's Mindfulness of the Buddha
二
宋天竺三藏功德直譯
神通品第三
爾時，長老舍利弗、長老目揵連、長老阿難，諸天、魔、梵及阿修羅，沙門、婆羅門、閻浮提人，咸生是念：「今日如來、應、正遍知以何因緣于大眾中直說唸佛三昧名字，不為一切廣演分別，便從座起而入靜室？」
時不空見心自念言：「諸天、魔、梵悉已集會，世尊今者右脅而臥，我當微現神通變化。示神通已，種種讚歎宣揚如來大悲功德。當如其相攝心入定，以是定力變此三千大千世界地平如掌，皆作眾寶微妙雜色。複列八道七寶諸樹：金多羅樹銀葉花果、銀多羅樹琉璃花果，余寶莊嚴亦復如此。一切佛剎，懸繒、幡蓋、妙幢、寶鬘種種綺飾。優缽羅花、缽頭摩花、拘物頭花、分陀利花，如是諸花布一切處。」
時不空見即如所念現大神通，乃至三千大千世界令諸眾生——天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽、人非人等——皆坐眾寶蓮花之上，花、葉無數，色、香具足，各相知見坐寶蓮花。
時不空見又以定心入此三昧現大神通，復令三千大千世界地大震動，如摩竭國赤圓銅缽置平石上傾危不定，大地震動亦復如是。若有眾生聞此音聲，覺悟之者皆得快樂。譬如東方不動國土、亦如西方安樂世界，其中眾生歡娛踴悅
【現代漢語翻譯】 現代漢語譯本 二
宋代天竺三藏功德直譯
神通品第三
那時，長老舍利弗（智慧第一的佛陀弟子）、長老目犍連（神通第一的佛陀弟子）、長老阿難（多聞第一的佛陀弟子），以及諸天、魔、梵（色界天之主）和阿修羅（非天神），沙門（出家修行者）、婆羅門（古印度祭司階層）、閻浮提（我們所居住的這個世界）的人們，都生起這樣的念頭：『今日如來（佛陀的稱號）、應（值得供養的）、正遍知（完全覺悟者）以什麼因緣在大眾中直接說出唸佛三昧（專注唸佛的禪定）的名字，而不為一切眾生廣為演說分別，便從座位起身進入靜室？』
當時，不空見（一位菩薩）心中自念：『諸天、魔、梵都已聚集，世尊現在右脅而臥，我應當稍微顯現神通變化。示現神通后，種種讚歎宣揚如來大悲功德。應當按照他入定的樣子攝心入定，以這禪定之力將這三千大千世界（佛教宇宙觀中的一個大世界）的地面變得像手掌一樣平坦，都變成各種珍寶微妙的雜色。再排列出八道七寶樹：金多羅樹（一種樹）的銀葉花果、銀多羅樹的琉璃花果，其餘珍寶裝飾也像這樣。一切佛剎（佛陀的國土），懸掛著絲綢、幡蓋、妙幢、寶鬘等各種華麗的裝飾。優缽羅花（藍色蓮花）、缽頭摩花（紅色蓮花）、拘物頭花（白色蓮花）、分陀利花（白色蓮花），像這樣的各種花朵佈滿一切地方。』
當時，不空見就如他所想的那樣顯現大神通，乃至使三千大千世界的所有眾生——天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等——都坐在眾寶蓮花之上，花和葉無數，顏色和香氣都具足，各自都能看見彼此坐在寶蓮花上。
當時，不空見又以禪定之心進入這三昧，顯現大神通，又使三千大千世界的地面發生大震動，就像摩竭國（古印度國名）的紅色圓形銅缽放在平石上傾斜不穩一樣，大地的震動也是這樣。如果有眾生聽到這聲音，覺悟的人都能得到快樂。譬如東方不動國土（佛國名）、也像西方安樂世界（極樂世界），其中的眾生都歡喜踴躍。
【English Translation】 English version Two
Translated Directly by the Tripiṭaka Master Guṇadeva of Tianzhu (India) during the Song Dynasty
Chapter Three: Supernatural Powers
At that time, the elders Śāriputra (the Buddha's disciple foremost in wisdom), Maudgalyāyana (the Buddha's disciple foremost in supernatural powers), and Ānanda (the Buddha's disciple foremost in hearing), as well as the gods, Māras (demons), Brahmās (lords of the form realm), and Asuras (demigods), the Śramaṇas (ascetics), Brahmins (priestly class of ancient India), and the people of Jambudvīpa (the world we inhabit), all had this thought: 'Today, why does the Tathāgata (an epithet of the Buddha), the Arhat (worthy of offerings), the Samyaksaṃbuddha (perfectly enlightened one), directly speak the name of the Samadhi of Buddha Recitation (meditative concentration on the Buddha) in the assembly, without extensively explaining and differentiating it for all, and then rise from his seat and enter the quiet chamber?'
At that time, Akasagarbha (a Bodhisattva) thought to himself: 'The gods, Māras, and Brahmās have all gathered. The World-Honored One is now lying on his right side. I should slightly manifest supernatural transformations. After demonstrating supernatural powers, I will praise and proclaim the Tathāgata's great compassion and merit. I should, according to his state of entering samadhi, gather my mind and enter samadhi. With the power of this samadhi, I will transform the ground of this three-thousand-great-thousand world (a large world in Buddhist cosmology) to be as flat as the palm of a hand, all becoming various precious and subtle colors. I will then arrange eight rows of seven-jeweled trees: gold Tala trees with silver leaves and flowers and fruits, silver Tala trees with lapis lazuli flowers and fruits, and the other precious decorations will be the same. In all Buddha-lands, there will be hanging silks, banners, canopies, wonderful streamers, and precious garlands, all kinds of magnificent decorations. Utpala flowers (blue lotuses), Padma flowers (red lotuses), Kumuda flowers (white lotuses), and Pundarika flowers (white lotuses), such flowers will be spread everywhere.'
At that time, Akasagarbha, just as he had thought, manifested great supernatural powers, even causing all beings in the three-thousand-great-thousand world—gods, dragons, Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras, Kinnaras (celestial musicians), Mahoragas (great serpent deities), humans, and non-humans—to sit upon jeweled lotus flowers. The flowers and leaves were countless, with complete color and fragrance, and each could see the others sitting on jeweled lotus flowers.
At that time, Akasagarbha, with his mind in samadhi, entered this samadhi and manifested great supernatural powers. He also caused the ground of the three-thousand-great-thousand world to greatly shake, like a red, round copper bowl of Magadha (an ancient Indian kingdom) placed on a flat stone, tilting and unstable. The great earthquake was also like this. If any beings heard this sound, those who awakened would all attain happiness. It was like the Immovable Land of the East (a Buddha-land) and also like the Land of Bliss in the West (the Pure Land), where the beings within were all joyful and leaping with joy.
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時不空見覆以清凈恬寂調和柔潤端正至直無曲甚深定心，如其相貌示無作神通，於是三千大千世界滿虛空中雨大猛火，無一眾生身心熱惱。此諸群生大火觸身，覺是相已快樂無比。譬如比丘入火三昧，身心欣躍；彼亦如是。
時不空見覆以定心現無作神通，又令三千大千世界雨天栴檀細末之香，香氣氤氳遍滿大千。若有眾生嗅斯香者，開神適體快樂無極。譬若釋迦牟尼如來於昔劫中修菩薩行，定光佛所受記莂時，獲不思議無生妙樂；一念之頃，不可計眾亦得如是隨意歡娛。
爾時，阿難在大眾中而作是念：「佛入靜室，是誰神力而現斯變？為餘聲聞目揵連等？將非彌勒菩薩、越三界菩薩、文殊師利菩薩、不空見菩薩？為是修習大乘之人乃能示此神變之相。」
爾時，阿難問目連言：「世尊說汝于聲聞中神通變化為最第一，今此通變非爾為耶？」
目連答言：「長老阿難！汝問何緣有是神通？如此變化非我所為。長老阿難！我所能者，以此三千大千世界內建口中，無一眾生生覺知相。複次，阿難！我游梵天，發言音響遍聞大千。如是，阿難！我在佛前作師子吼，能以須彌內建口中，若經一劫、若過一劫。阿難！我又住彼炎天，言語、音聲此間世界皆悉聞知。長老阿難！我能移于天神
【現代漢語翻譯】 現代漢語譯本 當時，不空見菩薩又以清凈、恬靜、調和、柔順、端正、正直、沒有彎曲的甚深禪定之心，以其相貌示現無作神通。於是，三千大千世界充滿虛空，降下大猛火，沒有一個眾生身心感到熱惱。這些眾生被大火觸及身體，感覺是這種景象后，快樂無比。譬如比丘進入火三昧，身心欣悅；他們也像這樣。 當時，不空見菩薩又以禪定之心示現無作神通，又令三千大千世界降下天栴檀細末之香，香氣瀰漫遍佈大千世界。如果有眾生聞到這種香氣，就會心神開朗，身體舒適，快樂無比。譬如釋迦牟尼如來在過去劫中修行菩薩道，在定光佛（過去佛名）那裡接受授記時，獲得不可思議的無生妙樂；一念之間，不可計數的眾生也都能像這樣隨意歡娛。 當時，阿難在大眾中這樣想：『佛陀進入靜室，是誰的神力示現這種變化？是其餘聲聞弟子如目犍連等嗎？還是彌勒菩薩（未來佛）、越三界菩薩、文殊師利菩薩（智慧第一的菩薩）、不空見菩薩？是修行大乘佛法的人才能示現這種神通變化的景象。』 當時，阿難問目犍連說：『世尊說你在聲聞弟子中神通變化最為第一，現在這種神通變化不是你做的嗎？』 目犍連回答說：『長老阿難！你問是什麼原因有這種神通？這種變化不是我做的。長老阿難！我所能做的，是把這個三千大千世界放在口中，沒有一個眾生會感覺到。還有，阿難！我遊歷梵天，說話的聲音遍佈大千世界。像這樣，阿難！我在佛前作獅子吼，能把須彌山（佛教中的聖山）放在口中，無論經過一劫還是超過一劫。阿難！我又住在炎熱的天界，說話的聲音，這個世界都能聽到。長老阿難！我能移動天神』
【English Translation】 English version At that time, the Bodhisattva Akasagarbha, with a pure, tranquil, harmonious, gentle, upright, honest, and profoundly concentrated mind, without any crookedness, manifested effortless supernatural powers through his appearance. Then, throughout the three thousand great thousand worlds, a great and fierce fire rained down, yet not a single sentient being experienced any mental or physical distress. When these beings felt the fire touching their bodies, they were filled with immeasurable joy. It was like a Bhikshu entering the fire samadhi, experiencing joy in body and mind; they were the same. At that time, the Bodhisattva Akasagarbha, with his concentrated mind, manifested effortless supernatural powers, and caused the three thousand great thousand worlds to rain down fine powder of heavenly sandalwood fragrance. The fragrance permeated the great thousand worlds. If any sentient being smelled this fragrance, their minds would open, their bodies would feel comfortable, and they would experience boundless joy. It was like when Shakyamuni Tathagata, in past kalpas, practiced the Bodhisattva path and received the prediction from Dipankara Buddha (a past Buddha), he obtained inconceivable, unborn, wonderful joy; in a single moment, countless beings also obtained such joy and delight at will. At that time, Ananda, in the assembly, thought to himself: 'The Buddha has entered the quiet chamber, whose divine power is manifesting these changes? Is it the other Shravakas like Maudgalyayana? Or is it Maitreya Bodhisattva (the future Buddha), the Bodhisattva who transcends the three realms, Manjushri Bodhisattva (the Bodhisattva of wisdom), or Akasagarbha Bodhisattva? It must be someone who practices the Mahayana path who can manifest such supernatural transformations.' At that time, Ananda asked Maudgalyayana, 'The World Honored One said that among the Shravakas, your supernatural transformations are the most supreme. Is this transformation not done by you?' Maudgalyayana replied, 'Elder Ananda! Why do you ask what is the cause of these supernatural powers? This transformation is not done by me. Elder Ananda! What I can do is to place this three thousand great thousand worlds in my mouth, and not a single sentient being would be aware of it. Furthermore, Ananda! When I travel to the Brahma heavens, the sound of my voice is heard throughout the great thousand worlds. Like this, Ananda! When I roar like a lion before the Buddha, I can place Mount Sumeru (a sacred mountain in Buddhism) in my mouth, whether it is for one kalpa or more than one kalpa. Ananda! Also, when I reside in the hot heavens, my words and voice are heard in this world. Elder Ananda! I can move the heavenly gods.'
堂閣置閻浮提而不動搖。」
又告阿難：「我能降伏惡性毒害難陀龍王、優缽難陀諸龍王等，又能摧靡弊魔波旬。複次，阿難！我往東方過三千大千，還住第三世界之中。彼有大城號曰寶門，凡有六萬億千家屬，令彼家家皆見我身，復能使此諸眾生等聞說無常、苦、空之音。複次，阿難！我實有此諸妙神通未曾示現。我今處在蓮花之座，悉見諸方一一方分，有阿僧祇無數如來皆名釋迦牟尼世尊，處處僧坊右脅而臥。睹佛剎土有如是相，猶我天眼見千世界。若斯相貌，是誰神通？」
時目揵連即說偈言：
「善修最勝， 獲四神足， 今我神通， 無與等者， 唯除自然， 世間之師。 我今住此， 閻浮提界， 動彼東方， 諸佛剎土。 帝釋宮殿、 諸婇女等， 覺此震動， 皆悉驚悚。 我能含吐， 諸佛剎土， 大海、山、川、 城邑、聚落。 難陀龍王， 及跋難陀， 如斯族類， 性甚毒害， 我之神力， 悉能摧伏。 我住梵宮， 言語之音， 令此世間， 皆悉聞知。 能住佛前， 吞須彌山， 經百千歲， 乃至曠劫。 住炎世界， 凡有聲響， 使此剎土， 莫不聞之。 我往寶城， 變身普現，
【現代漢語翻譯】 現代漢語譯本 『殿堂樓閣安置在閻浮提（Jambudvipa，指我們所居住的這個世界）之上，卻不會動搖。』 又告訴阿難：『我能降伏性情兇惡、有毒害的難陀龍王（Nanda，龍名）和優缽難陀（Upananda，龍名）等諸龍王，又能摧毀魔王波旬（Mara，佛教中的魔王）。此外，阿難！我能往東方越過三千大千世界，回到第三世界之中。那裡有一座大城，名叫寶門，共有六萬億千戶人家，我能讓每家每戶都看見我的身形，又能使這些眾生聽到我說無常、苦、空的聲音。此外，阿難！我確實有這些奇妙的神通，只是未曾顯現。我現在坐在蓮花座上，能看見各個方向，每一方都有無數的如來，都名為釋迦牟尼世尊（Sakyamuni，佛陀的尊稱），在各處的僧房裡右脅而臥。我看到佛的國土有這樣的景象，就像我的天眼看到千個世界一樣。如果出現這樣的景象，是誰的神通呢？』 這時，目犍連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）就說了偈語： 『善於修行，獲得最殊勝的四種神通，我現在的神通，沒有人能與我相比，只有自然而然的世間導師（指佛陀）除外。 我現在住在這閻浮提世界，能震動東方諸佛的國土。帝釋（Indra，佛教中的天神）的宮殿、諸位婇女等，感覺到這種震動，都感到驚恐。 我能含吐諸佛的國土，大海、山川、城邑、村落。 難陀龍王和跋難陀（Bhadrananda，龍名），像這樣的族類，性情非常兇惡，我的神力，都能摧伏。 我住在梵天宮殿，說話的聲音，能讓這個世間，都聽見知道。 我能站在佛前，吞下須彌山（Sumeru，佛教中的聖山），經過百千歲，乃至曠劫。 住在炎熱的世界，凡是有聲音，能使這個國土，沒有聽不到的。 我前往寶城，變化身形普遍顯現，
【English Translation】 English version 'The halls and pavilions are placed on Jambudvipa (the world we inhabit) without shaking.' He further told Ananda, 'I can subdue the evil and venomous Nanda Dragon King and Upananda and other Dragon Kings, and I can also destroy the demon Mara. Furthermore, Ananda! I can go east, passing through three thousand great chiliocosms, and return to the third world. There is a great city there called Treasure Gate, with sixty trillion families. I can make every family see my form, and I can also make these beings hear me speak of impermanence, suffering, and emptiness. Furthermore, Ananda! I truly have these wonderful supernatural powers, but I have not yet displayed them. I am now sitting on a lotus seat, and I can see in all directions. In each direction, there are countless Tathagatas, all named Sakyamuni, the World Honored One, lying on their right side in various monasteries. I see the Buddha lands with such appearances, just as my heavenly eye sees a thousand worlds. If such appearances occur, whose supernatural power is it?' At that time, Maudgalyayana spoke in verse: 'Having cultivated well, attaining the most excellent four supernatural powers, my current supernatural powers are unmatched, except for the naturally enlightened teacher of the world (referring to the Buddha). I now dwell in this Jambudvipa world, and I can shake the Buddha lands of the east. The palace of Indra, the celestial maidens, and others, feeling this shaking, are all terrified. I can contain and release the Buddha lands, the great oceans, mountains, rivers, cities, and villages. The Nanda Dragon King and Bhadrananda, such kinds of beings, are extremely venomous, but my divine power can subdue them all. I dwell in the Brahma palace, and the sound of my voice can make this world hear and know. I can stand before the Buddha and swallow Mount Sumeru (the sacred mountain in Buddhism), for hundreds of thousands of years, even for eons. Dwelling in the fiery world, any sound that exists, I can make this land hear it all. I go to the Treasure City, transforming my body to appear everywhere,
遍在六萬， 億千之家。 我於此生， 未現斯變。 阿難當知， 吾今所見， 善哉奇特， 靈化神通。 我自見身， 及諸眾生， 悉共坐此， 寶蓮花上， 歷觀十方， 大威世尊。 我從昔來， 未見斯瑞。 不疑如來， 自然神變， 或是菩薩， 威神之力。」
爾時，長老大目揵連說此神通師子吼時，十千眾生皆得人身，遠塵離垢，獲法眼凈。
爾時，阿難問舍利弗：「如來說汝智慧第一，今此神變將不汝耶？」
答言：「阿難！非我為也。我所能者，二十年中常勤修習毗婆舍那，行、住、坐、臥正念觀察，其心澄寂曾無動亂，分別顯說無量諸法，方便精求不出法界，唯有如來乃能究盡。
「長老阿難！汝頗知不？若我以衣置於大地，目連雖有自在神通，盡其勢力不能令動。
「長老阿難！汝今當知，我于佛前作師子吼，諸大聲聞，具大神通三果學士，天、人、魔、梵、阿修羅神、沙門、婆羅門、一切閻浮外道異學、尼揵子等來在會中，若能自知身無我者，我今當以三摩跋提決定為之師子吼，說大丈夫、說不思議說，唯除世尊一切知見、彌勒菩薩一生補處、住無生忍菩薩摩訶薩、海德三昧菩薩摩訶薩、善建德三昧菩薩摩訶薩、
【現代漢語翻譯】 現代漢語譯本 遍佈六萬， 億千戶人家。我此生中，未曾見過如此變化。 阿難應當知道，我今天所見，真是奇特美好， 靈妙變化，神通廣大。我親自看到自己，以及所有眾生， 都一同坐在這寶蓮花上，遍觀十方， 大威德的世尊。我從過去到現在，從未見過如此祥瑞。 不懷疑這是如來，自然的神通變化，或者是菩薩， 威神的力量。」
當時，長老大目犍連（Mahamogallana，佛陀十大弟子之一，以神通著稱）說出這神通如獅子吼般的話語時，一萬衆生都獲得了人身，遠離塵垢，獲得了清凈的法眼。
當時，阿難（Ananda，佛陀十大弟子之一，以多聞著稱）問舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）：「如來說你智慧第一，如今這神通變化難道不是你所為嗎？」
舍利弗回答說：「阿難！不是我做的。我所能做的，是二十年中常常勤奮修習毗婆舍那（Vipassana，內觀），在行、住、坐、臥時正念觀察，使心清凈寂靜，沒有絲毫動亂，分別闡述無量諸法，方便精進地探求而不超出法界，只有如來才能徹底究竟。
「長老阿難！你可知道嗎？如果我把衣服放在地上，即使目犍連有自在神通，用盡他的力量也不能使它移動。
「長老阿難！你現在應當知道，我在佛前作獅子吼，所有大聲聞（Sravaka，聽聞佛法而修行的人），具有大神通的三果學士（指須陀洹、斯陀含、阿那含），天、人、魔、梵、阿修羅（Asura，一種好戰的神）、神、沙門（Samana，出家修行者）、婆羅門（Brahmana，古印度祭司階層）、一切閻浮（Jambudvipa，指我們所居住的這個世界）外道異學、尼犍子（Nigantha，耆那教的修行者）等來到法會中，如果能自知自身無我，我今天就以三摩跋提（Samapatti，禪定）決定為他們作獅子吼，宣說大丈夫、宣說不可思議之法，唯有世尊一切知見、彌勒菩薩（Maitreya，未來佛）一生補處、住無生忍菩薩摩訶薩（Mahasattva，大菩薩）、海德三昧菩薩摩訶薩、善建德三昧菩薩摩訶薩，
【English Translation】 English version Spreading throughout sixty thousand, billions of homes. In this life, I have not witnessed such a transformation. Ananda, you should know, what I see today is truly wondrous and extraordinary, spiritual transformations, great supernatural powers. I have personally seen myself, and all living beings, sitting together on these precious lotus flowers, observing the ten directions, the World Honored One of great majesty. From the past until now, I have never seen such an auspicious sign. I do not doubt that this is the Tathagata's (another name for Buddha) natural, miraculous transformation, or perhaps the power of a Bodhisattva, the power of divine might.」
At that time, when the elder Mahamogallana (one of the Buddha's ten great disciples, known for his supernatural powers) uttered this lion's roar of supernatural power, ten thousand beings all obtained human bodies, were freed from defilement, and attained the pure Dharma eye.
At that time, Ananda (one of the Buddha's ten great disciples, known for his great learning) asked Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 「The Tathagata says you are the foremost in wisdom, is this miraculous transformation not your doing?」
Sariputra replied: 「Ananda! It is not my doing. What I am capable of is, for twenty years, I have diligently practiced Vipassana (insight meditation), observing with mindfulness in walking, standing, sitting, and lying down, keeping my mind clear and still, without any disturbance, explaining and expounding countless Dharmas, diligently seeking without going beyond the Dharma realm, only the Tathagata can fully comprehend it.
「Elder Ananda! Do you know? If I place my robe on the ground, even if Mahamogallana has supernatural powers, with all his strength he cannot move it.
「Elder Ananda! You should know now, that I am making a lion's roar before the Buddha, all the great Sravakas (those who hear and practice the Dharma), the three-fruit scholars with great supernatural powers (referring to Srotapanna, Sakadagami, and Anagami), gods, humans, demons, Brahmas, Asuras (a type of warring deity), spirits, Samanas (ascetics), Brahmins (priestly class in ancient India), all the heretics and heterodox teachings of Jambudvipa (the world we live in), the Niganthas (practitioners of Jainism), etc., who are present in this assembly, if they can know that their self is without self, today I will make a lion's roar for them with Samapatti (meditative absorption), proclaiming the great man, proclaiming the inconceivable Dharma, except for the World Honored One's all-knowing vision, the Bodhisattva Maitreya (the future Buddha) who is one birth away from Buddhahood, the Bodhisattva Mahasattva (great Bodhisattva) who dwells in the patience of non-arising, the Bodhisattva Mahasattva of the Samadhi of the Ocean of Virtue, the Bodhisattva Mahasattva of the Samadhi of Well-Established Virtue,
諸佛現前三昧菩薩摩訶薩。大德聲聞今可問我：『如此身者，何者是我？為可見耶？不可見耶？』又問異學、諸外道等：『汝所計身有神、我者，為是過去？為當現在？』
「長老阿難！我如是相，種種神通變化非一，聲聞、緣覺所不能知、亦不能見。何者是我？所言我者，為住何處聞如是聲？長老阿難！吾常精勤修丈夫業、亦復恒習知解之行，我今更有心自在力，我能伏心，心不伏我。
「長老阿難！吾見自身及以天人坐大蓮花。又見諸方在在處處無數難思阿僧祇界睹佛世尊坐道樹下，大能天子請轉法輪，吾當隨順聞如是聲。我眼悉見諸世界中種種繒蓋、幢幡、花鬘，如我即時見此忍土。長老阿難！我心念言：『為是世尊作此神通？大德聲聞之所為乎？菩薩往昔曾種善根，今獲如斯變化果報？』」
時舍利弗即說偈言：
「如來不思議， 如是佛功德， 若有善逝眾， 神通廣難思。 及諸佛弟子， 有學、無學眾， 於此剎土中， 我智最第一， 唯除諸菩薩， 信念深固者。 長老阿難陀！ 我慧無等雙， 現在及未來， 無能見過者， 除世調御尊， 及趣菩提人。 我恒勤修習， 毗婆舍那行， 滿足二十年， 觀察一切法。 精心方便求
【現代漢語翻譯】 現代漢語譯本： 諸位處於諸佛現前三昧（Samadhi，一種高度集中的禪定狀態）的菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），以及各位大德聲聞（Sravaka，佛陀的弟子），現在可以問我：『這個身體，什麼是「我」？是可見的嗎？還是不可見的？』 也可以問那些異學（指不遵循佛教教義的學說）、外道（指不信奉佛教的修行者）等：『你們所認為的身體里有神、有「我」的說法，是過去就有的嗎？還是現在才有的？』 「長老阿難（Ananda，佛陀的十大弟子之一）！我呈現出這樣的狀態，種種神通變化不止一種，不是聲聞、緣覺（Pratyekabuddha，獨自覺悟者）所能知道、所能見到的。什麼是「我」？所說的「我」，是住在哪裡聽到這樣的聲音？長老阿難！我常常精勤地修習大丈夫的行徑，也經常學習理解和認識的修行，我現在更有控制心的力量，我能駕馭心，心不能駕馭我。 「長老阿難！我看見自己以及天人坐在巨大的蓮花上。又看見各個方向、各個地方無數難以思議的阿僧祇（Asankhya，佛教中表示極大數量的單位）世界，看到佛世尊坐在菩提樹下，大能天子（指帝釋天）請求佛陀轉法輪（Dharmacakra，佛陀宣講佛法的行為），我應當隨順聽聞這樣的聲音。我的眼睛能看到所有世界中各種各樣的絲綢傘蓋、旗幟、花環，就像我立刻就能看到這個娑婆世界（Sahā，我們所居住的世界）一樣。長老阿難！我心裡想：『這是世尊所展現的神通嗎？還是大德聲聞所為呢？或者是菩薩過去曾經種下善根，現在獲得這樣的變化果報呢？』」 這時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）就說了偈語： 『如來的境界不可思議， 這是佛的功德， 如果有善逝（Sugata，佛陀的稱號之一）的弟子們， 神通廣大難以思議。 以及各位佛的弟子， 有學（指還在修行的弟子）、無學（指已證阿羅漢果的弟子）的眾生， 在這個剎土（Ksetra，佛陀教化的世界）中， 我的智慧最為第一， 唯獨除了那些菩薩， 信念深厚堅固的人。 長老阿難陀！ 我的智慧無與倫比， 現在和未來， 沒有人能超過我， 除了世間的調御尊（佛陀的稱號之一）， 以及趣向菩提（Bodhi，覺悟）的人。 我一直勤奮修習， 毗婆舍那（Vipassanā，內觀）的修行， 圓滿了二十年， 觀察一切法。 精心方便地尋求』
【English Translation】 English version: Those Bodhisattva-Mahasattvas (great Bodhisattvas) who are in the Samadhi (a state of deep concentration) of the Buddhas appearing before them, and the great Sravakas (disciples of the Buddha), may now ask me: 『Regarding this body, what is 「I」? Is it visible? Or is it invisible?』 You may also ask those of different schools of thought and non-Buddhist practitioners: 『The 「I」 or spirit that you believe exists within the body, has it existed in the past? Or is it only present now?』 「Elder Ananda (one of the ten great disciples of the Buddha)! I manifest in such a way, with various kinds of supernatural transformations, not just one, which are beyond the knowledge and sight of Sravakas and Pratyekabuddhas (those who achieve enlightenment on their own). What is 「I」? Where does this 「I」 reside to hear such sounds? Elder Ananda! I have always diligently practiced the deeds of a great man, and I have also constantly studied the practice of understanding and knowing. Now I have even more power to control my mind; I can subdue my mind, and my mind cannot subdue me.」 「Elder Ananda! I see myself and the heavenly beings sitting on a giant lotus flower. I also see countless, inconceivable Asankhya (a unit of extremely large number in Buddhism) worlds in all directions, where the World Honored One (Buddha) is sitting under the Bodhi tree, and the great powerful heavenly king (referring to Indra) is requesting the Buddha to turn the Dharma wheel (Dharmacakra, the act of the Buddha teaching the Dharma). I should follow and listen to such sounds. My eyes can see all kinds of silk canopies, banners, and flower garlands in all the worlds, just as I can immediately see this Saha world (the world we live in). Elder Ananda! I think in my heart: 『Is this the supernatural power of the World Honored One? Or is it the work of the great Sravakas? Or is it the result of the good roots that the Bodhisattvas planted in the past, and now they are receiving such transformative rewards?』」 At that time, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) spoke in verses: 『The Tathagata』s (another name for the Buddha) realm is inconceivable, Such are the merits of the Buddha, If there are disciples of the Sugata (another name for the Buddha), Their supernatural powers are vast and inconceivable. And all the disciples of the Buddha, Those who are still learning (disciples still in training) and those who have completed their learning (Arhats), In this Buddha-field (Ksetra, the world where the Buddha teaches), My wisdom is the foremost, Except for those Bodhisattvas, Whose faith is deep and firm. Elder Ananda! My wisdom is unparalleled, In the present and the future, No one can surpass me, Except for the World Honored One, the tamer of beings, And those who are on the path to Bodhi (enlightenment). I have always diligently practiced, The practice of Vipassanā (insight meditation), For twenty years, Observing all dharmas (phenomena). Seeking diligently with skillful means』
， 未曾得邊際， 我所有智慧， 不可得稱量。 我以智慧力， 現在於佛前， 能師子吼說， 唯除異學人， 及行聲聞乘， 求我真實者。 若我現神通， 飛騰虛空時， 此剎無人見， 吾之所游處， 聲聞亦不睹， 唯除世間雄。 蠲別兩足尊， 及以善逝子， 如是諸人等， 知我之所在； 外道、眾邪見， 悉非其境界。 心常自在轉， 禪悅不思議， 若有大士業， 修習深空行。 長老阿難陀！ 我現此神通， 一切聲聞眾， 終不能得知。 奇哉！於今日， 悉睹十方佛， 我在於花座， 明見諸剎土。 建列不思議， 寶幢、妙花香， 一切世界中， 變化不可稱。 長老！我心念： 『不疑是世尊、 威德善逝眾， 種種變化事， 或是不空見， 菩薩之所為。』」
是舍利弗師子吼時，一萬三千諸眾生等遠塵離垢，得法眼凈。
時大迦葉亦在眾中，阿難心念：「是大迦葉威德具足、神通自在，今者變化將非己耶？」於是阿難問迦葉言：「此之靈奇是大德乎？」
迦葉答言：「斯神化相非我所為。吾以智力悉能分別顯示一切。長老阿難！我今住於世尊之前作師子吼，能以三千
【現代漢語翻譯】 現代漢語譯本 我所證悟的境界，沒有邊際可言。 我所擁有的智慧，深廣得無法衡量。 我憑藉智慧的力量，現在在佛陀面前， 能夠發出獅子吼般的宣說，唯有那些持異端邪說的人， 以及修行聲聞乘，尋求我真實境界的人除外。 如果我展現神通，在虛空中飛騰時， 這個世界沒有人能看見，我所遊歷的地方， 聲聞乘的修行者也無法看見，唯有世間的雄者（佛陀）除外。 只有佛陀和善逝（佛陀的別稱）的弟子， 像這樣的人，才能知道我所在的地方； 外道和持有各種邪見的人，都無法理解這種境界。 我的心常在自在運轉，禪定的喜悅不可思議， 如果有大菩薩的修行者，修習甚深的空性之行。 長老阿難陀（Ananda）！我所展現的這種神通， 一切聲聞眾，最終都無法得知。 真是奇妙啊！在今天，我能看見十方諸佛， 我坐在蓮花座上，清楚地看見各個佛國凈土。 它們莊嚴地排列著，有不可思議的寶幢、美妙的花香， 在一切世界中，變化是無法稱量的。 長老！我心中想：『這一定是世尊（佛陀）的威德， 善逝（佛陀的別稱）所展現的種種變化， 或者是不空見（菩薩的境界），菩薩所為。』
當舍利弗（Sariputra）發出獅子吼時，一萬三千眾生遠離塵垢，獲得了法眼清凈。
當時，大迦葉（Mahakasyapa）也在眾中，阿難（Ananda）心中想：『這位大迦葉威德具足、神通自在，現在的變化難道是他所為嗎？』於是阿難問迦葉說：『這神奇的景像是大德您所展現的嗎？』
迦葉回答說：『這種神變不是我所為。我憑藉智慧的力量，能夠分別顯示一切。長老阿難！我現在在世尊面前發出獅子吼，能夠以三千
【English Translation】 English version The boundary of what I have attained is immeasurable. My wisdom is so profound that it cannot be quantified. By the power of my wisdom, I now stand before the Buddha, Able to proclaim with a lion's roar, except for those who hold heterodox views, And those who practice the Sravaka (聲聞) vehicle, seeking my true state. If I manifest supernatural powers, flying in the void, No one in this world can see where I travel, Nor can the Sravakas (聲聞) see, except for the lion among the world (Buddha). Only the Two-Footed Honored One (Buddha) and the sons of the Sugata (善逝, another name for Buddha), Such beings can know where I am; Those of external paths and various wrong views cannot comprehend this realm. My mind is always freely moving, the joy of meditation is inconceivable, If there are great Bodhisattvas who cultivate the profound practice of emptiness. Elder Ananda (阿難陀)! The supernatural powers I manifest, All the Sravakas (聲聞) will ultimately be unable to know. How marvelous! Today, I see all the Buddhas of the ten directions, I sit on a lotus seat, clearly seeing all the Buddha lands. They are arranged magnificently, with inconceivable jeweled banners and fragrant flowers, In all the worlds, the transformations are immeasurable. Elder! I think in my heart: 'This must be the majestic power of the World Honored One (Buddha), The various transformations manifested by the Sugata (善逝, another name for Buddha), Or it is the doing of the Bodhisattvas, who have the vision of non-emptiness.'
When Sariputra (舍利弗) roared like a lion, thirteen thousand beings were freed from defilements and attained the pure Dharma eye.
At that time, Mahakasyapa (大迦葉) was also in the assembly. Ananda (阿難) thought: 'This Mahakasyapa is full of majestic virtue and has supernatural powers. Could these transformations be his doing?' So Ananda asked Kasyapa, 'Is this miraculous sight due to your virtue?'
Kasyapa replied, 'These divine transformations are not my doing. By the power of my wisdom, I can distinguish and reveal everything. Elder Ananda! I now roar like a lion before the World Honored One, and I can use the three thousand
大千世界其中諸水：江、河、溪、壑、泉源、池沼、百千萬億無量巨海一切水聚，吸置口中悉使枯涸，令諸水性、魚、龍之屬都不覺知，亦無惱害。
「長老阿難！汝今當知，我于佛前，諸天、世人、梵、魔、沙門一切眾中師子正說無畏之言，我力能吹鬚彌山王、大轉輪山、雪山山王，乃至三千大千世界一切諸山，皆成微塵，依此山者都不覺知。長老阿難！我能如是得此自在神通之力。複次，阿難！我又能吹三千大千諸世界中一時皆成猛炎熾火，譬如劫燒將盡之時，一切眾生亦不覺知、又無燒害熱惱之者、又不生念燒剎土想。我神力相具足如是。
「長老阿難！吾住此間，天眼遠矚東方世界億百千剎諸佛國土，始處處燒，終同一火。我既見已，心生念言：『今當示現神通變化。』即如其相以三昧力住此世界，過於東方億百千剎，能以一氣吹彼猛火悉令俱滅。火既滅已，從三昧起，復更發大炎盛之火。
「長老阿難！我神通相及波羅蜜如是滿足。若有人、天生疑不信，世尊今者右脅而臥，若從定起，汝可往問，唯佛如來能知此耳。」
世尊於時于靜室中遙語阿難：「大德迦葉說師子吼，汝善受持。」
爾時，人、天、阿修羅等皆共嘆言：「奇哉，上座！」
摩訶迦葉師子吼時，三
【現代漢語翻譯】 現代漢語譯本 大千世界中的所有水，包括江、河、溪、壑、泉源、池沼，以及成百上千億無量巨海的一切水聚，我都能吸入口中使之全部枯竭，並且讓這些水中的魚、龍等生物都毫無察覺，也不會受到任何傷害。 『長老阿難！你現在應當知道，我在佛前，在諸天、世人、梵天、魔王、沙門等一切大眾之中，像獅子一樣正直地說出無畏的話語。我有能力吹動須彌山王（佛教宇宙觀中的中心山）、大轉輪山（環繞須彌山的巨大山脈）、雪山山王，乃至三千大千世界（佛教宇宙觀中的最大世界系統）中的一切山脈，使它們都變成微塵，而依附在這些山上的眾生都不會察覺。長老阿難！我能如此獲得這種自在的神通力量。』 『此外，阿難！我還能吹動三千大千世界中的一切，使它們一時都變成猛烈的火焰，就像劫火（世界末日之火）將要燃盡時一樣，一切眾生也不會察覺，也不會有被燒傷或感到熱惱的人，也不會產生『剎土（佛土）被燒燬』的想法。我的神力相貌就是如此具足。』 『長老阿難！我住在這裡，天眼能遙望東方世界億百千個佛土，開始時處處燃燒，最終連成一片火焰。我看到之後，心中想：『現在應當示現神通變化。』於是，我以三昧（禪定）之力，保持在這個世界的形態，超越東方億百千個佛土，能用一口氣吹滅那裡的猛火。火滅之後，我從三昧中出來，又發出更大的火焰。』 『長老阿難！我的神通相貌和波羅蜜（到達彼岸的方法）就是如此圓滿。如果有人、天產生懷疑不相信，世尊現在右脅而臥，如果從禪定中起來，你可以去問他，只有佛陀如來才能知道這些。』 世尊當時在靜室中遙遠地對阿難說：『大德迦葉（佛陀十大弟子之一）說了獅子吼（比喻佛陀或大菩薩的說法），你要好好受持。』 當時，人、天、阿修羅（一種神道生物）等都一起讚歎說：『真是奇妙啊，上座（指迦葉）！』 摩訶迦葉（佛陀十大弟子之一）發出獅子吼時，三
【English Translation】 English version All the waters in the great chiliocosm, including rivers, streams, ravines, springs, ponds, and all the water gathered in the countless great oceans, I can draw into my mouth and cause them all to dry up, without the fish, dragons, and other creatures in those waters being aware or harmed. 'Elder Ananda! You should know now that before the Buddha, among all the gods, people, Brahma, Mara, ascetics, and all the assemblies, I speak fearlessly like a lion. I have the power to blow the Sumeru Mountain King (the central mountain in Buddhist cosmology), the Great Wheel Mountain (a massive mountain range surrounding Sumeru), the Snow Mountain King, and even all the mountains in the three thousand great chiliocosms (the largest world system in Buddhist cosmology), turning them all into dust, without those who dwell on these mountains being aware. Elder Ananda! I have obtained such power of self-mastery through these supernatural abilities.' 'Furthermore, Ananda! I can also blow on all the three thousand great chiliocosms, causing them to instantly become raging flames, like when the fire of the kalpa (world-ending fire) is about to consume everything. All beings would not be aware, nor would anyone be burned or feel heat, nor would they think that the 'Buddha-lands (Kṣetra)' are being burned. My divine power is thus complete.' 'Elder Ananda! While I am here, my divine eye can see far into the eastern world, into hundreds of thousands of Buddha-lands, where fires are starting everywhere, eventually merging into one great fire. Having seen this, I think: 'Now I should manifest a supernatural transformation.' Then, with the power of samadhi (meditative absorption), I remain in this world, surpassing hundreds of thousands of Buddha-lands to the east, and with one breath, I can extinguish the raging fire there. After the fire is extinguished, I emerge from samadhi and generate an even greater fire.' 'Elder Ananda! My supernatural powers and paramitas (perfections) are thus complete. If any gods or humans doubt and disbelieve, the World Honored One is now lying on his right side. If he arises from meditation, you can ask him, for only the Buddha Tathagata knows these things.' At that time, in the quiet chamber, the World Honored One spoke remotely to Ananda: 'The great Kasyapa (one of the Buddha's ten great disciples) has roared the lion's roar (a metaphor for the Buddha's or a great Bodhisattva's teaching), you should receive and uphold it well.' At that time, humans, gods, asuras (a type of divine being), and others all exclaimed together: 'How marvelous, the elder (referring to Kasyapa)!' When Mahakasyapa (one of the Buddha's ten great disciples) roared the lion's roar, the three
億眾生皆得人身，遠塵離垢，得法眼凈；八十五百千那由他諸天亦皆離垢，得法眼凈。
長老不空見菩薩、彌勒菩薩、文殊師利童子菩薩、越三界菩薩，如是無量諸菩薩等，皆被堅固弘誓之鎧，聞大迦葉師子吼說，以篋盛花搏如須彌，作此變化供養迦葉，爰及一切聲聞之眾。空中復化作七寶蓋，一一聲聞各蔭一蓋。
爾時，長老摩訶迦葉見是寶蓋，語阿難言：「此眾決定大乘之行，作是種種神變之事。
「長老阿難！我坐蓮花，處處方所見佛世尊，不可稱計阿僧祇數。復睹諸剎七寶嚴凈，雜色間錯，微妙無極。其中眾生更相迎接，悉見彼國豐樂之相。譬如三十三天之上，貪醉花鬘、愛著瓔珞，諸天身色如月光明。于虛空中有化寶蓋，一一眾生各蔭一蓋，亦如我今等無有異。處處佛剎，無量菩薩從兜率天降神母胎。
「長老阿難！我今所見奇哉達行及師子吼，此實非凡之所能為，如是瑞相現大神通。」
爾時，長老摩訶迦葉即于眾中而說偈言：
「阿難！汝當知， 我以念定力， 現在於佛前， 以是三千界， 此佛之剎土， 一切諸巨海， 大小江、河等， 無量種水聚， 我以神通故， 悉能吸彼水， 置之於口中， 雖皆令枯涸， 眾生無傷損，
【現代漢語翻譯】 現代漢語譯本 億萬眾生都獲得了人身，遠離了塵垢，得到了清凈的法眼；八十五百千那由他（那由他：數量單位，意為極大的數目）諸天也全都遠離了塵垢，得到了清凈的法眼。
長老不空見菩薩、彌勒菩薩（彌勒菩薩：未來佛）、文殊師利童子菩薩（文殊師利童子菩薩：智慧的象徵）、越三界菩薩，像這樣無量無數的菩薩們，都披著堅固的弘誓鎧甲，聽聞大迦葉（大迦葉：佛陀十大弟子之一，以頭陀苦行著稱）的獅子吼說法，用箱子盛滿鮮花，堆積如須彌山（須彌山：佛教宇宙觀中的中心山），以此變化來供養迦葉，以及一切聲聞（聲聞：聽聞佛陀教誨而得道的修行者）大眾。空中又化現出七寶蓋，每一個聲聞都各自被一個寶蓋遮蔭。
這時，長老摩訶迦葉（摩訶迦葉：佛陀十大弟子之一，以頭陀苦行著稱）看到這些寶蓋，對阿難（阿難：佛陀十大弟子之一，以多聞第一著稱）說：『這些大眾必定是修習大乘（大乘：佛教中普度眾生的教義）的行者，才能做出如此種種神奇變化的事情。』
『長老阿難！我坐在蓮花上，在各個地方都見到佛世尊，數量不可稱計，多如阿僧祇（阿僧祇：佛教中表示極大數量的單位）。又看到各個佛剎（佛剎：佛所教化的世界）都用七寶裝飾得莊嚴清凈，各種顏色交錯，微妙到了極點。其中的眾生互相迎接，都看到那個佛國豐饒安樂的景象。譬如在三十三天（三十三天：佛教欲界第二天）之上，諸天貪戀花鬘、喜愛瓔珞，他們的身色如同月光一樣明亮。在虛空中也有化現的寶蓋，每一個眾生都各自被一個寶蓋遮蔭，也像我現在所見到的景像一樣，沒有任何差別。在各個佛剎，無量無數的菩薩從兜率天（兜率天：佛教欲界第四天）降生到母親的胎中。』
『長老阿難！我今天所見到的奇妙的修行和獅子吼，這實在不是凡人所能做到的，如此瑞相顯現出大神通。』
這時，長老摩訶迦葉就在大眾中說了偈語：
『阿難！你應當知道，我以禪定的力量，現在在佛陀面前，用這三千大千世界（三千大千世界：佛教宇宙觀中的一個宇宙單位），這個佛的國土，一切大海，大小江河等，無量種水聚集的地方，我以神通的力量，都能吸乾那些水，放在口中，雖然都讓它們乾涸，眾生卻不會受到任何傷害，』
【English Translation】 English version Billions of beings all attained human form, were far from defilement, and obtained the pure Dharma eye; eighty-five hundred thousand nayutas (nayuta: a unit of large number) of devas also all became free from defilement and obtained the pure Dharma eye.
The elder Anabhilagna Bodhisattva, Maitreya Bodhisattva (Maitreya Bodhisattva: the future Buddha), Manjushri Kumara Bodhisattva (Manjushri Kumara Bodhisattva: symbol of wisdom), and the Bodhisattva who transcends the three realms, and countless other Bodhisattvas, all wore the armor of firm vows, heard Mahakasyapa's (Mahakasyapa: one of the Buddha's ten great disciples, known for his ascetic practices) lion's roar teaching, filled boxes with flowers, piled them up like Mount Sumeru (Mount Sumeru: the central mountain in Buddhist cosmology), and used this transformation to make offerings to Kasyapa, as well as to all the Sravakas (Sravakas: disciples who attain enlightenment by hearing the Buddha's teachings). In the sky, seven jeweled canopies appeared, each Sravaka being shaded by one canopy.
At that time, the elder Mahakasyapa (Mahakasyapa: one of the Buddha's ten great disciples, known for his ascetic practices) saw these jeweled canopies and said to Ananda (Ananda: one of the Buddha's ten great disciples, known for his great memory): 'These beings are definitely practitioners of the Mahayana (Mahayana: the Buddhist doctrine of universal salvation), to be able to perform such miraculous transformations.'
'Elder Ananda! I sit on a lotus flower, and in every place I see the World Honored One, the number of which is incalculable, as many as asankhyas (asankhya: a unit of extremely large number in Buddhism). I also see all the Buddha-lands (Buddha-lands: the worlds where Buddhas teach) adorned with seven treasures, with various colors intermingled, and exquisitely wonderful. The beings there greet each other, and all see the prosperous and joyful appearance of that land. For example, in the Trayastrimsa Heaven (Trayastrimsa Heaven: the second heaven in the desire realm of Buddhism), the devas are intoxicated with flower garlands and fond of necklaces, and their bodies are as bright as moonlight. In the sky, there are also transformed canopies, each being shaded by one canopy, just like what I see now, without any difference. In every Buddha-land, countless Bodhisattvas descend from the Tushita Heaven (Tushita Heaven: the fourth heaven in the desire realm of Buddhism) into their mothers' wombs.'
'Elder Ananda! What I see today, the wonderful practice and the lion's roar, is truly not something that ordinary people can do. Such auspicious signs manifest great supernatural powers.'
At that time, the elder Mahakasyapa spoke in verse among the assembly:
'Ananda! You should know, with the power of my meditative concentration, I am now in front of the Buddha, using this three thousand great thousand world (three thousand great thousand world: a unit of universe in Buddhist cosmology), this Buddha's land, all the great seas, large and small rivers, and countless water gatherings, with my supernatural power, I can absorb all that water, put it in my mouth, and although I make them all dry up, the beings will not suffer any harm,'
不惱於水性。 此剎眾須彌、 黑山、諸山等， 我住神奇力， 悉能吹散之。 我以聰慧智， 又用神通化， 令此佛剎土， 一切成煙焰， 眾生不熱惱、 亦無畏懼想。 我住於此界， 見彼東方國， 阿僧祇剎土， 悉為火所焚， 奇哉！難思力， 令彼火即滅。 既見諸神力， 如此自在行， 令無數佛剎， 悉無有毀損。 我處蓮華座， 見此諸剎土， 種種皆端妙， 殊杰鮮儔匹。 又睹兜率天， 菩薩降神時。 不疑諸善逝， 心達自在者， 為是諸聲聞、 不空見菩薩、 為彌勒大士， 而有斯瑞相？」
爾時，阿難心生念言：「是富樓那彌多羅尼子，說法人中最為第一，今在此會，有大神德，決定諸法，得到彼岸。如是神通將非己耶？我今當問。」即便白言：「唯，富樓那！如是瑞相大德為乎？」
答言：「非也。長老阿難！我之神通，調伏利益諸眾生故，力能示現以手掌摩此之三千大千世界，不令眾生有傷損者。若有眾生樂神通力，示現翻覆大千世界。譬如勇健巨力丈夫以指捻取迦利沙槃，上下拋擲不以為難；我以右手轉側三千大千世界亦復如是，無一眾生有惱害者。長老阿難！若此三千大千水界，我以手指
【現代漢語翻譯】 現代漢語譯本 不因水性而煩惱。 此佛土中的所有須彌山（佛教宇宙觀中的中心山）、黑山、以及其他諸山， 我憑藉神奇的力量，都能將它們全部吹散。 我以聰慧的智慧，又運用神通變化， 使這佛土世界，一切都化為煙焰， 眾生不會感到熱惱，也沒有任何畏懼的想法。 我住在這個世界，看到東方國土， 無數的佛土，都被火焰所焚燒， 真是奇妙啊！難以思議的力量，能讓那些火焰立即熄滅。 既然見到諸神的力量，如此自在地執行， 使得無數的佛土，都沒有任何毀壞。 我坐在蓮花座上，看到這些佛土， 種種都端正美妙，特別傑出，沒有可以相比的。 又看到兜率天（欲界天之一）的菩薩降臨人間的時候。 不懷疑諸佛（善逝），心意通達自在的人， 是爲了這些聲聞（聽聞佛法教誨而修行的人）、不空見菩薩（菩薩的一種）， 還是爲了彌勒大士（未來佛），而有這樣的瑞相呢？」
這時，阿難心中想道：『這位富樓那彌多羅尼子（佛陀弟子，以說法第一著稱），是說法者中最傑出的，如今在此法會，有大神德，能決斷諸法，到達彼岸。這樣的神通難道不是他自己的嗎？我現在應當問他。』 隨即說道：『唯，富樓那！這樣的瑞相大德是誰呢？』
富樓那回答說：『不是我。長老阿難！我的神通，是爲了調伏和利益眾生，我的力量能夠示現用手掌摩擦這三千大千世界，而不讓眾生受到任何傷害。如果有眾生喜歡神通力，我可以示現翻轉大千世界。譬如一個勇猛健壯的力士，用手指捻起迦利沙槃（古印度的一種錢幣），上下拋擲毫不費力；我用右手轉動三千大千世界也是如此，沒有一個眾生會受到傷害。長老阿難！如果這三千大千世界的水界，我用手指
【English Translation】 English version Not be annoyed by the nature of water. All the Sumeru (central world-mountain in Buddhist cosmology), Black Mountains, and other mountains in this Buddha-land, I, with my miraculous power, can blow them all away. With my wise intellect, and through the transformations of my spiritual powers, I can make this Buddha-land, everything, turn into smoke and flames, Yet the sentient beings will not feel heat or annoyance, nor will they have any fear. I dwell in this world, and I see the eastern lands, Countless Buddha-lands, all being burned by fire, How marvelous! Such inconceivable power, that can make those fires immediately extinguish. Having seen the powers of the gods, operating so freely, It ensures that countless Buddha-lands are without any damage. I sit on a lotus seat, and I see these Buddha-lands, All of them are upright and beautiful, exceptionally outstanding, without equal. I also see when the Bodhisattvas descend from Tushita Heaven (one of the heavens in the desire realm). I do not doubt that the Buddhas (the Well-Gone Ones), those whose minds are free and at ease, Are these auspicious signs for the Shravakas (those who hear and practice the teachings), the Bodhisattvas who do not have empty views, Or for the great Bodhisattva Maitreya (the future Buddha)?」
At that time, Ananda thought in his heart: 『This Purna Maitrayaniputra (a disciple of the Buddha, known as the foremost in preaching), is the most outstanding among the preachers, and now in this assembly, he has great virtue, can decide on all dharmas, and has reached the other shore. Could such spiritual powers not be his own? I should ask him now.』 Immediately, he said: 『Venerable Purna! Who is the great virtuous one with such auspicious signs?』
Purna replied: 『It is not me. Venerable Ananda! My spiritual powers are for the purpose of subduing and benefiting sentient beings. My power can manifest in such a way that I can rub this three-thousand great thousand world with my palm, without causing any harm to sentient beings. If there are sentient beings who enjoy spiritual powers, I can manifest the overturning of the great thousand world. It is like a brave and strong man who can pick up a Karshapana (an ancient Indian coin) with his finger and toss it up and down without difficulty; I can turn the three-thousand great thousand world with my right hand in the same way, without harming a single sentient being. Venerable Ananda! If the water realm of this three-thousand great thousand world, I use my finger』
一點取之悉著口中，亦無眾生生知覺想。我于佛前作此神通。
「長老阿難！于夜初分，我以清凈勝妙天眼於此三千大千世界歷觀諸方何者眾生於法疑滯，當爲除斷。即以天眼觀諸方時，處處見有四方世界，其土廣大，無數眾生迷於正法。
「長老阿難！我心念言：『不起此坐，往破彼疑。』即如三昧清凈寂定調和柔潤正直之心，斷彼眾生於法疑惑。我于會中演說法時，一一眾生謂在其前。長老阿難！夜既初分，四方各有無數千眾悉得安住于聖法中、三萬眾生皆受禁戒、六萬眾生歸依三寶。從三昧起，我如是相神通變化，悉能斷除眾生疑惑。
「長老阿難！我能安住於此世界，以凈天眼見於北方除怨國界——從此佛土過三萬剎——有一眾生於法疑惑。是世界中佛般涅槃，應聲聞法之所化度。我心念言：『當斷其惑。』不往彼處，即於此坐遙令眾生自然調順。
「長老阿難！我今即時如定心相入此三昧，無數眾生作法光明。如是相貌，我之聲聞諸波羅蜜皆已滿足。若使有人於此眾中脫生疑網，不信受者，如來起時自可往問。」
即於是時，佛神力故，虛空之中出大音聲：「阿難！汝今如是受持如富樓那師子正說。」
時諸人、天、阿修羅等皆嘆：「奇哉！實為希有。聲聞神通相貌
{ "translations": [ "現代漢語譯本：\n\n我取一點食物放入口中，也沒有任何眾生因此產生知覺和想法。我在佛陀面前展現了這樣的神通。\n\n『長老阿難！在夜晚的初分時，我用清凈殊勝的天眼觀察這三千大千世界，看哪些眾生對佛法有疑惑，我應當為他們消除疑惑。當我用天眼觀察各方時，處處看到有四方世界，那些地方廣闊，無數眾生迷失了正法。\n\n『長老阿難！我心中想：『我不離開這個座位，要去破除他們的疑惑。』於是我進入三昧，心清凈寂定，調和柔順正直，以此來斷除那些眾生對佛法的疑惑。我在法會上說法時，每一個眾生都感覺我在他們面前。長老阿難！夜晚初分時，四方各有無數千眾都安住在聖法中，三萬眾生都受了戒律，六萬眾生都皈依了三寶。從三昧中出來后，我以這樣的神通變化，都能斷除眾生的疑惑。\n\n『長老阿難！我能安住在這個世界，用清凈的天眼看到北方一個名為除怨的國界——從這個佛土過去三萬個剎土——那裡有一個眾生對佛法有疑惑。那個世界中的佛陀已經般涅槃（佛陀的最終寂滅），應該用聲聞法來教化他們。我心中想：『應當斷除他的疑惑。』我不去那個地方，就在這個座位上遙遠地讓那個眾生自然調順。\n\n『長老阿難！我現在立即以入定時的心相進入這個三昧，無數眾生都看到了法光。像這樣的相貌，我的聲聞弟子們的諸波羅蜜（到達彼岸的方法）都已經圓滿了。如果有人在這個會眾中產生疑惑，不相信接受，如來起身時可以自己去問。』\n\n就在這時，因為佛陀的神力，虛空中發出巨大的聲音：『阿難！你現在應當像富樓那師子那樣正確地接受和持守。』\n\n當時，所有的人、天、阿修羅等都讚歎：『太奇妙了！真是稀有。聲聞的神通相貌！』", "English version:\n\nTaking a bit of food and putting it in my mouth, there was no sentient being who arose with perception or thought. I manifested this spiritual power before the Buddha.\n\n'Elder Ananda! In the first watch of the night, with my pure and wondrous heavenly eye, I surveyed this great trichiliocosm, observing which beings had doubts about the Dharma, and I would dispel them. When I observed the various directions with my heavenly eye, I saw everywhere four regions of the world, vast lands where countless beings were lost in the true Dharma.\n\n'Elder Ananda! I thought in my mind, "Without rising from this seat, I will go and break their doubts." Then, I entered samadhi, with a mind pure, tranquil, harmonious, gentle, upright, and with this, I severed the doubts of those beings about the Dharma. When I expounded the Dharma in the assembly, each being felt as if I were in front of them. Elder Ananda! In the first watch of the night, in each of the four directions, countless thousands of beings were established in the holy Dharma, thirty thousand beings received the precepts, and sixty thousand beings took refuge in the Three Jewels. Rising from samadhi, with such spiritual transformations, I was able to dispel the doubts of beings.\n\n'Elder Ananda! I can abide in this world, and with my pure heavenly eye, I see in the northern direction, a realm called 'Eliminating Resentment'—beyond thirty thousand Buddha-lands from this Buddha-land—there is a being who has doubts about the Dharma. In that world, the Buddha has already entered parinirvana (the final extinction of a Buddha), and they should be taught by the Sravaka Dharma. I thought in my mind, "I should dispel his doubts." Without going to that place, I, from this seat, remotely caused that being to naturally become harmonious and compliant.\n\n'Elder Ananda! I now immediately enter this samadhi with the mind-state of entering concentration, and countless beings see the light of the Dharma. With such an appearance, the paramitas (perfections) of my Sravaka disciples are all fulfilled. If there is anyone in this assembly who has doubts, who does not believe and accept, when the Tathagata rises, they can go and ask themselves.'\n\nAt that moment, due to the Buddha's spiritual power, a great voice came from the void: 'Ananda! You should now receive and uphold it correctly, just like Purna Lion's Roar.'\n\nThen, all the humans, devas, asuras, and others exclaimed: 'How marvelous! Truly rare. The spiritual power of the Sravakas!'" ], "english_translations": [ "Taking a bit of food and putting it in my mouth, there was no sentient being who arose with perception or thought. I manifested this spiritual power before the Buddha.", "'Elder Ananda! In the first watch of the night, with my pure and wondrous heavenly eye, I surveyed this great trichiliocosm, observing which beings had doubts about the Dharma, and I would dispel them. When I observed the various directions with my heavenly eye, I saw everywhere four regions of the world, vast lands where countless beings were lost in the true Dharma.", "'Elder Ananda! I thought in my mind, \"Without rising from this seat, I will go and break their doubts.\" Then, I entered samadhi, with a mind pure, tranquil, harmonious, gentle, upright, and with this, I severed the doubts of those beings about the Dharma. When I expounded the Dharma in the assembly, each being felt as if I were in front of them. Elder Ananda! In the first watch of the night, in each of the four directions, countless thousands of beings were established in the holy Dharma, thirty thousand beings received the precepts, and sixty thousand beings took refuge in the Three Jewels. Rising from samadhi, with such spiritual transformations, I was able to dispel the doubts of beings.", "'Elder Ananda! I can abide in this world, and with my pure heavenly eye, I see in the northern direction, a realm called 'Eliminating Resentment'—beyond thirty thousand Buddha-lands from this Buddha-land—there is a being who has doubts about the Dharma. In that world, the Buddha has already entered parinirvana (the final extinction of a Buddha), and they should be taught by the Sravaka Dharma. I thought in my mind, \"I should dispel his doubts.\" Without going to that place, I, from this seat, remotely caused that being to naturally become harmonious and compliant.", "'Elder Ananda! I now immediately enter this samadhi with the mind-state of entering concentration, and countless beings see the light of the Dharma. With such an appearance, the paramitas (perfections) of my Sravaka disciples are all fulfilled. If there is anyone in this assembly who has doubts, who does not believe and accept, when the Tathagata rises, they can go and ask themselves.'", "At that moment, due to the Buddha's spiritual power, a great voice came from the void: 'Ananda! You should now receive and uphold it correctly, just like Purna Lion's Roar.'", "Then, all the humans, devas, asuras, and others exclaimed: 'How marvelous! Truly rare. The spiritual power of the Sravakas!'" ] }
如此，豈況如來真境界乎？」
時諸人天作此贊已，富樓那彌多羅尼子即于眾中而說偈言：
「我諸漏已盡， 決定到彼岸， 永脫一切生， 為世所歸依。 既入于眾數， 異佛神通力， 右手能翻覆， 天、地、山、河等， 不令一眾生， 而有傷損者。 長老！我神通， 勢力實如此。 若有三千界， 大千之水聚， 於此佛土中， 或見、或不見， 我能以一指， 悉點內口中， 不使諸眾生， 而有覺知想。 我于初夜時， 天眼觀諸方： 『何者眾生等， 於法有疑惑， 當住神通力， 悉為除斷之。』 我見一眾生， 於法墮疑網， 若有淳善心， 貪慕求法者， 吾不起此坐， 悉除彼癡惑。 四方千億眾， 我以凈眼施， 能令彼生信， 使發菩提心。 時有三萬人， 從我受禁戒； 六萬諸眾生， 歸依于如來， 其心得寂靜， 安住正法中。 我于初夜時， 示現妙神通， 一念於此坐， 歷觀東北方， 周觀過千剎， 正降怨世界， 彼有一眾生， 心疑于諸法。 我住此佛剎， 彼人疑於法， 欲令見正路， 今決其迷惑。 長老！我神通、 智力實如斯；
【現代漢語翻譯】 現代漢語譯本：如此，又何況如來真正的境界呢？ 當時，諸位人天聽了這些讚歎后，富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀的十大弟子之一，以說法第一著稱）即在眾人中說了偈語： 『我的所有煩惱都已斷盡，決定到達彼岸，永遠脫離一切生死輪迴，成為世人所歸依的對象。 我已經進入僧團，擁有不同於佛陀的神通力量，右手能夠翻轉天地、山河等，卻不會讓任何一個眾生受到傷害。 長老！我的神通力量確實如此。 如果有三千大千世界的水聚集在一起，在這個佛土中，有的能看見，有的不能看見，我能用一根手指，將它們全部點入口中，而不讓任何眾生有所察覺。 我在初夜時分，用天眼觀察各個方向：『哪些眾生對佛法有疑惑，我將運用神通力量，為他們徹底消除疑惑。』 我看到一個眾生，在佛法上陷入疑惑的網中，如果他有純善的心，並且貪求佛法，我不會離開這個座位，就會為他消除癡迷和迷惑。 我用清凈的眼睛觀察四方千億的眾生，能夠讓他們生起信心，從而發起菩提心。 當時有三萬人，從我這裡受持戒律；六萬眾生，歸依于如來，他們的心得到寂靜，安住在正法之中。 我在初夜時分，示現奇妙的神通，一念之間坐在這裡，就能觀察東北方向，周遍觀察超過千個佛剎，正在降伏怨恨的世界。 那裡有一個眾生，心中對佛法有所疑惑。 我住在這個佛剎，那個人對佛法有疑惑，爲了讓他見到正道，現在就為他決斷迷惑。 長老！我的神通和智慧力量確實如此；』
【English Translation】 English version: How much more so is the true realm of the Tathagata? At that time, after all the humans and devas had offered these praises, Purna Maitrayaniputra (one of the ten great disciples of the Buddha, known for being foremost in preaching) then spoke in verse among the assembly: 'My defilements are all exhausted, I have certainly reached the other shore, forever freed from all birth, and become a refuge for the world. Having entered the Sangha, I possess supernatural powers different from the Buddha's, my right hand can overturn the heavens, earth, mountains, and rivers, without causing harm to a single being. Elder! My supernatural power is indeed like this. If the waters of three thousand great chiliocosms were gathered together, in this Buddha-land, some would see it, and some would not, I could point them all into my mouth with one finger, without any beings being aware of it. In the first watch of the night, I observe all directions with my divine eye: 'Which beings have doubts about the Dharma? I will use my supernatural powers to completely dispel their doubts.' I see a being, caught in a net of doubt about the Dharma, if he has a pure and good heart, and is eager to seek the Dharma, I will not leave this seat, and will dispel his delusion and confusion. I observe the billions of beings in the four directions with my pure eye, and can cause them to generate faith, and thus arouse the Bodhi mind. At that time, thirty thousand people received precepts from me; sixty thousand beings took refuge in the Tathagata, their minds became peaceful, and they abided in the true Dharma. In the first watch of the night, I manifest wondrous supernatural powers, in a single thought while sitting here, I can observe the northeast direction, and survey over a thousand Buddha-lands, and am subduing a world of resentment. There is a being there, who has doubts about the Dharma in his heart. I dwell in this Buddha-land, and that person has doubts about the Dharma, in order to let him see the right path, I will now resolve his confusion. Elder! My supernatural powers and wisdom are indeed like this;'
唯佛能哀愍， 一切諸世間。 此處人不信， 可往問世尊。 我今坐蓮花， 見彼佛涅槃， 處處方剎土， 阇維如來身， 及見佛殊特。 為是誰神力？ 又如我所見， 諸佛般涅槃， 廣遠甚弘雅， 不可得思議。 為是佛所作？ 聲聞之人耶？」
爾時，阿難心生念言：「此羅睺羅是佛之子，有大威德，神通自在，今亦在此大眾之中。如是變化將非己耶？」阿難即便問羅睺羅：「汝于戒學得到彼岸，此之神通汝所為乎？」
羅睺答言：「非我所作。長老阿難！我如是相，種種百千威德、神力隨意自在，為佛之子，或隱、或顯，未曾憶念，不嘗在前、亦未示現。長老阿難！我能以此三千大千世界之中，百億四天下、百億日月、百億大海、百億須彌、百億大小轉輪之山，如是廣大諸餘山等，以四神足置一毛端，不令眾生有傷損者，於四天下不相逼迫，彼此去來亦無妨礙。吾之神通自在如此。
「長老阿難！我能以此三千大千一切水界：大海、江、河、溪、澗、池、沼，以一毛孔𠲿置口中，渟流派別本相分明，其中眾生適性不改，水之盈竭亦不覺知。
「長老阿難！我住此土，如定心相入此三昧，見東北方難生如來。我在此剎白凈王所，撮取一把栴檀末
【現代漢語翻譯】 現代漢語譯本 只有佛陀才能慈悲憐憫，一切世間眾生。 這裡的人不相信，可以去問世尊（佛陀）。 我如今坐在蓮花上，看見佛陀涅槃（圓寂）， 在各個地方的剎土（佛國），荼毗（火化）如來（佛陀）的身體， 並且看見佛陀的殊勝之處。這是誰的神力呢？ 又如我所見，諸佛般涅槃（圓寂）， 廣大深遠，極其弘大優雅，不可思議。 這是佛陀所為？還是聲聞（佛陀的弟子）之人所為？」
當時，阿難（佛陀的弟子）心中想：『這位羅睺羅（佛陀的兒子）是佛陀的兒子，有大威德，神通自在，現在也在這大眾之中。這樣的變化難道不是他做的嗎？』阿難就問羅睺羅：『你在戒律和修行上已經到達彼岸，這種神通是你所為嗎？』
羅睺羅回答說：『不是我做的。長老阿難！我像這樣，種種百千威德、神力隨意自在，作為佛陀的兒子，或隱或顯，從未憶念，不曾在前，也未曾示現。長老阿難！我能將這三千大千世界之中，百億四天下、百億日月、百億大海、百億須彌山、百億大小轉輪之山，如此廣大的其他山等，用四神足放在一根毛髮的尖端，不讓眾生有任何損傷，在四天下之間不互相逼迫，彼此來去也沒有妨礙。我的神通自在就是這樣。』
『長老阿難！我能將這三千大千世界的一切水界：大海、江、河、溪、澗、池、沼，用一個毛孔吞入口中，水流的源頭和支流都清晰分明，其中的眾生適應本性而不改變，水的盈虧也不覺得。』
『長老阿難！我住在這裡，如入定心相進入這種三昧（禪定），看見東北方難生如來（佛陀）。我在這剎土白凈王（佛陀的父親）所在之處，取一把栴檀（一種香木）末
【English Translation】 English version Only the Buddha can have compassion and pity for all beings in the world. The people here do not believe, you can go ask the World Honored One (Buddha). I am now sitting on a lotus flower, seeing the Buddha's Nirvana (passing away), In various lands (Buddha-fields), cremating the Tathagata's (Buddha's) body, And seeing the Buddha's extraordinary qualities. Whose divine power is this? Also, as I have seen, all Buddhas enter Parinirvana (passing away), Vast and profound, extremely grand and elegant, inconceivable. Is this done by the Buddha? Or by a Sravaka (Buddha's disciple)?』
At that time, Ananda (Buddha's disciple) thought in his heart: 'This Rahula (Buddha's son) is the Buddha's son, possessing great power and virtue, with supernatural powers, and is now also among this assembly. Could such transformations not be his doing?' Ananda then asked Rahula: 'You have reached the other shore in precepts and learning, is this supernatural power your doing?'
Rahula replied: 'It is not my doing. Elder Ananda! I am like this, with various hundreds and thousands of powers and virtues, supernatural powers at will, as the Buddha's son, sometimes hidden, sometimes revealed, never remembered, never before, nor ever shown. Elder Ananda! I can take this three thousand great thousand world, with hundreds of millions of four continents, hundreds of millions of suns and moons, hundreds of millions of great oceans, hundreds of millions of Mount Sumeru, hundreds of millions of great and small turning wheel mountains, and such vast other mountains, and place them on the tip of a single hair with my four supernatural feet, without causing any harm to sentient beings, without crowding each other in the four continents, and without any hindrance in their coming and going. My supernatural power is like this.』
'Elder Ananda! I can take all the water realms of this three thousand great thousand world: the great oceans, rivers, streams, brooks, ponds, and marshes, and swallow them into one pore, with the sources and branches of the water clearly distinct, and the sentient beings within adapt to their nature without change, and without being aware of the water's rise or fall.』
'Elder Ananda! I dwell in this land, and as I enter this Samadhi (meditative state) with a concentrated mind, I see the Difficult-to-Be-Born Tathagata (Buddha) in the northeast. In this land where King Suddhodana (Buddha's father) is, I take a handful of sandalwood powder.'
