T13n0415_大方等大集經菩薩唸佛三昧分

大正藏第 13 冊 No. 0415 大方等大集經菩薩唸佛三昧分

No. 415 [No. 414]

大方等大集經菩薩唸佛三昧分卷第一

隋天竺三藏達磨笈多譯

序品第一

爾時，婆伽婆在王舍城耆阇崛山中，與大比丘眾千二百五十人俱，一切皆是大阿羅漢——諸漏已盡，無復煩惱，心善解脫、慧善解脫，調伏一切猶如大龍，舍離重擔不受後有，所作已辦、獲真己利，住平等智、入解脫門，自在得度眾苦彼岸——惟除尊者阿難一人。

復有無量諸菩薩摩訶薩眾，皆從十方世界來者，各與一切菩薩摩訶薩眾俱。

復有無量凈居諸天子，其名曰：難陀天子、須難陀天子、栴檀那天子、須摩那天子、自在天子、大自在天子、難勝天子、善威光天子。如是等諸天子眾，過夜半已放大光明，直照於此耆阇崛山已，咸詣佛所頂禮尊足，即以天多摩羅跋香、天沉水香、天多伽羅香、天末栴檀香、及牛頭栴檀香，如是等種種諸香，慇勤再三散於佛上已，復以天散華、及天雞婆羅華、摩訶雞婆羅華、曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華、阿地目多華，以如是等種種眾華，亦慇勤再三散於佛上已，而復漸進前詣佛所，右繞三匝，一心恭敬合十指掌，稽首禮

【現代漢語翻譯】現代漢語譯本《大方等大集經菩薩唸佛三昧分》第一卷隋朝天竺三藏達磨笈多譯序品第一當時，婆伽婆（Bhagavan，世尊）在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千二百五十位大比丘眾在一起，他們都是大阿羅漢（Arhat）——諸漏已盡，不再有煩惱，心善解脫、慧善解脫，調伏一切如同大龍，捨棄重擔不再受後有，所作已辦、獲得真正的利益，安住于平等智慧、進入解脫之門，自在地度脫眾苦的彼岸——只有尊者阿難（Ānanda）一人除外。又有無量諸菩薩摩訶薩（Bodhisattva-mahāsattva）眾，都是從十方世界來的，各自與一切菩薩摩訶薩眾在一起。又有無量凈居諸天子，他們的名字是：難陀天子（Nanda）、須難陀天子（Sunanda）、栴檀那天子（Candana）、須摩那天子（Suma）、自在天子（Īśvara）、大自在天子（Maheśvara）、難勝天子（Durjaya）、善威光天子（Suprabhāsa）。這些天子眾，在過半夜後放出大光明，直接照耀到這耆阇崛山，然後都來到佛陀所在之處，頂禮佛足，隨即用天上的多摩羅跋香（tamālapattra）、天上的沉水香（agaru）、天上的多伽羅香（tagara）、天上的末栴檀香（candana）以及牛頭栴檀香（gośīrṣa-candana），像這樣種種的香，慇勤地再三散在佛陀身上，又用天上的散華、以及天上的雞婆羅華（kimsuka）、摩訶雞婆羅華（mahākimsuka）、曼陀羅華（mandārava）、摩訶曼陀羅華（mahāmandārava）、曼殊沙華（mañjūṣaka）、摩訶曼殊沙華（mahāmañjūṣaka）、阿地目多華（atimuktaka），像這樣種種的花，也慇勤地再三散在佛陀身上，然後又漸漸向前來到佛陀所在之處，右繞三匝，一心恭敬地合起十指，稽首禮拜。

【English Translation】 English version The Chapter on the Samadhi of Buddha-Recollection of the Bodhisattvas from the Great Vaipulya Mahasamnipata Sutra, Volume 1 Translated by Tripitaka Master Dharmagupta of India during the Sui Dynasty Chapter 1: Introduction At that time, the Bhagavan (World Honored One) was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty Bhikshus (monks), all of whom were great Arhats (worthy ones) – their outflows were exhausted, they had no more afflictions, their minds were well liberated, their wisdom was well liberated, they had tamed all like great dragons, they had cast off their heavy burdens and would not receive future existence, they had done what needed to be done, they had obtained true benefit, they dwelt in equal wisdom, they had entered the gate of liberation, and they had freely crossed over to the other shore of all suffering – except for the Venerable Ānanda. Moreover, there were immeasurable Bodhisattva-mahāsattvas (great Bodhisattvas), all of whom had come from the ten directions, each together with their respective assemblies of Bodhisattva-mahāsattvas. Furthermore, there were immeasurable pure abode Deva-putras (gods), whose names were: Deva-putra Nanda, Deva-putra Sunanda, Deva-putra Candana, Deva-putra Suma, Deva-putra Īśvara, Deva-putra Maheśvara, Deva-putra Durjaya, and Deva-putra Suprabhāsa. These Deva-putras, after midnight had passed, emitted great light, directly illuminating Mount Gṛdhrakūṭa, and then they all went to where the Buddha was, bowed their heads to his feet, and then with heavenly tamālapattra incense, heavenly agaru incense, heavenly tagara incense, heavenly candana incense, and gośīrṣa-candana incense, and such various incenses, they diligently scattered them three times upon the Buddha. They also used heavenly scattered flowers, heavenly kimsuka flowers, mahākimsuka flowers, mandārava flowers, mahāmandārava flowers, mañjūṣaka flowers, mahāmañjūṣaka flowers, and atimuktaka flowers, and such various flowers, they also diligently scattered them three times upon the Buddha. Then they gradually advanced to where the Buddha was, circumambulated him three times to the right, and with one-pointed minds, respectfully joined their ten fingers, and bowed their heads in reverence.

佛，退住一面。

爾時，諸天子眾各如是念：「今此菩薩念一切佛三昧法門，過去諸如來、應供、等正覺已曾於彼天人大眾中宣揚，分別利益一切諸眾生故。今我世尊豈不為斯天人大眾——梵、魔、沙門、婆羅門、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等——敷演宣說如是妙典？為欲利益一切世間天人大眾故，亦令未來世一切眾生咸蒙利益故。」

爾時，難陀天子、須難陀天子、栴檀那天子、須摩那天子、自在天子、大自在天子、難勝天子、善威光天子，如是一切諸天子眾作是思惟已，即白佛言：「世尊！婆伽婆！今此菩薩念一切佛三昧法門，過去諸如來、應供、等正覺已曾為諸天人大眾——梵、魔、沙門、婆羅門、諸龍、夜叉、乾闥婆……、乃至一切人非人等——敷揚演說如是經典，利益世間諸眾生故。惟愿世尊大慈哀愍，今亦為此天人大眾——梵、魔、沙門、婆羅門及彼一切人非人等——演說如是方等法門，令諸世間多獲利益、安隱快樂故。」

爾時，世尊大悲熏心，為欲利益一切世間諸眾生故，默然受是諸天子請。時諸天子見佛默然，知聖哀許，頂禮佛足，圍繞三匝，即于耆阇崛山忽然不見，還於天宮。

爾時，世尊過夜後分將明旦時，便作大師子王警欬

【現代漢語翻譯】現代漢語譯本佛陀退到一旁。當時，眾天子各自這樣想：『現在這位菩薩所念誦的「一切佛三昧法門」，過去的諸如來（Tathagata）、應供（Arhat）、等正覺（Samyak-sambuddha）曾在那天人大眾中宣揚，是爲了分別利益一切眾生。現在我們的世尊難道不會爲了這些天人大眾——梵天（Brahma）、魔（Mara）、沙門（Shramana）、婆羅門（Brahmana）、諸龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等——敷演宣說這樣的妙典嗎？這是爲了利益一切世間的天人大眾，也爲了讓未來世的一切眾生都能蒙受利益。』當時，難陀天子（Nanda）、須難陀天子（Sunanda）、栴檀那天子（Chandana）、須摩那天子（Suma）、自在天子（Isvara）、大自在天子（Mahesvara）、難勝天子（Durjaya）、善威光天子（Suprabha），像這樣的一切天子眾思考完畢后，就對佛說：『世尊！婆伽婆（Bhagavan）！現在這位菩薩所念誦的「一切佛三昧法門」，過去的諸如來、應供、等正覺曾為諸天人大眾——梵天、魔、沙門、婆羅門、諸龍、夜叉、乾闥婆……乃至一切人非人等——敷揚演說這樣的經典，是爲了利益世間的一切眾生。唯愿世尊大慈悲憐憫，現在也為這些天人大眾——梵天、魔、沙門、婆羅門以及一切人非人等——演說這樣的方等法門，讓世間眾生多獲利益、安穩快樂。』當時，世尊大悲心充滿，爲了利益一切世間的眾生，默然接受了這些天子的請求。當時，諸天子見佛默然，知道聖者已經哀憫允許，就頂禮佛足，圍繞三圈，隨即在耆阇崛山（Grdhrakuta）忽然不見，返回天宮。當時，世尊在過夜后的後半夜，將要黎明時，便發出大師子王般的警覺咳嗽。

【English Translation】 English version The Buddha withdrew to one side. At that time, the assembly of gods each thought thus: 『This Bodhisattva is now reciting the Dharma-gate of the Samadhi of all Buddhas. The past Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Ones) have proclaimed it among the great assembly of gods and humans, for the sake of separately benefiting all sentient beings. Now, will our World-Honored One not expound and proclaim such a wonderful scripture for this great assembly of gods and humans—Brahma, Mara, Shramanas (ascetics), Brahmanas (priests), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (giant birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and humans and non-humans—for the sake of benefiting all sentient beings in the world, and also for the sake of enabling all sentient beings in the future to receive benefits?』 At that time, the gods Nanda, Sunanda, Chandana, Suma, Isvara, Mahesvara, Durjaya, and Suprabha, and all the other gods, having thought thus, then said to the Buddha: 『World-Honored One! Bhagavan! This Bodhisattva is now reciting the Dharma-gate of the Samadhi of all Buddhas. The past Tathagatas, Arhats, and Samyak-sambuddhas have expounded and proclaimed such scriptures for the great assembly of gods and humans—Brahma, Mara, Shramanas, Brahmanas, Nagas, Yakshas, Gandharvas... and even all humans and non-humans—for the sake of benefiting all sentient beings in the world. We beseech the World-Honored One, with great compassion and pity, to now also expound such a Vaipulya Dharma-gate for this great assembly of gods and humans—Brahma, Mara, Shramanas, Brahmanas, and all humans and non-humans—so that the beings of the world may receive much benefit, peace, and happiness.』 At that time, the World-Honored One, with great compassion filling his heart, silently accepted the request of these gods, for the sake of benefiting all sentient beings in the world. When the gods saw that the Buddha was silent, they knew that the Holy One had compassionately granted their request. They bowed at the Buddha』s feet, circumambulated him three times, and then suddenly disappeared from Mount Grdhrakuta, returning to their heavenly palaces. At that time, after the night had passed and as dawn was approaching, the World-Honored One made a great lion-king-like clearing of his throat.

之聲而復微笑。時佛、如來、應供、等正覺忽發如是殊異聲已，須臾之間，是耆阇崛山精舍所有諸比丘眾，承佛威神，一切皆悉集於如來、應供、等正覺所。

爾時，復有眾多異阿蘭若處諸比丘等——具大神通、有大威德——亦皆承佛威神，俱從阿蘭若處來，入耆阇崛山集如來所。

爾時，王舍大城一切諸比丘尼亦皆承佛威神，入耆阇崛山，集如來所。

爾時，摩伽陀國主——韋提希子——阿阇世王，與無量百千眷屬前後圍繞，入耆阇崛山，集如來所。

爾時，復有諸夜叉大將，其名曰：阿吒婆迦曠野居夜叉大將、伽陀婆迦驢形夜叉大將、金毗羅摩竭魚夜叉大將、須脂路摩針毛夜叉大將、摩羅陀梨持華鬘夜叉大將，如是等諸夜叉為首，並余諸夜叉輩——有大威神、具大勢力——各與無量百千眷屬前後圍繞，入耆阇崛山集於佛所。

爾時，復有諸阿修羅王，其名曰：大叫羅睺阿修羅王、種種可畏毗摩質多阿修羅王、須婆睺善臂阿修羅王、波訶羅舒展陀阿修羅王——有大威神、具大勢力——聞佛警聲，心生驚悚、身毛皆豎，各與無量百千眷屬前後圍繞，來入耆阇崛山集於佛所。

爾時，復有此三千大千世界所有諸大龍王及其眷屬，彼各聞佛警欬聲時，心生驚悚、身毛皆豎，承佛威神

【現代漢語翻譯】現代漢語譯本：這時，佛陀、如來（Tathagata，佛的稱號之一）、應供（Arhat，值得受人供養的聖者）、等正覺（Samyaksambuddha，完全覺悟者）忽然發出這樣不同尋常的聲音，然後又微笑。在很短的時間內，耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀常在此說法）精舍的所有比丘眾，都承蒙佛陀的威神之力，全部聚集到如來、應供、等正覺所在之處。當時，還有許多在其他阿蘭若（Aranya，寂靜處，指遠離人煙的修行場所）修行的比丘——他們具有大神通、有大威德——也全都承蒙佛陀的威神之力，從各自的阿蘭若處來到耆阇崛山，聚集到如來所在之處。當時，王舍城（Rajagrha，古印度摩揭陀國首都）的所有比丘尼也全都承蒙佛陀的威神之力，來到耆阇崛山，聚集到如來所在之處。當時，摩伽陀國（Magadha，古印度十六雄國之一）的國王——韋提希（Vaidehi，阿阇世王的母親）之子——阿阇世王（Ajatasatru），與無數百千眷屬前後圍繞，來到耆阇崛山，聚集到如來所在之處。當時，還有諸位夜叉（Yaksa，一種守護神）大將，他們的名字是：阿吒婆迦（Atavaka）曠野居夜叉大將、伽陀婆迦（Ghatavaka）驢形夜叉大將、金毗羅（Kumbhira）摩竭魚夜叉大將、須脂路摩（Suciloma）針毛夜叉大將、摩羅陀梨（Maladhari）持華鬘夜叉大將，像這樣的夜叉為首，以及其餘的夜叉們——他們具有大威神、具大勢力——各自與無數百千眷屬前後圍繞，來到耆阇崛山，聚集到佛陀所在之處。當時，還有諸位阿修羅（Asura，一種好戰的神）王，他們的名字是：大叫羅睺（Rahu）阿修羅王、種種可畏毗摩質多（Vemacitra）阿修羅王、須婆睺（Subahu）善臂阿修羅王、波訶羅（Prahara）舒展陀阿修羅王——他們具有大威神、具大勢力——聽到佛陀的警示之聲，心中驚恐、汗毛豎立，各自與無數百千眷屬前後圍繞，來到耆阇崛山，聚集到佛陀所在之處。當時，還有這三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙單位）所有的大龍王（Naga，一種神獸）及其眷屬，他們各自聽到佛陀的警示咳嗽聲時，心中驚恐、汗毛豎立，承蒙佛陀的威神之力

【English Translation】 English version: At that time, the Buddha, the Tathagata, the Arhat, the Samyaksambuddha, suddenly emitted such an unusual sound and then smiled. In a very short time, all the Bhikshus (monks) in the Vihara (monastery) of Grdhrakuta (Vulture Peak) Mountain, through the power of the Buddha, all gathered at the place of the Tathagata, the Arhat, the Samyaksambuddha. At that time, there were also many Bhikshus from other Aranyas (secluded places, places for practice away from human habitation) – those with great supernatural powers and great virtue – who also, through the power of the Buddha, came from their respective Aranyas to Grdhrakuta Mountain, gathering at the place of the Tathagata. At that time, all the Bhikshunis (nuns) of the great city of Rajagrha (the capital of Magadha) also, through the power of the Buddha, came to Grdhrakuta Mountain, gathering at the place of the Tathagata. At that time, King Ajatasatru, the ruler of Magadha, the son of Vaidehi, surrounded by countless hundreds and thousands of attendants, came to Grdhrakuta Mountain, gathering at the place of the Tathagata. At that time, there were also the great Yaksha (a type of guardian spirit) generals, whose names were: Atavaka, the Yaksha general dwelling in the wilderness; Ghatavaka, the donkey-shaped Yaksha general; Kumbhira, the Makara (a mythical sea creature) Yaksha general; Suciloma, the needle-haired Yaksha general; Maladhari, the garland-holding Yaksha general. These Yakshas were the leaders, along with the rest of the Yakshas – those with great divine power and great strength – each surrounded by countless hundreds and thousands of attendants, came to Grdhrakuta Mountain, gathering at the place of the Buddha. At that time, there were also the Asura (a type of warring deity) kings, whose names were: Rahu, the great-shouting Asura king; Vemacitra, the Asura king of various terrors; Subahu, the Asura king with good arms; Prahara, the Asura king who stretches out. They had great divine power and great strength. Upon hearing the Buddha's warning sound, their hearts were startled, and their hair stood on end. Each, surrounded by countless hundreds and thousands of attendants, came to Grdhrakuta Mountain, gathering at the place of the Buddha. At that time, there were also all the great Naga (a type of serpent deity) kings and their retinues from this Trisahasra-Mahasahasra-Lokadhatu (a unit of the Buddhist cosmology), each of them, upon hearing the Buddha's warning cough, their hearts were startled, and their hair stood on end, through the power of the Buddha

，來入耆阇崛山集於佛所。

爾時，舍婆提大城給孤獨長者，亦與無量百千眷屬前後圍繞，自舍婆提詣王舍城，入耆阇崛山集於佛所，為欲恭敬供養如來、聽聞正法故。

爾時，毗舍離大城亦有無量諸梨車子，皆生大凈婆羅門家，其名曰：善思梨車子、伏怨少壯梨車子、功德生梨車子、無邊手梨車子、舉手梨車子、然手長者子。如是等而為上首，皆已久住無上大乘，各與無量百千眷屬前後圍繞，自毗舍離詣王舍城，入耆阇崛山集於佛所。

爾時，瞻波大城復有無量諸長者子，已於過去供養無量無邊諸佛，種諸善根，具大威德、有大勢力，其名曰：善住長者子、利益長者子、無邊精進婆羅門子，如是等而為上首，及余無量長者居士，各與無量百千眷屬前後圍繞，自瞻波城詣王舍城，入耆阇崛山集於佛所，為欲恭敬供養如來、聽聞正法故。

爾時，波羅奈城有無量種異類人眾，已於過去供養無量百千諸佛、植諸善根，皆已純熟，自波羅奈詣王舍城，入耆阇崛山集於佛所，為欲恭敬供養如來、聽聞正法故。

爾時，拘尸那城復有無量諸力士末羅子，亦曾供養無量百千諸佛、世尊，以久熏修諸善根故，有大威德、具足勢力，亦與無量眷屬圍繞，自拘尸那詣王舍城，入耆阇崛山集於佛所，亦為恭

【現代漢語翻譯】現代漢語譯本：他們來到耆阇崛山（Grdhrakuta），聚集在佛陀所在之處。當時，舍婆提（Sravasti）大城的給孤獨長者（Anathapindika），也與無數百千眷屬前後圍繞，從舍婆提前往王舍城（Rajagrha），進入耆阇崛山，聚集在佛陀所在之處，是爲了恭敬供養如來、聽聞正法。當時，毗舍離（Vaisali）大城也有無數的梨車子（Licchavi），他們都出生於高貴的婆羅門家庭，他們的名字是：善思梨車子、伏怨少壯梨車子、功德生梨車子、無邊手梨車子、舉手梨車子、然手長者子。像他們這樣的人為首，他們都已長久安住于無上大乘，各自與無數百千眷屬前後圍繞，從毗舍離前往王舍城，進入耆阇崛山，聚集在佛陀所在之處。當時，瞻波（Champa）大城又有無數的長者子，他們過去曾供養過無數無邊的諸佛，種下各種善根，具有大威德、有大勢力，他們的名字是：善住長者子、利益長者子、無邊精進婆羅門子，像他們這樣的人為首，以及其餘無數的長者居士，各自與無數百千眷屬前後圍繞，從瞻波城前往王舍城，進入耆阇崛山，聚集在佛陀所在之處，是爲了恭敬供養如來、聽聞正法。當時，波羅奈（Varanasi）城有無數種不同類別的人眾，他們過去曾供養過無數百千諸佛，種植各種善根，都已純熟，從波羅奈前往王舍城，進入耆阇崛山，聚集在佛陀所在之處，是爲了恭敬供養如來、聽聞正法。當時，拘尸那（Kusinagara）城又有無數的力士末羅子（Malla），他們也曾供養過無數百千諸佛、世尊，因為長久熏修各種善根的緣故，具有大威德、具足勢力，也與無數眷屬圍繞，從拘尸那前往王舍城，進入耆阇崛山，也是爲了恭敬供養如來、聽聞正法。

【English Translation】 English version: They came to Mount Grdhrakuta and gathered at the place where the Buddha was. At that time, Anathapindika, the elder of the great city of Sravasti, also came with countless hundreds of thousands of family members surrounding him, from Sravasti to Rajagrha, entered Mount Grdhrakuta, and gathered at the place where the Buddha was, in order to respectfully make offerings to the Tathagata and listen to the true Dharma. At that time, in the great city of Vaisali, there were also countless Licchavis, all born into noble Brahmin families, whose names were: Good Thought Licchavi, Subduing Enmity Youthful Licchavi, Merit Born Licchavi, Boundless Hand Licchavi, Raised Hand Licchavi, and Burning Hand Elder's Son. Such people were the leaders, and they had all long resided in the unsurpassed Great Vehicle, each with countless hundreds of thousands of family members surrounding them, from Vaisali to Rajagrha, entered Mount Grdhrakuta, and gathered at the place where the Buddha was. At that time, in the great city of Champa, there were also countless elder's sons, who in the past had made offerings to countless boundless Buddhas, planted various roots of goodness, possessed great power and great strength, whose names were: Good Abiding Elder's Son, Benefit Elder's Son, Boundless Diligence Brahmin Son, such people were the leaders, as well as countless other elders and lay people, each with countless hundreds of thousands of family members surrounding them, from Champa to Rajagrha, entered Mount Grdhrakuta, and gathered at the place where the Buddha was, in order to respectfully make offerings to the Tathagata and listen to the true Dharma. At that time, in the city of Varanasi, there were countless kinds of people, who in the past had made offerings to countless hundreds of thousands of Buddhas, planted various roots of goodness, all of which had matured, from Varanasi to Rajagrha, entered Mount Grdhrakuta, and gathered at the place where the Buddha was, in order to respectfully make offerings to the Tathagata and listen to the true Dharma. At that time, in the city of Kusinagara, there were also countless Malla strongmen, who had also made offerings to countless hundreds of thousands of Buddhas, World Honored Ones, because they had long cultivated various roots of goodness, possessed great power and full strength, also with countless family members surrounding them, from Kusinagara to Rajagrha, entered Mount Grdhrakuta, also in order to respectfully make offerings to the Tathagata and listen to the true Dharma.

敬供養如來、聽聞正法故。

爾時，東方過無量恒河沙諸世界中一切大梵天王並余天眾——有大威德、具大神通——聞佛、世尊大師子王謦欬聲時，咸大驚愕、舉身毛豎，承佛威神，各與無量千萬天眾眷屬圍繞，皆自本處發來詣此娑婆世界王舍大城，入耆阇崛山集於佛所。如是，南、西、北方、四維、上、下皆有如是無量恒河沙世界所有一切大梵天王及余天眾——有大威德及大神通——聞佛世尊大師子王謦欬聲時，亦咸驚悚、舉身毛豎，承佛威神，各與無量千萬天眾眷屬圍繞，皆自本處發來詣此娑婆世界王舍大城耆阇崛山，集於佛所。

爾時，耆阇崛山其地弘博，縱廣正等，如此三千大千世界；大眾充滿，無有空處如杖頭許；然彼大眾皆有無量大威德力及大神通，一切天、人、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人輩皆悉充滿。

爾時，世尊知諸世間天人大眾一切集已，復發如是大師子王謦欬之聲；發大聲已，自精舍出，至一方所而復微笑。時諸世間天人大眾睹是事已，各捨己服及諸華鬘，以種種香而散佛上，供養恭敬，至心瞻仰。

爾時，大眾中有尊者舍利弗、尊者目犍連、尊者大迦葉、尊者須菩提、尊者富樓那彌多羅尼子、尊者羅睺羅、尊者大劫賓那、尊者

【現代漢語翻譯】現代漢語譯本：爲了供養如來、聽聞正法。當時，東方越過無量恒河沙數的世界中，所有的大梵天王以及其他天眾——他們具有強大的威德和神通——聽到佛、世尊大師子王（佛的尊稱，意為如獅子般威猛的覺悟者）的謦欬聲時，都感到非常驚愕，全身汗毛豎立。他們承蒙佛的威神之力，各自帶領著無量千萬的天眾眷屬，從各自的居所出發，來到這個娑婆世界（我們所居住的世界）的王舍大城，進入耆阇崛山（又名靈鷲山，佛陀常在此說法），聚集在佛陀的處所。同樣，南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方，都有像這樣無量恒河沙數的世界中所有的大梵天王以及其他天眾——他們具有強大的威德和神通——聽到佛世尊大師子王的謦欬聲時，也都感到驚恐，全身汗毛豎立。他們承蒙佛的威神之力，各自帶領著無量千萬的天眾眷屬，從各自的居所出發，來到這個娑婆世界的王舍大城耆阇崛山，聚集在佛陀的處所。當時，耆阇崛山的地勢非常廣闊，縱橫方正，如同三千大千世界（佛教宇宙觀中的一個巨大世界）一般；大眾充滿其中，沒有一絲空隙，如同針尖一般大小的地方都沒有。然而，這些大眾都具有無量的威德之力和神通，一切天、人、諸龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等都充滿其中。當時，世尊知道世間的天人和大眾都已經聚集完畢，再次發出像大師子王一般的謦欬之聲；發出大聲之後，從自己的精舍（佛陀居住的場所）出來，走到一個地方，又露出微笑。當時，世間的天人和大眾看到這種情況，都捨棄了自己的衣服和各種花鬘，用各種香來散在佛的身上，供養恭敬，至誠地瞻仰佛陀。當時，大眾中有尊者舍利弗（智慧第一的佛陀弟子）、尊者目犍連（神通第一的佛陀弟子）、尊者大迦葉（頭陀第一的佛陀弟子）、尊者須菩提（解空第一的佛陀弟子）、尊者富樓那彌多羅尼子（說法第一的佛陀弟子）、尊者羅睺羅（佛陀的兒子，密行第一的佛陀弟子）、尊者大劫賓那（知星宿第一的佛陀弟子）、尊者