香，供養彼剎一切諸佛，其香芬烈乃至十方。難生世尊化作臺觀——高十由延，七寶所成——即在此處燒眾天香。復于臺上化作寶蓋，其蓋足高億千由延，縱廣正等百千由延。彼世界中一切眾生，皆共幻作栴檀樓閣，其樓上高百千由延，縱廣正等五千由延。如是無量在寶臺中，各各莊嚴不相障礙。
「長老阿難！瑞相如是，我于聲聞具波羅蜜。或有生疑、不能信者，世尊若起，自可往問，我師子吼如來證知。」
時羅睺羅即說偈言：
「長老阿難陀！ 我以大千界， 百億四天下， 及無數佛剎， 如是諸剎土， 悉入一毛孔。 我神通如此， 無所譬類者。 世界甚廣大， 不滿一毛孔， 各安去來業， 悉不見妨礙。 我能如是示， 神力不虛行。 須彌寶山王， 及大小轉輪， 復有諸餘山， 皆入一毛孔， 以我神變力， 彼此不相礙。 長老！我如是， 示此神奇相， 悉見入毛孔， 而身不疲惓。 我又神足力， 以此大千界， 江、河、大海水， 吸內毛孔中， 而此佛剎土， 一切大水聚， 當入毛孔時， 區別不渾亂。 我在善逝前， 示現於神通， 若疑不信者， 往問普眼尊。 我處蓮華坐，
【現代漢語翻譯】 現代漢語譯本 用香供養那個佛土的一切諸佛，那香的芬芳濃烈，甚至能傳遍十方世界。難生世尊（指釋迦牟尼佛）化現出高臺樓閣——高十由延（古印度長度單位，約合11-16公里），由七寶構成——就在這裡焚燒各種天香。又在臺上化現出寶蓋，那寶蓋的足部高一億千由延，縱橫廣闊正好是百千由延。那個世界中的一切眾生，都共同幻化出栴檀（一種香木）樓閣，那樓閣高百千由延，縱橫廣闊正好是五千由延。像這樣無量數的樓閣在寶臺中，各自莊嚴，互不障礙。 『長老阿難（釋迦牟尼佛的十大弟子之一）！瑞相就是這樣，我在聲聞（聽聞佛陀教誨而修行的人）中具足波羅蜜（到達彼岸的方法）。或許有人產生疑惑、不能相信，世尊如果發起，可以親自去問，我獅子吼（比喻佛陀說法時的威猛）如來（佛的稱號之一）可以作證。』 這時羅睺羅（釋迦牟尼佛的兒子）就說了偈語： 『長老阿難陀（阿難的另一種稱呼）！我用大千世界（佛教宇宙觀中的一個世界），百億個四天下（佛教宇宙觀中的一個世界），以及無數的佛剎（佛所教化的國土），像這樣的所有國土，都能進入一個毛孔中。我的神通就是這樣，沒有可以比擬的。世界非常廣大，卻不能充滿一個毛孔，各自安住著過去的和未來的業力，都看不見有任何妨礙。 我能這樣展示，神力不是虛妄的。須彌山（佛教宇宙觀中的中心山）寶山王，以及大小轉輪王（擁有統治世界的君主），還有其他的山，都能進入一個毛孔中，憑藉我的神變之力，彼此之間互不障礙。 長老！我像這樣，展示這種神奇的景象，都看見進入毛孔中，而身體不感到疲倦。我又用神足力，把這個大千世界，江河大海的水，吸入毛孔中，而這個佛剎土，一切巨大的水聚，當進入毛孔時，區分開來，不會渾濁混亂。 我在善逝（佛的稱號之一）面前，示現我的神通，如果有人懷疑不相信，可以去問普眼尊（佛的稱號之一）。我坐在蓮花座上，』
【English Translation】 English version With incense, I make offerings to all the Buddhas in that Buddha-land, the fragrance of that incense being so intense that it reaches even the ten directions. The World Honored One, Difficult to Be Born (referring to Shakyamuni Buddha), transforms and creates a pavilion—ten yojanas (an ancient Indian unit of distance, approximately 11-16 kilometers) in height, made of seven treasures—and right there burns various heavenly incenses. Moreover, on the pavilion, he transforms and creates a jeweled canopy, the base of which is one hundred million yojanas in height, and its width and breadth are exactly one hundred thousand yojanas. All the beings in that world together transform and create sandalwood pavilions, which are one hundred thousand yojanas in height, and their width and breadth are exactly five thousand yojanas. In this way, countless pavilions are in the jeweled pavilion, each adorned and not obstructing each other. 'Elder Ananda (one of Shakyamuni Buddha's ten great disciples)! The auspicious signs are like this, I am complete in paramitas (perfections, ways to reach the other shore) among the shravakas (those who hear the Buddha's teachings and practice). Perhaps there are those who doubt and cannot believe, if the World Honored One initiates it, you can go and ask, my lion's roar (a metaphor for the Buddha's powerful teachings) Tathagata (one of the titles of the Buddha) can testify.' At that time, Rahula (Shakyamuni Buddha's son) spoke in verse: 'Elder Ananda! I can take the great chiliocosm (a world in Buddhist cosmology), hundreds of millions of four continents (a world in Buddhist cosmology), and countless Buddha-lands, all such lands, and place them into one pore. My supernatural power is like this, there is nothing comparable. The world is very vast, yet it cannot fill one pore, each abiding in past and future karmic forces, and no obstruction is seen. I can demonstrate this, my supernatural power is not false. Mount Sumeru (the central mountain in Buddhist cosmology), the king of jeweled mountains, and the great and small wheel-turning kings (monarchs who rule the world), and other mountains, can all enter one pore, and by my power of transformation, they do not obstruct each other. Elder! I, like this, demonstrate this miraculous sight, all seen entering the pores, and the body does not feel weary. I also use my supernatural power of movement, to take this great chiliocosm, the waters of rivers and oceans, and suck them into my pores, and in this Buddha-land, all the great masses of water, when entering the pores, are distinguished and not mixed up in confusion. In front of the Sugata (one of the titles of the Buddha), I demonstrate my supernatural powers, if there are those who doubt and do not believe, go and ask the All-Seeing One (one of the titles of the Buddha). I sit on a lotus seat,'
見十方菩薩， 頭、目及妻子， 施以求菩提。 奇哉！我所見， 實生希有心， 不疑於世尊， 所作之神變。 為諸大威德， 善逝聲聞眾？ 為是不空見、 彌勒菩薩等？」
長老羅睺師子吼時，八十七億百千那由他諸天人等得法眼凈，是諸天等見法到法、選擇眾法、明瞭於法。如是相貌當設供養，以天栴檀細末之香，以用奉散羅睺羅上：「奇哉，佛子！離垢清凈，住大乘行深妙之法，能演師子殊妙之音。善哉，羅睺！未來之世當師子吼，猶若今日。」
爾時，阿難心生念言：「此須菩提，阿蘭若行最為第一而無等雙。今是大德在此會中，世尊常說此須菩提能作種種無量神通。」阿難即問須菩提言：「如是變化將非汝耶？」
答言：「長老！非我所為。我能常樂不捨閑處，如彼定心入此三昧，以是三千大千世界置一毛端極微之分，週迴旋轉如陶家輪，其中眾生無覺知者。
「長老阿難！我于佛前能師子吼，正說無畏。吾以一氣吹此三千大千世界悉令燒盡，不使眾生有熱惱想。我曾示現如此神變。能在佛前說師子吼，以此大千世界眾生置一指端，上升虛空，彼此寂然無諸音聲，不相觸礙及覺知者。
「長老阿難！我之所能，如彼定心入此三昧，以清凈眼一時
【現代漢語翻譯】 現代漢語譯本 看見十方世界的菩薩們，他們爲了求得菩提（覺悟），佈施自己的頭、眼睛和妻子。 真是奇特啊！我所見到的，實在讓我生起稀有的心，對於世尊（釋迦牟尼佛）所展現的神通變化，我沒有絲毫的懷疑。 這些是諸位具有大威德的善逝（佛的稱號）聲聞（佛的弟子）眾嗎？還是不空見（菩薩名）和彌勒菩薩（未來佛）等呢？
當長老羅睺（佛的兒子）發出獅子吼時，八十七億百千那由他（數量單位）諸天人等獲得了法眼凈（對佛法的正確理解），這些天人見法、到法、選擇眾法、明瞭於法。應當以這樣的相貌來供養，用天上的栴檀細末之香，奉散在羅睺羅的身上：『真是奇特啊，佛子！您已遠離垢染，清凈無染，安住于大乘（佛教教義）深妙的修行之中，能夠發出如此殊勝的獅子吼。善哉，羅睺！未來之世，您也應當像今天這樣發出獅子吼。』
這時，阿難（佛的十大弟子之一）心中想：『這位須菩提（佛的十大弟子之一），是修行阿蘭若（寂靜處）最為第一，無人能比的。現在這位大德就在這個法會中，世尊常常說這位須菩提能夠展現種種無量的神通。』阿難就問須菩提說：『剛才那樣的變化，難道不是您做的嗎？』
須菩提回答說：『長老！那不是我做的。我常常喜歡安住在寂靜之處，像那樣以定心進入三昧（禪定），能夠將這三千大千世界放在一根毛髮的尖端，像陶工的輪子一樣旋轉，而其中的眾生卻沒有任何的察覺。
『長老阿難！我能在佛前發出獅子吼，正說無畏。我能以一口氣吹滅這三千大千世界，使其全部燒盡，而不讓眾生有絲毫的熱惱之想。我曾經展現過這樣的神通變化。我能在佛前發出獅子吼，將這大千世界的眾生放在一根指尖上，升到虛空中，彼此寂靜無聲，不相觸礙，也沒有任何的察覺。
『長老阿難！我所能做到的，就像那樣以定心進入三昧，用清凈的眼睛，一時之間』
【English Translation】 English version Seeing the Bodhisattvas of the ten directions, who, seeking Bodhi (enlightenment), give away their heads, eyes, and wives. How marvelous! What I have seen truly gives rise to a rare mind, and I have no doubt about the divine transformations performed by the World Honored One (Shakyamuni Buddha). Are these the great and virtuous Sugatas (title of Buddha), the Shravakas (disciples of Buddha)? Or are they the likes of Amoghadarshana (name of a Bodhisattva) and Maitreya Bodhisattva (future Buddha)?
When the elder Rahula (Buddha's son) roared like a lion, eighty-seven billion hundred thousand nayutas (unit of quantity) of gods and humans attained the pure Dharma eye (correct understanding of the Dharma). These gods saw the Dharma, reached the Dharma, chose the Dharma, and understood the Dharma. They should make offerings in this manner, scattering the fine powder of heavenly sandalwood incense upon Rahula: 'How marvelous, son of the Buddha! You are free from defilement, pure and unblemished, abiding in the profound practice of the Mahayana (Buddhist teachings), and able to utter such a magnificent lion's roar. Well done, Rahula! In the future, you should also roar like a lion, just as you do today.'
At that time, Ananda (one of the ten great disciples of Buddha) thought in his heart: 'This Subhuti (one of the ten great disciples of Buddha) is the foremost in practicing Aranya (secluded places), and there is no one equal to him. Now this great virtuous one is in this assembly, and the World Honored One often says that this Subhuti can perform all kinds of immeasurable supernatural powers.' Ananda then asked Subhuti: 'Was that transformation just now not done by you?'
Subhuti replied: 'Elder, that was not done by me. I always enjoy dwelling in secluded places, and like that, with a concentrated mind, I enter into Samadhi (meditative state), and can place this three thousand great thousand world system on the tip of a single hair, rotating it like a potter's wheel, without any of the beings within being aware of it.
'Elder Ananda! I can roar like a lion before the Buddha, speaking fearlessly. I can extinguish this three thousand great thousand world system with a single breath, causing it to be completely burned, without causing any beings to have the thought of heat or distress. I have demonstrated such supernatural transformations. I can roar like a lion before the Buddha, placing the beings of this great thousand world system on the tip of a single finger, ascending into the void, where they are silent and without sound, without touching or hindering each other, and without any awareness.
'Elder Ananda! What I am capable of is like that, with a concentrated mind, entering into Samadhi, and with a pure eye, in an instant'
矚對八方上下六萬諸佛。一一方中又睹六萬百千世界諸佛如來，彼處次第見無前後。長老阿難！我如定心、如其相貌作神通行，住此閻浮須彌山頂釋提桓因所居天宮，撮取一把栴檀末香，俱時遍散十方諸佛，紛綸瀰漫以用供養。我住此剎見彼眾生恭敬、尊重、讚歎如來，彼土眾生悉知我是釋迦如來、應、正遍知聲聞之中空閑第一。
「長老阿難！我之神通如是相貌，究竟彼岸。若此人天於我生疑、有不信者，往問世尊，如來自當知此三昧。」
時佛神力，于虛空中震大音聲告阿難言：「如須菩提正說師子無畏之音，汝可受持。」
時諸人、天、梵、魔、沙門、一切閻浮阿修羅等，既得法利，生希有心，驚愕毛豎，嘆言：「奇哉！聲聞神變乃能如此，豈況如來種種神力？無數三昧真實者哉。」
時須菩提知諸人天已得法利，即說偈言：
「世間師稱我， 阿蘭若最勝， 安住禪解脫， 現無量神力。 長老阿難陀！ 我能以大地， 置於一毛端， 旋之而不危； 亦如陶家輪， 雖轉不傾側。 又於世尊前， 破碎一切地， 及以諸山嶽， 無有損傷者。 我住神足力， 威勢皆如此。 我能以手掌， 舉剎及眾生， 安置虛空中， 從上次第下，
【現代漢語翻譯】 現代漢語譯本 我能同時看到八方上下六萬諸佛（Buddha，覺悟者）。在每一方中，我又看到六萬百千世界中的諸佛如來（Tathagata，如實而來者），他們顯現的次序沒有先後之分。長老阿難（Ananda，佛陀的十大弟子之一）！我以入定之心，以這樣的相貌施展神通，住在閻浮（Jambudvipa，我們所居住的這個世界）須彌山（Sumeru，佛教宇宙觀中的中心山）頂釋提桓因（Sakra，忉利天之主）所居住的天宮，我能取一把栴檀（sandalwood，一種香木）末香，同時遍散到十方諸佛之處，香氣瀰漫，以此來供養他們。我住在這個世界，看到彼方世界的眾生恭敬、尊重、讚歎如來，彼土的眾生都知道我是釋迦如來（Sakyamuni，佛教的創始人）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟者），在聲聞（Sravaka，聽聞佛法而修行的人）之中是空閑第一。 『長老阿難！我的神通就是這樣的相貌，已經到達了究竟的彼岸。如果這個人天（deva，天神）對我產生懷疑、不相信，可以去問世尊（Bhagavan，佛陀的尊稱），如來自然會知道這種三昧（samadhi，禪定）。』 這時，佛陀以神力，在虛空中發出巨大的聲音告訴阿難：『就像須菩提（Subhuti，佛陀的十大弟子之一）正確地宣說獅子無畏之音一樣，你應該接受並持守。』 當時，諸人、天、梵（Brahma，色界天之主）、魔（Mara，障礙修行的魔王）、沙門（Sramana，出家修行者）、一切閻浮的阿修羅（Asura，一種神道）等，既然得到了佛法的利益，都生起了稀有的心，驚愕得汗毛豎立，感嘆道：『真是奇特啊！聲聞的神通變化竟然能達到如此地步，更何況如來的種種神力呢？真是無數三昧的真實體現啊！』 這時，須菩提知道諸人天已經得到了佛法的利益，就說了偈語： 『世間尊稱我為師， 阿蘭若（aranya，寂靜處）中我最勝， 安住禪定解脫中， 展現無量神通力。 長老阿難陀（Ananda）！ 我能將大地， 置於一毛端， 旋轉而不危險； 也像陶工的輪子， 雖然轉動卻不傾斜。 又在世尊面前， 破碎一切大地， 以及諸山嶽， 卻沒有絲毫損傷。 我安住于神足力， 威勢就是如此。 我能用手掌， 舉起佛剎（Buddha-ksetra，佛陀的國土）和眾生， 安置在虛空中， 然後從上依次放下，
【English Translation】 English version I can simultaneously see sixty thousand Buddhas (Buddha, the awakened one) in the eight directions, above and below. In each direction, I also see sixty thousand hundred thousand worlds of Buddhas, the Tathagatas (Tathagata, the one who has thus come), appearing in no particular order. Elder Ananda (Ananda, one of the ten great disciples of the Buddha)! With a mind in samadhi (samadhi, meditative absorption), and with this appearance, I manifest supernatural powers, residing in the heavenly palace of Sakra (Sakra, the lord of the Trayastrimsa heaven) on the summit of Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) in Jambudvipa (Jambudvipa, the world we inhabit). I can take a handful of sandalwood (sandalwood, a fragrant wood) powder and simultaneously scatter it to all the Buddhas in the ten directions, filling the air with fragrance, using it as an offering. I dwell in this world and see beings in those other worlds revering, respecting, and praising the Tathagata. Those beings in those lands all know that I am Sakyamuni (Sakyamuni, the founder of Buddhism), the Arhat (Arhat, the worthy one), the Samyaksambuddha (Samyaksambuddha, the fully enlightened one), and the foremost in emptiness among the Sravakas (Sravaka, the hearers of the Dharma). 'Elder Ananda! My supernatural powers are of such an appearance, having reached the ultimate shore. If these humans and devas (deva, gods) have doubts about me, or do not believe, they can ask the Bhagavan (Bhagavan, the Blessed One, a title for the Buddha), and the Tathagata will naturally know this samadhi.' At that time, the Buddha, by his divine power, emitted a great sound in the void, telling Ananda: 'Just as Subhuti (Subhuti, one of the ten great disciples of the Buddha) correctly proclaims the fearless lion's roar, you should receive and uphold it.' At that time, the humans, devas, Brahmas (Brahma, the lord of the form realm), Maras (Mara, the demon who obstructs practice), Sramanas (Sramana, renunciate practitioners), and all the Asuras (Asura, a type of demigod) of Jambudvipa, having received the benefits of the Dharma, developed a rare mind, their hair standing on end in astonishment, and exclaimed: 'How marvelous! The supernatural transformations of a Sravaka can reach such a level, let alone the various supernatural powers of the Tathagata! Truly, this is the real manifestation of countless samadhis!' At that time, Subhuti, knowing that the humans and devas had received the benefits of the Dharma, spoke in verses: 'The world calls me teacher, In the aranya (aranya, a secluded place) I am the most excellent, Dwelling in the liberation of samadhi, I manifest immeasurable supernatural powers. Elder Ananda! I can take the earth, Place it on the tip of a single hair, Spin it without danger; Like a potter's wheel, Though it turns, it does not tilt. Also, before the Bhagavan, I can shatter all the earth, And all the mountains, Without any damage. I abide in the power of supernatural feet, My might is like this. I can with my palm, Lift up a Buddha-ksetra (Buddha-ksetra, a Buddha's land) and all beings, Place them in the void, And then lower them down in order,
亦無一眾生， 驚疑怖畏者。 我入三昧時， 見彼東方佛， 其數有六萬； 南方亦復然； 我復見西方， 六萬世間尊； 北方及上、下， 斯數亦如是。 及睹眾樓閣， 妙絕無等倫， 以少栴檀末， 供養諸世尊。 我實有若斯， 無垢神通行， 能大師子吼， 及諸示現等， 不能深信者， 可往問如來。 我無眾生想， 亦無無生想， 無佛、無法想， 一切無相故。」◎
◎菩薩唸佛三昧經彌勒神通品第四
爾時，彌勒菩薩摩訶薩心生念言：「是諸聲聞有大威德、無數神通，各各自說大師子吼。我當於此人、天、魔、梵、沙門、婆羅門、聲聞、菩薩大眾之前，微現神變。」即于晨朝語阿難言：「大德！今可正衣持缽，共往佛所。」到已，頭面禮如來足，白言：「世尊！我今欲入王舍城中分衛乞食。」
世尊知時，默然而許。
於是，彌勒告阿難曰：「我向心念：『初受食處，於此眾生先當令發無上道心，然後乃取此人飯食。』大德阿難！我已發意，今便共行，入城乞食，詣大長者婆羅門家。」到已，持缽默然而住。
長者見已，即便白言：「善來，比丘！久望慈顧，愿聖今者受我蔬食。」
彌勒菩薩語長者
【現代漢語翻譯】 現代漢語譯本 也沒有一個眾生，會感到驚恐、疑惑或畏懼。 當我進入禪定時，我看到東方有佛，數量有六萬；南方也是如此；我又看到西方，有六萬位世間尊者；北方以及上方、下方，數量也都是這樣。 我還看到許多樓閣，精妙絕倫，無與倫比，我用少許栴檀末，供養這些世尊。 我確實有這樣的無垢神通，能發出大師子吼，以及各種示現等等，不能深信的人，可以去問如來。 我沒有眾生的想法，也沒有無生的想法，沒有佛、法的想法，因為一切都是無相的。」
◎《菩薩唸佛三昧經》彌勒神通品第四
當時，彌勒菩薩摩訶薩心中想道：『這些聲聞都有大威德、無數神通，各自都說大師子吼。我應當在這人、天、魔、梵、沙門、婆羅門、聲聞、菩薩大眾面前，稍微顯現一下神通變化。』 於是，在早晨，他告訴阿難說：『大德！現在可以整理好衣服，拿著缽，一起去佛那裡。』到了佛那裡，頭面頂禮如來足，說道：『世尊！我現在想進入王舍城中分衛乞食。』 世尊知道時機，默然允許。 於是，彌勒告訴阿難說：『我剛才心中想：『在最初接受食物的地方，應當先讓這裡的眾生髮起無上道心，然後才接受這個人的飯食。』大德阿難！我已經發了這個意願，現在就一起走，入城乞食，去大長者婆羅門家。』到了那裡，拿著缽，默默地站著。 長者看到后，就說道：『善來，比丘！我久仰您的慈悲關懷，希望聖者今天接受我的素食。』 彌勒菩薩對長者說：
【English Translation】 English version Nor is there a single sentient being who is startled, doubtful, or fearful. When I enter samadhi, I see Buddhas in the East, numbering sixty thousand; the same is true in the South; I also see in the West, sixty thousand World Honored Ones; in the North, and above and below, the numbers are also the same. I also behold many pavilions, exquisitely wonderful and unparalleled, and I use a small amount of sandalwood powder to make offerings to these World Honored Ones. I truly possess such immaculate spiritual powers, capable of roaring the great lion's roar, and various manifestations, etc. Those who cannot deeply believe this may go and ask the Tathagata. I have no thought of sentient beings, nor do I have the thought of non-birth, no thought of Buddha or Dharma, because all is without characteristics.』
◎ The Fourth Chapter, 'Maitreya's Spiritual Powers,' of the Samadhi Sutra on the Recollection of the Buddhas by Bodhisattvas
At that time, the Bodhisattva Mahasattva Maitreya thought in his heart: 『These Shravakas have great power and countless spiritual abilities, and each speaks the great lion's roar. I should, in front of this assembly of humans, devas, maras, brahmas, shramanas, brahmins, shravakas, and bodhisattvas, slightly manifest some spiritual transformations.』 Then, in the morning, he said to Ananda: 『Great Virtue! Now you may arrange your robes and hold your bowl, and together we will go to the Buddha.』 Having arrived, he bowed his head to the feet of the Tathagata and said: 『World Honored One! I now wish to enter the city of Rajagriha to beg for alms.』 The World Honored One, knowing the time, silently permitted it. Then, Maitreya said to Ananda: 『I just thought in my heart: 『At the first place where I receive food, I should first cause the sentient beings there to generate the unsurpassed mind of enlightenment, and then I will accept this person's food.』 Great Virtue Ananda! I have already generated this intention, now let us go together, enter the city to beg for alms, and go to the house of the great elder Brahmin.』 Having arrived, he stood silently, holding his bowl. The elder, seeing him, then said: 『Welcome, Bhikshu! I have long awaited your compassionate care, may the Holy One accept my vegetarian food today.』 The Bodhisattva Maitreya said to the elder:
言：「我今未能受爾供養，汝若能種無上菩提善根因緣，當受汝食。」
是時長者即白彌勒：「若能以我所施之食供養恒沙諸佛世尊，然後乃當發菩提心，決定大乘真實之行。所以者何？我于先佛種善根故。」
時阿逸多答長者言：「若能安住如是誓願，我當以食供養恒沙諸佛世尊，皆使周遍。」
長者復言：「唯然，仁者！我當真實發大誓願，愿以此食供養恒沙諸佛世尊，悉令周普。」如是三白。
爾時，彌勒語長者言：「汝今便可時施所供，當以獻上恒沙諸佛。」
爾時，長者即以名膳奉授彌勒。彌勒受已，于長者前一念之須忽然往彼恒沙佛所供養周遍。奉設既畢，還長者家。
長者見是神通之相，嘆言：「希有。」踴悅無量：「我今復應種諸善根，奉施甘果、肴膳美味、嚴飾床座，皆悉豐足。」
長者復持一切珍寶、香花、花鬘、金衣、素疊，俱共往詣至如來所。到已，頭面敬禮佛足，于如來前發菩提心。又立大愿而作誓言：「若有眾生修菩提行，聞我施食善根因緣，一切當得無上菩提。若吾斯愿誠諦不虛，必當獲得阿耨多羅三藐三菩提。時無數菩薩及諸聲聞、一切大眾咸來集者，此之三千大千世界即時應當六種震動。」發是誓已，大千剎土便大起踴，具十八相。
【現代漢語翻譯】 現代漢語譯本：彌勒菩薩說：『我現在還不能接受你的供養。如果你能種下無上菩提的善根因緣，我才能接受你的食物。』 那時，長者立刻對彌勒菩薩說：『如果能用我所施的食物供養恒河沙數諸佛世尊，然後我才發菩提心，決定修持大乘真實的修行。這是為什麼呢？因為我過去在諸佛那裡種下了善根。』 當時，阿逸多（彌勒菩薩的別名）回答長者說：『如果能安住這樣的誓願，我將用你的食物供養恒河沙數諸佛世尊，使他們都普遍得到供養。』 長者又說：『是的，仁者！我將真實地發大誓願，愿用這食物供養恒河沙數諸佛世尊，使他們都普遍得到供養。』這樣說了三次。 這時，彌勒菩薩對長者說：『你現在就可以施捨你所供養的食物，應當獻給恒河沙數諸佛。』 當時，長者立刻將美味的食物奉獻給彌勒菩薩。彌勒菩薩接受后，在長者面前一念之間忽然前往恒河沙數諸佛所在之處，普遍供養。供養完畢后，又回到長者家中。 長者見到這種神通的景象，讚歎說：『稀有啊！』歡喜踴躍，無法計量：『我現在更應該種下各種善根，奉獻甘美的果實、美味的菜餚、裝飾華麗的床座，都使之豐足。』 長者又拿著一切珍寶、香花、花鬘、金衣、素疊，一同前往如來所在之處。到達后，頭面頂禮佛足，在如來面前發菩提心。又立下大愿而發誓說：『如果有眾生修菩提行，聽到我施食的善根因緣，一切都應當得到無上菩提。如果我的這個願望真實不虛，必定會獲得阿耨多羅三藐三菩提（無上正等正覺）。當時無數菩薩以及諸聲聞、一切大眾都來集會，這個三千大千世界應當立刻發生六種震動。』發了這個誓願后，大千世界便大地震動，具足十八種相。
【English Translation】 English version: 'I am not yet able to receive your offerings,' said Maitreya. 'If you can plant the causes and conditions for the supreme Bodhi, then I will accept your food.' At that time, the elder immediately said to Maitreya, 'If I can use the food I offer to make offerings to Buddhas, World Honored Ones, as numerous as the sands of the Ganges, and then generate the Bodhi mind, and determine to practice the true conduct of the Great Vehicle, why is this? Because I have planted good roots with the Buddhas of the past.' Then Ajita (another name for Maitreya) replied to the elder, 'If you can abide in such a vow, I will use your food to make offerings to Buddhas, World Honored Ones, as numerous as the sands of the Ganges, making sure they all receive the offerings.' The elder said again, 'Yes, Venerable One! I will truly make a great vow, wishing to use this food to make offerings to Buddhas, World Honored Ones, as numerous as the sands of the Ganges, ensuring they all receive the offerings.' He said this three times. At this time, Maitreya said to the elder, 'You may now offer the food you have prepared, and present it to the Buddhas as numerous as the sands of the Ganges.' Then, the elder immediately offered the delicious food to Maitreya. After receiving it, Maitreya, in front of the elder, in a single thought, suddenly went to the places where the Buddhas as numerous as the sands of the Ganges were, and made offerings to them all. After completing the offerings, he returned to the elder's home. Seeing this miraculous display, the elder exclaimed, 'How rare!' He was overjoyed beyond measure, 'Now I should plant all kinds of good roots, offering sweet fruits, delicious dishes, and ornately decorated beds, making them all abundant.' The elder then took all kinds of treasures, fragrant flowers, flower garlands, golden robes, and plain cloths, and together went to where the Tathagata was. Upon arriving, he bowed his head and paid homage to the Buddha's feet, and in front of the Tathagata, he generated the Bodhi mind. He also made a great vow, saying, 'If there are sentient beings who practice the Bodhi path, and hear of the good roots and conditions of my offering of food, they should all attain the supreme Bodhi. If my vow is true and not false, I will surely attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, countless Bodhisattvas, as well as Shravakas and all the great assembly, should come together, and this great trichiliocosm should immediately experience six kinds of earthquakes.' After making this vow, the great trichiliocosm shook greatly, manifesting eighteen aspects.
是時長者語阿難言：「大德！今者現為我證；若不信者，問於世尊，神通、相貌具足如是。我今未得無上菩提，自在變化已能如此。」
彌勒菩薩語阿難言：「我憶過去阿僧祇劫造光佛所，修得少分諸佛如來所行三昧。獲是定已，見於東方無數諸佛各住彼剎，以三昧力于無量劫方便度脫不可計眾得阿僧祇神通變化、住于阿耨多羅三藐三菩提道，猶今王舍婆羅門也。大德阿難！我于往昔蓮華上佛、應、正遍知所，以一神通化度三萬億那由他百千眾生住無上道。大德阿難！我于往昔最高如來、應、正遍所得普世定，度脫六萬欲界諸天發菩提心。我具如是神通相貌。」
時阿逸多即說偈言：
「正服持應器， 往詣能仁尊， 頭面禮佛足， 白言：『行乞食。』 佛即許其去： 『當廣利眾生， 吾般涅槃后， 汝應次作佛， 名譽及功德， 一切皆具足。』 我時心念言： 『今日行分衛， 若初施食者， 令住三菩提。』 時彼大長者， 見我行乞食， 即便從坐起， 恭敬意無量： 『善來，阿逸多！ 希現乃如此。 今來一何晚？ 唯愿前坐食， 大士法難思， 當設鮮微膳。』 『長者！汝若能， 為利諸人天， 發無上菩提， 我
【現代漢語翻譯】 現代漢語譯本： 當時，那位長者對阿難說：『大德！現在請您為我作證；如果有人不相信，可以去問世尊，他的神通和相貌都像我所說的那樣具足。我現在還沒有證得無上菩提，就已經能夠有這樣的自在變化了。』 彌勒菩薩對阿難說：『我回憶過去無量劫前，在造光佛（過去佛名）那裡，修得了諸佛如來所修行的少分三昧。獲得這種禪定后，我看到東方無數的佛都住在他們的剎土，我用三昧的力量，在無量劫中方便度脫了無數眾生，讓他們獲得了無量神通變化，安住在阿耨多羅三藐三菩提（無上正等正覺）的道路上，就像現在的王舍城的婆羅門一樣。大德阿難！我過去在蓮華上佛（過去佛名）、應供、正遍知那裡，用一個神通就度化了三萬億那由他百千眾生，讓他們安住在無上道上。大德阿難！我過去在最高如來（過去佛名）、應供、正遍知那裡，獲得了普世定，度脫了六萬欲界諸天，讓他們發起了菩提心。我具有這樣的神通和相貌。』 當時，阿逸多（彌勒菩薩的別名）就說了偈語： 『我穿著整齊的僧服，拿著應器（僧人的食器），前往能仁（釋迦牟尼佛的稱號）的住所，頭面頂禮佛足，稟告說：『我將去乞食。』 佛陀就允許我去了，並說：『你應當廣利眾生，我般涅槃（佛的去世）后，你應當依次成佛，你的名譽和功德，一切都將具足。』 我當時心裡想：『今天我去乞食，如果第一個施食給我的人，就讓他安住在三菩提（三種智慧）中。』 當時，那位大長者，看到我正在乞食，就立刻從座位上站起來，以無量的恭敬心說： 『善來，阿逸多！你如此稀有地顯現。今天你來得有些晚了，希望你到前面來坐下用餐，大士的法力真是不可思議，我將為您準備一些精美的食物。』 『長者！如果你能爲了利益一切人天，發起無上菩提心，我』
【English Translation】 English version: At that time, the elder said to Ananda, 'Great Virtue! Please bear witness for me now; if anyone does not believe, ask the World Honored One, whose spiritual powers and appearance are as complete as I have described. I have not yet attained Anuttara-samyak-sambodhi (supreme enlightenment), yet I am already capable of such free transformations.' Maitreya Bodhisattva said to Ananda, 'I recall that in the past, countless kalpas ago, in the presence of Dipankara Buddha (a past Buddha), I cultivated a small portion of the samadhi (meditative absorption) practiced by all Buddhas Tathagatas. Having attained this samadhi, I saw countless Buddhas in the East, each residing in their own Buddha-field. Through the power of samadhi, I expediently liberated countless beings over immeasurable kalpas, enabling them to attain countless spiritual powers and transformations, and to abide on the path of Anuttara-samyak-sambodhi, just like the Brahmins of Rajagriha today. Great Virtue Ananda! In the past, in the presence of Padmottara Buddha (a past Buddha), the Arhat, the Samyak-sambuddha, with one spiritual power, I liberated three hundred billion nayutas of hundreds of thousands of beings, enabling them to abide on the supreme path. Great Virtue Ananda! In the past, in the presence of the Supreme Tathagata (a past Buddha), the Arhat, the Samyak-sambuddha, I attained the Universal Samadhi, liberating sixty thousand devas of the desire realm, causing them to generate the Bodhi mind. I possess such spiritual powers and appearance.' At that time, Ajita (another name for Maitreya Bodhisattva) spoke in verse: 'Wearing proper monastic robes and holding my alms bowl, I went to the abode of the Sage (a title for Shakyamuni Buddha), bowed my head to the Buddha's feet, and reported, 'I will go for alms.' The Buddha then permitted me to go, saying, 'You should widely benefit beings. After my Parinirvana (Buddha's passing), you should become the next Buddha. Your reputation and merits will be complete in every way.' At that time, I thought in my heart, 'Today, as I go for alms, may the first person who gives me food abide in the three Bodhis (three kinds of wisdom).' At that time, the great elder, seeing me going for alms, immediately rose from his seat, with immeasurable respect, saying: 'Welcome, Ajita! It is rare to see you appear like this. You have come somewhat late today. I hope you will come forward and sit down to eat. The Dharma power of a great Bodhisattva is truly inconceivable. I will prepare some exquisite food for you.' 'Elder! If you can, for the benefit of all humans and devas, generate the supreme Bodhi mind, I'
當受汝食。』 『即時若能爾， 我當立誓願。 阿逸汝即時， 能以所施食， 奉獻恒沙佛， 悉令周遍者， 然後我當發， 無上菩提心。』 『長者！若定能， 作此真實誓， 施於恒沙佛， 愿得大果報。 我今保此誓， 建立必不虛。』 持缽受食已， 普供人中尊， 修行菩提道， 利益諸眾生。 阿難！是長者， 見我神通事， 心敬大歡喜， 嘆仰未曾有， 其心即安住， 無上堅固愿。 復施珍果膳、 嚴飾妙香花、 素疊及名寶， 種種眾妙供。 共我詣如來， 深發菩提愿， 長者發誓已， 更作廣大愿。 其愿無限量， 不可得思議， 眾生若聞者， 此剎成佛道。 造光如來處， 得此微妙定， 諸佛之所說， 施不思議樂。 造光世尊所， 獲得此三昧， 爾時我悉睹， 十方諸如來。 若得大威力， 乃能見是事， 安住此三昧， 示現諸神通。 百阿僧祇劫， 修習種種行， 利益諸眾生， 未曾有休息。 蓮花上佛所， 得是三昧已， 我以種種化， 七十千眾生， 皆悉令得修， 無上菩提道。 最高如來所， 專修諸梵行， 得微妙三昧，
【現代漢語翻譯】 現代漢語譯本 『當您接受我的食物。』 『如果我能立即做到，我將立下誓願。 阿逸（Maitreya，彌勒菩薩）啊，你如果能立即將我所施的食物， 供養給恒河沙數般的佛陀，使他們都普遍得到供養， 然後我才發無上菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』 『長者！如果您真的能立下這個真實的誓言， 將食物供養給恒河沙數般的佛陀，愿您獲得巨大的果報。 我今天保證這個誓言，建立它必定不會虛假。』 （佛陀）持缽接受食物后，普遍供養給一切人中最尊貴的佛陀， 修行菩提道（bodhi-marga，覺悟之道），利益一切眾生。 阿難（Ananda，佛陀的侍者）啊！這位長者，看到我的神通事蹟， 心中敬佩，非常歡喜，讚歎仰慕，從未有過。 他的心就安住在無上堅固的願望中。 他又佈施珍貴的果品膳食、裝飾精美的香花、 素色的絲綢和名貴的寶物，種種美好的供養。 和我一起去見如來（Tathagata，佛陀的稱號），深深地發菩提愿。 長者發誓之後，又發了廣大的願望。 他的願望無邊無際，不可思議， 眾生如果聽到這個願望，這個剎土（kshetra，佛的國土）就能成就佛道。 在造光如來（Dipamkara，錠光佛）之處，得到這種微妙的禪定（samadhi，三昧）， 諸佛所說的，是施予不可思議的快樂。 在造光世尊（Dipamkara，錠光佛）那裡，獲得了這種三昧， 那時我全都看到了十方諸如來。 如果獲得大威力，才能見到這些事， 安住于這種三昧，示現各種神通。 經過百阿僧祇劫（asamkhya-kalpa，無數大劫）的時間，修習種種修行， 利益一切眾生，從未有過休息。 在蓮花上佛（Padmottara，蓮花上如來）那裡，得到這種三昧后， 我用種種化身，使七十千眾生， 都能夠修行無上菩提道。 在最高如來（Uttama，最上如來）那裡，專心修行各種梵行（brahmacarya，清凈行）， 得到微妙的三昧，
【English Translation】 English version 'When you receive my food.' 'If I can do that immediately, I will make a vow. O Ajita (Maitreya, the future Buddha), if you can immediately take the food I offer, and offer it to Buddhas as numerous as the sands of the Ganges, making it universally available to them, then I will generate the unsurpassed Bodhi mind (anuttara-samyak-sambodhi-citta, the mind of supreme perfect enlightenment).' 'Elder! If you can truly make this true vow, offering food to Buddhas as numerous as the sands of the Ganges, may you receive great karmic rewards. Today I guarantee this vow, establishing it will certainly not be false.' (The Buddha), having received the food in his bowl, universally offered it to the most honored among all beings, the Buddhas, practicing the Bodhi path (bodhi-marga, the path to enlightenment), benefiting all sentient beings. O Ananda (Ananda, the Buddha's attendant)! This elder, seeing my miraculous deeds, felt reverence in his heart, was very joyful, and admired with awe, something never before experienced. His mind then settled in the unsurpassed, firm vow. He also offered precious fruits and meals, beautifully adorned fragrant flowers, plain silk and precious jewels, all kinds of wonderful offerings. Together with me, he went to see the Tathagata (Tathagata, an epithet of the Buddha), deeply generating the Bodhi vow. After the elder made his vow, he made an even greater vow. His vow was boundless and inconceivable, if sentient beings hear this vow, this land (kshetra, Buddha's land) will achieve the Buddha path. At the place of Dipamkara (Dipamkara, the Buddha of the past), having attained this subtle samadhi (samadhi, meditative absorption), what the Buddhas speak of is the giving of inconceivable joy. At the place of the World Honored Dipamkara (Dipamkara, the Buddha of the past), having attained this samadhi, at that time I saw all the Tathagatas of the ten directions. If one obtains great power, one can see these things, abiding in this samadhi, manifesting various miraculous powers. Having practiced various practices for a hundred asamkhya kalpas (asamkhya-kalpa, countless great eons), benefiting all sentient beings, never having rested. At the place of Padmottara (Padmottara, the Buddha of the Lotus), having attained this samadhi, I used various transformations to enable seventy thousand sentient beings, to all practice the unsurpassed Bodhi path. At the place of Uttama (Uttama, the Supreme Buddha), focusing on practicing various brahmacarya (brahmacarya, pure conduct), having attained the subtle samadhi,
施不思議樂。 最高善逝處， 又得普世定， 爾時復安住， 月出三摩提。 迦葉如來所， 得是深三昧。 大德！我如此， 示現神變時， 攝取于往昔， 百千世神通。 若住此威勢， 能作種種化， 我亦見諸佛， 現作如此行。 若有欲樂見， 諸佛世之師， 復有欲愿聞， 法輪深妙音， 亦樂拔世間， 一切生死苦， 當勤受持此， 清凈三昧王。」
爾時，諸天、世人、魔、梵、一切閻浮及阿修羅，聞阿逸多師子吼已，生希仰心，嘆未曾有。
菩薩唸佛三昧經贊佛音聲辯才品第五之一
爾時，不空見菩薩摩訶薩即從三昧庠序而起。時諸人、天、龍、神、魔、梵、沙門、婆羅門、阿修羅等，一切世間皆悉贊言：「異哉！至法。」
時不空見告阿難言：「妙哉！諸佛實為希有。世尊大悲無不具足，故名如來、應、正遍知，獲得無上菩提之道，知一切法無生、無行，無得、無失。波羅奈國仙人鹿苑三轉十二行無上法輪，沙門、婆羅門、諸天、魔、梵，一切世間無能轉者，所謂是苦、是苦集、是苦滅、是苦滅道。八聖道分無數章句、無量諸相、無限行處，如此義味讚誦解說、分別敷拆，無不具足。」
時不空見覆告阿難：「善
【現代漢語翻譯】 現代漢語譯本 施予不可思議的快樂。 在至高無上的善逝（佛的稱號）之處，又獲得普遍的禪定， 那時又安住于，如月光般清凈的三摩提（禪定）。 在迦葉如來（過去佛之一）那裡，得到這種甚深的禪定。 大德！我如此，示現神通變化時， 攝取過去，百千世的神通。 若安住於此威勢，能作出種種變化， 我也見到諸佛，顯現如此的行跡。 若有人想要見到，諸佛世間的導師， 又有人想要聽聞，法輪（佛法）深奧微妙的音聲， 也樂於拔除世間，一切生死的痛苦， 應當勤奮受持此，清凈的三昧王（禪定之王）。』
那時，諸天、世人、魔、梵（天神）、一切閻浮（人世間）及阿修羅（非天），聽聞阿逸多（彌勒菩薩的別名）的獅子吼后，生起希求仰慕之心，讚歎前所未有。
《菩薩唸佛三昧經》贊佛音聲辯才品第五之一
那時，不空見菩薩摩訶薩即從三昧（禪定）中緩緩起身。當時諸人、天、龍、神、魔、梵（天神）、沙門（出家修行者）、婆羅門（印度教祭司）、阿修羅（非天）等，一切世間都讚歎說：『奇特啊！至高無上的佛法。』
當時不空見告訴阿難（佛陀的十大弟子之一）說：『妙啊！諸佛真是稀有。世尊大慈大悲無不具足，所以名為如來（佛的稱號）、應（應供）、正遍知（正等覺），獲得無上菩提之道，了知一切法無生、無行，無得、無失。在波羅奈國仙人鹿苑三轉十二行無上法輪（佛陀初轉法輪），沙門、婆羅門、諸天、魔、梵（天神），一切世間無能轉者，所謂是苦、是苦集、是苦滅、是苦滅道。八聖道分無數章句、無量諸相、無限行處，如此義味讚誦解說、分別敷拆，無不具足。』
當時不空見又告訴阿難：『善哉！』
【English Translation】 English version Bestowing inconceivable joy. In the place of the Supreme Sugata (Buddha's title), one also attains universal samadhi (meditative absorption), At that time, one dwells in the moon-like pure samadhi. At the place of Kashyapa Tathagata (one of the past Buddhas), one obtains this profound samadhi. Great Virtue! When I thus manifest miraculous transformations, I gather the supernatural powers of hundreds of thousands of past lives. If one dwells in this power, one can perform various transformations, I have also seen Buddhas manifest such actions. If there are those who wish to see the Buddhas, the teachers of the world, And also those who wish to hear the profound and subtle sound of the Dharma wheel (Buddha's teachings), And also those who are happy to eradicate all the suffering of birth and death in the world, They should diligently uphold this pure King of Samadhi (king of meditative absorption).』
At that time, the gods, humans, Mara (demon), Brahma (god), all of Jambudvipa (human world) and Asuras (demigods), having heard the lion's roar of Ajita (another name for Maitreya Bodhisattva), developed a heart of aspiration and praised what had never been before.
The Sutra of Bodhisattva's Mindfulness of the Buddha Samadhi, Chapter Five, Part One, Praising the Buddha's Voice and Eloquence
At that time, Bodhisattva Mahasattva Inconceivable Vision arose slowly from samadhi (meditative absorption). At that time, all the people, gods, dragons, spirits, Mara (demon), Brahma (god), Shramanas (monastic practitioners), Brahmins (Hindu priests), Asuras (demigods), and all the world praised, saying: 『Wonderful! The supreme Dharma.』
At that time, Inconceivable Vision said to Ananda (one of the Buddha's ten great disciples): 『Wonderful! The Buddhas are truly rare. The World Honored One is fully endowed with great compassion, hence he is called Tathagata (Buddha's title), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), having attained the unsurpassed path of Bodhi, knowing that all dharmas are without birth, without action, without attainment, without loss. In the Deer Park of the Sages in the country of Varanasi, he turned the unsurpassed Dharma wheel of twelve actions in three turns (Buddha's first sermon), which no Shramana, Brahmin, god, Mara (demon), Brahma (god), or anyone in the world can turn, namely, this is suffering, this is the cause of suffering, this is the cessation of suffering, this is the path to the cessation of suffering. The eightfold noble path has countless chapters and verses, countless forms, and limitless practices. Such meanings are praised, explained, and analyzed in detail, without anything lacking.』
At that time, Inconceivable Vision again said to Ananda: 『Excellent!』
哉！諸佛大悲滿足，故名如來、應、正遍知，得是無上菩提之道。今此大會諸聲聞眾，未曾聞法當令聞之、先所未說今當爲說、不思議法當思議說、所未得法今當使得、未學之法令得修習、無相之法作有相說、略說少法啟悟弘多。今告此眾諸阿羅漢，畢竟作證無著真人，永得解脫無始生死。
「阿難當知，譬如有人以一把䴰投恒河中，謂能以此斷彼駛流。此人所作為難不耶？」
阿難答言：「如是，甚難。」
時不空見語阿難言：「諸佛、如來、應、正遍知得無上道，為諸聲聞說未聞法，倍難於彼。複次，阿難！譬如有人生無口、舌，聲震恒沙一切世界。此為難不？」
阿難答曰：「如是，甚難。」
不空見言：「諸佛、如來、應、正遍知得無上道，為諸聲聞不思議法作思議說，尤難於彼。複次，阿難！譬如有人指虛空中示種種色。為難不耶？」
阿難答曰：「如是，實難。」
不空見言：「諸佛、如來、應、正遍知得無上道，令諸聲聞所未得法今當令得，彌難於彼。複次，阿難！譬如有人無有手、足及咒術力，擔須彌山，或欲履水、或持浮木渡于大海。此為難不？」
阿難答曰：「如是，甚難。」
不空見言：「諸佛、如來、應、正遍知得無上道，為諸聲
【現代漢語翻譯】 現代漢語譯本： 啊！諸佛以大慈悲之心圓滿一切，所以被稱為如來（Tathagata，意為「如實而來者」）、應（Arhat，意為「應供」）、正遍知（Samyaksambuddha，意為「正等覺者」），他們證得了無上的菩提之道。今天，在座的各位聲聞（Sravaka，意為「聽聞佛法者」）弟子們，對於未曾聽聞的佛法，現在應當讓他們聽聞；對於先前未曾宣說的佛法，現在應當為他們宣說；對於不可思議的佛法，應當用可以思議的方式來宣說；對於尚未證得的佛法，現在應當讓他們證得；對於尚未修習的佛法，應當讓他們得以修習；對於無相的佛法，應當用有相的方式來宣說；用簡略的說法來啓發廣大的智慧。現在我告訴在座的各位阿羅漢（Arhat，意為「已斷煩惱者」），你們已經究竟證悟，成為無所執著的真人，永遠解脫了無始以來的生死輪迴。 『阿難（Ananda，佛陀的十大弟子之一）應當知道，譬如有人用一把麵粉投向恒河之中，想要以此來阻斷那奔騰的河流。這個人所做的事情困難嗎？』 阿難回答說：『是的，非常困難。』 這時，不空見（Akasagarbha，菩薩名，意為「虛空藏」）對阿難說：『諸佛、如來、應、正遍知證得無上道，為諸聲聞宣說他們未曾聽聞的佛法，比那還要困難百倍。再者，阿難！譬如有人天生沒有口和舌頭，卻能發出聲音震動恒河沙數的世界。這困難嗎？』 阿難回答說：『是的，非常困難。』 不空見說：『諸佛、如來、應、正遍知證得無上道，為諸聲聞用可以思議的方式來宣說不可思議的佛法，比那還要困難。再者，阿難！譬如有人在虛空中指示種種顏色。這困難嗎？』 阿難回答說：『是的，確實困難。』 不空見說：『諸佛、如來、應、正遍知證得無上道，讓諸聲聞證得他們尚未證得的佛法，比那還要困難得多。再者，阿難！譬如有人沒有手腳，也沒有咒術的力量，卻能擔起須彌山（Sumeru，佛教中的聖山），或者想要在水上行走，或者拿著浮木渡過大海。這困難嗎？』 阿難回答說：『是的，非常困難。』 不空見說：『諸佛、如來、應、正遍知證得無上道，為諸聲聞宣說他們未曾修習的佛法，讓他們得以修習，比那還要困難。』
【English Translation】 English version: Oh! The Buddhas, with their great compassion, are complete, hence they are called Tathagata (meaning 'the one who has thus come'), Arhat (meaning 'worthy of offerings'), and Samyaksambuddha (meaning 'perfectly enlightened one'), having attained the unsurpassed path of Bodhi. Today, all of you Sravakas (meaning 'listeners of the Dharma') in this assembly, for the Dharma you have not heard, now shall hear; for the Dharma not previously spoken, now shall be spoken; for the inconceivable Dharma, it shall be spoken in a conceivable way; for the Dharma not yet attained, now shall be attained; for the Dharma not yet practiced, now shall be practiced; for the formless Dharma, it shall be spoken with form; with a brief explanation, much wisdom shall be awakened. Now I tell all of you Arhats (meaning 'one who has destroyed the defilements') in this assembly, you have ultimately attained realization, becoming true persons without attachment, forever liberated from the beginningless cycle of birth and death. 'Ananda (one of the ten major disciples of the Buddha) should know, it is like a person throwing a handful of flour into the Ganges River, thinking to stop the swift current. Is this person's action difficult or not?' Ananda replied, 'Yes, it is very difficult.' Then, Akasagarbha (a Bodhisattva, meaning 'treasury of space') said to Ananda, 'The Buddhas, Tathagatas, Arhats, and Samyaksambuddhas, having attained the unsurpassed path, speaking the Dharma that the Sravakas have not heard, is a hundred times more difficult than that. Furthermore, Ananda! It is like a person born without a mouth or tongue, yet able to produce a sound that shakes all the worlds as numerous as the sands of the Ganges. Is this difficult?' Ananda replied, 'Yes, it is very difficult.' Akasagarbha said, 'The Buddhas, Tathagatas, Arhats, and Samyaksambuddhas, having attained the unsurpassed path, speaking the inconceivable Dharma in a conceivable way for the Sravakas, is even more difficult than that. Furthermore, Ananda! It is like a person pointing out various colors in empty space. Is this difficult?' Ananda replied, 'Yes, it is indeed difficult.' Akasagarbha said, 'The Buddhas, Tathagatas, Arhats, and Samyaksambuddhas, having attained the unsurpassed path, enabling the Sravakas to attain the Dharma they have not yet attained, is much more difficult than that. Furthermore, Ananda! It is like a person without hands or feet, and without the power of mantras, yet able to carry Mount Sumeru (the sacred mountain in Buddhism), or wanting to walk on water, or crossing the great ocean with a piece of floating wood. Is this difficult?' Ananda replied, 'Yes, it is very difficult.' Akasagarbha said, 'The Buddhas, Tathagatas, Arhats, and Samyaksambuddhas, having attained the unsurpassed path, speaking the Dharma that the Sravakas have not practiced, enabling them to practice it, is even more difficult than that.'
聞以無相法作有相說、以未學法作有學說，又難於彼。」
時不空見即說偈言：
「諸佛不思議， 深行大慈悲， 常施法光明， 相繼恒不絕。 無數那由他， 億劫甚難見， 無比最勝尊， 未聞當令聞。 有為緣起轉， 無實恒虛偽， 畢命常無生， 一切法空故。 諸佛所行慈， 不可得思議。 佛說所未說， 如此難見法， 利益諸人天， 普及於一切。 諸如來深解， 不可思議法， 能為聲聞眾， 說有思議法； 佛說無相法， 能作有相說。 外道癡所迷， 不識生死源， 如來既知已， 皆悉令摧伏。 住十力敷演， 未得法令得， 世尊真實說， 利益諸人天。 欲以一把䴰， 斷截恒河水， 長老！此雖難， 未足稱為難； 世依說無生， 斯難過於彼。 若人無口、舌， 聲震遍諸剎， 雖復能如此， 不足以為難； 未學令得學， 是則最甚難。 若人指空中， 言有種種色， 誠能為此事， 豈足稱甚難？ 未得法令得， 我說最為難。 若人無手、足， 擔負須彌山， 欲渡于大海， 未足以為難； 無相說有相， 此則倍難彼。」◎
菩薩唸佛
【現代漢語翻譯】 現代漢語譯本： 「聽聞用無相之法來闡述有相之理，用未曾修習的法來闡述已修習的法，這對於他們來說是難以理解的。」
當時，不空（Amoghavajra）尊者聽后，隨即說了偈語：
「諸佛的境界不可思議，他們的修行深邃，擁有偉大的慈悲心。 他們常常施予佛法的光明，這種光明相續不斷，永不停止。 無數那由他（nayuta，數量單位，表示極大的數目）劫都難以見到他們， 無比殊勝的至尊，將未曾聽聞的佛法，令眾生聽聞。 有為法因緣而生起，沒有真實的自性，恒常虛妄不實。 最終歸於無生，因為一切法本性皆空。 諸佛所行的慈悲，是不可思議的。 佛陀宣說那些未曾被宣說的法，如此難以見到的法， 利益一切人天眾生，普及於一切。 諸如來（Tathagata，佛的稱號）深刻理解，不可思議的法， 能夠為聲聞（Sravaka，聽聞佛法而修行的人）眾，宣說有思議的法； 佛陀宣說無相之法，能夠用有相的方式來表達。 外道（Tirthika，佛教以外的修行者）被愚癡所迷惑，不認識生死的根源， 如來（Tathagata，佛的稱號）既然已經知曉，就全部令其降伏。 安住於十力（dasabala，佛的十種力量）而廣為宣說，令未得法者得法， 世尊（Bhagavan，佛的尊稱）真實宣說，利益一切人天眾生。 想要用一把糠秕，來截斷恒河的水流， 長老！這雖然很難，但還不足以稱為難； 世尊依據無生之理而說法，這比前者更難。 如果有人沒有口舌，卻能使聲音震動遍佈所有剎土（buddhaksetra，佛的國土）， 即使能夠做到如此，也不足以稱為難； 令未曾修習的人得到修習，這才是最難的。 如果有人指著虛空，說有種種顏色， 如果真的能做到此事，又怎能稱之為難呢？ 令未得法者得法，我說這才是最難的。 如果有人沒有手腳，卻能擔負起須彌山（Sumeru，佛教中的聖山）， 想要渡過大海，這還不足以稱為難； 用無相之法來闡述有相之理，這比前者要難上百倍。」
菩薩（Bodhisattva，發願成佛的修行者）憶念佛陀。
【English Translation】 English version: 「It is heard that they use the formless dharma to explain the formed, and use the unlearned dharma to explain the learned, which is difficult for them to understand.」
At that time, the Venerable Amoghavajra, upon hearing this, immediately spoke in verse:
「The realms of all Buddhas are inconceivable, their practices are profound, and they possess great compassion. They constantly bestow the light of the Dharma, which continues uninterrupted, never ceasing. It is difficult to see them even in countless nayutas (a unit of large number) of kalpas (eons), The incomparably supreme and venerable ones cause those who have not heard the Dharma to hear it. Conditioned dharmas arise from causes and conditions, having no real self-nature, and are constantly false and unreal. They ultimately return to non-birth, because all dharmas are empty in nature. The compassion practiced by all Buddhas is inconceivable. The Buddhas proclaim those dharmas that have not been proclaimed, such a difficult-to-see dharma, Benefiting all beings in the human and heavenly realms, extending to all. All Tathagatas (Buddhas) deeply understand the inconceivable dharma, They are able to explain the conceivable dharma to the Sravakas (listeners of the Dharma); The Buddhas proclaim the formless dharma, and are able to express it in a formed way. The Tirthikas (non-Buddhist ascetics) are deluded by ignorance, not recognizing the source of birth and death, The Tathagatas (Buddhas), having already known this, subdue them all. Dwelling in the ten powers (dasabala, ten powers of a Buddha) and widely expounding, causing those who have not attained the Dharma to attain it, The Bhagavan (Buddha) truthfully proclaims, benefiting all beings in the human and heavenly realms. To try to cut off the flow of the Ganges River with a handful of chaff, Elder! Although this is difficult, it is not enough to be called difficult; The World Honored One speaks according to the principle of non-birth, which is more difficult than the former. If someone has no mouth or tongue, yet can make their voice resound throughout all Buddha-lands (buddhaksetra), Even if they could do this, it would not be enough to be called difficult; To cause those who have not practiced to practice, this is the most difficult. If someone points to the empty space and says there are various colors, If they could really do this, how could it be called difficult? To cause those who have not attained the Dharma to attain it, I say this is the most difficult. If someone has no hands or feet, yet can carry Mount Sumeru (a sacred mountain in Buddhism), And wants to cross the great ocean, this is not enough to be called difficult; To explain the formed using the formless dharma, this is a hundred times more difficult than the former.」
The Bodhisattva (one who seeks enlightenment) remembers the Buddha.
三昧經卷第二 大正藏第 13 冊 No. 0414 菩薩唸佛三昧經
菩薩唸佛三昧經卷第三
宋天竺三藏功德直譯贊佛音聲辯才品第五之二
◎時不空見覆告阿難：「諸佛世尊希有殊特，于阿僧祇無量諸法決定究竟，到于彼岸，故名如來、應、正遍知。戒、定、慧、解脫、知見等眾一切法相無取著行，建勝寶幢出一大音。若有眾生樂聞施惠得解脫者，即生念言：『如來為我說施利益。』若有眾生樂聞禁戒得解脫者，即生念言：『如來為我說戒饒益。』若有眾生樂聞三昧得解脫者，即生念言：『如來為我說於三昧。』若有眾生樂聞智慧得解脫者，即生念言：『如來今者為我說智。』若有眾生樂聞解脫得濟度者，即生念言：『如來今日為說解脫。』若有眾生樂聞解脫知見之者，即生念言：『如來為我說于知見。』若有眾生樂於生天得解脫者，即生念言：『如來為我說于生天。』若有眾生樂聞無常得解脫者，即生念言：『如來為我說于無常。』若有眾生樂聞說苦而得解脫，即生念言：『如來今者為我說苦。』若有眾生樂聞無我得解脫者，即生念言：『如來今者為說無我。』若有眾生樂聞寂滅得解脫者，即生念言：『如來為我說寂滅法。』若有眾生樂聞不凈得解脫者，即生念言：『如來為我說不
【現代漢語翻譯】 現代漢語譯本 那時，不空見菩薩又告訴阿難說：『諸佛世尊是稀有而又特別的，對於無數（阿僧祇）的諸法都已決定究竟，到達了彼岸，所以被稱為如來（Tathagata，意為「如實而來者」）、應（Arhat，意為「應供」）、正遍知（Samyak-sambuddha，意為「正等覺者」）。他們對於戒（Sila，意為「道德」）、定（Samadhi，意為「禪定」）、慧（Prajna，意為「智慧」）、解脫（Vimukti，意為「自由」）、知見（Jnana-darsana，意為「智慧的見解」）等一切法相，都沒有執著，並以殊勝的寶幢為象徵，發出洪大的聲音。如果眾生喜歡聽聞佈施（Dana，意為「給予」）而得到解脫，就會生起這樣的念頭：『如來為我說佈施的利益。』如果眾生喜歡聽聞禁戒而得到解脫，就會生起這樣的念頭：『如來為我說持戒的益處。』如果眾生喜歡聽聞三昧（Samadhi，意為「禪定」）而得到解脫，就會生起這樣的念頭：『如來為我說三昧。』如果眾生喜歡聽聞智慧而得到解脫，就會生起這樣的念頭：『如來現在為我說智慧。』如果眾生喜歡聽聞解脫而得到救度，就會生起這樣的念頭：『如來今天為說解脫。』如果眾生喜歡聽聞解脫的知見，就會生起這樣的念頭：『如來為我說知見。』如果眾生喜歡生天而得到解脫，就會生起這樣的念頭：『如來為我說生天之道。』如果眾生喜歡聽聞無常（Anitya，意為「變遷」）而得到解脫，就會生起這樣的念頭：『如來為我說無常。』如果眾生喜歡聽聞苦（Dukkha，意為「痛苦」）而得到解脫，就會生起這樣的念頭：『如來現在為我說苦。』如果眾生喜歡聽聞無我（Anatman，意為「非我」）而得到解脫，就會生起這樣的念頭：『如來現在為說無我。』如果眾生喜歡聽聞寂滅（Nirvana，意為「涅槃」）而得到解脫，就會生起這樣的念頭：『如來為我說寂滅法。』如果眾生喜歡聽聞不凈（Asubha，意為「不潔」）而得到解脫，就會生起這樣的念頭：『如來為我說不凈。』
【English Translation】 English version Then, Akasagarbha (Not Empty Vision) Bodhisattva further said to Ananda: 'The World Honored Ones, the Buddhas, are rare and extraordinary. They have definitively and completely mastered countless (asamkhya) dharmas, reaching the other shore. Therefore, they are called Tathagata (Thus Come One), Arhat (Worthy One), and Samyak-sambuddha (Perfectly Enlightened One). They have no attachment to all aspects of the dharma, such as Sila (morality), Samadhi (meditation), Prajna (wisdom), Vimukti (liberation), and Jnana-darsana (knowledge and vision), and they raise a victorious banner, emitting a great sound. If beings delight in hearing about Dana (giving) and attaining liberation, they will think: 'The Tathagata is speaking to me about the benefits of giving.' If beings delight in hearing about Sila (precepts) and attaining liberation, they will think: 'The Tathagata is speaking to me about the benefits of keeping precepts.' If beings delight in hearing about Samadhi (meditation) and attaining liberation, they will think: 'The Tathagata is speaking to me about Samadhi.' If beings delight in hearing about Prajna (wisdom) and attaining liberation, they will think: 'The Tathagata is now speaking to me about wisdom.' If beings delight in hearing about Vimukti (liberation) and attaining salvation, they will think: 'The Tathagata is speaking about liberation today.' If beings delight in hearing about the knowledge and vision of liberation, they will think: 'The Tathagata is speaking to me about knowledge and vision.' If beings delight in being born in heaven and attaining liberation, they will think: 'The Tathagata is speaking to me about being born in heaven.' If beings delight in hearing about Anitya (impermanence) and attaining liberation, they will think: 'The Tathagata is speaking to me about impermanence.' If beings delight in hearing about Dukkha (suffering) and attaining liberation, they will think: 'The Tathagata is now speaking to me about suffering.' If beings delight in hearing about Anatman (non-self) and attaining liberation, they will think: 'The Tathagata is now speaking to me about non-self.' If beings delight in hearing about Nirvana (extinction) and attaining liberation, they will think: 'The Tathagata is speaking to me about the dharma of Nirvana.' If beings delight in hearing about Asubha (impurity) and attaining liberation, they will think: 'The Tathagata is speaking to me about impurity.'