【English Translation】 English version: For the sake of offering to the Tathagata and hearing the true Dharma. At that time, in the east, beyond countless worlds as numerous as the sands of the Ganges River, all the Great Brahma Kings and other heavenly beings—possessing great power and great spiritual abilities—when they heard the cough of the Buddha, the World Honored One, the Great Lion King (an epithet for the Buddha, meaning an enlightened one as powerful as a lion), were all greatly astonished, and their body hair stood on end. Receiving the Buddha's majestic power, each with countless millions of heavenly attendants, they departed from their respective abodes and came to this Saha world (the world we live in), to the great city of Rajagriha, entered Mount Gridhrakuta (also known as Vulture Peak, where the Buddha often taught), and gathered at the Buddha's place. Likewise, in the south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), above, and below, there were all the Great Brahma Kings and other heavenly beings from countless worlds as numerous as the sands of the Ganges River—possessing great power and great spiritual abilities—when they heard the cough of the Buddha, the World Honored One, the Great Lion King, they were also all terrified, and their body hair stood on end. Receiving the Buddha's majestic power, each with countless millions of heavenly attendants, they departed from their respective abodes and came to this Saha world, to the great city of Rajagriha, Mount Gridhrakuta, and gathered at the Buddha's place. At that time, the ground of Mount Gridhrakuta was very vast, extending equally in all directions, like the size of a three-thousand great thousand world (a vast world in Buddhist cosmology); the assembly was filled to capacity, with no empty space, not even the size of a needle tip. However, these beings all possessed immeasurable power and spiritual abilities, and all the gods, humans, dragons, yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpent gods), and human and non-human beings were all present. At that time, the World Honored One, knowing that all the heavenly beings and the great assembly of the world had gathered, again emitted a cough like that of a Great Lion King; after emitting the great sound, he came out from his own dwelling (the place where the Buddha resided), went to a certain place, and then smiled. At that time, the heavenly beings and the great assembly of the world, seeing this, all discarded their own garments and various flower garlands, and scattered various fragrances on the Buddha, making offerings with reverence, and gazing at the Buddha with sincere devotion. At that time, among the assembly were the Venerable Shariputra (the Buddha's disciple foremost in wisdom), the Venerable Maudgalyayana (the Buddha's disciple foremost in supernatural powers), the Venerable Mahakashyapa (the Buddha's disciple foremost in ascetic practices), the Venerable Subhuti (the Buddha's disciple foremost in understanding emptiness), the Venerable Purna Maitrayaniputra (the Buddha's disciple foremost in preaching), the Venerable Rahula (the Buddha's son, the Buddha's disciple foremost in secret practice), the Venerable Maha Katyayana (the Buddha's disciple foremost in understanding the stars), the Venerable

大迦旃延、尊者阿泥樓陀、尊者護世、尊者守籠那、尊者難陀、尊者阿難等而為上首，及餘一切諸大聲聞——皆是大德，具大神通——一切皆來集斯會坐。

爾時，大眾中復有尊者彌勒菩薩摩訶薩、越三界菩薩摩訶薩、踴大步菩薩摩訶薩、初發心即轉法輪菩薩摩訶薩、善思菩薩摩訶薩、大音聲菩薩摩訶薩、善行步菩薩摩訶薩、超三世菩薩摩訶薩、持世菩薩摩訶薩、文殊師利菩薩摩訶薩、不空見菩薩摩訶薩等而為上首，及余無量無數菩薩摩訶薩，皆於過去無量諸如來所種諸善根，眾行熏修功德成滿，久已得住阿耨多羅三藐三菩提。

爾時，尊者不空見菩薩摩訶薩見佛、世尊復微笑已，從座而起，整容理服，偏袒右肩，右膝著地，合掌向佛而說偈曰：

「最勝無上兩足尊，　　無緣不應現微笑，　一切世間無等侶，　　惟愿為我演笑因。　常施貧窮諸所須，　　亦說大乘最妙寶，　能與生盲決胎膜，　　今事微笑何因緣？　世尊三界尚無比，　　何況世間得論勝，　能作世間大導師，　　今應顯笑有何緣？」

爾時，世尊即告不空見菩薩摩訶薩言：「不空見！汝今見斯勝地方所左右邊動眾相莊嚴，可愛樂不？」

不空見言：「如是，世尊！如是，婆伽婆！」

佛復告言：「不

【現代漢語翻譯】現代漢語譯本：大迦旃延（Mahākātyāyana）、尊者阿泥樓陀（Aniruddha）、尊者護世（Lokapāla）、尊者守籠那（Sopaka）、尊者難陀（Nanda）、尊者阿難（Ānanda）等為首，以及其他所有的大聲聞——他們都是大德，具有大神通——都來到這個集會坐下。當時，大眾中還有尊者彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）、越三界菩薩摩訶薩（Transcending the Three Realms Bodhisattva Mahāsattva）、踴大步菩薩摩訶薩（Great Strides Bodhisattva Mahāsattva）、初發心即轉法輪菩薩摩訶薩（First Mind Turning the Dharma Wheel Bodhisattva Mahāsattva）、善思菩薩摩訶薩（Good Thoughts Bodhisattva Mahāsattva）、大音聲菩薩摩訶薩（Great Voice Bodhisattva Mahāsattva）、善行步菩薩摩訶薩（Good Conduct Bodhisattva Mahāsattva）、超三世菩薩摩訶薩（Transcending the Three Times Bodhisattva Mahāsattva）、持世菩薩摩訶薩（Upholding the World Bodhisattva Mahāsattva）、文殊師利菩薩摩訶薩（Mañjuśrī Bodhisattva Mahāsattva）、不空見菩薩摩訶薩（Amoghadarśin Bodhisattva Mahāsattva）等為首，以及其他無量無數的菩薩摩訶薩，他們都在過去無量的諸如來那裡種下了各種善根，通過修行積累功德圓滿，早已安住于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi）。當時，尊者不空見菩薩摩訶薩看到佛、世尊再次微笑后，從座位上站起來，整理儀容，偏袒右肩，右膝著地，合掌向佛，並說偈頌：『最殊勝無上的兩足尊（指佛），沒有因緣不應該顯現微笑，一切世間沒有能與您相比的，只希望您為我解釋微笑的原因。您常施予貧窮者他們所需，也宣說大乘最微妙的珍寶，能為天生盲者揭開胎膜，今天微笑是什麼因緣？世尊您在三界中尚且無與倫比，何況世間能與您論勝，您能作為世間的大導師，今天應該顯現微笑有什麼原因？』當時，世尊就告訴不空見菩薩摩訶薩說：『不空見！你現在看到這個殊勝的地方，左右兩邊動搖，眾相莊嚴，可愛樂嗎？』不空見說：『是的，世尊！是的，婆伽婆（Bhagavān）！』佛又告訴他說：『不

【English Translation】 English version: Mahākātyāyana, the Venerable Aniruddha, the Venerable Lokapāla, the Venerable Sopaka, the Venerable Nanda, the Venerable Ānanda, and others were the leaders, along with all the other great Śrāvakas—all of whom were of great virtue and possessed great supernatural powers—all came and sat in this assembly. At that time, among the assembly were also the Venerable Maitreya Bodhisattva Mahāsattva, the Transcending the Three Realms Bodhisattva Mahāsattva, the Great Strides Bodhisattva Mahāsattva, the First Mind Turning the Dharma Wheel Bodhisattva Mahāsattva, the Good Thoughts Bodhisattva Mahāsattva, the Great Voice Bodhisattva Mahāsattva, the Good Conduct Bodhisattva Mahāsattva, the Transcending the Three Times Bodhisattva Mahāsattva, the Upholding the World Bodhisattva Mahāsattva, Mañjuśrī Bodhisattva Mahāsattva, Amoghadarśin Bodhisattva Mahāsattva, and others as leaders, along with countless other Bodhisattva Mahāsattvas, all of whom had planted various roots of goodness in the presence of countless Tathāgatas in the past, had cultivated and perfected their merits through practice, and had long since attained Anuttarā-samyak-saṃbodhi. At that time, the Venerable Amoghadarśin Bodhisattva Mahāsattva, seeing the Buddha, the World Honored One, smile again, rose from his seat, adjusted his appearance and clothing, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and spoke in verse: 'The most supreme and unsurpassed Two-Footed One (referring to the Buddha), you should not show a smile without a cause. There is no equal to you in all the world. I only wish you would explain the reason for your smile. You always give the poor what they need, and you also preach the most wonderful treasure of the Mahāyāna. You can open the fetal membrane for those born blind. What is the cause of your smile today? World Honored One, you are incomparable even in the Three Realms, let alone in the world. You can be the great guide of the world. What is the reason for showing your smile today?' At that time, the World Honored One then said to Amoghadarśin Bodhisattva Mahāsattva: 'Amoghadarśin! Do you now see this excellent place, moving on both the left and right sides, adorned with various appearances, and delightful?' Amoghadarśin said: 'Yes, World Honored One! Yes, Bhagavān!' The Buddha then said to him: 'Do not

空見！汝應當知，此地方所，往古諸如來、應供、等正覺已曾受用，教化游居。」

爾時，不空見菩薩聞佛教已，速疾而行趣彼方處；至彼方已，便入三昧；住三昧時，自然成就上妙寶座，種種莊嚴皆悉具足；嚴飾座已，還詣佛所，頭面禮足而白佛言：「世尊！今此方處莊嚴若是，惟愿世尊亦當及時處斯勝地。」

爾時，世尊便往方所，至方所已如法升座。於是，如來、應供、等正覺升此座時，如此三千大千世界一切大地六種震動——所謂動、遍動、等遍動，震、遍震、等遍震，涌、遍涌、等遍涌，吼、遍吼等、遍吼，起、遍起、等遍起，覺、遍覺等、遍覺——東涌西沒、西涌東沒、南涌北沒、北涌南沒、中涌邊沒、邊涌中沒。

時此大地如是動已，佛神力故，遍此世界有大光明，令諸眾生等受快樂；下至阿鼻大地獄中所有眾生，蒙光觸身，諸苦消滅，等受快樂。如是，一切諸地獄中受苦眾生、及以諸畜生輩更相殘害、閻羅王界諸餓鬼等，遇斯光已，所有苦具皆悉消除、飢渴充滿，無有眾生不受樂者。

當爾之時，一切眾生悉舍惡念、皆起慈心，遞相愛樂、各懷悲愍，猶如親屬，相視歡欣，和合同座。於是贊曰：

「世尊處斯座，　　能放大光明，　大地六反動，　　令眾生歡喜。　

【現代漢語翻譯】現代漢語譯本：不空見（菩薩名）！你應該知道，這個地方，過去諸佛如來、應供、等正覺（佛的稱號）曾經受用，教化遊歷居住。當時，不空見菩薩聽聞佛的教誨后，迅速前往那個地方；到達那裡后，便進入三昧（禪定）；在三昧中，自然成就了上妙的寶座，各種莊嚴裝飾都完備；裝飾好寶座后，回到佛陀那裡，頂禮佛足並稟告佛說：『世尊！現在這個地方如此莊嚴，希望世尊也能及時來到這個殊勝之地。』當時，世尊便前往那個地方，到達后如法升座。於是，如來、應供、等正覺升上這個寶座時，如此三千大千世界（佛教宇宙觀）的一切大地發生六種震動——即動、遍動、等遍動，震、遍震、等遍震，涌、遍涌、等遍涌，吼、遍吼、等遍吼，起、遍起、等遍起，覺、遍覺、等遍覺——東涌西沒、西涌東沒、南涌北沒、北涌南沒、中涌邊沒、邊涌中沒。當時，大地如此震動后，由於佛的神力，遍佈這個世界有大光明，使所有眾生都感受到快樂；下至阿鼻大地獄（佛教地獄名）中的所有眾生，蒙受光芒觸及身體，各種痛苦都消除了，都感受到快樂。如此，一切地獄中受苦的眾生、以及各種畜生互相殘害、閻羅王界（地獄）的各種餓鬼等，遇到這光芒后，所有痛苦的刑具都消除了、飢渴都得到滿足，沒有眾生不感到快樂。當時，一切眾生都捨棄了惡念、都生起了慈悲之心，互相愛護、各自懷有悲憫，如同親屬一般，互相看著歡喜，和睦地坐在一起。於是讚歎說：『世尊坐於此座，能放出大光明，大地六種震動，令眾生歡喜。』

【English Translation】 English version: 'Akasagarbha (name of a Bodhisattva)! You should know that this place has been used, taught, and resided in by past Tathagatas, Arhats, Samyaksambuddhas (titles of a Buddha).' At that time, Bodhisattva Akasagarbha, having heard the Buddha's teachings, quickly went to that place; having arrived there, he entered Samadhi (meditative state); while in Samadhi, a supreme and wonderful jeweled seat naturally manifested, adorned with various decorations; having adorned the seat, he returned to the Buddha, bowed at his feet, and said to the Buddha: 'World Honored One! Now this place is so adorned, may the World Honored One also come to this auspicious place in due time.' At that time, the World Honored One went to that place, and having arrived, ascended the seat according to the Dharma. Then, when the Tathagata, Arhat, Samyaksambuddha ascended this seat, all the lands of this three thousand great thousand world (Buddhist cosmology) shook in six ways—namely, moving, moving everywhere, moving equally everywhere; shaking, shaking everywhere, shaking equally everywhere; surging, surging everywhere, surging equally everywhere; roaring, roaring everywhere, roaring equally everywhere; rising, rising everywhere, rising equally everywhere; awakening, awakening everywhere, awakening equally everywhere—the east surged and the west sank, the west surged and the east sank, the south surged and the north sank, the north surged and the south sank, the center surged and the edges sank, the edges surged and the center sank. At that time, after the earth shook in this way, due to the Buddha's divine power, great light spread throughout this world, causing all beings to experience happiness; down to all beings in the Avici Great Hell (Buddhist hell), having their bodies touched by the light, all suffering was extinguished, and they all experienced happiness. Thus, all suffering beings in all the hells, as well as various animals harming each other, and various hungry ghosts in the realm of Yama (god of death), having encountered this light, all instruments of suffering were eliminated, hunger and thirst were satisfied, and there was no being who did not experience happiness. At that time, all beings abandoned evil thoughts and all arose with compassionate hearts, loving each other, each with pity, like relatives, looking at each other with joy, and sitting together in harmony. Then they praised, saying: 'The World Honored One sits on this seat, able to emit great light, the earth shakes in six ways, causing all beings to rejoice.'

如來處斯座，　　法王放光明，　當知如是時，　　眾生等受樂。　正覺處斯座，　　大智歸依處，　放光利世間，　　遍照此佛剎。　奇哉！是大乘，　　最勝乘無上，　如來處斯座，　　利益難思議；　奇哉！是大乘，　　最勝乘無上，　沙門、婆羅門，　　於此莫能測。」

爾時，世尊出廣長舌遍覆於此三千大千世界已，告諸菩薩摩訶薩及諸大聲聞眾言：「諸善男子！汝等當知，昨中夜后，歘有凈居諸天難陀天子、須難陀天子、栴檀天子、須摩那天子、難勝天子、乃至須多波天子等，與無量諸天子——有大威德、具大神通——放盛光明直照耆阇崛山，來至我所。即以種種天上妙香，所謂天末栴檀乃至天多摩羅跋香等，散於我上。復以種種天華，所謂優缽羅華乃至大曼殊沙華等，供養於我。右繞三週，頂禮我足，退住一面。彼退住已，更於我所增敬上心，合十指掌默然而住。住已，即作如是思惟：『今此一切菩薩唸佛法門，過去諸如來、應供、等正覺已曾為彼天人大眾宣揚解釋，惟欲安樂彼諸眾生；今我世尊亦當為此天人大眾如是演說唸佛法門，安樂利益諸眾生故。』彼諸天子如是念已，即便請我說此法門。時我默然，許為其說。諸天知已，於是不現。」

爾時，世尊即說頌曰：

【現代漢語翻譯】現代漢語譯本如來安坐於此座，法王放出光明，應當知道此時，眾生都將獲得快樂。正覺者安坐於此座，是偉大智慧的歸依之處，放出光明利益世間，遍照這個佛剎。奇妙啊！這是大乘，最殊勝無上的乘法，如來安坐於此座，利益難以思議。奇妙啊！這是大乘，最殊勝無上的乘法，沙門（出家修行者）、婆羅門（古印度祭司）都無法測度。

那時，世尊伸出廣長的舌頭覆蓋整個三千大千世界后，告訴諸位菩薩摩訶薩（大菩薩）以及諸位大聲聞眾（佛陀的弟子）說：『各位善男子！你們應當知道，昨天半夜之後，忽然有凈居天的諸位天子，如難陀天子（喜天子）、須難陀天子（善喜天子）、栴檀天子（香天子）、須摩那天子（妙天子）、難勝天子（難勝天子），乃至須多波天子（善住天子）等，與無數的天子——他們具有大威德、大神通——放出盛大的光明直接照耀耆阇崛山（靈鷲山），來到我這裡。他們用各種天上美妙的香，如天末栴檀（天上的細末檀香）乃至天多摩羅跋香（天上的多摩羅跋香）等，散在我的身上。又用各種天花，如優缽羅華（青蓮花）乃至大曼殊沙華（大紅花）等，供養我。他們右繞我三圈，頂禮我的雙足，然後退到一邊站立。他們退到一邊站立后，更加對我生起恭敬之心，合起十指手掌默默地站立。站立后，他們就如此思惟：『現在這所有菩薩所修的唸佛法門，過去諸如來、應供、等正覺（佛陀的稱號）已經為那些天人大眾宣揚解釋過，只是爲了安樂那些眾生；現在我世尊也應當為這些天人大眾如此演說唸佛法門，爲了安樂利益一切眾生。』那些天子如此思惟后，就請求我宣說這個法門。當時我默然，答應為他們宣說。諸天知道后，就消失不見了。』

那時，世尊就說了偈頌：

【English Translation】 English version The Tathagata sits on this seat, the Dharma King emits light, know that at this time, all beings will receive joy. The Perfectly Enlightened One sits on this seat, a place of refuge for great wisdom, emitting light to benefit the world, illuminating this Buddha-land. Wonderful! This is the Mahayana, the most supreme and unsurpassed vehicle, the Tathagata sits on this seat, the benefits are inconceivable. Wonderful! This is the Mahayana, the most supreme and unsurpassed vehicle, neither Shramanas (ascetics) nor Brahmins (priests) can fathom it.

At that time, the World Honored One extended his broad and long tongue, covering the entire three thousand great thousand worlds, and then said to the Bodhisattva Mahasattvas (great Bodhisattvas) and the great Shravaka assembly (Buddha's disciples): 'Good men! You should know that after midnight yesterday, suddenly the pure abode heavens' sons, such as Nanda Deva Putra (Joyful Heavenly Son), Sunanda Deva Putra (Good Joyful Heavenly Son), Chandana Deva Putra (Fragrant Heavenly Son), Sumana Deva Putra (Wonderful Heavenly Son), Durnirjaya Deva Putra (Hard to Conquer Heavenly Son), and even Sudarshana Deva Putra (Good Abiding Heavenly Son), etc., along with countless heavenly sons—who possess great power and great supernatural abilities—emitted brilliant light directly illuminating Mount Gridhrakuta (Vulture Peak), and came to me. They scattered various wonderful heavenly fragrances, such as heavenly fine sandalwood powder and heavenly Tamalapatra incense, etc., upon me. They also offered various heavenly flowers, such as Utpala flowers (blue lotus) and Mahamanjushaka flowers (large red flowers), etc., to me. They circumambulated me three times, bowed at my feet, and then retreated to stand on one side. After retreating to stand on one side, they further increased their respect for me, joined their palms together, and stood silently. After standing, they thought thus: 『Now, this Dharma gate of Buddha-Recollection practiced by all Bodhisattvas, the past Tathagatas, Arhats, Samyak-sambuddhas (titles of Buddha) have already proclaimed and explained to those heavenly beings, solely for the purpose of bringing peace and joy to those beings; now, our World Honored One should also expound this Dharma gate of Buddha-Recollection for these heavenly beings, for the sake of bringing peace and benefit to all beings.』 After those heavenly sons thought thus, they requested me to expound this Dharma gate. At that time, I remained silent, agreeing to expound it for them. When the heavens knew this, they disappeared.』

At that time, the World Honored One then spoke in verses:

「比丘知昨中夜后，　　凈居天王摩醯羅，　將諸天眾及眷屬，　　難陀及以須難陀、　須摩那天、栴檀等，　　乃至難勝、須多波，　普放世間勝光明，　　直照此土耆阇崛。　彼天既來至我所，　　以天華、香而供養，　然始右繞我三週，　　頂禮恭敬一面住。　彼諸天子默生念：　　『今此唸佛修多羅，　過去最勝曾廣宣，　　憐愍世間眾生故；　今我釋尊十力具，　　寧不演說斯法門？　利益世間諸群生、　　安隱一切天人故。』　諸天念已便發請，　　時我默然遂許之，　我故欲于耆阇山，　　如先諸佛所演說。　天知我已許之故，　　生大歡樂尊敬心，　一切咸復恭敬禮，　　右繞三週然後去。　比丘汝輩當善聽，　　我聞過去諸佛說，　莫於是處生驚疑，　　諸如來智難可測。　往昔諸佛所行道，　　我先知盡無復疑；　現在一切人中尊，　　所得菩提我已證；　當來大悲愍世者，　　自然法身我覺知。　我今具足無礙智，　　如是大智難稱量，　超出世間無與等，　　一切眾生莫能測。」

菩薩唸佛三昧分不空見本事品第二之一

爾時，世尊告尊者舍利弗、尊者大目揵連、尊者大迦葉、尊者須菩提、尊者富樓那彌多羅尼子，如是等具足神通、

【現代漢語翻譯】現代漢語譯本『比丘們，你們要知道，昨天半夜過後，凈居天王摩醯羅（Mahesvara，意為大自在天）帶領著諸天眾和眷屬，包括難陀（Nanda，意為歡喜）、須難陀（Sunanda，意為善歡喜）、須摩那天（Sumanas，意為善意天）、栴檀（Candana，意為旃檀香天）等，乃至難勝（Durjaya，意為難勝天）、須多波（Sutapa，意為善熱天），他們普放出世間殊勝的光明，直接照耀到我們所在的這片土地——耆阇崛山（Grdhrakuta，又名靈鷲山）。這些天人來到我這裡后，用天上的鮮花和香來供養我，然後右繞我三圈，頂禮恭敬，在一旁站立。那些天子們默默地想著：『現在這部唸佛修多羅（Buddhanusmrti-sutra，意為憶念佛陀的經典），過去最殊勝的佛陀曾經廣泛宣講過，是爲了憐憫世間的眾生；現在我們的釋尊（Sakyamuni，意為釋迦族聖人）具足十力，難道不應該演說這個法門嗎？爲了利益世間一切眾生，爲了安穩一切天人和人類。』諸天這樣想過後就向我請求，當時我默然允許了。我因此想在耆阇山，像過去諸佛所宣說的那樣，再次宣說此法。天人們知道我已經允許了，就生起極大的歡喜和尊敬之心，他們都再次恭敬地頂禮，右繞三圈然後離去。比丘們，你們應當好好聽著，我聽聞過去諸佛所說，不要在這裡產生驚疑，諸如來的智慧是難以測量的。過去諸佛所行之道，我早已完全知曉，沒有絲毫疑惑；現在一切人中的尊者，所證得的菩提（Bodhi，意為覺悟）我已經證得；未來大悲憫世的佛陀，他們的自然法身我也能覺知。我現在具足無礙的智慧，這樣的大智慧難以稱量，超出世間，無與倫比，一切眾生都無法測度。』《菩薩唸佛三昧分不空見本事品》第二之一這時，世尊告訴尊者舍利弗（Sariputra，意為舍利之子）、尊者大目犍連（Maha-maudgalyayana，意為大豆之子）、尊者大迦葉（Maha-kasyapa，意為大飲光）、尊者須菩提（Subhuti，意為善現）、尊者富樓那彌多羅尼子（Purna-maitrayani-putra，意為滿慈子），以及其他具有神通的弟子們，

【English Translation】 English version 'Monks, know that last night, after midnight, the Pure Abode Heaven King Mahesvara (meaning 'Great Lord') led a host of devas and their retinues, including Nanda (meaning 'Joy'), Sunanda (meaning 'Good Joy'), Sumanas (meaning 'Good Minded'), Candana (meaning 'Sandalwood'), and even Durjaya (meaning 'Hard to Conquer'), Sutapa (meaning 'Good Heat'), they emitted a supreme light that illuminated the world, directly shining upon this land of ours, Mount Grdhrakuta (also known as Vulture Peak).' These devas, having come to my place, offered me celestial flowers and incense, then circumambulated me three times to the right, bowed respectfully, and stood to one side. Those devas silently thought: 'This Buddhanusmrti-sutra (meaning 'Discourse on Mindfulness of the Buddha'), the most excellent Buddhas of the past have widely proclaimed, out of compassion for the beings of the world; now our Sakyamuni (meaning 'Sage of the Sakya Clan') is endowed with the ten powers, should he not expound this Dharma? For the benefit of all beings in the world, for the peace and well-being of all devas and humans.' Having thought thus, the devas requested me, and I silently consented. Therefore, I intend to expound this Dharma again on Mount Grdhrakuta, as the Buddhas of the past have done. Knowing that I had consented, the devas were filled with great joy and respect. They all bowed respectfully again, circumambulated me three times to the right, and then departed. Monks, you should listen carefully. I have heard the teachings of the Buddhas of the past. Do not harbor any doubts here, for the wisdom of the Tathagatas is immeasurable. The path that the Buddhas of the past have walked, I have already fully understood, without any doubt. The Bodhi (meaning 'Enlightenment') that the present honored one among humans has attained, I have already attained. The future Buddhas who will have great compassion for the world, I am also aware of their natural Dharma bodies. I now possess unobstructed wisdom, such great wisdom is immeasurable, surpassing the world, incomparable, and beyond the comprehension of all beings.' The Second Section of the Chapter on the Bodhisattva's Samadhi of Mindfulness of the Buddha, on the Inconceivable Vision of the Past At that time, the World Honored One addressed the Venerable Sariputra (meaning 'Son of Sarika'), the Venerable Maha-maudgalyayana (meaning 'Great Son of Maudgala'), the Venerable Maha-kasyapa (meaning 'Great Drinker of Light'), the Venerable Subhuti (meaning 'Good Existence'), the Venerable Purna-maitrayani-putra (meaning 'Son of Maitrayani, the Full One'), and other disciples who possessed supernatural powers,

有大威德諸大弟子言：「汝諸比丘！如汝所知、依汝境界，當於我前各師子吼。何以故？若汝說者，令此一切天人大眾、諸聲聞人鹹得信解故。」

爾時，世尊復告彌勒菩薩摩訶薩、文殊師利菩薩摩訶薩、越三界菩薩摩訶薩、超不思議菩薩摩訶薩、善行步菩薩摩訶薩、初發心即轉法輪菩薩摩訶薩、善思惟菩薩摩訶薩、大音聲菩薩摩訶薩、持世菩薩摩訶薩、不空見菩薩摩訶薩等言：「不空見！汝今應當大師子吼，決定請說諸佛、世尊所得功德真實相貌。汝若請者，則能利益一切世間諸眾生輩。是故，我今躬自勸汝。」

時彼不空見菩薩聞聖教已，即于佛前以偈贊曰：

「世尊百福金色身，　　慈悲妙覺第一義，　功德智慧斯無減，　　忽令我請何因緣？　無有等類人中尊，　　世間勝智靡超者，　法王功德已究竟，　　何緣今日勸我請？　佛滅清凈禪第一，　　智慧深妙解脫真，　解脫知見先圓滿，　　何故今日勸咨問？　法王威儀咸具足，　　一切世間最尊雄，　既能自利亦利他，　　大師何因勸我請？　世尊慈悲久淳至，　　曠劫常行無怨親，　無障礙辯難稱量，　　何因世尊令我請？　能施一切貧乏財，　　亦開世間生盲眼，　勝尊能令怖者安，　　何緣世尊勸我請？　