凈法。』若諸眾生樂聞無上道得解脫者，即生念言：『如來今者為我讚歎諸佛功德、說大乘法。』無一眾生聞如來說如此法已不解脫者。」
時不空見即說偈言：
「此聞調御師， 于眾中演說， 戒、定、慧解脫、 解脫知見等， 如是一切法， 宣說皆作佛。 樂聞說施、戒， 而得解脫者， 各聞世間依， 嘆施、戒功德； 樂聞說定、智， 解脫功德者， 即聞佛、世尊， 演不思議音； 樂生天解脫， 牟尼即為演； 樂聞智慧者， 天中天今說； 樂聞無常、苦、 無我、不凈說、 寂滅等諸音， 而得解脫者， 即時便得聞， 不可思議聲； 若有欲樂聞， 辟支佛功德， 善逝今便為， 說斯緣覺乘， 聞佛諸功德， 如此解脫乘。 世尊說法已， 眾生求菩提， 如此一切音， 不可得思議。 佛所宣諸法， 利益於世間， 既蒙解種種， 清凈之妙聲， 即時悉皆發， 無上菩提心。」
時不空見覆告阿難：「諸佛世尊殊特希有，成滿一切無數善根，故名如來、應、正遍知。親近供養無量諸佛，佈施調伏、一心寂定，今得無上菩提之道，具足成就無數辯才。釋迦如來得無量辯、最無上辯、無能
【現代漢語翻譯】 現代漢語譯本 『清凈的佛法。』如果眾生喜歡聽聞無上的佛道以求得解脫，就會生起這樣的念頭：『如來現在正在為我們讚歎諸佛的功德，宣說大乘佛法。』沒有一個眾生聽聞如來說這樣的佛法后不能得到解脫的。」 當時，不空見菩薩就說了偈語： 『聽聞調御師（佛的稱號），在眾人之中演說，戒（防止惡行）、定（專注）、慧（智慧）、解脫（脫離輪迴）、解脫知見（對解脫的認知）等，像這樣的一切佛法，宣說都能使眾生最終成佛。 喜歡聽聞佈施、持戒，從而得到解脫的眾生，各自聽聞世間的依靠（佛），讚歎佈施、持戒的功德；喜歡聽聞禪定、智慧，從而得到解脫功德的眾生，就聽聞佛、世尊，演說不可思議的音聲； 喜歡往生天界得到解脫的眾生，牟尼（釋迦牟尼佛的稱號）就為他們演說；喜歡聽聞智慧的眾生，天中天（佛的稱號）現在為他們宣說；喜歡聽聞無常、苦、無我、不凈的教義，以及寂滅等各種音聲，從而得到解脫的眾生，立刻就能聽聞到不可思議的音聲； 如果有眾生想要聽聞辟支佛（獨覺）的功德，善逝（佛的稱號）現在就為他們宣說這緣覺乘（辟支佛的修行法門），聽聞佛的各種功德，就像這樣得到解脫的法門。 世尊說法之後，眾生尋求菩提（覺悟），像這樣的一切音聲，都是不可思議的。 佛所宣說的各種佛法，利益於世間，既然蒙受理解了種種清凈的微妙音聲，立刻全部都發起無上的菩提心（求得覺悟的心）。』 當時，不空見菩薩又告訴阿難：『諸佛世尊非常殊勝稀有，成就圓滿了無數的善根，所以被稱為如來（佛的稱號）、應（應供）、正遍知（對一切法都正確遍知）。親近供養了無量的諸佛，佈施調伏、一心寂定，現在才得到無上的菩提之道，具足成就了無數的辯才。釋迦如來得到了無量的辯才、最無上的辯才、無能
【English Translation】 English version 'Pure Dharma.' If sentient beings delight in hearing the unsurpassed path to attain liberation, they will think: 'The Tathagata is now praising the merits of all Buddhas and expounding the Mahayana Dharma for us.' There is not a single sentient being who, upon hearing the Tathagata speak such Dharma, does not attain liberation.」 At that time, Akasagarbha spoke in verse: 『Hearing the Tamer of Beings (a title for the Buddha), expounding among the assembly, precepts (abstaining from evil), concentration (focus), wisdom (insight), liberation (freedom from samsara), and the knowledge and vision of liberation, all such Dharmas, when expounded, lead to Buddhahood. Those who delight in hearing about giving and morality, and thereby attain liberation, each hear the world's refuge (the Buddha), praising the merits of giving and morality; those who delight in hearing about concentration and wisdom, and thereby attain the merit of liberation, hear the Buddha, the World Honored One, expounding inconceivable sounds; Those who delight in being reborn in the heavens and attaining liberation, the Muni (a title for Shakyamuni Buddha) expounds for them; those who delight in hearing about wisdom, the God of Gods (a title for the Buddha) now speaks for them; those who delight in hearing about impermanence, suffering, no-self, impurity, and the sound of quiescence, and thereby attain liberation, immediately hear an inconceivable sound; If there are those who wish to hear the merits of a Pratyekabuddha (Solitary Buddha), the Sugata (a title for the Buddha) now expounds for them the Pratyekabuddha vehicle (the path of the Pratyekabuddha), hearing the various merits of the Buddha, this is the vehicle of liberation. After the World Honored One has spoken the Dharma, sentient beings seek Bodhi (enlightenment), all such sounds are inconceivable. The various Dharmas expounded by the Buddha benefit the world, and having understood the various pure and subtle sounds, they all immediately generate the unsurpassed Bodhicitta (the mind of seeking enlightenment).』 At that time, Akasagarbha again said to Ananda: 『The Buddhas, the World Honored Ones, are extraordinarily rare and unique, having perfected countless roots of virtue, hence they are called Tathagata (a title for the Buddha), Arhat (worthy of offerings), and Samyaksambuddha (perfectly enlightened). Having drawn near to and made offerings to countless Buddhas, having practiced giving, taming, and single-minded concentration, they have now attained the unsurpassed path of Bodhi, fully possessing countless eloquence. Shakyamuni Tathagata has attained immeasurable eloquence, the most unsurpassed eloquence, and no one is able
答辯、無取著辯、勝解脫辯、無掛礙辯、成就性辯、成教化辯、施無熱辯、有無問辯、豫知之辯、若有相辯、若無相辯、靜默然辯、能除恚辯、種種章句及名字辯、甚深句字及宣示辯、宣示甚深調柔之辯、無量譬辯、無問答辯、具足定辯、具廣大辯、具難思議辯、具開敷辯、具清凈辯、具無毀辯、具足聰慧無毀損辯、具心無著辯、具心無吝辯、具足無失字句之辯、具無盜辯、具無妄辯、具足開發說法意辯、具足說法開發煩惱生凈心辯、具足親近說章句辯、具說過去辯、具說未來辯、具說現在辯、具說希有辯、具足無生勝妙智辯、具足一切大眾喜辯。」
時不空見即說偈言：
「昔已曾至心， 供養無量佛， 是以人中尊， 今得無上道。 不思議善根， 阿僧祇諸辯、 無礙開發辯， 佛得此眾辯； 無上解脫辯、 成就教化辯、 廣宣諸相辯、 有問無問辯； 種種說甚深， 隨順譬類辯， 清凈難思音、 具足妙說辯， 淳凈義成就、 決定眾相辯， 不思及不退、 無卑無下辯。 善哉！明慧人， 無著無毀辯， 不失字章句、 無妄攝樂辯， 能斷煩惱心、 不忘十力辯， 最上及親近、 宣說三世辯， 若聖與不聖， 如此隨順辯，
【現代漢語翻譯】 現代漢語譯本 『答辯』（能解答疑問的辯才），『無取著辯』（不執著于任何觀點的辯才），『勝解脫辯』（能引導眾生獲得解脫的辯才），『無掛礙辯』（辯才無所障礙），『成就性辯』（能成就佛性的辯才），『成教化辯』（能成就教化的辯才），『施無熱辯』（能使眾生內心清涼的辯才），『有無問辯』（能回答關於存在與不存在問題的辯才），『豫知之辯』（能預知未來的辯才），『若有相辯』（能解釋有相的辯才），『若無相辯』（能解釋無相的辯才），『靜默然辯』（在靜默中也能表達真理的辯才），『能除恚辯』（能消除嗔恚的辯才），『種種章句及名字辯』（能運用各種章句和名字的辯才），『甚深句字及宣示辯』（能宣說甚深義理的辯才），『宣示甚深調柔之辯』（能以柔和的方式宣說甚深義理的辯才），『無量譬辯』（能運用無量譬喻的辯才），『無問答辯』（不需提問也能自然宣說的辯才），『具足定辯』（具有禪定力的辯才），『具廣大辯』（具有廣大智慧的辯才），『具難思議辯』（具有難以思議的辯才），『具開敷辯』（能開顯真理的辯才），『具清凈辯』（具有清凈的辯才），『具無毀辯』（具有不被毀壞的辯才），『具足聰慧無毀損辯』（具有聰慧且不被毀損的辯才），『具心無著辯』（內心不執著的辯才），『具心無吝辯』（內心不吝嗇的辯才），『具足無失字句之辯』（具有不丟失字句的辯才），『具無盜辯』（不盜用他人觀點的辯才），『具無妄辯』（不虛妄的辯才），『具足開發說法意辯』（具有開發說法意趣的辯才），『具足說法開發煩惱生凈心辯』（具有說法能開發煩惱，生起清凈心的辯才），『具足親近說章句辯』（具有親近說法章句的辯才），『具說過去辯』（能說過去世的辯才），『具說未來辯』（能說未來世的辯才），『具說現在辯』（能說現在世的辯才），『具說希有辯』（能說稀有之事的辯才），『具足無生勝妙智辯』（具有無生勝妙智慧的辯才），『具足一切大眾喜辯』（具有能使一切大眾歡喜的辯才）。』 那時，不空（Amoghavajra）看見后，就說了偈頌： 『過去曾至誠，供養無量佛，因此人中尊，今得無上道。 不可思議善根，阿僧祇諸辯，無礙開發辯，佛得此眾辯； 無上解脫辯，成就教化辯，廣宣諸相辯，有問無問辯； 種種說甚深，隨順譬類辯，清凈難思音，具足妙說辯， 淳凈義成就，決定眾相辯，不思及不退，無卑無下辯。 善哉！明慧人，無著無毀辯，不失字章句，無妄攝樂辯， 能斷煩惱心，不忘十力辯，最上及親近，宣說三世辯， 若聖與不聖，如此隨順辯，』
【English Translation】 English version 'Eloquence in debate' (the eloquence to answer questions), 'eloquence without attachment' (eloquence without clinging to any views), 'eloquence of superior liberation' (eloquence that can guide beings to liberation), 'eloquence without hindrance' (eloquence without any obstacles), 'eloquence of accomplishing nature' (eloquence that can accomplish Buddhahood), 'eloquence of accomplishing teaching' (eloquence that can accomplish teaching), 'eloquence of bestowing coolness' (eloquence that can bring coolness to beings' hearts), 'eloquence of questions about existence and non-existence' (eloquence that can answer questions about existence and non-existence), 'eloquence of foreknowledge' (eloquence that can foresee the future), 'eloquence of the existent' (eloquence that can explain the existent), 'eloquence of the non-existent' (eloquence that can explain the non-existent), 'eloquence of silence' (eloquence that can express truth in silence), 'eloquence that can remove anger' (eloquence that can eliminate anger), 'eloquence of various phrases and names' (eloquence that can use various phrases and names), 'eloquence of profound phrases and declarations' (eloquence that can declare profound meanings), 'eloquence of declaring profound gentleness' (eloquence that can declare profound meanings in a gentle way), 'eloquence of immeasurable metaphors' (eloquence that can use immeasurable metaphors), 'eloquence without questions and answers' (eloquence that can naturally declare without needing questions), 'eloquence endowed with samadhi' (eloquence endowed with the power of meditation), 'eloquence endowed with vastness' (eloquence endowed with vast wisdom), 'eloquence endowed with inconceivability' (eloquence endowed with inconceivable power), 'eloquence endowed with unfolding' (eloquence that can unfold the truth), 'eloquence endowed with purity' (eloquence endowed with purity), 'eloquence endowed with indestructibility' (eloquence that is not destroyed), 'eloquence endowed with wisdom and indestructibility' (eloquence endowed with wisdom and not destroyed), 'eloquence with a mind without attachment' (eloquence with a mind without attachment), 'eloquence with a mind without stinginess' (eloquence with a mind without stinginess), 'eloquence endowed with no loss of words and phrases' (eloquence that does not lose words and phrases), 'eloquence without stealing' (eloquence that does not steal others' views), 'eloquence without falsehood' (eloquence that is not false), 'eloquence endowed with developing the intention of teaching' (eloquence that develops the intention of teaching), 'eloquence endowed with teaching that develops pure minds from afflictions' (eloquence that can develop pure minds from afflictions through teaching), 'eloquence endowed with close teaching of phrases' (eloquence that is close to the teaching of phrases), 'eloquence of speaking about the past' (eloquence that can speak about the past), 'eloquence of speaking about the future' (eloquence that can speak about the future), 'eloquence of speaking about the present' (eloquence that can speak about the present), 'eloquence of speaking about the rare' (eloquence that can speak about rare things), 'eloquence endowed with the unsurpassed wisdom of non-arising' (eloquence endowed with the unsurpassed wisdom of non-arising), 'eloquence endowed with the joy of all the assembly' (eloquence that can make all the assembly joyful).' At that time, Amoghavajra, seeing this, spoke the following verses: 'In the past, with utmost sincerity, I made offerings to immeasurable Buddhas, therefore, the honored one among humans, now attains the unsurpassed path. Inconceivable good roots, Asamkhya (countless) eloquence, unobstructed eloquence, the Buddha attains this multitude of eloquence; Unsurpassed eloquence of liberation, eloquence of accomplishing teaching, eloquence of widely proclaiming all forms, eloquence of questions and no questions; Various ways of speaking profoundly, eloquence that follows metaphors, pure and inconceivable sound, eloquence endowed with wonderful speech, Pure meaning accomplished, eloquence that determines all forms, inconceivable and non-retreating, eloquence without inferiority or lowness. Excellent! Wise person, eloquence without attachment or destruction, without losing words or phrases, eloquence that gathers joy without falsehood, Able to cut off the mind of afflictions, not forgetting the ten powers of a Buddha, the highest and closest, eloquence that proclaims the three times, Whether holy or unholy, such is the eloquence that follows accordingly.'
無遠、無生等、 近聽、遠聞辯， 說善逝功德、 音聲清暢辯。 若人以一毛， 點取大海水， 可知其數量， 能令干竭盡； 無有知諸佛， 如來大勝辯。 或有量虛空， 能知其邊際； 能秤須彌山， 亦可識斤兩； 如來智辯力， 無能摧伏者， 雖復歷劫數， 不測如斯辯。」
時不空見覆告阿難：「長老當知，諸佛世尊大梵音聲、師子音聲、雄猛之聲、龍王音聲、絃聲歌聲、柔軟好聲、大小雷聲、不思議聲、無量妙聲、無邊勝聲、滿足音聲、不退之聲、迦陵頻伽聲、清凈歡喜聲、如來分別聲、如來識了聲、如來甚深聲、如來無毀聲、如來不卻聲、如來清徹聲、無衰無損聲、如來美妙聲、如來最美聲、如來無不美聲。如來廣具足一切功德聲，是處說如來、應、正遍知以一音聲令一世界其中眾生皆悉樂聞，又以一音令二世界其中眾生亦愿樂聞，如是一音乃至百千萬億那由他無邊世界其中眾生樂聞亦然。彼處眾生聞如來聲，如是解了、如是識知，皆言：『如來為我說法。』
「如是，阿難！諸佛如來不思議音利益之聲。譬如日輪照閻浮提，有目眾生皆蒙慧利。如是，如來、應、正遍知音聲法輪清凈微妙，濟拔一切亦復如是。
「長老阿難！譬如初
【現代漢語翻譯】 現代漢語譯本 沒有遠近、沒有生滅等分別，近處聽聞、遠處也能分辨清楚，宣說善逝（Sugata，佛的稱號之一）的功德，聲音清澈流暢，辯才無礙。如果有人用一根毛髮，沾取大海的水，可以知道水的數量，甚至能讓大海乾涸；但是，沒有人能夠了解諸佛、如來（Tathagata，佛的稱號之一）的大勝辯才。或許有人能測量虛空，知道它的邊際；能稱量須彌山（Sumeru，佛教中的聖山），也能知道它的重量；如來的智慧和辯才之力，沒有人能夠摧毀，即使經歷無數劫數，也無法測度如來的這種辯才。 這時，不空見菩薩又告訴阿難：『長老應當知道，諸佛世尊具有大梵天（Brahma，印度教和佛教中的創世神）的聲音、獅子吼的聲音、雄猛的聲音、龍王的聲音、琴絃歌唱的聲音、柔軟美好的聲音、大小雷鳴的聲音、不可思議的聲音、無量美妙的聲音、無邊殊勝的聲音、圓滿的聲音、不退轉的聲音、迦陵頻伽（Kalavinka，佛教傳說中的神鳥）的聲音、清凈歡喜的聲音、如來分別的聲音、如來明瞭的聲音、如來甚深的聲音、如來無毀的聲音、如來不退的聲音、如來清澈的聲音、無衰無損的聲音、如來美妙的聲音、如來最美的聲音、如來無不美的聲音。如來廣泛具足一切功德的聲音，是這樣的：如來、應供（Arhat，佛的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）用一種聲音讓一個世界中的眾生都樂於聽聞，又用一種聲音讓兩個世界中的眾生也願意聽聞，這樣一種聲音乃至百千萬億那由他（Nayuta，佛教中的大數）無邊世界中的眾生都樂於聽聞。那些地方的眾生聽到如來的聲音，這樣理解、這樣認識，都說：『如來是為我說法。』 『阿難，諸佛如來不可思議的聲音就是這樣利益眾生的。譬如太陽照耀閻浮提（Jambudvipa，佛教中人類居住的大陸），有眼睛的眾生都蒙受光明和智慧的利益。同樣，如來、應供、正遍知的音聲法輪清凈微妙，救拔一切眾生也是如此。 『長老阿難，譬如初'
【English Translation】 English version There is no near or far, no arising or ceasing, etc.; one can discern clearly when listening nearby and when hearing from afar. They speak of the merits of the Sugata (one of the titles of the Buddha), with a clear and fluent voice, and unobstructed eloquence. If someone were to take a single hair and dip it into the ocean, one could know the amount of water, and even cause the ocean to dry up; however, no one can comprehend the great and supreme eloquence of the Buddhas and Tathagatas (one of the titles of the Buddha). Perhaps someone could measure the void and know its boundaries; could weigh Mount Sumeru (the sacred mountain in Buddhism) and know its weight; the power of the wisdom and eloquence of the Tathagata cannot be destroyed by anyone, and even after countless kalpas (eons), one cannot fathom such eloquence. At that time, Bodhisattva Akasagarbha again said to Ananda: 'Elder, you should know that the World Honored Ones, the Buddhas, possess the voice of the Great Brahma (the creator god in Hinduism and Buddhism), the voice of a lion's roar, a heroic voice, the voice of a dragon king, the sound of strings and singing, a soft and beautiful voice, the sound of great and small thunder, an inconceivable voice, immeasurable wonderful voices, boundless supreme voices, complete voices, irreversible voices, the voice of the Kalavinka (a mythical bird in Buddhism), a pure and joyful voice, the voice of the Tathagata's discernment, the voice of the Tathagata's understanding, the voice of the Tathagata's profoundness, the voice of the Tathagata's indestructibility, the voice of the Tathagata's non-retreat, the voice of the Tathagata's clarity, a voice without decay or loss, the voice of the Tathagata's beauty, the voice of the Tathagata's utmost beauty, the voice of the Tathagata's all-encompassing beauty. The Tathagata's voice is extensively endowed with all merits, and it is such that the Tathagata, the Arhat (one of the titles of the Buddha), the Samyaksambuddha (one of the titles of the Buddha), with one voice, causes all beings in one world to gladly hear, and with one voice, causes all beings in two worlds to also gladly hear, and so on, with one voice, even hundreds of thousands of millions of nayutas (a large number in Buddhism) of boundless worlds, all beings gladly hear. The beings in those places, upon hearing the Tathagata's voice, understand and recognize it, and all say: 'The Tathagata is teaching the Dharma for me.' 'Thus, Ananda, the inconceivable voice of the Buddhas and Tathagatas benefits beings in this way. Just as the sun illuminates Jambudvipa (the continent where humans live in Buddhism), all beings with eyes receive the benefit of light and wisdom. Likewise, the Dharma wheel of the voice of the Tathagata, the Arhat, the Samyaksambuddha, is pure and subtle, and it saves all beings in the same way.' 'Elder Ananda, it is like the first'
春十五日夜，月輪圓滿，清明澄照，無諸霞翳。閻浮提人皆出遊觀，得恣歡娛，緣月盛故。如是，如來、應、正遍知音聲法輪清凈微妙，眾生所以得利益者，緣遇如來法光明故。
「長老阿難！譬如眾川、江河、溪壑，鉅細諸水悉入大海，皆成一味，而此一味具足眾味。亦有無量諸妙珍寶，人及非人雖貪此寶，大海深廣難可得渡。如是，如來、應、正遍知清凈音聲法輪難解，令諸眾生得法寶利、無量安樂亦復如是。
「長老阿難！譬如大地，開發種子、生長萬物，利益眾生無不豐溢，聚落、城邑、帝王京畿，一切境界皆依此地。如是，如來、應、正遍知音聲法輪清凈微妙，拯救一切無量眾生，悉令歡樂亦復如是。
「長老阿難！譬如虛空，世間去來無所妨礙，而此虛空能安樂物。如是，如來、應、正遍知音聲法輪清凈微妙，饒益一切亦復如是。
「長老阿難！譬如三十三天上波利質多、拘毗羅樹，花葉芬敷，諸天遊觀莫不歡適。如是，如來音聲法輪清凈敷演一切法聲，甘露利樂亦復如是。」
時不空見即說偈言：
「世尊梵王音， 閻浮提第一， 師子雄猛聲， 及以大龍聲， 弦竹調軟音， 十方不思議。 鐘鼓雷吼聲、 無邊普震聲、 佛土滿足聲、 未曾
【現代漢語翻譯】 現代漢語譯本 在春季十五的夜晚，月亮圓滿，清澈明亮地照耀著，沒有一絲雲霞遮蔽。閻浮提（Jambudvipa，指我們所居住的這個世界）的人們都出來遊玩觀賞，盡情地享受歡樂，因為月亮正當圓滿之時。同樣地，如來（Tathagata，佛的稱號）、應（Arhat，值得受供養的聖者）、正遍知（Samyaksambuddha，完全覺悟者）的音聲法輪（Dharma-cakra，佛陀教法的象徵）清凈而微妙，眾生之所以能夠獲得利益，是因為遇到了如來的法光明。 『長老阿難（Ananda，佛陀的十大弟子之一）！譬如眾多的河流、江河、溪流、山澗，無論大小，所有的水都流入大海，都成為同一種味道，而這一種味道又包含了各種味道。大海中還有無數的珍寶，人和非人雖然貪圖這些寶藏，但大海深廣難以渡過。同樣地，如來、應、正遍知的清凈音聲法輪難以理解，但能使眾生獲得法寶的利益和無量的安樂。』 『長老阿難！譬如大地，能夠開發種子、生長萬物，利益眾生，沒有不豐盛的，聚落、城邑、帝王的都城，一切境界都依賴於這片土地。同樣地，如來、應、正遍知的音聲法輪清凈而微妙，能夠拯救一切無量的眾生，使他們都感到歡樂。』 『長老阿難！譬如虛空，世間的來來往往都不會受到阻礙，而這虛空能夠使萬物安樂。同樣地，如來、應、正遍知的音聲法輪清凈而微妙，能夠饒益一切。』 『長老阿難！譬如三十三天（Trayastrimsa，佛教宇宙觀中的欲界第二天）上的波利質多（Parijata，天界的一種樹）、拘毗羅樹（Kovidara，天界的一種樹），花葉茂盛，諸天遊玩觀賞，沒有不感到歡喜的。同樣地，如來的音聲法輪清凈地宣講一切法聲，如同甘露般利益眾生。』 這時，不空見（Amoghadarśana，菩薩名）即說偈頌道： 『世尊的梵王之音（Brahma-svara，佛陀的聲音），是閻浮提第一的， 如同獅子雄猛的吼聲，以及大龍的吼聲， 如同弦竹般柔和的樂音，在十方世界不可思議。 如同鐘鼓雷鳴般的吼聲，無邊無際地普遍震動， 佛土充滿著這樣的聲音，從未有過的。』
【English Translation】 English version On the night of the fifteenth day of spring, the moon was full, shining clear and bright, without any clouds or haze. The people of Jambudvipa (the world we inhabit) all went out to stroll and observe, indulging in joy and pleasure, because the moon was at its fullest. Similarly, the Dharma-cakra (Wheel of Dharma, symbol of Buddha's teachings) of the Tathagata (Buddha's title), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), is pure and subtle, and the reason why sentient beings can obtain benefits is because they encounter the light of the Tathagata's Dharma. 'Elder Ananda (one of Buddha's ten great disciples)! Just as all the rivers, streams, and ravines, whether large or small, all flow into the ocean, becoming one taste, and this one taste contains all flavors. There are also countless precious treasures in the ocean, and although humans and non-humans covet these treasures, the ocean is deep and vast and difficult to cross. Similarly, the pure Dharma-cakra of the Tathagata, Arhat, Samyaksambuddha is difficult to understand, but it enables sentient beings to obtain the benefits of the Dharma treasure and immeasurable joy.' 'Elder Ananda! Just as the earth can develop seeds, grow all things, and benefit sentient beings without any lack, and all settlements, cities, and imperial capitals depend on this land. Similarly, the pure and subtle Dharma-cakra of the Tathagata, Arhat, Samyaksambuddha can save all immeasurable sentient beings and make them all joyful.' 'Elder Ananda! Just as space does not hinder the coming and going of the world, and this space can bring peace to all things. Similarly, the pure and subtle Dharma-cakra of the Tathagata, Arhat, Samyaksambuddha can benefit all.' 'Elder Ananda! Just as the Parijata (a celestial tree) and Kovidara (a celestial tree) trees in the Trayastrimsa (the second heaven in the desire realm of Buddhist cosmology) heaven have flourishing flowers and leaves, and the gods who stroll and observe them are all delighted. Similarly, the Dharma-cakra of the Tathagata clearly expounds all Dharma sounds, benefiting sentient beings like nectar.' At that time, Amoghadarśana (name of a Bodhisattva) spoke in verse: 'The Brahma-svara (voice of Buddha) of the World Honored One is the first in Jambudvipa, Like the fierce roar of a lion, and the roar of a great dragon, Like the soft music of stringed bamboo, it is inconceivable in the ten directions. Like the roar of thunderous drums and bells, it shakes universally without limit, The Buddha land is filled with such a sound, never before heard.'
衰減聲、 迦陵頻伽聲、 愛順歡喜聲、 聖喜無濁聲、 教與無教聲、 甚深無為聲、 無譏譭謗聲。 難見善分別， 句字之音聲， 無諸衰損聲、 美妙普遍聲、 無有繫縛聲、 及無遺忘聲。 一切功德聲， 世間依所說， 能以一音聲， 遍滿一切界。 調伏群萌類， 歡喜悉樂聞， 皆云：『今如來， 獨為我說法。』 如來以一音， 乃至恒河沙， 無量世界中， 眾生皆樂聞。 譬如出暉明， 照耀一切物； 世尊如是音， 為眾演說法。 初春十五日， 滿月光澄凈， 如此明月輪， 遍照閻浮提， 皆令得歡樂， 利益亦無邊； 世依猶斯月， 睹者無不欣。 清凈妙音聲， 能為利一切， 閻浮提最上， 不可得思議。 如大海無邊， 眾寶之所出， 深廣難可濟， 饒益一切眾； 大勝佛如是， 最上無過者。 有教、無教等， 音聲甚難解， 清凈無所毀， 能施一切樂。 於此三千剎， 安置一切眾， 佛音聲如是， 利物難思議。 虛空無掛礙， 能通諸飛行； 世尊音如是， 廣潤一切眾。 如天香花、樹， 敷榮善利益； 如來諸音聲， 具
【現代漢語翻譯】 現代漢語譯本 衰減的聲音， 迦陵頻伽（kalaviṅka，一種神鳥）的聲音，愛順從和歡喜的聲音， 聖潔的喜悅且無雜質的聲音，教導和不教導的聲音， 深奧且無為的聲音，沒有譏諷和誹謗的聲音。 難以見到且善於分辨的，語句和文字的聲音， 沒有衰減和損失的聲音，美妙且普遍的聲音， 沒有束縛的聲音，以及沒有遺忘的聲音。 一切功德的聲音，世間所依據的說法， 能以一種聲音，遍滿一切世界。 調伏各種眾生，使他們歡喜並樂於聽聞， 都說：『現在如來，唯獨為我說法。』 如來以一種聲音，乃至恒河沙數， 在無量世界中，眾生都樂於聽聞。 譬如太陽的光輝，照耀一切事物； 世尊的聲音也是如此，為眾生演說佛法。 初春十五日，滿月的光輝澄澈明凈， 如此明亮的月輪，遍照閻浮提（Jambudvīpa，人世間）， 都令眾生得到歡樂，利益也無邊無際； 世尊猶如這輪明月，見到的人沒有不歡喜的。 清凈美妙的聲音，能夠利益一切眾生， 在閻浮提是最殊勝的，不可思議。 如大海無邊無際，是眾多珍寶的產地， 深廣難以渡過，卻能饒益一切眾生； 大勝的佛陀也是如此，是最殊勝無上的。 有教、無教等，這些聲音非常難以理解， 清凈且沒有毀壞，能夠給予一切快樂。 在這三千世界中，安置一切眾生， 佛陀的聲音就是這樣，利益眾生難以思議。 虛空沒有障礙，能夠讓一切飛行之物通行； 世尊的聲音也是如此，廣泛地滋潤一切眾生。 如同天上的香花和樹木，開放並帶來美好的利益； 如來的各種聲音，具足一切功德。
【English Translation】 English version The sound of decay, The sound of kalaviṅka (a mythical bird), the sound of loving compliance and joy, The sound of sacred joy without turbidity, the sound of teaching and non-teaching, The profound and non-active sound, the sound without mockery and slander. Difficult to see and good at distinguishing, the sound of phrases and words, The sound without decay and loss, the beautiful and universal sound, The sound without bondage, and the sound without forgetting. The sound of all merits, the teachings relied upon by the world, Able to fill all realms with one sound. Subduing all kinds of beings, making them joyful and happy to hear, All say: 'Now the Tathagata, is teaching the Dharma solely for me.' The Tathagata with one sound, even as numerous as the sands of the Ganges, In immeasurable worlds, all beings are happy to hear. Like the radiance of the sun, illuminating all things; The World Honored One's sound is also like this, expounding the Dharma for all beings. On the fifteenth day of early spring, the full moon's light is clear and pure, Such a bright moon disc, illuminates Jambudvīpa (the human world), Making all beings joyful, and the benefits are boundless; The World Honored One is like this moon, those who see it cannot help but rejoice. The pure and wonderful sound, able to benefit all beings, In Jambudvīpa, it is the most supreme, inconceivable. Like the boundless ocean, the source of many treasures, Deep and vast, difficult to cross, yet it benefits all beings; The great victorious Buddha is also like this, the most supreme and unsurpassed. Teaching and non-teaching, these sounds are very difficult to understand, Pure and without destruction, able to give all happiness. In this three thousand world system, settling all beings, The Buddha's sound is like this, benefiting beings is inconceivable. The void is without obstruction, able to allow all flying things to pass through; The World Honored One's sound is also like this, widely nourishing all beings. Like heavenly fragrant flowers and trees, blooming and bringing good benefits; The Tathagata's various sounds, are complete with all merits.
足益世間。 我於一劫中， 說佛聲功德， 雖復歷百劫， 不測其始終； 諸佛亦如是， 不可思議音。 十方諸眾生， 異口無邊辯， 說佛聲功德， 不能盡其際； 世間依如是， 不可思議音。 若有諸水、陸， 一切眾生等， 假令悉得佛， 不測聲涯底； 諸善逝如是， 不可思議音。 如此調御師， 音聲無與匹， 若能隨順念， 終不墮惡趣。 若有諸菩薩， 聞佛具足音， 當得佛法王， 不思議音聲。」
時四天王、釋提桓因、焰摩天子、兜率天子、自在天子，及大自在並與其子名曰商主，大梵天王、凈居諸天，復有大力威德諸天、欲色二界諸天子等，聞不空見菩薩所說佛聲功德，嘆未曾有，以天栴檀細末之香散不空見菩薩摩訶薩乃至十方供養已畢。時有六十億百千那由他欲色諸天，聞此音聲皆種無上菩提善根；五千比丘亦發無上菩提之心，被弘誓鎧；七百千萬諸比丘尼發無上心及弘誓願；百千優婆塞從花座起，詣不空見大菩薩所；復有二億百千那由他諸女人等，各脫身上珠寶、瓔珞奉不空見菩薩摩訶薩，亦發無上菩提大愿。
菩薩唸佛三昧經贊如來功德品第六
爾時，不空見菩薩摩訶薩告阿難言：「奇哉！希有。諸
【現代漢語翻譯】 現代漢語譯本 能利益世間。 我即使在一個劫的時間裡，贊說佛的聲音功德， 即使經歷百劫，也無法測度其始終； 諸佛也是如此，他們的聲音不可思議。 十方一切眾生，即使有無邊無盡的辯才， 贊說佛的聲音功德，也不能窮盡其邊際； 世間所依仗的，就是這不可思議的聲音。 如果有水陸一切眾生等， 假設他們都成了佛，也無法測度佛聲音的涯底； 諸善逝（佛的稱號）就是這樣，他們的聲音不可思議。 如此調御師（佛的稱號），他的音聲無與倫比， 如果能隨順憶念，最終不會墮入惡道。 如果有諸菩薩，聽聞佛具足的聲音， 當能成就佛法之王，擁有不可思議的音聲。
當時，四大天王、釋提桓因（帝釋天）、焰摩天子（夜摩天）、兜率天子（兜率天）、自在天子（他化自在天），以及大自在天（摩醯首羅天）和他的兒子商主，大梵天王、凈居諸天，還有大力威德的諸天、欲界和色界的諸天子等，聽聞不空見菩薩所說的佛聲功德，都讚歎從未有過，用天上的栴檀細末之香散在不空見菩薩摩訶薩身上，乃至十方供養完畢。當時有六十億百千那由他（極大的數字單位）欲界和色界的諸天，聽聞此音聲都種下了無上菩提的善根；五千比丘也發起了無上菩提之心，披上了弘誓的鎧甲；七百千萬諸比丘尼發起了無上心和弘誓願；百千優婆塞（在家男居士）從花座上起身，前往不空見大菩薩處；還有二億百千那由他諸女人等，各自脫下身上的珠寶、瓔珞奉獻給不空見菩薩摩訶薩，也發起了無上菩提大愿。
《菩薩唸佛三昧經》贊如來功德品第六
這時，不空見菩薩摩訶薩告訴阿難說：『奇特啊！稀有啊。諸
【English Translation】 English version Benefit the world. If I were to describe the merits of the Buddha's voice for one kalpa (an extremely long period of time), Even after hundreds of kalpas, I could not fathom its beginning or end; The Buddhas are also like this, their voices are inconceivable. All sentient beings in the ten directions, even with boundless eloquence, Could not exhaust the extent of the merits of the Buddha's voice; The world relies on such an inconceivable sound. If there are all sentient beings on land and water, Even if they all became Buddhas, they could not fathom the depths of the Buddha's voice; The Sugatas (Buddhas) are like this, their voices are inconceivable. Such a Tamer of Beings (Buddha), his voice is unparalleled, If one can follow and remember it, one will ultimately not fall into evil realms. If there are Bodhisattvas who hear the complete voice of the Buddha, They will attain the King of the Dharma, possessing an inconceivable voice.
At that time, the Four Heavenly Kings, Shakra Devanam Indra (Indra), Yama Deva (Yama), Tushita Deva (Tushita Heaven), and the Paranirmitavasavartin Deva (Paranirmitavasavartin Heaven), as well as Mahēśvara (Great Lord) and his son Shangzhu, the Great Brahma King, the Pure Abode Devas, and other powerful and virtuous Devas, the Devas of the Desire and Form realms, upon hearing the merits of the Buddha's voice as described by the Bodhisattva Amoghadarśana, praised it as unprecedented. They scattered fine powder of heavenly sandalwood incense upon the Bodhisattva Mahasattva Amoghadarśana, and offered it in the ten directions. At that time, sixty billion hundred thousand nayutas (extremely large numerical units) of Devas from the Desire and Form realms, upon hearing this voice, all planted the roots of unsurpassed Bodhi. Five thousand Bhikshus (monks) also aroused the mind of unsurpassed Bodhi, and donned the armor of great vows. Seven hundred million Bhikshunis (nuns) aroused the unsurpassed mind and great vows. Hundreds of thousands of Upasakas (male lay practitioners) rose from their flower seats and went to the great Bodhisattva Amoghadarśana. Furthermore, two billion hundred thousand nayutas of women, each took off their jewelry and ornaments and offered them to the Bodhisattva Mahasattva Amoghadarśana, and also made the great vow of unsurpassed Bodhi.
The Sixth Chapter, 'Praising the Merits of the Tathagata,' of the 'Samadhi Sutra of the Bodhisattva's Mindfulness of the Buddha'
At that time, the Bodhisattva Mahasattva Amoghadarśana said to Ananda: 'How wonderful! How rare! All'
佛如來具足深知生死往來，憶識生處、親戚、眷屬，善知煩惱、諸惡過患。具足相好，具足行舍、大舍意念，戒、定、智慧、解脫、解脫知見，具足六通，到于彼岸。若慈大慈、若悲大悲、若喜大喜、若舍大舍，最勝無倫，到于彼岸。威儀、神通、一切諸法最勝無礙，到于彼岸。若處非處示導諸方，利益最勝，到于彼岸。及舍摩他、毗婆舍那最勝無比，到于彼岸。一切禪定、解脫、三昧、三摩跋提最勝無上，亦到彼岸。無貪、無瞋、無癡，無慢、無惛、無過、無有慢慢，無惑、無恚，度脫五道、四毗舍羅(此或言施戒法，世間皆無慳義)，眾生善根、業報論議最勝無等，到于彼岸。一切眾生戒聚不斷、不漏、不濁，無雜、無言，慧明清凈，勇猛殊勝。沙門、婆羅門、人、天、魔、梵、一切世間之大法主，無一眾生能測如來戒定之分如毛髮許，更無有人能超過者。長老當知，應如是觀：我能究盡虛空邊際，不能度量諸佛世尊戒、定、智慧、解脫、知見。所以者何？以無邊故。如來戒、定、神通、諸法，非是淺識之所思議，深不可測，無能窮者。」
時不空見即說偈言：
「世尊生死盡， 住胎難思議， 法性以為母， 不可得為比。 具足善功德， 世間無能及， 身相三十二、 八十種妙好。
{ "translations": [ "現代漢語譯本：佛陀如來完全通曉生死輪迴，能憶起過去生處、親戚、眷屬，善知煩惱和各種惡行的過患。他具足種種殊勝的相好，具備完全的捨棄之心、偉大的捨棄意念，以及戒律、禪定、智慧、解脫和解脫知見。他具足六神通，到達了彼岸。他的慈愛、大慈、悲憫、大悲、喜悅、大喜、捨棄、大舍，都是最殊勝無與倫比的，到達了彼岸。他的威儀、神通和一切諸法都是最殊勝無礙的，到達了彼岸。他能明辨是非，引導眾生走向正道，利益最為殊勝，到達了彼岸。他所修的止（舍摩他，Samatha）和觀（毗婆舍那，Vipassanā）都是最殊勝無比的，到達了彼岸。他所證得的一切禪定、解脫、三昧（Samadhi）、三摩跋提（Samāpatti）都是最殊勝無上的，也到達了彼岸。他沒有貪慾、嗔恨、愚癡、傲慢、昏沉、過失、慢慢（驕慢），沒有疑惑、惱怒。他度脫了五道眾生，超越了四毗舍羅（毗舍羅，Visarada，這裡指施、戒、法，世間沒有慳吝的含義）。他對眾生的善根和業報的論述最為殊勝無等，到達了彼岸。一切眾生的戒律清凈不斷、不漏失、不污濁，沒有雜染、沒有言說，智慧光明清凈，勇猛殊勝。他是沙門、婆羅門、人、天、魔、梵等一切世間的大法主，沒有一個眾生能夠測度如來的戒律和禪定哪怕像毛髮那樣微小的部分，更沒有人能夠超越他。長老應當知道，應當這樣觀察：我能夠窮盡虛空的邊際，卻不能度量諸佛世尊的戒律、禪定、智慧、解脫和知見。這是為什麼呢？因為它們是無邊無際的。如來的戒律、禪定、神通和諸法，不是淺薄的認識所能思議的，深不可測，沒有人能夠窮盡。」， "當時，不空見尊者即說偈頌道：", "『世尊的生死已經止息，\n住胎的奧秘難以思議，\n以法性為母親，\n沒有可以比擬的。\n具足一切善功德，\n世間沒有誰能比得上，\n身相具足三十二種，\n還有八十種微妙的相好。』" ], "english_translations": [ "English version: The Buddha Tathagata is fully aware of the cycle of birth and death, remembers past lives, relatives, and family members, and is well-versed in afflictions and the faults of all evils. He is endowed with excellent marks and characteristics, possesses complete renunciation, a great mind of renunciation, as well as precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. He is endowed with the six supernormal powers and has reached the other shore. His loving-kindness, great loving-kindness, compassion, great compassion, joy, great joy, equanimity, and great equanimity are the most supreme and unparalleled, having reached the other shore. His dignified conduct, supernormal powers, and all dharmas are the most supreme and unobstructed, having reached the other shore. He can discern right from wrong, guide all beings to the right path, and his benefits are the most supreme, having reached the other shore. His cultivation of Samatha (calm abiding) and Vipassanā (insight) are the most supreme and incomparable, having reached the other shore. All the meditative states, liberations, Samadhi, and Samāpatti he has attained are the most supreme and unsurpassed, having also reached the other shore. He is without greed, hatred, delusion, arrogance, lethargy, faults, slow pride, doubt, and anger. He has liberated beings from the five realms of existence and transcended the four Visarada (Visarada, here referring to giving, precepts, and Dharma, without the meaning of stinginess in the world). His discourse on the good roots and karmic retributions of all beings is the most supreme and unparalleled, having reached the other shore. The precepts of all beings are pure, unbroken, unblemished, uncorrupted, without impurities, without words, and his wisdom is bright, pure, courageous, and supreme. He is the great Dharma Lord of all the world, including Sramanas, Brahmins, humans, devas, maras, and Brahmas. No being can measure even a hair's breadth of the Tathagata's precepts and concentration, and no one can surpass him. Elders, you should know, you should observe in this way: I can exhaust the boundaries of space, but I cannot measure the precepts, concentration, wisdom, liberation, and knowledge of the Buddhas, the World Honored Ones. Why is this so? Because they are boundless. The Tathagata's precepts, concentration, supernormal powers, and all dharmas are not something that shallow understanding can conceive of; they are immeasurably profound, and no one can fathom them.", "At that time, the Venerable Not-Empty Vision spoke in verse:", "'The World Honored One's cycle of birth and death has ceased,\nThe mystery of dwelling in the womb is inconceivable,\nWith Dharma-nature as his mother,\nThere is nothing comparable.\nHe is endowed with all good merits,\nNo one in the world can match him,\nHis physical form is endowed with thirty-two marks,\nAnd eighty kinds of subtle excellences.'" ] }
世間叵思議， 攝取諸善業， 妙哉！人中尊， 具足善超出。 若舍及大舍， 煩惱心解脫， 方便諸勝業， 滿足無與等。 具足戒、定、智、 解脫、知見分， 諸佛法無邊， 六通到彼岸。 如來具慈、悲、 喜、舍諸行處， 能解眾生縛， 拔濟種種苦。 諸佛深智聚， 不可得思議， 威儀無等比， 神通到彼岸。 無諸煩惱行， 善解于真諦， 若處及非處， 利益悉具足。 定、解脫如此， 不可得思議， 善解舍摩他、 毗婆舍那等。 已到世所無， 永離諸噁心， 善學定、解脫， 除滅愚癡患。 凈戒不斷絕， 不漏亦不濁， 善學戒無失， 勇健明哲人。 無有一眾生， 而懷疑謗心， 沙門、婆羅門、 人、天及魔、梵， 心信不懷疑， 常善學清凈。 我能知虛空， 四方廣大相， 不能測勇猛， 無上清凈戒； 能以一氣吹， 海水令枯涸， 不能測如來， 清凈法明戒； 能以一氣吹， 須彌令碎盡， 大小轉輪山， 亦覆成粉塵， 不能測如來， 凈戒之崖際。 雖復歷劫數， 不能得其量。」
時不空見菩薩心生念言：「善哉！如來、應、
【現代漢語翻譯】 現代漢語譯本 世間的事物真是不可思議，能夠攝取各種善業。 真是奇妙啊！人中的至尊，您具足了超越一切的善。 無論是捨棄還是大舍，都能使煩惱的心得到解脫， 您以方便的手段成就各種殊勝的功業，圓滿無缺，無人能及。 您具足戒、定、智、解脫和解脫知見， 諸佛的教法無邊無際，六神通都已到達彼岸。 如來具足慈、悲、喜、舍這四種無量心， 能夠解開眾生的束縛，救拔他們脫離各種痛苦。 諸佛的智慧深邃而不可思議， 威儀無可比擬，神通已到達彼岸。 您沒有各種煩惱的行為，善於理解真理， 對於什麼是正確的，什麼是不正確的，都能完全瞭解，利益眾生。 您的禪定和解脫如此深奧，不可思議， 您善於理解止（舍摩他，Samatha）和觀（毗婆舍那，Vipassanā）等修行方法。 您已到達世間所沒有的境界，永遠遠離各種惡念， 善於修習禪定和解脫，消除了愚癡的困擾。 您的清凈戒律沒有斷絕，不泄漏也不污濁， 善於持戒，沒有過失，是勇猛而明智的人。 沒有一個眾生，會對您產生懷疑或誹謗之心， 無論是沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），還是人、天、魔、梵天， 都對您深信不疑，常常精進學習清凈的教法。 我能知道虛空，以及四方廣大的景象， 卻不能測度您勇猛無上的清凈戒律； 我能用一口氣吹乾海水， 卻不能測度如來清凈的法和明戒； 我能用一口氣吹碎須彌山（Sumeru，佛教中的聖山）， 甚至大小轉輪山（Cakravāla，環繞須彌山的鐵圍山）也會變成粉塵， 卻不能測度如來清凈戒律的邊際。 即使經歷無數劫的時間，也不能測量出您的功德。 這時，不空見菩薩（Amoghadarśana Bodhisattva）心中想道：『太好了！如來（Tathāgata，佛的稱號）、應（Arhat，應供）、
【English Translation】 English version The world is inconceivable, capable of gathering all good deeds. Wonderful indeed! The honored one among humans, you are fully endowed with goodness that surpasses all. Whether it is giving up or great giving up, the mind of afflictions is liberated, You achieve various superior deeds through skillful means, complete and unparalleled. You are endowed with precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, The teachings of all Buddhas are boundless, and the six supernormal powers have reached the other shore. The Tathāgata is endowed with loving-kindness, compassion, joy, and equanimity, Able to untie the bonds of sentient beings, rescuing them from various sufferings. The wisdom of all Buddhas is profound and inconceivable, Their majestic demeanor is unparalleled, and their supernormal powers have reached the other shore. You have no actions of afflictions, and you are skilled in understanding the truth, You fully understand what is right and what is wrong, benefiting all beings. Your concentration and liberation are so profound, inconceivable, You are skilled in understanding practices such as Samatha (calm abiding) and Vipassanā (insight). You have reached a state that is not found in the world, forever free from all evil thoughts, Skilled in the practice of concentration and liberation, eliminating the affliction of ignorance. Your pure precepts are unbroken, not leaking nor defiled, Skilled in upholding precepts without fault, you are a courageous and wise person. There is not a single sentient being who harbors doubt or slander towards you, Whether they are Śrāmaṇas (ascetics), Brāhmaṇas (priests), humans, gods, demons, or Brahmās, They have deep faith in you without doubt, always diligently learning the pure teachings. I can know the void, and the vastness of the four directions, Yet I cannot measure your courageous and supreme pure precepts; I can dry up the ocean with a single breath, Yet I cannot measure the Tathāgata's pure Dharma and bright precepts; I can shatter Mount Sumeru (the sacred mountain in Buddhism) with a single breath, And even the great and small Cakravāla mountains (iron mountains surrounding Sumeru) would turn into dust, Yet I cannot measure the boundary of the Tathāgata's pure precepts. Even if I were to spend countless eons, I could not measure your merits.』 At that time, Amoghadarśana Bodhisattva thought in his heart: 『Excellent! The Tathāgata (the title of a Buddha), Arhat (worthy of offerings),'
正遍知愿屈威神降臨眾會，我今欲為諸菩薩等請問如來念佛三昧。世尊先於大眾之中雖說其名，竟不敷演便入靜室右脅而臥。」
爾時，世尊即知其念。佛神力故，令此三千大千世界六種震動、具十八變。亦如前說，放大光明普照此土娑婆世界，日、月、星宿、欲界諸天、無邊恒沙眾梵天等，其明隱蔽悉不復現，唯佛神光顯耀殊特。愍眾生故，即從臥起，齊整衣服往大會所。
時諸世間人、天、沙門、婆羅門等及阿修羅，各見如來殊勝光明從花座起，往詣佛所，恭敬合掌，卻住一面。
時不空見遙睹佛來容色端嚴，威儀庠序，仰瞻相好無不具足。見已，即告長老阿難：「世尊今從靜室而來，必當敷演顯發最勝第一義諦，無虛妄說、巧妙宣說、無分別說。善能思量，不起惡業，身業無毀、口業無譏、意業無失，三業皆凈。戒、定、智慧及以解脫、解脫知見，亦悉具足；無上方便神通利益、不思議辯殊特具足；善知生死無能過者，住胎清凈、母族豪勝、眾善功德最為具足；不可思議相好具足；往昔因緣及意具足；煩惱解脫，心得具足；若舍大舍，超出具足；五識無取，離染具足；五分法身清凈具足。究竟已到六通諸法及法性相，皆到彼岸；毗婆舍那及舍摩他、根、力、覺、道，到于彼岸；慈、悲、喜、
【現代漢語翻譯】 現代漢語譯本：
具足正遍知（Samyak-saṃbuddha，意為完全覺悟者）的佛陀，愿您以威神之力降臨到大眾集會之處。我今天想為諸位菩薩請問如來念佛三昧（Buddha-anusmṛti-samādhi，意為憶念佛陀的禪定）。世尊先前在大眾之中雖然說了這個名稱，但最終沒有詳細闡述，就進入靜室右脅而臥。 當時，世尊立刻知道他們的想法。由於佛陀的神力，使得這個三千大千世界發生六種震動，並出現十八種變化。也像之前所說的那樣，放出大光明普照這個娑婆世界（Sahā-lokadhātu，意為我們所居住的堪忍世界），使得日月星辰、欲界諸天、無邊恒河沙數般的梵天等的光明都隱蔽消失，不再顯現，只有佛陀的神光顯耀特別。佛陀爲了憐憫眾生，就從臥榻起身，整理好衣服前往大會之處。 當時，世間的人、天、沙門（Śramaṇa，意為出家修行者）、婆羅門（Brāhmaṇa，意為祭司階層）等以及阿修羅（Asura，意為非天神）都看到如來殊勝的光明從蓮花座升起，前往佛陀所在之處，恭敬合掌，退到一旁站立。 當時，不空見（Amoghadarśana，菩薩名）遙遠地看到佛陀到來，容貌端正莊嚴，威儀安詳有序，仰望佛陀的相好，沒有哪一樣不具足。看到后，就告訴長老阿難（Ānanda，佛陀的十大弟子之一）說：『世尊現在從靜室而來，必定會詳細闡述顯發最殊勝的第一義諦（paramārtha-satya，意為最高的真理），不會說虛妄的話，會巧妙地宣說，不會有分別地說。他善於思量，不會造作惡業，身業沒有毀壞，口業沒有譏諷，意業沒有過失，三業都清凈。戒、定、智慧以及解脫、解脫知見，也都完全具足；無上的方便神通利益、不可思議的辯才特別具足；善於瞭解生死，沒有人能超越他，住胎清凈，母親的家族豪門顯赫，眾善功德最為具足；不可思議的相好具足；往昔的因緣和意願都具足；煩惱解脫，心也具足；如果捨棄大舍，超出一切都具足；五識沒有執取，遠離染污都具足；五分法身清凈具足。究竟已經到達六神通（ṣaḍabhijñā，意為六種超自然能力）諸法以及法性之相，都到達彼岸；毗婆舍那（vipaśyanā，意為內觀）和舍摩他（śamatha，意為止觀）、根、力、覺、道，都到達彼岸；慈、悲、喜、舍四無量心都具足。』
【English Translation】 English version:
'May the Tathāgata (Tathāgata, meaning 'the one who has thus gone'), the Samyak-saṃbuddha (Samyak-saṃbuddha, meaning 'perfectly enlightened one'), descend with your majestic power to this assembly. Today, I wish to ask the Tathāgata about the Buddha-anusmṛti-samādhi (Buddha-anusmṛti-samādhi, meaning 'the samadhi of mindfulness of the Buddha') for the sake of all the Bodhisattvas. Although the World-Honored One previously mentioned its name among the assembly, he did not elaborate on it and entered his quiet chamber, lying down on his right side.' At that time, the World-Honored One immediately knew their thoughts. Due to the Buddha's divine power, this great trichiliocosm (three thousand great thousand world system) shook in six ways and manifested eighteen transformations. As previously described, he emitted great light, illuminating this Sahā-lokadhātu (Sahā-lokadhātu, meaning 'the world of endurance' where we live), causing the light of the sun, moon, stars, the heavens of the desire realm, and the countless Brahmā heavens to be concealed and no longer visible. Only the Buddha's divine light shone with extraordinary brilliance. Out of compassion for sentient beings, the Buddha arose from his bed, adjusted his robes, and went to the assembly. At that time, the people of the world, gods, Śramaṇas (Śramaṇa, meaning 'ascetics'), Brāhmaṇas (Brāhmaṇa, meaning 'priestly class'), and Asuras (Asura, meaning 'demigods') all saw the Tathāgata's extraordinary light rising from the lotus seat and going to the place where the Buddha was. They respectfully joined their palms and stood to one side. At that time, Amoghadarśana (Amoghadarśana, a Bodhisattva's name), from afar, saw the Buddha coming, his countenance dignified and serene, his demeanor composed and orderly. He gazed upon the Buddha's marks and characteristics, finding them all complete. Having seen this, he said to the elder Ānanda (Ānanda, one of the Buddha's ten great disciples): 'The World-Honored One has now come from his quiet chamber. He will surely elaborate and reveal the most supreme paramārtha-satya (paramārtha-satya, meaning 'the ultimate truth'), without speaking falsely, skillfully expounding, and without discrimination. He is skilled in contemplation, does not create evil karma, his bodily actions are without fault, his speech is without reproach, his mental actions are without error, and his three karmas are all pure. He is fully endowed with precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. He is also fully endowed with supreme skillful means, miraculous powers, and inconceivable eloquence. He is skilled in understanding birth and death, and no one can surpass him. His conception is pure, his mother's family is noble and wealthy, and he is most fully endowed with all virtuous merits. He is fully endowed with inconceivable marks and characteristics. He is fully endowed with past causes and intentions. He is liberated from afflictions, and his mind is fully endowed. If he gives up great possessions, he is fully endowed with transcendence. His five senses are without attachment, and he is fully endowed with freedom from defilement. He is fully endowed with the purity of the five aggregates of the Dharma body. He has ultimately reached the six supernormal powers (ṣaḍabhijñā, meaning 'six supernatural abilities') and all dharmas, and the nature of dharmas, having reached the other shore. He has reached the other shore of vipaśyanā (vipaśyanā, meaning 'insight meditation') and śamatha (śamatha, meaning 'calm abiding'), the roots, powers, factors of enlightenment, and the path. He is fully endowed with loving-kindness, compassion, joy, and equanimity.'
舍不可思議，深心慚愧到于彼岸。已至諸法自在彼岸，過去、未來、現在諸法皆悉知見，不著、不退。能知一切過去身業，亦知轉變，到于彼岸；口、意二業亦復如是。
「長老阿難！如來世尊一念能知一切眾生心行善惡，莫不了達。」
時不空見告阿難言：「譬如大海深廣難渡；諸佛戒品淵曠亦然。譬如須彌永不可傾；如來定品難動亦然。
「長老阿難！譬如虛空清凈容納，無有齊限；諸佛三昧攝取無邊清凈智品，又攝一切眾生凈心。
「長老阿難！譬如日光悉能臨照無量色像；如來法光無幽不燭。
「長老阿難！譬如大火焚燒山野、一切眾物；如來法火能燒眾生無量煩惱，永得清凈。
「長老阿難！譬如涌泉，盈流出外成於淵池，能洗萬物皆令潔凈；如來法水亦除眾生一切結累，常得獲安。
「長老阿難！譬如醫王善療眾生種種疾患；如來法藥能消眾生生死重病，皆使永除。
「長老阿難！譬如時雨潤益卉木，無不增長；如來法雨亦潤一切枯槁眾生。
「長老阿難！如師子吼能使眾獸皆令懾伏；如來法音能壞眾生計我見者，永得遠離。
「長老阿難！譬如大船能濟彼岸；如來法船渡諸眾生四流彼岸。
「長老阿難！如優曇花希有難見；如來
【現代漢語翻譯】 現代漢語譯本：捨棄不可思議的境界，以深切的慚愧之心到達彼岸。已經到達諸法自在的彼岸，過去、未來、現在的一切法都完全知曉，不執著、不退轉。能夠知道一切過去的身業，也知道其轉變，到達彼岸；口業和意業也是如此。 『長老阿難（Ananda，佛陀的十大弟子之一）！如來世尊（Tathagata，佛陀的稱號）一念之間就能知道一切眾生的心念善惡，沒有不通達的。』 時不空見（Shi Bu Kong Jian，人名）告訴阿難說：『譬如大海深廣難以渡過；諸佛的戒律品行也像這樣深遠廣闊。譬如須彌山（Sumeru，佛教中的聖山）永遠不可傾倒；如來的禪定品行也像這樣難以動搖。』 『長老阿難！譬如虛空清凈而能容納一切，沒有邊際；諸佛的三昧（Samadhi，禪定）攝取無邊的清凈智慧，又攝取一切眾生的清凈心。』 『長老阿難！譬如日光能夠照耀無量的色相；如來的法光沒有黑暗不能照亮。』 『長老阿難！譬如大火焚燒山野、一切事物；如來的法火能夠焚燒眾生無量的煩惱，永遠得到清凈。』 『長老阿難！譬如涌泉，盈滿流出形成深潭，能夠洗滌萬物使之潔凈；如來的法水也能夠去除眾生的一切結縛，使他們常常獲得安樂。』 『長老阿難！譬如醫王善於治療眾生各種疾病；如來的法藥能夠消除眾生的生死重病，使他們永遠擺脫。』 『長老阿難！譬如時雨滋潤草木，沒有不生長的；如來的法雨也滋潤一切枯槁的眾生。』 『長老阿難！譬如獅子吼叫能夠使所有野獸都感到恐懼；如來的法音能夠摧毀眾生執著于自我的見解，使他們永遠遠離。』 『長老阿難！譬如大船能夠渡到彼岸；如來的法船能夠渡送眾生脫離四種煩惱的河流到達彼岸。』 『長老阿難！譬如優曇花（Udumbara，傳說中三千年一開的稀有花）稀有難見；如來
【English Translation】 English version: Abandoning the inconceivable, with a deep sense of shame, they reach the other shore. Having arrived at the other shore of freedom in all dharmas, they fully know all dharmas of the past, future, and present, without attachment or regression. They can know all past bodily actions, and also know their transformations, reaching the other shore; the same is true for verbal and mental actions. 'Elder Ananda! The Tathagata, the World Honored One, can know the good and evil of all sentient beings' minds in a single thought, without any lack of understanding.' Shi Bu Kong Jian told Ananda, 'It is like the vast and deep ocean, difficult to cross; the precepts of the Buddhas are also like this, profound and vast. It is like Mount Sumeru, which can never be toppled; the meditative qualities of the Tathagata are also like this, unshakeable.' 'Elder Ananda! It is like the pure and boundless void, which can contain everything; the Samadhi of the Buddhas encompasses boundless pure wisdom, and also encompasses the pure minds of all sentient beings.' 'Elder Ananda! It is like the sunlight that can illuminate countless forms and appearances; the Dharma light of the Tathagata leaves no darkness unilluminated.' 'Elder Ananda! It is like a great fire that burns mountains, fields, and all things; the Dharma fire of the Tathagata can burn away the countless afflictions of sentient beings, allowing them to attain eternal purity.' 'Elder Ananda! It is like a spring that overflows and forms a deep pool, which can wash all things clean; the Dharma water of the Tathagata can also remove all the fetters of sentient beings, allowing them to always obtain peace and happiness.' 'Elder Ananda! It is like a king of physicians who is skilled in treating all kinds of diseases; the Dharma medicine of the Tathagata can eliminate the serious illnesses of birth and death for sentient beings, allowing them to be forever free.' 'Elder Ananda! It is like timely rain that nourishes plants and trees, causing them to grow; the Dharma rain of the Tathagata also nourishes all withered sentient beings.' 'Elder Ananda! It is like the roar of a lion that can cause all beasts to be terrified; the Dharma sound of the Tathagata can destroy the views of self held by sentient beings, allowing them to be forever free from them.' 'Elder Ananda! It is like a great ship that can ferry people to the other shore; the Dharma ship of the Tathagata can ferry all sentient beings across the four streams of affliction to the other shore.' 'Elder Ananda! It is like the Udumbara flower, which is rare and difficult to see; the Tathagata
出世亦復難遇。
「長老阿難！譬如波梨質、多羅樹，其花敷榮，馨香殊特；佛大人相明發亦然。
「長老阿難！譬如父母能育諸子；如來亦爾，善利眾生。
「長老阿難！若人說言：『如來出世，無邊正說。』是名真說。若人說言：『如來出世說不思辯。』是名正說。
「長老阿難！略說如來有無邊辯、無取著辯、無掛礙辯、勝解脫辯、成就妙辯、常隨順辯、漸親近辯、有無問辯、微妙凈辯、最上辯、慈大慈辯、悲大悲辯、喜大喜辯、舍大舍辯、佛出世辯、又利益辯。長老阿難！若人說言：『如來出世具足利益一切眾生。』是名正說。長老阿難！若人說言：『眾生無安、無救、無歸、無趣、無主，如來出世能作安、救，及歸、趣、主。』是名正說。
「長老阿難！我若一劫或至百劫，宣說諸佛世尊功德、智慧、辯才，億不及一；又，于無量一切諸劫宣述如來、應、正遍知功德、辯才，不能窮究。
「長老阿難！譬如有人羸老攣癖，住他人所，語彼人言：『奇哉，丈夫！我雖如此，能以一毛點取一切無量諸水內建口中，悉令枯竭。』此人既無神通、咒術，能為斯事為可信不？」
阿難答言：「此為難信。」
不空見言：「實不能也，徒空言耳。如是，阿難！我說諸
【現代漢語翻譯】 現代漢語譯本 佛陀出世也同樣難以遇到。
『長老阿難！譬如波梨質（Parijataka，一種樹名）、多羅樹（Tala，棕櫚樹），它們的花朵盛開，香氣獨特；佛陀的偉大相貌顯現光明也是如此。』
『長老阿難！譬如父母能夠養育子女；如來也是如此，善於利益眾生。』
『長老阿難！如果有人說：『如來出世，宣說無邊的正法。』這才是正確的說法。如果有人說：『如來出世，宣說不可思議的法。』這也是正確的說法。』
『長老阿難！簡略地說，如來具有無邊的辯才、不執著的辯才、無障礙的辯才、殊勝解脫的辯才、成就微妙的辯才、常常隨順的辯才、逐漸親近的辯才、有問必答的辯才、微妙清凈的辯才、最上的辯才、慈愛廣大慈悲的辯才、悲憫廣大悲心的辯才、喜悅廣大喜樂的辯才、捨棄廣大舍心的辯才、佛陀出世的辯才，以及利益眾生的辯才。長老阿難！如果有人說：『如來出世，具足利益一切眾生。』這才是正確的說法。長老阿難！如果有人說：『眾生沒有安穩、沒有救護、沒有歸宿、沒有依靠、沒有主宰，如來出世能夠給予安穩、救護，以及歸宿、依靠、主宰。』這才是正確的說法。』
『長老阿難！我即使用一劫乃至百劫的時間，宣說諸佛世尊的功德、智慧、辯才，也難以說盡其億分之一；又，即使在無量一切的劫數中，宣說如來、應供、正遍知的功德、辯才，也無法窮盡。』
『長老阿難！譬如有一個人，身體虛弱衰老，肢體彎曲殘疾，寄住在別人家裡，他對那人說：『奇特啊，丈夫！我雖然如此，卻能用一根毛髮點取一切無量諸水，放入口中，全部使之枯竭。』這個人既沒有神通、也沒有咒術，他能做到這件事，可信嗎？』
阿難回答說：『這難以令人相信。』
不空見說：『確實不能做到，只是空話罷了。阿難！我說諸佛世尊的功德、智慧、辯才，也是如此，難以窮盡。』
【English Translation】 English version It is also difficult to encounter the appearance of a Buddha in the world.
'Elder Ananda! Just as the Parijataka (a type of tree) and Tala (palm) trees, when their flowers bloom, are exceptionally fragrant and beautiful; so too is the manifestation of the Buddha's great marks of a great man.'
'Elder Ananda! Just as parents can nurture their children; so too is the Tathagata, who benefits all beings.'
'Elder Ananda! If someone says: 'The Tathagata appears in the world and expounds the boundless Dharma.' This is a true statement. If someone says: 'The Tathagata appears in the world and expounds the inconceivable Dharma.' This is also a true statement.'
'Elder Ananda! Briefly speaking, the Tathagata has boundless eloquence, non-attachment eloquence, unobstructed eloquence, superior liberation eloquence, accomplished subtle eloquence, constantly conforming eloquence, gradually approaching eloquence, eloquence that answers all questions, subtle pure eloquence, supreme eloquence, loving-kindness and great compassion eloquence, compassionate great compassion eloquence, joyful great joy eloquence, equanimous great equanimity eloquence, the eloquence of the Buddha's appearance in the world, and the eloquence of benefiting all beings. Elder Ananda! If someone says: 'The Tathagata appears in the world and fully benefits all beings.' This is a true statement. Elder Ananda! If someone says: 'Beings have no security, no refuge, no return, no reliance, no master; the Tathagata appears in the world and can provide security, refuge, return, reliance, and master.' This is a true statement.'
'Elder Ananda! If I were to spend one kalpa or even a hundred kalpas, expounding the merits, wisdom, and eloquence of all the Buddhas, World Honored Ones, I would not be able to exhaust even one in a billionth part; moreover, even if I were to spend countless kalpas expounding the merits and eloquence of the Tathagata, Arhat, Samyaksambuddha, I would not be able to exhaust them.'
'Elder Ananda! Suppose there is a person who is weak, old, and crippled, living in someone else's house, and he says to that person: 'How amazing, sir! Although I am like this, I can use a single hair to draw all the immeasurable waters and put them in my mouth, causing them all to dry up.' This person has neither supernatural powers nor magical spells, is it believable that he can do this?'
Ananda replied: 'This is hard to believe.'
Not-Empty-Seeing said: 'Indeed, it is not possible, it is just empty talk. Ananda! The merits, wisdom, and eloquence of all the Buddhas, World Honored Ones, are also like this, impossible to exhaust.'