【現代漢語翻譯】現代漢語譯本諸位具有大威德的弟子們說道：『你們這些比丘！根據你們所知、所理解的境界，應當在我面前各自發出獅子吼。為什麼呢？如果你們能說出來，就能讓這裡所有的天人大眾、各位聲聞人都能夠信解。』當時，世尊又告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）、文殊師利菩薩摩訶薩（Manjusri Bodhisattva Mahasattva，智慧的象徵）、越三界菩薩摩訶薩（Transcending the Three Realms Bodhisattva Mahasattva）、超不思議菩薩摩訶薩（Transcending the Inconceivable Bodhisattva Mahasattva）、善行步菩薩摩訶薩（Well-Walking Bodhisattva Mahasattva）、初發心即轉法輪菩薩摩訶薩（Bodhisattva Mahasattva who Turns the Dharma Wheel Immediately Upon Initial Aspiration）、善思惟菩薩摩訶薩（Well-Thinking Bodhisattva Mahasattva）、大音聲菩薩摩訶薩（Great Voice Bodhisattva Mahasattva）、持世菩薩摩訶薩（World-Holding Bodhisattva Mahasattva）、不空見菩薩摩訶薩（Infallible Vision Bodhisattva Mahasattva）等說：『不空見！你現在應當發出大獅子吼，堅定地請說諸佛、世尊所獲得的功德真實相貌。如果你能請說，就能利益一切世間的眾生。因此，我現在親自勸你。』當時，那位不空見菩薩聽聞聖教后，就在佛前用偈頌讚嘆道：『世尊您有百福莊嚴的金色身軀，慈悲而又具有微妙覺悟的第一義諦，功德和智慧都絲毫沒有減少，為什麼突然要讓我來請問呢？您是無與倫比的人中尊者，世間沒有誰的智慧能超越您，法王的功德已經圓滿究竟，為什麼今天還要勸我來請問呢？佛陀的寂滅清凈禪定是第一的，智慧深奧微妙，解脫真實不虛，解脫的知見早已圓滿，為什麼今天還要勸我來諮詢呢？法王的威儀都已具足，是一切世間最尊貴的雄者，既能自利也能利他，大師您為什麼還要勸我來請問呢？世尊您的慈悲早已純熟至極，在漫長的劫數中，您一直平等對待一切眾生，沒有怨恨和親疏之分，您的辯才無礙，難以稱量，為什麼世尊還要讓我來請問呢？您能佈施一切貧乏的財物，也能開啟世間盲人的眼睛，您是至尊，能讓恐懼的人得到安寧，為什麼世尊還要勸我來請問呢？』

【English Translation】 English version The great disciples with great majestic virtue said, 'You monks! According to what you know and understand, you should each roar like a lion before me. Why? If you speak, it will enable all the heavenly beings, humans, and all the Sravakas to understand and believe.' At that time, the World Honored One further said to Maitreya Bodhisattva Mahasattva (the future Buddha), Manjusri Bodhisattva Mahasattva (symbol of wisdom), Transcending the Three Realms Bodhisattva Mahasattva, Transcending the Inconceivable Bodhisattva Mahasattva, Well-Walking Bodhisattva Mahasattva, Bodhisattva Mahasattva who Turns the Dharma Wheel Immediately Upon Initial Aspiration, Well-Thinking Bodhisattva Mahasattva, Great Voice Bodhisattva Mahasattva, World-Holding Bodhisattva Mahasattva, Infallible Vision Bodhisattva Mahasattva, and others, 'Infallible Vision! You should now roar like a great lion and firmly request to speak about the true appearance of the merits and virtues attained by all Buddhas and World Honored Ones. If you can request this, you will benefit all sentient beings in the world. Therefore, I now personally urge you.' At that time, the Bodhisattva Infallible Vision, having heard the holy teaching, praised the Buddha with verses in front of him: 'World Honored One, your golden body is adorned with a hundred blessings, your compassion and wonderful enlightenment are the ultimate truth, your merits and wisdom are undiminished, why do you suddenly ask me to inquire? You are the unparalleled honored one among humans, no one in the world surpasses your wisdom, the merits of the Dharma King are already complete and ultimate, why do you urge me to inquire today? The Buddha's extinction and pure meditation is the first, wisdom is profound and subtle, liberation is true, the knowledge and vision of liberation are already complete, why do you urge me to inquire today? The Dharma King's majestic demeanor is complete, you are the most honored hero in all the world, you can benefit yourself and others, Great Master, why do you urge me to inquire? World Honored One, your compassion has long been perfected, throughout countless eons, you have always treated all beings equally, without hatred or favoritism, your eloquence is unobstructed and immeasurable, why does the World Honored One ask me to inquire? You can bestow all wealth to the poor and needy, and you can also open the eyes of the blind in the world, you are the supreme one who can bring peace to the fearful, why does the World Honored One urge me to inquire?'

佛身滓穢不能污，　　衣服本來離塵垢，　生處王中聖王家，　　何因今者方勸請？　聖衣離身四指間，　　終無近體而能住，　旋嵐巨風吹不動，　　聖尊何事而勸請？　世尊尋常行路時，　　所至窊凸自平滿，　或經高阜即坦然，　　何因今日令我請？　世尊身相悉圓滿，　　行步支節無動搖，　由得不壞難思議，　　不應今日令我請？　我觀世尊回顧時，　　大地便隨六反動，　無有神足若如來，　　如是自在人中最。　世尊光明所照觸，　　能令狂者不失心，　但能暫睹如來光，　　或時失念旋即復。　世尊行時足動塵，　　眾生遇者七日樂，　乃至壽終隨意生，　　故我歸命與樂者。　若人遭病受大苦，　　眾痛酸迫不能堪，　暫蒙世尊以手摩，　　即得安隱不可說。　世尊法身具斯力，　　皆因曠劫長時修，　是處終無有疑惑，　　導師不應勸我請。　人中獨尊種種能，　　調伏大仙度一切，　我今還白天人師：　　『是故不應勸我請。』」

爾時，世尊復告不空見菩薩言：「善哉善哉！汝不空見快說是事。善思念之，吾當解說。」

不空見言：「如是，世尊！惟愿廣釋，我今諦受。」

佛告不空見：「我念過去無量無邊阿僧祇劫，時彼有王

【現代漢語翻譯】現代漢語譯本佛陀的身體清凈無垢，不會被污穢沾染，他的衣服本來就遠離塵埃污垢。他出生在國王中至高無上的聖王之家，為何今天還要勸請我？聖潔的衣服與身體保持四指的距離，始終不會緊貼身體而停留。即使是旋風和巨大的風暴也無法吹動它，聖尊為何還要勸請我？世尊平時行走時，所到之處的坑洼都會自然平滿。即使經過高地也會變得平坦，為何今天還要讓我勸請？世尊的身體相貌圓滿無缺，行走時肢體關節不會動搖。由於獲得了不壞的難以思議的境界，不應該今天讓我勸請？我觀察世尊回頭看時，大地便會隨之六種震動。沒有誰的神足能像如來（Tathagata）一樣，如此自在，是人中最尊貴的。世尊的光明所照耀觸及之處，能使瘋狂的人不失去理智。只要能暫時看到如來的光芒，即使一時失念也會立刻恢復。世尊行走時腳下揚起的塵土，眾生遇到後會感到七天的快樂。甚至到壽命終結時也能隨意往生，所以我歸命于這位給予快樂的人。如果有人遭受疾病的巨大痛苦，各種疼痛酸楚難以忍受。只要暫時得到世尊用手摩挲，就能獲得難以言說的安穩。世尊的法身具備這樣的力量，都是因為經過曠劫長久的修行。對此我沒有任何疑惑，導師不應該勸請我。人中獨尊具備種種能力，調伏大仙，度化一切眾生。我現在還要對天人導師說：『因此不應該勸請我。』

這時，世尊又告訴不空見菩薩（Amoghadarśana Bodhisattva）說：『好啊，好啊！你不空見，你說的很好。好好思考這些，我將為你解釋。』

不空見說：『是的，世尊！希望您能詳細解釋，我現在會仔細聆聽。』

佛告訴不空見：『我回憶過去無量無邊的阿僧祇劫（asaṃkhyeya kalpa），那時有一位國王

【English Translation】 English version The Buddha's body is pure and undefiled, it cannot be stained by impurities, and his clothes are inherently free from dust and dirt. He was born into the supreme holy king's family among kings, why do you urge me today? The holy clothes maintain a four-finger distance from the body, and never cling to it. Even whirlwinds and great storms cannot move it, why does the Holy One urge me? When the World Honored One walks, the pits and hollows in the places he goes to naturally become level and full. Even when passing through high mounds, they become flat, why do you ask me to urge him today? The World Honored One's physical form is complete and flawless, and his limbs do not shake when he walks. Having attained the inconceivable state of indestructibility, should I not be urged today? I observe that when the World Honored One looks back, the earth trembles in six ways. No one's divine powers are like the Tathagata's, so free and at ease, the most honored among humans. The light of the World Honored One illuminates and touches, enabling the insane not to lose their minds. Even if one only briefly sees the light of the Tathagata, even if one loses their mind for a moment, they will immediately recover. The dust stirred by the World Honored One's feet when he walks brings seven days of joy to those who encounter it. Even at the end of their lives, they can be reborn at will, so I take refuge in this giver of joy. If someone suffers great pain from illness, with various aches and pains that are unbearable, If they are temporarily touched by the World Honored One's hand, they will obtain indescribable peace. The World Honored One's Dharma body possesses such power, all because of long cultivation over countless eons. I have no doubt about this, the guide should not urge me. The unique one among humans possesses all kinds of abilities, subduing great immortals and liberating all beings. I now say to the teacher of gods and humans: 'Therefore, you should not urge me.'

At that time, the World Honored One again said to Amoghadarśana Bodhisattva: 'Excellent, excellent! Amoghadarśana, you have spoken well. Think carefully about these things, and I will explain them to you.'

Amoghadarśana said: 'Yes, World Honored One! I hope you can explain in detail, and I will listen carefully now.'

The Buddha said to Amoghadarśana: 'I recall countless asaṃkhyeya kalpas (incalculable eons) in the past, at that time there was a king'

名無邊精進，有大神通、具足威德，正法治化。所居大城名曰善住，其城寬曠，東西具滿十二由旬，南北惟有七由旬半。城有七重，其城重別皆以七寶——所謂金、銀、琉璃、頗梨、馬瑙、車𤦲、真珠、珊瑚——盡用如是眾寶間錯。複次，不空見！當知彼城，城有四面，面別三門，門各皆有二闕相對。樓閣高廣莊嚴，殊麗具足，咸以妙寶合成。當其門中，豎帝釋勝幢以為門限，乃至所有楣棖、樞闔，一切皆是眾寶廁窴。

「複次，不空見！彼城諸門咸有金、銀二種絡網羅覆其上，復于網上種種嚴飾——金網銀鈴、銀網金鈴——清風吹動出微妙音，具足和雅猶如天樂。

「複次，不空見！彼城七重，於七重內具足寶階。斯有欄檻鏤綺分明，七寶所成雜色可愛——于金欄處垂白銀茸、于銀欄所懸真珠茸、于珠欄處懸琉璃茸，乃至種種諸彩交錯——眾寶間懸互相映發。

「複次，不空見！彼城七重，周匝皆有寶塹圍繞——所謂金、銀、琉璃、頗梨、馬瑙，諸種莊嚴皆用寶成——其塹各有七寶階陛，雜色分炳，微妙可觀。

「複次，不空見！彼精進王，諸塹水中妙華盈滿——所謂優曇缽花、缽頭摩花、拘物頭花、分陀利花——如是眾花，光明可愛，鮮潔柔軟，芳烈遠聞，眾生受用無遮護者。

【現代漢語翻譯】現代漢語譯本：名為無邊精進（名號，意為精進無止境），擁有大神通、具足威德，以正法治理教化。他所居住的大城名為善住（城名，意為安樂居住），這座城池寬廣，東西方向長達十二由旬（古印度長度單位），南北方向則有七由旬半。城池有七重，每一重都用七寶——即金、銀、琉璃、頗梨（水晶）、馬瑙（瑪瑙）、車𤦲（硨磲）、真珠（珍珠）、珊瑚——這些珍寶交錯裝飾而成。此外，不空見（菩薩名）！你應該知道，這座城池有四面，每一面都有三道門，每道門都有兩座相對的闕樓。樓閣高大寬廣，莊嚴華麗，各種裝飾都非常完備，全部由珍寶構成。在門中，豎立著帝釋（天神名）的勝幢（旗幟）作為門檻，乃至所有的門楣、門框、門軸，一切都用各種珍寶鑲嵌裝飾。此外，不空見！這座城池的各個門都用金、銀兩種網覆蓋，網上還有各種裝飾——金網配銀鈴、銀網配金鈴——清風吹動時發出美妙的聲音，和諧悅耳，如同天上的音樂。此外，不空見！這座城池有七重，在七重之內都有寶階。這些階梯有欄桿，雕刻精美，層次分明，由七寶構成，色彩斑斕，非常可愛——在金欄桿處垂掛著白銀絨毛，在銀欄桿處懸掛著珍珠絨毛，在珍珠欄桿處懸掛著琉璃絨毛，乃至各種色彩交錯——各種珍寶相互映襯，光彩奪目。此外，不空見！這座城池有七重，周圍都有寶塹環繞——即用金、銀、琉璃、頗梨、馬瑙等各種珍寶裝飾而成——這些壕溝都有七寶階梯，色彩鮮明，微妙可觀。此外，不空見！這位精進王（指無邊精進）的壕溝水中，盛滿了美妙的花朵——即優曇缽花（傳說中的瑞花）、缽頭摩花（紅蓮花）、拘物頭花（青蓮花）、分陀利花（白蓮花）——這些花朵光明可愛，鮮艷潔凈，柔軟芬芳，香氣遠播，眾生可以隨意享用，沒有任何阻礙。