佛功德、辯才不能窮極，猶如彼人無竭水理。
「長老阿難！假使我于億百千那由他劫，不能宣說諸佛功德、智慧、辯才一毛之分；唯佛與佛乃能盡耳。
「長老阿難！如此大地容受眾生，乃至有足及以無足、四足、多足，有色、無色，有想、無想、非有想、非無想，若此世界、若他世界，若千世界、百千世界、無量無邊一切世界，其中眾生當得成佛。是諸世尊于億百千那由他劫，說佛功德不能窮盡一毛之分。如是功德，無不具足。」
時不空見而說偈言：
「長老阿難陀！ 法王從彼來， 一切諸世眾， 無不興供養。 勝炎光明主， 功德皆無數， 最勝利益說、 真說、不生說、 諦說、無妄說、 無異及善說， 出微妙音聲， 大智善宣說。 身、口、意清凈， 不緣慮諸惡， 如來勝戒、定、 第一智、解脫、 解脫知見等， 威儀常難思。 無上神通智， 利益最無比， 善得無垢行， 最勝微妙辯。 無上人中尊， 具足知生死， 住胎既無比， 母族亦復然。 不思議殊相， 八十種妙好， 容色甚挺特， 端正無有比。 具足無惑心， 舍大舍亦爾， 超出一切欲， 五識無不具。 證智超六通，
【現代漢語翻譯】 現代漢語譯本 佛陀的功德和辯才無法窮盡，就像那永不枯竭的水源一樣。 『長老阿難！即使我用億百千那由他（那由他：數量單位，表示極大的數目）劫的時間，也無法宣說諸佛的功德、智慧和辯才的哪怕一毛之分；只有佛與佛之間才能完全瞭解。』 『長老阿難！就像這大地容納眾生，包括有足的、無足的、四足的、多足的，有色的、無色的，有想的、無想的、非有想非無想的，無論是這個世界、其他世界，還是千個世界、百千個世界、無量無邊的一切世界，其中所有眾生將來都會成佛。這些世尊即使在億百千那由他劫的時間裡，也無法說盡佛陀功德的哪怕一毛之分。這樣的功德，沒有哪一樣是不具備的。』 當時，不空見（不空見：菩薩名）說了偈語： 『長老阿難陀！法王（法王：指佛陀）從那裡來，一切世間的眾生，沒有不興起供養的。 勝炎光明的主（勝炎光明主：指佛陀），他的功德都是無數的，宣說最殊勝的利益，真實的說，不生造的說， 真諦的說，沒有虛妄的說，沒有差異的說，善巧的說，發出微妙的聲音，以大智慧善巧地宣說。 身、口、意清凈，不思慮任何惡事，如來具有殊勝的戒、定、第一的智慧、解脫、 解脫知見等，威儀常常難以思議。無上的神通智慧，利益無比， 善於獲得無垢的修行，最殊勝微妙的辯才。無上的人中之尊，具足了知生死， 住胎時無比殊勝，母親的家族也是如此。不可思議的殊勝相貌，八十種微妙的特徵， 容貌非常挺拔特出，端正無比。具足沒有疑惑的心，捨棄一切也如此， 超越一切慾望，五種感官的功能沒有不具備的。證得的智慧超越了六種神通，』
【English Translation】 English version The Buddha's merits and eloquence are inexhaustible, like a source of water that never runs dry. 'Elder Ananda! Even if I were to spend billions of nayutas (nayuta: a unit of large number) of kalpas, I could not fully describe even a fraction of the merits, wisdom, and eloquence of all the Buddhas; only Buddhas can fully comprehend it.' 'Elder Ananda! Just as this earth accommodates all living beings, including those with feet, without feet, four feet, many feet, with form, without form, with thought, without thought, neither with thought nor without thought, whether in this world, other worlds, or thousands of worlds, hundreds of thousands of worlds, countless and boundless worlds, all beings within them will eventually become Buddhas. These World Honored Ones, even in billions of nayutas of kalpas, cannot fully describe even a fraction of the Buddha's merits. Such merits are complete in every aspect.' At that time, Akasagarbha (Akasagarbha: a Bodhisattva's name) spoke in verses: 'Elder Ananda! The Dharma King (Dharma King: refers to the Buddha) comes from there, and all beings in the world, without exception, offer their worship. The Lord of Supreme Flame and Light (Lord of Supreme Flame and Light: refers to the Buddha), His merits are countless, He speaks of the most supreme benefits, truthfully, not fabricated, speaking the truth, without falsehood, without difference, skillfully, emitting subtle sounds, and skillfully proclaiming with great wisdom. His body, speech, and mind are pure, without contemplating any evil, the Tathagata possesses supreme precepts, concentration, the foremost wisdom, liberation, the knowledge and vision of liberation, and His demeanor is always inconceivable. His unsurpassed supernatural wisdom brings incomparable benefits, He is skilled in obtaining undefiled practice, and has the most supreme and subtle eloquence. The unsurpassed Honored One among humans, fully understands birth and death, His conception in the womb was unparalleled, and so was His mother's lineage. His inconceivable and extraordinary appearance, the eighty subtle characteristics, His appearance is very prominent and outstanding, incomparably upright. He possesses a mind without doubt, and His renunciation is also like that, He transcends all desires, and all five senses are fully functional. The wisdom He has attained surpasses the six supernormal powers,'
具足四無礙， 備無量知見， 難思眾神變。 舍摩、毗婆那， 皆悉度彼岸， 達舍離垢主， 威儀恒自在。 眾中大神王， 徐行從彼來， 無著修伽陀， 住於十力智， 行慈演法光， 一切勝智說。 能知大海水， 無邊深廣量； 不測無上力， 凈、戒、定崖畔， 雖歷億千劫， 不知其限齊。 以手接須彌， 上擲至梵天， 不能動如來， 最初甚深定。 遊獵虛空中， 可知其邊際； 無有能測度， 如來不毀智。 能以足履虛， 窮極其限量； 不能測離垢， 棄累人中尊。 如日能除闇， 悉見善惡色； 自然世間師， 能滅愚癡瞑。 譬如月盛滿， 一切皆欣樂； 法月光明王， 睹者皆歡喜。 如夜然明燈， 有眼無不見； 調伏無比燈， 能演法光明。 世師法燈炬， 善滅一切陰， 宣說自然法， 普聞于眾生。 大智勝醫王， 猶如涌流泉， 法藥消眾病， 能施一切樂。 譬如大龍王， 普降於甘露， 能令此大地， 一切皆沾洽； 大悲哀世尊， 法雨亦如此。 譬如師子吼， 蠕動皆怖畏； 如來震法音， 降伏諸外道。 譬如大牢船，
【現代漢語翻譯】 現代漢語譯本 具備圓滿的四無礙辯才（四無礙：義無礙、法無礙、辭無礙、樂說無礙）， 擁有無量無邊的智慧和見解，難以思議的神通變化。 捨棄了奢摩他（止）和毗婆舍那（觀），都已到達彼岸（涅槃）， 通達了離垢的主宰，威儀舉止恒常自在。 在眾人之中，如同大神王一般，緩緩地從那裡走來， 無所執著的修伽陀（如來），安住於十力智（如來的十種智慧力量）， 以慈悲之心宣演佛法之光，講述一切殊勝的智慧。 能夠知曉大海的水，無邊無際的深廣容量； 無法測度其無上的力量，清凈、戒律、禪定的崖岸， 即使經歷億千劫的時間，也無法知曉其邊際。 即使用手接住須彌山（佛教中的宇宙中心），向上拋擲到梵天（色界天）， 也不能動搖如來最初的甚深禪定。 在虛空中游獵，可以知道它的邊際； 沒有人能夠測度，如來不被毀壞的智慧。 能夠用腳踏遍虛空，窮盡其邊際； 卻不能測度離垢（無煩惱）的，捨棄累贅的人中尊（佛陀）。 如同太陽能夠消除黑暗，能夠看見一切善惡的顏色； 自然而然的世間導師，能夠滅除愚癡的矇蔽。 譬如月亮圓滿時，一切眾生都感到欣悅； 佛法的月亮光明之王，見到的人都感到歡喜。 如同夜晚點燃明燈，有眼睛的人沒有看不見的； 調伏無比的明燈，能夠宣演佛法光明。 世間的導師，佛法的燈炬，能夠善巧地滅除一切陰暗， 宣說自然而然的真理，普遍地讓眾生聽聞。 大智慧的殊勝醫王，猶如涌出的泉水， 用佛法的藥物消除眾生的疾病，能夠施予一切快樂。 譬如大龍王，普遍降下甘露， 能夠讓這大地，一切都得到滋潤； 大悲哀憫世間的世尊，佛法的甘露也像這樣。 譬如獅子吼叫，一切蠕動的生物都感到恐懼； 如來震動佛法的聲音，降伏一切外道。 譬如堅固的大船，
【English Translation】 English version Possessing the complete four unobstructed eloquences (four unobstructed eloquences: unobstructed in meaning, unobstructed in dharma, unobstructed in expression, unobstructed in joyful speaking), Having immeasurable wisdom and insights, with inconceivable divine transformations. Having abandoned Shamatha (calm abiding) and Vipassanā (insight), both have reached the other shore (Nirvana), Having understood the master of detachment, whose demeanor is always free and at ease. Among the assembly, like a great divine king, slowly walking from there, The unattached Sugata (Tathagata), abiding in the ten powers of wisdom (the ten wisdom powers of the Tathagata), With a compassionate heart, expounding the light of the Dharma, speaking of all supreme wisdom. Able to know the water of the great ocean, its boundless depth and vastness; Unable to fathom its supreme power, the shores of purity, precepts, and samadhi, Even after countless eons, one cannot know its limits. Even if one were to catch Mount Sumeru (the center of the universe in Buddhism) with one's hand and throw it up to the Brahma heaven (the realm of form), It cannot shake the Tathagata's initial profound samadhi. Wandering in the empty space, one can know its boundaries; No one can measure the Tathagata's indestructible wisdom. Able to tread through the void with one's feet, reaching its limits; Yet one cannot measure the detached one, the honored one among humans (Buddha) who has abandoned burdens. Like the sun that can dispel darkness, able to see all good and evil colors; The natural teacher of the world, able to extinguish the blindness of ignorance. Like the full moon, when all beings feel joy; The king of the light of the Dharma moon, those who see it all feel joy. Like a bright lamp lit at night, those with eyes see everything; The incomparable lamp of taming, able to expound the light of the Dharma. The teacher of the world, the torch of the Dharma, able to skillfully extinguish all darkness, Expounding the natural truth, universally letting all beings hear. The great wise and supreme physician, like a gushing spring, Using the medicine of the Dharma to eliminate the diseases of beings, able to bestow all happiness. Like the great dragon king, universally descending sweet dew, Able to let this earth, all be moistened; The World Honored One of great compassion, the rain of the Dharma is also like this. Like the roar of a lion, all crawling creatures feel fear; The Tathagata shakes the sound of the Dharma, subduing all heretics. Like a sturdy great ship,
能運載一切； 佛度多億眾， 濟彼四流岸。 譬如優曇花， 奇哉稱希有； 人中尊難遇， 乃復過於此。 一切諸世間， 常所歸依處， 如天喜見城， 婆梨質多花， 芬敷垂光彩， 諸天所遊樂； 世依逾于彼， 相好甚微妙。 世尊已為我， 示現諸神變， 我今少宣說， 諸佛之功德， 以我所修業， 以施利眾生。」◎
◎菩薩唸佛三昧經如來神力證正說品第七
爾時，世尊以金色手摩不空見菩薩頂上，出廣長舌而告之言：「善哉，善哉！汝不空見善說如來、應、正遍知真實功德，信如所言。又，不空見！若人說言：『無安、無救、無歸、無趣、無主眾生，如來出世能為如是諸眾生等作安、作救、歸、趣、主。』者，是名正說。又，不空見！若人說言：『如來出世說不思辯及無邊辯。』是名正說。又，不空見！若人說言：『一切眾生深著貪慾、瞋恚、邪見，如來出世悉能除斷貪慾等病。』是名正說。又，不空見！若人說言：『一切眾生嫉妒纏垢之所染著，如來出世悉令除斷。』是名正說。又，不空見！若人說言：『一切眾生無慚、無愧，如來出世能使眾生慚愧具足。』是名正說。又，不空見！若人說言：『一切眾生深著慳慢，如來出世悉能除斷
【現代漢語翻譯】 現代漢語譯本 能運載一切； 佛陀度化了無數眾生，救度他們到達四種煩惱的彼岸。 就像優曇花（Udumbara，傳說中三千年一開的稀有花）一樣，真是奇特而稀有啊； 人中之尊（指佛陀）難以遇到，而佛陀的出現更是難上加難。 一切世間，常常歸依之處， 如同天上的喜見城（Sudarsana，帝釋天居住的城市），婆梨質多花（Pārijāta，天界的一種花）， 芬芳綻放，光彩奪目，是諸天神遊樂的地方； 世間的依怙（指佛陀）比那更殊勝，相好（佛陀的莊嚴身相）極其微妙。 世尊（指佛陀）已經為我，示現了各種神通變化， 我現在稍微宣說，諸佛的功德， 用我所修的善業，來利益眾生。」
◎《菩薩唸佛三昧經》如來神力證正說品第七
這時，世尊用金色的手摩不空見菩薩的頭頂，伸出廣長的舌頭告訴他說：『好啊，好啊！你不空見，善於宣說如來、應、正遍知（Tathāgata, Arhat, Samyaksaṃbuddha，佛的三種稱號）真實的功德，我相信你所說的。還有，不空見！如果有人說：『沒有安穩、沒有救護、沒有歸宿、沒有依靠、沒有主宰的眾生，如來出世能為這些眾生等作安穩、作救護、作歸宿、作依靠、作主宰。』，這叫做正說。還有，不空見！如果有人說：『如來出世宣說不可思議的辯才和無邊的辯才。』，這叫做正說。還有，不空見！如果有人說：『一切眾生深深執著于貪慾、瞋恚、邪見，如來出世都能徹底斷除貪慾等病。』，這叫做正說。還有，不空見！如果有人說：『一切眾生被嫉妒的纏縛和污垢所染著，如來出世都能使他們徹底斷除。』，這叫做正說。還有，不空見！如果有人說：『一切眾生沒有慚愧之心，如來出世能使眾生慚愧具足。』，這叫做正說。還有，不空見！如果有人說：『一切眾生深深執著于慳吝和傲慢，如來出世都能徹底斷除。
【English Translation】 English version Able to carry all; The Buddha has delivered countless beings, helping them cross the shore of the four streams of suffering. Like the Udumbara flower (a legendary flower said to bloom once every three thousand years), it is truly wondrous and rare; The Honored One among humans (referring to the Buddha) is difficult to encounter, and the appearance of a Buddha is even more difficult. All the worlds, the place where they constantly take refuge, Like the city of Sudarsana (the city where Indra resides) in the heavens, the Pārijāta flower (a celestial flower), Fragrant and blooming, radiating splendor, where the gods enjoy themselves; The refuge of the world (referring to the Buddha) is even more superior, the marks and characteristics (the Buddha's majestic form) are extremely subtle. The World Honored One (referring to the Buddha) has already shown me various miraculous transformations, I will now briefly proclaim the merits of all Buddhas, Using the good deeds I have cultivated, to benefit all sentient beings.」
◎ The Seventh Chapter, 'The Proof of the Correct Teaching through the Buddha's Supernatural Power' of the Samadhi Sutra of the Bodhisattva's Mindfulness of the Buddha
At that time, the World Honored One stroked the crown of the head of the Bodhisattva Inconceivable Vision with his golden hand, and extending his broad and long tongue, said to him: 『Excellent, excellent! You, Inconceivable Vision, are skilled in proclaiming the true merits of the Tathāgata, Arhat, Samyaksaṃbuddha (three titles of the Buddha), and I believe what you have said. Furthermore, Inconceivable Vision! If someone says: 『For beings who have no security, no protection, no refuge, no support, and no master, the Tathāgata appears in the world and can provide these beings with security, protection, refuge, support, and mastery.』, this is called the correct teaching. Furthermore, Inconceivable Vision! If someone says: 『The Tathāgata appears in the world and proclaims inconceivable eloquence and boundless eloquence.』, this is called the correct teaching. Furthermore, Inconceivable Vision! If someone says: 『All beings are deeply attached to greed, hatred, and wrong views, the Tathāgata appears in the world and can completely eradicate the diseases of greed, etc.』, this is called the correct teaching. Furthermore, Inconceivable Vision! If someone says: 『All beings are entangled and defiled by the bonds of jealousy, the Tathāgata appears in the world and can enable them to completely eradicate them.』, this is called the correct teaching. Furthermore, Inconceivable Vision! If someone says: 『All beings have no sense of shame or remorse, the Tathāgata appears in the world and can enable beings to be fully endowed with shame and remorse.』, this is called the correct teaching. Furthermore, Inconceivable Vision! If someone says: 『All beings are deeply attached to stinginess and arrogance, the Tathāgata appears in the world and can completely eradicate them.』
，令無慳慢。』是名正說。
「又，不空見！若人說言：『一切眾生無慈、無悲、無喜、無舍、不善惡念，如來出世悉令具足四無量心、利益善念。』是名正說。又，不空見！若人說言：『一切眾生無諸善根，如來出世教化一切，令種善業。』是名正說。又，不空見！若人說言：『五濁惡世眾生病增，如來出世能作安樂。』此人所言即是我說。所以者何？我出惡世，說法利益諸眾生故。」
爾時，如來摩不空見菩薩頂時，於一念頃，此界眾生承佛神力，悉見東方清凈剎土無量無邊阿僧祇佛，及聞諸佛說法音聲；如是，南方乃至十方，如觀掌中庵摩勒果，一切眾生悉皆見彼清凈佛剎。又一念頃，如來、世尊、應、正遍知以金色手摩不空見菩薩頂已，以佛威神示現往昔最勝願力，即見上方清凈佛剎無量無邊阿僧祇數已滅度佛。又復受持三昧力故，得見未來一切諸佛。
時不空見睹諸佛已，即從坐起，齊整衣服，右膝著地，合掌恭敬白佛世尊而說偈言：
「三千大千水， 人或知其限； 善調御世尊， 戒品不可量， 假使曠劫思， 不能測其岸。 如有勇健士， 一吹震須彌； 佛入初禪定， 千劫不能動。 足履虛空游， 能知其邊量； 縱使窮劫中， 不能度佛智。
【現代漢語翻譯】 現代漢語譯本 『使他們沒有慳吝和傲慢。』這叫做正說。 『還有，不空見！如果有人說：』一切眾生沒有慈愛、沒有悲憫、沒有喜悅、沒有捨棄，沒有善惡之念，如來出世能使他們都具備四無量心，利益善念。』這叫做正說。還有，不空見！如果有人說：』一切眾生沒有各種善根，如來出世教化一切，使他們種下善業。』這叫做正說。還有，不空見！如果有人說：』五濁惡世的眾生疾病增多，如來出世能使他們安樂。』這個人所說的話就是我說的。為什麼呢？因為我出現在這個惡世，是爲了說法利益眾生。』 當時，如來摩不空見菩薩的頭頂時，在一念之間，這個世界的眾生承蒙佛的神力，都看見東方清凈的剎土中無量無邊的阿僧祇（無數）佛，並且聽見諸佛說法的聲音；像這樣，南方乃至十方，就像觀看掌中的庵摩勒果（一種果實）一樣，一切眾生都看見那些清凈的佛剎。又在一念之間，如來、世尊、應、正遍知用金色的手摩不空見菩薩的頭頂后，用佛的威神顯示過去最殊勝的願力，就看見上方清凈的佛剎中無量無邊的阿僧祇數已經滅度的佛。又因為受持三昧（禪定）的力量，得以看見未來的一切諸佛。 當時，不空見菩薩看見諸佛后，就從座位上站起來，整理好衣服，右膝跪地，合掌恭敬地對佛世尊說偈語： 『三千大千世界的水，有人或許能知道它的限度；善於調御的世尊，戒律的品德不可衡量，即使經過漫長的劫數去思考，也不能測出它的邊際。如果有勇猛健壯的人，一吹氣就能震動須彌山（佛教中的山名）；佛進入初禪的禪定，即使經過千劫也不能動搖。腳踩在虛空中行走，能知道它的邊際；即使窮盡劫數，也不能度量佛的智慧。』
【English Translation】 English version 'Making them without stinginess and arrogance.' This is called right teaching. Furthermore, Akasagarbha (not empty seeing)! If someone says: 'All sentient beings have no loving-kindness, no compassion, no joy, no equanimity, and no good or evil thoughts. The Tathagata appears in the world to enable them to fully possess the four immeasurable minds and benefit from good thoughts.' This is called right teaching. Furthermore, Akasagarbha! If someone says: 'All sentient beings have no good roots. The Tathagata appears in the world to teach and transform all, enabling them to plant good karma.' This is called right teaching. Furthermore, Akasagarbha! If someone says: 'The beings in the five turbid evil worlds have increasing illnesses. The Tathagata appears in the world to bring them peace and happiness.' What this person says is what I say. Why? Because I appear in this evil world to teach the Dharma and benefit all sentient beings.' At that time, when the Tathagata touched the crown of Akasagarbha Bodhisattva's head, in an instant, the sentient beings of this world, by the power of the Buddha, all saw the immeasurable and boundless Asamkhya (countless) Buddhas in the pure lands of the East, and heard the voices of the Buddhas teaching the Dharma. Likewise, in the South and even in the ten directions, just like looking at an Amalaka fruit (a kind of fruit) in the palm of one's hand, all sentient beings saw those pure Buddha lands. In another instant, the Tathagata, the World Honored One, the Arhat, the Samyaksambuddha, after touching the crown of Akasagarbha Bodhisattva's head with his golden hand, used the Buddha's majestic power to reveal the most supreme vows of the past, and saw the immeasurable and boundless Asamkhya number of Buddhas who had already passed away in the pure Buddha lands above. Furthermore, because of upholding the power of Samadhi (meditative concentration), he was able to see all the Buddhas of the future. At that time, after Akasagarbha saw the Buddhas, he immediately rose from his seat, adjusted his robes, knelt on his right knee, and with palms joined respectfully, spoke a verse to the Buddha, the World Honored One: 'The water of the three thousand great thousand worlds, people may know its limits; the World Honored One, who is skilled in taming, the virtues of the precepts are immeasurable, even if one thinks for countless kalpas, one cannot measure its shore. If there is a brave and strong person, with one breath he can shake Mount Sumeru (a mountain in Buddhism); when the Buddha enters the first Dhyana (meditative state), even after a thousand kalpas, he cannot be moved. Walking in the void, one can know its boundaries; even if one exhausts kalpas, one cannot fathom the Buddha's wisdom.'
虛空無形量， 狂風亦能動； 世尊無煩惱， 莫能斷其辯。 如日照虛空， 其光甚明徹； 大仙尊輝相， 映蔽於一切。 猶月星中最， 圓光甚可樂； 如是法月王， 一切皆歸仰。 譬如優曇花， 世間所希有； 調御天中天， 難值過於此。 今者大聖尊， 哀矜摩我頂。 金色百福嚴， 憐愍利一切， 深解真實諦， 功德悉具足。 世依善宣說， 言論人中上， 敷演難思音， 普聞十方界。 自然尊慈念， 以手摩我頂， 得見恒河沙， 最勝世間王； 人中大牟尼， 一念摩我頂， 悉睹恒沙佛， 猶如阿彌陀； 天中尊利益， 一念摩我頂， 得見不動界， 阿閦兩足尊； 大悲所行處， 一念摩我頂， 得見滅度佛， 一切世間師， 大慈所行處， 善調伏諸根。 我乘昔願力， 即于摩頂時， 得見未來佛， 彌勒世依等； 即摩我頂時， 得見過去佛， 亦得睹當來， 十方難思尊； 佛眼調伏尊， 即時摩我頂， 復因宿妙愿， 得見清凈剎。 如來不思議， 神通亦復然， 智、定諸功德， 皆不可稱量。 世尊慈悲故， 哀愍見教化。 如
【現代漢語翻譯】 現代漢語譯本 虛空沒有形狀和界限，狂風卻能使之動盪； 世尊（佛陀）沒有煩惱，沒有人能辯駁他的智慧。 如同太陽照耀虛空，其光芒無比明亮； 大仙（佛陀）尊貴的輝光，映照覆蓋一切。 猶如月亮在星辰中最突出，圓滿的光輝令人喜悅； 如同法月之王（佛陀），一切眾生都歸向仰慕。 譬如優曇花（一種稀有的花），世間極為罕見； 調御天中天（佛陀的尊稱），難以值遇超過此者。 如今大聖尊（佛陀），慈悲地撫摸我的頭頂。 金色百福莊嚴的佛陀，憐憫利益一切眾生， 深刻理解真實諦理，功德全部具足。 世間的依靠，善於宣說佛法，言論在人中最為殊勝， 敷演難以思議的音聲，普遍傳遍十方世界。 自然而然地以慈悲的念頭，用手撫摸我的頭頂， 得以見到如恒河沙數般，最殊勝的世間之王（佛陀）； 人中的大牟尼（佛陀），一念之間撫摸我的頭頂， 就見到如恒河沙數般的佛陀，猶如阿彌陀佛（西方極樂世界的教主）； 天中之尊（佛陀）的利益，一念之間撫摸我的頭頂， 得以見到不動世界，阿閦佛（東方妙喜世界的教主）兩足尊； 大悲所行之處，一念之間撫摸我的頭頂， 得以見到滅度的佛陀，一切世間的導師， 大慈所行之處，善於調伏諸根。 我憑藉過去的願力，就在被撫摸頭頂時， 得見未來的佛陀，彌勒佛（未來佛）等； 就在被撫摸頭頂時，得見過去的佛陀， 也得見到當來，十方難以思議的尊者； 佛眼調伏的尊者（佛陀），即時撫摸我的頭頂， 又因宿世的妙愿，得見清凈的佛剎。 如來（佛陀）不可思議，神通也是如此， 智慧、禪定等功德，都不可稱量。 世尊（佛陀）因為慈悲，哀憫眾生而示現教化。 如
【English Translation】 English version The void has no form or measure, yet the wild wind can move it; The World Honored One (Buddha) has no afflictions, and no one can refute his wisdom. Like the sun illuminating the void, its light is exceedingly bright; The Great Sage's (Buddha) noble radiance, shines upon and covers all. Like the moon, most prominent among the stars, its full light is delightful; So is the King of the Dharma Moon (Buddha), to whom all beings turn in reverence. Like the Udumbara flower (a rare flower), which is extremely rare in the world; The Tamer of the Heavens (Buddha's epithet), is more difficult to encounter than this. Now the Great Holy One (Buddha), compassionately strokes the top of my head. The Buddha, adorned with golden hundred blessings, pities and benefits all beings, Deeply understands the true principle, and is fully endowed with all merits. The reliance of the world, skillful in expounding the Dharma, his speech is the most superior among people, Expounding inconceivable sounds, which are universally heard throughout the ten directions. Naturally, with a compassionate thought, he strokes the top of my head with his hand, Allowing me to see the most supreme King of the World (Buddha), as numerous as the sands of the Ganges; The Great Muni (Buddha) among men, in a single thought strokes the top of my head, And I see Buddhas as numerous as the sands of the Ganges, like Amitabha (the lord of the Western Pure Land); The benefit of the Honored One among the Heavens (Buddha), in a single thought strokes the top of my head, Allowing me to see the Immovable Realm, Akshobhya Buddha (the lord of the Eastern Pure Land), the Two-Footed Honored One; Where great compassion is practiced, in a single thought strokes the top of my head, Allowing me to see the Buddha who has attained Nirvana, the teacher of all the world, Where great compassion is practiced, skillful in taming all the senses. I, relying on the power of past vows, at the moment of being stroked on the head, See the future Buddhas, Maitreya (the future Buddha) and others; At the moment of being stroked on the head, I see the Buddhas of the past, And also see the future, inconceivable Honored Ones of the ten directions; The Honored One (Buddha) with the Buddha's eye, who tames, immediately strokes the top of my head, And because of past wonderful vows, I see the pure Buddha lands. The Tathagata (Buddha) is inconceivable, and so are his spiritual powers, Wisdom, Samadhi, and other merits, are all immeasurable. The World Honored One (Buddha), out of compassion, shows his teachings to all beings. Like
來金色手， 以摩我頂上， 得見十方佛， 金塔如恒沙， 復見十方界， 無數諸如來； 殊勝銀寶塔， 莊校種種色， 百千眾伎樂， 供養常不絕； 我又見他剎， 諸佛眾具塔， 金、銀及頗梨， 各高一由延， 端嚴甚精妙， 不可以言宣； 見諸牟尼塔， 種種七寶嚴， 住于虛空中， 天花悉周布； 又見殊勝塔， 高十二由延， 及睹燈明佛， 凈光照諸剎。 我復見處處， 不思議眾塔； 又睹余勝尊， 以手摩我頂。 佛以柔軟手， 一念摩我頂， 見彼諸如來， 安住于剎土； 或覆在空中， 而現種種相； 復睹諸菩薩， 未脫眾惑累， 在無量佛剎， 修習諸苦行， 日夜常勤心， 以求勝菩提； 又見處處有， 無數諸菩薩， 常能為眾生， 作諸利益事， 燒身發光明， 以求道因緣； 復見諸菩薩， 安住于佛前， 供養滅度佛， 無量珍妙塔， 以求菩提利， 及以大威德； 見十方法緣， 燒身如燈炷， 晝夜常修心， 不懈于食息； 又見諸菩薩， 舍國城、妻子、 頭、目、及髓、腦， 為安樂眾生。 我悉見彼此， 普眼世間尊，
【現代漢語翻譯】 現代漢語譯本 （佛陀）伸出金色的手，摩我的頭頂， 使我得見十方世界無數的佛陀，金色的佛塔如恒河沙數般眾多， 又見到十方世界，無數的如來（Tathagata，佛的稱號）； 還有殊勝的銀寶塔，裝飾著各種各樣的色彩， 成百上千的樂器演奏著，供養從不間斷； 我又見到其他佛土，諸佛的各種寶塔， 用金、銀和頗梨（Sphatika，一種透明的寶石）製成，每座都高一由延（Yojana，古印度長度單位）， 端莊美麗，精妙無比，無法用言語來形容； 見到諸位牟尼（Muni，佛的稱號）的佛塔，用各種七寶裝飾， 矗立在虛空中，天花遍佈四周； 又見到殊勝的佛塔，高十二由延， 並且看到燈明佛（Dipamkara，過去佛之一），他的凈光照耀著各個佛土。 我又看到處處都有，不可思議的眾多佛塔； 又看到其他殊勝的佛陀，用手摩我的頭頂。 佛陀用柔軟的手，一念之間摩我的頭頂， 使我見到那些如來，安住在各自的佛土； 有的在空中，顯現出種種不同的形象； 又看到諸位菩薩，尚未脫離各種迷惑和煩惱， 在無量佛土中，修習各種苦行， 日夜不停地勤奮修行，以求證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）； 又看到處處都有，無數的菩薩， 常常能夠為眾生，做各種利益的事情， 燃燒自己的身體發出光明，以求得成道的因緣； 又看到諸位菩薩，安住在佛陀面前， 供養已經滅度的佛陀，用無量珍貴的寶塔， 以求得菩提的利益，以及獲得大威德（Mahavibhava，大力量）； 看到十方世界的修行者，燃燒身體如同燈炷， 日夜不停地修行，不懈怠於飲食和休息； 又看到諸位菩薩，捨棄自己的國家、城池、妻子、 頭、眼睛、以及骨髓、腦髓，爲了安樂眾生。 我全都看到了這些，普眼世間尊（Samantabhadra，普賢菩薩）！
【English Translation】 English version A golden hand came, to stroke the top of my head, So that I could see the Buddhas of the ten directions, golden stupas as numerous as the sands of the Ganges, And I also saw the realms of the ten directions, countless Tathagatas (Buddha's title); Also, magnificent silver treasure stupas, adorned with various colors, Hundreds and thousands of musical instruments playing, offerings never ceasing; I also saw other Buddha lands, various stupas of the Buddhas, Made of gold, silver, and sphatika (a type of transparent gem), each one yojana (ancient Indian unit of length) high, Dignified and beautiful, exquisitely wonderful, beyond description; I saw the stupas of the Munis (Buddha's title), adorned with various seven treasures, Standing in the void, heavenly flowers scattered all around; And I also saw magnificent stupas, twelve yojanas high, And beheld Dipamkara (one of the past Buddhas), whose pure light illuminated all the Buddha lands. I also saw everywhere, countless inconceivable stupas; And I beheld other magnificent Buddhas, stroking the top of my head with their hands. The Buddha, with a soft hand, stroked the top of my head in an instant, So that I could see those Tathagatas, dwelling in their respective Buddha lands; Some were in the sky, manifesting various forms; And I also saw the Bodhisattvas, not yet free from various delusions and afflictions, In countless Buddha lands, practicing various ascetic practices, Diligently cultivating day and night, seeking to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); And I also saw everywhere, countless Bodhisattvas, Who are always able to do various beneficial things for sentient beings, Burning their bodies to emit light, seeking the causes and conditions for attaining the path; And I also saw the Bodhisattvas, dwelling before the Buddhas, Making offerings to the Buddhas who have passed into Nirvana, with countless precious stupas, Seeking the benefits of Bodhi, and to obtain great Mahavibhava (great power); I saw practitioners in the ten directions, burning their bodies like lamp wicks, Cultivating day and night, without being lazy in eating and resting; And I also saw the Bodhisattvas, giving up their countries, cities, wives, Heads, eyes, and marrow, brains, for the sake of the happiness of sentient beings. I have seen all of these, Samantabhadra (Universal Worthy Bodhisattva), the World Honored One with Universal Eyes!
威力得自在， 不可以言宣。 如我所知者， 世間最為上。 天中天以手， 哀摩我頂時， 即得見彼眾， 歸命人中尊。」
菩薩唸佛三昧經不空見勸請品第八
爾時，不空見菩薩摩訶薩白佛言：「世尊！如來處室宴寂既久，此會大眾皆悉渴仰。嚴座已訖，唯愿世尊哀愍一切，屈就斯座。」時不空見更正衣服，合掌向佛白言：「世尊！今欲請問，愿少宣說，我當至心聽受奉行。」
佛告不空見：「恣汝所問，當爲決疑，令爾歡喜，諸天世人亦當證知。」
時不空見白言：「世尊！菩薩摩訶薩親近修習何等三昧得見法樂、增長其心？所聞三昧曠如大海、菩提之心安若須彌，外道邪風所不能動，于無礙法心亦無著。猶如虛空，無所染污；破無明闇，亦如朝日；施法光明，若月盛滿。燒一切陰熾然猛炎，焚諸煩惱之大火聚。譬如江、海、一切諸水，水性之屬依之而活。又如大船，能渡彼岸。亦如橋樑，能令眾生不墮生死煩惱駛流。猶若波梨質多羅樹生諸眾生，七菩提花悉能普薰十方世界。如優曇花，世所希有。亦如良醫善療諸患，大悲廣救，應病授藥。如栴檀樹能消熱惱。
「又如大雨，潤施一切。勝妙之法味若香蜜，令眾無畏，如師子王。安樂眾生，過於慈母。深知法
【現代漢語翻譯】 現代漢語譯本 他的威力自在無礙，無法用言語來宣說。 據我所知，他是世間最為至上的存在。 當人中之尊（指佛陀）以手慈悲地摩頂我時， 我便能見到那些歸命於人中之尊的眾生。
《菩薩唸佛三昧經·不空見勸請品第八》
當時，不空見菩薩摩訶薩對佛說：『世尊！如來您在靜室中安詳寂靜已經很久了，此會的大眾都非常渴求您的教誨。現在已經佈置好座位，唯愿世尊您慈悲憐憫一切眾生，屈尊來到這個座位上。』當時，不空見菩薩整理好衣服，合掌向佛稟告說：『世尊！我現在想請問一些問題，希望您能稍微開示，我將至誠地聽受並奉行。』
佛告訴不空見：『你可以隨意發問，我將為你解答疑惑，讓你歡喜，也讓諸天世人都能見證。』
當時，不空見菩薩稟告說：『世尊！菩薩摩訶薩親近修習何種三昧（samadhi，禪定）才能見到法樂、增長其心？所聽聞的三昧廣大如大海，菩提之心安穩如須彌山（Mount Sumeru），外道邪風不能動搖，對於無礙之法心也無所執著。猶如虛空，沒有被任何事物染污；破除無明黑暗，猶如早晨的太陽；施予法光明，猶如滿月。焚燒一切陰（skandha，五蘊）熾盛如猛烈的火焰，焚燒諸煩惱的大火聚。譬如江河、大海，一切水性之物都依賴它而生存。又如大船，能夠渡過彼岸。也像橋樑，能夠使眾生不墮入生死煩惱的急流。猶如波梨質多羅樹（Pārijāta tree），能使眾生生長，七菩提花（sapta bodhyanga，七覺支）能夠普遍薰染十方世界。如優曇花（udumbara），世間稀有。也像良醫，善於治療各種疾病，大悲廣救，應病授藥。如栴檀樹（sandalwood），能夠消除熱惱。
『又如大雨，潤澤一切。殊勝微妙的法味如同香甜的蜂蜜，使眾生無所畏懼，如同獅子王。安樂眾生，勝過慈母。深知法
【English Translation】 English version His power is free and unhindered, beyond the reach of words to express. As far as I know, he is the most supreme being in the world. When the Honored One among humans (referring to the Buddha) compassionately strokes my head with his hand, I can then see those beings who have taken refuge in the Honored One among humans.
The Eighth Chapter, 'The Unobstructed Vision's Encouragement,' of the 'Samadhi Sutra of the Bodhisattva's Mindfulness of the Buddha'
At that time, the Bodhisattva Mahasattva Unobstructed Vision said to the Buddha: 'World Honored One! The Tathagata has been in quiet seclusion for a long time, and the assembly here is all longing for your teachings. The seat has been prepared, and we beseech the World Honored One to have compassion on all beings and condescend to take this seat.' Then, the Bodhisattva Unobstructed Vision adjusted his robes, put his palms together, and said to the Buddha: 'World Honored One! I now wish to ask some questions, and I hope you will briefly explain them. I will listen with utmost sincerity and practice accordingly.'
The Buddha said to Unobstructed Vision: 'You may ask whatever you wish. I will resolve your doubts, so that you may be joyful, and so that all the gods and people of the world may also bear witness.'
Then, the Bodhisattva Unobstructed Vision said: 'World Honored One! What kind of samadhi (meditative absorption) does a Bodhisattva Mahasattva cultivate to experience the joy of the Dharma and grow their mind? The samadhi they hear about is as vast as the ocean, and their Bodhi mind is as stable as Mount Sumeru. External heretical winds cannot shake it, and their mind is not attached to unobstructed Dharma. It is like the void, unpolluted by anything; it breaks through the darkness of ignorance, like the morning sun; it bestows the light of the Dharma, like the full moon. It burns all the skandhas (aggregates) with a fierce flame, and it burns the great fire of all afflictions. It is like rivers and oceans, upon which all aquatic beings depend for life. It is also like a great ship, which can cross to the other shore. It is also like a bridge, which can prevent beings from falling into the swift currents of birth, death, and afflictions. It is like the Pārijāta tree, which allows beings to grow, and the seven bodhyangas (factors of enlightenment) can universally perfume the ten directions. It is like the udumbara flower, which is rare in the world. It is also like a good physician, who is skilled in treating all diseases, who saves with great compassion, and who gives medicine according to the illness. It is like the sandalwood tree, which can dispel heat and vexation.
'It is also like great rain, which nourishes everything. The supreme and wonderful taste of the Dharma is like sweet honey, making beings fearless, like a lion king. It brings peace and joy to beings, surpassing a loving mother. It deeply understands the Dharma.'
性，達義趣相，得義巧便；法相亦然。善於正道具足方便，如實說法，得安攝眾，開發眾生生死根源。一切法性如海一味，三昧安靜猶若山王，道心不動譬如帝幢。得堅固力，身相端嚴，威儀具足，無所染污；族姓豪勝，功德備足。得無邊辯、無所著辯、無異句辯、不思議辯、無邊量辯、深解脫辯、成就勝辯、常忍辱辯、漸親近辯、問無問辯、無毀壞辯、無退轉辯、甚深句字種種說辯、甚深廣說章句字辯、無量無邊喻譬之辯，如是一切悉皆具足。未得道者當令得道，及得梵音、意歡樂音、迦陵頻伽、師子等音，大龍、牛王、鐘鼓美音，歌音、絃音、雷震之音得於一切世間供養，具足六通到于彼岸，得無忘失憶持之法，獲諸善根、容儀、軌則。」
時不空見以偈問曰：
「金色百福嚴， 深解于真諦， 憐愍善利益， 聽我問諸佛。 應修何三昧， 具足凈功德， 人中無比尊， 眾智無過者？ 我今問世間， 最勝無上主， 為行何三昧， 功德不思議？ 云何諸菩薩， 而得人中上， 應當勤修習， 最勝寂靜定， 行此三昧已， 為世作利益？ 云何得自然， 多聞如大海？ 云何獲不動， 深妙之智慧， 住佛諸功德， 猶如轉輪山？ 云何心不著
【現代漢語翻譯】 現代漢語譯本 （菩薩）理解事物的本質，通達義理的趣味，掌握義理的巧妙方便；對於法的現象也是如此。善於運用正確的修行方法，具備各種方便，如實地宣說佛法，能夠安穩地攝受大眾，開發眾生生死輪迴的根源。一切法的本性如同大海一樣只有一個味道，三昧的寂靜如同山王一樣穩固，道心不動搖如同帝釋天的旗幟。獲得堅固的力量，身相端正莊嚴，威儀具足，沒有絲毫的染污；出身高貴顯赫，功德圓滿具備。獲得無邊的辯才、無所執著的辯才、沒有差異的辯才、不可思議的辯才、無邊量的辯才、深刻解脫的辯才、成就殊勝的辯才、恒常忍辱的辯才、逐漸親近的辯才、問與不問都能回答的辯才、不會被毀壞的辯才、不會退轉的辯才、用甚深語句和文字進行種種宣說的辯才、用甚深廣大的章節和文字進行辯論的辯才、用無量無邊的比喻進行辯論的辯才，像這樣的一切都完全具備。對於沒有得道的人，能令他們得道，並且獲得梵天之音、令人喜悅的聲音、迦陵頻伽（妙音鳥）的聲音、獅子吼的聲音等，以及大龍、牛王、鐘鼓等美妙的聲音，歌唱的聲音、絃樂的聲音、雷鳴般的聲音，得到一切世間的供養，具足六神通到達彼岸，獲得不會忘失的憶持之法，獲得各種善根、容貌和行爲準則。 當時，不空（菩薩名）見到這種情況，用偈頌問道： 『金色百福莊嚴，深刻理解真諦，憐憫眾生，利益他們，請聽我向諸佛提問。 應當修習何種三昧，才能具足清凈的功德，成為人中無比尊貴，智慧無人能及的聖者？ 我今天向世間最殊勝、無上的主宰請問，修行何種三昧，才能獲得不可思議的功德？ 如何才能使諸菩薩，成為人中之上，應當勤奮修習，最殊勝的寂靜禪定，修行此三昧后，才能為世間帶來利益？ 如何才能獲得自然而然，如大海般廣博的知識？ 如何才能獲得不動搖，深奧微妙的智慧，安住于佛的各種功德，如同轉輪山一樣穩固？ 如何才能使心不執著于任何事物？』
【English Translation】 English version （A Bodhisattva）understands the nature of things, comprehends the interest of meanings, and masters the skillful means of meanings; the same is true for the phenomena of Dharma. Being adept at using correct methods of practice, possessing various skillful means, truthfully proclaiming the Dharma, being able to securely gather the masses, and developing the root of sentient beings' cycle of birth and death. The nature of all dharmas is like the ocean, having only one taste; the tranquility of samadhi is as firm as the king of mountains; the mind of the path is unshakeable like the banner of Indra. Obtaining firm strength, having a dignified and solemn appearance, possessing complete deportment, without any defilement; having a noble and illustrious lineage, and being fully equipped with merits. Obtaining boundless eloquence, unattached eloquence, undifferentiated eloquence, inconceivable eloquence, immeasurable eloquence, profound liberation eloquence, accomplished superior eloquence, constant forbearance eloquence, gradually approaching eloquence, eloquence that can answer both asked and unasked questions, indestructible eloquence, non-regressing eloquence, eloquence that uses profound sentences and words to explain in various ways, eloquence that uses profound and vast chapters and words to debate, eloquence that uses immeasurable and boundless metaphors to debate, all of these are fully possessed. For those who have not attained the path, they can be led to attain the path, and obtain the voice of Brahma, the voice of joy, the voice of Kalavinka (a bird with a beautiful voice), the voice of a lion's roar, as well as the beautiful sounds of great dragons, bull kings, bells, and drums, the sound of singing, the sound of stringed instruments, and the sound of thunder, receiving offerings from all the worlds, possessing the six supernormal powers to reach the other shore, obtaining the Dharma of unfailing memory, and obtaining various good roots, appearances, and rules of conduct. At that time, Amoghavajra (a Bodhisattva's name), seeing this situation, asked in verse: 'With a golden body adorned with a hundred blessings, deeply understanding the true meaning, having compassion for sentient beings and benefiting them, please listen to my questions to the Buddhas. What kind of samadhi should one practice to possess pure merits, to become the incomparably noble one among humans, a sage whose wisdom is unmatched? Today, I ask the most supreme and unsurpassed master of the world, what kind of samadhi should one practice to obtain inconceivable merits? How can the Bodhisattvas become the best among humans, and should diligently practice the most supreme tranquil meditation, and after practicing this samadhi, bring benefits to the world? How can one naturally obtain knowledge as vast as the ocean? How can one obtain unshakeable, profound, and subtle wisdom, and abide in the various merits of the Buddha, as firm as Mount Sumeru? How can one's mind not be attached to anything?'
， 自然如虛空， 摧伏諸外道， 不起于噁心？ 云何當修得， 猶若日、月等？ 又復當云何， 同彼大燈炬？ 求習何三昧， 光明照一切？ 云何得消除， 眾生老、病累？ 云何令一切， 得度于苦海？ 云何得發心， 敬禮三界尊？ 云何如天花， 相好甚明著， 優曇時一現， 值佛難於是？ 云何如醫王， 施藥滅眾病， 善調伏諸根， 安住于戒品？ 云何如法王， 度無邊功德？ 云何見法滿， 猶如甘凈蜜？ 云何師子音， 施利於眾生？ 云何如慈母， 施眾難思樂？ 云何得四辯， 行甚深菩提？ 為我說最勝， 無上第一道。 云何能得說， 無著大智慧？ 云何義巧便， 得法不思議， 善知巧便相， 知世、出世法？ 云何能得意？ 云何復得道？ 云何得憶念？ 云何安具足？ 云何得多聞， 深廣若大海？ 云何說諸佛， 真實之功德？ 云何說眾生， 生死之源本， 諸法無異相， 如海同一味？ 云何得三昧， 不動如山王， 菩提心安寂， 猶如帝釋幢？ 云何得諸餘， 不思議菩提？ 云何得端嚴， 成就諸威儀？ 云何得豪族，
【現代漢語翻譯】 現代漢語譯本 如何能像虛空一樣自然，摧毀所有外道，不起惡念？ 如何修行才能像太陽和月亮一樣光明？ 又如何才能像巨大的燈炬一樣照亮一切？ 修習哪種三昧（samadhi，禪定）才能使光明照耀一切？ 如何才能消除眾生的衰老和疾病的痛苦？ 如何才能使一切眾生都從苦海中解脫？ 如何才能發心，恭敬禮拜三界至尊？ 如何才能像天花一樣，相好莊嚴，非常明顯，像優曇花（udumbara，傳說中的稀有花）一樣偶爾出現，值遇佛陀如此之難？ 如何才能像醫王一樣，施藥消除眾生的疾病，善於調伏諸根，安住于戒律之中？ 如何才能像法王一樣，度化無邊的功德？ 如何才能見到佛法圓滿，猶如甘甜清凈的蜂蜜？ 如何才能發出獅子吼般的聲音，利益眾生？ 如何才能像慈母一樣，給予眾生難以思議的快樂？ 如何才能獲得四種辯才，修行甚深的菩提？ 請為我講述最殊勝、無上第一的道。 如何才能宣說無執著的大智慧？ 如何才能善巧方便，獲得不可思議的佛法，善於瞭解方便之相，通曉世間法和出世間法？ 如何才能領悟佛法真意？如何才能證得道果？ 如何才能獲得憶念？如何才能安住具足？ 如何才能獲得廣博的知識，深廣如大海？ 如何才能宣說諸佛真實的功德？ 如何才能宣說眾生生死的根源，諸法沒有差異之相，如同海水只有一種味道？ 如何才能獲得三昧，不動如山王，菩提心安穩寂靜，猶如帝釋天（Indra，佛教護法神）的幢幡？ 如何才能獲得其他不可思議的菩提？ 如何才能獲得端正莊嚴的相貌，成就各種威儀？ 如何才能出生于豪門貴族？
【English Translation】 English version How can one be as natural as the void, subdue all external paths, and not give rise to evil thoughts? How should one cultivate to be as bright as the sun and moon? And how should one be like a great torch, illuminating everything? Practicing which samadhi (meditative absorption) will make one's light shine upon all? How can one eliminate the suffering of aging and sickness for all beings? How can one enable all beings to be liberated from the sea of suffering? How can one generate the aspiration to respectfully bow to the honored one of the three realms? How can one be like a heavenly flower, with excellent marks and features, very clear, appearing occasionally like the udumbara (a legendary rare flower), and encountering a Buddha so difficult? How can one be like a king of medicine, administering medicine to eliminate the diseases of beings, skillfully subduing the senses, and abiding in the precepts? How can one be like a king of Dharma, delivering boundless merits? How can one see the Dharma as complete, like sweet and pure honey? How can one produce a lion's roar, benefiting all beings? How can one be like a compassionate mother, bestowing inconceivable joy upon all beings? How can one obtain the four kinds of eloquence, practicing the profound Bodhi? Please tell me about the most supreme, unsurpassed, and foremost path. How can one speak of the great wisdom without attachment? How can one be skillful in means, obtain the inconceivable Dharma, be adept at understanding the aspects of skillful means, and know both worldly and transcendental Dharma? How can one understand the meaning of the Dharma? How can one attain the path? How can one obtain mindfulness? How can one abide in completeness? How can one obtain vast knowledge, as deep and wide as the ocean? How can one speak of the true merits of all Buddhas? How can one speak of the origin of beings' birth and death, that all dharmas are without difference, like the ocean having only one taste? How can one obtain samadhi, unmoving like a mountain king, with the Bodhi mind peaceful and still, like the banner of Indra (a Buddhist protector deity)? How can one obtain other inconceivable Bodhi? How can one obtain a dignified and handsome appearance, accomplishing all forms of deportment? How can one be born into a noble family?
為功德法王？ 云何得無邊， 及得無著辯？ 云何得成就， 不思句字義？ 唯愿世間依， 為我分別說。 云何得最勝、 無上、莫能過， 及以無著說， 無失與忍辱， 親近不思議， 有問、無問等？ 梵音、意樂音、 迦陵善妙音， 得修菩薩行？ 愿尊教詔我。 云何得師子、 大龍、牛王音？ 云何得鐘音、 絃歌與美音？ 云何獲聰慧？ 愿世調伏說。 云何得說法， 心常無厭足， 無毀諸功德， 常演震雷音？ 云何當得宣， 種種甚深法？ 云何眾譬喻， 善說到六通？ 云何不失法， 百千歲生念， 勤修不懈惓， 善法普眼尊？ 若為十方界， 說修不思議， 于諸智不疑， 歸趣求解脫。 是以我今日， 請問于如來。」
時不空見菩薩摩訶薩如彼神通無作行力，于虛空中當世尊上，自然變成天妙寶蓋，七寶莊嚴，種種微妙。於此蓋中雨眾雜花，繞佛三匝，住在頂上，花傾恭敬向佛世尊，即于花中而說偈言：
「歸命于大聖， 正覺兩足尊。 諸天及世人， 無能與等者。」
爾時，此花墮佛足上覆更踴起。起已，自然遍散三千大千世界。復于蓋中雨栴檀末，空中交紛墮
【現代漢語翻譯】 現代漢語譯本 如何成為功德法王？ 如何獲得無邊的智慧和無礙的辯才？ 如何成就對文字和意義不加思索的理解？ 唯愿世間的依怙，為我分別解說。 如何獲得最殊勝、無上、無法超越的境界，以及無礙的說法，不失誤和忍辱的品質，親近不可思議的境界，無論有問或無問都能自在應對？ 如何獲得梵音（清凈的音聲）、意樂音（悅耳的音聲）、迦陵頻伽（妙音鳥）般美妙的音聲，從而修習菩薩的行持？愿您教導我。 如何獲得獅子吼、大龍吟、牛王吼般的音聲？ 如何獲得鐘聲、絃歌和美妙的音聲？ 如何獲得聰慧的智慧？愿世間的調御者為我解說。 如何說法時，內心常無厭足，不毀壞任何功德，常能發出震雷般的音聲？ 如何能夠宣說種種甚深的佛法？ 如何善用各種譬喻，善巧地闡述六神通？ 如何不忘失佛法，即使經過百千世也能憶念，勤奮修行而不懈怠，擁有普照一切的智慧之眼？ 如果為十方世界宣說不可思議的修行，對於一切智慧沒有疑惑，最終歸向解脫。 因此，我今日向如來請教這些問題。 這時，不空見菩薩摩訶薩以其神通無作的行持力量，在虛空中，於世尊之上，自然化成天妙寶蓋，以七寶莊嚴，種種微妙。在這寶蓋中，降下各種雜花，繞佛三匝，停在佛的頂上，花朵傾斜，恭敬地向佛世尊，隨即在花中說偈頌： 『歸命于大聖，正覺兩足尊。 諸天及世人，無能與等者。』 這時，這些花朵落在佛的足上，又再次升起。升起后，自然散佈到三千大千世界。又從寶蓋中降下栴檀末，在空中交錯紛飛。
【English Translation】 English version How does one become a Dharma King of Merit? How does one attain boundless wisdom and unobstructed eloquence? How does one achieve understanding without pondering over words and meanings? May the refuge of the world, please explain this to me. How does one attain the most supreme, unsurpassed, and unexcelled state, as well as unobstructed speech, qualities of non-loss and patience, closeness to the inconceivable, and the ability to respond freely whether asked or not? How does one attain the Brahma sound (pure sound), the pleasing sound, the beautiful sound like that of a Kalavinka (a mythical bird), and thereby practice the conduct of a Bodhisattva? May the Venerable One instruct me. How does one attain the sound of a lion's roar, a great dragon's roar, and a bull king's roar? How does one attain the sound of a bell, stringed music, and beautiful sounds? How does one obtain intelligent wisdom? May the world's tamer explain this to me. How does one speak the Dharma with a heart that is never satiated, without destroying any merits, and always emitting a thunderous sound? How can one proclaim various profound Dharmas? How can one skillfully use various metaphors and skillfully expound the six supernormal powers? How can one not lose the Dharma, remember it even after hundreds of thousands of lifetimes, diligently practice without laziness, and possess the eye of wisdom that illuminates all? If one were to explain the inconceivable practice to the ten directions, having no doubt about all wisdom, and ultimately returning to liberation. Therefore, I ask these questions of the Tathagata today. At that time, the Bodhisattva Mahasattva Akasagarbha, with the power of his miraculous, effortless conduct, in the empty space above the World Honored One, naturally transformed into a heavenly jeweled canopy, adorned with seven treasures, in various subtle ways. From this canopy, various kinds of flowers rained down, circling the Buddha three times, and resting on the Buddha's head. The flowers tilted, respectfully facing the World Honored One, and then, from within the flowers, a verse was spoken: 'I take refuge in the Great Sage, the Perfectly Enlightened One, the Honored One with two feet. Among gods and humans, there is none equal to him.' At that time, these flowers fell on the Buddha's feet and then rose again. After rising, they naturally scattered throughout the three thousand great thousand worlds. From the canopy, sandalwood powder rained down, intertwining and falling in the sky.
于佛上。俄爾之間忽然不現，香氣芬芬充溢大千。是諸眾生聞此香者，身心安隱，皆得快樂，猶如菩薩得四禪樂。
時不空見現神通訖，即白佛言：「云何菩薩得大智慧、速疾智慧、猛利智慧、無相智慧、甚深智慧、廣大智慧、普遍智慧、不懼智慧？云何獲得無上善根，心如金剛，壞諸法相；身心柔軟，心大如海；戒品難量，心如磐石；其心柔和，正直端嚴；心如山王，攝眾善法；心如大地，能安一切；得不信他，不譏彼闕；得善趣行，安住諸法；正向不謗無上世尊；生生恒得無離見佛；住此世界得見他方無量諸佛、聞法、遇僧？又得攝取清凈國土，常得善根，自利、利他？是以我今請問世尊。我為解脫饒益眾生，為諸菩薩得不思議、具足善根，請問如來；為被僧那忍苦大鎧、悲一切故，請問如來；為欲利樂諸眾生故，被弘誓鎧、無眾生想，欲度生死、無生死想，我恒如此利益眾生，是故我今請問如來。
「世尊！我于諸眾生所不起壞心，亦無瞋罵、誹謗、毀呰及輕凌心，初無恚恨、忿戾、懟恨，無忘失意、亦不嫉妒，不懷楚毒、行於慈悲。我如是相修學大乘，為利益故請問如來。世尊！我今為眾生故，舍五欲樂、能忍眾苦、施一切樂，為諸眾生作法光明。世尊！我于內外諸法心無吝惜，我如是相利眾生
【現代漢語翻譯】 現代漢語譯本：佛陀出現后，瞬間便忽然消失不見，但香氣卻芬芳濃郁，瀰漫整個大千世界。所有聞到這香氣的眾生，身心都感到安穩，獲得快樂，如同菩薩證得四禪的喜樂一般。 當時，不空（指菩薩名）見到佛陀顯現神通后，便向佛陀請教說：『菩薩如何才能獲得大智慧、迅速的智慧、猛利的智慧、無相的智慧、甚深的智慧、廣大的智慧、普遍的智慧、無所畏懼的智慧？如何才能獲得無上的善根，心如金剛般堅固，能破除一切法相；身心柔軟，心胸寬廣如大海；戒律品行難以衡量，心如磐石般堅定；內心柔和，正直端莊；心如山王般穩固，能攝取一切善法；心如大地般寬廣，能安頓一切眾生；能不輕信他人，不譏諷他人的過失；能行於善道，安住于諸法；能正向而不誹謗無上的世尊；生生世世都能不離見佛；住在這個世界也能見到他方無量諸佛，聽聞佛法，遇到僧眾？又能攝取清凈的國土，常得善根，自利利他？因此，我今天才向世尊請教。我爲了解脫和饒益眾生，爲了讓諸菩薩獲得不可思議、具足善根，才向如來請教；爲了披上僧那忍苦的大鎧甲，悲憫一切眾生，才向如來請教；爲了利益安樂一切眾生，披上弘誓的鎧甲，沒有眾生之想，想要度脫生死，也沒有生死之想，我一直如此利益眾生，所以今天才向如來請教。』 『世尊！我對於一切眾生，不起壞心，也沒有嗔罵、誹謗、譭謗、輕蔑的心，最初就沒有怨恨、憤怒、仇恨，沒有忘失正念，也不嫉妒，不懷有惡意，而是行於慈悲。我以這樣的方式修學大乘，爲了利益眾生才向如來請教。世尊！我今天爲了眾生，捨棄五欲之樂，能忍受各種痛苦，施予一切快樂，為一切眾生作法之光明。世尊！我對於內外一切諸法，心中沒有吝惜，我以這樣的方式利益眾生。』
【English Translation】 English version: Upon the Buddha's appearance, in an instant, He suddenly vanished, yet the fragrance was rich and pervasive, filling the entire great chiliocosm. All sentient beings who smelled this fragrance felt peace in body and mind, and attained joy, like a Bodhisattva experiencing the joy of the four dhyanas (meditative absorptions). At that time, Amoghavajra (a Bodhisattva's name), having witnessed the Buddha's display of miraculous powers, then asked the Buddha, 'How does a Bodhisattva attain great wisdom, swift wisdom, keen wisdom, formless wisdom, profound wisdom, vast wisdom, universal wisdom, and fearless wisdom? How does one obtain supreme roots of goodness, with a mind as firm as a diamond, capable of destroying all forms of phenomena; with a body and mind that are gentle, and a heart as vast as the ocean; with precepts and conduct that are immeasurable, and a mind as steadfast as a rock; with a gentle, upright, and dignified heart; with a mind as stable as a mountain king, capable of gathering all good dharmas; with a heart as vast as the earth, capable of settling all beings; able to not easily believe others, and not criticize others' faults; able to walk the path of goodness, and abide in all dharmas; able to be righteous and not slander the supreme World Honored One; able to see the Buddha in every lifetime without separation; able to see countless Buddhas in other realms while dwelling in this world, hear the Dharma, and encounter the Sangha? And also, able to gather pure lands, constantly obtain good roots, benefit oneself and others? Therefore, I now ask the World Honored One. I ask the Tathagata for the sake of liberation and benefiting sentient beings, for the sake of all Bodhisattvas attaining inconceivable and complete good roots; I ask the Tathagata for the sake of wearing the great armor of patience in suffering, and having compassion for all beings; I ask the Tathagata for the sake of benefiting and bringing joy to all beings, wearing the armor of great vows, without the thought of sentient beings, desiring to transcend birth and death, without the thought of birth and death, I constantly benefit sentient beings in this way, therefore I now ask the Tathagata.' 'World Honored One! Towards all sentient beings, I do not harbor ill will, nor do I have thoughts of anger, cursing, slander, defamation, or contempt, initially there is no resentment, fury, or hatred, no loss of mindfulness, nor jealousy, no harboring of malice, but rather I practice compassion. I cultivate the Mahayana (Great Vehicle) in this way, and ask the Tathagata for the sake of benefiting sentient beings. World Honored One! Today, for the sake of sentient beings, I abandon the pleasures of the five desires, am able to endure all suffering, bestow all joy, and act as the light of the Dharma for all sentient beings. World Honored One! Towards all dharmas, both internal and external, my heart has no miserliness, I benefit sentient beings in this way.'
故，請問如來。世尊！我今被弘誓鎧，為一眾生於恒沙劫入大地獄受諸苦惱，我未曾於一念之頃退失無上菩提心也。是故我今利眾生故，悉能忍受無量極苦而不退于菩提之心。為一切故，請問如來。我今如此被弘誓鎧，為諸眾生作其僮僕，為利彼故，請問如來。世尊！我今為眾生故，舍于頭、目、髓、腦之屬，悉忍斯苦不退菩提。如是相貌，請問如來。」
時不空見即說偈言：
「云何習大智、 廣智與疾智？ 我今故請問， 大雄世間師。 云何得甚深， 微妙大智慧， 最勝菩提道？ 唯愿普智說。 云何無懼智， 善巧隨順說， 復得金剛心， 於法不生惑？ 云何得柔和， 心無有垢染， 清凈戒如海， 不宿于死屍？ 復得心如山， 不動難思議？ 云何不信他， 亦不譏彼闕， 決定行善趣， 閉塞諸惡道， 安住堅固志， 歡喜心不壞？ 云何得生念？ 又得於調伏， 住此而得見， 他方剎土佛， 既得聞說法， 亦得值遇僧， 欲得求供養， 他方剎土佛， 種種妙花香， 隨意以奉獻。 欲求住此界， 見諸無邊剎， 世依示神通， 向諸十方國。 我自饒眾生， 亦無善友勸， 安住諸慚愧，
【現代漢語翻譯】 現代漢語譯本：因此，我向如來請教。世尊！我現在披著弘誓鎧甲（弘大的誓願如同鎧甲），爲了一個眾生，即使在如恒河沙數劫的時間裡進入大地獄遭受各種苦惱，我也不曾在一念之間退失無上菩提心。因此，我現在爲了利益眾生，完全能夠忍受無量極大的痛苦而不退失菩提之心。爲了所有眾生，我向如來請教。我現在如此披著弘誓鎧甲，為眾生做他們的僕人，爲了利益他們，我向如來請教。世尊！我現在爲了眾生，捨棄頭、眼、骨髓、腦等，完全忍受這些痛苦而不退失菩提心。像這樣的情況，我向如來請教。 當時，不空見（菩薩名）即說偈頌道： 『如何修習大智慧、廣博的智慧和迅速的智慧？我現在因此請問，大雄（佛的尊稱）世間的導師。如何獲得甚深、微妙的大智慧，最殊勝的菩提道？唯愿普智（佛的智慧）開示。如何獲得無所畏懼的智慧，善巧方便地隨順眾生說法，又能獲得金剛般的心，對於佛法不產生疑惑？如何獲得柔和的心，心中沒有污垢染著，清凈的戒律如同大海，不執著于如死屍般的身體？又能獲得如山般的心，不動搖難以思議？如何不輕信他人，也不譏諷別人的缺點，堅定地走向善道，關閉一切惡道，安住于堅固的意志，歡喜心不被破壞？如何獲得正念？又能獲得調伏煩惱的能力，安住於此而能見到他方世界的佛，既能聽聞佛法，也能遇到僧眾，想要供養他方世界的佛，用各種美妙的花香，隨意奉獻。想要安住於此世界，見到無邊佛土，世尊示現神通，前往十方世界。我獨自饒益眾生，也沒有善友勸導，安住于慚愧之心，』
【English Translation】 English version: Therefore, I ask the Tathagata. World Honored One! I am now clad in the armor of great vows (the great vows are like armor), for the sake of one sentient being, even if I were to enter the great hell for kalpas as numerous as the sands of the Ganges River and endure all kinds of suffering, I would never, in a single moment, retreat from the unsurpassed Bodhi mind. Therefore, I am now able to endure immeasurable extreme suffering without retreating from the Bodhi mind for the benefit of sentient beings. For the sake of all sentient beings, I ask the Tathagata. I am now clad in the armor of great vows, serving as a servant to all sentient beings, and for their benefit, I ask the Tathagata. World Honored One! For the sake of sentient beings, I now give up my head, eyes, marrow, brain, and all, enduring these sufferings without retreating from Bodhi. In such a situation, I ask the Tathagata. At that time, Amoghavajra (a Bodhisattva's name) spoke in verse: 'How does one cultivate great wisdom, vast wisdom, and swift wisdom? I now ask this, Great Hero (an epithet for the Buddha), the teacher of the world. How does one attain profound, subtle great wisdom, the most supreme path to Bodhi? May the All-Knowing One (the Buddha's wisdom) explain. How does one attain fearless wisdom, skillfully and expediently speaking in accordance with sentient beings, and also attain a diamond-like mind, without generating doubts about the Dharma? How does one attain a gentle heart, without any defilements, with pure precepts like the ocean, not clinging to the body like a corpse? And also attain a mind like a mountain, unmoving and inconceivable? How does one not believe others easily, nor criticize their shortcomings, resolutely walk the path of goodness, close off all evil paths, abide in firm resolve, and have a joyful heart that is not destroyed? How does one attain right mindfulness? And also attain the ability to subdue afflictions, abiding in this and being able to see the Buddhas of other lands, both hearing the Dharma and encountering the Sangha, desiring to make offerings to the Buddhas of other lands, with various wonderful flowers and incense, offering them at will. Desiring to abide in this world, seeing boundless lands, the World Honored One manifesting supernatural powers, going to the ten directions. I alone benefit sentient beings, and have no good friends to encourage me, abiding in a heart of shame,'
自舍於己利， 以利於他故， 請問大勝尊。 若為求佛智， 攝取不思善， 為此利益故， 請問于如來。 無著世間依， 當修何三昧？ 如是為眾生， 發弘誓大愿， 免濟諸群生， 種種諸劇苦。 雖復勤修行， 而無眾生想， 為利善趣故， 請問于如來。 於一切眾生， 常起平等心， 未曾有分別， 恒修于慈悲。 我為利益故， 請問于如來， 親近何等法， 疾得難思定？ 調御說斯定， 顯示無邊德。 我發弘誓願， 為利一眾生， 于不思議劫， 恒受燒煮苦。 善哉！令一切， 長得獲安樂， 永無幻惑心， 常修正直意。 恒舍內外法， 攝取諸眾生， 為作利益故， 請問普眼尊。 不瞋、不惡口、 穢謗、結恨等， 自身能忍苦， 為他作僕使， 是故我請問， 大威德世尊。 常以歡喜心， 勤修菩薩行， 捐棄無量頭， 以求勝菩提， 為益世間故， 舍目、及手、足。 眾生隨生死， 癡暝無智慧， 何方救濟彼， 令得永解脫？ 舍所愛妻子、 珍妙諸器服、 金、銀、頗梨、珠、 無數眾寶藏， 為趣正道故， 請問于如來。 慧施常
【現代漢語翻譯】 現代漢語譯本 爲了利益他人而捨棄自己的利益，請問大勝尊（指佛陀）。 如果爲了追求佛的智慧，而攝取不思議的善，爲了這個利益，請問如來（指佛陀）。 不執著於世間的依靠，應當修習何種三昧（samadhi，禪定）？ 像這樣爲了眾生，發下弘大的誓願，要救度一切眾生，脫離種種劇烈的痛苦。 即使勤奮修行，心中卻沒有眾生的概念，爲了利益善道，請問如來。 對於一切眾生，常常生起平等心，不曾有分別，恒常修習慈悲。 爲了利益眾生，請問如來，親近何種法，才能迅速獲得難以思議的禪定？ 調御（指佛陀）宣說這種禪定，顯示無邊的功德。 我發下弘大的誓願，爲了利益一個眾生，在不可思議的劫數中，恒常承受燒煮的痛苦。 愿一切眾生，長久獲得安樂，永遠沒有虛幻迷惑的心，常常修正正直的意念。 恒常捨棄內外之法，攝取一切眾生，爲了利益他們，請問普眼尊（指佛陀）。 不嗔恨、不惡語、不誹謗、不結怨等，自身能夠忍受痛苦，為他人做僕役。 因此我請問，大威德世尊（指佛陀）。 常常以歡喜心，勤奮修習菩薩行，捐棄無量的頭顱，以求得殊勝的菩提（bodhi，覺悟）。 爲了利益世間，捨棄眼睛、手、腳。 眾生隨著生死流轉，愚癡昏昧沒有智慧，要如何救濟他們，讓他們得到永遠的解脫？ 捨棄所愛的妻子、珍貴的器物和衣服、金、銀、頗梨（sphatika，水晶）、珍珠、無數的寶藏。 爲了趨向正道，請問如來。 慧施常
【English Translation】 English version Having given up one's own benefit for the sake of benefiting others, I ask the Great Victorious One (referring to the Buddha). If, in seeking the wisdom of the Buddha, one embraces inconceivable goodness, for this benefit, I ask the Tathagata (referring to the Buddha). Without attachment to worldly reliance, what kind of samadhi (meditative absorption) should one cultivate? Like this, for the sake of sentient beings, I make a great vow to deliver all beings from all kinds of intense suffering. Even if one diligently practices, yet has no concept of sentient beings in mind, for the benefit of the good realms, I ask the Tathagata. Towards all sentient beings, one constantly generates an equal mind, never having discrimination, and always cultivates loving-kindness and compassion. For the sake of benefiting sentient beings, I ask the Tathagata, what kind of Dharma should one draw near to quickly attain inconceivable samadhi? The Tamer (referring to the Buddha) proclaims this samadhi, revealing boundless virtues. I make a great vow that for the sake of benefiting one sentient being, I will constantly endure the suffering of being burned and boiled for inconceivable kalpas (eons). May all beings long obtain peace and happiness, forever free from illusory and deluded minds, and always rectify their upright intentions. Constantly abandoning internal and external dharmas, embracing all sentient beings, for the sake of benefiting them, I ask the All-Seeing One (referring to the Buddha). Without anger, without harsh speech, without slander, without holding grudges, able to endure suffering oneself, and serving others as a servant. Therefore, I ask the World Honored One of Great Power and Virtue (referring to the Buddha). Always with a joyful mind, diligently cultivating the Bodhisattva path, giving up countless heads in order to seek supreme Bodhi (enlightenment). For the benefit of the world, giving up eyes, hands, and feet. Sentient beings follow the cycle of birth and death, foolish and ignorant without wisdom, how can they be saved and attain eternal liberation? Giving up beloved wives, precious utensils and clothing, gold, silver, sphatika (crystal), pearls, and countless treasures. In order to approach the right path, I ask the Tathagata. Generosity of wisdom always
無厭， 聞法亦復然， 住于阿蘭若， 心無有懈退， 為此利益故， 請問于如來。 常求善言教， 聞惡恒舍離， 于諸群生類， 初無不善念， 為是利益故， 請問于如來。 慈心觀眾生， 如母念一子， 于仇不追怨， 更生憐愍心， 為利一切故， 請問人中王。 若獲諸福報， 設復無所得， 亦當為眾生， 請問大威尊。 我請自然尊， 若得少福者， 以此業果報， 疾得菩提定。」◎
菩薩唸佛三昧經卷第三 大正藏第 13 冊 No. 0414 菩薩唸佛三昧經
菩薩唸佛三昧經卷第四
宋天竺三藏功德直譯
◎贊三昧相品第九
爾時，世尊告不空見菩薩摩訶薩言：「善哉，善哉！不空見！無勸汝者乃能如是為諸眾生請問三昧，欲以解脫利眾生故、欲令眾生具不思議凈善根故、欲令眾生獲得三界最勝利故、為令眾生超出三界一切行故、為令眾生於諸有為得善義故、為令眾生深解隨順得饒益故、為令眾生於甚深法決定義故、欲令眾生尊說法故、欲令眾生敬重施故、欲令眾生舍諸有故、欲令眾生趣無上戒故、欲令眾生具足忍故、欲令眾生勤精進故、欲令眾生得禪定故、欲令眾生深重智慧如金剛心善修定
【現代漢語翻譯】 現代漢語譯本 對於佛法，要像無厭足一樣渴求， 安住在寂靜的阿蘭若（aranya，指遠離村落的寂靜處），心中沒有懈怠退縮。 爲了這些利益的緣故，我向如來（tathagata，佛的稱號）請問。 常常尋求善的教誨，聽到惡的言論就捨棄遠離。 對於一切眾生，最初就沒有不善的念頭。 爲了這些利益的緣故，我向如來請問。 以慈悲心看待眾生，如同母親思念唯一的孩子。 對於仇敵不追究怨恨，反而生起憐憫之心。 爲了利益一切眾生的緣故，我向人中之王（指佛）請問。 如果獲得各種福報，或者即使沒有獲得任何所得， 也應當爲了眾生，向大威德的尊者（指佛）請問。 我向自然尊（指佛）請問，如果得到少許福德， 憑藉這業果報應，迅速證得菩提（bodhi，覺悟）的禪定。」
《菩薩唸佛三昧經》卷第三 大正藏第 13 冊 No. 0414 《菩薩唸佛三昧經》
《菩薩唸佛三昧經》卷第四
宋天竺三藏功德直譯
◎贊三昧相品第九
這時，世尊（bhagavan，佛的稱號）告訴不空見菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）說：『善哉，善哉！不空見！沒有人勸你，你卻能這樣爲了眾生請問三昧（samadhi，禪定），想要用解脫來利益眾生，想要讓眾生具足不可思議的清凈善根，想要讓眾生獲得三界（欲界、色界、無色界）中最殊勝的勝利，爲了讓眾生超出三界的一切行為，爲了讓眾生在一切有為法中得到善的意義，爲了讓眾生深刻理解並隨順佛法而得到饒益，爲了讓眾生對於甚深佛法有決定的理解，想要讓眾生尊重佛法，想要讓眾生敬重佈施，想要讓眾生捨棄一切執著，想要讓眾生趣向無上的戒律，想要讓眾生具足忍辱，想要讓眾生勤奮精進，想要讓眾生得到禪定，想要讓眾生深重智慧如同金剛心一樣善於修習禪定。』
【English Translation】 English version Like insatiability, one should be with the Dharma, Dwelling in the aranya (a secluded place away from villages), the mind has no laziness or retreat. For the sake of these benefits, I ask the Tathagata (the Buddha). Always seek good teachings, and abandon and stay away from evil words. Towards all sentient beings, there is initially no unwholesome thought. For the sake of these benefits, I ask the Tathagata. View sentient beings with a compassionate heart, like a mother thinking of her only child. Towards enemies, do not pursue resentment, but rather generate a heart of pity. For the sake of benefiting all beings, I ask the King among men (the Buddha). If one obtains various blessings, or even if one obtains nothing, One should also, for the sake of sentient beings, ask the greatly powerful Venerable One (the Buddha). I ask the Naturally Venerable One (the Buddha), if I obtain a little merit, By this karmic retribution, may I quickly attain the samadhi (meditative absorption) of Bodhi (enlightenment).』
The Sutra of the Samadhi of the Bodhisattva's Mindfulness of the Buddha, Volume 3 Taisho Tripitaka Volume 13, No. 0414, The Sutra of the Samadhi of the Bodhisattva's Mindfulness of the Buddha
The Sutra of the Samadhi of the Bodhisattva's Mindfulness of the Buddha, Volume 4
Translated by Tripitaka Gunade of Tianzhu during the Song Dynasty
◎Chapter 9: Praising the Characteristics of Samadhi
At that time, the Bhagavan (the Buddha) said to the Bodhisattva-Mahasattva (great Bodhisattva) Akasagarbha: 『Excellent, excellent! Akasagarbha! Without anyone urging you, you are able to ask about samadhi (meditative absorption) for the sake of sentient beings, wishing to benefit sentient beings with liberation, wishing to enable sentient beings to possess inconceivable pure good roots, wishing to enable sentient beings to obtain the most supreme victory in the three realms (the desire realm, the form realm, and the formless realm), in order to enable sentient beings to transcend all actions of the three realms, in order to enable sentient beings to obtain the good meaning in all conditioned dharmas, in order to enable sentient beings to deeply understand and follow the Dharma and obtain benefit, in order to enable sentient beings to have a definite understanding of the profound Dharma, wishing to enable sentient beings to respect the Dharma, wishing to enable sentient beings to revere giving, wishing to enable sentient beings to abandon all attachments, wishing to enable sentient beings to move towards the supreme precepts, wishing to enable sentient beings to possess patience, wishing to enable sentient beings to diligently practice, wishing to enable sentient beings to obtain samadhi, wishing to enable sentient beings to have profound wisdom like a diamond heart and be skilled in practicing samadhi.』
故、欲令眾生心離塵故、欲令眾生善攝心故、欲令眾生其心不動猶帝幢故、欲令眾生重法義故、欲令眾生不惜身命厭諸行故，以是等緣請問如來。」
爾時，世尊告不空見：「汝今諦聽，善思念之，吾當為汝分別演說。」
時不空見即白佛言：「唯然，世尊！愿樂欲聞。」
告不空見：「諸佛所說菩薩所行唸佛三昧，此三昧者，諸菩薩等常應親近、精勤修習。既得修習此三昧已，即便增長見法安樂，增長無貪及以瞋、癡，增長慚愧、六神通等，增長得見一切諸佛，增長無數清凈佛土。得知宿命生死因緣，住胎清曠、母族豪勝，得微妙善、大人相好。具足出家及舍大舍，得知眾生其行相續，具足多聞世出世法。又得種種諸善法處，當得善學世無比法，復得善巧說一切法，及得了知前際、后際。字章句相智慧備足，得善轉心、神通變化，善知過患，得廣大力。得知他方諸菩薩等，及以眾生精粗、白黑、長短、大小、處及非處，未成佛道趣向具足。得不動念，神通具足；常得大姓，高族具足；端正威勢，功德具足；得梵音等及以諸辯，無不具足，悉如上說。同如來生無生之生，常生中國，不處邊地，欲求遍往他方世界至諸佛所咨受正法，欲樂住此或游十方，覲諸如來恭敬供養。彼此菩薩功德具足。」
【現代漢語翻譯】 現代漢語譯本：因此，爲了使眾生的心遠離塵垢，爲了使眾生善於攝持自己的心，爲了使眾生的心不動搖如帝釋天的幢幡，爲了使眾生重視佛法的意義，爲了使眾生不吝惜身命而厭離諸行，因為這些緣故，我請問如來。 當時，世尊告訴不空見（菩薩名）說：『你現在仔細聽，好好思考，我將為你分別演說。』 當時，不空見立即對佛說：『是的，世尊！我非常樂意聽聞。』 佛告訴不空見：『諸佛所說的菩薩所修行的唸佛三昧（一種禪定），這種三昧，諸位菩薩等應當經常親近、精勤修習。既然修習了這種三昧，就能增長見法的安樂，增長無貪、無嗔、無癡，增長慚愧、六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）等，增長得見一切諸佛，增長無數清凈的佛土。得知宿命生死因緣，住胎時清凈安寧、母親家族顯赫，得到微妙的善、大人相好（佛的三十二種殊勝的身體特徵）。具足出家和捨棄大舍（指世俗的家），得知眾生其行為的相續，具足多聞世間和出世間的佛法。又得到種種諸善法之處，將能善於學習世間無比的佛法，又能善巧地宣說一切佛法，並且能夠了知前際（過去）、后際（未來）。文字、章節、語句的智慧都完備充足，得到善於轉變心念、神通變化的能力，善於知道過患，得到廣大的力量。得知他方諸菩薩等，以及眾生精細粗糙、善惡、長短、大小、處境和非處境，未成佛道而趣向圓滿。得到不動搖的念頭，神通具足；常常得到大姓、高貴的家族；端正威嚴，功德具足；得到梵音等以及各種辯才，沒有不具足的，都如上面所說。如同如來生無生之生（指證悟無生法忍），常常生於中國（指佛法興盛之地），不處邊地（指佛法不興盛之地），想要普遍前往他方世界到諸佛那裡請教正法，想要安住在此或遊歷十方，覲見諸如來恭敬供養。這些菩薩的功德都具足。』
【English Translation】 English version: Therefore, in order to make sentient beings' minds free from defilement, in order to make sentient beings good at controlling their minds, in order to make sentient beings' minds unmoving like the banner of Indra, in order to make sentient beings value the meaning of the Dharma, in order to make sentient beings not cherish their lives and be weary of all actions, for these reasons, I ask the Tathagata. At that time, the World Honored One said to Amoghadarśin (a Bodhisattva's name): 'Now listen carefully, think well, and I will explain it to you in detail.' At that time, Amoghadarśin immediately said to the Buddha: 'Yes, World Honored One! I am very eager to hear.' The Buddha told Amoghadarśin: 'The Samadhi of Buddha Recitation (a type of meditation) practiced by Bodhisattvas as spoken by all Buddhas, this Samadhi, all Bodhisattvas should always approach and diligently practice. Once they have practiced this Samadhi, they will increase their joy in seeing the Dharma, increase their freedom from greed, anger, and ignorance, increase their shame and remorse, the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows), increase their ability to see all Buddhas, and increase countless pure Buddha lands. They will know the causes and conditions of past lives and deaths, be peaceful and serene in the womb, have a distinguished mother's family, obtain subtle goodness, and the major marks of a great person (the 32 auspicious physical characteristics of a Buddha). They will have the conditions for leaving home and abandoning their great homes (referring to worldly homes), know the continuity of sentient beings' actions, and be well-versed in both worldly and transcendental Dharma. They will also obtain various places of good Dharma, be able to learn the incomparable Dharma of the world, be skillful in expounding all Dharma, and be able to know the past and future. Their wisdom in words, chapters, and sentences will be complete and sufficient, they will obtain the ability to transform their minds and have supernormal powers, be good at knowing faults, and obtain great strength. They will know other Bodhisattvas and sentient beings' fineness and coarseness, good and evil, length and shortness, size, situations and non-situations, and their progress towards the complete path of Buddhahood. They will obtain unmoving thoughts, and their supernormal powers will be complete; they will always be born into great and noble families; they will be upright and majestic, and their merits will be complete; they will obtain the Brahma voice and various eloquence, and nothing will be lacking, all as described above. They will be like the Tathagata's birth of no-birth (referring to the realization of the non-arising of phenomena), always be born in the central lands (referring to places where the Dharma flourishes), not in borderlands (referring to places where the Dharma does not flourish), and desire to travel to other worlds to seek the true Dharma from the Buddhas, desiring to stay here or travel in the ten directions, to see the Tathagatas, and to respectfully make offerings. The merits of these Bodhisattvas will be complete.'
爾時，世尊即說偈言：
「不空見菩薩！ 有妙三昧王， 我住智力故， 深知此三昧。 菩薩應當修， 得見十方佛， 到六通彼岸， 疾得菩提道。 見諸凈妙土， 攝知生死緣， 住胎既無比， 母族又殊勝。 善修諸法行， 相好皆具足， 出家棄諸愛， 人天所滯欲， 為利世間故， 求于菩提道。 生在豪姓家， 永到甘露境， 具得六神通， 圓足說真智。 多聞持正法， 獲得大自在； 多聞廣于海， 如聞皆修行。 具眾決定義， 及知眾生本， 學習世、出世， 善法之所趣。 獲得聰利智， 捐去無知業， 棄捨有為事， 行於無為法。 亦得天眼智， 天耳聞諸法， 憶念宿世行， 知他心意識。 欲樂現種種， 諸妙神通事， 常善轉變心， 開演于明脫。 開發十力慧， 廣利於世間， 知處及非處， 諸法之所歸。 說煩惱過患， 常應修此定， 得趣向具足、 得意無與等、 得念及威力、 得安行亦然。 姓族最殊勝， 端嚴甚清顯， 棄于有為行， 無毀諸功德。 得大威勢力， 人中最殊勝， 猶如天帝釋， 天中獨尊嚴。 欲得無比
【現代漢語翻譯】 現代漢語譯本 那時，世尊即說偈語： 『不空見菩薩（Búkōng jiàn Púsà，菩薩名）！有一種奇妙的三昧王（sānmèi wáng，禪定之王）， 我因住于智慧之力，深知此三昧。 菩薩應當修習，得以見到十方諸佛， 到達六神通（liù shéntōng，佛教的六種神通）的彼岸，迅速證得菩提道（pútídào，覺悟之道）。 能見到各種清凈美妙的佛土，攝取並瞭解生死輪迴的因緣， 住胎時無比殊勝，母族也極為尊貴。 善於修習各種佛法，相好莊嚴皆具足， 出家捨棄各種愛慾，以及人天所執著的慾望， 爲了利益世間，求取菩提之道。 出生在豪門貴族之家，永遠到達甘露（gānlù，不死之藥）的境界， 具足六神通，圓滿宣說真實智慧。 廣聞佛法，持守正法，獲得大自在； 所聞廣闊如大海，所聞皆能修行。 具足各種決斷的智慧，以及瞭解眾生的本性， 學習世間和出世間的法，明白善法所趨向之處。 獲得聰慧敏銳的智慧，捨棄無知的業障， 拋棄有為的事務，修行無為的佛法。 也獲得天眼智（tiānyǎn zhì，能見遠方或微細事物的能力），天耳能聽聞各種佛法， 能憶念宿世的修行，瞭解他人的心識。 能隨心所欲地顯現各種奇妙的神通， 常常善於轉變心念，開示演說光明解脫之道。 開發十力（shílì，佛的十種力量）的智慧，廣泛利益世間， 瞭解什麼是正確的，什麼是不正確的，以及諸法最終歸向何處。 宣說煩惱的過患，應當常常修習這種禪定， 得以趣向圓滿具足，所得的意念無人能比， 獲得憶念和威力，獲得安穩的修行也是如此。 姓氏族群最為殊勝，容貌端莊清凈顯赫， 捨棄有為的修行，沒有毀壞各種功德。 獲得大威勢力量，在人中最殊勝， 猶如天帝釋（Tiāndìshì，佛教的護法神），在天界中獨尊莊嚴。 想要獲得無比的...
【English Translation】 English version At that time, the World Honored One spoke in verse: 'Unempty Vision Bodhisattva (Búkōng jiàn Púsà, name of a Bodhisattva)! There is a wonderful Samadhi King (sānmèi wáng, king of meditation), I, dwelling in the power of wisdom, deeply know this samadhi. Bodhisattvas should cultivate it, so they can see the Buddhas of the ten directions, Reach the other shore of the six supernormal powers (liù shéntōng, six supernatural powers in Buddhism), and quickly attain the path of Bodhi (pútídào, path to enlightenment). They can see various pure and wonderful Buddha lands, grasp and understand the causes and conditions of birth and death, Their dwelling in the womb is unparalleled, and their mother's lineage is also extremely noble. They are skilled in cultivating various Dharma practices, and their physical marks and characteristics are all complete, They renounce all attachments when they leave home, as well as the desires that humans and gods cling to, For the benefit of the world, they seek the path of Bodhi. Born into a noble and wealthy family, they will forever reach the realm of nectar (gānlù, elixir of immortality), They possess the six supernormal powers, and perfectly proclaim true wisdom. They have heard much of the Dharma, uphold the true Dharma, and attain great freedom; What they have heard is as vast as the sea, and they practice all that they have heard. They possess all kinds of decisive wisdom, and understand the nature of all beings, They learn both worldly and transcendental teachings, and understand where good teachings lead. They attain sharp and intelligent wisdom, abandon the karma of ignorance, They discard conditioned actions and practice the unconditioned Dharma. They also attain the wisdom of the heavenly eye (tiānyǎn zhì, ability to see far or subtle things), and the heavenly ear can hear all kinds of Dharma, They can recall their past lives' practices, and understand the minds of others. They can manifest various wonderful supernormal powers at will, They are always skilled in transforming their minds, and expound the path of bright liberation. They develop the wisdom of the ten powers (shílì, ten powers of a Buddha), widely benefiting the world, They understand what is right and what is wrong, and where all dharmas ultimately lead. They proclaim the faults of afflictions, and should always cultivate this samadhi, So they can attain complete fulfillment, and their thoughts are unmatched, They gain mindfulness and power, and their peaceful practice is also like this. Their family lineage is most noble, their appearance is dignified, pure, and illustrious, They abandon conditioned practices, and do not destroy any merits. They attain great power and strength, and are the most outstanding among humans, Like Indra (Tiāndìshì, a protector deity in Buddhism), they are uniquely honored in the heavens. They desire to attain the incomparable...
音、 雄猛諸威音， 成就義大仙， 當求此三昧。 如龍歡喜行， 普施電光耀， 復降甘潤雨， 沾洽于大地， 是龍所游境， 實為不思議。 若安住最上， 神通王三昧， 能作諸供養， 奉獻無邊佛， 猶如龍王雨， 澤及於一切。 欲成就善教， 親近最上說， 攝取無為樂， 當修此三昧。 種種深解脫， 常宣諸妙偈， 欲令一切眾， 咸使得安樂。 常修是三昧， 不離佛菩提， 及與聲聞眾， 得見他方剎。 若欲得咨問， 此土之世尊， 及諸他方佛， 應習此三昧。 若欲見他方， 不思議世尊， 親近彼諸佛， 蒙光設供養， 往返諸剎土， 得無數功德。 應當修諸佛， 所說深三昧， 往往從生處， 恒得與佛俱。」
菩薩唸佛三昧經正觀品第十
爾時，不空見菩薩白佛言：「世尊！菩薩摩訶薩若欲成就諸佛所說菩薩唸佛三昧者，應當親近修習何法？」
爾時，世尊告不空見：「若諸菩薩欲得修習諸佛所說唸佛三昧、欲得親近諸佛如來、復欲疾得阿耨多羅三藐三菩提者，應當安住決定之心，又應永舍不決定心、舍我見心，知無我心。當觀此身如水聚沫、觀於色陰當如芭蕉、
【現代漢語翻譯】 現代漢語譯本 雄壯威猛的諸佛音聲， 成就大義的仙人，應當尋求這種三昧（samadhi，禪定）。 如同龍一般歡喜地行動，普遍施放電光般的光耀， 又降下甘甜滋潤的雨水，滋潤遍及大地， 這是龍所遊歷的境界，實在是不可思議。 如果安住于最上的神通王三昧， 能夠進行各種供養，奉獻給無邊的諸佛， 猶如龍王降雨，恩澤普及一切。 想要成就善巧的教導，親近最上的說法， 攝取無為的快樂，應當修習這種三昧。 種種深刻的解脫，常常宣說各種美妙的偈頌， 想要讓一切眾生，都能夠得到安樂。 常常修習這種三昧，不離佛的菩提（bodhi，覺悟）， 以及與聲聞（sravaka，佛陀的弟子）大眾在一起，能夠見到其他世界的佛土。 如果想要請教，這個世界的世尊（釋迦牟尼佛）， 以及其他世界的諸佛，應當修習這種三昧。 如果想要見到其他世界，不可思議的世尊， 親近那些諸佛，蒙受佛光並進行供養， 往返于各個佛土，獲得無數的功德。 應當修習諸佛所說的甚深三昧， 常常從出生之處，恒常與佛在一起。
《菩薩唸佛三昧經》正觀品第十
這時，不空見菩薩（Akasagarbha Bodhisattva）對佛說：『世尊！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）如果想要成就諸佛所說的菩薩唸佛三昧，應當親近修習什麼法？』
這時，世尊告訴不空見：『如果諸菩薩想要修習諸佛所說的唸佛三昧，想要親近諸佛如來（Tathagata，佛的稱號），又想要快速獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），應當安住于決定的心，又應當永遠捨棄不決定的心、捨棄我見的心，了知無我的心。應當觀察這個身體如同水泡，觀察色陰（rupa-skandha，五蘊之一，指物質）如同芭蕉，'
【English Translation】 English version The majestic and powerful sounds of all Buddhas, The great sage who achieves righteousness, should seek this samadhi (meditative absorption). Like a dragon joyfully moving, universally emitting radiant light like lightning, And also descending sweet and nourishing rain, moistening the entire earth, This is the realm where dragons roam, truly inconceivable. If one dwells in the supreme Samadhi of the King of Spiritual Powers, One can make various offerings, presenting them to the boundless Buddhas, Just like the rain of the Dragon King, its grace extends to all. Desiring to achieve skillful teachings, to be close to the supreme discourse, To embrace the joy of non-action, one should cultivate this samadhi. Various profound liberations, constantly proclaiming wonderful verses, Wishing to enable all beings, to attain peace and happiness. Constantly cultivating this samadhi, not departing from the Buddha's bodhi (enlightenment), And together with the assembly of sravakas (disciples of the Buddha), one can see the Buddha lands of other worlds. If one wishes to inquire, of the World Honored One (Shakyamuni Buddha) of this world, And the Buddhas of other worlds, one should practice this samadhi. If one wishes to see the inconceivable World Honored Ones of other worlds, To be close to those Buddhas, receiving their light and making offerings, Traveling back and forth to various Buddha lands, gaining countless merits. One should cultivate the profound samadhi spoken by all Buddhas, Constantly from the place of birth, always being with the Buddha.
Chapter Ten: Correct Contemplation from the Sutra of Samadhi of Mindfulness of the Buddhas by Bodhisattvas
At that time, Bodhisattva Akasagarbha (Bodhisattva of Infinite Space) said to the Buddha: 'World Honored One! If a bodhisattva-mahasattva (great bodhisattva) wishes to achieve the Samadhi of Mindfulness of the Buddhas spoken by all Buddhas, what Dharma should they draw near to and cultivate?'
At that time, the World Honored One told Akasagarbha: 'If bodhisattvas wish to cultivate the Samadhi of Mindfulness of the Buddhas spoken by all Buddhas, wish to be close to the Tathagatas (Buddhas), and also wish to quickly attain anuttara-samyak-sambodhi (supreme perfect enlightenment), they should dwell in a resolute mind, and also should forever abandon the irresolute mind, abandon the mind of self-view, and know the mind of no-self. They should observe this body as a cluster of water bubbles, and observe the rupa-skandha (form aggregate, one of the five aggregates, referring to material form) as a banana tree,'
次觀受陰如水上泡、復觀想陰如熱時焰、又觀行陰如空中雲、觀于識陰猶如幻化。
「菩薩若欲入此三昧，應當深生怖畏之想。又宜具足慚愧之心，舍不怖畏而作怖畏；舍無慚愧，修慚愧心。具舍摩他、毗婆舍那，以方便智舍我無我，應習智脫及三空門。又當深知三受生起，亦應舍離三不善根。即當起於三昧之聚，觀諸眾生猶如我身；觀四念處，身受心法；觀四食患，作無食想，所謂摶食、觸、思、識等。修不凈想及以慈悲，安住于喜，令舍具足。
「起諸禪定而不味著，亦不毀呰一切諸法。此身不實，猶如幻焰，不樂長壽，應當舍離。善防護心，習學多聞，不慢於法，勤護不謗，即得聞才及以法才。既聞法已，守護是義，尊重佛法、恭敬僧寶。近善知識、遠離惡友，不著世俗言論之味，恒能不離阿蘭若行。心常平等憐愍眾生，其心不退、不懷嫉妒。稱量諸法，心不染累，分別一切無數諸法。常求甚深方等經典，信心堅固不生疑慮，常能精勤讀誦此經——即是諸佛無上道也。
「諸佛功德之所生處，應當如是真實其心，摧伏憍慢，至意聽受，增長正法。離殺、盜、淫、懶惰、貢高、是非之心，舍存真我、邪謗之說，除穢亂語、滅諸諍論。心樂安住佈施、持戒、忍辱、精進、禪定、智慧，諸波羅蜜皆
【現代漢語翻譯】 現代漢語譯本：接下來，觀察受陰（vedanā-skandha，感受的聚合）如同水上的泡沫，再觀察想陰（saṃjñā-skandha，概念的聚合）如同熱時的火焰，又觀察行陰（saṃskāra-skandha，意志的聚合）如同空中的云，觀察識陰（vijñāna-skandha，意識的聚合）猶如幻化。 菩薩如果想要進入這種三昧（samādhi，禪定），應當深深地生起畏懼的想法。又應當具備慚愧之心，捨棄不畏懼而生起畏懼；捨棄無慚愧，修習慚愧心。具備止（śamatha，平靜）和觀（vipaśyanā，洞察）兩種修行，用方便的智慧捨棄有我無我的執著，應當修習智慧解脫和三空門（三解脫門，即空、無相、無愿）。又應當深刻了解三種感受的生起，也應當舍離三種不善的根本。應當發起三昧的聚集，觀察一切眾生如同自己的身體；觀察四念處（satipaṭṭhāna，四種正念的修行），即身、受、心、法；觀察四種食物的過患，生起無食的想法，即摶食（kabaḍīkāra-āhāra，段食）、觸食（sparśa-āhāra，感官接觸）、思食（manas-saṃcetanā-āhāra，意志）、識食（vijñāna-āhāra，意識）。修習不凈觀以及慈悲心，安住于喜悅，使之圓滿。 發起各種禪定而不執著于禪定的滋味，也不譭謗一切諸法。這個身體不真實，猶如幻影，不貪求長壽，應當捨棄。善於守護自己的心，學習多聞，不輕慢佛法，勤于守護而不誹謗，就能獲得聽聞佛法的才能以及理解佛法的才能。聽聞佛法之後，守護佛法的意義，尊重佛法、恭敬僧寶。親近善知識、遠離惡友，不執著於世俗言論的趣味，經常不離開寂靜處的修行。內心常常平等地憐憫眾生，內心不退轉、不懷嫉妒。衡量諸法，內心不被污染，分別一切無數的諸法。常常尋求甚深廣大的方等經典，信心堅定不生疑惑，常常能夠精勤地讀誦這部經典——這就是諸佛無上的道。 諸佛功德所生之處，應當像這樣真實地對待自己的心，摧伏驕慢，專心聽受，增長正法。遠離殺生、偷盜、邪淫、懶惰、貢高、是非之心，捨棄執著真我、邪見誹謗的說法，去除穢亂的言語、滅除各種爭論。內心樂於安住于佈施、持戒、忍辱、精進、禪定、智慧，所有波羅蜜（pāramitā，到達彼岸的修行）都圓滿。
【English Translation】 English version: Next, observe the form of feeling (vedanā-skandha, the aggregate of sensations) as a bubble on water, then observe the form of perception (saṃjñā-skandha, the aggregate of perceptions) as a flame in hot weather, and further observe the form of mental formations (saṃskāra-skandha, the aggregate of mental formations) as clouds in the sky, and observe the form of consciousness (vijñāna-skandha, the aggregate of consciousness) as an illusion. If a Bodhisattva wishes to enter this samādhi (meditative absorption), they should deeply generate a sense of fear. They should also possess a sense of shame and remorse, abandoning fearlessness and cultivating fear; abandoning shamelessness and cultivating shame. Possessing both śamatha (calm abiding) and vipaśyanā (insight), they should use skillful wisdom to abandon the attachment to self and non-self, and should practice the wisdom of liberation and the three doors of emptiness (the three gateways to liberation: emptiness, signlessness, and wishlessness). They should also deeply understand the arising of the three feelings, and should also abandon the three roots of unwholesomeness. They should then initiate the gathering of samādhi, observing all sentient beings as if they were their own body; observing the four foundations of mindfulness (satipaṭṭhāna), namely body, feeling, mind, and dharma; observing the faults of the four kinds of food, generating the thought of no food, namely, physical food (kabaḍīkāra-āhāra), contact (sparśa-āhāra), volition (manas-saṃcetanā-āhāra), and consciousness (vijñāna-āhāra). They should practice the contemplation of impurity and cultivate loving-kindness and compassion, abiding in joy, and bringing it to perfection. They should engage in various meditative absorptions without being attached to their flavor, and without disparaging any dharmas. This body is unreal, like an illusion, and they should not crave longevity, but should abandon it. They should skillfully guard their mind, study extensively, not be arrogant towards the Dharma, diligently protect it without slandering, and thus attain the talent of hearing the Dharma and the talent of understanding the Dharma. Having heard the Dharma, they should protect its meaning, respect the Buddha's teachings, and revere the Sangha. They should associate with virtuous friends and stay away from evil companions, not be attached to the taste of worldly discussions, and always remain in the practice of the secluded forest. Their mind should always be equal and compassionate towards all sentient beings, their mind should not regress, and they should not harbor jealousy. They should measure all dharmas, their mind should not be defiled, and they should distinguish all the countless dharmas. They should always seek the profound and vast Vaipulya Sutras, their faith should be firm without doubt, and they should always diligently recite this sutra—this is the unsurpassed path of all Buddhas. The place where the merits of all Buddhas arise, one should treat one's mind with such sincerity, subdue arrogance, listen attentively, and increase the true Dharma. They should abandon the thoughts of killing, stealing, sexual misconduct, laziness, arrogance, and right and wrong, abandon the attachment to a true self and the views of heretical slander, eliminate defiled speech, and extinguish all disputes. Their mind should delight in abiding in generosity, morality, patience, diligence, meditation, and wisdom, and all the pāramitās (perfections) should be perfected.
悉具足。能捨頭、目，心不退沒，如四大姓不可改易。身意精勤，不顧軀命，於四供養心無貪著。安住十二頭陀之行，不求己利及以名譽。舍心愛滯，得四神足，離四顛倒及煩惱刺，渡於四流，於四威儀修四念處。令得五根，修行五力，舍於五結，不求五欲福報之慶，舍五穢心，修五解脫，善知五陰。棄六慾處及六身受，除六愛身，修於六念，知六識分，勤求六通。修七覺意，深知七界，所謂害界、恚界、出界、欲界、色界、無色界及以滅界，除斷七使及七識住。舍八懶惰，去八妄語，知世八法，得八大人覺，知八解脫，修八正道。舍于眾生九居之處，除九慢法，放棄九惱，親近修學喜等九法。又復勤習九次第定，舍十不善、行於十善，方便精勤求佛十力。
「又，不空見！我今略說一切諸佛所說三昧，應當勤修念報佛恩。學三昧已，即得不退阿耨多羅三藐三菩提。而是菩薩以大智力，能為眾生說此三昧，其餘聲聞不能觀察、宣說、書寫、受持、讀誦；若能觀察、書寫、受持、讀誦之者，此人福業亦不唐捐。要當得值佛出於世，若諸菩薩教化受持，疾得不退菩提之道。又，不空見！諸佛所說唸佛三昧，名為要法，諸大聲聞所不能行。若人聞說此三昧者，將來之世必當值佛。」
爾時，世尊即說偈言：
【現代漢語翻譯】 現代漢語譯本 完全具足。能夠捨棄頭、眼睛，內心不退縮，如同四大姓氏不可更改一樣。身心精進勤勉，不顧惜身體性命，對於四種供養（飲食、衣服、臥具、醫藥）內心沒有貪戀執著。安住於十二種頭陀苦行，不追求自己的利益以及名譽。捨棄心中愛戀的執著，獲得四種神通力量（神足通），遠離四種顛倒見解以及煩惱的刺，渡過四種瀑流（欲流、有流、見流、無明流），在四種威儀（行、住、坐、臥）中修習四念處（身念處、受念處、心念處、法念處）。使之獲得五根（信根、精進根、念根、定根、慧根），修行五力（信力、精進力、念力、定力、慧力），捨棄五種結縛（身見結、戒禁取結、疑結、貪慾結、嗔恚結），不求五欲（色、聲、香、味、觸）福報的快樂，捨棄五種污穢的心（貪慾、嗔恚、睡眠、掉悔、疑），修習五種解脫（貪慾解脫、嗔恚解脫、愚癡解脫、慢解脫、疑解脫），善於瞭解五蘊（色蘊、受蘊、想蘊、行蘊、識蘊）。拋棄六種欲處（眼、耳、鼻、舌、身、意），以及六種身體感受，去除六種愛身（色愛、聲愛、香愛、味愛、觸愛、法愛），修習六種憶念（唸佛、念法、念僧、念戒、念施、念天），瞭解六識（眼識、耳識、鼻識、舌識、身識、意識）的分別，勤求六種神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。修習七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），深刻了解七界（欲界、恚界、害界、出界、無慾界、無恚界、滅界），去除斷除七使（欲使、恚使、有使、見使、慢使、無明使、疑使）以及七識住（色想、受想、想、行、空無邊處、識無邊處、無所有處）。捨棄八種懶惰，去除八種妄語，瞭解世間的八法（利、衰、毀、譽、稱、譏、苦、樂），獲得八種大人覺（知欲多苦、知少欲樂、知足、知遠離、知精進、知正念、知正定、知正慧），瞭解八種解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫），修習八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。捨棄眾生所住的九種處所，去除九種慢法，放棄九種惱害，親近修學喜等九種法。又進一步勤奮修習九次第定，捨棄十種不善（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），奉行十種善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、正見），方便精進地尋求佛的十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿命智力、天眼智力、漏盡智力）。 又，不空見（菩薩名）！我現在簡略地說一切諸佛所說的三昧（禪定），應當勤奮修習憶念報答佛恩。學習三昧之後，就能獲得不退轉的阿耨多羅三藐三菩提（無上正等正覺）。而這位菩薩以大智慧的力量，能夠為眾生宣說這種三昧，其餘的聲聞（佛陀的弟子）不能觀察、宣說、書寫、受持、讀誦；如果能夠觀察、書寫、受持、讀誦的人，這個人所做的福業也不會白費。一定要當值佛陀出世，如果諸位菩薩教化受持，很快就能獲得不退轉的菩提之道。又，不空見！諸佛所說的唸佛三昧，名為重要的法門，諸大聲聞所不能修行。如果有人聽聞宣說這種三昧，將來必定會遇到佛陀。 那時，世尊就說了偈語：
【English Translation】 English version Completely endowed. Able to give up head and eyes, the mind does not retreat, like the four major castes that cannot be changed. Body and mind are diligent and assiduous, not caring for the body and life, and the mind has no greed or attachment to the four offerings (food, clothing, bedding, and medicine). Abiding in the twelve ascetic practices, not seeking one's own benefit or fame. Abandoning the attachment of love in the heart, obtaining the four supernatural powers (magical powers), away from the four inverted views and the thorns of afflictions, crossing the four torrents (the torrent of desire, the torrent of existence, the torrent of views, and the torrent of ignorance), practicing the four mindfulnesses (mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas) in the four postures (walking, standing, sitting, and lying down). Enabling the attainment of the five roots (the root of faith, the root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom), practicing the five powers (the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom), abandoning the five fetters (the fetter of self-view, the fetter of attachment to rites and rituals, the fetter of doubt, the fetter of desire, and the fetter of anger), not seeking the happiness of the five desires (form, sound, smell, taste, and touch), abandoning the five defiled minds (greed, anger, sleepiness, restlessness, and doubt), practicing the five liberations (liberation from greed, liberation from anger, liberation from ignorance, liberation from pride, and liberation from doubt), and being skilled in understanding the five aggregates (form, feeling, perception, mental formations, and consciousness). Abandoning the six sense bases (eye, ear, nose, tongue, body, and mind) and the six bodily sensations, removing the six bodies of love (love of form, love of sound, love of smell, love of taste, love of touch, and love of dharmas), practicing the six recollections (recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of generosity, and recollection of the heavens), understanding the distinctions of the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), diligently seeking the six supernatural powers (the divine eye, the divine ear, the knowledge of others' minds, the knowledge of past lives, the magical powers, and the extinction of outflows). Practicing the seven factors of enlightenment (the factor of investigation of dharmas, the factor of diligence, the factor of joy, the factor of tranquility, the factor of mindfulness, the factor of concentration, and the factor of equanimity), deeply understanding the seven realms (the realm of desire, the realm of anger, the realm of harm, the realm of renunciation, the realm of non-desire, the realm of non-anger, and the realm of cessation), removing and cutting off the seven latent tendencies (the latent tendency of desire, the latent tendency of anger, the latent tendency of existence, the latent tendency of views, the latent tendency of pride, the latent tendency of ignorance, and the latent tendency of doubt) and the seven abodes of consciousness (the abode of form, the abode of feeling, the abode of perception, the abode of mental formations, the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness). Abandoning the eight kinds of laziness, removing the eight kinds of false speech, understanding the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and happiness), obtaining the eight great awakenings (knowing that desire is much suffering, knowing that little desire is happiness, knowing contentment, knowing detachment, knowing diligence, knowing right mindfulness, knowing right concentration, and knowing right wisdom), understanding the eight liberations (liberation by contemplating external forms while having internal forms, liberation by contemplating external forms while having no internal forms, liberation by realizing the pure liberation of the body, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, and liberation of the cessation of perception and feeling), and practicing the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Abandoning the nine abodes of sentient beings, removing the nine kinds of pride, abandoning the nine kinds of afflictions, and drawing near to and practicing the nine dharmas such as joy. Furthermore, diligently practicing the nine successive concentrations, abandoning the ten unwholesome actions (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong view), practicing the ten wholesome actions (not killing, not stealing, not engaging in sexual misconduct, not speaking falsely, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, and having right view), and diligently seeking the ten powers of the Buddha (the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various levels of meditation, liberation, concentration, and attainment, the power of knowing the different faculties of beings, the power of knowing the various inclinations of beings, the power of knowing the various realms, the power of knowing the paths leading to all destinations, the power of knowing past lives, the power of the divine eye, and the power of the extinction of outflows). Moreover, O Akasagarbha (name of a Bodhisattva)! I will now briefly speak of the samadhi (meditative concentration) taught by all the Buddhas. You should diligently practice mindfulness to repay the Buddha's kindness. Having learned samadhi, one will attain the irreversible Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). And this Bodhisattva, with the power of great wisdom, can explain this samadhi to sentient beings. The other Sravakas (disciples of the Buddha) cannot observe, explain, write, receive, or recite it. If one can observe, write, receive, and recite it, the meritorious deeds of this person will not be in vain. One must encounter a Buddha appearing in the world. If the Bodhisattvas teach and uphold it, they will quickly attain the irreversible path to Bodhi. Furthermore, O Akasagarbha! The samadhi of mindfulness of the Buddha taught by all the Buddhas is called an essential Dharma, which the great Sravakas cannot practice. If someone hears this samadhi being taught, they will surely encounter a Buddha in the future. At that time, the World Honored One spoke these verses:
「若有修諸佛， 所說深三昧， 觀法心相續， 舍不相續念， 善觀于陰身， 離我、無我想。 此身不牢固， 猶如水聚沫、 虛誑猶如化、 亦如嬰兒語。 觀色如浮雲、 見受若水泡、 想如熱時焰、 觀行陰無實， 猶如彼芭蕉、 觀五識如幻。 修慚愧、恐畏、 舍摩、毗婆那， 應遠無慚愧， 除我無我見。 習如與解脫， 及以三空門， 又應知三受， 舍三不善根。 常學三善根， 求最勝三昧； 勤行戒、定、智， 速得甚深定。 離諸邪見等， 正習此三昧； 舍世眾諍論， 常修出世法。 觀察身念處， 受心亦復然， 於法無疑惑， 不久得此定。 常行禪解脫， 不惜身壽命， 多聞、不貢高， 不誹謗諸法。 聞法應受持， 持已諦觀察， 常供養諸佛， 法、僧亦如是。 若於善知識， 恒念報其恩； 遠諸惡知友， 不聞邪師論。 應求贊善者， 常共俱游處； 不遠阿蘭若， 應求勝菩提。 等心於群生， 不毀呰諸法， 不染一切法， 應知真實法。 舍諸非法行， 不久得此定， 除一切諸惡， 及見真我者， 殺害、慢、淫、盜、 毀
【現代漢語翻譯】 現代漢語譯本 如果有人修習諸佛所說的甚深三昧（samadhi，禪定）， 觀察諸法的心念相續不斷，捨棄不相續的念頭， 善於觀察五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）之身，遠離我見和無我見。 這個身體不牢固，就像水上的泡沫， 虛幻不實如同幻化，也像嬰兒的囈語。 觀察色陰（rupa-skandha，物質的形體）如浮雲，見受陰（vedana-skandha，感受）如水泡， 想陰（samjna-skandha，知覺）如熱時的火焰，觀察行陰（samskara-skandha，意志活動）沒有實體， 就像芭蕉樹一樣空心，觀察五識（五種感官的意識）如幻象。 修習慚愧心和畏懼心，捨棄奢摩他（samatha，止）和毗婆舍那（vipasyana，觀）， 應當遠離無慚愧心，去除我見和無我見。 學習如實知見和解脫，以及三空門（三解脫門：空、無相、無愿）， 又應當知道三種感受（苦、樂、不苦不樂），捨棄三種不善的根本（貪、嗔、癡）。 常常學習三種善的根本（無貪、無嗔、無癡），追求最殊勝的三昧； 勤奮修行戒律、禪定和智慧，迅速獲得甚深禪定。 遠離各種邪見等，正確修習這種三昧； 捨棄世間的各種爭論，常常修習出世間的佛法。 觀察身念處（kayasmrti-upasthana，對身體的覺知），感受和心念也是如此， 對於佛法沒有疑惑，不久就能獲得這種禪定。 常常修行禪定和解脫，不吝惜身體和壽命， 廣聞佛法，不貢高自大，不誹謗諸法。 聽聞佛法應當接受並持守，持守之後仔細觀察， 常常供養諸佛，佛法和僧眾也是如此。 如果對於善知識（kalyana-mitra，引導修行的人），常常想著報答他們的恩德； 遠離各種惡知識和朋友，不聽邪師的論調。 應當尋求讚揚善行的人，常常和他們一起遊歷相處； 不遠離阿蘭若（aranya，寂靜處），應當追求殊勝的菩提（bodhi，覺悟）。 以平等心對待一切眾生，不譭謗各種佛法， 不執著於一切法，應當瞭解真實的佛法。 捨棄各種非法的行為，不久就能獲得這種禪定， 去除一切諸惡，以及那些認為有真我的人， 殺害、傲慢、淫慾、偷盜、譭謗
【English Translation】 English version If there are those who cultivate the profound samadhi (meditative absorption) spoken by all Buddhas, Observing the mind's continuity of dharmas (phenomena), abandoning thoughts that are not continuous, Skillfully observing the body of the five skandhas (aggregates of existence: form, feeling, perception, mental formations, consciousness), being free from the views of 'self' and 'no-self'. This body is not firm, like foam on water, Illusory and unreal like a magical transformation, also like the babbling of an infant. Observing the rupa-skandha (form aggregate) like floating clouds, seeing the vedana-skandha (feeling aggregate) like water bubbles, The samjna-skandha (perception aggregate) like a mirage in hot weather, observing the samskara-skandha (mental formations aggregate) as having no substance, Like the hollow of a banana tree, observing the five consciousnesses as illusions. Cultivating shame and fear, abandoning samatha (calm abiding) and vipasyana (insight), One should stay away from shamelessness, removing the views of 'self' and 'no-self'. Learning true knowledge and liberation, as well as the three doors of emptiness (sunyata, animitta, apranihita), Also, one should know the three feelings (pleasant, unpleasant, neutral), abandoning the three unwholesome roots (greed, hatred, delusion). Constantly learning the three wholesome roots (non-greed, non-hatred, non-delusion), seeking the most excellent samadhi; Diligently practicing precepts, meditation, and wisdom, quickly attaining profound samadhi. Being free from all wrong views, correctly practicing this samadhi; Abandoning worldly disputes, constantly practicing the Dharma that transcends the world. Observing the kayasmrti-upasthana (mindfulness of the body), feelings and mind are also the same, Having no doubts about the Dharma, one will soon attain this samadhi. Constantly practicing meditation and liberation, not being attached to body and life, Being learned, not arrogant, not slandering the Dharma. Upon hearing the Dharma, one should accept and uphold it, and after upholding it, observe it carefully, Constantly making offerings to all Buddhas, and also to the Dharma and Sangha (community). If towards the kalyana-mitra (spiritual friend), one constantly thinks of repaying their kindness; Staying away from all evil friends, not listening to the teachings of false teachers. One should seek those who praise good deeds, and always associate with them; Not staying far from the aranya (secluded place), one should seek supreme bodhi (enlightenment). Having an equal mind towards all beings, not slandering the Dharma, Not being attached to any dharma, one should know the true Dharma. Abandoning all unwholesome actions, one will soon attain this samadhi, Removing all evils, and those who see a true self, Killing, arrogance, lust, theft, slander
呰、懶惰等， 不作諸惡口、 邪論、諍訟等。 次第說佛法， 當求此三昧， 施、戒、及忍辱、 精進、禪、智等， 常勤精修習， 成就此諸度， 不久當得斯， 功德、定、法行。 若舍內身份， 及外財眷屬， 不久得菩提， 最靜心三昧。 若人心如地、 水、火、風空等， 皆悉當速疾， 獲此妙三昧。 若有諸人等， 身心甚端直， 不貪著衣食、 床褥及醫藥， 是人當疾得， 如此之三昧。 成就四正勤， 具足四如意， 舍於四顛倒， 及四煩惱刺， 永度於四流， 棄捨諸受、取。 修行五根力， 除斷於五結， 不求五欲報， 舍諸煩惱心， 應修五解脫， 及五身三昧， 諦知五陰法。 深修六和敬， 遠離不恭敬， 除去六觸身， 觀六度相續， 舍彼六愛身， 成就於六通， 深修六念處， 亦復勤專行， 六識之法分。 修七菩提分， 復行於七財， 念舍憍慢處， 除斷七種使； 當修如此行， 以求勝三昧。 舍彼七識住， 除此八妄語， 常修八正道， 得三昧不難。 得八大人覺， 行八解脫門， 知世間八法， 即為最勝智， 如此
【現代漢語翻譯】 現代漢語譯本 避免責罵、懶惰等行為，不造作惡語、邪論、爭訟等。應次第宣說佛法，應當追求這種三昧（samadhi，禪定）。佈施（dana）、持戒（sila）、忍辱（ksanti）、精進（virya）、禪定（dhyana）、智慧（prajna）等，要經常勤奮修習，成就這些波羅蜜（paramita，度，到達彼岸），不久就能獲得這種功德、禪定和法行。如果能捨棄自身的肢體，以及身外的財富和眷屬，不久就能獲得菩提（bodhi，覺悟），以及最寂靜的心三昧。如果人的心像地、水、火、風、空一樣，都能迅速獲得這種微妙的三昧。如果有人身心非常端正正直，不貪著衣食、床褥和醫藥，這個人就能迅速獲得這種三昧。成就四正勤（samyakpradhana），具足四如意足（rddhipada），捨棄四顛倒（viparyasa），以及四煩惱刺，永遠度脫四種瀑流（ogha），拋棄各種感受和執取。修行五根（indriya）和五力（bala），斷除五種結（samyoja），不求五欲（kama）的果報，捨棄各種煩惱心，應當修習五解脫（vimukti），以及五身三昧，如實了知五蘊（skandha）之法。深入修習六和敬（sad-garava），遠離不恭敬的行為，除去六觸（sparsha）之身，觀察六度（paramita）的相續，捨棄六愛（trsna）之身，成就六神通（abhijna），深入修習六念處（anusmrti-sthana），也應勤奮專修六識（vijnana）的法分。修習七菩提分（bodhyanga），還要修行七聖財（arya-dhana），念舍驕慢之處，斷除七種隨眠（anusaya）；應當修習這樣的行為，以求得殊勝的三昧。捨棄七識住（vijnana-sthiti），除去八種妄語，經常修習八正道（arya-astangika-marga），獲得三昧並不困難。證得八大人覺（asta-mahapurusa-vitarka），修行八解脫門（vimoksa-mukha），了知世間的八法（loka-dharma），就是最殊勝的智慧，像這樣。
【English Translation】 English version Avoiding scolding, laziness, etc., not creating evil speech, wrong views, disputes, etc. One should explain the Dharma in order, and seek this samadhi (meditative absorption). Giving (dana), morality (sila), patience (ksanti), diligence (virya), meditation (dhyana), wisdom (prajna), etc., should be practiced diligently, accomplishing these perfections (paramita, going to the other shore), and soon one will attain this merit, samadhi, and Dharma practice. If one can give up one's own body parts, as well as external wealth and family, one will soon attain bodhi (enlightenment), and the most peaceful mind samadhi. If a person's mind is like earth, water, fire, wind, and space, they will all quickly attain this wonderful samadhi. If there are people whose body and mind are very upright and honest, not greedy for clothing, food, bedding, and medicine, this person will quickly attain this samadhi. Accomplishing the four right efforts (samyakpradhana), possessing the four bases of psychic power (rddhipada), abandoning the four inversions (viparyasa), and the four thorns of affliction, forever crossing the four floods (ogha), abandoning all feelings and attachments. Practicing the five faculties (indriya) and five powers (bala), cutting off the five fetters (samyoja), not seeking the rewards of the five desires (kama), abandoning all afflicted minds, one should practice the five liberations (vimukti), and the five body samadhis, truly knowing the five aggregates (skandha). Deeply practicing the six harmonies (sad-garava), staying away from disrespectful behavior, removing the six senses (sparsha), observing the continuity of the six perfections (paramita), abandoning the six bodies of craving (trsna), accomplishing the six superknowledges (abhijna), deeply practicing the six mindfulnesses (anusmrti-sthana), and also diligently practicing the six consciousnesses (vijnana). Practicing the seven factors of enlightenment (bodhyanga), also practicing the seven noble riches (arya-dhana), mindful of abandoning pride, cutting off the seven latent tendencies (anusaya); one should practice in this way, in order to seek the supreme samadhi. Abandoning the seven abodes of consciousness (vijnana-sthiti), removing the eight false speeches, constantly practicing the eightfold noble path (arya-astangika-marga), attaining samadhi is not difficult. Attaining the eight great awakenings (asta-mahapurusa-vitarka), practicing the eight gates of liberation (vimoksa-mukha), knowing the eight worldly dharmas (loka-dharma), is the most supreme wisdom, like this.
常修行， 得三昧不難。 自離於九惱， 亦不惱他人， 修喜等九法， 次當得三昧。 聰慧舍十惡， 修行十善業， 又能遵十力， 得三昧不難。 常受持善法， 舍諸不善法， 晝夜常攝心， 得三昧不難。 住此三昧已， 不思議力說， 常見佛金色， 亦得聞演法。 若欲見十方， 滅度、現在佛， 及以未來世， 饒益眾生者， 是人當修此， 最上妙三昧。」◎
◎爾時，不空見菩薩摩訶薩白佛言：「世尊！菩薩若欲成就一切諸佛所說唸佛三昧，云何當令其心相續？」
佛告不空見：「是諸菩薩若能至心憶念過去、未來、現在十方一切無量如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，悉知眾生往來生死、住胎具足、母族亦然，及善相好、四毗舍羅、慈悲喜捨、慚愧、恐畏、威儀等行悉亦具足，及舍摩他、毗婆舍那、解脫知行，諸解脫門、念處、正勤、神足、根、力、覺、道等法皆悉具足。知昔四流及生具足，亦知眾生源始具足，生諸六通，起大神足。戒、定、智慧、及以解脫、解脫知見無不具足，無礙解脫及無礙利，一切善法亦皆具足，色心清凈、境智清凈，金色等身清凈具足。而此菩薩應如是
【現代漢語翻譯】 現代漢語譯本 經常修行，獲得三昧（samadhi，禪定）並不困難。 自己遠離九種煩惱，也不惱害他人， 修習喜等九種法門，接下來就能獲得三昧。 聰慧的人捨棄十惡，修行十善業， 又能遵循十力（如來的十種力量），獲得三昧並不困難。 經常受持善法，捨棄各種不善法， 日夜經常攝持心念，獲得三昧並不困難。 安住於此三昧之後，能說不可思議的力量， 經常能見到佛的金色身，也能聽聞佛演說佛法。 如果想要見到十方，已經滅度、現在以及未來的佛， 以及想要利益眾生的人， 這個人應當修習此最上妙的三昧。」
當時，不空見菩薩摩訶薩（Mahasattva，大菩薩）對佛說：『世尊！菩薩如果想要成就一切諸佛所說的唸佛三昧，應當如何才能使其心念相續不斷？』
佛告訴不空見：『這些菩薩如果能至誠憶念過去、未來、現在十方一切無量如來（Tathagata，佛的稱號）、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺）、明行足（Vidyacharana-sampanna，明行圓滿）、善逝（Sugata，善於去往涅槃）、世間解（Lokavid，瞭解世間）、無上士（Anuttara，無上）、調御丈夫（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人導師）、佛（Buddha，覺者）、世尊（Bhagavan，世間尊貴），悉知眾生往來生死、住胎具足、母族亦然，以及善相好、四毗舍羅（四無畏）、慈悲喜捨（四無量心）、慚愧、恐畏、威儀等行也都具足，以及舍摩他（止）、毗婆舍那（觀）、解脫知行，各種解脫門、念處（四念處）、正勤（四正勤）、神足（四神足）、根（五根）、力（五力）、覺（七覺支）、道（八正道）等法都完全具足。知道過去的四流（欲流、有流、見流、無明流）以及生具足，也知道眾生源始具足，生出各種六通（六種神通），發起大神足。戒、定、智慧以及解脫、解脫知見無不具足，無礙解脫以及無礙利益，一切善法也都具足，色心清凈、境智清凈，金色等身清凈具足。而此菩薩應當如此』
【English Translation】 English version Practicing constantly, it is not difficult to attain samadhi (meditative absorption). One should depart from the nine afflictions, and not afflict others, Cultivating the nine practices such as joy, one will then attain samadhi. The wise person abandons the ten evils, and cultivates the ten good deeds, And can also follow the ten powers (of a Tathagata), it is not difficult to attain samadhi. Constantly upholding good dharmas, abandoning all non-good dharmas, Day and night constantly gathering the mind, it is not difficult to attain samadhi. Having abided in this samadhi, one can speak of inconceivable powers, One can often see the golden body of the Buddha, and also hear the Buddha expounding the Dharma. If one wishes to see the Buddhas of the ten directions, those who have passed into nirvana, those present, and those of the future, And those who wish to benefit sentient beings, This person should cultivate this supreme and wonderful samadhi.』
At that time, the Bodhisattva Mahasattva (great being) Akasagarbha said to the Buddha: 『World Honored One! If a Bodhisattva wishes to achieve the Buddha Recitation Samadhi spoken of by all Buddhas, how should they cause their mind to continue uninterruptedly?』
The Buddha told Akasagarbha: 『These Bodhisattvas, if they can sincerely recollect the past, future, and present immeasurable Tathagatas (Buddha), Arhats (worthy ones), Samyaksambuddhas (perfectly enlightened ones), Vidyacharana-sampannas (perfect in knowledge and conduct), Sugatas (well-gone ones), Lokavids (knowers of the world), Anuttaras (unexcelled ones), Purushadamyasarathis (tamers of men), Shastas devamanushyanam (teachers of gods and men), Buddhas (awakened ones), Bhagavans (world honored ones) of the ten directions, knowing all sentient beings』 coming and going in birth and death, the completeness of dwelling in the womb, and the same of their maternal lineage, as well as their good marks and characteristics, the four visharadas (four fearlessnesses), loving-kindness, compassion, joy, and equanimity (the four immeasurables), shame, remorse, fear, and dignified conduct, all are complete, as well as shamatha (calm abiding), vipashyana (insight), the knowledge and practice of liberation, all the doors of liberation, the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path, all these dharmas are completely fulfilled. Knowing the four past flows (of desire, becoming, views, and ignorance) and the completeness of birth, also knowing the completeness of the origin of sentient beings, generating all six superknowledges, and arising with great psychic powers. Precepts, concentration, wisdom, as well as liberation, and the knowledge and vision of liberation are all complete, unobstructed liberation and unobstructed benefit, all good dharmas are also complete, the purity of form and mind, the purity of object and wisdom, the purity of the golden body, etc., are all complete. And this Bodhisattva should be like this』
念：『諸佛如來至心不動。』亦當安住無所著心。
「復應如是心相續觀：為何等法是如來耶？為以即色是如來耶？為當異色是如來乎？若以即色是如來者，色處眾生具足色陰，而是眾生應是如來。若以異色是如來者，除十二緣豈有如來？又以即受是如來耶？為當異受是如來乎？若以即受是如來者，一切眾生具足受陰，而是眾生應是如來。若以異受是如來者，除十二緣何有如來？想、行、識等亦復如是。為即眼根是如來耶？為異眼根是如來乎？若即眼根是如來者，一切眾生應是如來。若異眼根是如來者，除十二緣何名如來？耳等諸根亦復如是。為即四大是如來耶？為異四大是如來乎？若即四大是如來者，內外四大亦是如來。若離四大是如來者，除十二緣何有如來？地、水、火、風皆亦如是。
「菩薩如是相續觀已，明見色陰既非如來，異彼色陰亦非如來；又見受陰即非如來，若異受陰亦非如來；即想、行、識非如來者，異想、行、識亦非如來。又見眼根非即如來，見異眼根亦非如來；耳、鼻、舌、身非即如來，異耳、鼻等亦非如來。見色、聲等非是如來，異色、聲等亦非如來；見香、味、觸非是如來，異香、味、觸亦非如來；見意及法非是如來，若異意、法亦非如來。見即四大非是如來，見異四大亦非如
【現代漢語翻譯】 現代漢語譯本：
應唸誦：『諸佛如來至心不動。』也應當安住于無所執著的心。
又應當這樣持續觀察：什麼樣的法是如來（Tathagata，佛的稱號）呢？是以色（rupa，物質現象）即是如來嗎？還是以異於色是如來呢？如果以色即是如來，那麼所有眾生都具備色陰（rupa-skandha，五蘊之一，指物質的聚集），那麼這些眾生都應該是如來。如果以異於色是如來，那麼除了十二緣起（dvadasanga-pratitya-samutpada，佛教基本教義，解釋生命輪迴的十二個環節）之外，哪裡還有如來呢？又以受（vedana，感受）即是如來嗎？還是以異於受是如來呢？如果以受即是如來，那麼一切眾生都具備受陰（vedana-skandha，五蘊之一，指感受），那麼這些眾生都應該是如來。如果以異於受是如來，那麼除了十二緣起，哪裡還有如來呢？想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）等也是如此。是以眼根（caksu-indriya，視覺器官）即是如來嗎？還是以異於眼根是如來呢？如果以眼根即是如來，那麼一切眾生都應該是如來。如果以異於眼根是如來，那麼除了十二緣起，哪裡能稱之為如來呢？耳等諸根（srotra-indriya，聽覺器官等）也是如此。是以四大（mahabhuta，構成物質世界的四種基本元素：地、水、火、風）即是如來嗎？還是以異於四大是如來呢？如果以四大即是如來，那麼內外四大也都是如來。如果以離開四大是如來，那麼除了十二緣起，哪裡還有如來呢？地、水、火、風也都是如此。
菩薩這樣持續觀察之後，清楚地看到色陰既不是如來，異於色陰也不是如來；又看到受陰既不是如來，異於受陰也不是如來；想、行、識既不是如來，異於想、行、識也不是如來。又看到眼根不是如來，看到異於眼根也不是如來；耳、鼻、舌、身不是如來，異於耳、鼻等也不是如來。看到色、聲等不是如來，異於色、聲等也不是如來；看到香、味、觸不是如來，異於香、味、觸也不是如來；看到意（manas，意識）及法（dharma，事物）不是如來，異於意、法也不是如來。看到四大不是如來，看到異於四大也不是如來。
【English Translation】 English version:
One should recite: 『All Buddhas and Tathagatas (Buddha's title) are steadfast in their minds.』 One should also abide in a mind free from attachments.
Furthermore, one should contemplate continuously in this way: What kind of dharma (law, teaching) is the Tathagata? Is the Tathagata identical with rupa (form, material phenomena)? Or is the Tathagata different from rupa? If the Tathagata is identical with rupa, then all beings who possess the rupa-skandha (aggregate of form, one of the five aggregates) should be Tathagatas. If the Tathagata is different from rupa, then apart from the twelve links of dependent origination (dvadasanga-pratitya-samutpada, the twelve links of causality), where is the Tathagata? Is the Tathagata identical with vedana (feeling, sensation)? Or is the Tathagata different from vedana? If the Tathagata is identical with vedana, then all beings who possess the vedana-skandha (aggregate of feeling, one of the five aggregates) should be Tathagatas. If the Tathagata is different from vedana, then apart from the twelve links of dependent origination, where is the Tathagata? The same applies to samjna (perception), samskara (mental formations), and vijnana (consciousness). Is the Tathagata identical with the eye-sense faculty (caksu-indriya, the organ of sight)? Or is the Tathagata different from the eye-sense faculty? If the Tathagata is identical with the eye-sense faculty, then all beings should be Tathagatas. If the Tathagata is different from the eye-sense faculty, then apart from the twelve links of dependent origination, what can be called the Tathagata? The same applies to the ear and other sense faculties (srotra-indriya, the organ of hearing, etc.). Is the Tathagata identical with the four great elements (mahabhuta, the four basic elements: earth, water, fire, and wind)? Or is the Tathagata different from the four great elements? If the Tathagata is identical with the four great elements, then both the internal and external four great elements are Tathagatas. If the Tathagata is separate from the four great elements, then apart from the twelve links of dependent origination, where is the Tathagata? The same applies to earth, water, fire, and wind.
Having contemplated continuously in this way, the Bodhisattva clearly sees that the rupa-skandha is neither the Tathagata, nor is it different from the Tathagata; and also sees that the vedana-skandha is neither the Tathagata, nor is it different from the Tathagata; that samjna, samskara, and vijnana are neither the Tathagata, nor are they different from the Tathagata. Furthermore, the Bodhisattva sees that the eye-sense faculty is not the Tathagata, nor is it different from the Tathagata; the ear, nose, tongue, and body are not the Tathagata, nor are they different from the ear, nose, etc. The Bodhisattva sees that form, sound, etc., are not the Tathagata, nor are they different from form, sound, etc.; that smell, taste, and touch are not the Tathagata, nor are they different from smell, taste, and touch; that mind (manas, consciousness) and dharma (phenomena) are not the Tathagata, nor are they different from mind and dharma. The Bodhisattva sees that the four great elements are not the Tathagata, nor are they different from the four great elements.
來；地、水、火、風亦復如是。菩薩如是心相續觀，於一切法得方便智。
「又，不空見！汝以何法能得無上菩提道耶？為以身得？為以心得？若以身得，此身不凈，無所覺知，如草木、瓦礫。菩提非色，無有形質，其相空寂，不可見法。此身既如草木無知，云何當得菩提道耶？若以心得無上道者，心無形相，猶如幻化。菩提無心、亦無色貌，如幻、如化，云何可得？若諸菩薩得如此解：非身能得無上菩提，亦非心得無上菩提，不離身、心得無上道。」
爾時，佛告不空見言：「應當如是觀于如來，作是觀者名為正觀。又，不空見！菩薩如是相續觀法，心不動搖。菩薩應當如是深解，則不退於三昧法也。又常離於不相續心，必當疾得無上菩提。」
爾時，世尊即說偈言：
「心心相續念， 去、來、今現在， 一切普眼尊， 不久當見佛。 住佛大威力， 慈哀利世間， 憶念人中華， 調御功德尊。 當念昔生死、 住胎、母族姓、 容相悉具足， 不久當見佛。 唸佛八十好， 及宿世因緣， 恒集最勝業， 正念善法意。 唸佛六神變， 及大自在通， 戒、定、智解脫， 皆悉得成就。 云何最上師， 得此寂靜地？ 念慈世間尊，
【現代漢語翻譯】 現代漢語譯本：同樣，地、水、火、風也是如此（無常）。菩薩像這樣持續觀察（五蘊），就能在一切法中獲得方便智慧。 「還有，不空見（菩薩名）！你用什麼方法能夠證得無上菩提之道呢？是用身體證得？還是用心證得？如果用身體證得，這身體是不清凈的，沒有知覺，就像草木、瓦礫一樣。菩提不是色法，沒有形體，它的相是空寂的，是不可見的法。這身體既然像草木一樣沒有知覺，怎麼能夠證得菩提之道呢？如果用心證得無上道，心沒有形狀和相貌，就像幻化一樣。菩提沒有心，也沒有色相，如幻如化，怎麼能夠證得呢？如果各位菩薩能夠這樣理解：不是身體能夠證得無上菩提，也不是心能夠證得無上菩提，（而是）不離身體和心而證得無上道。」 這時，佛告訴不空見說：『應當這樣觀察如來（佛），這樣觀察就稱為正觀。』還有，不空見！菩薩像這樣持續觀察法，心就不會動搖。菩薩應當這樣深入理解，就不會從三昧法中退失。而且常常遠離不相續的心，必定能夠快速證得無上菩提。」 這時，世尊就說了偈語： 『心念相續不斷，過去、未來、現在，一切普眼尊（佛的尊稱），不久將能見到佛。 安住于佛的大威力，慈悲憐憫利益世間，憶念人中之華（佛的尊稱），調御功德尊（佛的尊稱）。 應當憶念過去生死，住胎、母親的族姓，容貌相貌都具足，不久將能見到佛。 憶念佛的八十種好相，以及宿世的因緣，恒常積聚最殊勝的業，正念善法之意。 憶念佛的六種神通變化，以及大自在神通，戒、定、智慧解脫，都能夠成就。 如何是最上的導師，證得這寂靜之地？憶念慈悲的世間尊（佛的尊稱），
【English Translation】 English version: Likewise, earth, water, fire, and wind are also like that (impermanent). When a Bodhisattva continuously observes (the five aggregates) in this way, they will attain expedient wisdom in all dharmas. Furthermore, Ajita (a Bodhisattva's name)! By what method can you attain the unsurpassed path of Bodhi? Is it attained through the body? Or is it attained through the mind? If it is attained through the body, this body is impure, without awareness, like grass, wood, or rubble. Bodhi is not form, it has no shape or substance, its nature is empty and still, it is an invisible dharma. Since this body is like grass and wood, without awareness, how can it attain the path of Bodhi? If the unsurpassed path is attained through the mind, the mind has no form or appearance, it is like an illusion. Bodhi has no mind, nor does it have form or appearance, it is like an illusion, like a transformation, how can it be attained? If all Bodhisattvas understand this: it is not the body that can attain unsurpassed Bodhi, nor is it the mind that can attain unsurpassed Bodhi, (but rather) it is through not being separate from the body and mind that the unsurpassed path is attained.』 At that time, the Buddha said to Ajita: 『One should observe the Tathagata (Buddha) in this way, and such observation is called right observation.』 Furthermore, Ajita! When a Bodhisattva continuously observes the Dharma in this way, their mind will not waver. A Bodhisattva should deeply understand this, and they will not regress from the samadhi dharma. Moreover, by constantly being apart from the discontinuous mind, they will surely quickly attain unsurpassed Bodhi.』 At that time, the World Honored One then spoke in verse: 『The mind's thoughts continue without interruption, past, future, and present, all-seeing honored one (a respectful title for the Buddha), soon will see the Buddha. Abiding in the great power of the Buddha, with compassion and kindness benefiting the world, remembering the flower among humans (a respectful title for the Buddha), the honored one who tames and has merit (a respectful title for the Buddha). One should remember past lives and deaths, dwelling in the womb, the mother's clan name, the appearance and features all complete, soon will see the Buddha. Remembering the eighty excellent marks of the Buddha, and the causes and conditions of past lives, constantly accumulating the most excellent karma, with right mindfulness of the intention of good dharma. Remembering the six supernatural powers of the Buddha, and the great self-mastery powers, precepts, concentration, wisdom, and liberation, all can be accomplished. How is it that the most supreme teacher attains this peaceful place? Remembering the compassionate honored one of the world (a respectful title for the Buddha),
悲、喜、舍最上， 慚愧、力、無畏， 世間威德師。 唸佛舍摩他、 毗婆舍那等， 又念智解脫， 及以三空門， 具念修正勤， 神足亦復然。 念、根、力具足， 及以菩提分， 唸佛離生、滅， 獲此寂靜處。 念難思善法， 色、受皆清凈； 想、行及以識， 清凈亦如是。 唸佛真金色， 安住無著心， 觀何法名佛， 攝心恒相續。 念色非如來， 四陰亦如是； 離陰非如來， 想、識應當知。 念眼非如來， 耳等法亦然； 離眼非如來， 五情法皆爾。 念十二因緣， 調心得見佛， 念四大非佛、 異此四亦非， 應了十二緣， 見佛不為難。 若使諸佛陰， 而是如來者， 眾生悉有陰， 亦應即如來。 若欲得根、力， 當念十二緣， 陰非世間師， 異陰亦如是。 往昔諸因緣， 相續恒分別， 是以能攝取， 不思議智力。 此身常無知， 如草木、瓦礫， 菩提無形色， 寂滅恒不生。 身不觸菩提， 菩提不觸身； 心不觸菩提， 菩提不觸心； 而能有觸相， 實為不思議。 此是佛世尊， 最勝寂靜處， 善能滅一切， 外道諸邪見。」
【現代漢語翻譯】 現代漢語譯本 慈悲（悲憫眾生）、喜悅（隨喜他人功德）、舍（放下執著）是最殊勝的， 慚愧（對自身過錯感到羞恥）、精進（努力修行）、無畏（無所畏懼），是世間具有威德的導師。 憶念佛陀，修習止（舍摩他，專注平靜的禪定）和觀（毗婆舍那，內觀智慧）， 又憶念智慧解脫，以及三空門（空、無相、無愿）， 具足憶念，修正精勤，神通之力也是如此。 憶念（正）念、根（五根：信、進、念、定、慧）、力（五力：信力、精進力、念力、定力、慧力）具足，以及菩提分（三十七道品）， 憶念佛陀，遠離生滅，獲得這寂靜的境界。 憶念難以思議的善法，色（物質）受（感受）都是清凈的； 想（念頭）、行（行為）以及識（意識），清凈也是如此。 憶念佛陀的真金色身，安住于無執著的心， 觀察什麼法名為佛，攝持心念恒常相續。 憶念色（物質）不是如來，受、想、行、識四陰（五蘊中的后四種）也是如此； 離開五陰也不是如來，想和識應當知道。 憶念眼不是如來，耳等其他五根也是如此； 離開眼也不是如來，五情（五根）的法都是這樣。 憶念十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），調伏心才能見到佛， 憶念四大（地、水、火、風）不是佛，不同於四大也不是佛， 應當瞭解十二因緣，見到佛並不困難。 如果諸佛的五陰就是如來， 眾生都有五陰，也應該就是如來。 如果想要獲得根和力，應當憶念十二因緣， 五陰不是世間的導師，不同於五陰也不是。 往昔的諸種因緣，相續不斷地分別觀察， 因此能夠攝取，不可思議的智慧力量。 這個身體常常沒有知覺，如同草木、瓦礫， 菩提沒有形狀和顏色，寂滅恒常不生。 身體不觸及菩提，菩提也不觸及身體； 心不觸及菩提，菩提也不觸及心； 而能有觸及的現象，實在不可思議。 這是佛世尊，最殊勝的寂靜之處， 善能滅除一切，外道的各種邪見。
【English Translation】 English version 'Compassion (karuna), joy (mudita), and equanimity (upekkha) are the most supreme,' 'Shame (hri), effort (virya), and fearlessness (abhaya) are the teachers of the world with power and virtue.' 'Recollecting the Buddha, practicing samatha (calm abiding meditation) and vipassana (insight meditation),' 'Also recollecting wisdom liberation, and the three doors of emptiness (sunyata, animitta, apranihita),' 'Fully recollecting, correcting diligent effort, and the power of spiritual abilities are also like this.' 'Recollecting (right) mindfulness, the roots (five roots: faith, effort, mindfulness, concentration, wisdom), the powers (five powers: power of faith, power of effort, power of mindfulness, power of concentration, power of wisdom) are complete, and the factors of enlightenment (thirty-seven factors of enlightenment),' 'Recollecting the Buddha, departing from birth and death, attaining this state of tranquility.' 'Recollecting the inconceivable good dharmas, form (rupa) and feeling (vedana) are all pure;' 'Perception (samjna), mental formations (samskara), and consciousness (vijnana), purity is also like this.' 'Recollecting the true golden color of the Buddha, abiding in a mind without attachment,' 'Observing what dharma is called Buddha, holding the mind in constant continuity.' 'Recollecting that form (rupa) is not the Tathagata, the four aggregates (the latter four of the five aggregates) are also like this;' 'Apart from the aggregates is not the Tathagata, perception and consciousness should be known.' 'Recollecting that the eye is not the Tathagata, the other five faculties such as the ear are also like this;' 'Apart from the eye is not the Tathagata, the dharmas of the five senses are all like this.' 'Recollecting the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death), taming the mind can see the Buddha,' 'Recollecting that the four great elements (earth, water, fire, wind) are not the Buddha, and different from the four elements is also not the Buddha,' 'One should understand the twelve links of dependent origination, seeing the Buddha is not difficult.' 'If the aggregates of the Buddhas are the Tathagata,' 'All sentient beings have aggregates, they should also be the Tathagata.' 'If one wishes to obtain the roots and powers, one should recollect the twelve links of dependent origination,' 'The aggregates are not the teacher of the world, and different from the aggregates is also not.' 'The various past causes and conditions, continuously and constantly observe them separately,' 'Therefore, one can obtain the inconceivable power of wisdom.' 'This body is always without awareness, like grass, wood, and rubble,' 'Bodhi has no form or color, it is tranquil and eternally unarisen.' 'The body does not touch Bodhi, and Bodhi does not touch the body;' 'The mind does not touch Bodhi, and Bodhi does not touch the mind;' 'Yet there can be the phenomenon of touching, it is truly inconceivable.' 'This is the most supreme place of tranquility of the Buddha, the World Honored One,' 'It is skillful in extinguishing all the wrong views of the heretics.'