【English Translation】 English version: Named Boundless Diligence (name, meaning diligence without end), possessing great supernatural powers, complete with majestic virtue, governing and transforming with the righteous Dharma. The great city where he resides is named Well-Dwelling (city name, meaning dwelling in peace), this city is vast, extending twelve yojanas (ancient Indian unit of length) from east to west, and seven and a half yojanas from north to south. The city has seven layers, each layer is adorned with seven treasures—namely gold, silver, lapis lazuli, crystal, agate, tridacna, pearl, and coral—these treasures are interwoven in decoration. Furthermore, Unempty Vision (Bodhisattva name)! You should know that this city has four sides, each side has three gates, and each gate has two opposing watchtowers. The pavilions are tall and wide, solemn and magnificent, with all kinds of decorations complete, all made of precious treasures. In the gates, the victory banner of Indra (name of a deity) is erected as a threshold, and even all the lintels, door frames, and hinges are all inlaid and decorated with various treasures. Furthermore, Unempty Vision! The various gates of this city are covered with nets of gold and silver, and on the nets there are various decorations—gold nets with silver bells, silver nets with gold bells—when the gentle breeze blows, they emit wonderful sounds, harmonious and pleasing, like celestial music. Furthermore, Unempty Vision! This city has seven layers, and within the seven layers there are treasure stairways. These stairways have railings, exquisitely carved, with clear layers, made of seven treasures, colorful and very lovely—at the gold railings hang white silver down, at the silver railings hang pearl down, at the pearl railings hang lapis lazuli down, and even various colors are interwoven—various treasures complement each other, shining brightly. Furthermore, Unempty Vision! This city has seven layers, and around them are moats surrounded by treasures—namely decorated with gold, silver, lapis lazuli, crystal, agate, and other various treasures—these moats have seven-treasure stairways, with distinct colors, subtle and beautiful to behold. Furthermore, Unempty Vision! In the moat waters of this King of Diligence (referring to Boundless Diligence), are filled with wonderful flowers—namely the udumbara flower (a legendary auspicious flower), the padma flower (red lotus), the kumuda flower (blue lotus), and the pundarika flower (white lotus)—these flowers are bright and lovely, fresh and clean, soft and fragrant, their fragrance spreads far and wide, and all beings can enjoy them freely, without any hindrance.

「複次，不空見！彼精進王，其塹岸上植種種華——所謂尼文迦多華、缽帝劍華、阿地目多迦華、瞻波迦華、婆梨師迦華、拘毗羅陀華、達奴迦利迦華——如是諸華，香鮮可愛猶如天華，民人取用亦無遮護。

「複次，不空見！彼城各有七重行列多羅寶樹周匝圍繞，鮮明可愛，七寶合成，其黃金樹，白銀為葉及以華果；白銀樹者，真珠為葉及以華果；真珠樹者，琉璃為葉及以華果；琉璃樹者，頗梨為葉及以華果；頗梨樹者，馬瑙為葉及以華果；馬瑙樹者，車𤦲為葉及以華果；車𤦲樹者，赤真珠為葉及以華果；赤真珠樹者，珊瑚為葉及以華果；珊瑚樹者，真金為葉及以華果。

「複次，不空見！諸多羅樹光茂可觀，微風觸動出妙音聲。若得聞者，歡喜受樂。如人作樂能生種種微妙音聲，若有得聞無不受樂；彼多羅樹風來觸時，出微妙音令人樂聞，亦復如是。

「複次，不空見！彼王城中常有如是種種諸聲未曾斷絕，所謂象聲、馬聲、車聲、步聲、鼓聲、貝聲、箜篌聲、琴、瑟、琵琶、箏、笛、笳、簫，如是一切種種音聲未曾暫息。王恒宣令國內民人：『誰有所須，飲食、衣服、象馬、車乘，隨意所須皆悉給與。』

「複次，不空見！彼王城外多羅樹林，行人游處在下休息——若飲、若食、或臥

【現代漢語翻譯】現代漢語譯本：「再者，不空見（菩薩名）！那位精進王（指過去世的國王），在他的城墻邊上種植了各種各樣的花——所謂的尼文迦多花（一種花名）、缽帝劍花（一種花名）、阿地目多迦花（一種花名）、瞻波迦花（一種花名）、婆梨師迦花（一種花名）、拘毗羅陀花（一種花名）、達奴迦利迦花（一種花名）——這些花，香氣清新可愛，如同天上的花朵，民眾可以隨意取用，沒有任何限制。「再者，不空見！那座城市各有七重排列整齊的棕櫚寶樹環繞，鮮艷明亮，非常可愛，由七寶合成。其中，黃金樹以白銀為葉子和花果；白銀樹以珍珠為葉子和花果；珍珠樹以琉璃為葉子和花果；琉璃樹以頗梨（水晶）為葉子和花果；頗梨樹以瑪瑙為葉子和花果；瑪瑙樹以車𤦲（硨磲）為葉子和花果；車𤦲樹以赤真珠為葉子和花果；赤真珠樹以珊瑚為葉子和花果；珊瑚樹以真金為葉子和花果。「再者，不空見！那些棕櫚樹光彩茂盛，非常好看，微風吹動時會發出美妙的聲音。如果有人聽到這些聲音，會感到歡喜快樂。就像人們演奏音樂能產生各種美妙的聲音一樣，如果有人聽到這些聲音，沒有不感到快樂的；那些棕櫚樹在風吹動時，發出美妙的聲音，讓人樂於聽聞，也是如此。「再者，不空見！那座王城中常常有各種各樣的聲音，從未間斷，比如象的叫聲、馬的嘶鳴聲、車輪的滾動聲、行人的腳步聲、鼓聲、貝殼聲、箜篌聲、琴聲、瑟聲、琵琶聲、箏聲、笛聲、笳聲、簫聲，像這樣的一切聲音從未停止過。國王經常下令給國內的民眾：『誰有任何需要，無論是飲食、衣服、象、馬、車乘，都可以隨意索取，都會全部給予。』「再者，不空見！那座王城外有棕櫚樹林，行人可以在那裡遊玩休息——無論是飲水、吃飯、還是睡覺，都非常舒適。」

【English Translation】 English version: 「Furthermore, O Amoghadarśana (name of a Bodhisattva)! That King of Diligence (referring to a king in a past life) planted various kinds of flowers on the banks of his city walls—namely, Nivengata flowers (a type of flower), Patikem flowers (a type of flower), Adhimuktaka flowers (a type of flower), Champaka flowers (a type of flower), Bharishika flowers (a type of flower), Kuvilara flowers (a type of flower), and Dhanukarika flowers (a type of flower)—these flowers, with their fresh and lovely fragrance, were like heavenly flowers, and the people could take them freely without any restrictions. 「Furthermore, O Amoghadarśana! Each of the city's seven layers was surrounded by rows of beautiful and bright palm trees made of seven treasures. The golden trees had leaves and fruits of silver; the silver trees had leaves and fruits of pearls; the pearl trees had leaves and fruits of lapis lazuli; the lapis lazuli trees had leaves and fruits of crystal; the crystal trees had leaves and fruits of agate; the agate trees had leaves and fruits of tridacna; the tridacna trees had leaves and fruits of red pearls; the red pearl trees had leaves and fruits of coral; and the coral trees had leaves and fruits of pure gold. 「Furthermore, O Amoghadarśana! Those palm trees were radiant and beautiful to behold, and when touched by a gentle breeze, they produced wonderful sounds. Those who heard these sounds would feel joy and happiness. Just as people playing music can produce various wonderful sounds, and those who hear them cannot help but feel joy, so too, when the palm trees are touched by the wind, they produce wonderful sounds that are pleasing to the ear. 「Furthermore, O Amoghadarśana! In that royal city, there were always various sounds that never ceased, such as the sounds of elephants, the neighing of horses, the sounds of carriages, the footsteps of people, the sounds of drums, conch shells, harps, lutes, zithers, pipas, zhengs, flutes, horns, and xiao, and all such sounds never stopped. The king constantly proclaimed to the people of his kingdom: 『Whoever has any needs, whether it be food, clothing, elephants, horses, or carriages, may take whatever they need, and it will all be provided.』「Furthermore, O Amoghadarśana! Outside that royal city, there were palm tree groves where travelers could rest—whether drinking, eating, or sleeping, they could do so comfortably.」

、或坐——聞此寶樹諸微妙音莫不皆受五欲妙樂。

「複次，不空見！彼精進王于大城內，近遠皆如一射箭所，置一華池，四岸及底皆四寶成，四面階道七寶莊飾——所謂黃金階道白銀莊飾、白銀階道琉璃莊飾、琉璃階道頗梨莊飾、頗梨階道馬瑙莊飾、馬瑙階道珊瑚莊飾、珊瑚階道虎珀莊飾——眾寶雜廁，見者歡喜。

「複次，不空見！彼池復有諸種妙華——所謂優缽羅華、缽頭摩華、拘物頭華、分陀利華——，如是眾華香氣芬馥，眾生聞者無不愛樂。于池岸上覆植諸華——所謂伊尼摩迦乃至達㝹迦利華——眾華可愛猶如天華。彼華池門常開不閉，人民往來無遮禁者。

「複次，不空見！彼精進王于大城內建遊觀園，于諸園中復有種種七寶樹林，常有華果。王與夫人、後宮侍御同共遊處，歡欣取樂。門亦不限，任彼人民遊觀、嬉戲，等受快樂。

「複次，不空見！又于彼園內面各一箭所別置花池，亦以金等四寶所成，複用七寶嚴飾階陛，眾色光麗，見者樂觀。彼池水內種種諸華——所謂優缽羅華乃至分陀利——是等眾華芳鮮可愛。

「池岸復有多種林樹及諸華果——所謂婆尼斫迦華、陀摩那伽、乃至達㝹迦利華——是等華果香鮮可愛，人民取用，無遮禁者。

「複次，不空見！

【現代漢語翻譯】現代漢語譯本：或者坐著——聽到這些寶樹發出的各種美妙聲音，沒有誰不享受到五種感官帶來的快樂。『再者，不空見！那位精進王在大城內，在距離城市如同射箭的距離內，設定了一個蓮花池，池子的四岸和底部都由四寶構成，四面的臺階用七寶裝飾——即黃金臺階用白銀裝飾，白銀臺階用琉璃裝飾，琉璃臺階用頗梨（水晶）裝飾，頗梨臺階用瑪瑙裝飾，瑪瑙臺階用珊瑚裝飾，珊瑚臺階用琥珀裝飾——各種寶物交錯，看到的人都感到歡喜。『再者，不空見！那個池塘里還有各種美妙的花朵——即優缽羅花（青蓮花）、缽頭摩花（紅蓮花）、拘物頭花（黃蓮花）、分陀利花（白蓮花）——這些花朵香氣芬芳，眾生聞到沒有不喜愛的。在池塘岸邊還種植著各種花朵——即伊尼摩迦花乃至達㝹迦利花——這些花朵可愛得如同天上的花朵。那個花池的門總是開著不關閉，人民來往沒有阻礙和禁止。『再者，不空見！那位精進王在大城內設定了遊覽觀賞的園林，在各個園林中還有各種七寶樹林，常有花朵和果實。國王與夫人、後宮侍女一同遊玩，歡欣取樂。園林的門也不限制，任由人民遊覽、嬉戲，一同享受快樂。『再者，不空見！又在那個園林的內側，各相隔一箭之地設定了花池，也用金等四寶構成，又用七寶裝飾臺階，各種顏色光彩美麗，看到的人都感到快樂。那些池水中有各種花朵——即優缽羅花乃至分陀利花——這些花朵芳香鮮艷可愛。『池塘岸邊還有多種樹林和各種花果——即婆尼斫迦花、陀摩那伽花，乃至達㝹迦利花——這些花果香氣鮮美可愛，人民取用，沒有阻礙和禁止。『再者，不空見！

【English Translation】 English version: Or sitting—hearing all the subtle sounds of these precious trees, none do not receive the exquisite pleasures of the five desires. 『Furthermore, Akasagarbha! Within the great city, the King of Diligence, at a distance of an arrow's shot, has placed a lotus pond. Its four banks and bottom are made of four precious materials, and the steps on all four sides are adorned with seven treasures—namely, gold steps adorned with silver, silver steps adorned with lapis lazuli, lapis lazuli steps adorned with crystal, crystal steps adorned with agate, agate steps adorned with coral, and coral steps adorned with amber—various treasures intermingled, bringing joy to those who see them. 『Furthermore, Akasagarbha! That pond also has various kinds of exquisite flowers—namely, utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (yellow lotuses), and pundarika flowers (white lotuses)—the fragrance of these flowers is so sweet that all beings who smell them cannot help but love them. On the banks of the pond, various flowers are also planted—namely, inima-kā flowers up to dāru-kāri flowers—these flowers are as lovely as heavenly flowers. The gates of that flower pond are always open and never closed, and people come and go without any hindrance or prohibition. 『Furthermore, Akasagarbha! Within the great city, the King of Diligence has established pleasure gardens. In these gardens, there are various forests of seven precious trees, which always bear flowers and fruits. The king, along with his queen and palace attendants, enjoys themselves there, taking pleasure in the surroundings. The gates are also not restricted, allowing the people to stroll, play, and equally enjoy the happiness. 『Furthermore, Akasagarbha! Also, within that garden, at a distance of an arrow's shot from each other, flower ponds are placed, also made of four precious materials such as gold, and the steps are adorned with seven treasures. The various colors are radiant and beautiful, bringing joy to those who see them. In the water of these ponds, there are various flowers—namely, utpala flowers up to pundarika flowers—these flowers are fragrant, fresh, and lovely. 『On the banks of the ponds, there are also various trees and flowers and fruits—namely, bhani-cakra flowers, dāmana-gaka flowers, up to dāru-kāri flowers—these flowers and fruits are fragrant, fresh, and lovely, and people can take and use them without any hindrance or prohibition. 『Furthermore, Akasagarbha!'

彼精進王稟性仁愛，慈念眾生如母愛子；亦常深心敬事沙門、婆羅門、剎利長者，如子事父。

「複次，不空見！彼王形量魁偉，挺異常人，身體圓滿，眾相具足，面目端正，顏色光榮，威德弘普，天人愛敬。

「複次，不空見！彼王宿植德本生剎利家，種姓尊高世無勝者，所生父母七世清凈，妻子、眷屬福慶會同，無有一人行過非者。

「複次，不空見！彼王以福業故，天下豐饒，凡是百味恒滿倉廚，繒錦、諸珍盈溢府庫。

大方等大集經菩薩唸佛三昧分卷第一大正藏第 13 冊 No. 0415 大方等大集經菩薩唸佛三昧分

大方等大集經菩薩唸佛三昧分卷第二

隋天竺三藏達磨笈多譯不空見本事品之餘

「複次，不空見！彼精進王以慈愛憐愍多好行檀，常為大會無礙施主，天下所有沙門、婆羅門、貧窮、疾病、諸乞求者，隨須給與，無有休厭。

「複次，不空見！彼精進王凡所統領八萬四千城邑、聚落，皆是凈業勝因所感，七寶合成。于諸城上一一復造八萬四千栴檀樓觀、諸門、左右亭傳、路次，悉有堂舍，眾寶莊嚴。門無晝夜，常開不閉，以擬一切等獲大安。又諸城內衢巷、街陌，恒然燈燭有大光明，令彼人民各力為作，同共受斯安隱快樂。

【現代漢語翻譯】現代漢語譯本：那位精進王天性仁愛，慈悲憐憫眾生如同母親愛護子女；也常常以恭敬之心侍奉沙門（出家修道者）、婆羅門（祭司階層）、剎利（貴族或武士階層）長者，如同兒子侍奉父親。『再者，不空見！那位國王身材魁梧，超出常人，身體圓滿，具備各種美好的相貌，面容端正，容光煥發，威德廣大普及，受到天人和世人的愛戴和尊敬。『再者，不空見！那位國王前世積累了深厚的德行，出生于剎利家族，種姓高貴，世間無人能比，他的父母七世清凈，妻子、眷屬都享有福慶，沒有一個人行為不端。『再者，不空見！那位國王因為福德的緣故，天下富饒，各種美味佳餚總是充滿倉庫和廚房，絲綢錦緞和各種珍寶堆滿了府庫。『再者，不空見！那位精進王以慈愛憐憫之心，非常喜歡佈施，常常主持大型的佈施大會，成為無礙的施主，對於天下所有的沙門、婆羅門、貧窮的人、患病的人以及所有乞求者，都根據他們的需要給予，從不感到厭倦。『再者，不空見！那位精進王所統治的八萬四千座城邑和村落，都是因為清凈的善業所感得，由七寶構成。在每座城池上，都建造了八萬四千座栴檀（一種香木）樓閣、各種門樓、左右的亭臺樓閣、道路兩旁的驛站，都有廳堂房屋，用各種珍寶裝飾。城門日夜敞開，從不關閉，以便讓所有人都獲得安寧。而且，在各個城內的街道和小巷，總是點燃燈燭，光芒明亮，讓那裡的人民都盡力參與，共同享受這種安穩快樂。'

【English Translation】 English version: That King of Diligence was by nature benevolent and loving, with compassion for all beings like a mother's love for her child; he also often deeply respected and served the Shramanas (ascetics), Brahmins (priests), Kshatriyas (warriors or nobles), and elders, as a son serves his father. 'Furthermore, Akasagarbha (Not-Empty-Seeing)! That king was of great stature, surpassing ordinary people, with a perfect body, possessing all auspicious marks, a dignified face, a radiant complexion, and a widespread and profound virtue, loved and respected by gods and humans. 'Furthermore, Akasagarbha! That king, due to his past cultivation of virtue, was born into a Kshatriya family, of noble lineage, unmatched in the world. His parents were pure for seven generations, and his wife and family all shared in his blessings, with no one among them acting improperly. 'Furthermore, Akasagarbha! That king, due to his meritorious deeds, had a prosperous realm, with all kinds of delicacies always filling the storehouses and kitchens, and silks, brocades, and various treasures overflowing the treasuries. 'Furthermore, Akasagarbha! That King of Diligence, with a compassionate and loving heart, greatly enjoyed giving alms, often hosting large almsgiving gatherings, becoming an unhindered benefactor. To all the Shramanas, Brahmins, the poor, the sick, and all those who begged, he gave according to their needs, never tiring of it. 'Furthermore, Akasagarbha! The eighty-four thousand cities and villages under the rule of that King of Diligence were all the result of pure and virtuous deeds, made of seven treasures. In each city, he built eighty-four thousand sandalwood pavilions, various gates, left and right pavilions, and post stations along the roads, all with halls and houses, adorned with various treasures. The gates were open day and night, never closed, so that all could obtain great peace. Moreover, in the streets and alleys of each city, lamps and candles were always lit, with great brightness, so that the people there could all participate and together enjoy this peace and happiness.'

「複次，不空見！彼精進王時有二子，一名師子，二名師子意，諸根明利，身相圓滿，有大威德，具足神通，皆已先發阿耨多羅三藐三菩提心。

「複次，不空見！當爾之時，有佛、世尊，號曰寶聚如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世，常為天、人、梵、魔、沙門、婆羅門、諸龍、夜叉、乾闥婆、阿修羅、乃至一切人非人等宣明正法，初、中、后善，義味深奧，其文亦善，純備無雜，清白梵行。

「複次，不空見！時彼寶聚如來、應供、等正覺常與七十二億百千諸大聲聞——皆阿羅漢，具足神通、有大威德——近善住城說法教化。

「複次，不空見！爾時，寶聚如來、應供、等正覺即于食時著衣持缽，與彼七十二億百千大聲聞眾前後圍繞，威容詳雅，入善住城次第乞食。

「彼精進王適與二子在高樓上，遙望見彼寶聚如來大眾圍繞，端嚴殊特，威德巍巍。行人觀睹莫不樂見，諸根清凈，心慮澹然，上下調伏勝奢摩陀，到于第一功德彼岸，具足圓滿一切種地。

「王既見已，生奇特心，喜勇無量，即與二子取諸華鬘、涂香、末香、及餘名香俱出宮門，速疾持詣寶聚如來、應供、等正覺所奉獻供養佛及大眾，頂禮佛足，卻

【現代漢語翻譯】現代漢語譯本：「再者，不空見！那時，精進王有兩個兒子，一個叫師子（獅子），一個叫師子意（獅子意），他們都根器敏銳，身相圓滿，具有強大的威德，具備神通，並且都已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。「再者，不空見！那時，有一位佛、世尊，名號為寶聚如來（寶聚佛）、應供（值得供養）、等正覺（正等覺悟）、明行足（明理修行圓滿）、善逝（善於逝去）、世間解（瞭解世間）、無上士（無上之人）、調御丈夫（調御眾生之人）、天人師（天人之導師）、佛、世尊，出現在世間，經常為天、人、梵天、魔、沙門（出家修行者）、婆羅門（祭司）、諸龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天）乃至一切人非人等宣說正法，初善、中善、后善，義理深奧，文辭也優美，純粹完備沒有雜染，清凈的梵行。「再者，不空見！那時，寶聚如來、應供、等正覺經常與七十二億百千位大聲聞（佛陀的弟子）——他們都是阿羅漢（斷盡煩惱的聖者），具備神通、有大威德——在善住城附近說法教化。「再者，不空見！那時，寶聚如來、應供、等正覺在吃飯的時候，穿上袈裟，拿著缽，與那七十二億百千位大聲聞眾前後圍繞，威儀莊重，進入善住城依次乞食。精進王恰好與兩個兒子在高樓上，遙望見到寶聚如來被大眾圍繞，儀容端莊殊勝，威德巍峨。行人觀看，沒有不歡喜見到的，諸根清凈，心念淡泊，上下調伏，達到勝奢摩陀（止觀）的境界，到達第一功德的彼岸，具足圓滿一切種地（佛的智慧）。國王看到后，生起稀奇的心，歡喜踴躍，無法衡量，立即與兩個兒子拿著各種花鬘、涂香、末香以及其他名香，一起走出宮門，快速地來到寶聚如來、應供、等正覺所在的地方，奉獻供養佛和大眾，頂禮佛足，退到一旁。

【English Translation】 English version: 「Furthermore, O Anupama-darśana! At that time, King Vīryavat had two sons, one named Siṃha (Lion), and the second named Siṃhamati (Lion's Mind). They were sharp in their faculties, their bodies were perfect, they possessed great power and virtue, were endowed with supernormal powers, and had all previously generated the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). 「Furthermore, O Anupama-darśana! At that time, there appeared in the world a Buddha, a Bhagavat, named Ratnakūṭa Tathāgata (Jewel Heap Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Puruṣadamyasārathi (Tamer of Men), Śāstā Devamanuṣyāṇāṃ (Teacher of Gods and Humans), Buddha, Bhagavat. He constantly proclaimed the true Dharma to gods, humans, Brahmās, Māras, Śramaṇas (ascetics), Brāhmaṇas (priests), dragons, Yakṣas (demons), Gandharvas (celestial musicians), Asuras (demigods), and even all beings, human and non-human, the beginning, middle, and end of which were good, the meaning profound, the words excellent, pure, complete, and unmixed, and the pure Brahmacarya (holy life). 「Furthermore, O Anupama-darśana! At that time, the Ratnakūṭa Tathāgata, Arhat, Samyaksaṃbuddha, was always with seventy-two billion hundred thousand great Śrāvakas (disciples) – all of whom were Arhats, endowed with supernormal powers and great virtue – teaching and converting near the city of Subhavāsa. 「Furthermore, O Anupama-darśana! At that time, the Ratnakūṭa Tathāgata, Arhat, Samyaksaṃbuddha, at mealtime, would put on his robes, take his bowl, and, surrounded by those seventy-two billion hundred thousand great Śrāvakas, with dignified bearing, would enter the city of Subhavāsa to beg for alms in order. King Vīryavat, together with his two sons, was on a high tower, and from afar, saw the Ratnakūṭa Tathāgata surrounded by the multitude, with a particularly dignified and majestic appearance. The people who saw him were all delighted, their faculties were purified, their minds were tranquil, they had subdued their minds both above and below, had reached the state of Śamatha (calm abiding), and had arrived at the shore of the first merit, possessing all the Buddha's wisdom. Having seen this, the king generated a wondrous mind, and with immeasurable joy and courage, he and his two sons took various flower garlands, scented ointments, powdered incense, and other fragrant substances, and together they left the palace gate, quickly going to where the Ratnakūṭa Tathāgata, Arhat, Samyaksaṃbuddha was, offering their gifts to the Buddha and the multitude, bowing at the Buddha's feet, and then stepping aside.

住一面。

「複次，不空見！彼精進王及其二子，即便要請寶聚如來與諸大眾盡形供養——所謂衣服、器具、飲食、醫藥——凡是所須悉皆奉給，庶事隆厚，聖眾獲安。是精進王與其二子，宿植德本常求佛法，今既遭逢又蒙受請，心生歡喜，慶幸特深。

「複次，不空見！時彼寶聚如來、應供、等正覺于天人中說法教化，所應作已，便於中夜入無餘涅槃。

「不空見！時精進王聞彼世尊般涅槃已，即與夫人及其二子，躬率群臣及諸民眾，詣彼世尊般涅槃處。至已，敬禮世尊足下，悲號啼哭、椎胸大叫，舉身投地如樹中摧，躄地宛轉而傷嘆曰：『世尊滅度一何駛哉？大聖涅槃，遺棄我等；世間方盲，導師長逝；眾生貧困，商主告終；世界將昏，慧燈忽滅。』

「不空見！彼精進王如是追慕，極悲嘆已，方與二兒詣世尊所，以諸香水沐浴聖身，複用眾香遍涂尊體，更以種種殊異華鬘、微妙樂音盡虔供養，然後方用迦尸迦衣妙疊纏裹，安處金棺及以鐵槨，其棺又以七寶雜廁。如是盛置彼佛身已，方聚清凈赤妙栴檀——高一由旬，縱廣正方一拘盧舍——散諸種華及以華鬘，燒然殊勝涂末香等，灌以蘇油，然後起火阇維寶聚如來色身。

「複次，不空見！時彼王子師子既見如來般涅槃已，如是思

【現代漢語翻譯】現代漢語譯本住在一處。

『再者，不空見！那位精進王和他的兩個兒子，便懇請寶聚如來（Ratna-samcaya-tathāgata，意為寶藏如來）及其所有弟子接受他們終身的供養——包括衣服、器具、飲食、醫藥——凡是所需的都全部奉上，以求供養隆重豐厚，使聖眾安樂。這位精進王和他的兩個兒子，宿世就種下了善根，一直尋求佛法，如今既然有幸遇到佛陀又蒙受邀請，心中無比歡喜，慶幸至極。

『再者，不空見！當時，寶聚如來、應供、等正覺（Tathāgata, Arhat, Samyak-saṃbuddha，佛的三種稱號）在天人中說法教化，該做的事情已經做完，便在半夜進入無餘涅槃（anupadhiśeṣa-nirvāṇa，指徹底的涅槃）。』

『不空見！當時，精進王聽到世尊般涅槃（parinirvāṇa，指佛的圓寂）的訊息后，立即和夫人以及兩個兒子，親自率領群臣和民眾，前往世尊般涅槃的地方。到達后，他們恭敬地禮拜世尊的腳下，悲傷地哭泣、捶胸頓足、大聲呼喊，全身撲倒在地，如同大樹被摧毀一般，癱倒在地，翻滾哀嘆道：『世尊的滅度為何如此迅速啊？大聖涅槃，遺棄了我們；世間頓時盲目，導師長久離去；眾生貧困，商主已經告終；世界將要昏暗，智慧的明燈突然熄滅。』

『不空見！那位精進王如此追思，極其悲痛嘆息之後，才和兩個兒子來到世尊的遺體前，用各種香水沐浴聖身，又用各種香料涂遍尊體，再用各種奇異的花鬘、美妙的音樂虔誠供養，然後才用迦尸迦（Kāśika，一種精細的布料）的妙衣層層包裹，安放在金棺和鐵槨之中，棺槨又用七寶裝飾。這樣安放好佛陀的遺體后，才聚集清凈的赤色妙栴檀（raktacandana，一種紅色檀香木）——高一由旬（yojana，古代印度長度單位，約合7-16公里），縱橫都是一拘盧舍（krośa，古代印度長度單位，約合1.5-3公里）——散上各種鮮花和花鬘，點燃殊勝的涂末香等，澆上酥油，然後點火焚燒寶聚如來的色身。

『再者，不空見！當時，王子師子（Siṃha，意為獅子）看到如來般涅槃后，這樣思

【English Translation】 English version Dwelling in one place.