爾時，不空見菩薩摩訶薩白佛言：「世尊！菩薩云何得知我見？云何復當得離斯見？」
爾時，世尊告不空見：「菩薩若欲舍我見者，莫著住處，當依無依，欲以法明利益一切；欲吹法螺、擊大法鼓；欲造法船、建立法橋，度諸眾生生死有流。欲觀身相及不相續，此身不凈，穢惡充滿，膿、血、涕、唾九孔恒流，無常敗壞，眴息不住，危脆難信，不可愛樂，猶嬰兒語虛妄無知。是身不實如水聚沫，縱復假以衣服、飲食、香薰莊嚴、種種寶飾，于百千歲恣隨其意，會當磨滅，長夜無益，如此身性是生死法。又為蟲獸之所食啖，復于長夜或在地獄、畜生、餓鬼、閻羅王所受無量苦，未曾暫息。又于永劫處生死中，為他僮僕，策使萬端。此身長勤受眾苦惱，而初不能知苦斷習、證滅修道、行諸功德。此身雖小，受污甚多，應以是身施諸眾生——若有惜命施其以壽、若須力者當惠其力、須肉與肉、須血與血——當施須者，不求勿與。或於彼人無所利益，愿以捨身善心因緣除我見惑、得解無我。住是捨身思惟觀時，不復著於我見之惑，以不堅身修于堅身。
「又，不空見！譬如村邑，多有童子相隨出村，遊戲水邊。見水聚沫，是諸童子競取弄戲，而此聚沫不自覺知為他所弄亦無痛癢。如是，不空見！若有菩薩
【現代漢語翻譯】 現代漢語譯本：
當時，不空見菩薩摩訶薩對佛說：『世尊！菩薩如何才能知道「我見」（認為存在真實自我的錯誤觀念）？又如何才能脫離這種見解呢？』 當時，世尊告訴不空見：『菩薩如果想要捨棄「我見」，就不要執著于任何住處，應當依靠無所依，想要用佛法光明利益一切眾生；想要吹響法螺、敲擊大法鼓；想要建造法船、架設法橋，度脫一切眾生脫離生死的河流。應當觀察身體的真相以及它的不連續性，這個身體是不清凈的，充滿了污穢，膿、血、涕、唾從九個孔竅不斷流出，無常敗壞，呼吸之間不停留，危脆難以信任，不可愛樂，就像嬰兒的胡言亂語一樣虛妄無知。這個身體不真實，如同水中的泡沫，即使假借衣服、飲食、香薰裝飾、各種珍寶來裝飾，即使在百千年中隨心所欲，最終也會磨滅，長久以來毫無益處，這樣的身體本質是生死的法則。而且會被蟲獸所吞食，又在漫長的黑夜裡，或者在地獄、畜生、餓鬼、閻羅王那裡遭受無量的痛苦，從未有片刻的停息。又在永劫的生死輪迴中，成為他人的奴僕，被驅使做各種各樣的事情。這個身體長期勤勞地承受各種苦惱，卻最初不能知道苦、斷除煩惱的習氣、證得滅諦、修習道法、行持各種功德。這個身體雖然渺小，卻承受了太多的污穢，應當用這個身體佈施給一切眾生——如果有人珍惜生命，就佈施壽命給他；如果需要力量，就給予他力量；需要肉就給肉，需要血就給血——應當佈施給需要的人，不求回報。或者對於那個人沒有什麼利益，也願意以捨身的善心因緣來消除「我見」的迷惑，獲得無我的解脫。當安住于這種捨身的思維觀察時，就不再執著于「我見」的迷惑，用不堅固的身體來修習堅固的法身。 『還有，不空見！譬如村莊里，有很多孩子一起出村，在水邊玩耍。看到水中的泡沫，這些孩子們爭相抓取玩弄，而這些泡沫卻不知道自己被玩弄，也沒有任何痛癢。像這樣，不空見！如果有菩薩』
【English Translation】 English version:
At that time, the Bodhisattva Mahasattva Akasagarbha (One who sees the emptiness) said to the Buddha, 'World Honored One! How does a Bodhisattva come to know the 'self-view' (the mistaken belief in a real self)? And how does one become free from this view?' At that time, the World Honored One said to Akasagarbha, 'If a Bodhisattva wishes to abandon the 'self-view', he should not cling to any dwelling place, but should rely on non-reliance, desiring to benefit all beings with the light of the Dharma; desiring to blow the Dharma conch, strike the great Dharma drum; desiring to build the Dharma boat, establish the Dharma bridge, to ferry all beings across the stream of birth and death. One should observe the true nature of the body and its impermanence, that this body is impure, filled with filth, with pus, blood, mucus, and saliva constantly flowing from the nine orifices, impermanent and decaying, not staying even for a breath, fragile and unreliable, not to be loved, like the nonsensical babble of an infant, false and ignorant. This body is unreal, like foam on water, even if adorned with clothes, food, fragrant perfumes, and various jewels, even if indulged for hundreds of thousands of years, it will eventually perish, and be of no benefit in the long night, such is the nature of this body, it is the law of birth and death. Moreover, it will be eaten by insects and beasts, and in the long night, it will suffer immeasurable pain in hell, as an animal, as a hungry ghost, or in the realm of Yama, without a moment's rest. And in the eternal cycle of birth and death, it will become a servant to others, driven to do all sorts of things. This body toils long and hard, enduring all kinds of suffering, yet initially it cannot know suffering, cut off the habits of affliction, realize cessation, cultivate the path, and practice all kinds of merits. Although this body is small, it endures much defilement, one should use this body to give to all beings—if someone cherishes life, give him life; if he needs strength, give him strength; if he needs flesh, give him flesh; if he needs blood, give him blood—one should give to those in need, without seeking anything in return. Or even if there is no benefit to that person, one should be willing to use the good karma of giving up the body to eliminate the delusion of 'self-view' and attain the liberation of no-self. When dwelling in this contemplation of giving up the body, one will no longer cling to the delusion of 'self-view', and use the impermanent body to cultivate the permanent Dharma body.' 'Furthermore, Akasagarbha! It is like in a village, many children go out of the village together, playing by the water. Seeing the foam on the water, these children compete to grab and play with it, but this foam does not know that it is being played with, nor does it feel any pain or itch. Likewise, Akasagarbha! If a Bodhisattva'
觀自己身，當知此心猶彼聚沫，無有分別。若此菩薩作是觀者，不久當得此深三昧，亦當疾得無上菩提。」
爾時，世尊即說偈言：
「欲求最勝定、 得不思菩提、 永舍於我見， 常應觀此身， 無常、苦、不凈， 涕、唾、臭污等， 九孔流諸穢， 甚為可厭患。 虛誑無真實， 此是磨滅法， 眩惑猶幻化、 亦如水聚沫。 我此身危脆， 瘡疣之窟宅， 周遍皆臭毒， 無一可樂處。 養之初無益， 卒為蟲、狼食， 一切諸樂具， 供膳於此身， 會歸當朽滅， 終不得一實。 長勤無邊劫， 苦痛恒萬端， 地獄、畜生報， 根本受苦處。 長夜增飢渴， 不可不思議， 眾苦所逼迫， 為此乖菩提。 我此身不實， 應施諸眾生， 解法心無惜， 所須便給之。 作此思惟已， 即唱如是言： 『我今舍此身， 血、肉隨意取。 若有惜命者， 我當惠其壽。』 亡軀濟眾生， 為疾得三昧。 段段求水沫， 未曾得堅實， 我身亦如是， 求真不可得。 若得此正觀， 疾成菩提道。」
爾時，世尊即便微笑。諸佛如來法皆如是：當於世尊微笑之時，面門即放種種色光——青、黃
【現代漢語翻譯】 現代漢語譯本 觀察自己的身體，應當知道這顆心就像水面上的泡沫一樣，沒有實在的分別。如果這位菩薩這樣觀察，不久就能得到這種甚深的禪定，也很快能證得無上菩提（anuttara-samyak-sambodhi，無上正等正覺）。 那時，世尊就說了偈語： 『想要尋求最殊勝的禪定，證得不可思議的菩提，永遠捨棄我見，應當經常觀察這個身體，它是無常的、痛苦的、不潔凈的，充滿了鼻涕、唾液、臭穢等污垢，九個孔竅流出各種污穢，非常令人厭惡。它是虛假的、沒有真實的，是會磨滅的法，迷惑人就像幻化一樣，也像水面上的泡沫。我的這個身體是脆弱的，是瘡和膿包的住所，到處都是臭毒，沒有一處可以令人快樂。供養它最初也沒有什麼益處，最終會被蟲子和野狼吃掉。一切的享樂用具，用來供養這個身體，最終都會朽壞滅亡，終究得不到一絲真實。長久勤奮地修行無邊劫，遭受各種各樣的痛苦，地獄和畜生的果報，是受苦的根本之處。長夜裡增長飢渴，不可思議，被各種痛苦所逼迫，因此違背了菩提。我的這個身體是不真實的，應當施捨給一切眾生，理解佛法的心沒有吝惜，他們需要什麼就給予什麼。這樣思考之後，就唱出這樣的話：『我現在捨棄這個身體，血肉隨意取用。如果有愛惜生命的人，我應當把我的壽命惠贈給他。』爲了捨棄身體救濟眾生，爲了快速得到禪定。一段段地尋找水沫，從來沒有得到堅實的東西，我的身體也是這樣，尋求真實是得不到的。如果能得到這種正確的觀察，就能快速成就菩提之道。』 那時，世尊就微笑了。諸佛如來的法都是這樣的：當世尊微笑的時候，面門就會放出各種顏色的光芒——青色、黃色
【English Translation】 English version Observing one's own body, one should know that this mind is like foam on the water, without any real distinction. If this Bodhisattva observes in this way, he will soon attain this profound samadhi (deep meditative state), and will also quickly attain anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World Honored One then spoke in verse: 'If you wish to seek the most excellent samadhi, to attain inconceivable Bodhi, to forever abandon the view of self, you should constantly observe this body, it is impermanent, suffering, and impure, filled with snot, saliva, foul odors, and other filth, the nine orifices flow with various impurities, it is extremely disgusting. It is false and without reality, it is a dharma that will perish, deluding people like an illusion, also like foam on the water. This body of mine is fragile, a dwelling place of sores and boils, everywhere is foul and poisonous, there is no place that can bring joy. Nourishing it initially brings no benefit, eventually it will be eaten by insects and wolves. All the instruments of pleasure, used to nourish this body, will eventually decay and perish, ultimately not obtaining a single truth. Long and diligent practice for countless eons, enduring all kinds of suffering, the retribution of hell and animals, is the fundamental place of suffering. Long nights increase hunger and thirst, it is inconceivable, being oppressed by all kinds of suffering, therefore deviating from Bodhi. This body of mine is unreal, it should be given to all sentient beings, the mind that understands the Dharma has no stinginess, whatever they need, give it to them. After thinking in this way, then sing these words: 'I now give up this body, take my flesh and blood as you please. If there are those who cherish life, I shall bestow my life upon them.' To give up the body to save sentient beings, in order to quickly attain samadhi. Searching for foam piece by piece, never obtaining anything solid, my body is also like this, seeking truth is unattainable. If one can obtain this correct observation, one can quickly achieve the path of Bodhi.' At that time, the World Honored One then smiled. The Dharma of all Buddhas and Tathagatas is like this: when the World Honored One smiles, light of various colors will emanate from his face—blue, yellow
、赤、白、紅、綠、頗梨——上至梵天，從彼還下，繞佛三匝復至頂上。斯光俄頃忽然不現。長老阿難即從坐起，更整衣服，右膝著地，合掌向佛，以偈問曰：
「最勝調御尊， 微笑非無緣， 無上世間師， 愿為我宣說。 為以何因緣， 而現此微笑？ 金色百福嚴， 善解于真諦， 哀矜利益者， 世間所歸趣。 為以何因緣， 而現此微笑？ 無等人中尊， 最上無過者， 如來諸功德， 清妙無瑕穢。 復以何因緣， 而現此微笑？ 住聖大悲尊， 一切所歸者， 已離諸煩惱， 以凈調御音， 唯愿為我說， 微笑之因緣。 今日誰應得， 若此深廣義？ 誰住堅固地？ 誰國遇吉祥？ 世間所歸尊， 何故現微笑？ 一切所歸趣， 調御為我說。 愿聞清凈人， 微笑之因緣， 若蒙聖開演， 疑惑則永除。」
爾時，世尊告阿難言：「我向說此相續觀時，三萬人得法眼凈；八萬百千億那由他天亦悉離垢，法眼清凈；復有三萬億那由他比丘、比丘尼證阿那含；復有三萬比丘、比丘尼及清信士女得無生忍；三萬眾生髮菩提心，即皆修習菩薩之行，於人尊劫悉當成佛，此是初發無上道心；復有九萬億那由他諸眾生等，悉
【現代漢語翻譯】 現代漢語譯本：佛陀身上發出青、黃、赤、白、紅、綠、以及頗梨（一種透明的寶石）色的光芒，這些光芒向上到達梵天（色界天的最高層），然後又從梵天返回，環繞佛陀三圈后回到佛陀的頭頂。這光芒瞬間消失不見。長老阿難立刻從座位上站起來，整理好衣服，右膝跪地，合掌向佛陀，用偈頌問道： 『最尊貴的調御者（佛陀的稱號），您微笑一定不是沒有原因的，您是無上的世間導師，請為我解說。是什麼因緣，讓您顯現這樣的微笑？您擁有金色百福莊嚴的相貌，善於理解真諦，您是慈悲憐憫、利益眾生的人，是世間眾生所歸依的。是什麼因緣，讓您顯現這樣的微笑？您是人中無與倫比的尊者，是最上無過的，如來的功德清凈微妙，沒有瑕疵。又是什麼因緣，讓您顯現這樣的微笑？您是安住于聖者大悲心的尊者，是一切眾生所歸依的，您已經遠離了一切煩惱，用清凈調御的音聲，我只希望您能為我解說，微笑的因緣。今天誰能理解，這如此深廣的意義？誰能安住于堅固的境界？哪個國家會遇到吉祥？世間所歸依的尊者，為何顯現微笑？一切眾生所歸趣的，調御者請為我解說。我願聽聞清凈之人，微笑的因緣，如果能蒙受聖者開示，疑惑就會永遠消除。』 這時，世尊告訴阿難說：『我剛才在說這相續觀的時候，有三萬人得到了法眼清凈；八萬百千億那由他（極大的數字單位）的天人也都離開了垢染，法眼清凈；又有三萬億那由他的比丘、比丘尼證得了阿那含（不還果）；又有三萬比丘、比丘尼以及清信士女得到了無生法忍；三萬眾生髮起了菩提心，開始修習菩薩的行持，在人尊劫（漫長的時間單位）都將成佛，這是他們初發無上道心；又有九萬億那由他的眾生等，都將
【English Translation】 English version: From the Buddha's body emanated rays of blue, yellow, red, white, crimson, green, and crystal (a type of transparent gem) light, which ascended to the Brahma heaven (the highest realm of the Form realm), then descended back, circling the Buddha three times before returning to the top of his head. This light vanished in an instant. The elder Ananda immediately rose from his seat, adjusted his robes, knelt on his right knee, and with palms joined, faced the Buddha and asked in verse: 'Most excellent Tamer (an epithet for the Buddha), your smile is surely not without cause, you are the unsurpassed teacher of the world, please explain it to me. What is the reason, that you manifest such a smile? You possess a golden body adorned with a hundred blessings, you are skilled in understanding the true meaning, you are compassionate and benefit beings, you are the refuge of the world. What is the reason, that you manifest such a smile? You are the incomparable one among humans, the most supreme without equal, the Tathagata's merits are pure and subtle, without blemish. And what is the reason, that you manifest such a smile? You are the one who dwells in the great compassion of the saints, the refuge of all beings, you have already departed from all afflictions, with a pure and taming voice, I only wish you would explain to me, the reason for the smile. Who today can understand, this profound and vast meaning? Who can dwell in a firm state? Which country will encounter auspiciousness? The refuge of the world, why do you manifest a smile? The refuge of all beings, please explain it to me, O Tamer. I wish to hear from the pure one, the reason for the smile, if I can receive the saint's explanation, then my doubts will be forever removed.' At that time, the World Honored One told Ananda: 'When I was speaking about this contemplation of continuity, thirty thousand people attained the purity of the Dharma Eye; eighty thousand hundred thousand nayutas (extremely large numerical units) of devas also departed from defilement, and their Dharma Eyes became pure; furthermore, thirty trillion nayutas of bhikshus and bhikshunis attained Anagami (the non-returner stage); furthermore, thirty thousand bhikshus, bhikshunis, and laymen and laywomen attained the forbearance of non-origination; thirty thousand beings generated the Bodhi mind, and began to practice the bodhisattva path, and in the kalpa of the honored one of humans (a long unit of time) they will all become Buddhas, this is their initial generation of the unsurpassed mind; furthermore, ninety trillion nayutas of beings, all will
皆不退菩提之道，當得作佛，號曰放光，及離垢尊、釋迦牟尼、日光相佛、月光明佛、天中尊佛；九十二億那由他眾發聲聞心，當成羅漢。」
爾時，世尊作是語時，聲震三千大千世界。佛以天眼見於十方九十億百千那由他諸佛剎土，其中眾生皆見如來放眉間光——名曰明焰——遍照十方。眾生見已，心驚毛豎。時彼剎土無量百千萬億那由他諸眾生等遇斯光者，其中有得須陀洹果、斯陀含果、阿那含果、阿羅漢果；有多眾生髮菩提心，皆不退轉無上菩提，于未來世當得作佛，皆同一號——號不退轉。
爾時，世尊欲令此義光宣明顯，重說偈言：
「我向宣說此， 心相續觀時， 即有六十千， 九十九億眾， 以聞法利故， 而發菩提心； 復有三萬人， 皆得聖慧眼， 已聞相續念， 寂定之菩提， 此等悉得免， 惡道之苦難； 八萬億諸天， 既聞如來音， 獲得凈法眼， 永離惡趣苦； 三萬億四眾， 得不起法忍， 度脫諸惡道， 無復苦惱患， 當得成佛道， 如春之敷榮； 三萬億諸人， 學于菩提道， 是人亦當得， 諸佛大威力， 既成無上道， 憐愍於世間； 六萬千天子， 學習於菩提， 樂中之樂行， 猶
【現代漢語翻譯】 現代漢語譯本 都將不退轉于菩提之道，應當成佛，名號分別為放光（意為釋放光芒）、離垢尊（意為遠離污垢的尊者）、釋迦牟尼（意為釋迦族的聖人）、日光相佛（意為具有太陽光輝的佛）、月光明佛（意為具有月亮光輝的佛）、天中尊佛（意為天界中最尊貴的佛）；九十二億那由他（意為極大的數量單位）眾生髮起了聲聞心，將成就羅漢（意為斷絕煩惱的聖人）。
那時，世尊說這些話時，聲音震動了三千大千世界。佛以天眼見到十方九十億百千那由他諸佛剎土，其中的眾生都見到如來從眉間放出光明——名為明焰——遍照十方。眾生見到后，心驚毛豎。當時那些剎土中無量百千萬億那由他眾生等遇到這光明，其中有的證得須陀洹果（意為入流果）、斯陀含果（意為一來果）、阿那含果（意為不還果）、阿羅漢果；有很多眾生髮起了菩提心，都將不退轉于無上菩提，在未來世應當成佛，都同一個名號——號為不退轉。
那時，世尊爲了使這個意義更加明顯地宣揚，再次說了偈語：
『我向你們宣說此事，當內心相續觀想時，即有六十千九十九億眾生，因為聽聞佛法的利益，而發起了菩提心；又有三萬人，都獲得了聖慧眼，已經聽聞了相續不斷的念頭，寂靜的菩提，這些人全部都能免除惡道的苦難；八萬億諸天，聽聞如來的聲音后，獲得了清凈的法眼，永遠脫離了惡趣的痛苦；三萬億四眾，得到了不起法忍，度脫了各種惡道，不再有痛苦煩惱，應當成就佛道，如同春天的花朵盛開；三萬億眾人，學習菩提之道，這些人也應當獲得諸佛的大威力，成就無上道后，憐憫世間；六萬千天子，學習菩提，在快樂中修行，就像……』
【English Translation】 English version All will not regress from the path of Bodhi, and will attain Buddhahood, with names such as 'Radiant Light' (meaning releasing light), 'Venerable Free from Defilement' (meaning a venerable one free from impurities), 'Shakyamuni' (meaning the sage of the Shakya clan), 'Sunlight Appearance Buddha' (meaning a Buddha with the radiance of the sun), 'Moonlight Buddha' (meaning a Buddha with the radiance of the moon), and 'Venerable Among the Heavens' (meaning the most venerable Buddha in the heavens); ninety-two billion nayutas (meaning an extremely large unit of quantity) of beings have generated the Sravaka mind and will become Arhats (meaning saints who have severed afflictions).
At that time, when the World Honored One spoke these words, the sound shook the three thousand great thousand worlds. The Buddha, with his divine eye, saw in the ten directions ninety billion hundred thousand nayutas of Buddha lands, and the beings therein all saw the Tathagata emit light from between his eyebrows—named 'Bright Flame'—illuminating the ten directions. Upon seeing this, the beings were startled and their hair stood on end. At that time, countless hundreds of millions of nayutas of beings in those lands who encountered this light, some attained the Srotapanna fruit (meaning the stream-enterer fruit), the Sakrdagamin fruit (meaning the once-returner fruit), the Anagamin fruit (meaning the non-returner fruit), and the Arhat fruit; many beings generated the Bodhi mind, all will not regress from the unsurpassed Bodhi, and in the future will attain Buddhahood, all with the same name—called 'Non-Regression'.
At that time, the World Honored One, wishing to make this meaning more clearly proclaimed, spoke the following verses again:
'I am declaring this to you, when the mind continuously contemplates, there will be sixty thousand ninety-nine billion beings, who, because of the benefit of hearing the Dharma, will generate the Bodhi mind; and there will be thirty thousand people, who will all obtain the sacred wisdom eye, having heard of the continuous thought, the tranquil Bodhi, all of these will be freed from the suffering of the evil paths; eighty billion devas, having heard the Tathagata's voice, will obtain the pure Dharma eye, forever departing from the suffering of the evil realms; thirty billion of the four assemblies, will obtain the forbearance of non-arising of dharmas, will be liberated from all evil paths, and will no longer have suffering and afflictions, they shall attain the path of Buddhahood, like the blossoming of flowers in spring; thirty billion people, learning the path of Bodhi, these people shall also obtain the great power of the Buddhas, having attained the unsurpassed path, they will have compassion for the world; sixty thousand devas, learning Bodhi, practicing in the midst of joy, like...'
如彌勒尊。 無礙世間依， 以笑廣利益， 阿難！汝當知， 皆有因緣故， 是以我今日， 示發此微笑。」
菩薩唸佛三昧經微密王品第十一
爾時，不空見菩薩摩訶薩白佛言：「世尊！菩薩摩訶薩云何當知安住慚愧、恐畏等法，舍無慚愧，得此三昧？」
爾時，世尊告不空見：「此諸菩薩所以慚愧，身作諸惡而懷羞怖，口、意行惡復生恥辱，嫉妒、懶惰亦復如是。若起不善恭敬諸佛、畏懼諸天及以世人，惡不善法可羞恥故，菩薩如是則住慚畏。舍無慚畏、諸不善法，勤修眾善、護清凈行，默然閑寂，三業具足，不久亦當得此三昧，生生恒得值遇諸佛，當疾得於阿耨多羅三藐三菩提。
「又，不空見！奇哉，希有。我念過去經阿僧祇億百千萬那由他劫，初第三劫名為善生、次復有劫名曰寶炬、次復有劫名蓮花池。時濁劫起餘一千年，次復有劫名曰樂住。時有國王生此劫中，名勝微密，有大威德，勢力自在。王所住城名拘修摩清凈香聚，其城縱廣七十由延，有十二重七寶莊校，嚴麗光明如善建城。城北有地，名為離垢。此處有苑，苑名安隱，縱廣正等，面十由延，周匝皆有諸多羅樹，其苑法式猶善建園。又，不空見！爾時有佛，號曰明相如來、應、正遍知、明行足、善逝、世
【現代漢語翻譯】 現代漢語譯本 如同彌勒尊者一樣。 他無礙於世間，以微笑廣施利益， 阿難！你應該知道，這一切都有因緣， 因此我今天，才示現這個微笑。
《菩薩唸佛三昧經·微密王品》第十一
這時，不空見菩薩摩訶薩對佛說：『世尊！菩薩摩訶薩應當如何知道安住于慚愧、恐懼等法，捨棄無慚愧，而得到這個三昧呢？』
這時，世尊告訴不空見：『這些菩薩之所以感到慚愧，是因為他們身作諸惡而感到羞恥和恐懼，口、意行惡也感到恥辱，嫉妒、懶惰也是如此。如果生起不善之心，他們會恭敬諸佛，畏懼諸天以及世人，因為惡不善法是可恥的，菩薩這樣就安住于慚愧和恐懼。捨棄無慚愧和諸不善法，勤奮修習眾善，守護清凈的行為，保持沉默和閑靜，身口意三業都具足，不久也將得到這個三昧，生生世世都能遇到諸佛，很快就能證得阿耨多羅三藐三菩提（無上正等正覺）。』
『還有，不空見！真是奇特，稀有。我憶念過去經過阿僧祇億百千萬那由他劫，最初第三劫名為善生，之後又有劫名為寶炬，再之後又有劫名為蓮花池。當時濁劫興起，還剩一千年，之後又有劫名為樂住。當時有一位國王生於此劫中，名為勝微密，具有大威德，勢力自在。國王所住的城名為拘修摩清凈香聚，這座城縱橫七十由延，有十二重七寶裝飾，莊嚴美麗，如同善建城。城北有一塊地方，名為離垢。這裡有一座園林，園林名為安隱，縱橫相等，每面十由延，周圍都有許多多羅樹，這座園林的規制如同善建園。還有，不空見！那時有一尊佛，號為明相如來（如實而來者）、應（應供者）、正遍知（真正遍知一切者）、明行足（智慧和德行圓滿者）、善逝（善於逝去者）、世
【English Translation】 English version Like the venerable Maitreya. He is unhindered in the world, spreading benefits with a smile, Ananda! You should know, all of this has a cause and condition, Therefore, today I show this smile.
Chapter Eleven, 'The Subtle King' from the Sutra of Samadhi of Mindfulness of the Buddhas
At that time, Bodhisattva Mahasattva Inexhaustible Vision said to the Buddha: 'World Honored One! How should Bodhisattva Mahasattvas know to abide in the dharmas of shame and fear, abandon shamelessness, and attain this samadhi?'
At that time, the World Honored One told Inexhaustible Vision: 'These Bodhisattvas feel shame because they commit evil deeds with their bodies and feel ashamed and fearful. They also feel shame for committing evil deeds with their mouths and minds, as well as for jealousy and laziness. If they give rise to unwholesome thoughts, they will respect the Buddhas, fear the devas and the people of the world, because evil and unwholesome dharmas are shameful. Bodhisattvas thus abide in shame and fear. Abandoning shamelessness and all unwholesome dharmas, they diligently cultivate all good, protect pure conduct, remain silent and secluded, and fulfill the three karmas of body, speech, and mind. Before long, they will also attain this samadhi, and in every life, they will encounter the Buddhas, and quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'
'Furthermore, Inexhaustible Vision! How wondrous and rare. I recall that in the past, after countless asamkhya, billions, hundreds of thousands, and nayutas of kalpas, the first third kalpa was named Good Birth, then there was a kalpa named Jewel Torch, and then there was a kalpa named Lotus Pond. At that time, the turbid kalpa arose, with one thousand years remaining, and then there was a kalpa named Joyful Abode. At that time, a king was born in this kalpa, named Victorious Subtle, who possessed great power and was free in his authority. The city where the king resided was named Kusuma Pure Fragrance Gathering, and this city was seventy yojanas in length and breadth, with twelve layers of seven jewels, adorned with splendor and light like a well-built city. To the north of the city was a place called Immaculate. Here was a garden, named Peaceful, which was equal in length and breadth, ten yojanas on each side, surrounded by many tala trees. The layout of this garden was like a well-built garden. Also, Inexhaustible Vision! At that time, there was a Buddha, named Bright Appearance Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), World
間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。」
佛告不空見：「時明相佛與其眷屬住安隱園，所從比丘九十九億百千那由他，皆阿羅漢，諸漏已盡，無復煩惱，心得自在，所作已辦，所應學者皆悉已學。明相如來、應、正遍知，于其晨朝著衣持缽，翼從比丘入城乞食。時微密王聞佛當來，即乘大象——象名樂手——前後導從無數百千，皆共出城奉迎世尊。
「又，不空見！是微密王遙見佛來光色相好，微妙殊特，皆大歡喜。即便下象，趣如來所，頭面禮足，右繞三匝，即于道路請佛及僧。時明相佛默然許之。王既知佛已受其請，即于其夜掃灑、燒香、嚴辦種種珍妙供具。復于城內遍豎幢幡，懸諸華鬘、瓔珞、寶蓋，牛頭香汁以灑塵坌，散種種花嚴飾于地，以篋盛花置於座前，作眾妙伎以用供養。
「又，不空見！王辦供已，于晨朝時與諸營從詣安隱園頂禮如來，白言：『世尊！食時已至。』時明相佛聞王請已，即如其相現大神通，與諸比丘俱升虛空，放凈光明九萬百千照于東方；三方亦然。一一光中有八十億那由他等諸妙蓮華，一一華上有化如來，相好具足如明相佛。是諸如來，眷屬無量，左侍帝釋、右侍梵王，猶如真實釋、梵無異。
「又，不空見！明相如來現此種種神變
【現代漢語翻譯】 『間解』（能理解深奧教義的人）、『無上士』（至高無上的人）、『調御丈夫』（能調伏眾生的人）、『天人師』（天人和人類的導師）、『佛』（覺悟者）、『世尊』（受世人尊敬的人），這些稱號都用來描述佛陀出現於世。 佛陀告訴不空見：『當時，明相佛（佛名，意為光明之相）和他的眷屬住在安隱園（園林名，意為安穩平靜的園林）。跟隨他的比丘有九十九億百千那由他（數量單位，表示極大的數量），他們都是阿羅漢（已證得解脫的聖者），諸漏已盡（煩惱已斷盡），不再有煩惱，心已得自在，該做的都已完成，該學的都已學完。明相如來、應、正遍知（佛的稱號，意為應供、正等正覺），在早晨穿好衣服，拿著缽，帶領比丘們進城乞食。當時，微密王（國王名）聽說佛陀要來，就乘坐大象——這象名叫樂手——前後有無數百千人跟隨，一起出城迎接世尊。 『還有，不空見！』微密王遠遠看見佛陀到來，光芒四射，相貌美好，非常殊勝，心中非常歡喜。他立刻下象，走到如來面前，頭面禮足，右繞三匝，就在道路上邀請佛陀和僧眾。當時，明相佛默然答應了他的邀請。國王知道佛陀已經接受了他的邀請，就在當晚打掃、焚香，準備各種珍貴的供品。又在城內到處豎起旗幟，懸掛花環、瓔珞、寶蓋，用牛頭香汁灑在塵土上，散佈各種鮮花裝飾地面，用箱子盛著鮮花放在座位前，表演各種美妙的技藝來供養。 『還有，不空見！』國王準備好供品后，在早晨和他的隨從一起到安隱園頂禮如來，稟告說：『世尊！用餐的時間到了。』當時，明相佛聽到國王的邀請后，就顯現出他本來的樣子，展現大神通，和比丘們一起升到空中，放出清凈的光芒，照耀東方九萬百千個世界；其他三個方向也是如此。每一道光中都有八十億那由他等數量的奇妙蓮花，每一朵蓮花上都有一尊化身如來，相貌美好，和明相佛一樣。這些如來，眷屬無量，左邊侍立著帝釋（天神名），右邊侍立著梵王（天神名），就像真實的帝釋和梵王一樣。 『還有，不空見！』明相如來顯現出這些種種神變
【English Translation】 'Interpreters' (those who understand profound teachings), 'Unsurpassed Ones' (the highest beings), 'Taming Heroes' (those who can tame beings), 'Teachers of Gods and Humans' (guides for both gods and humans), 'Buddhas' (the awakened ones), 'World Honored Ones' (those respected by the world), these titles are used to describe the Buddha's appearance in the world. The Buddha told Anabhilakshya, 'At that time, Buddha Mingxiang (Buddha's name, meaning 'Bright Appearance') and his retinue resided in An'yin Garden (garden name, meaning 'Peaceful Garden'). The monks who followed him numbered ninety-nine billion hundred thousand nayutas (a unit of large numbers), all of whom were Arhats (saints who have attained liberation), their outflows were exhausted (their afflictions were extinguished), they had no more worries, their minds were free, what needed to be done was done, and what needed to be learned was learned. Buddha Mingxiang, Tathagata, Arhat, Samyaksambuddha (titles of the Buddha, meaning worthy of offerings, perfectly enlightened), in the morning, put on his robes, took his bowl, and led the monks into the city to beg for alms. At that time, King Weimi (King's name) heard that the Buddha was coming, so he rode an elephant—named Yue Shou—with countless hundreds of thousands of people following him, and together they went out of the city to welcome the World Honored One. 'Also, Anabhilakshya!' King Weimi saw the Buddha coming from afar, radiating light, with a beautiful and extraordinary appearance, and was very happy. He immediately dismounted from the elephant, went to the Tathagata, bowed his head to the feet, circumambulated three times to the right, and invited the Buddha and the Sangha on the road. At that time, Buddha Mingxiang silently accepted his invitation. The king, knowing that the Buddha had accepted his invitation, cleaned, burned incense, and prepared various precious offerings that night. He also erected flags everywhere in the city, hung garlands, necklaces, and jeweled canopies, sprinkled the dust with sandalwood juice, scattered various flowers to decorate the ground, placed flowers in boxes in front of the seats, and performed various wonderful arts to make offerings. 'Also, Anabhilakshya!' After the king had prepared the offerings, in the morning he and his entourage went to An'yin Garden to pay homage to the Tathagata, and reported, 'World Honored One! It is time for the meal.' At that time, Buddha Mingxiang, upon hearing the king's invitation, manifested his true form, displayed great supernatural powers, and ascended into the sky with the monks, emitting pure light that illuminated ninety thousand hundred thousand worlds in the east; the other three directions were the same. In each ray of light, there were eighty billion nayutas of wonderful lotuses, and on each lotus, there was a manifested Tathagata, with a beautiful appearance, just like Buddha Mingxiang. These Tathagatas had countless retinues, with Indra (name of a god) standing on the left and Brahma (name of a god) standing on the right, just like the real Indra and Brahma. 'Also, Anabhilakshya!' Buddha Mingxiang manifested these various supernatural transformations
相時，一念之頃，欲色諸天即作無量眾妙伎樂，以天栴檀、多摩羅跋、沉水、華鬘如是諸香，以用供養明相如來。時彼世尊為王說法：『大王當知，諸行無常、有為皆苦、不實故空，一切諸法悉無有我。所以者何？此身不凈，九孔流穢猶糞中蟲，破壞危脆，唸唸不住。四大諸陰假以為身，饑、渴、寒、熱恒來侵迫。虛誑幻炎猶水聚沫，不得自在磨滅之法，強名為人，無一可恃。是故，大王當深觀察，生死諸行甚可厭患，當勤方便，求速遠離。』時微密王聞是語已，合掌向佛而作是言：『如是，世尊！誠如聖教。有為諸行無常、苦、空，一切諸法皆悉無我。現見此身不凈臭穢，眾苦之聚甚可厭患。』時王見佛神通相貌及聞如來所說之法，即發阿耨多羅三藐三菩提心。
「又，不空見！時彼如來知王已發菩提之心，與諸大眾俱受王請，乘虛而往，至城便下。是王從佛步入宮門，獻座已訖，次第而坐。王與群臣、宮內眷屬，及國人民侍立左右，擎諸供膳前受嚫愿，各各授食皆令充足。飯食已訖，漱口、澡手，復以種種華香、伎樂、名衣、上寶而以供養。時微密王即於是日，舍四天下及八十四億那由他妃后、婇女，以國王位付其長子，與八十億那由他人俱共往詣明相如來，于彼佛所出家修道。
「王出家已，將欲
【現代漢語翻譯】 現代漢語譯本：當（明相如來）顯現（光明）時，僅僅一念之間，欲界和色界諸天就會演奏無數美妙的音樂，用天上的栴檀（一種香木）、多摩羅跋（一種香料）、沉水香、花鬘等各種香料，來供養明相如來。當時，那位世尊為國王說法：『大王應當知道，一切行為都是無常的，有為法都是痛苦的，不真實所以是空性的，一切諸法都沒有「我」的存在。為什麼呢？因為這個身體是不清凈的，九個孔竅流出的都是污穢之物，就像糞便中的蟲子一樣，它會破壞、脆弱，唸唸不停地變化。地、水、火、風四大元素和五蘊假合成為身體，飢餓、乾渴、寒冷、炎熱經常來侵擾。它虛妄不實，像幻影和水泡一樣，不能自主，終將磨滅，只是勉強稱之為人，沒有什麼是可以依靠的。因此，大王應當深入觀察，生死輪迴的種種行為是多麼令人厭惡，應當勤奮努力，尋求快速遠離。』當時，微密王聽了這些話后，合掌向佛說道：『是的，世尊！確實如您所教導的那樣。有為諸行是無常的、痛苦的、空性的，一切諸法都沒有「我」的存在。現在看到這個身體是不清凈、臭穢的，是眾苦的聚集，非常令人厭惡。』當時，國王看到佛的神通相貌，並聽聞如來所說的法，立即發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 又，不空見！當時，那位如來知道國王已經發起了菩提之心，就與大眾一起接受了國王的邀請，騰空前往，到達城中便降落下來。國王從佛陀身後步入宮門，獻上座位后，依次坐下。國王與群臣、宮內眷屬，以及全國人民侍立在左右，捧著各種供品，先接受佛陀的祝願，然後各自領受食物，都讓他們吃得飽足。飯食完畢后，漱口、洗手，又用各種鮮花、香料、音樂、名貴的衣服和上等寶物來供養佛陀。當時，微密王就在當天，捨棄了四大洲和八十四億那由他（數量單位）的妃子、宮女，將國王的王位傳給了他的長子，與八十億那由他人一起前往明相如來那裡，在那位佛陀那裡出家修行。 國王出家后，將要
【English Translation】 English version: At the moment when (the Tathagata Bright Sign) manifested (light), in just a single thought, the gods of the desire and form realms would play countless wonderful music, using heavenly sandalwood, tamala bark, agarwood, flower garlands, and other various fragrances to make offerings to the Tathagata Bright Sign. At that time, that World-Honored One spoke Dharma to the king: 'Great King, you should know that all actions are impermanent, conditioned things are all suffering, unreal and therefore empty, and all dharmas have no self. Why is that? Because this body is impure, the nine orifices flow with filth, like worms in dung, it is fragile and perishable, changing from moment to moment. The four great elements and the five aggregates are falsely combined to form the body, hunger, thirst, cold, and heat constantly come to afflict it. It is false and illusory, like a mirage and a water bubble, unable to be self-governing, and will eventually perish, it is only called a person by force, there is nothing to rely on. Therefore, Great King, you should deeply observe how repulsive the actions of birth and death are, and you should diligently seek to quickly depart from them.' At that time, King Vimalamati, having heard these words, put his palms together and said to the Buddha: 'Yes, World-Honored One! It is indeed as you have taught. Conditioned actions are impermanent, suffering, and empty, and all dharmas have no self. Now seeing that this body is impure, foul, and a collection of sufferings, it is extremely repulsive.' At that time, the king saw the Buddha's miraculous appearance and heard the Dharma spoken by the Tathagata, and immediately generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). Furthermore, O Infallible Vision! At that time, that Tathagata, knowing that the king had already generated the mind of Bodhi, together with the great assembly, accepted the king's invitation, went through the air, and descended upon reaching the city. The king followed the Buddha into the palace gate, offered seats, and then sat down in order. The king, along with his ministers, palace family members, and the people of the country, stood on the left and right, holding various offerings, first receiving the Buddha's blessings, and then each receiving food, all of them being satisfied. After the meal, they rinsed their mouths, washed their hands, and again made offerings with various flowers, fragrances, music, precious clothes, and superior treasures. At that time, King Vimalamati, on that very day, gave up the four continents and eighty-four billion nayutas (a unit of number) of concubines and palace women, passed the throne to his eldest son, and together with eighty billion nayutas of people, went to the Tathagata Bright Sign, and there, under that Buddha, left home to cultivate the Way. After the king left home, he was about to
請法，白言：『世尊！云何菩薩得諸佛所說唸佛三昧？若人能得此三昧者，當疾成於阿耨多羅三藐三菩提、具足見法。』時明相佛告微密比丘：『菩薩有二法得此三昧，亦當疾成無上菩提。何謂二法？菩薩應當信于如來所說經典，此大方等諸佛行處。菩薩具足此二法者得此三昧，當疾成佛。復有二法。何謂為二？舍摩他、毗婆舍那。復具二法：舍我無我，安住慚愧、恐畏等法。菩薩若能具是二法，得此三昧，疾成正覺。』」
告不空見：「是微密比丘白明相佛：『云何菩薩安住慚愧、恐畏之法得此三昧？』明相如來告比丘言：『菩薩應當舍三惡業、無慚愧等諸不善法，住于慚愧、恐畏之法。而是菩薩慚、畏具足，舍諸不善、修行善法，應護清凈身、口、意業。』
「又，不空見！是時比丘于彼佛所聞說過患，即舍無慚、恐畏諸惡，精勤攝心，住諸善法，不失善法，欲令滿足。復更攝心安住正觀——觀一切法不增、不減，亦不見法去、來，生、滅。
「微密比丘作是觀時，不見諸法有種種相。觀十二緣，如夢、如炎；觀于諸法，如影幻化；觀于諸法，無增、無減；觀于諸法，無名、無性；觀一切法，無滅、無生。微密菩薩如是修行，不久當得此三昧也。獲三昧已，辯才不斷，過六萬億那由他劫當得阿
【現代漢語翻譯】 現代漢語譯本：
請法者，白言：『世尊！菩薩如何才能獲得諸佛所說的唸佛三昧（專注唸佛的禪定）？如果有人能夠獲得這種三昧，應當迅速成就阿耨多羅三藐三菩提（無上正等正覺），具足見法（證悟真理）。』
當時，明相佛（佛名）告訴微密比丘（比丘名）：『菩薩通過兩種方法可以獲得這種三昧，也應當迅速成就無上菩提（最高覺悟）。哪兩種方法呢？菩薩應當相信如來所說的經典，這大方等（大乘經典）是諸佛修行的處所。菩薩如果具足這兩種方法，就能獲得這種三昧，應當迅速成佛。』
『還有兩種方法。哪兩種呢？舍摩他（止，專注）和毗婆舍那（觀，智慧）。又具足兩種方法：捨棄我執和無我執，安住于慚愧、恐畏等法。菩薩如果能夠具足這兩種方法，就能獲得這種三昧，迅速成就正覺（正確的覺悟）。』
明相佛告訴不空見（菩薩名）：『這位微密比丘問明相佛：『菩薩如何安住于慚愧、恐畏之法而獲得這種三昧？』明相如來告訴比丘說：『菩薩應當捨棄身口意三惡業，以及無慚愧等各種不善法，安住于慚愧、恐畏之法。這位菩薩如果慚愧和恐畏都具足，捨棄各種不善法，修行各種善法，應當守護清凈的身、口、意業。』
『又，不空見！當時，這位比丘在那位佛陀那裡聽聞了過患，就捨棄了無慚、恐畏等各種惡行，精勤地攝持心念，安住于各種善法，不失去善法，想要令其圓滿。又進一步攝持心念，安住于正觀——觀察一切法不增不減，也看不到法有來去、生滅。』
『微密比丘在做這種觀察時，看不到諸法有種種相狀。觀察十二因緣（佛教關於生命輪迴的理論），如同夢境、如同火焰；觀察諸法，如同影子和幻化；觀察諸法，無增無減；觀察諸法，無名無性；觀察一切法，無滅無生。微密菩薩如果這樣修行，不久就能獲得這種三昧。獲得三昧后，辯才無礙，經過六萬億那由他（極大的數字單位）劫，應當成就阿耨多羅三藐三菩提。』 English version:
The questioner said, 'World Honored One! How does a Bodhisattva obtain the Samadhi (meditative absorption) of Buddha Recitation spoken by all Buddhas? If one can obtain this Samadhi, one should quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) and fully realize the Dharma (truth).'
At that time, Buddha Mingxiang (Buddha's name) said to Bhikshu Weimi (Bhikshu's name), 'A Bodhisattva can obtain this Samadhi through two methods, and should also quickly achieve supreme Bodhi (enlightenment). What are the two methods? A Bodhisattva should believe in the scriptures spoken by the Tathagata (Buddha), this great Vaipulya (Mahayana scriptures) is the place where all Buddhas practice. If a Bodhisattva possesses these two methods, he will obtain this Samadhi and should quickly become a Buddha.'
'There are also two methods. What are the two? Samatha (calm abiding, concentration) and Vipassana (insight, wisdom). Also possess two methods: abandoning the attachment to self and non-self, abiding in shame, fear, and other Dharmas. If a Bodhisattva can possess these two methods, he will obtain this Samadhi and quickly achieve Right Enlightenment (correct enlightenment).'
Buddha Mingxiang said to Bukongjian (Bodhisattva's name), 'This Bhikshu Weimi asked Buddha Mingxiang, 'How does a Bodhisattva abide in the Dharmas of shame and fear to obtain this Samadhi?' The Tathagata Mingxiang told the Bhikshu, 'A Bodhisattva should abandon the three evil karmas of body, speech, and mind, as well as all unwholesome Dharmas such as shamelessness, and abide in the Dharmas of shame and fear. If this Bodhisattva possesses both shame and fear, abandons all unwholesome Dharmas, practices all wholesome Dharmas, he should protect the purity of body, speech, and mind.'
'Also, Bukongjian! At that time, this Bhikshu heard about the faults from that Buddha, and then abandoned all evils such as shamelessness and fear, diligently collected his mind, abided in all wholesome Dharmas, did not lose wholesome Dharmas, and wanted to fulfill them. He further collected his mind and abided in right contemplation—observing that all Dharmas neither increase nor decrease, and also does not see Dharmas coming, going, arising, or ceasing.'
'When Bhikshu Weimi makes this observation, he does not see that Dharmas have various forms. Observing the twelve links of dependent origination (Buddhist theory of the cycle of life), like a dream, like a flame; observing Dharmas, like shadows and illusions; observing Dharmas, neither increasing nor decreasing; observing Dharmas, without name or nature; observing all Dharmas, without cessation or arising. If Bodhisattva Weimi practices in this way, he will soon obtain this Samadhi. After obtaining Samadhi, his eloquence will be unhindered, and after six hundred trillion nayutas (extremely large numerical unit) of kalpas (eons), he should achieve Anuttara-samyak-sambodhi.'
【English Translation】 The questioner said, 'World Honored One! How does a Bodhisattva obtain the Samadhi (meditative absorption) of Buddha Recitation spoken by all Buddhas? If one can obtain this Samadhi, one should quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) and fully realize the Dharma (truth).' At that time, Buddha Mingxiang (Buddha's name) said to Bhikshu Weimi (Bhikshu's name), 'A Bodhisattva can obtain this Samadhi through two methods, and should also quickly achieve supreme Bodhi (enlightenment). What are the two methods? A Bodhisattva should believe in the scriptures spoken by the Tathagata (Buddha), this great Vaipulya (Mahayana scriptures) is the place where all Buddhas practice. If a Bodhisattva possesses these two methods, he will obtain this Samadhi and should quickly become a Buddha.' 'There are also two methods. What are the two? Samatha (calm abiding, concentration) and Vipassana (insight, wisdom). Also possess two methods: abandoning the attachment to self and non-self, abiding in shame, fear, and other Dharmas. If a Bodhisattva can possess these two methods, he will obtain this Samadhi and quickly achieve Right Enlightenment (correct enlightenment).' Buddha Mingxiang said to Bukongjian (Bodhisattva's name), 'This Bhikshu Weimi asked Buddha Mingxiang, 'How does a Bodhisattva abide in the Dharmas of shame and fear to obtain this Samadhi?' The Tathagata Mingxiang told the Bhikshu, 'A Bodhisattva should abandon the three evil karmas of body, speech, and mind, as well as all unwholesome Dharmas such as shamelessness, and abide in the Dharmas of shame and fear. If this Bodhisattva possesses both shame and fear, abandons all unwholesome Dharmas, practices all wholesome Dharmas, he should protect the purity of body, speech, and mind.' 'Also, Bukongjian! At that time, this Bhikshu heard about the faults from that Buddha, and then abandoned all evils such as shamelessness and fear, diligently collected his mind, abided in all wholesome Dharmas, did not lose wholesome Dharmas, and wanted to fulfill them. He further collected his mind and abided in right contemplation—observing that all Dharmas neither increase nor decrease, and also does not see Dharmas coming, going, arising, or ceasing.' 'When Bhikshu Weimi makes this observation, he does not see that Dharmas have various forms. Observing the twelve links of dependent origination (Buddhist theory of the cycle of life), like a dream, like a flame; observing Dharmas, like shadows and illusions; observing Dharmas, neither increasing nor decreasing; observing Dharmas, without name or nature; observing all Dharmas, without cessation or arising. If Bodhisattva Weimi practices in this way, he will soon obtain this Samadhi. After obtaining Samadhi, his eloquence will be unhindered, and after six hundred trillion nayutas (extremely large numerical unit) of kalpas (eons), he should achieve Anuttara-samyak-sambodhi.'
耨多羅三藐三菩提。」
佛告不空見：「汝莫生疑，爾時舍國出家學道微密王者豈異人乎？蓮花上佛如來是也。微密菩薩安住慚愧，修習成就一切善法，不久便得如此三昧。
「又，不空見！我今語汝諸佛所說唸佛三昧，若有眾生不種善根，終不得聞如此三昧。」
告不空見：「若善男子、善女人等，曾於過去無量佛所親近、供養、殖眾善本，方得聞此三昧寶王。何況書寫、讀誦、受持、分別解說、觀其義趣？是善男子、善女人等，所種善根無量無邊，不可稱計。是諸人等修菩薩乘，方得少聞如此三昧，次第當得阿耨多羅三藐三菩提；唯除身證。」
時不空見白言：「世尊！是諸眾生不學大乘，為能得此三昧寶不？」
佛言：「如是，亦當能得。又，不空見！譬如有藥，其質堅䩕，不可斫刺，以石磨取，用之涂鼓。若有怨敵臨陣戰時，彼軍亦以毒涂其箭，聞鼓音聲，毒不能行。如是，不空見！若善男子、善女人等少得遇聞三昧光聲，是人皆當得于無上菩提之道；唯除身證。
「又，不空見！譬如眾生若依須彌金色之邊，其身即與彼山同色。所以然者，山勢力故。如是，不空見！若有善男子、善女人等少聞三昧威光之力，當得阿耨多羅三藐三菩提；唯除身證。所以者何？而此三昧
【現代漢語翻譯】 現代漢語譯本：阿耨多羅三藐三菩提（無上正等正覺）。
佛告訴不空見：『你不要疑惑，那時捨棄王位出家學道的微密王者難道是別人嗎？就是蓮花上佛如來。微密菩薩安住于慚愧，修習成就一切善法，不久便能得到這樣的三昧。』
『還有，不空見！我現在告訴你諸佛所說的唸佛三昧，如果眾生沒有種下善根，最終不可能聽到這樣的三昧。』
佛告訴不空見：『如果善男子、善女人等，曾在過去無量佛那裡親近、供養、種植各種善根，才能聽到這個三昧寶王。更何況是書寫、讀誦、受持、分別解說、觀察它的義理？這些善男子、善女人等，所種的善根無量無邊，不可計數。這些人修習菩薩乘，才能稍微聽到這樣的三昧，次第應當得到阿耨多羅三藐三菩提（無上正等正覺）；除非是自身證悟。』
當時不空見問道：『世尊！那些不學習大乘的眾生，能夠得到這個三昧寶嗎？』
佛說：『是的，也應當能夠得到。還有，不空見！譬如有一種藥，它的質地堅硬，不能砍刺，用石頭磨取，用來塗在鼓上。如果有怨敵臨陣作戰時，他們的軍隊也用毒塗在箭上，聽到鼓聲，毒就不能起作用。像這樣，不空見！如果善男子、善女人等稍微聽到三昧的光聲，這些人都會得到無上菩提之道；除非是自身證悟。』
『還有，不空見！譬如眾生如果靠近須彌山（Mount Sumeru）金色的邊緣，他們的身體就會和那座山一樣顏色。之所以這樣，是因為山的力量。像這樣，不空見！如果有善男子、善女人等稍微聽到三昧的威光之力，應當得到阿耨多羅三藐三菩提（無上正等正覺）；除非是自身證悟。這是為什麼呢？因為這個三昧』
【English Translation】 English version: Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
The Buddha said to Amoghadarśin, 'Do not doubt, was the king who renounced his kingdom and left home to study the Way, the subtle and secret king, anyone else? He was the Tathagata, the Buddha on the Lotus. The subtle and secret Bodhisattva dwells in shame and cultivates and accomplishes all good dharmas, and soon attains such samadhi.'
'Furthermore, Amoghadarśin! I now tell you about the Buddha-recitation samadhi spoken by all Buddhas. If sentient beings do not plant good roots, they will ultimately not hear of such samadhi.'
The Buddha told Amoghadarśin, 'If good men or good women have in the past drawn near to and made offerings to countless Buddhas, and planted many good roots, they will then be able to hear of this Samadhi King of Treasures. How much more so if they write, recite, receive, uphold, explain, and contemplate its meaning? The good roots planted by these good men and good women are immeasurable and boundless, beyond calculation. These people cultivate the Bodhisattva path, and only then can they slightly hear of such samadhi, and in due course, they will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); except for those who realize it themselves.'
At that time, Amoghadarśin asked, 'World Honored One! Can those sentient beings who do not study the Mahayana attain this Samadhi Treasure?'
The Buddha said, 'Yes, they should also be able to attain it. Furthermore, Amoghadarśin! It is like a medicine, its substance is hard and cannot be cut or pierced. It is ground with a stone and used to coat a drum. If there are enemies in battle, their army also coats their arrows with poison. Upon hearing the sound of the drum, the poison cannot take effect. Likewise, Amoghadarśin! If good men or good women slightly hear the light and sound of the samadhi, these people will all attain the path of unsurpassed Bodhi; except for those who realize it themselves.'
'Furthermore, Amoghadarśin! It is like sentient beings who, if they are near the golden edge of Mount Sumeru, their bodies will be the same color as that mountain. The reason for this is the power of the mountain. Likewise, Amoghadarśin! If good men or good women slightly hear the power of the majestic light of the samadhi, they should attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); except for those who realize it themselves. Why is this? Because this samadhi'
功德最勝不思議故。
「又，不空見！譬如諸水，悉入大海，同其一味。所以然者，以海力故。若善男子、善女人等不能讀誦、持、說、書寫，但得暫聞此三昧寶，一切皆當得無上道。所以者何？三昧力故。
「又，不空見！若人正說：『諸佛法門得三昧母，說此三昧。』是名正說。若人正說：『如是三昧，無量無邊功德之聚，攝取長養。』是名正說。
「又，不空見！菩薩摩訶薩修行佈施，於一念頃以眾妙寶奉獻恒沙諸佛世尊，以此功德當得成佛。若人讀誦、受、持、解說、書此三昧，功德勝彼佈施之福不可稱計。」
爾時，世尊即說此偈：
「我念往昔生， 調御明相佛， 一切諸世間， 咸共所歸趣。 慈悲哀眾生， 為說眾妙法， 是佛大知見， 明瞭三世法。 如此普明尊， 世間最為上。 如來不思議， 無量深智力， 開顯諸法門， 為利群生故， 發起大悲心， 拔濟無量苦。 明相善逝尊， 八億聲聞眾， 皆是阿羅漢， 諸漏悉已盡， 是諸應真等， 隨從法王逝。 時有安隱園， 在城東北隅， 大仙經行處， 恒與聖眾俱。 時有轉輪王， 微密勇健士， 憐愍一切故， 導從出彼城。 是王遙
【現代漢語翻譯】 現代漢語譯本 功德最殊勝，不可思議。 『還有，不空見（菩薩名）！譬如各種水流，都匯入大海，成為同一種味道。之所以這樣，是因為大海的力量。如果善男子、善女人等不能讀誦、受持、宣說、書寫，但只要能暫時聽聞這三昧（samadhi，禪定）之寶，一切都將證得無上道（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為三昧的力量。』 『還有，不空見！如果有人正確地說：『諸佛的法門能得到三昧之母，宣說此三昧。』這才是正確的說法。如果有人正確地說：『這樣的三昧，是無量無邊功德的聚集，能攝取和增長功德。』這才是正確的說法。』 『還有，不空見！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）修行佈施，在一念之間用各種珍寶供養恒河沙數諸佛世尊，以此功德應當能夠成佛。如果有人讀誦、受持、理解、宣說、書寫此三昧，其功德勝過那種佈施的福德，不可稱量計算。』 當時，世尊即說此偈： 『我憶念過去生中，調御明相佛（Tathagata Dipankara，錠光佛），一切世間，都共同歸向他。 慈悲憐憫眾生，為他們宣說各種微妙的法，這位佛具有大智慧見解，明瞭過去、現在、未來三世的法。 如此普明尊（Dipankara，錠光佛），在世間最為尊貴。如來（Tathagata，佛的十號之一）不可思議，具有無量深遠的智慧力量， 爲了利益眾生，開顯各種法門，發起大悲心，救拔無量痛苦。 明相善逝尊（Sugata Dipankara，善逝錠光佛），有八億聲聞（sravaka，聽聞佛法而修行的人）弟子，他們都是阿羅漢（arhat，斷盡煩惱的聖者），各種煩惱都已斷盡。 這些應真（arhat，阿羅漢的另一種稱呼）等，都跟隨法王（Dharmaraja，佛的尊稱）逝去。 當時有一個安隱園，在城的東北角，是大仙（maharishi，指佛）經行的地方，經常與聖眾在一起。 當時有一位轉輪王（chakravartin，擁有統治世界的理想君主），名叫微密勇健士，因為憐憫一切眾生，引導他們走出那座城市。 這位國王遙
【English Translation】 English version The merit is most supreme and inconceivable. 『Furthermore, Akasagarbha (a Bodhisattva)! Just as all waters flow into the great ocean and become of one taste, so it is because of the power of the ocean. If good men or good women are unable to read, recite, preach, or write this samadhi treasure, but are able to hear it even for a moment, all will attain the unsurpassed path (anuttara-samyak-sambodhi). Why is this so? It is because of the power of samadhi.』 『Furthermore, Akasagarbha! If someone correctly says, 『The Dharma gate of all Buddhas obtains the mother of samadhi, and this samadhi is preached,』 this is correct speech. If someone correctly says, 『Such samadhi is a gathering of immeasurable and boundless merits, which it gathers and nurtures,』 this is correct speech.』 『Furthermore, Akasagarbha! If a Bodhisattva-Mahasattva practices giving, and in a single moment offers various precious treasures to Buddhas, World Honored Ones, as numerous as the sands of the Ganges, with this merit they should be able to attain Buddhahood. If someone reads, recites, understands, preaches, or writes this samadhi, their merit surpasses the merit of that giving, and cannot be measured.』 At that time, the World Honored One spoke this verse: 『I recall in past lives, the Tathagata Dipankara (the Buddha of the Lamp), to whom all the worlds turned for refuge. With compassion and pity for all beings, he preached various wonderful Dharmas. This Buddha had great wisdom and insight, and understood the Dharma of the three times (past, present, and future). Such a universally illuminating Honored One (Dipankara), is the most supreme in the world. The Tathagata (one of the ten titles of a Buddha) is inconceivable, possessing immeasurable and profound wisdom and power, For the benefit of all beings, he revealed various Dharma gates, and aroused great compassion to rescue them from immeasurable suffering. The Sugata Dipankara (the Well-Gone Dipankara), had eight hundred million Sravaka (hearers of the Dharma) disciples, all of whom were Arhats (those who have ended their afflictions), and all their afflictions were exhausted. These Arhats and others, followed the Dharma King (Dharmaraja, a title for the Buddha) in his passing. At that time, there was a peaceful garden, located in the northeast corner of the city, where the great sage (maharishi, referring to the Buddha) would walk, always with the holy assembly. At that time, there was a Chakravartin (ideal universal ruler) named Micimiyongjian, who, out of compassion for all beings, led them out of that city. This king remotely
睹佛， 其心甚寂怕， 相好殊世表， 威儀亦無比。 王即步奉迎， 往到世依所， 既至如來前， 頭頂接足禮。 合掌恭敬已， 往住於一面， 請佛受明供， 世尊默然許。 王知佛垂許， 還敕諸官屬， 灑掃宮城內， 嚴辦諸肴膳。 王復到佛所， 白言：『食時至， 世尊若矜愍， 愿時屈威神， 與諸聖眾俱， 至當奉微供。』 時佛聞王請， 即現大神變， 普放千億光， 遍滿十方剎， 一一光明中， 化作億蓮華。 大悲愍眾生， 為眾現斯瑞。」 又告不空見： 「彼諸蓮華中， 有大威德王， 相好特端嚴。 各以最勝意， 廣說諸佛法： 『諸行皆無常， 苦、空亦如是， 無我恒不實， 此為磨滅法。 有何聰慧人， 而生樂著心？ 諸行猶幻炎， 破壞流動法。』 大悲明相佛， 演說如是法。 諸天見世尊， 奮大神通時， 作眾上妙伎， 廣設香花供： 『善哉！佛威力， 不可得稱說。』 王睹神化已， 兼設妙供養， 捐去四天下， 及以五欲樂， 出家守一心， 以修菩提道。 是王學道時， 問彼明相佛： 『安住何等法， 得佛力三昧？
【現代漢語翻譯】 現代漢語譯本 見到佛陀，內心感到無比的寂靜和敬畏。 佛陀的相貌莊嚴殊勝，超越世俗，威儀也無可比擬。 國王立即上前迎接，來到佛陀所在之處。 到達如來面前，以頭頂禮佛足。 合掌恭敬之後，退到一旁站立。 請求佛陀接受明日的供養，世尊默然應允。 國王知道佛陀已經允許，便命令所有官員下屬， 清掃宮城內外，準備各種美味佳餚。 國王再次來到佛陀面前，稟告說：『用餐的時間到了，' 『世尊如果憐憫我們，希望您能暫時屈尊降臨，' 『與諸位聖眾一同，接受我們微薄的供養。』 當時佛陀聽到國王的請求，立即顯現大神變， 普放出千億道光明，遍滿十方世界， 每一道光明中，都化作億萬朵蓮花。 佛陀以大悲心憐憫眾生，為眾生顯現如此祥瑞。 又告訴不空見（菩薩名）：『那些蓮花之中，' 『有大威德的國王，相貌端正莊嚴。』 『他們各自以最殊勝的心意，廣說諸佛的教法：』 『諸行皆是無常的，苦、空也是如此，』 『無我恒常不實，這是磨滅之法。』 『有哪位聰明的人，會對此產生執著之心呢？』 『諸行猶如幻影和火焰，是破壞和流動的法。』 大悲明相佛（佛名）宣說這樣的佛法。 諸天看到世尊，奮起大神通時， 演奏各種美妙的樂曲，廣設香花供養： 『善哉！佛陀的威力，不可言說。』 國王看到神變之後，又設定了精美的供養， 捨棄了四大天下，以及五欲之樂， 出家一心修行，以求證菩提之道。 這位國王在學道時，問明相佛： 『安住於何種法，才能獲得佛陀的力量和三昧（禪定）？』
【English Translation】 English version Seeing the Buddha, his heart was filled with profound tranquility and awe. The Buddha's appearance was majestic and extraordinary, surpassing the mundane, and his demeanor was unparalleled. The king immediately stepped forward to greet him, arriving at the place where the Buddha was. Upon reaching the Tathagata, he bowed his head to the Buddha's feet. After joining his palms in reverence, he stepped aside and stood there. He requested the Buddha to accept the offerings for the next day, and the World Honored One silently agreed. Knowing that the Buddha had consented, the king ordered all his officials and subordinates, to clean the palace inside and out, and prepare various delicacies. The king came before the Buddha again, and reported: 'The time for the meal has arrived,' 'World Honored One, if you have compassion for us, we hope you will temporarily condescend to come,' 'and with all the holy assembly, accept our humble offerings.' At that time, when the Buddha heard the king's request, he immediately manifested great divine transformations, emitting billions of rays of light, filling the ten directions, and in each ray of light, billions of lotus flowers were transformed. The Buddha, with great compassion for all beings, manifested such auspicious signs for them. He also told Anupama-darshana (Bodhisattva's name): 'Among those lotus flowers,' 'there are kings of great power and virtue, with dignified and majestic appearances.' 'Each of them, with the most excellent intention, widely expounds the teachings of all Buddhas:' 'All phenomena are impermanent, suffering and emptiness are also like this,' 'the self is always unreal, this is the law of annihilation.' 'What wise person would develop attachment to this?' 'All phenomena are like illusions and flames, they are destructive and flowing laws.' The Buddha of Great Compassion and Bright Appearance (Buddha's name) expounded such Dharma. When the devas saw the World Honored One, manifesting great divine powers, they played various wonderful music, and offered incense and flowers: 'Excellent! The Buddha's power is beyond description.' After seeing the divine transformations, the king also prepared exquisite offerings, abandoning the four great continents, and the pleasures of the five desires, he left home to cultivate with a single mind, seeking the path to Bodhi. When this king was learning the Way, he asked the Buddha of Bright Appearance: 'Abiding in what kind of Dharma, can one obtain the Buddha's power and Samadhi (meditative concentration)?'
』 時佛說二法， 如是應當修， 得此深妙定， 施不思議樂。 聞佛說法已， 踴躍充遍身， 即發菩提心， 當得此三昧。 微密比丘者， 蓮華上佛是， 若人信如來、 不誹謗此經， 是人住佛境， 疾得此三昧； 若人畏生死， 心不著於我， 常修舍摩他， 及毗婆舍那， 是人如此相， 疾得此三昧； 安住慚、恐畏， 常修于止、舍， 利智勤苦行， 速得此寂定； 觀法無增減， 一切如虛空， 是聰慧菩薩， 疾得此三昧； 不見諸法起， 亦不見其盡， 恒觀法無常， 亦如夢幻等， 常能勤習行， 不久得此定； 不見法異相， 唯睹無生、滅， 又如影響炎， 當得此三昧； 觀諸法平等， 無有差別相， 內既無身想、 觀外亦復然， 不見其名字， 亦無有生、滅， 若能如是觀， 疾得此三昧。 時微密比丘， 如是諦觀已， 初中及后夜， 其心常相續。 既聞如來說， 不久得此定， 即於一念頃， 而證此三昧。 得不斷菩提， 即睹十方佛， 具諸有為行， 其心漸清凈。 比丘在生死， 滿十六千劫， 曾供無量億， 諸佛之世尊
【現代漢語翻譯】 現代漢語譯本 當時佛陀宣說了兩種修行方法，應當如此修習， 獲得這種深奧微妙的禪定，能施予不可思議的快樂。 聽聞佛陀說法后，喜悅充滿全身， 隨即發起菩提心，應當能獲得這種三昧（samadhi，禪定）。 這位微密比丘（Vimila Bhiksu），就是蓮華上佛（Padmottara Buddha）， 如果有人相信如來（Tathagata），不誹謗這部經典， 這個人就安住在佛的境界中，很快就能獲得這種三昧； 如果有人畏懼生死，心中不執著于自我， 經常修習舍摩他（samatha，止）和毗婆舍那（vipassana，觀）， 這個人具有這樣的修行，很快就能獲得這種三昧； 安住于慚愧和恐懼，經常修習止和舍， 以銳利的智慧勤奮苦行，迅速獲得這種寂靜的禪定； 觀察諸法沒有增減，一切都如同虛空， 這位聰慧的菩薩，很快就能獲得這種三昧； 不見諸法生起，也不見諸法消亡， 恒常觀察諸法無常，也如同夢幻泡影等， 如果能經常勤奮修習，不久就能獲得這種禪定； 不見諸法有不同的相狀，只看到無生無滅， 又如同回聲和火焰，應當能獲得這種三昧； 觀察諸法平等，沒有差別之相， 內心既然沒有身體的執著，觀察外在也是如此， 不見其名字，也沒有生滅， 如果能這樣觀察，很快就能獲得這種三昧。 當時微密比丘，如此仔細觀察后， 初夜、中夜和后夜，他的心都持續不斷。 聽聞如來所說，不久就獲得這種禪定， 即在一念之間，就證得了這種三昧。 獲得不間斷的菩提（bodhi，覺悟），即刻見到十方諸佛， 具足一切有為的修行，他的心逐漸清凈。 這位比丘在生死輪迴中，經歷了十六千劫， 曾經供養過無量億的諸佛世尊。
【English Translation】 English version At that time, the Buddha spoke of two dharmas, which should be practiced accordingly, Obtaining this profound and subtle samadhi (meditative absorption), one can bestow inconceivable joy. Having heard the Buddha's teachings, joy filled his entire body, Immediately he generated the bodhicitta (mind of enlightenment), and should attain this samadhi. This Vimila Bhiksu (Subtle Monk), is Padmottara Buddha (Lotus Supreme Buddha), If a person believes in the Tathagata (Thus-gone One), and does not slander this sutra, This person dwells in the realm of the Buddha, and will quickly attain this samadhi; If a person fears birth and death, and their mind is not attached to self, Constantly practices samatha (calm abiding) and vipassana (insight meditation), This person, with such practice, will quickly attain this samadhi; Dwelling in shame and fear, constantly practicing cessation and letting go, With sharp wisdom and diligent effort, one quickly attains this tranquil samadhi; Observing that dharmas neither increase nor decrease, all are like empty space, This wise bodhisattva, will quickly attain this samadhi; Not seeing the arising of dharmas, nor seeing their cessation, Constantly observing that dharmas are impermanent, like dreams and illusions, If one can constantly practice diligently, one will soon attain this samadhi; Not seeing different aspects of dharmas, only seeing no birth and no death, Also like echoes and flames, one should attain this samadhi; Observing that all dharmas are equal, without any distinguishing characteristics, Since there is no attachment to the body within, observing the external is also the same, Not seeing their names, nor is there birth or death, If one can observe in this way, one will quickly attain this samadhi. At that time, Vimila Bhiksu, after observing carefully in this way, During the early, middle, and late watches of the night, his mind was constantly continuous. Having heard what the Tathagata said, he soon attained this samadhi, In a single moment, he realized this samadhi. Having attained uninterrupted bodhi (enlightenment), he immediately saw the Buddhas of the ten directions, Fully possessing all conditioned practices, his mind gradually became pure. This Bhiksu, in the cycle of birth and death, went through sixteen thousand kalpas (eons), Had offered to countless billions of Buddhas, the World Honored Ones.
， 然後獲寂定， 得於無上道。」 佛告不空見： 「莫心疑、不信， 汝是聰哲人， 勿懷于異見。 爾時比丘者， 蓮華上佛是。 我今語于汝、 諸天及世人： 若欲觀一切， 無量諸法者， 是人應當修， 如此妙三昧； 若有人樂欲， 生無量功德， 施眾難思樂， 當持此三昧； 若人樂欲見， 十方三世佛， 復樂轉法輪， 當持此三昧； 若有人樂欲， 具足諸相好， 深知生死緣， 亦備眾善本， 是以當勤持， 如此勝三昧； 若有人樂欲， 遠離諸惡趣， 為利眾生故， 當持此三昧； 如是善人等， 昔已曾供養， 非一、二與十， 無量億諸佛， 求最上菩提， 得持此三昧。 若人樂欲求， 正念聞三昧， 已曾多供養， 過去無量佛， 是人久勤修， 過去所行道。 若人于彼處， 聞說勝三昧， 即發歡喜心， 踴躍意無量， 昔已曾供養， 多億天中天。 若人於此經， 常修相續心， 讀誦及解說、 受持與書寫， 是人已曾見， 無量大明力。 譬如戰場所， 他陣放毒箭， 以聞藥鼓聲， 毒消得歡樂。 若人聞如是， 勝定妙三昧
【現代漢語翻譯】 現代漢語譯本 然後獲得寂靜的禪定，從而證得無上的道。 佛陀告訴不空見（一位菩薩的名字）說：『不要心生疑惑，不要不相信，你是個聰明有智慧的人，不要懷有不同的見解。 那時那位比丘，就是蓮華上佛（一位佛的名字）。 我現在告訴你們，諸天和世人：如果想要觀察一切無量諸法，這個人應當修習如此殊勝的三昧（禪定）。 如果有人樂意想要生出無量的功德，施予眾生難以思議的快樂，應當受持這個三昧。 如果有人樂意想要見到十方三世一切諸佛，又樂意轉法輪（佛陀的教法），應當受持這個三昧。 如果有人樂意想要具足種種相好，深刻了解生死的因緣，也具備種種善的根本，因此應當勤奮受持如此殊勝的三昧。 如果有人樂意想要遠離種種惡趣，爲了利益眾生的緣故，應當受持這個三昧。 像這樣的善人，過去已經曾經供養過，不止一尊、兩尊或十尊，而是無量億的諸佛，爲了求得最上的菩提（覺悟），才得以受持這個三昧。 如果有人樂意想要以正念聽聞這個三昧，他已經曾經供養過過去無量的佛，這個人長久以來勤奮修習過去所行的道。 如果有人在那個地方，聽聞宣說這個殊勝的三昧，立刻生起歡喜心，踴躍的心情無量無邊，他過去已經曾經供養過多億的天中天（佛的尊稱）。 如果有人對於這部經，常常修習相續不斷的心，讀誦並且解說，受持並且書寫，這個人已經曾經見過無量的大光明力。 譬如在戰場上，敵方陣營放出毒箭，因為聽到藥鼓的聲音，毒就消散而得到歡樂。 如果有人聽聞如此殊勝的禪定妙三昧
【English Translation】 English version Then obtain tranquil samadhi (meditative absorption), and attain the unsurpassed path. The Buddha said to Amoghadarśana (name of a Bodhisattva): 'Do not doubt in your heart, do not disbelieve. You are a wise and intelligent person, do not harbor different views.' That Bhikṣu (monk) at that time was the Buddha Padmottara (name of a Buddha). I now tell you, gods and people of the world: If you wish to observe all the immeasurable dharmas (teachings), that person should cultivate this wonderful samadhi. If someone is pleased to generate immeasurable merits, and bestow upon beings inconceivable joy, they should uphold this samadhi. If someone is pleased to see all the Buddhas of the ten directions and three times, and also pleased to turn the Dharma wheel (Buddha's teachings), they should uphold this samadhi. If someone is pleased to possess all the excellent marks and characteristics, deeply understand the causes of birth and death, and also possess the roots of all good, therefore they should diligently uphold this supreme samadhi. If someone is pleased to be far away from all the evil realms, for the sake of benefiting all beings, they should uphold this samadhi. Such virtuous people have in the past already made offerings to, not just one, two, or ten, but immeasurable billions of Buddhas. In order to seek the supreme Bodhi (enlightenment), they are able to uphold this samadhi. If someone is pleased to hear this samadhi with right mindfulness, they have already made offerings to immeasurable Buddhas in the past. This person has long diligently cultivated the path they have walked in the past. If someone in that place hears the exposition of this supreme samadhi, they immediately generate a joyful heart, and their elation is immeasurable. They have already made offerings to many billions of 'Heaven among Heavens' (an honorific for the Buddha). If someone constantly cultivates a continuous mind towards this sutra (scripture), recites and explains it, upholds and writes it, this person has already seen immeasurable great luminous power. For example, on a battlefield, the enemy camp releases poisoned arrows. Because of hearing the sound of the medicine drum, the poison is dispelled and joy is obtained. If someone hears of such a supreme samadhi
， 為他說此法， 得明三昧力， 當來必成佛， 唯除身證者。 如須彌功德， 依者同其色； 行者有深慧， 聞定亦復然。 若有人得聞， 最勝三昧聲， 斯人功德聚， 猶如大海量， 決定明三昧， 當得于菩提。 譬如江河水， 悉入于大海， 異本眾流相， 皆同一鹹味； 若人聞如是， 微妙之三昧， 即同菩提性， 無異、無分別。 若有諸菩薩， 于多億劫中， 勤修行佈施， 為利一切眾， 諸佛世依所， 廣植無量業， 是諸菩薩等， 涉歷無數劫。 雖行佈施業， 得福未為多， 慈心說三昧， 功德勝於彼。 如母能生育， 此三昧亦然， 顯現難思議， 諸佛之功德。 是人聰慧故， 常修此三昧， 不久當疾得， 無上自然佛。」◎
菩薩唸佛三昧經卷第四 大正藏第 13 冊 No. 0414 菩薩唸佛三昧經
菩薩唸佛三昧經卷第五
宋天竺三藏功德直譯
◎三法品第十二
爾時，不空見菩薩摩訶薩白佛言：「世尊！菩薩摩訶薩具足幾法得此三昧？」
世尊即告不空見言：「菩薩若能具足三法，得此諸佛所說三昧。何者為三？所謂：不貪
【現代漢語翻譯】 現代漢語譯本 為他們宣說此法，能獲得明晰的三昧（samadhi，禪定）之力， 未來必定成佛，唯有那些親身證悟者除外。 如同須彌山（Sumeru，佛教中的聖山）的功德，依附它者也如同它的顏色； 修行者若有深厚的智慧，聽聞禪定也是如此。 如果有人能夠聽聞，這最殊勝的三昧之聲， 此人的功德積累，猶如大海般浩瀚無量， 必定能明瞭三昧，最終證得菩提（bodhi，覺悟）。 譬如江河之水，全部匯入大海， 不同的支流，都具有相同的鹹味； 如果有人聽聞，如此微妙的三昧， 就等同於菩提的本性，沒有差異，沒有分別。 如果有諸位菩薩，在無數億劫中， 勤奮修行佈施，爲了利益一切眾生， 在諸佛世尊的教導下，廣泛積累無量的善業， 這些菩薩們，經歷了無數的劫數。 雖然行佈施之業，所得福報卻不算多， 以慈悲心宣說三昧，其功德勝過前者。 如同母親能夠生育，此三昧也是如此， 顯現出難以思議，諸佛的功德。 此人因為聰慧，常常修習此三昧， 不久將迅速證得，無上自然的佛果。」
《菩薩唸佛三昧經》卷第四 大正藏第13冊 No. 0414 《菩薩唸佛三昧經》
《菩薩唸佛三昧經》卷第五
宋天竺三藏功德直譯
◎三法品第十二
爾時，不空見菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）對佛說：「世尊！菩薩摩訶薩要具足多少法才能獲得此三昧？」
世尊即告訴不空見說：「菩薩如果能夠具足三法，就能獲得諸佛所說的三昧。哪三法呢？就是：不貪。
【English Translation】 English version For them, this Dharma is spoken, gaining the power of clear samadhi (meditative absorption), They will surely become Buddhas in the future, except for those who have personally realized it. Like the merit of Mount Sumeru (the sacred mountain in Buddhism), those who rely on it share its color; If practitioners have profound wisdom, hearing about samadhi is also the same. If someone can hear, the sound of this most excellent samadhi, This person's accumulation of merit is like the measure of the vast ocean, They will surely understand samadhi and eventually attain bodhi (enlightenment). Just as the waters of rivers all flow into the sea, Different streams, all have the same salty taste; If someone hears, such a subtle samadhi, It is the same as the nature of bodhi, without difference, without distinction. If there are Bodhisattvas, who in countless eons, Diligently practice giving, for the benefit of all beings, Under the guidance of the Buddhas, widely accumulate immeasurable good deeds, These Bodhisattvas, have gone through countless eons. Although they practice giving, the merit gained is not much, Speaking about samadhi with a compassionate heart, its merit surpasses the former. Just as a mother can give birth, this samadhi is also like that, Manifesting the inconceivable, merits of the Buddhas. This person, because of their wisdom, often practices this samadhi, Soon they will quickly attain, the supreme and natural Buddhahood.」
The Sutra of Samadhi of Mindfulness of the Buddha by Bodhisattvas, Volume 4 Taisho Tripitaka Volume 13, No. 0414, The Sutra of Samadhi of Mindfulness of the Buddha by Bodhisattvas
The Sutra of Samadhi of Mindfulness of the Buddha by Bodhisattvas, Volume 5
Translated by Tripitaka Master Gunadezhi of Song Dynasty
◎Chapter Twelve on the Three Dharmas
At that time, Bodhisattva Mahasattva (Great Bodhisattva) Akasagarbha said to the Buddha: 'World Honored One! How many dharmas must a Bodhisattva Mahasattva possess to attain this samadhi?'
The World Honored One then told Akasagarbha: 'If a Bodhisattva can possess three dharmas, they can attain the samadhi spoken by the Buddhas. What are the three? They are: non-greed.'
、不瞋、不癡，如此善根。
「若是菩薩住于無貪，便得滿足檀波羅蜜。心得安住如此法已，攝取不貪清凈善根，永離貧窮，恒得豪富，具大威勢，如日光曜。如是，菩薩所修功德皆為一切諸眾生故，所可宣說無不信受，得此三昧不以為難，亦當疾成無上菩提。菩薩具此妙善功德，天人敬信。
「菩薩若復能修不瞋善根之行，滿足忍辱波羅蜜也。若是菩薩安住忍度，若人罵詈、刀杖加之、解其支節、斷其頭首，不生一念忿惱之心，亦不說他諸惡過咎。攝取不瞋清凈善根，慈心為利一切眾生，是以修行如此三昧。菩薩安住此三昧已，得與諸佛世尊常俱，乃至夢中不離見佛，經、行、坐、臥皆獲安樂。諸天護念，不見惡夢，寤寐歡喜。刀不能傷、毒亦不害、水所不㵱、火所不燒，所資四事恒得豐足。亦為一切皆令歡喜，疾當得于無上菩提。
「若是菩薩除舍無明、具足不癡善根之時，正觀修行毗婆舍那即便攝取不癡善根，於一切法決定巧便，滿足般若波羅蜜也，他來問難疾能答對。菩薩具足如是三法速當得此三昧之寶。
「又，不空見！若是菩薩復具三法當得此定。何謂為三？應觀一切諸行無常、應觀一切諸行皆苦、應觀一切諸法無我。菩薩具足如此三法，當得斯定、疾成佛道。
「又，
【現代漢語翻譯】 現代漢語譯本 不嗔、不癡，這樣的善根。 如果菩薩安住于無貪，便能圓滿佈施波羅蜜（檀波羅蜜，意為到達彼岸的佈施）。當內心安住于這種法之後，攝取不貪的清凈善根，永遠遠離貧窮，恒常獲得豪富，具備強大的威勢，如同日光照耀。這樣，菩薩所修的功德都是爲了所有眾生，所宣說的教義沒有不被信受的，獲得這種三昧（三昧，意為正定）並不困難，也應當迅速成就無上菩提（無上菩提，意為最高的覺悟）。菩薩具備這種美妙的善功德，天人都敬信。 菩薩如果還能修不嗔的善根之行，就能圓滿忍辱波羅蜜（忍辱波羅蜜，意為到達彼岸的忍耐）。如果菩薩安住于忍耐的修行，即使有人謾罵、用刀杖加害、肢解身體、砍斷頭顱，也不會生起一絲一毫的憤怒之心，也不會說他人的任何過錯。攝取不嗔的清凈善根，以慈悲心利益一切眾生，因此修行這種三昧。菩薩安住于這種三昧之後，能與諸佛世尊常在一起，甚至在夢中也不會離開見到佛，行走、坐立、躺臥都獲得安樂。諸天護念，不會做惡夢，醒來和睡著都歡喜。刀不能傷害，毒也不能侵害，水不能淹沒，火不能燒燬，所需的四種資具（四事，指衣服、飲食、臥具、醫藥）恒常豐足。也能讓一切眾生都歡喜，迅速獲得無上菩提。 如果菩薩捨棄無明，具足不癡的善根時，正確觀察修行毗婆舍那（毗婆舍那，意為內觀），就能攝取不癡的善根，對於一切法都能決定巧妙方便，圓滿般若波羅蜜（般若波羅蜜，意為到達彼岸的智慧），他人來問難能迅速回答。菩薩具足這三種法，就能迅速獲得這種三昧之寶。 還有，不空見！如果菩薩再具備三種法，就能獲得這種禪定。哪三種呢？應當觀察一切諸行無常，應當觀察一切諸行皆苦，應當觀察一切諸法無我。菩薩具足這三種法，就能獲得這種禪定，迅速成就佛道。 還有，
【English Translation】 English version No anger, no delusion, such are the roots of goodness. If a Bodhisattva dwells in non-greed, then they attain the perfection of giving (Dāna pāramitā). When the mind is settled in this Dharma, they gather the pure roots of non-greed, forever free from poverty, constantly possessing great wealth, with great power and influence, like the radiance of the sun. Thus, the merits cultivated by the Bodhisattva are all for the sake of all sentient beings, and what is proclaimed is believed without exception. Attaining this samadhi (samadhi, meaning concentration) is not difficult, and they shall quickly achieve unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi, meaning supreme enlightenment). The Bodhisattva, possessing these wonderful merits, is revered and trusted by gods and humans. If a Bodhisattva can further cultivate the practice of non-anger, they will fulfill the perfection of patience (Kṣānti pāramitā). If a Bodhisattva dwells in the practice of patience, even if someone curses, attacks with weapons, dismembers their body, or cuts off their head, they will not generate a single thought of anger, nor will they speak of others' faults. Gathering the pure roots of non-anger, with a compassionate heart for the benefit of all beings, they practice this samadhi. When a Bodhisattva dwells in this samadhi, they are always with the Buddhas, even in dreams they do not cease to see the Buddha, and in walking, sitting, and lying down, they attain peace and joy. They are protected by the gods, do not have bad dreams, and are joyful when awake and asleep. Weapons cannot harm them, poison cannot hurt them, water cannot drown them, fire cannot burn them, and the four requisites (the four necessities: clothing, food, bedding, and medicine) are always abundant. They also bring joy to all beings and quickly attain unsurpassed Bodhi. If a Bodhisattva eliminates ignorance and possesses the roots of non-delusion, by correctly observing and practicing Vipassanā (Vipassanā, meaning insight meditation), they gather the roots of non-delusion. They become skillful and decisive in all dharmas, fulfilling the perfection of wisdom (Prajñā pāramitā). They can quickly answer any questions that others may pose. A Bodhisattva who possesses these three qualities will quickly attain the treasure of this samadhi. Furthermore, O Inconceivable Vision! If a Bodhisattva possesses three more qualities, they will attain this concentration. What are the three? They should contemplate that all conditioned things are impermanent, they should contemplate that all conditioned things are suffering, and they should contemplate that all dharmas are without self. A Bodhisattva who possesses these three qualities will attain this concentration and quickly achieve Buddhahood. Furthermore,
不空見！若是菩薩復具三法當得此定，疾成無上菩提之道。何者為三？所謂供養現在諸佛及以滅度如來舍利。若以花、香、幢蓋、繒幡、種種珍妙而以奉獻，若自供養、勸人令行。復應發願，作如是言：『以我善根佈施因緣，愿得諸佛所說三昧。』又，不空見！復當讚歎現在如來、般涅槃佛真實功德，贊戒功德、定、慧解脫、解脫知見、威儀、神通、教化辯才、阿蘭若行，及以慈悲喜捨之法。復更殊勝讚歎佛法儀容相好、無量功德。既讚歎已，復發愿言：『若我讚歎諸佛功德設獲微福，以此善根當得諸佛所說三昧，疾當得成無上菩提。』
「又，不空見！菩薩摩訶薩于諸佛所聞此三昧功德、名字，有三隨喜。何謂為三？如過去佛往昔已曾修菩薩行、求阿耨多羅三藐三菩提，如彼諸佛求是三昧，我亦隨學求此三昧，亦為自利及利他人。聞三昧已即生隨喜：『我亦當復隨彼隨喜。』此是第一隨喜者也。又，不空見！如彼未來諸佛世尊亦當修習菩提之行，聞此三昧，自利、利他，生於隨喜：『我亦隨喜。』是名第二。若諸如來住現在世，安隱快樂，斷不善行，舍諸惡趣、變化、幻術、種種伎樂、圍棋博弈，一切諸惡悉皆離之，深定、大悲無不具足。如彼諸佛往昔已曾修菩薩行、聞此三昧即便求之生隨喜心，我今亦爾，
【現代漢語翻譯】 現代漢語譯本：不空見（菩薩名）！如果菩薩再具備三種法，就能得到這種禪定，迅速成就無上菩提之道。哪三種呢？就是供養現在諸佛以及已經滅度的如來舍利。如果用鮮花、香、幢幡、絲綢彩旗、各種珍貴的物品來供奉，無論是自己供養還是勸別人去做。還要發願，這樣說：『以我善根佈施的因緣，愿能得到諸佛所說的三昧（禪定）。』還有，不空見！還要讚歎現在如來、般涅槃佛的真實功德，讚歎戒的功德、定、慧、解脫、解脫知見、威儀、神通、教化辯才、阿蘭若（寂靜處）的修行，以及慈悲喜捨的法。還要更加殊勝地讚歎佛的法相儀容、無量功德。讚歎之後，還要發願說：『如果我讚歎諸佛功德而獲得微小的福報，以此善根應當得到諸佛所說的三昧，迅速成就無上菩提。』 還有，不空見！菩薩摩訶薩在諸佛那裡聽到這種三昧的功德和名字，有三種隨喜。哪三種呢？比如過去佛在過去曾經修行菩薩行、求阿耨多羅三藐三菩提（無上正等正覺），像那些佛求這種三昧一樣，我也隨學求這種三昧，也是爲了自己利益和利益他人。聽到三昧后就生起隨喜：『我也應當隨他們隨喜。』這是第一種隨喜。還有，不空見！像那些未來諸佛世尊也將修行菩提之行，聽到這種三昧，爲了自己利益和利益他人，生起隨喜：『我也隨喜。』這是第二種。如果諸如來住在現在的世間，安穩快樂，斷除不善的行為，捨棄各種惡趣、變化、幻術、各種伎樂、圍棋博弈，一切惡行都遠離，深定、大悲無不具足。像那些佛在過去曾經修行菩薩行、聽到這種三昧就去求並生起隨喜心，我現在也是這樣，
【English Translation】 English version: 'Akasagarbha (a Bodhisattva's name)! If a Bodhisattva possesses three more qualities, he will attain this samadhi (meditative absorption) and quickly achieve the path of Anuttara-samyak-sambodhi (supreme enlightenment). What are the three? They are: making offerings to the Buddhas who are present now, and to the relics of the Tathagatas (Buddhas) who have passed into parinirvana. If one offers flowers, incense, banners, silk streamers, and various precious things, whether offering oneself or encouraging others to do so. One should also make a vow, saying: 『By the merit of my good roots and giving, may I attain the samadhi spoken of by the Buddhas.』 Also, Akasagarbha! One should praise the true merits of the present Tathagatas and the Buddhas who have entered parinirvana, praise the merits of precepts, samadhi, wisdom, liberation, the knowledge and vision of liberation, dignified conduct, supernatural powers, the eloquence of teaching, the practice of Aranya (secluded places), and the Dharma of loving-kindness, compassion, joy, and equanimity. One should also more excellently praise the Buddha's Dharma form, appearance, and immeasurable merits. Having praised, one should also make a vow, saying: 『If I obtain even a small blessing by praising the merits of the Buddhas, by this good root, may I attain the samadhi spoken of by the Buddhas and quickly achieve Anuttara-samyak-sambodhi.』 Furthermore, Akasagarbha! When a Bodhisattva-Mahasattva (great Bodhisattva) hears the merits and name of this samadhi from the Buddhas, there are three kinds of rejoicing. What are the three? For example, the Buddhas of the past, in their past lives, practiced the Bodhisattva path and sought Anuttara-samyak-sambodhi. Just as those Buddhas sought this samadhi, I also follow and seek this samadhi, for my own benefit and the benefit of others. Upon hearing of the samadhi, one immediately rejoices: 『I should also rejoice as they do.』 This is the first kind of rejoicing. Also, Akasagarbha! Just as those future Buddhas, the World Honored Ones, will also practice the path of Bodhi, upon hearing of this samadhi, for their own benefit and the benefit of others, they will rejoice: 『I also rejoice.』 This is the second. If the Tathagatas dwell in the present world, in peace and happiness, cutting off unwholesome actions, abandoning all evil realms, transformations, illusions, various kinds of music, chess and gambling, all evil deeds are abandoned, and they are fully endowed with deep samadhi and great compassion. Just as those Buddhas in the past practiced the Bodhisattva path, upon hearing of this samadhi, they sought it and generated a mind of rejoicing, so do I now,
如過去佛隨而喜之，是名第三。
「又，不空見！此三隨喜與發願俱：『若我所獲善根功德，愿使眾生常得是定。』又，不空見！菩薩具足此三隨喜，亦當疾得如是三昧。又，不空見！若善男子、善女人等隨喜斯定，得此善根功德之聚。為此善根，以譬明之。如有一人以彼三千大千世界恒河沙為聚，于大聚中捻取一沙擲過無量不可思議億那由他無邊世界，復取一沙擲過無量無數世界，如是次第盡大沙聚。此諸世界，若善算師、算師弟子，能得邊際知其數不？」
時不空見即白佛言：「如此人者不能知也，唯舍利弗、不退菩薩，乃能知此世界之量。」
告不空見：「不可思盡若干世界滿中珍寶，其高過於諸天所居，乃至非想非非想處，以此珍寶施諸眾生。此善男女得福多不？」
時不空見即白佛言：「甚多。世尊！無量無邊。」
爾時，佛告不空見言：「我當語汝，若善男女于諸佛剎滿中珍寶，以用施於一切眾生。若善男子、善女人等聞此三昧三隨喜已，發願求于無上菩提，亦復欲樂修于多聞，是善男子、善女人等所獲功德，勝彼施福無量無邊不可稱計。」
佛告不空見：「此唸佛三昧即是一切善根之母。如是說者，名為正說。」◎
◎菩薩唸佛三昧經勸持品第十三
【現代漢語翻譯】 現代漢語譯本：『如同過去諸佛隨之而歡喜，這稱為第三種隨喜。』 『還有，不空見！這三種隨喜都與發願同時進行：『愿我所獲得的善根功德，能使眾生常常得到這種禪定。』還有，不空見！菩薩如果具足這三種隨喜，也應當迅速獲得這樣的三昧。還有，不空見！如果善男子、善女人等隨喜這種禪定，就能得到這種善根功德的聚集。爲了說明這種善根，我用比喻來說明。比如有一個人，把三千大千世界（佛教宇宙觀中的一個宇宙單位）的恒河沙（恒河中的沙子，比喻數量極多）聚整合堆，從大堆中取出一粒沙子，投擲過無量不可思議億那由他（佛教數字單位，表示極大的數量）無邊世界，再取出一粒沙子，投擲過無量無數世界，像這樣依次把大沙堆的沙子都投擲完。這些世界，如果善於計算的算師或者算師的弟子，能夠知道它們的邊際，知道它們的數量嗎？』 當時，不空見回答佛說：『這樣的人是不能知道的，只有舍利弗（佛陀的十大弟子之一）、不退菩薩（不會退轉的菩薩）才能知道這些世界的數量。』 佛告訴不空見：『用不可思議的無數世界裝滿珍寶，其高度超過諸天所居住的地方，甚至達到非想非非想處（佛教三界中的最高層），用這些珍寶佈施給眾生。這些善男子、善女人得到的福報多不多？』 當時，不空見回答佛說：『非常多。世尊！無量無邊。』 這時，佛告訴不空見說：『我告訴你，如果善男子、善女人用充滿諸佛剎土（佛所教化的世界）的珍寶，用來佈施給一切眾生。如果善男子、善女人等聽到這三昧的三種隨喜之後，發願求取無上菩提（最高的覺悟），也希望修習多聞（廣泛學習佛法），這些善男子、善女人等所獲得的功德，勝過前面佈施的福報，無量無邊，不可稱量計算。』 佛告訴不空見：『這種唸佛三昧就是一切善根的母親。這樣說，才稱為正確的說法。』 菩薩唸佛三昧經勸持品第十三
【English Translation】 English version: 『Just as the Buddhas of the past rejoiced in it, this is called the third kind of rejoicing.』 『Furthermore, Akasagarbha (name of a Bodhisattva)! These three kinds of rejoicing are accompanied by the making of vows: 「May the roots of goodness and merit that I have obtained enable all beings to constantly attain this samadhi (state of meditative consciousness).」 Furthermore, Akasagarbha! If a Bodhisattva is complete in these three kinds of rejoicing, he should also quickly attain such a samadhi. Furthermore, Akasagarbha! If good men and good women rejoice in this samadhi, they will obtain this accumulation of roots of goodness and merit. To explain this root of goodness, I will use a metaphor. For example, if a person were to gather the sands of the Ganges River (a river in India, used to symbolize a vast quantity) in the three thousand great thousand worlds (a unit of the Buddhist cosmology), and from this great heap, take one grain of sand and throw it across countless, inconceivable, billions of nayutas (a large number in Buddhist cosmology), boundless worlds, and then take another grain of sand and throw it across countless, innumerable worlds, and so on, until all the sand in the great heap is thrown. If a skilled mathematician or a disciple of a mathematician were to try to calculate these worlds, could they know their boundaries or their number?』 At that time, Akasagarbha replied to the Buddha, 『Such a person could not know it; only Shariputra (one of the Buddha's ten great disciples) and the non-retrogressing Bodhisattvas (Bodhisattvas who will not fall back from their path) could know the extent of these worlds.』 The Buddha told Akasagarbha, 『If one were to fill countless worlds with treasures, their height exceeding the places where the gods dwell, even up to the realm of neither perception nor non-perception (the highest realm in the Buddhist cosmology), and use these treasures to give to all beings, would these good men and good women obtain much merit?』 At that time, Akasagarbha replied to the Buddha, 『Very much. World Honored One! Immeasurable and boundless.』 Then, the Buddha told Akasagarbha, 『I will tell you, if good men and good women were to use treasures filling all Buddha-lands (the worlds where Buddhas teach) to give to all beings, and if good men and good women, after hearing of these three kinds of rejoicing in this samadhi, were to make vows to seek unsurpassed Bodhi (supreme enlightenment), and also wish to cultivate much learning (extensive study of the Dharma), the merit obtained by these good men and good women would surpass the merit of the previous giving, immeasurable, boundless, and incalculable.』 The Buddha told Akasagarbha, 『This Samadhi of Mindfulness of the Buddha is the mother of all roots of goodness. To say it in this way is called the correct way of speaking.』 Chapter Thirteen, Encouragement to Uphold, of the Samadhi Sutra of the Bodhisattva's Mindfulness of the Buddha
爾時，世尊告不空見：「乃往昔世過阿僧祇阿僧祇無邊大劫，爾時有佛，號寶勝光如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世，無與等者，一切人天所共恭敬，解脫調伏，度生死岸，無上最勝第一世尊，為護一切世間之師，今世、後世皆悉明瞭，所可說法初、中、后善，其義深遠、其語巧妙，具足清白梵行之相。時寶勝光如來世尊于彼經行，與三萬億百千聲聞，皆住學地，人天恭敬。是寶勝光佛從臥而起，心生念言：『此諸聲聞皆住學地，當隨所樂為說深法，令彼速得盡諸有漏。』」
告不空見：「寶勝光佛即時便現大神通力，令此三千大千世界遍滿其中皆成煙炎。是諸聲聞見此神變不生怖畏，皆大歡喜，譬如比丘得四禪樂。」
告不空見：「寶勝光佛于夜後分為說法故，即現種種神通變化。時寶勝光佛告諸聲聞：『汝等比丘見此三千大千世界煙炎不耶？』比丘白佛：『唯然，已見。』『比丘當知，有為諸行無常、苦、空，一切諸法皆無有我。所以者何？此身不凈，九孔常流，臭穢充滿。諸行無常，輪轉之法危脆不堅，一念不住。生、老、病、死之所逼切，猶如幻炎、水聚泡沫，無人、無主，猶若草木，甚可患厭，應速遠離。』」
佛告不空見
【現代漢語翻譯】 現代漢語譯本：那時，世尊告訴不空見菩薩：『在過去無量無邊的大劫之前，那時有一尊佛，號為寶勝光如來（如來是佛的十號之一，意為「如實而來」）、應（應供，值得受人供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（修行者中的最高者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），他出現在世間，沒有誰能與他相比，一切人天都共同恭敬他，他解脫了煩惱，調伏了心性，度過了生死輪迴的彼岸，是無上最殊勝的第一世尊，是為守護一切世間的導師，他對於今生和來世都完全明瞭，他所說的法，從開始、中間到最後都很好，其意義深遠，其語言巧妙，具足清凈的梵行之相。』當時，寶勝光如來世尊在經行時，有三萬億百千聲聞（聽聞佛陀教誨而修行的人）跟隨，他們都還在學習的階段，受到人天恭敬。這位寶勝光佛從禪定中醒來，心中想道：『這些聲聞都還在學習階段，應當隨他們的意願為他們講說深奧的佛法，讓他們迅速斷盡一切煩惱。』 世尊告訴不空見菩薩：『寶勝光佛隨即顯現大神通力，使這三千大千世界（佛教宇宙觀中的一個世界單位）遍滿煙火。這些聲聞見到這種神變，並不感到恐懼，反而都非常歡喜，就像比丘（出家修行的男子）得到四禪的快樂一樣。』 世尊告訴不空見菩薩：『寶勝光佛在夜晚後半夜，爲了說法，就顯現種種神通變化。當時，寶勝光佛告訴眾聲聞：『你們這些比丘，看到這三千大千世界被煙火籠罩了嗎？』比丘們回答佛說：『是的，我們看到了。』『比丘們應當知道，有為的諸行（一切由因緣和合而生的事物）都是無常的、苦的、空的，一切諸法（一切事物和現象）都沒有自我。為什麼呢？因為這個身體是不清凈的，九個孔竅經常流出不凈之物，充滿臭穢。諸行是無常的，輪轉的法則危脆不堅固，一念之間都在變化。生、老、病、死緊緊逼迫著我們，就像幻化的火焰、水中的泡沫一樣，沒有主人，沒有主宰，就像草木一樣，非常令人厭惡，應當迅速遠離。』 佛告訴不空見菩薩
【English Translation】 English version: At that time, the World Honored One said to Akasagarbha, 'In the past, immeasurable, countless, boundless great kalpas ago, there was a Buddha named Ratnavairochana Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone, having reached Nirvana), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (World Honored One), appeared in the world. There was no one equal to him. All gods and humans revered him. He was liberated, tamed, and had crossed the shore of birth and death. He was the unsurpassed, most excellent, first World Honored One, the teacher who protects all the world. He was completely clear about this life and the next. The Dharma he taught was good in the beginning, middle, and end. Its meaning was profound, its language skillful, and it was complete with the characteristics of pure Brahma conduct.' At that time, the World Honored One Ratnavairochana Tathagata was walking, and with him were thirty million billion shravakas (those who hear the Buddha's teachings and practice), all of whom were still in the stage of learning, and were revered by gods and humans. This Buddha Ratnavairochana arose from his meditation and thought, 'These shravakas are all still in the stage of learning. I should speak the profound Dharma according to their wishes, so that they may quickly exhaust all their outflows.' The World Honored One said to Akasagarbha, 'Immediately, Buddha Ratnavairochana manifested great supernatural powers, causing this three thousand great thousand world (a unit of the Buddhist cosmology) to be filled with smoke and flames. These shravakas, seeing this miraculous transformation, did not feel fear, but were all greatly delighted, like a bhikshu (a male monastic) who has attained the joy of the four dhyanas (meditative absorptions).' The World Honored One said to Akasagarbha, 'In the latter part of the night, Buddha Ratnavairochana manifested various supernatural transformations for the sake of teaching the Dharma. At that time, Buddha Ratnavairochana said to the shravakas, 'You bhikshus, do you see this three thousand great thousand world enveloped in smoke and flames?' The bhikshus replied to the Buddha, 'Yes, we have seen it.' 'Bhikshus, you should know that all conditioned phenomena (all things that arise from causes and conditions) are impermanent, suffering, and empty. All dharmas (all things and phenomena) have no self. Why is this so? Because this body is impure, its nine orifices constantly flow with impurities, and it is filled with foul odors. All conditioned phenomena are impermanent, the law of transmigration is fragile and unstable, and it changes in an instant. Birth, old age, sickness, and death press upon us, like illusory flames, bubbles of water, without an owner, without a master, like grass and trees, very hateful and disgusting, and should be quickly abandoned.' The Buddha said to Akasagarbha
：「是三萬億百千聲聞聞寶勝光佛說是法時，是諸比丘見法、住法，選擇善法，度四顛倒，于佛、法、僧得凈善法，能不信他，皆得漏盡。時諸聲聞同聲白佛：『如是。世尊！有為諸行無常、苦、空，一切諸法皆悉無我。此身不凈，九孔流溢，甚可厭惡，應速舍離。誠如聖教，誠如聖教。』
「又，不空見！有三示現：神通示現、教詔示現、說法示現。時寶勝光佛以此示現如是，調伏諸聲聞眾度三脫門——空、無相、愿——及三萬億百千那由他諸菩薩等，皆當得成無上菩提。」
告不空見：「是諸菩薩聞彼世尊說寶三昧，開化人天八萬四千億百千歲。轉法輪已，然後滅度。」
時不空見白佛言：「世尊！彼寶勝光如來出世，調伏聲聞為有幾何？正法、像法住世幾歲？」
爾時，世尊告不空見：「如是三千大千世界一切星宿可知其數，寶勝光佛諸聲聞眾無量無數，不可限量。寶勝光佛般涅槃后，正法住世足八十億那由他歲，像法住世十二億歲。於是中間有佛出世，號曰慈行，壽不可稱量。其佛身長足一由延，國人身量六拘盧舍。蓮花周圓亦復如是，悉以此花遍佈大地，一切眾生游息其上。
「爾時，世界名多蓮花。其地柔軟，猶如鹿茸，若觸身時，狀若天衣，一切眾生快樂無極。又如自
【現代漢語翻譯】 現代漢語譯本：『當時，三萬億百千聲聞在聽聞寶勝光佛（Ratnavibhāsa-buddha）宣講佛法時，這些比丘們見法、安住於法，選擇善法，超越了四種顛倒的見解，在佛、法、僧三寶中獲得了清凈的善法，能夠不再相信其他外道，都證得了煩惱的止息。當時，這些聲聞們一同向佛稟告說：『是的，世尊！有為的諸行是無常的、是苦的、是空的，一切諸法都是無我的。這個身體是不清凈的，九個孔竅不斷流出不凈之物，非常令人厭惡，應當迅速捨棄。確實如聖教所說，確實如聖教所說。』 『還有，不空見（Amoghadarśana）！有三種示現：神通示現、教詔示現、說法示現。當時，寶勝光佛以這樣的示現方式，調伏了諸聲聞眾，使他們度過了三解脫門——空、無相、無愿——以及三萬億百千那由他（nayuta，數量單位）的諸菩薩等，他們都將成就無上菩提。』 佛告不空見：『這些菩薩聽聞那位世尊宣講寶三昧（Ratna-samādhi）時，開化了人天眾生八萬四千億百千歲。轉法輪后，然後才入滅。』 當時，不空見向佛稟告說：『世尊！那位寶勝光如來出世，調伏的聲聞有多少？正法、像法住世多少年？』 那時，世尊告訴不空見：『就像三千大千世界中所有星宿的數量可以知道一樣，寶勝光佛的聲聞眾是無量無數，不可計數。寶勝光佛般涅槃后，正法住世足足八十億那由他歲，像法住世十二億歲。在這期間，有佛出世，號為慈行（Maitrīcāra），壽命不可稱量。那位佛的身長足有一由延（yojana，長度單位），國人身高六拘盧舍（krośa，長度單位）。蓮花周圓也像這樣，用這些蓮花遍佈大地，一切眾生在上面游息。』 『當時，世界名為多蓮花。那裡的土地柔軟，如同鹿茸，如果觸碰到身體，感覺就像天衣一樣，一切眾生都快樂無比。又如自』
【English Translation】 English version: 'At that time, when three hundred trillion hundred thousand Śrāvakas (hearers) were listening to Ratnavibhāsa-buddha (Buddha of Precious Light) expounding the Dharma, these Bhikṣus (monks) saw the Dharma, abided in the Dharma, chose good Dharma, transcended the four inverted views, obtained pure good Dharma in the Buddha, Dharma, and Sangha (community), were able to no longer believe in other heretics, and all attained the cessation of afflictions. At that time, these Śrāvakas together reported to the Buddha, saying: 『Yes, World Honored One! Conditioned phenomena are impermanent, suffering, and empty; all dharmas are without self. This body is impure, with nine orifices constantly discharging impurities, it is extremely disgusting and should be quickly abandoned. Indeed, as the holy teachings say, indeed as the holy teachings say.』 『Furthermore, Amoghadarśana (Unobstructed Vision)! There are three kinds of manifestations: miraculous manifestations, instructional manifestations, and Dharma-expounding manifestations. At that time, Ratnavibhāsa-buddha, through such manifestations, tamed the Śrāvaka assembly, enabling them to pass through the three gates of liberation—emptiness, signlessness, and wishlessness—as well as three hundred trillion hundred thousand nayutas (a unit of number) of Bodhisattvas, all of whom will attain unsurpassed Bodhi.』 The Buddha told Amoghadarśana: 『When these Bodhisattvas heard that World Honored One expounding the Ratna-samādhi (Precious Samadhi), they enlightened humans and devas for eighty-four hundred trillion hundred thousand years. After turning the Dharma wheel, they then entered Parinirvana.』 At that time, Amoghadarśana reported to the Buddha, saying: 『World Honored One! When that Tathāgata Ratnavibhāsa appeared in the world, how many Śrāvakas did he tame? How many years did the True Dharma and the Semblance Dharma remain in the world?』 Then, the World Honored One told Amoghadarśana: 『Just as the number of all the stars in the three thousand great thousand worlds can be known, the Śrāvaka assembly of Ratnavibhāsa-buddha is immeasurable and countless, beyond calculation. After Ratnavibhāsa-buddha entered Parinirvana, the True Dharma remained in the world for a full eighty billion nayuta years, and the Semblance Dharma remained for twelve billion years. During this period, a Buddha appeared in the world, named Maitrīcāra (Conduct of Loving-kindness), whose lifespan is immeasurable. That Buddha's body length is one yojana (a unit of length), and the people of that country are six krośas (a unit of length) tall. The circumference of the lotus flowers is also like this, and these flowers cover the entire earth, where all beings rest and play.』 『At that time, the world was named Many Lotuses. The land there was soft, like deer fur, and if it touched the body, it felt like heavenly clothing, and all beings were infinitely happy. Also, like self』
在諸天宮殿，是諸眾生欲度東海，眴頃之間便到彼岸；南、西、北方亦復如是。若有眾生凡欲所之，發心即至。
「是寶勝光佛初成道已，時四海內其地縱廣，足八萬億百千那由他。諸聲聞眾悉滿其中，諸阿羅漢皆各一食，唯除阿難、金剛密跡及阿逸多。八十那由他不退菩薩請彼慈行如來世尊為諸菩薩說此三昧。將欲分別顯示之時，一音之中而說偈言：
「『若人勤方便， 求習出家行， 競修最勝法， 摧破四魔軍， 猶如大象王， 踐踏眾小草。 若人慾疾得， 寂定菩提道， 為諸眾生故， 修行此三昧。 敷演凈妙法， 施彼一切樂， 是人則與佛， 同其大悲心。』
「爾時，慈行佛般涅槃后，有一比丘名曰樹王，于正法中廣宣流佈是妙經典三昧寶王。有轉輪王號帝幢天，有大威德，政法治世。是王有城名帝幢處，縱廣正等十二由延，城郭、樓觀皆是真金，種種彩畫、眾寶莊嚴。其城四面各有三門，國界嚴飾如善建城。
「又，不空見！時王帝幢于夜後分眠寐之中，有凈居天來至其所，即于夢中而告之曰：『大王當知，有三昧名諸佛所說唸佛三昧。若有菩薩修是三昧，恒生凈土，不離見佛，世、出世辯無不具足，必當疾得無上菩提。』時王忽
【現代漢語翻譯】 現代漢語譯本 在諸天宮殿中，如果眾生想要渡過東海，只需一瞬間就能到達彼岸；南方、西方、北方也是如此。如果眾生想要去任何地方，只要發起意念就能立即到達。
當寶勝光佛（Buddha Ratnavairochana）初次成道時，四海之內的土地廣闊，足有八萬億百千那由他（nayuta，數量單位）。所有的聲聞眾（sravaka，佛陀的弟子）都充滿其中，所有的阿羅漢（arhat，已證悟的聖者）都各自只吃一餐，只有阿難（Ananda，佛陀的侍者）、金剛密跡（Vajrapani，護法神）和阿逸多（Ajita，彌勒菩薩的別名）除外。八十那由他（nayuta）不退轉的菩薩（bodhisattva，追求覺悟的修行者）請求慈行如來世尊（Tathagata Maitreya，未來佛）為諸菩薩宣說此三昧（samadhi，禪定）。當他將要分別顯示此三昧時，在一音之中說了偈語：
『如果有人勤奮方便，求習出家修行，競相修習最殊勝的法，摧破四魔軍（mara，障礙修行的魔），就像大象王踐踏眾多小草一樣。如果有人想要快速獲得寂靜的菩提道（bodhi，覺悟之道），爲了眾生的緣故，修行此三昧。敷演清凈微妙的法，施予他們一切快樂，這個人就與佛陀擁有同樣的大悲心。』
那時，慈行佛（Buddha Maitreya）般涅槃（parinirvana，佛陀的最終涅槃）后，有一位比丘（bhikkhu，出家僧人）名叫樹王，在正法中廣泛宣揚這部微妙的經典《三昧寶王》。有一位轉輪王（chakravartin，統治世界的理想君主）名叫帝幢天，擁有大威德，以正法治理世間。這位國王有一座城池名叫帝幢處，縱橫相等十二由延（yojana，長度單位），城墻、樓閣都是真金所造，用各種彩繪和珍寶裝飾。城池四面各有三座城門，國界裝飾得如同善建城一樣。
還有，不空見（Amoghadarshana，菩薩名）！當時，帝幢王在夜晚後半段睡眠時，有凈居天（Suddhavasa，天界）來到他的住所，在夢中告訴他說：『大王應當知道，有一種三昧名為諸佛所說唸佛三昧（Buddhanusmriti samadhi，憶念佛陀的禪定）。如果有菩薩修習此三昧，將恒常生於凈土（sukhavati，佛的清凈國土），不離見佛，世間和出世間的辯才都無不具備，必定能夠快速獲得無上菩提（anuttara-samyak-sambodhi，無上正等正覺）。』當時，國王忽然
【English Translation】 English version In the palaces of the heavens, if sentient beings wish to cross the Eastern Sea, they can reach the other shore in an instant; the same is true for the South, West, and North. If sentient beings desire to go anywhere, they can arrive immediately upon making the intention.
When Buddha Ratnavairochana first attained enlightenment, the land within the four seas was vast, measuring eighty billion hundred thousand nayutas. All the sravakas were filled within it, and all the arhats each ate only one meal, except for Ananda, Vajrapani, and Ajita. Eighty nayutas of non-retrogressing bodhisattvas requested Tathagata Maitreya to expound this samadhi for the bodhisattvas. When he was about to separately reveal this samadhi, he spoke the following verse in one voice:
'If one diligently practices skillful means, seeks to learn the monastic life, strives to cultivate the most supreme Dharma, and destroys the four maras, just as an elephant king tramples upon many small grasses. If one wishes to quickly attain the peaceful path of bodhi, for the sake of all sentient beings, one should practice this samadhi. Expounding the pure and wonderful Dharma, bestowing all happiness upon them, such a person shares the same great compassion as the Buddha.'
At that time, after Buddha Maitreya entered parinirvana, there was a bhikkhu named Tree King who widely propagated this wonderful scripture, the Samadhi King of Treasures, within the true Dharma. There was a chakravartin king named Emperor Banner Heaven, who possessed great power and governed the world with the true Dharma. This king had a city named Emperor Banner Place, which was twelve yojanas in length and width, with walls and towers made of pure gold, adorned with various paintings and precious jewels. Each of the four sides of the city had three gates, and the borders of the kingdom were decorated like a well-built city.
Furthermore, Amoghadarshana! At that time, King Emperor Banner, in the latter part of the night while sleeping, had a Suddhavasa deva come to his place, who told him in a dream: 'Great King, you should know that there is a samadhi called the Buddhanusmriti samadhi spoken by all Buddhas. If a bodhisattva practices this samadhi, they will always be born in the pure land, will not be separated from seeing the Buddha, will possess both worldly and otherworldly eloquence, and will surely quickly attain anuttara-samyak-sambodhi.' At that time, the king suddenly
然于夢驚寤，猶見此天故在其前，即白天曰：『誰能受持如是甚深念佛三昧？』天告王曰：『去此不遠有大比丘名曰樹王，常樂受持、讀誦、敷演、如說修行是深三昧。』
「爾時，帝幢從彼天所受此三昧及比丘名，至心憶持，不令忘失。即于晨朝舍四天下、金輪、七寶，及八萬億無數百千宮人、婇女，為求三昧甚深法故，即與眷屬同時舍家，俱共往詣樹王比丘。
「又，不空見！時彼四眾、天龍八部皆共圍繞，有九萬億欲界諸天、八萬那由他諸菩薩等，亦與眷屬恭敬圍繞。樹王比丘時為大眾說此甚深念佛三昧。帝幢大王即至其所，以天真寶散比丘上，五體投地，至心頂禮。復持八萬凈妙金花、天曼陀羅、沉水末香，又以敬心奉散比丘。供養既畢，即與眷屬皆悉出家，被凈法服。為欲修習此三昧故，供養恒沙無量諸佛，與其眷屬求是三昧。八萬四千億那由歲，衣服、飲食及諸珍寶親近供養樹王比丘，常自受持、讀誦、解說、如說修行是妙三昧，亦化一切無量眾生，大悲為心，初無懈惓。
「帝幢菩薩及其眷屬聞樹王師說此妙法，至心受持，未曾暫舍，深生恭敬，恒如佛想，精勤修習，初不休息。樹王比丘皆悉成就彼八萬億百千比丘修菩薩行，住不退地，然後滅度。彼諸眷屬皆亦命過。
「爾
【現代漢語翻譯】 現代漢語譯本：然而在夢中驚醒后，仍然看到這個天神在眼前，（帝幢）就在白天說：『誰能受持如此甚深的唸佛三昧？』天神告訴國王說：『離這裡不遠有一位大比丘名叫樹王（Shuwang），他常常樂於受持、讀誦、宣講、如所說的那樣修行這個甚深的三昧。』 當時，帝幢（Dichuang）從那位天神那裡接受了這個三昧以及比丘的名字，至誠地憶持，不讓忘失。就在早晨捨棄了四大部洲、金輪、七寶，以及八萬億無數百千的宮人、婇女，爲了求得三昧的甚深法，就和眷屬同時舍家，一起前往樹王比丘那裡。 還有，不空見（Bukongjian）！當時，四眾弟子、天龍八部都共同圍繞著，有九萬億欲界諸天、八萬那由他（Nayuta）諸菩薩等，也和眷屬恭敬地圍繞著。樹王比丘當時為大眾宣說這個甚深的唸佛三昧。帝幢大王就到了他的住處，用天上的珍寶散在比丘身上，五體投地，至誠頂禮。又拿著八萬清凈美妙的金花、天曼陀羅（Mandala）、沉水末香，又以恭敬心奉散給比丘。供養完畢后，就和眷屬都出家，穿上清凈的法服。爲了修習這個三昧，供養恒河沙數無量的諸佛，和他的眷屬一起求這個三昧。八萬四千億那由他歲，用衣服、飲食以及各種珍寶親近供養樹王比丘，常常自己受持、讀誦、解說、如所說的那樣修行這個美妙的三昧，也教化一切無量的眾生，以大悲心為本，從不懈怠。 帝幢菩薩和他的眷屬聽樹王師父宣說這個妙法，至誠受持，未曾片刻捨棄，深深地生起恭敬心，常常像對待佛一樣，精勤修習，從不休息。樹王比丘都成就了那八萬億百千比丘修菩薩行，住于不退轉地，然後才滅度。那些眷屬也都命終。
【English Translation】 English version: However, upon awakening from the dream, he still saw this deity before him. Then, during the day, (Dichuang) said, 'Who can uphold such a profound Samadhi of mindfulness of the Buddha?' The deity told the king, 'Not far from here, there is a great Bhikshu named Shuwang, who always delights in upholding, reciting, expounding, and practicing this profound Samadhi as it is taught.' At that time, Dichuang received this Samadhi and the Bhikshu's name from that deity, sincerely remembering them, not letting them be forgotten. In the morning, he abandoned the four continents, the golden wheel, the seven treasures, and the eighty trillion countless hundreds of thousands of palace women and concubines. To seek the profound Dharma of Samadhi, he and his retinue simultaneously left their homes and went together to Bhikshu Shuwang. Moreover, Bukongjian! At that time, the four assemblies, the eight classes of gods and dragons, all surrounded him. There were ninety trillion gods of the desire realm, eighty Nayuta Bodhisattvas, and others, also respectfully surrounding him with their retinues. Bhikshu Shuwang was then expounding this profound Samadhi of mindfulness of the Buddha to the assembly. King Dichuang then arrived at his place, scattering heavenly treasures upon the Bhikshu, prostrating with his five limbs to the ground, and sincerely bowing in reverence. He also held eighty thousand pure and wonderful golden flowers, heavenly Mandalas, and powdered aloeswood, offering them to the Bhikshu with reverence. After the offerings were completed, he and his retinue all left their homes, donned pure Dharma robes. To cultivate this Samadhi, they made offerings to countless Buddhas as numerous as the sands of the Ganges, and with his retinue, sought this Samadhi. For eighty-four trillion Nayuta years, they used clothing, food, and various treasures to closely serve and make offerings to Bhikshu Shuwang, always upholding, reciting, explaining, and practicing this wonderful Samadhi as it was taught. They also transformed countless sentient beings, with great compassion as their core, never slacking. Bodhisattva Dichuang and his retinue, upon hearing Master Shuwang expound this wonderful Dharma, sincerely upheld it, never abandoning it for a moment, deeply generating reverence, always regarding him as a Buddha, diligently cultivating, never resting. Bhikshu Shuwang helped all eighty trillion hundred thousand Bhikshus achieve the practice of Bodhisattvas, dwelling in the stage of non-retrogression, and then passed into Nirvana. Those retinues also passed away.
時，復有佛出於世，號閻浮幢如來世尊，十號具足。帝幢比丘既值世尊，供養、恭敬，咨稟如是甚深三昧，受持、讀誦、如說修行，饒益一切人天世間，皆得無上菩提大利。帝幢比丘廣宣流佈諸佛所說甚深定故，過三千劫當成正覺，又能成就九億百千那由他等無量眷屬，皆悉安住不退菩提。」
爾時，世尊告不空見：「時帝幢王大比丘者豈異人乎？今現成佛，號曰高行如來、世尊、應、正遍知，十號具足。
「又，不空見！汝今當知，以是三昧威神勢力饒益如是無量眾生，以少聞故，常值佛世。又，不空見！若有菩薩少得聞此三昧名故，常值佛世。何況菩薩於今現在若得聞遇此三昧經，受持、讀誦？其福如上已不可量，何況復能廣聞受持、讀誦、解說、如說修行？
「又，不空見！若有菩薩乘于大乘、辟支佛乘，及聲聞乘、人天之乘。若善男子、善女人等或得暫聞是妙三昧，是諸菩薩及善男女皆當疾得無上正覺。又，不空見！是諸人等，譬如有人在閻浮提見彼明相，決定必知日出不久，大光普照，閻浮提人因日光明能得分別青、黃等色。如是，不空見！若有行者略聞諸佛所說三昧，是善男子、善女人等不久當得無上菩提，猶彼明相知日必出。汝當深信此妙三昧，受持憶念，勿生疑惑。
「又
【現代漢語翻譯】 現代漢語譯本：那時，又有一位佛陀出現於世，名號為閻浮幢如來世尊（Jambudvaja Tathagata，意為閻浮樹旗幟如來），具足十種名號。帝幢比丘（Dvajaketu Bhiksu，意為旗幟頂比丘）既然值遇了這位世尊，便供養、恭敬他，並請教了如此甚深的禪定，受持、讀誦、如所說修行，饒益一切人天世間，都得到無上菩提的巨大利益。帝幢比丘廣泛宣揚諸佛所說的甚深禪定，因此，經過三千劫當成就正覺，又能成就九億百千那由他等無量眷屬，都安住在不退轉的菩提境界。 當時，世尊告訴不空見（Amoghadarsana，意為不空見）說：『當時的帝幢王大比丘難道是別人嗎？他就是現在已經成佛的，名號為高行如來、世尊、應供、正遍知，具足十種名號。』 『還有，不空見！你現在應當知道，因為這個禪定的威神勢力，饒益瞭如此無量的眾生，因為少許聽聞的緣故，常常值遇佛陀出世。還有，不空見！如果有菩薩稍微聽聞這個禪定的名號，就常常值遇佛陀出世。更何況菩薩在現在如果能夠聽聞遇到這部禪定經典，受持、讀誦？他的福德就像上面所說的那樣已經不可衡量，更何況還能廣泛聽聞、受持、讀誦、解說、如所說修行？』 『還有，不空見！如果有菩薩乘坐大乘、辟支佛乘（Pratyekabuddha-yana，意為緣覺乘），以及聲聞乘（Sravaka-yana，意為聲聞乘）、人天之乘。如果有善男子、善女人等，或者能夠暫時聽聞這個微妙的禪定，這些菩薩和善男女都將迅速得到無上正覺。還有，不空見！這些人，譬如有人在閻浮提（Jambudvipa，意為南贍部洲）看到黎明的光亮，就必定知道太陽不久就要升起，大光明普照，閻浮提的人們因為太陽的光明能夠分辨青、黃等顏色。像這樣，不空見！如果有修行人稍微聽聞諸佛所說的禪定，這些善男子、善女人等不久將得到無上菩提，就像黎明的光亮預示著太陽必定升起一樣。你應當深信這個微妙的禪定，受持憶念，不要產生疑惑。』 『還有，不空見！』
【English Translation】 English version: At that time, there was again a Buddha appearing in the world, named Jambudvaja Tathagata, the World-Honored One, complete with ten epithets. The Bhiksu Dvajaketu, having encountered this World-Honored One, made offerings and showed reverence, inquired about such profound samadhi, received, recited, and practiced as taught, benefiting all beings in the human and celestial realms, all attaining the great benefit of unsurpassed Bodhi. Because Bhiksu Dvajaketu widely proclaimed the profound samadhi taught by the Buddhas, he will attain perfect enlightenment after three thousand kalpas, and will also achieve countless retinues of nine hundred million nayutas, all dwelling in the non-retrogressing Bodhi. At that time, the World-Honored One said to Amoghadarsana: 'Was the great Bhiksu King Dvajaketu of that time anyone else? He is now the one who has become a Buddha, named Gao Xing Tathagata, the World-Honored One, worthy of offerings, perfectly enlightened, complete with ten epithets.' 'Furthermore, Amoghadarsana! You should now know that by the majestic power of this samadhi, he has benefited such immeasurable beings, and because of hearing a little, they often encounter the Buddha's appearance in the world. Moreover, Amoghadarsana! If there are Bodhisattvas who slightly hear the name of this samadhi, they often encounter the Buddha's appearance in the world. How much more so if Bodhisattvas now, if they can hear and encounter this samadhi sutra, receive and recite it? Their merit is already immeasurable as mentioned above, how much more so if they can widely hear, receive, recite, explain, and practice as taught?' 'Furthermore, Amoghadarsana! If there are Bodhisattvas who ride the Great Vehicle, the Pratyekabuddha Vehicle, as well as the Sravaka Vehicle, and the Vehicle of humans and devas. If there are good men and good women who can even temporarily hear this wonderful samadhi, these Bodhisattvas and good men and women will all quickly attain unsurpassed perfect enlightenment. Moreover, Amoghadarsana! These people, it is like a person in Jambudvipa who sees the light of dawn, and is certain to know that the sun will soon rise, and the great light will shine everywhere, and the people of Jambudvipa can distinguish colors such as blue and yellow because of the sun's light. Likewise, Amoghadarsana! If there are practitioners who slightly hear the samadhi taught by the Buddhas, these good men and good women will soon attain unsurpassed Bodhi, just as the light of dawn indicates that the sun will surely rise. You should deeply believe in this wonderful samadhi, receive and remember it, and do not have doubts.' 'Furthermore, Amoghadarsana!'
，不空見！善男子等，如劫將盡六日出時，一切大地皆成煙焰；七日出時，三千大千世界之中一切洞然。如是，不空見！善男女等學大乘者、有不學者，若得少聞此三昧寶，書、持、讀誦、解說其義，皆當疾得無上菩提。又，不空見！善男子等，譬如掘井，若見淤泥必定知水不復遠也。
「又，不空見！若有菩薩及諸眾生，于佛所說唸佛三昧，應當書寫、受持、讀誦、解說其義、如說修行、憶而不忘，是善男子、善女人等不久疾得無上菩提。
「又，不空見！善男子等，譬如有人吞金剛丸，時諸聰慧善男子等必知此人定死不久，以此金剛極難消故。如是，不空見！善男子等，若人於是妙三昧寶受持、讀誦、廣說深義、乃至少聞三昧妙法，此善男子、善女人等不久當得無上菩提。所以者何？諸佛所說唸佛三昧如金剛故，過去、未來、現在諸佛、應、正遍知之所宣說、分別選擇、威神守護，令諸行者不失作業。菩薩應當如是修習，恒欲利益一切世間，是名菩薩乘此樂行。如忉利天歡喜之園，若有見者身心踴悅。菩薩如是、得此三昧疾成無上菩提正覺，于所未聞諸章句等，若欲習學得亦不難。妙哉！往古一切諸佛為利益故分別示現，令滿句義，安住法界。諸大菩薩攝持擁護，敷演教化，令樂正道。如是法門次第
【現代漢語翻譯】 現代漢語譯本：不空見！善男子們，就像劫末將至，六個太陽出現時，一切大地都會化為煙焰；七個太陽出現時，三千大千世界都會被徹底焚燬。同樣，不空見！善男善女等修習大乘佛法的人，或者沒有修習的人，如果能稍微聽聞到這唸佛三昧的珍寶，書寫、受持、讀誦、解說其中的含義，都將迅速證得無上菩提（無上覺悟）。還有，不空見！善男子們，譬如挖掘水井，如果看到淤泥，必定知道離水不遠了。 又，不空見！如果有菩薩以及其他眾生，對於佛陀所說的唸佛三昧，應當書寫、受持、讀誦、解說其中的含義、按照所說的去修行、憶念而不忘失，這些善男子、善女人等不久就會迅速證得無上菩提。 又，不空見！善男子們，譬如有人吞下金剛丸，那些聰慧的善男子們必定知道這個人不久就會死去，因為這金剛丸極難消化。同樣，不空見！善男子們，如果有人對於這殊勝的唸佛三昧珍寶受持、讀誦、廣泛宣說其深刻的含義，乃至僅僅聽聞到三昧的微妙法門，這些善男子、善女人等不久都將證得無上菩提。這是為什麼呢？諸佛所說的唸佛三昧如同金剛一般堅固，過去、未來、現在諸佛、應供、正遍知（佛的十號之一）所宣說、分別選擇、以威神力守護，使得修行者不會失去修行的功德。菩薩應當這樣修習，恒常想要利益一切世間，這叫做菩薩乘此樂行。如同忉利天（欲界六天之一）的歡喜園，如果有見到的人，身心都會感到喜悅。菩薩也是這樣，得到這唸佛三昧，迅速成就無上菩提正覺，對於那些沒有聽聞過的章句等，如果想要學習也不會困難。妙啊！往昔一切諸佛爲了利益眾生而分別示現，使得句義圓滿，安住在法界（宇宙的本體）。諸大菩薩攝持擁護，敷演教化，使得眾生樂於正道。這樣的法門次第相傳。
【English Translation】 English version: 'Not Empty Vision! Good men, just as when the kalpa (eon) is about to end and six suns appear, all the earth will turn into smoke and flames; when seven suns appear, the entire three thousand great thousand worlds will be completely burned. Likewise, Not Empty Vision! Good men and women who study the Mahayana (Great Vehicle) teachings, or those who do not, if they hear even a little of this treasure of Samadhi (meditative absorption) of Buddha Recitation, and write, uphold, recite, and explain its meaning, they will all quickly attain Anuttara-samyak-sambodhi (supreme enlightenment). Furthermore, Not Empty Vision! Good men, it is like digging a well, if you see mud, you will surely know that water is not far away.' 'Also, Not Empty Vision! If there are Bodhisattvas (enlightenment beings) and other sentient beings, regarding the Samadhi of Buddha Recitation spoken by the Buddha, they should write, uphold, recite, explain its meaning, practice as instructed, and remember it without forgetting, these good men and good women will soon quickly attain Anuttara-samyak-sambodhi.' 'Also, Not Empty Vision! Good men, it is like someone swallowing a diamond pill, those wise good men will surely know that this person will die soon, because this diamond pill is extremely difficult to digest. Likewise, Not Empty Vision! Good men, if someone upholds, recites, and widely explains the profound meaning of this wonderful treasure of Samadhi, or even just hears the subtle Dharma (teachings) of Samadhi, these good men and good women will soon attain Anuttara-samyak-sambodhi. Why is this so? The Samadhi of Buddha Recitation spoken by the Buddhas is like a diamond, it is proclaimed, selected, and protected by the majestic power of the Buddhas of the past, future, and present, the Arhats (worthy ones), the Samyak-sambuddhas (perfectly enlightened ones), so that practitioners will not lose the merit of their practice. Bodhisattvas should practice in this way, constantly desiring to benefit all the world, this is called the Bodhisattva's joyful practice. Like the Joyful Garden of Trayastrimsa Heaven (one of the six heavens of the desire realm), if anyone sees it, their body and mind will be delighted. Bodhisattvas are also like this, having obtained this Samadhi, they quickly achieve Anuttara-samyak-sambodhi, and if they wish to learn the chapters and verses they have not heard before, it will not be difficult. Wonderful! All the Buddhas of the past manifested separately for the benefit of sentient beings, making the meaning of the verses complete, and abiding in the Dharmadhatu (the realm of reality). The great Bodhisattvas uphold and protect, expounding and teaching, so that sentient beings are happy to follow the right path. Such is the order of this Dharma.'
儀式，菩薩大士皆應當知。
「又，不空見！若有菩薩於此諸佛所說三昧若少聞者，是諸人等皆當疾得無上菩提。又，不空見！是故我今為汝分別開示演說。汝又當知，若得聞此諸佛所說唸佛三昧，受持、解說，不久疾得無上正覺菩提之道。是故汝今應當受持、讀誦、修行，乃至書寫，亦當廣為一切四眾，國王、大臣、沙門、婆羅門，及諸異學分別解說。所以者何？此等若聞，當得滿足無上菩提。
「又，不空見！若善男子、善女人等，應當決定至心凈信此深三昧。所以者何？皆是往古一切諸佛之所稱讚。汝今當以不思議意至心憶持，深信此定，精勤修習，令心相續。所以者何？此三昧者，皆是諸佛真實之說。隨順佛說至佛行處，選擇分別佛所證知甚深寶財——諸佛本事、往生因緣、諸佛法藏、究竟秘密、諸佛聖印、如實知性、諸佛真身。
「又，不空見！此三昧者，出生行人無量善根，恒得生於大剎利家、大婆羅門及余勝家，得大威力，終成菩提。所以者何？諸佛所說唸佛三昧甚深妙典，能施眾生不虛果故，亦令行者得無邊福。若有聞者，是人獲得無量無邊阿僧祇等不可思議諸功德聚。
「又，不空見！我今當說譬況之法，成滿此義，如有智人聞譬則解。猶若大施，諸菩薩等常于清旦及以
【現代漢語翻譯】 現代漢語譯本：儀式，菩薩大士都應當知曉。 『還有，不空見（菩薩名）！如果有菩薩對於諸佛所說的三昧（佛教禪定）哪怕稍微聽聞一點，這些人都會迅速證得無上菩提（最高覺悟）。還有，不空見！因此我現在為你分別開示演說。你還應當知道，如果聽聞諸佛所說的唸佛三昧，受持、解說，不久就能迅速證得無上正覺菩提之道。因此你現在應當受持、讀誦、修行，乃至書寫，也應當廣泛地為一切四眾（比丘、比丘尼、優婆塞、優婆夷），國王、大臣、沙門（出家修行者）、婆羅門（古印度祭司），以及其他各種學說的人分別解說。為什麼呢？這些人如果聽聞，就能圓滿證得無上菩提。 『還有，不空見！如果善男子、善女人等，應當以堅定的至誠之心凈信這種甚深的三昧。為什麼呢？這都是往昔一切諸佛所稱讚的。你現在應當以不可思議的心意至誠憶持，深信這種禪定，精勤修習，使心相續不斷。為什麼呢？這種三昧，都是諸佛真實的教說。隨順佛的教說到達佛的境界，選擇分別佛所證知的甚深寶藏——諸佛的本生故事、往生因緣、諸佛的法藏、究竟的秘密、諸佛的聖印、如實知性、諸佛的真身。 『還有，不空見！這種三昧，能使修行人生出無量的善根，恒常出生于大剎利家（貴族）、大婆羅門家以及其他殊勝的家庭，獲得強大的威力，最終成就菩提。為什麼呢？諸佛所說的唸佛三昧是甚深微妙的經典，能夠給予眾生不虛假的果報，也能使修行人獲得無邊的福德。如果有聽聞的人，這個人就能獲得無量無邊阿僧祇（佛教數字單位）等不可思議的功德聚集。 『還有，不空見！我現在應當說譬喻的方法，來成就圓滿這個道理，就像有智慧的人聽了譬喻就能理解。就像大施主，諸菩薩等常常在清晨以及
【English Translation】 English version: Rituals, all Bodhisattva Mahasattvas should know. 『Furthermore, Akasagarbha (a Bodhisattva)! If there are Bodhisattvas who hear even a little about the Samadhi (Buddhist meditation) spoken by all the Buddhas, these people will quickly attain Anuttara-samyak-sambodhi (supreme enlightenment). Furthermore, Akasagarbha! Therefore, I am now explaining and expounding it to you separately. You should also know that if you hear, uphold, and explain the Buddha Recitation Samadhi spoken by all the Buddhas, you will soon quickly attain the path of Anuttara-samyak-sambodhi. Therefore, you should now uphold, recite, practice, and even write it down, and also widely explain it to all the four assemblies (monks, nuns, male lay devotees, female lay devotees), kings, ministers, Sramanas (ascetics), Brahmins (ancient Indian priests), and various other schools of thought. Why? If these people hear it, they will attain the fulfillment of Anuttara-samyak-sambodhi.』 『Furthermore, Akasagarbha! If good men and good women, etc., should with a determined and sincere heart purely believe in this profound Samadhi. Why? Because it is praised by all the Buddhas of the past. You should now with an inconceivable mind sincerely remember, deeply believe in this meditation, diligently practice it, and make your mind continuous. Why? This Samadhi is all the true teachings of the Buddhas. Following the Buddha's teachings, reaching the Buddha's realm, selecting and distinguishing the profound treasures known by the Buddha—the past lives of the Buddhas, the causes and conditions of rebirth, the Dharma treasury of the Buddhas, the ultimate secrets, the sacred seals of the Buddhas, the true knowledge of nature, and the true bodies of the Buddhas.』 『Furthermore, Akasagarbha! This Samadhi gives rise to immeasurable good roots in practitioners, and they are constantly born into great Kshatriya (noble) families, great Brahmin families, and other superior families, gaining great power and ultimately attaining Bodhi. Why? The Buddha Recitation Samadhi spoken by the Buddhas is a profound and wonderful scripture that can give beings true results and also enable practitioners to obtain boundless blessings. If there are those who hear it, they will obtain immeasurable, boundless, Asamkhya (Buddhist numerical unit), and other inconceivable accumulations of merits.』 『Furthermore, Akasagarbha! I shall now speak of the method of analogy to fulfill this meaning, just as wise people understand when they hear an analogy. Just like a great benefactor, Bodhisattvas often in the early morning and』
中、晡，日皆三時，如來三昧憶念力故，以諸珍妙、一切雜寶遍滿恒沙大千世界，常以奉施億千恒沙如來世尊及聲聞眾，經百千億那由他等恒河沙劫如是大施，以求阿耨多羅三藐三菩提。」
告不空見：「此大菩薩所得功德寧為多不？」
不空見言：「甚多。世尊！無量無邊，不可思議。」
告不空見：「我當爲汝分別解說此施善根。如此諸佛所說三昧，第一真實，佛口所說，若能書寫、受持、讀誦、敷演、分別解說之者，出生無量諸功德聚，比前功德其福甚多。何況聞已勸人受持、廣為四眾分別解說？又，不空見！我今說此功德寶聚不可窮盡。」
菩薩唸佛三昧經諸菩薩本行品第十四
爾時，不空見菩薩、善現菩薩、善歡喜菩薩、無量示現菩薩、無量力菩薩、無量幢菩薩、無量明菩薩、無量勝菩薩、無量智菩薩、無量修王菩薩、無量意菩薩、無量勝思菩薩、無量定菩薩、分別一切法意菩薩、分別虛空意菩薩、分別無著意菩薩、無量寶意菩薩、一切寂定自在菩薩、善教詔意菩薩，如是等比九萬百千億那由他，此諸菩薩而為上首，即從坐起，更正衣服，右膝著地，合掌恭敬白佛言：「世尊！我等於此諸佛所說菩薩唸佛甚深三昧，憶念、受持、書寫、讀誦、廣分別說、如說修行，令心相續
【現代漢語翻譯】 現代漢語譯本：中午、下午，每天都有三個時段，由於如來（Tathagata，佛的稱號）的三昧（Samadhi，禪定）憶念力，用各種珍貴的、一切雜寶遍滿像恒河沙一樣多的大千世界，經常用來供奉億千恒河沙一樣多的如來世尊（Tathagata，佛的稱號）以及聲聞眾（Sravaka，佛陀的弟子），經過百千億那由他（Nayuta，數量單位）等恒河沙劫（Kalpa，時間單位）這樣的大布施，以此來求得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 佛陀告訴不空見菩薩：『這位大菩薩所獲得的功德難道不多嗎？』 不空見菩薩回答說：『非常多。世尊！無量無邊，不可思議。』 佛陀告訴不空見菩薩：『我將為你分別解說這種佈施的善根。像這樣諸佛所說的三昧，是第一真實，佛口所說，如果有人能夠書寫、受持、讀誦、敷演、分別解說它，就會產生無量諸功德聚集，比之前的功德，其福報還要多得多。更何況聽聞之後勸人受持，廣泛地為四眾（比丘、比丘尼、優婆塞、優婆夷）分別解說呢？還有，不空見！我現在所說的這種功德寶藏是不可窮盡的。』 《菩薩唸佛三昧經》諸菩薩本行品第十四 當時，不空見菩薩、善現菩薩、善歡喜菩薩、無量示現菩薩、無量力菩薩、無量幢菩薩、無量明菩薩、無量勝菩薩、無量智菩薩、無量修王菩薩、無量意菩薩、無量勝思菩薩、無量定菩薩、分別一切法意菩薩、分別虛空意菩薩、分別無著意菩薩、無量寶意菩薩、一切寂定自在菩薩、善教詔意菩薩，像這樣等同九萬百千億那由他（Nayuta，數量單位）的菩薩，以這些菩薩為首，立即從座位上站起來，整理好衣服，右膝跪地，合掌恭敬地對佛說：『世尊！我們對於諸佛所說的菩薩唸佛甚深三昧，憶念、受持、書寫、讀誦、廣泛分別解說、如所說修行，令心相續。』
【English Translation】 English version: 'Midday, afternoon, each day has three periods. Due to the Tathagata's (Buddha's title) Samadhi (meditative absorption) power of mindfulness, he uses various precious and all kinds of mixed treasures to fill countless great chiliocosms like the sands of the Ganges River. He constantly offers these to billions of Tathagatas (Buddha's title) and Sravakas (Buddha's disciples), for hundreds of billions of Nayutas (a unit of number) of Kalpas (a unit of time) like the sands of the Ganges River. He makes such great offerings in order to seek Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The Buddha said to Akasagarbha: 'Is the merit obtained by this great Bodhisattva not great?' Akasagarbha replied: 'It is very great, World Honored One! It is immeasurable, boundless, and inconceivable.' The Buddha said to Akasagarbha: 'I will explain to you the roots of merit from this offering. The Samadhi spoken by all Buddhas is the first truth, spoken from the Buddha's mouth. If one can write, uphold, recite, expound, and explain it, one will generate immeasurable accumulations of merit, and the blessings will be far greater than the previous merit. How much more so if, after hearing it, one encourages others to uphold it and widely explains it to the four assemblies (monks, nuns, laymen, and laywomen)? Furthermore, Akasagarbha! The treasure of merit I am speaking of is inexhaustible.' Chapter 14, 'The Practices of the Bodhisattvas' from the Sutra of the Samadhi of Mindfulness of the Buddhas At that time, Bodhisattvas Akasagarbha, Subhuti, Sumati, Anantadarshana, Anantavirya, Anantaketu, Anantaloka, Anantajaya, Anantajnana, Anantaraja, Anantamati, Anantavijaya, Anantasamadhi, Vibhajya-sarva-dharma-mati, Vibhajya-akasha-mati, Vibhajya-anabhilambha-mati, Anantaratna-mati, Sarva-shanta-samadhi-svatantra, and Subhavyakarana-mati, and other Bodhisattvas numbering nine hundred thousand billion Nayutas (a unit of number), with these Bodhisattvas as their leaders, immediately rose from their seats, adjusted their robes, knelt on their right knees, and with palms joined respectfully said to the Buddha: 'World Honored One! Regarding the profound Samadhi of Mindfulness of the Buddhas spoken by all Buddhas, we will remember, uphold, write, recite, widely explain, and practice as taught, so that our minds will continue.'
乃至菩提，常當受持、分別宣說。所以者何？我等皆于諸佛所說甚深經典、種種相貌未曾滿足。若有多人欣樂勤修，則能增長、建立安樂。所以者何？若能次第修行是法，書寫、讀誦，亦教他人受持、解說，必能滿足無上菩提，漸漸增進成就無餘。」
爾時，世尊知諸菩薩摩訶薩等心之所念，以佛常法即現微笑，于其面門放雜寶光，所謂金、銀、琉璃、車𤦲、馬瑙、珊瑚、虎珀、赤真珠寶，種種無量微妙眾色。其光普照無量世界明耀朗徹，乃至梵世，從上還下，住佛頂上。譬如凈喜天寶帝幢微妙修直，甚可愛樂。此剎三千大千世界皆悉莊嚴，猶若瓔珞。
爾時，大眾、諸菩薩等睹斯神變，咸共驚歎：「善哉！希有如來神通。」
時有菩薩摩訶薩，名慚愧安定發眾意行，即整衣服，右膝著地，恭敬合掌，瞻仰世尊，以天沉水、細末妙香及天曼陀奉散世尊，即于佛前而說偈言：
「調御無與等， 色身妙相嚴， 猶如天花樹， 香氣遍十方。 具足善行意， 修習無量智， 調御大威尊， 愍利諸惡趣。 唯愿無量智， 為說微笑緣。 最勝無邊智， 大威無等等， 何故現微笑？ 愿說其因緣。 此三千大千， 一切諸世界， 嚴飾如花纓， 凈若忉利天，
【現代漢語翻譯】 現代漢語譯本：乃至證得菩提（覺悟），都應當經常受持、分別宣說這些教法。這是為什麼呢？因為我們對於諸佛所說的甚深經典、種種相貌，還沒有完全理解和滿足。如果有多人喜歡並勤奮修習，就能增長功德，建立安樂。這是為什麼呢？如果能夠次第修行這些法門，書寫、讀誦，也教導他人受持、解說，必定能夠圓滿無上菩提（至高覺悟），漸漸增進，最終成就一切功德。 當時，世尊知道諸菩薩摩訶薩（偉大的菩薩）等心中所想，以佛的常法，即現出微笑，從面門放出雜寶光芒，包括金、銀、琉璃（一種寶石）、車𤦲（硨磲，一種貝殼）、馬瑙（瑪瑙）、珊瑚、虎珀（琥珀）、赤真珠寶等，種種無量微妙的色彩。這些光芒普照無量世界，明亮通透，甚至到達梵世（色界天），從上而下，停留在佛的頭頂上。就像凈喜天（一種天界）的寶帝幢（一種旗幟）一樣，微妙修直，非常可愛。這個剎土（佛土）的三千大千世界都被莊嚴，如同瓔珞（一種裝飾品）。 當時，大眾、諸菩薩等看到這種神變，都驚歎道：『太好了！如來的神通真是稀有！』 當時，有一位菩薩摩訶薩，名叫慚愧安定（菩薩名），發起眾人的意願和行動，整理好衣服，右膝著地，恭敬合掌，瞻仰世尊，用天上的沉水香、細末妙香以及天上的曼陀羅花供養世尊，然後在佛前說偈頌道： 『調御者（佛的稱號）無與倫比，色身（佛的身體）的妙相莊嚴，猶如天上的花樹，香氣遍佈十方。具足善行之意，修習無量智慧，調御大威尊（佛的稱號），憐憫救度諸惡趣（地獄、餓鬼、畜生）。唯愿無量智慧的佛，為我們解說微笑的因緣。最殊勝無邊的智慧，大威德無與倫比，為何現出微笑？愿您解說其中的因緣。這三千大千世界，一切諸世界，都被裝飾得像花環一樣，清凈得如同忉利天（欲界天）。』
【English Translation】 English version: Even until attaining Bodhi (enlightenment), one should always receive, uphold, and explain these teachings. Why is this so? Because we have not yet fully understood and been satisfied with the profound scriptures and various aspects spoken by all the Buddhas. If many people are delighted and diligently practice, they can increase merit and establish peace and happiness. Why is this so? If one can practice these teachings in sequence, writing, reciting, and also teaching others to receive, uphold, and explain them, one will surely fulfill unsurpassed Bodhi (supreme enlightenment), gradually progress, and ultimately achieve all merits. At that time, the World Honored One, knowing the thoughts in the minds of the Bodhisattva Mahasattvas (great Bodhisattvas), according to the usual practice of the Buddhas, manifested a smile, and from his face emitted rays of mixed precious light, including gold, silver, lapis lazuli (a gemstone), tridacna (a clam shell), agate, coral, amber, red genuine jewels, and various immeasurable subtle colors. These rays illuminated countless worlds, bright and clear, even reaching the Brahma world (the realm of form), from above to below, resting on the Buddha's crown. It was like the precious imperial banner of the Pure Joy Heaven (a celestial realm), subtle, upright, and very lovely. This Buddha-land's three thousand great thousand worlds were all adorned, like a necklace. At that time, the assembly, the Bodhisattvas, and others, seeing this miraculous transformation, all exclaimed in amazement: 'Excellent! The Tathagata's (Buddha's) spiritual powers are truly rare!' At that time, there was a Bodhisattva Mahasattva named Shame and Stability (a Bodhisattva's name), who initiated the intentions and actions of the assembly. He adjusted his robes, knelt on his right knee, respectfully joined his palms, gazed at the World Honored One, and offered celestial aloeswood, fine powdered incense, and celestial Mandarava flowers to the World Honored One. Then, in front of the Buddha, he spoke in verse: 'The Tamer (an epithet for the Buddha) is incomparable, the wondrous marks of the physical body (the Buddha's body) are adorned, like a celestial flower tree, its fragrance pervades the ten directions. Possessing the intention of virtuous conduct, cultivating immeasurable wisdom, the Tamer, the Great Majestic One (an epithet for the Buddha), compassionately saves all evil realms (hell, hungry ghosts, animals). We wish that the Buddha of immeasurable wisdom would explain the reason for the smile. The most supreme and boundless wisdom, the great majesty without equal, why do you manifest a smile? We wish you would explain the cause and condition. These three thousand great thousand worlds, all the worlds, are adorned like flower garlands, as pure as the Trayastrimsa Heaven (a heaven in the desire realm).'
見者皆歡悅。 何因現斯笑？ 盲瞑得明視、 聾者獲聰聽、 狂亂果正念、 瘖啞皆能言。 以何因緣故， 示現斯微笑？ 像、馬及眾鳥， 皆發和雅音， 一切諸樂器， 不鼓而自聲。 今以何因故， 天尊忽微笑？ 上方諸天等， 及下世間人， 一切妙音樂， 悉演殊美聲。 何因示斯笑？ 唯愿為顯說。 善哉！甚希有， 人天皆相見。 以何因緣故， 示現此微笑？ 調御兩足尊， 矜愍眾生故， 愿聞尊笑意， 令我得凈善。」
爾時，世尊知慚愧安定發眾意行菩薩及余大士請問意故，佛即宣說如恒沙等應正遍知之所說偈：
「告諸菩薩眾， 汝等且應觀： 彼六萬八千， 諸善男子等， 往昔已墮落， 今還修菩提。 皆誓言：『我等， 各住生死中， 當來牟尼所， 當受持此經。 皆樂聞此典， 最勝不思議， 諸佛所說法， 心常無厭足。』 我今當告汝： 此諸菩薩眾， 非唯一佛所， 發斯深敬心。 憶念于往昔， 三萬六億等， 百千那由生， 為攝法利故， 爾時於是處， 初起一切行。 又于彼前生， 恒沙大智所， 是處初起行， 攝取最勝法。
【現代漢語翻譯】 現代漢語譯本 見到您的人都非常歡喜。是什麼原因讓您露出這樣的笑容？ 盲人重見光明，聾子恢復聽力， 瘋狂的人恢復了理智，啞巴都能說話了。 因為什麼因緣，您示現這樣的微笑？ 大象、馬和各種鳥類，都發出和諧悅耳的聲音， 所有的樂器，不用敲打就能自己發出聲音。 現在是因為什麼原因，天尊您忽然微笑？ 上方諸天以及下方的世間人， 一切美妙的音樂，都演奏出特別美好的聲音。 是什麼原因讓您露出這樣的笑容？希望您能為我們解釋。 太好了！真是非常稀有，人天都能相見。 因為什麼因緣，您示現這樣的微笑？ 調御兩足尊（佛的尊稱），爲了憐憫眾生， 希望聽到您微笑的含義，讓我們得到清凈的善法。」
這時，世尊知道慚愧安定發眾意行菩薩（菩薩名）以及其他大菩薩的請問之意，佛陀就宣說了如恒河沙數一樣多的應正遍知（佛的智慧）所說的偈頌：
『告訴各位菩薩，你們應當仔細觀察： 那六萬八千位善男子等， 過去曾經墮落，現在又重新修行菩提。 他們都發誓說：『我們，各自住在生死輪迴中， 將來要到牟尼（佛的稱號）那裡，要受持這部經典。 都喜歡聽這部經典，最殊勝不可思議， 諸佛所說的法，心中永遠不會厭足。』 我現在要告訴你們：這些菩薩們， 並非只在一位佛那裡，發起瞭如此深厚的敬心。 回憶起過去，三萬六億等， 百千那由他（數量單位）生，爲了攝取佛法利益， 那時就在這個地方，初次發起一切修行。 又在他們更早的過去生中，在恒河沙數的大智者那裡， 也是在這個地方初次發起修行，攝取最殊勝的佛法。
【English Translation】 English version All who see you are filled with joy. What is the reason for this smile? The blind regain their sight, the deaf regain their hearing, The mad regain their sanity, and the mute are able to speak. For what reason do you show this smile? Elephants, horses, and all kinds of birds, all emit harmonious and pleasant sounds, All musical instruments, without being played, produce sounds on their own. Now, for what reason, Venerable One, do you suddenly smile? The gods above and the people of the world below, All the wonderful music, all play exceptionally beautiful sounds. What is the reason for this smile? We wish you would explain it to us. Excellent! It is truly rare, that gods and humans can meet. For what reason do you show this smile? O, Tamer of Two-Legged Beings (an epithet for the Buddha), out of compassion for all beings, We wish to hear the meaning of your smile, so that we may attain pure goodness.』
At that time, the World Honored One, knowing the intention of the Bodhisattva Shameless-Stable-Mind-Initiator (a Bodhisattva's name) and other great Bodhisattvas who were asking, the Buddha then spoke the verses spoken by those who have attained Right and Universal Knowledge (Buddha's wisdom), as numerous as the sands of the Ganges:
『Tell all you Bodhisattvas, you should observe carefully: Those sixty-eight thousand good men, In the past, they had fallen, but now they are again cultivating Bodhi. They all vowed: 『We, each dwelling in the cycle of birth and death, In the future, we will go to Muni (an epithet for the Buddha), and we will uphold this scripture. All are delighted to hear this scripture, the most supreme and inconceivable, The Dharma spoken by all Buddhas, their hearts will never be satisfied.』 Now I will tell you: these Bodhisattvas, Did not only develop such deep respect in the presence of one Buddha. Recalling the past, three hundred and sixty million, Hundreds of thousands of nayutas (a unit of number) of lives, for the sake of receiving the benefits of the Dharma, At that time, in this very place, they first initiated all practices. And in their earlier past lives, in the presence of great sages as numerous as the sands of the Ganges, It was also in this place that they first initiated practices, receiving the most supreme Dharma.』
明慧人求法， 心常不滿足， 恒捨身命、財， 以求菩提道。 憶昔恒沙等， 不可思議劫， 時有正覺尊， 無量大勝光， 是處初起行， 為求法利故。 又于寶勝炎、 大明及電光、 難思照一切， 是等大仙所， 三業持此法， 為攝最勝道。 日光及月光、 難思功德海、 具足一切行， 如是諸佛所， 是處初發心， 為求勝菩提。 又于彼前生， 值遇猛盛光， 及與師子佛， 于彼如來所， 三業受斯法， 求第一菩提。 于彼過去世， 諸佛恒相繼， 師子幢如來， 功德悉具足， 是處又發心， 為求法利故。 復有他方佛， 號曰勝帝幢， 調伏聞世間， 于彼諸佛所， 為求勝法故， 攝取無上慧、 無量智生等， 不思議諸佛， 法音聞高遠， 如是世尊所， 三業受斯法， 求第一菩提。 昔于善眼佛， 猶無邊火幢， 發此猛利心， 求無量菩提。 又于光力王， 變化神剎土， 住是大仙所， 以求勝菩提。 光炎生調御， 無量相德明， 于彼初發心， 求此三昧寶。 炎光及大眾、 明聚、降怨佛， 如是世尊所， 求法施眾樂。
【現代漢語翻譯】 現代漢語譯本 有智慧的人尋求佛法，心中常常不滿足，總是捨棄身命和財富，以求證得菩提之道（bódhì dào，覺悟之道）。 回想過去如恒河沙數般，不可思議的劫數（jié shù，時間單位），那時有正覺尊（zhèng jué zūn，覺悟的尊者），擁有無量大勝光明，他們最初在此處開始修行，是爲了尋求佛法的利益。 又在寶勝炎（bǎo shèng yán）、大明（dà míng）以及電光（diàn guāng）等，難以思議地照耀一切的大仙（dà xiān，修行者）處，以身口意三業奉持此法，是爲了攝取最殊勝的道。 在日光（rì guāng）和月光（yuè guāng）等，擁有難以思議功德海（gōng dé hǎi，功德如海般廣大）的，具足一切修行的諸佛處，他們最初在此處發心，是爲了尋求殊勝的菩提（pú tí，覺悟）。 又在他們前世，值遇猛盛光（měng shèng guāng），以及師子佛（shī zi fó），在那些如來（rú lái，佛的稱號）處，以身口意三業接受此法，尋求第一菩提。 在過去世中，諸佛恒常相繼出現，師子幢如來（shī zi chuáng rú lái），功德全部具足，他們又在此處發心，是爲了尋求佛法的利益。 還有他方世界的佛，名為勝帝幢（shèng dì chuáng），調伏世間，在那些諸佛處，爲了尋求殊勝的佛法，攝取無上的智慧。 無量智慧生等，不可思議的諸佛，他們的法音傳遍高遠，在這些世尊（shì zūn，佛的尊稱）處，以身口意三業接受此法，尋求第一菩提。 過去在善眼佛（shàn yǎn fó），猶如無邊火幢（wú biān huǒ chuáng）處，發此猛利之心，尋求無量菩提。 又在光力王（guāng lì wáng），變化神剎土（shén chà tǔ，佛的國土）的，居住的大仙處，以求得殊勝的菩提。 在光炎生調御（guāng yán shēng tiáo yù），擁有無量相好功德的佛處，他們最初在此處發心，尋求此三昧寶（sān mèi bǎo，禪定之寶）。 在炎光（yán guāng）以及大眾（dà zhòng）、明聚（míng jù）、降怨佛（xiáng yuàn fó）等，這些世尊處，尋求佛法，施予眾生快樂。
【English Translation】 English version Wise people seeking the Dharma, their hearts are always unsatisfied, constantly giving up their lives and wealth, in order to seek the path of Bodhi (bódhì, enlightenment). Recalling the past, like countless sands of the Ganges, immeasurable kalpas (jié shù, eons), there were the Perfectly Enlightened Ones (zhèng jué zūn, the enlightened ones), possessing immeasurable great victorious light, they initially began their practice here, for the sake of seeking the benefits of the Dharma. Also, at the places of the Great Immortals (dà xiān, practitioners) such as Treasure Victory Flame (bǎo shèng yán), Great Light (dà míng), and Lightning Light (diàn guāng), who immeasurably illuminate everything, they uphold this Dharma with their three karmas of body, speech, and mind, in order to attain the most supreme path. At the places of the Sun Light (rì guāng) and Moon Light (yuè guāng), etc., who possess immeasurable oceans of merit (gōng dé hǎi, merits as vast as the ocean), and are complete in all practices, these Buddhas initially made their resolve here, in order to seek supreme Bodhi (pú tí, enlightenment). Also, in their previous lives, encountering Fierce Light (měng shèng guāng), and Lion Buddha (shī zi fó), at those Tathagatas (rú lái, title of a Buddha), they received this Dharma with their three karmas, seeking the foremost Bodhi. In the past ages, Buddhas constantly appeared in succession, Lion Banner Tathagata (shī zi chuáng rú lái), whose merits were all complete, they again made their resolve here, in order to seek the benefits of the Dharma. There were also Buddhas from other worlds, named Victory Emperor Banner (shèng dì chuáng), who tamed the world, at those Buddhas' places, in order to seek the supreme Dharma, they attained unsurpassed wisdom. Immeasurable Wisdom Born, etc., the inconceivable Buddhas, their Dharma sound was heard far and wide, at these World Honored Ones (shì zūn, title of a Buddha), they received this Dharma with their three karmas, seeking the foremost Bodhi. In the past, at the place of Good Eye Buddha (shàn yǎn fó), like the boundless Fire Banner (wú biān huǒ chuáng), they made this fierce resolve, seeking immeasurable Bodhi. Also, at the place of Light Power King (guāng lì wáng), who transformed divine Buddha lands (shén chà tǔ, Buddha's lands), the Great Immortals resided, in order to seek supreme Bodhi. At the place of Light Flame Born Tamer (guāng yán shēng tiáo yù), the Buddha possessing immeasurable marks and virtues, they initially made their resolve here, seeking this Samadhi Treasure (sān mèi bǎo, treasure of meditation). At the places of Flame Light (yán guāng) and the Assembly (dà zhòng), Bright Gathering (míng jù), Subduing Enemy Buddha (xiáng yuàn fó), etc., these World Honored Ones, they sought the Dharma, bestowing joy upon all beings.
一切光如來、 難思及日明、 無量力善逝、 無邊定意佛， 于彼諸世尊， 發心施法樂。 金花大聖尊、 善花香正覺、 阿蘭若行佛、 無漏如來等， 如是諸佛所， 敬求最勝道。 此方及他剎， 過去無量智， 于彼兩足尊， 受持此三昧。 身、口、意勤修， 求第一菩提， 以此諸善業， 供養天中尊， 具足滿八萬， 常求無上道。 是諸菩薩等， 死此離惡道， 一切共俱生， 恒奉人天尊。 永離邪惑法， 不生卑賤家， 遠離惡知識， 親近於善友， 攝取諸功德， 乃至於菩提。 當於未來世， 值遇彌勒尊， 供養天中天， 攝取勝菩提。 慈氏尊滅后， 師子佛調御， 于彼世尊所， 為法凈三業， 攝持諸勝行， 以求正覺道。 賢劫中千佛， 無上兩足尊， 當爲此菩薩， 宣說深妙法， 是諸善逝子， 必獲無礙色。 過此賢劫已， 無量光如來、 月顯及賢觀， 相繼出於世。 賢觀佛滅度， 其間甚久遠， 多羅幢如來， 紹繼廣開化， 彼諸敏慧人， 為法設妙供。 多羅大聖尊， 既入于涅槃， 分別世如來， 其後次成佛， 為深
【現代漢語翻譯】 現代漢語譯本 一切光如來（Sarva-prabha-tathagata），其智慧難以思量，如同太陽般光明； 無量力善逝（Ananta-bala-sugata），擁有無邊的禪定之意的佛陀； 對於這些世尊，我發心佈施佛法之樂。 金花大聖尊（Suvarna-puspa-maha-muni），善花香正覺（Su-puspa-gandha-sambuddha）， 阿蘭若行佛（Aranya-cara-buddha），無漏如來（Anasrava-tathagata）等， 在這些佛陀面前，我恭敬地尋求最殊勝的道。 此方世界及其他剎土，過去無量智慧的佛陀， 在這些兩足尊（Dvipada-uttama，佛的尊稱）面前，我受持此三昧（Samadhi，禪定）。 身、口、意勤奮修行，尋求第一菩提（Bodhi，覺悟）， 以此諸善業，供養天中尊（Deva-deva，佛的尊稱）， 具足圓滿八萬行，常求無上道。 這些菩薩等，死後離開惡道， 一切共同出生，恒常侍奉人天之尊。 永遠遠離邪惑之法，不生於卑賤之家， 遠離惡知識，親近善友， 攝取諸功德，乃至達到菩提。 當於未來世，值遇彌勒尊（Maitreya）， 供養天中天，攝取殊勝菩提。 慈氏尊（Maitreya）滅度后，師子佛（Simha-buddha）調御， 在彼世尊面前，為法清凈身口意三業， 攝持諸殊勝之行，以求正覺之道。 賢劫（Bhadrakalpa）中的千佛，無上兩足尊， 將為這些菩薩，宣說深奧微妙之法， 這些善逝之子，必將獲得無礙之色身。 過了此賢劫之後，無量光如來（Amitabha）， 月顯（Candra-prabha）及賢觀（Bhadra-darsana），相繼出現於世。 賢觀佛滅度后，其間時間甚為久遠， 多羅幢如來（Tara-ketu-tathagata），紹繼廣開教化， 那些敏捷聰慧之人，為法設定微妙供養。 多羅大聖尊（Tara-maha-muni），既已入于涅槃， 分別世如來（Vibhajya-loka-tathagata），其後依次成佛， 為深
【English Translation】 English version All-Light Tathagata (Sarva-prabha-tathagata), whose wisdom is inconceivable, like the sun's brightness; The Sugata (Ananta-bala-sugata) of immeasurable power, the Buddha with boundless meditative intent; To these World Honored Ones, I aspire to offer the joy of Dharma. The Great Sage of Golden Flowers (Suvarna-puspa-maha-muni), the Rightly Awakened One of Auspicious Flower Fragrance (Su-puspa-gandha-sambuddha), The Buddha who Practices in the Wilderness (Aranya-cara-buddha), the Unstained Tathagata (Anasrava-tathagata), and others, Before these Buddhas, I respectfully seek the most supreme path. In this world and other realms, the Buddhas of immeasurable wisdom in the past, Before these Two-Legged Honored Ones (Dvipada-uttama, an epithet for the Buddha), I uphold this Samadhi (meditative concentration). Diligently cultivating body, speech, and mind, seeking the foremost Bodhi (enlightenment), With these virtuous deeds, I make offerings to the Honored One among the Devas (Deva-deva, an epithet for the Buddha), Fully possessing eighty thousand practices, constantly seeking the unsurpassed path. These Bodhisattvas, upon death, depart from the evil paths, All are born together, constantly serving the Honored Ones of humans and devas. Forever departing from the teachings of delusion, not being born into lowly families, Staying away from evil companions, drawing near to virtuous friends, Gathering all merits, until reaching Bodhi. In the future, they will encounter Maitreya (Maitreya), Making offerings to the Honored One among the Devas, attaining supreme Bodhi. After the extinction of the Honored One Maitreya, the Lion Buddha (Simha-buddha) will tame, Before that World Honored One, for the sake of the Dharma, purifying the three karmas of body, speech, and mind, Upholding all supreme practices, seeking the path of Right Awakening. The thousand Buddhas of the Bhadrakalpa (Auspicious Aeon), the unsurpassed Two-Legged Honored Ones, Will proclaim the profound and subtle Dharma for these Bodhisattvas, These sons of the Sugatas will surely attain unobstructed forms. After this Bhadrakalpa has passed, the Immeasurable Light Tathagata (Amitabha), Moon Manifestation (Candra-prabha) and Auspicious Vision (Bhadra-darsana), will successively appear in the world. After the extinction of the Buddha Auspicious Vision, a very long time will pass, The Tara Banner Tathagata (Tara-ketu-tathagata), will continue to widely open the teachings, Those quick-witted and intelligent people will set up wonderful offerings for the Dharma. The Great Sage Tara (Tara-maha-muni), having entered Nirvana, The Tathagata who Distinguishes the World (Vibhajya-loka-tathagata), will subsequently become a Buddha, For the deep
三昧故， 奉敬彼法王。 分別佛滅后， 示現尊出世， 示現聖日沒， 花上世所依， 次第成正覺， 當生一切見。 花上既善逝， 優缽羅勝佛， 出現調世間， 當供兩足尊。 優缽羅滅度， 拘修摩世依， 其次成菩提。 彼佛慧日沒， 莊嚴大勢尊， 於是出於世。 莊嚴聖眼滅， 次有眾智勝， 于彼為法故， 廣設無量供。 眾智勝滅后， 善現佛大智， 當興於世間。 善現泥曰已， 妙持世依師， 次為調御尊。 妙持如來后， 善圍繞世尊， 第一智當興， 于彼求菩提。 善圍繞佛滅， 無量光正覺、 大勝無邊明、 現前最法王， 如是三調御， 相繼出於世。 現前慧日沒， 最熾念王興， 為此法利故， 供養難思議。 知彼當來佛， 一切世主上， 受行此菩提， 為求法壽命。 以是諸善業， 於此界命終， 得供無量壽， 大威降怨佛。 既值人中尊， 廣設無邊供， 為得法義利， 攝第一菩提。 住彼諸世界， 眾多世智所， 為利益眾生， 不求五欲樂。 奉敬多億佛， 當成無礙智， 憐愍脫眾苦， 安樂諸世間。 獲最勝菩提，
【現代漢語翻譯】 現代漢語譯本 以三昧之力，我恭敬地侍奉那位法王（佛陀）。 我將分別講述佛陀滅度之後，將示現出世的尊者， 他們將示現聖日般的光輝隕落，如同花朵般成為世間的依靠。 他們將次第成就正覺，獲得一切智慧。 花上（佛名）善逝之後，優缽羅勝（佛名）佛將出現， 他將調御世間，我將供養這位兩足尊（佛陀）。 優缽羅勝佛滅度后，拘修摩（佛名）將成為世間的依靠， 他將緊隨其後成就菩提。當他的智慧之日隕落時， 莊嚴大勢（佛名）尊者將出現於世。 當莊嚴聖眼（佛名）滅度后，將有眾智勝（佛名）出現， 爲了佛法，我將為他廣設無量的供養。 眾智勝佛滅度后，善現（佛名）佛將以大智慧， 興盛於世間。善現佛涅槃后， 妙持（佛名）世依師將成為下一位調御尊。 妙持如來之後，善圍繞（佛名）世尊， 第一智（佛名）將興起，我將在他那裡尋求菩提。 善圍繞佛滅度后，無量光（佛名）正覺， 大勝無邊明（佛名），將作為最偉大的法王出現。 如此三位調御者，將相繼出現於世。 當現前慧日（佛名）隕落時，最熾念王（佛名）將興起， 爲了佛法的利益，我將供養他難以思議的供品。 我知道未來佛陀，將超越一切世間之主， 我將受持此菩提之道，爲了尋求佛法的壽命。 憑藉這些善業，我在此界生命終結后， 將得供養無量壽（佛名），大威降怨（佛名）佛。 當值遇人中尊（佛陀）時，我將廣設無邊的供養， 爲了獲得佛法的義理和利益，我將攝取第一菩提。 我將安住于那些世界，為眾多世間智者所知， 爲了利益眾生，我不求五欲之樂。 我將奉敬多億佛，成就無礙智慧， 憐憫眾生脫離苦難，使諸世間安樂。 最終獲得最殊勝的菩提。
【English Translation】 English version Through the power of Samadhi, I respectfully serve that Dharma King (Buddha). I will separately describe the venerable ones who will appear in the world after the extinction of the Buddha, They will manifest the fall of the sacred sun, like flowers, becoming the reliance of the world. They will successively achieve perfect enlightenment, gaining all wisdom. After the passing of Flower-Above (Buddha's name), the Buddha Superior-Utpala (Buddha's name) will appear, He will tame the world, and I will offer to this two-footed venerable one (Buddha). After the extinction of Buddha Superior-Utpala, Kusuma (Buddha's name) will become the reliance of the world, He will follow closely behind, achieving Bodhi. When his sun of wisdom falls, The venerable Majestic-Power (Buddha's name) will appear in the world. After the extinction of Majestic-Sacred-Eye (Buddha's name), All-Wisdom-Victorious (Buddha's name) will appear, For the sake of the Dharma, I will extensively offer him immeasurable offerings. After the extinction of All-Wisdom-Victorious Buddha, Good-Manifestation (Buddha's name) Buddha will, with great wisdom, Flourish in the world. After Good-Manifestation Buddha's Nirvana, Wonderful-Holder (Buddha's name), the world's teacher, will become the next Tamer. After the Tathagata Wonderful-Holder, the World-Honored One Well-Surrounded (Buddha's name), First-Wisdom (Buddha's name) will arise, and I will seek Bodhi from him. After the extinction of Well-Surrounded Buddha, Immeasurable-Light (Buddha's name) Perfect Enlightenment, Great-Victory-Boundless-Brightness (Buddha's name), will appear as the greatest Dharma King. Thus, these three Tamers will appear in the world successively. When the Present-Wisdom-Sun (Buddha's name) falls, Most-Fervent-Mind-King (Buddha's name) will arise, For the benefit of the Dharma, I will offer him inconceivable offerings. I know that the future Buddha will surpass all the lords of the world, I will uphold this path of Bodhi, seeking the life of the Dharma. By virtue of these good deeds, after my life ends in this realm, I will be able to offer to Immeasurable-Life (Buddha's name), the Buddha Great-Power-Subduing-Enemies (Buddha's name). When I encounter the Venerable One among humans (Buddha), I will extensively offer boundless offerings, To obtain the meaning and benefit of the Dharma, I will embrace the first Bodhi. I will dwell in those worlds, known by many worldly wise ones, For the benefit of sentient beings, I do not seek the pleasures of the five desires. I will respectfully serve many billions of Buddhas, achieving unobstructed wisdom, Compassionately freeing beings from suffering, bringing peace to all worlds. And ultimately attain the most supreme Bodhi.
彼剎廣難議， 眾寶妙莊嚴， 無邊凈妙樂。 若億那由他， 是諸菩薩等， 贊人中法王， 不思議佛智。 我今告汝等， 諸天及世人， 若求學佛智， 則與如來等。 是人樂佛智， 求習勝菩提； 以求菩提故， 應獲人尊法。 諸天、龍、夜叉、 迦留、摩睺羅， 及諸拘槃茶， 常深護佛法。 若人求菩提， 護法應如子。 若求佛菩提， 則得大果力， 端嚴甚殊妙， 色像如真金。 常為一切眾， 普慧深遠義， 具足不思議， 一切諸功德。 凈色百福嚴， 世間最上寶， 人天無比尊， 龍、鬼莫能議。 是人依菩提， 得供最勝仙， 為利眾生故， 開示深定法。」
菩薩唸佛三昧經正念品第十五
爾時，眾中思義菩薩、舍非義菩薩、心勇健菩薩、分別心菩薩、無慳意菩薩、拔煩惱菩薩、善思義菩薩、眾智菩薩、無縛菩薩、眾光菩薩、智燈光菩薩、造智知識菩薩、無等煩惱菩薩，帝幢天子、他化天子，皆共恭敬而白世尊：「今言諸佛之所說者，何故名為諸佛所說？云何諸佛？何者是佛？當云何念，名爲念佛？為起身念？為起法念？」
爾時，世尊告諸菩薩：「善哉，善哉！諸善男子！汝等
【現代漢語翻譯】 現代漢語譯本 那片佛土廣闊無邊難以思議， 以各種珍寶巧妙裝飾，充滿無邊的清凈美妙的快樂。 即使有億萬那由他（極大的數量單位）的菩薩們， 讚歎人中法王（佛陀）的不可思議的佛智。 我現在告訴你們，諸天和世人， 如果想要學習佛的智慧，就能與如來（佛陀）相等。 這樣的人樂於佛的智慧，追求修習殊勝的菩提（覺悟）； 因為追求菩提的緣故，應當獲得人中尊貴的法則。 諸天、龍、夜叉（一種鬼神）、迦留（一種鳥神）、摩睺羅（一種蟒神）， 以及各種拘槃茶（一種鬼神），常常深深地守護佛法。 如果有人追求菩提，守護佛法應當像對待自己的孩子一樣。 如果追求佛的菩提，就能獲得巨大的果報力量， 容貌端正莊嚴，非常殊勝美妙，色澤像真金一樣。 常常為一切眾生，普遍宣說智慧深遠的道理， 具足不可思議的一切功德。 清凈的容色以百種福德莊嚴，是世間最上的珍寶， 是人天無比的尊者，龍和鬼神都無法議論。 這樣的人依靠菩提，得到供養最殊勝的仙人， 爲了利益眾生的緣故，開示甚深的禪定之法。
《菩薩唸佛三昧經》正念品第十五
那時，大眾中的思義菩薩、舍非義菩薩、心勇健菩薩、分別心菩薩、無慳意菩薩、拔煩惱菩薩、善思義菩薩、眾智菩薩、無縛菩薩、眾光菩薩、智燈光菩薩、造智知識菩薩、無等煩惱菩薩，帝幢天子、他化天子，都一起恭敬地對世尊說：『現在所說的諸佛所說，為什麼稱為諸佛所說？什麼是諸佛？誰是佛？應當如何念，才稱爲念佛？是起身念？還是起法念？』
那時，世尊告訴諸菩薩：『很好，很好！各位善男子！你們
【English Translation】 English version That Buddha-land is vast and immeasurable, beyond comprehension, Adorned with various treasures, it is filled with boundless pure and wonderful joy. Even if there were billions of nayutas (an extremely large number) of Bodhisattvas, They would praise the Dharma King among men (the Buddha) for his inconceivable Buddha-wisdom. I now tell you, gods and people of the world, If you seek to learn the wisdom of the Buddha, you will be equal to the Tathagata (Buddha). Such a person delights in the Buddha's wisdom, seeking to cultivate supreme Bodhi (enlightenment); Because of seeking Bodhi, one should obtain the Dharma of the honored among men. Gods, dragons, yakshas (a type of spirit), garudas (a type of bird-god), mahoragas (a type of serpent-god), And various kumbhandas (a type of demon), constantly and deeply protect the Buddha's Dharma. If one seeks Bodhi, one should protect the Dharma as if it were one's own child. If one seeks the Bodhi of the Buddha, one will obtain great karmic power, With a countenance that is upright and dignified, exceedingly wonderful and beautiful, with a color like pure gold. Constantly for all beings, universally proclaiming the profound and far-reaching meaning of wisdom, Possessing all inconceivable merits. A pure countenance adorned with a hundred blessings, the most supreme treasure in the world, A尊者unparalleled by gods and humans, beyond the discussion of dragons and ghosts. Such a person, relying on Bodhi, receives offerings from the most supreme immortals, For the sake of benefiting all beings, revealing the profound Dharma of Samadhi (meditative concentration).
The Samadhi Sutra of Bodhisattva Mindfulness, Chapter Fifteen on Right Mindfulness
At that time, among the assembly, Bodhisattva Thinking of Meaning, Bodhisattva Abandoning Non-Meaning, Bodhisattva Courageous Heart, Bodhisattva Discriminating Mind, Bodhisattva Un-Envious Intention, Bodhisattva Uprooting Afflictions, Bodhisattva Thinking of Good Meaning, Bodhisattva of Many Wisdoms, Bodhisattva Unbound, Bodhisattva of Many Lights, Bodhisattva Light of Wisdom Lamp, Bodhisattva Creating Wisdom Knowledge, Bodhisattva Unparalleled Afflictions, Prince of the Banner of Gods, and Prince of the Gods of Transformation, all together respectfully said to the World Honored One: 'Now, what is said to be spoken by all Buddhas, why is it called spoken by all Buddhas? What are Buddhas? Who is a Buddha? How should one contemplate, to be called mindfulness of the Buddha? Is it mindfulness of the body? Or is it mindfulness of the Dharma?'
At that time, the World Honored One said to the Bodhisattvas: 'Excellent, excellent! Good men! You'
所問甚深難思，皆是承佛威神之力，生此樂說無礙辯才。諸佛所說，名為佛說。正念諸法真實之相，是名唸佛。何謂正念？莫著一切諸惡、誹謗，應修一切無譏謗法，當離於我及以非我，不見眾生、壽命、宰主、育養、士夫、人及生者，莫著作者、使作之者、陰、界、諸入、想所緣處。於一切法，今世、後世乃至三界，無依、無染我見，諸行無取、無舍，禪定、解脫及六神通、如意、根、力、菩提覺分、毗舍羅等無量善法，略說九萬億那由他不可思議甚深三昧。一切諸佛常所念法——佛方便慧——隨而書寫、讀誦、敷演方等經典，說佛功德，名佛所說。」
爾時，世尊即說偈言：
「常能捨一切， 有為虛危相， 不得諸法性， 則獲是三昧； 莫著諸誹謗、 及憶想分別， 永離我、我所， 如是得三昧。 不于諸陰法， 見眾生、壽命、 我、人及起者、 士夫、養育等， 亦無分別想， 是名為說法。 于諸法不染， 我性及我所， 見我非陰生， 則得此三昧。 色、受、想、行、識， 一切空無相， 根本皆不凈， 知此得三昧。 觀諸有為法， 從緣不自在， 一切不真實， 虛誑不可取。 如彼從緣法， 是則名眼入； 耳、鼻等
【現代漢語翻譯】 現代漢語譯本 所問的問題非常深奧難以思議，這都是承蒙佛陀的威神之力，才產生這種樂於說法、辯才無礙的能力。諸佛所說的話，就稱為佛說。以正念思惟諸法真實的相狀，這就稱爲念佛。什麼是正念呢？就是不要執著於一切惡行和誹謗，應當修習一切沒有譏諷和誹謗的法，應當遠離我以及非我的觀念，不去看待眾生、壽命、主宰、養育者、士夫（指人）、人以及生者，不要執著于作者、使作者、陰（五蘊）、界（十八界）、諸入（十二入）、想所緣之處。對於一切法，無論是今世、後世乃至三界，都沒有依賴、沒有染著我見的觀念，對於諸行沒有取捨，對於禪定、解脫以及六神通、如意、根、力、菩提覺分、毗舍羅（廣大的智慧）等無量善法，簡略地說，有九萬億那由他（極大的數量單位）不可思議的甚深三昧（禪定）。一切諸佛常常憶念的法——佛的方便智慧——隨之書寫、讀誦、敷演方等經典，宣說佛的功德，這稱為佛所說。 那時，世尊就說了偈語： 『常常能夠捨棄一切，有為法都是虛妄危脆的相狀， 不能夠得到諸法的實性，就能獲得這種三昧； 不要執著于各種誹謗，以及憶想分別， 永遠遠離我以及我所，這樣就能得到三昧。 不要在諸陰法中，看到眾生、壽命， 我、人以及生起者、士夫、養育者等等， 也沒有分別的念頭，這稱為說法。 對於諸法不染著，我性以及我所， 看到我不是由陰產生的，就能得到這種三昧。 色、受、想、行、識，一切都是空無自性的， 根本上都是不凈的，知道這些就能得到三昧。 觀察諸有為法，都是從因緣而生不自在的， 一切都不是真實的，虛妄不實不可執取。 就像那些從因緣而生的法，這就稱為眼入； 耳、鼻等』
【English Translation】 English version The questions asked are very profound and difficult to comprehend, all of which are due to the majestic power of the Buddha, giving rise to this ability to speak joyfully and with unobstructed eloquence. What the Buddhas speak is called the Buddha's teaching. To contemplate the true nature of all dharmas with right mindfulness is called mindfulness of the Buddha. What is right mindfulness? It is not to be attached to all evils and slanders, one should cultivate all dharmas that are free from criticism and slander, one should be detached from the concepts of 'self' and 'non-self', not seeing beings, lifespan, masters, nurturers, persons (shifu), humans, and those who are born, not being attached to the doer, the one who causes to do, the skandhas (five aggregates), the realms (eighteen realms), the entrances (twelve entrances), and the objects of thought. Regarding all dharmas, whether in this life, the next life, or even the three realms, there is no reliance, no attachment to the view of 'self', no grasping or abandoning of actions, and regarding samadhi, liberation, the six supernormal powers, wish-fulfilling powers, roots, powers, the factors of enlightenment, and the vast wisdom (visala), and other immeasurable good dharmas, briefly speaking, there are ninety billion nayutas (a very large unit) of inconceivable profound samadhis (meditative states). The dharmas that all Buddhas constantly contemplate—the Buddha's skillful wisdom—are followed by writing, reciting, and expounding the Vaipulya sutras, proclaiming the Buddha's merits, and this is called the Buddha's teaching. At that time, the World Honored One spoke in verses: 'Constantly being able to relinquish everything, the conditioned phenomena are all of a false and precarious nature, Not being able to attain the true nature of all dharmas, one can obtain this samadhi; Do not be attached to various slanders, and to recollections and discriminations, Forever be detached from 'self' and 'what belongs to self', thus one can attain samadhi. Do not see beings, lifespan, in the skandhas, 'Self', humans, and those who arise, persons, nurturers, etc., Nor have any discriminating thoughts, this is called teaching the Dharma. Not being attached to dharmas, to the nature of 'self' and 'what belongs to self', Seeing that 'self' is not born from the skandhas, one can attain this samadhi. Form, feeling, perception, volition, consciousness, all are empty and without characteristics, Fundamentally, they are all impure, knowing this one can attain samadhi. Observing all conditioned dharmas, they arise from causes and conditions and are not self-existent, All are not real, false and unreal, and cannot be grasped. Like those dharmas that arise from causes and conditions, this is called the eye entrance; Ear, nose, etc.'
亦爾， 皆無有自性。 若能諦分別， 得生此三昧。 是身虛無實， 陰聚無一凈， 九孔流膿、血， 誰當樂此處？ 意入唸唸滅， 虛妄常如幻， 若能深分別， 則得是三昧。 一切諸入等， 皆空無有實， 凡夫猶小兒， 癡惑計有身。 貪愛之所迷， 不知是虛妄， 是身如空聚， 眾賊之所止。 可患虛誑法， 智者常厭離， 如是深觀察， 則得是三昧。 陰界入諸法， 皆空無一實， 若人能分別， 得生此三昧。 如炎、泡、聚沫、 幻、化、芭蕉等， 當觀身危脆， 不實倍於此。 若此諸菩薩， 如是智不毀， 疾得一切佛， 所說深三昧。 諸法不自生， 亦不從他有， 畢竟無所住， 無漏法亦然。 若能如是觀， 則生此三昧。 舍一切有為， 諸行變異相， 此法如虛空， 生者不可得。 菩薩如是知， 修學一切法， 疾得勝菩提， 轉無上法輪。 是菩薩則能， 建立於法幢， 以不思議智， 分別一切法， 皆見是虛誑， 畢竟不真實。 我今雖為汝， 宣示此三昧， 如是儀式相， 其義甚難知。」
爾時，世尊說此法時，有諸菩薩得
【現代漢語翻譯】 現代漢語譯本 同樣地，一切事物都沒有自性（svabhāva）。 如果能夠仔細地分辨，就能獲得這種三昧（samādhi）。 這個身體是虛幻不實的，五蘊（skandha）的聚合沒有一處是清凈的， 九個孔竅流出膿和血，誰會喜歡這個地方呢？ 意念生起又滅去，虛妄的念頭常常像幻覺一樣， 如果能夠深入地分辨，就能獲得這種三昧。 一切諸入（āyatana）等，都是空無實體的， 凡夫就像小孩子一樣，愚癡迷惑地認為有身體的存在。 被貪愛所迷惑，不知道這是虛妄的， 這個身體就像空的聚落，是眾多盜賊（煩惱）的棲息地。 這是令人憂患的虛妄之法，智者常常厭惡並遠離它， 像這樣深入地觀察，就能獲得這種三昧。 五蘊、十二處（āyatana）、十八界（dhātu）等諸法，都是空無一實的， 如果有人能夠分辨，就能獲得這種三昧。 如同火焰、水泡、泡沫、幻術、變化、芭蕉等， 應當觀察身體的危脆，不真實性更甚於此。 如果這些菩薩，像這樣智慧不被動搖， 就能迅速獲得一切佛所說的甚深三昧。 諸法不是自己產生，也不是從他處而來， 畢竟沒有住處，無漏法（anāsrava-dharma）也是如此。 如果能夠這樣觀察，就能產生這種三昧。 捨棄一切有為法（saṃskṛta-dharma），諸行（saṃskāra）的變異之相， 此法如同虛空，生起是不可得的。 菩薩像這樣了知，修學一切法， 就能迅速獲得殊勝的菩提（bodhi），轉動無上的法輪（dharma-cakra）。 這位菩薩就能建立法幢（dharma-dhvaja）， 以不可思議的智慧，分辨一切法， 都看到是虛妄的，畢竟不真實。 我現在雖然為你們宣說這種三昧， 像這樣的儀式和表相，其中的意義非常難以理解。」 那時，世尊說此法時，有許多菩薩獲得了...
【English Translation】 English version Likewise, all things are without self-nature (svabhāva). If one can truly discern, one will attain this samadhi (samādhi). This body is unreal and empty, the aggregation of the five skandhas (skandha) has no purity, The nine orifices flow with pus and blood, who would delight in this place? Thoughts arise and cease, false thoughts are always like illusions, If one can deeply discern, one will attain this samadhi. All the āyatanas (āyatana), etc., are empty and without substance, Ordinary people are like children, foolishly believing in the existence of a body. Deluded by craving, they do not know that this is false, This body is like an empty village, a dwelling place for many thieves (afflictions). This is a troubling and false dharma, the wise always detest and stay away from it, Observing deeply in this way, one will attain this samadhi. The skandhas, āyatanas, dhātus (dhātu), and all dharmas are empty and without substance, If one can discern, one will attain this samadhi. Like flames, bubbles, foam, illusions, transformations, banana trees, etc., One should observe the fragility of the body, its unreality is even greater than these. If these bodhisattvas, with such wisdom, are not shaken, They will quickly attain the profound samadhi spoken of by all Buddhas. Dharmas do not arise by themselves, nor do they come from elsewhere, Ultimately, there is no dwelling place, and so it is with the anāsrava-dharma (anāsrava-dharma). If one can observe in this way, this samadhi will arise. Abandoning all saṃskṛta-dharma (saṃskṛta-dharma), the changing aspects of all saṃskāras (saṃskāra), This dharma is like space, arising is unattainable. Bodhisattvas, knowing this, cultivate all dharmas, They will quickly attain supreme bodhi (bodhi) and turn the unsurpassed dharma-cakra (dharma-cakra). This bodhisattva will be able to establish the dharma-dhvaja (dharma-dhvaja), With inconceivable wisdom, discerning all dharmas, Seeing them all as false, ultimately unreal. Although I am now proclaiming this samadhi to you, Such rituals and appearances, their meaning is very difficult to understand.」 At that time, when the World Honored One spoke this dharma, many bodhisattvas attained...
無生忍，又復安住唸佛三昧。是諸菩薩皆見東方如恒沙等諸佛世尊說此三昧，清凈平等，無增、無減，無二、無異；其餘諸方亦復如是，皆有無量億那由他如來世尊，俱時皆演諸佛所說唸佛三昧。時諸菩薩聞佛所說，身心歡喜，快得安樂，不勝踴躍，即于佛前重以偈頌說其相貌：
「歸命世光明， 正覺牟尼尊。 大法聖醫王， 釋迦佛智海， 人依師子王， 普示諸色相。 見彼東方剎， 那由他諸佛， 悲愍眾生故， 說法如師子。 調伏那由他， 如是諸菩薩， 安住童真地、 得無生法忍、 善順甚深性、 於法無所壞。 其餘九方等， 相貌亦如是， 悉見多億眾， 那由他諸佛。 譬如師子王， 恐畏之所依， 無漏、寂無等， 轉第一法輪。 是處無去、來， 其相亦不住， 一切法無實， 性空無生、滅。 眾生及壽命、 士夫亦如是； 一切陰界入， 無實如空卷。 譬如諸野獸， 畢竟無所依。 諸法實無生， 或有常不凈， 穢心貪生死， 如彼癡嬰兒。 多億那由劫， 恒苦而不厭， 是以佛慈悲， 為此說菩提。 是故諸佛子， 常捨身、手、足、 頭、目、及髓、腦， 妻、息、妙珍
【現代漢語翻譯】 現代漢語譯本 證得無生法忍（Anutpattika-dharma-ksanti），又安住于唸佛三昧（Buddhanusmrti-samadhi）。這些菩薩都見到東方如恒河沙數一樣多的諸佛世尊在宣說此三昧，此三昧清凈平等，沒有增加，沒有減少，沒有二元對立，沒有差異；其餘各方也都是這樣，都有無量億那由他（Nayuta，數量單位，表示極大的數目）如來世尊，同時都在演說諸佛所說的唸佛三昧。當時，諸菩薩聽到佛所說，身心歡喜，感到無比安樂，欣喜踴躍，就在佛前再次以偈頌來描述其相貌： 『歸命於世間光明，正覺的牟尼尊（Muni，指釋迦牟尼佛）。偉大的法聖醫王，釋迦佛的智慧之海，人們所依止的師子王（Simha，比喻佛的威德），普遍顯示一切色相。 見到東方國土，有那由他那麼多的諸佛，因為悲憫眾生的緣故，說法如獅子吼。調伏那由他那麼多的菩薩，安住于童真地（Kumara-bhumi，菩薩初發心時的清凈境界），獲得無生法忍，善於順應甚深的法性，對於法沒有絲毫的破壞。 其餘九方等，其相貌也都是這樣，都見到多億眾，那由他那麼多的諸佛。譬如獅子王，是眾生恐懼的依靠，無漏、寂靜、無與倫比，轉動第一法輪（Dharma-cakra，佛陀初轉法輪）。 這個地方沒有來、去，其相貌也不停留，一切法都沒有實體，性空無生、無滅。眾生以及壽命，士夫（Pudgala，指人）也都是這樣；一切陰（Skandha，構成人身的五種要素）、界（Dhatu，構成宇宙的六種要素）、入（Ayatana，感官與對像），都沒有實體，如同空中的旋風。 譬如各種野獸，畢竟沒有所依。諸法實際上沒有生，或者有常不凈，以污穢的心貪戀生死，如同愚癡的嬰兒。多億那由他劫，恒常受苦而不厭倦，因此佛以慈悲心，為此宣說菩提（Bodhi，覺悟）。 所以諸佛子，常常捨棄身體、手、足、頭、眼睛、以及骨髓、腦髓，妻子、兒女、珍妙的寶物』
【English Translation】 English version Having attained the Anutpattika-dharma-ksanti (the patience of non-origination of dharmas), they also abide in the Buddhanusmrti-samadhi (the samadhi of mindfulness of the Buddha). These Bodhisattvas all see that in the east, as many Buddhas and World Honored Ones as there are sands in the Ganges River are expounding this samadhi, which is pure and equal, without increase, without decrease, without duality, and without difference. The other directions are also the same, all having countless billions of Nayuta (a large number) Tathagatas and World Honored Ones, who are simultaneously expounding the Buddhanusmrti-samadhi spoken by the Buddhas. At that time, the Bodhisattvas, hearing what the Buddha said, were joyful in body and mind, felt great peace, and were overjoyed, and in front of the Buddha, they again described its appearance in verses: 'We take refuge in the light of the world, the Muni (referring to Sakyamuni Buddha) of Right Enlightenment. The great Dharma Saint, the King of Medicine, the sea of wisdom of Sakyamuni Buddha, the Lion King (Simha, a metaphor for the Buddha's power) upon whom people rely, universally reveals all forms. Seeing the eastern lands, there are Nayuta Buddhas, who, out of compassion for sentient beings, preach the Dharma like a lion's roar. They subdue Nayuta Bodhisattvas, abide in the Kumara-bhumi (the pure state of a Bodhisattva's initial aspiration), attain the Anutpattika-dharma-ksanti, are skilled in conforming to the profound nature of Dharma, and have no destruction of the Dharma. The other nine directions are also the same, all seeing many billions, Nayuta Buddhas. Like the Lion King, who is the reliance of fear, without outflows, peaceful, and incomparable, turning the first Dharma-cakra (the first turning of the wheel of Dharma by the Buddha). This place has no coming or going, and its appearance does not stay. All dharmas have no substance, are empty in nature, without origination or cessation. Sentient beings and life spans, Pudgalas (persons) are also like this; all Skandhas (the five aggregates that constitute a person), Dhatus (the six elements that constitute the universe), and Ayatanas (the sense organs and their objects) have no substance, like a whirlwind in the sky. Like various wild beasts, they ultimately have no reliance. Dharmas have no actual origination, or are constantly impure, with defiled minds craving birth and death, like foolish infants. For many billions of Nayuta kalpas, they constantly suffer without being weary, therefore the Buddha, with compassion, speaks of Bodhi (enlightenment) for this reason. Therefore, the Buddha's children often give up their bodies, hands, feet, heads, eyes, as well as marrow, brains, wives, children, and precious treasures.'
寶， 皆悉能棄捨， 以此行菩提。 既能施妻子、 眷屬、諸外財， 又棄天世位、 身、肉、及筋、骨， 能捨是難捨， 疾得成正覺。 施、戒最勝果， 忍、進、禪、慧等， 行慈、悲、喜、舍， 以求無上智。 菩薩應修是， 為利眾生故。」
爾時，世尊即以偈頌答諸菩薩：
「菩薩若多劫， 修行是真如， 不異、不分別， 以此說菩提。 其性甚寂靜， 難得、難可見。 當起無盡意， 修習如是行， 是菩薩則得， 進智近菩提。」
爾時，世尊為諸菩薩略說四法——滿菩提故——而告之言：「諸善男子！當學戒品，善自防慎守護觀察；生智方便，常勤修習乃至菩提；于諸眾生恒起慈心；為除我見及我所想，求于最勝無上菩提。乃至捨身及以命財，應當守護、成就、增長。如是四法，三昧根本。」
菩薩唸佛三昧經大眾奉持品第十六
爾時，世尊知九萬億那由他等諸大菩薩摩訶薩眾皆悉已集，復有百千萬億菩薩，是等當於彌勒佛時悉得住于不退轉地。是時東方九萬九億百千那由他諸菩薩眾，梵上菩薩而為上首；南方復有九萬九億諸菩薩眾，持誠菩薩摩訶薩等而為上首；西方復有九萬九千諸菩薩眾，大智菩薩摩訶薩等而
【現代漢語翻譯】 現代漢語譯本 珍寶， 都能完全捨棄，以此修行菩提。 既能佈施妻子、眷屬、各種身外之物， 又能捨棄天上的地位、身體、血肉、以及筋骨， 能捨棄這些難以捨棄之物，就能迅速成就正覺（samyak-saṃbodhi，無上正等正覺）。 佈施、持戒是最殊勝的果報，忍辱、精進、禪定、智慧等， 修行慈、悲、喜、舍四無量心，以此求得無上智慧。 菩薩應當修習這些，爲了利益眾生。」
當時，世尊即以偈頌回答諸位菩薩：
「菩薩如果經過多劫，修行這真如（tathātā，事物的真實本性）， 不異、不分別，以此來說明菩提。 其自性非常寂靜，難以獲得、難以見到。 應當發起無盡的意願，修習這樣的行為， 這樣的菩薩就能獲得，增長智慧，接近菩提。」
當時，世尊為諸位菩薩簡略地說了四種法——爲了圓滿菩提——並告訴他們說：「各位善男子！應當學習戒律，好好地自我防範、守護、觀察；爲了生起智慧，要常常勤奮修習直到菩提；對於一切眾生，要恒常生起慈悲心；爲了去除我見以及我所想，要追求最殊勝的無上菩提。乃至捨棄身體以及生命財產，都應當守護、成就、增長。這四種法，是三昧（samādhi，禪定）的根本。」
《菩薩唸佛三昧經》大眾奉持品第十六
當時，世尊知道九萬億那由他（nayuta，數量單位）等諸大菩薩摩訶薩（mahāsattva，大菩薩）眾都已聚集，還有百千萬億菩薩，這些人當在彌勒佛（Maitreya）時都將安住于不退轉地。這時東方有九萬九億百千那由他諸菩薩眾，梵上菩薩為首；南方又有九萬九億諸菩薩眾，持誠菩薩摩訶薩等為首；西方又有九萬九千諸菩薩眾，大智菩薩摩訶薩等為首
【English Translation】 English version Treasures, All can be completely relinquished, thereby practicing Bodhi. Having given away wives, children, relatives, and all external possessions, They also relinquish heavenly positions, bodies, flesh, and even sinews and bones, Able to give up these difficult-to-relinquish things, they quickly attain perfect enlightenment (samyak-saṃbodhi). Giving, morality are the most excellent results, patience, diligence, meditation, wisdom, etc., Practicing loving-kindness, compassion, joy, and equanimity, seeking supreme wisdom. Bodhisattvas should cultivate these, for the benefit of all beings.」
At that time, the World Honored One answered the Bodhisattvas with verses:
「If Bodhisattvas, through many kalpas, cultivate this Suchness (tathātā), Without difference, without discrimination, they explain Bodhi. Its nature is very tranquil, difficult to obtain, difficult to see. They should arouse endless intention, cultivating such practices, Such Bodhisattvas will obtain, increase wisdom, and approach Bodhi.」
At that time, the World Honored One briefly spoke four dharmas to the Bodhisattvas—for the sake of fulfilling Bodhi—and told them: 「Good men! You should learn the precepts, carefully guard, protect, and observe yourselves; to generate wisdom, you should always diligently cultivate until Bodhi; towards all beings, you should constantly arise with compassion; to remove the view of self and the thought of what belongs to self, you should seek the most excellent supreme Bodhi. Even giving up your body, life, and possessions, you should protect, accomplish, and increase them. These four dharmas are the foundation of samadhi (meditation).」
Chapter Sixteen, 'The Assembly's Practice and Upholding' of the Sutra of the Samadhi of the Bodhisattva's Mindfulness of the Buddha
At that time, the World Honored One knew that nine hundred trillion nayutas (nayuta, a unit of number) of great Bodhisattva Mahasattvas (mahāsattva, great Bodhisattva) had all gathered, and there were hundreds of millions of Bodhisattvas, who would all abide in the stage of non-retrogression during the time of Maitreya Buddha. At this time, in the East, there were nine hundred and ninety billion hundred thousand nayutas of Bodhisattvas, with Bodhisattva Brahma as their leader; in the South, there were nine hundred and ninety billion Bodhisattvas, with Bodhisattva Mahasattva Holding Sincerity as their leader; in the West, there were nine hundred and ninety thousand Bodhisattvas, with Bodhisattva Mahasattva Great Wisdom as their leader.
為上首；北方復有九萬九千諸菩薩眾，大光菩薩摩訶薩等而為上首。
復有住彼歡喜世界無量菩薩皆悉來集，梵身天王、大花梵王，無量梵王皆悉來集。復有無邊百千那由他釋提桓因，眾念天主而為上首。復有無量百千億萬那由他等四大天王，復有無量迦流夜叉、持鬘夜叉、常醉夜叉。復有諸餘天、龍、夜叉、乾闥婆王、阿修羅王、迦留羅王、緊那羅王、摩睺羅王、羅剎夜叉、拘槃茶鬼、富丹那鬼，及與迦吒富丹那鬼，如是種種無數百千大力鬼神亦來在座。
爾時，世尊、應、正遍知知諸大眾皆悉已集，將為此等略說斯經功德深重次第之法，為欲調伏諸人天故，復作師子𡄇咳之聲，即為時會說未曾有：「此經法者，去、來、現在三世諸佛之所修行，能滅一切諸大苦惱。是故諸佛尊重是法，已行、當行、今亦修行。是故，大士！欲求我身應當尊重真實之法，敬事法者當如敬佛。所以者何？法不異佛。是人求法應到於此。若天、若龍、人及非人，能求法者疾舍諸苦。行法除苦，佛說最勝。是故，菩薩為欲利益一切世間求菩提法，是諸菩薩則為已施一切眾生菩提之樂，疾得度于生死大海。
「當我須臾說此三昧微妙經王教世間時，一切山河及以大地皆悉俱時六種震動，時諸眾生皆稱善哉。所以者何？當佛
【現代漢語翻譯】 現代漢語譯本：北方又有九萬九千位菩薩眾，以大光菩薩摩訶薩（菩薩中的大菩薩）等為首。 又有住在歡喜世界的無量菩薩都來集會，梵身天王、大花梵王，以及無量梵王都來集會。又有無邊百千那由他（數量單位，表示極大的數目）釋提桓因（帝釋天），以眾念天主為首。又有無量百千億萬那由他等四大天王，又有無量迦流夜叉（一種夜叉）、持鬘夜叉、常醉夜叉。又有諸天、龍、夜叉、乾闥婆王（天上的樂神）、阿修羅王（非天神）、迦留羅王（金翅鳥神）、緊那羅王（天上的歌神）、摩睺羅王（大蟒神）、羅剎夜叉（惡鬼）、拘槃茶鬼（甕形鬼）、富丹那鬼（臭餓鬼），以及迦吒富丹那鬼（極臭餓鬼），像這樣種種無數百千大力鬼神也來到會座。 這時，世尊、應、正遍知（佛的十號之一，意為應供、正等正覺）知道所有大眾都已經聚集，將要為他們略說這部經功德深重的次第之法，爲了調伏諸人天，又發出獅子吼的聲音，即時為大會宣說前所未有的道理：『這部經法，是過去、現在、未來三世諸佛所修行的，能滅除一切諸大苦惱。因此諸佛尊重這部法，已經修行、將要修行、現在也在修行。所以，大士！想要得到我的身，應當尊重真實的法，敬奉法的人應當如同敬奉佛。為什麼呢？法與佛沒有差別。這個人求法應當來到這裡。無論是天、龍、人以及非人，能夠求法的人，就能迅速舍離諸苦。修行佛法可以除苦，佛說這是最殊勝的。因此，菩薩爲了利益一切世間，求菩提法，這些菩薩就等於已經施予一切眾生菩提的快樂，迅速脫離生死苦海。』 『當我須臾宣說這部三昧微妙經王教化世間時，一切山河以及大地都同時發生六種震動，當時所有眾生都稱讚說「善哉」。為什麼呢？當佛』
【English Translation】 English version: Moreover, to the north, there were ninety-nine thousand Bodhisattva assemblies, with Great Light Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) and others as their leaders. Furthermore, countless Bodhisattvas residing in the Joyful World had all gathered, along with Brahma Body Heavenly King, Great Flower Brahma King, and countless Brahma Kings. There were also countless hundreds of thousands of nayutas (a unit of large number) of Shakra Devanam Indras (the lord of the gods), with the Lord of All Thoughts as their leader. There were also countless hundreds of thousands of millions of nayutas of the Four Great Heavenly Kings, as well as countless Kaluyaksha (a type of Yaksha), Garland-Holding Yaksha, and Always-Drunk Yaksha. There were also various gods, dragons, Yakshas, Gandharva Kings (celestial musicians), Asura Kings (demi-gods), Garuda Kings (golden-winged bird gods), Kinnara Kings (celestial musicians), Mahoraga Kings (great serpent gods), Rakshasa Yakshas (demons), Kumbhanda ghosts (pot-shaped ghosts), Putana ghosts (foul-smelling hungry ghosts), and Kataputana ghosts (extremely foul-smelling hungry ghosts). Countless hundreds of thousands of powerful ghosts and spirits like these also came to the assembly. At that time, the World Honored One, the Arhat, the Samyaksambuddha (one of the ten titles of the Buddha, meaning worthy of offerings, perfectly enlightened), knowing that all the great assembly had gathered, was about to briefly explain the profound and sequential merits of this sutra. In order to subdue all humans and gods, he again uttered a lion's roar, and then for the assembly, he spoke of the unprecedented truth: 'This sutra is practiced by all Buddhas of the past, present, and future, and it can extinguish all great sufferings. Therefore, all Buddhas respect this Dharma, have practiced it, will practice it, and are practicing it now. Therefore, great Bodhisattvas! If you wish to attain my body, you should respect the true Dharma, and those who revere the Dharma should be revered as if they were the Buddha. Why is this so? The Dharma is not different from the Buddha. Those who seek the Dharma should come here. Whether they are gods, dragons, humans, or non-humans, those who can seek the Dharma can quickly abandon all suffering. Practicing the Dharma can eliminate suffering, and the Buddha said this is the most supreme. Therefore, Bodhisattvas, in order to benefit all beings in the world and seek the Bodhi Dharma, these Bodhisattvas are equivalent to having already bestowed the joy of Bodhi upon all beings, and they will quickly escape the sea of birth and death.' 'When I briefly explain this Samadhi Wonderful King Sutra to teach the world, all mountains, rivers, and the earth will simultaneously experience six kinds of tremors, and all beings at that time will praise, saying, 「Excellent!」 Why is this so? When the Buddha'
說此菩薩唸佛大三昧王，大乘方等微妙經典，無邊功德大智海時，億百千數那由他等無數世界佛之剎土，皆悉六種十八相動，及放凈光大明普照。」
爾時，虛空無量諸天擊大天鼓，聲若雷震，又奏和雅調暢之音。復有八萬億那由他地神、天女，持眾寶座從地踴出，至世尊前至心恭敬而以奉獻。復有主樂乾闥婆王，作億百千那由他等種種妙音，甚可愛樂。復有諸龍及龍王子，興大密雲普覆世界，雨天曼陀及眾妙花周布大地，高百由延。時娑竭羅諸大龍王于虛空中變成宮殿，眾寶莊校微妙殊特，天栴檀末普散此剎三千大千佛之世界。復有色界諸梵天王，于如來上作寶花蓋，遍覆三千大千剎土。是蓋處處垂諸寶鈴，其鈴皆出微妙之音，譬如他化自在天樂。
爾時，此會一切眾生皆修慈、悲、喜、舍之心，既聞法音，不勝喜悅，各各至心重歸三寶。時會聞法無邊眾生，皆發無上菩提之心；復有無量諸眾生等，悉深發辟支佛心；復有無數諸眾生等，皆發聲聞菩提之心；復有無量諸剎利王、沙門、婆羅門、毗舍首陀、長者、居士，皆悉獲得須陀洹果、斯陀含果、阿那含果；復有無邊諸眾生等，皆證無著阿羅漢果。
爾時，世尊說是經已，一切大眾皆大歡喜。
不空見等諸大菩薩，大聲聞眾，及諸世間人
【現代漢語翻譯】 現代漢語譯本：當這位菩薩宣說唸佛大三昧王（通過唸佛達到甚深禪定的方法），大乘方等微妙經典（大乘佛教中廣博而精深的經典），以及無邊功德大智海（無量功德和智慧的海洋）時，億百千數那由他（數量單位，表示極大的數字）等無數世界的佛之剎土（佛的國土），都震動了六種十八相（指地震的十八種表現形式），並放出清凈的光芒，普照一切。 當時，虛空中無量的諸天敲擊著巨大的天鼓，聲音如同雷鳴般震動，又演奏出和諧悅耳的音樂。還有八萬億那由他的地神、天女，捧著各種寶座從地裡涌出，來到世尊面前，至誠恭敬地獻上。又有主管音樂的乾闥婆王（天神的一種），演奏出億百千那由他等各種美妙的音樂，非常動聽。還有諸龍及龍王子，興起巨大的密雲覆蓋整個世界，降下天上的曼陀羅花（天界的花）和各種奇妙的花朵，遍佈大地，高達百由延（長度單位）。這時，娑竭羅（海龍王）等諸大龍王在虛空中化現出宮殿，用各種珍寶裝飾，精美絕倫，天上的栴檀香末（一種香料）普撒在這個三千大千佛的世界。還有諸梵天王（色界天的天王），在如來（佛的稱號）上方化現出寶花蓋，覆蓋整個三千大千世界。這個寶蓋處處垂掛著寶鈴，鈴聲發出美妙的聲音，如同他化自在天（欲界天的最高層）的音樂。 當時，這個法會的一切眾生都修習慈、悲、喜、舍之心，聽聞佛法后，無比喜悅，各自至誠地皈依三寶（佛、法、僧）。法會上聽聞佛法的無量眾生，都發起了無上菩提之心（追求成佛的願望）；還有無量眾生，都發起了辟支佛心（追求獨自覺悟的願望）；還有無數眾生，都發起了聲聞菩提之心（追求通過聽聞佛法而解脫的願望）；還有無量剎利王（國王）、沙門（出家修行者）、婆羅門（祭司）、毗舍（商人）、首陀（農民）、長者（富人）、居士（在家修行者），都獲得了須陀洹果（小乘初果）、斯陀含果（小乘二果）、阿那含果（小乘三果）；還有無量眾生，都證得了無著阿羅漢果（小乘最高果位）。 這時，世尊說完這部經后，一切大眾都非常歡喜。 不空見等諸大菩薩，大聲聞眾，以及世間的人們，都信受奉行。
【English Translation】 English version: When this Bodhisattva spoke of the Samadhi King of Buddha Recitation (a method of achieving deep meditation through reciting the Buddha's name), the subtle and profound Great Vehicle Vaipulya Sutra (the expansive and profound scriptures of Mahayana Buddhism), and the boundless ocean of merit and great wisdom, the Buddha lands of countless worlds, numbering in the billions of hundreds of thousands of nayutas (a unit of extremely large numbers), all trembled with the six kinds of eighteen aspects (referring to the eighteen forms of earthquake), and emitted pure light, illuminating everything. At that time, the immeasurable devas in the sky struck great celestial drums, the sound of which was like thunder, and also played harmonious and pleasant music. There were also eighty billion nayutas of earth gods and celestial maidens, holding various jeweled seats, emerging from the earth and coming before the World Honored One, offering them with utmost reverence. Furthermore, the Gandharva King (a type of celestial being) in charge of music played billions of hundreds of thousands of nayutas of various wonderful music, which was very delightful. There were also dragons and dragon princes, raising great dense clouds that covered the entire world, raining down celestial mandara flowers (flowers of the celestial realm) and various wonderful flowers, spreading across the earth, reaching a height of a hundred yojanas (a unit of length). At this time, the great dragon kings such as Sagara (the sea dragon king) transformed into palaces in the sky, adorned with various treasures, exquisite and unique, and the celestial sandalwood powder (a type of fragrance) was scattered throughout this three thousand great thousand Buddha world. There were also the Brahma Kings (kings of the Form Realm heavens), who transformed into jeweled flower canopies above the Tathagata (an epithet of the Buddha), covering the entire three thousand great thousand worlds. These canopies were hung with jeweled bells everywhere, and the bells emitted wonderful sounds, like the music of the Paranirmitavasavartin heaven (the highest level of the Desire Realm). At that time, all the beings in this assembly cultivated the hearts of loving-kindness, compassion, joy, and equanimity. Having heard the Dharma, they were filled with immeasurable joy, and each sincerely took refuge in the Three Jewels (Buddha, Dharma, and Sangha). The immeasurable beings who heard the Dharma at the assembly all aroused the mind of Anuttara-samyak-sambodhi (the aspiration to attain Buddhahood); there were also immeasurable beings who aroused the mind of Pratyekabuddha (the aspiration to attain enlightenment on one's own); and there were countless beings who aroused the mind of Sravaka Bodhi (the aspiration to attain liberation through hearing the Dharma); there were also immeasurable Kshatriya kings (kings), Sramanas (monastics), Brahmins (priests), Vaishyas (merchants), Shudras (farmers), elders (wealthy people), and lay practitioners, who all attained the Srotapanna fruit (the first stage of Arhatship), the Sakrdagamin fruit (the second stage of Arhatship), and the Anagamin fruit (the third stage of Arhatship); and there were immeasurable beings who all attained the Arhat fruit of non-attachment (the highest stage of Arhatship). At this time, after the World Honored One finished speaking this sutra, all the great assembly were filled with great joy. The great Bodhisattvas such as Amoghavajra, the great Sravaka assembly, and the people of the world all accepted and practiced it.
天八部、阿修羅等，聞佛所說，皆大欣樂，頂戴奉行。
菩薩唸佛三昧經卷第五
【現代漢語翻譯】 現代漢語譯本 天眾八部（包括天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等），以及阿修羅（非天，一種具有神力但性情暴躁的神），聽聞佛陀所說之法，都非常歡喜，恭敬地接受並遵照奉行。
《菩薩唸佛三昧經》卷第五
【English Translation】 English version The eight classes of devas (including Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas), and Asuras (demi-gods, a type of powerful but ill-tempered deities), having heard what the Buddha had spoken, were all greatly delighted, and respectfully received and practiced it.
Bodhisattva Samadhi of Buddha Recitation Sutra, Volume 5