'Furthermore, Anabhilakṣaṇa! That King of Diligence and his two sons then requested the Tathāgata Ratna-samcaya (meaning 'Heap of Jewels Thus-Gone One') and all his disciples to accept their lifelong offerings—namely, clothing, utensils, food, and medicine—providing everything needed, so that the offerings would be grand and abundant, and the holy assembly would be at peace. This King of Diligence and his two sons, having planted roots of virtue in past lives, always sought the Dharma. Now, having encountered the Buddha and received the opportunity to invite him, their hearts were filled with joy, and they felt especially fortunate.'

'Furthermore, Anabhilakṣaṇa! At that time, the Tathāgata, Arhat, Samyak-saṃbuddha (three titles of the Buddha) Ratna-samcaya, while teaching and converting beings among gods and humans, having completed what needed to be done, entered into anupadhiśeṣa-nirvāṇa (nirvana without remainder) in the middle of the night.'

'Anabhilakṣaṇa! When King Diligence heard that the World Honored One had attained parinirvāṇa (the final passing away of a Buddha), he immediately, along with his queen and two sons, personally led his ministers and the people to the place where the World Honored One had attained parinirvāṇa. Upon arriving, they respectfully bowed at the feet of the World Honored One, weeping with sorrow, beating their chests, and crying out loudly. They threw themselves to the ground, like trees being uprooted, collapsing and rolling about, lamenting: 「How quickly the World Honored One has passed away! The Great Sage has entered nirvana, abandoning us; the world is now blind, the guide has departed forever; beings are impoverished, the leader of merchants has come to an end; the world will become dark, the lamp of wisdom has suddenly been extinguished.」'

'Anabhilakṣaṇa! After King Diligence had mourned in this way, with extreme grief and lamentation, he and his two sons approached the body of the World Honored One. They bathed the holy body with various fragrant waters, then covered the venerable body with various perfumes. They further made offerings with various extraordinary garlands of flowers and exquisite music. Then, they wrapped the body in layers of fine Kāśika (a type of fine cloth) cloth, placing it in a golden coffin and an iron outer coffin, which was adorned with seven treasures. After placing the Buddha's body in this way, they gathered pure red sandalwood (raktacandana), one yojana (an ancient Indian unit of length, approximately 7-16 kilometers) in height, and one krośa (an ancient Indian unit of length, approximately 1.5-3 kilometers) in length and width. They scattered various flowers and garlands, burned superior powdered incense, poured on ghee, and then set fire to cremate the physical body of the Tathāgata Ratna-samcaya.'

'Furthermore, Anabhilakṣaṇa! At that time, Prince Siṃha (meaning 'Lion') saw that the Tathāgata had attained parinirvāṇa, and he thought thus:

惟：『天人大師舍我滅度，我於今日何義茍存？今我若獲隨從如來、應供、等正覺而取滅度，豈不樂哉？』

「不空見！時彼王子如是念已，用諸名香自涂其身，復以諸香薰其衣服，以㲲纏裹，然後周圍放大猛火焚燒其身。火熾盛已，師子方于猛焰之中發大弘誓救諸眾生，歌贊歸依如來功德，以偈頌曰：

「『世間寶中最尊上，　　今日放舍入無餘；　　天人大師轉法輪，　　我等從此不復睹。　　法王利益無量眾，　　今已棄置入涅槃；　　吼宣如是大菩提，　　長不復見眾圍繞。　　不可思議大導師，　　說法能令聞者喜，　　一切天人、諸魔、梵，　　從今永絕不聞聲；　　能施貧窮法財寶，　　為眾演說皆樂聞，　　諸天、龍、鬼、人非人，　　自此長往無歸趣。　　世間從今無所依，　　偏悼我王何恃怙？　　並師子意失覆護，　　永不聞佛說法音。　　我寧捐軀及壽命，　　無用獨住於世間，　　以是今滅所愛身，　　因茲更廣弘誓願。　　我于佛所種善根，　　父王亦常尊三寶，　　先愿以此諸功德，　　令王及我證法身。　　于不思議諸佛所，　　供養修行眾善業，　　普愿群生同斯福，　　亦令我誓無虛言。　　世尊滅度我焚身，　　其有得聞或親見，

【現代漢語翻譯】現代漢語譯本王子心想：『天人導師（指佛陀）已經捨棄我們而入滅，我今天茍且偷生還有什麼意義呢？如果我能追隨如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）而入滅，豈不是一件快樂的事情？』『不空見（Akasagarbha）！』當時那位王子這樣想后，就用各種名貴的香料塗抹自己的身體，又用香料薰染自己的衣服，用毛毯包裹住身體，然後在周圍燃起熊熊大火焚燒自己。當火焰燃燒得正旺時，師子（Simha）在猛烈的火焰中發出宏大的誓願，要救度一切眾生，歌頌讚美歸依如來的功德，用偈頌說道：『世間珍寶中最尊貴的，今天我將捨棄它而進入無餘涅槃；天人導師（指佛陀）轉動法輪（Dharmacakra），我們從此再也見不到他了。法王（指佛陀）利益了無量的眾生，現在已經捨棄我們而進入涅槃；他宣講如此偉大的菩提（Bodhi），我們再也見不到他被眾人圍繞了。不可思議的大導師（指佛陀），說法能夠讓聽聞者歡喜，一切天人、諸魔、梵天，從今以後永遠聽不到他的聲音了；他能佈施貧窮的人法財珍寶，為大眾演說佛法，大家都樂意聽聞，諸天、龍、鬼、人非人，從此長久離去，沒有歸宿。世間從今以後沒有了依靠，我等悲痛哀悼，我們的法王（指佛陀）我們還能依靠誰呢？我們和師子（Simha）一樣失去了庇護，永遠聽不到佛陀說法之音了。我寧願捨棄身體和壽命，也不願獨自活在世間，因此今天我將捨棄我所珍愛的身體，因此更加廣泛地弘揚我的誓願。我在佛陀那裡種下的善根，我的父王也常常尊敬三寶（Buddha, Dharma, Sangha），我先愿以此功德，讓父王和我都能證得法身（Dharmakaya）。在不可思議的諸佛那裡，供養修行各種善業，普遍希望一切眾生都能得到這樣的福報，也讓我所發的誓願不會落空。世尊（指佛陀）入滅，我焚燒自己的身體，凡是能夠聽到或者親眼看到的人，

【English Translation】 English version The prince thought: 'The Teacher of Gods and Humans (referring to the Buddha) has abandoned us and entered Nirvana. What is the point of my living on today? If I could follow the Tathagata (如來), Arhat (應供), Samyaksambuddha (等正覺) and enter Nirvana, wouldn't that be a joyful thing?' 'Akasagarbha (不空見)!' At that time, after the prince had this thought, he used various precious fragrances to anoint his body, and then perfumed his clothes with fragrances, wrapped his body in a blanket, and then lit a raging fire around himself to burn his body. When the flames were burning fiercely, Simha (師子) made a great vow in the fierce flames to save all sentient beings, singing praises and taking refuge in the merits of the Tathagata, and said in verses: 'The most honored among the treasures of the world, today I will abandon it and enter into Nirvana without remainder; the Teacher of Gods and Humans (referring to the Buddha) turns the Wheel of Dharma (Dharmacakra), we will never see him again from now on. The King of Dharma (referring to the Buddha) has benefited countless beings, and now he has abandoned us and entered Nirvana; he proclaimed such great Bodhi (菩提), we will never see him surrounded by people again. The inconceivable Great Teacher (referring to the Buddha), whose teachings can make those who hear them rejoice, all gods, humans, demons, and Brahmas, will never hear his voice again from now on; He can bestow the treasures of Dharma to the poor, and preach the Dharma to the masses, which everyone is happy to hear. Gods, dragons, ghosts, humans, and non-humans, from now on, will depart for a long time without a place to return. The world has no reliance from now on, we mourn and grieve, who can we rely on now that our King of Dharma (referring to the Buddha) is gone? We, like Simha (師子), have lost our protection, and will never hear the Buddha's teachings again. I would rather give up my body and life than live alone in the world, so today I will give up my beloved body, and therefore, I will further expand my vows. The good roots I have planted with the Buddha, and my father also often respects the Three Jewels (Buddha, Dharma, Sangha), I first wish that with these merits, both my father and I can attain the Dharmakaya (法身). In the presence of the inconceivable Buddhas, I offer and cultivate various good deeds, and I universally hope that all sentient beings can receive such blessings, and also that my vows will not be in vain. The World Honored One (referring to the Buddha) has entered Nirvana, and I burn my own body. Whoever can hear or see this,

一切皆同等正覺，　　非彼現在身證者。　　若人覺悟及夢中，　　但令見我今所作，　　彼必成佛無有疑，　　非彼現在身證者。　　我此愛身終敗壞，　　事同水沫無堅牢，　　愿彼食我諸蟲獸，　　皆得速成菩提道。　　今我誓行精進事，　　或有毀罵或輕訶，　　令我速得調御師，　　非彼現在身證者。　　我求無上正覺時，　　其或慈心相觀視，　　即於世間疾成佛，　　非彼現在身證人。　　我今所愿及未發，　　為是焚燒所愛身，　　若此誠誓必不虛，　　令我還見滅度佛。　　如我暫得睹世尊，　　何異天師重出世？　　今我雖復盛焦然，　　猶冀身存得觀佛，　　世尊智慧無障礙，　　常轉三世清凈輪。　　如昔廣利諸眾生，　　令我見佛從火起，　　濟世大師若暫起，　　如先威力普眼尊。』　　佛知師子心精誠，　　為之暫起視神力，　　廣與世間興變事，　　令無量眾厭患身，　　畢竟利益諸眾生，　　還復焚身入寂處。　　大眾睹佛巨神變，　　以清凈意讚妙音：　『諸佛妙法難思議，　　戒及禪定亦復然，　　智慧解脫不可量，　　神通變化亦難測，　　雖已滅度能凈我，　　今故歸命焰熾身。　　世尊威德無有比，　　神通已

【現代漢語翻譯】現代漢語譯本一切覺悟皆是同等無別的正覺（samyak-saṃbodhi），並非那些現在就證得的人所能理解的。如果有人在覺悟或夢中，僅僅看到我現在所做的事情，他必定會成佛，毫無疑問，這也不是那些現在就證得的人所能理解的。我這被愛惜的身體終將敗壞，就像水泡一樣不堅固，我願那些吞食我身體的蟲獸，都能迅速成就菩提道（bodhi）。現在我發誓要精進行事，即使有人譭謗或輕視我，也要讓我迅速成為調御師（vinayaka），這也不是那些現在就證得的人所能理解的。當我尋求無上正覺（anuttarā-samyak-saṃbodhi）時，如果有人以慈悲心看待我，他就會在世間迅速成佛，這也不是那些現在就證得的人所能理解的。我今天所發出的願望，是爲了焚燒我所愛惜的身體，如果這個誠實的誓言不虛假，就讓我還能見到已經滅度的佛陀。如果我能暫時見到世尊（bhagavat），那和天師（deva-guru）重新出世有什麼區別呢？現在我雖然被火焰燃燒，仍然希望身體能夠存留，以便能夠見到佛陀。世尊的智慧沒有障礙，常常轉動三世清凈的法輪（dharma-cakra）。就像過去廣泛利益眾生一樣，讓我見到佛陀從火焰中升起。救世的大師如果能暫時出現，就像先前那樣具有威力的普眼尊（samantacakṣu）。』佛陀知道師子（siṃha）的心意真誠，爲了他暫時起身，展現神力。廣泛地在世間興起變化之事，讓無數眾生厭惡自己的身體。最終利益一切眾生，然後再次焚燒身體進入寂靜之處（nirvāṇa）。大眾看到佛陀巨大的神變，以清凈的心讚歎美妙的聲音：『諸佛的妙法難以思議，戒律（śīla）和禪定（dhyāna）也是如此。智慧（prajñā）和解脫（vimokṣa）不可衡量，神通變化也難以測度。雖然已經滅度，卻能凈化我，現在我仍然歸命于這火焰熾盛的身體。世尊的威德無與倫比，神通已經...

【English Translation】 English version All enlightenments are the same and undifferentiated perfect enlightenment (samyak-saṃbodhi), not understood by those who attain it in their present lives. If someone, in awakening or in a dream, merely sees what I am doing now, they will surely become a Buddha, without doubt, and this is not understood by those who attain it in their present lives. This beloved body of mine will eventually decay, like a water bubble, not firm. I wish that the insects and beasts that consume my body may quickly attain the path of enlightenment (bodhi). Now I vow to engage in diligent practice, even if someone slanders or belittles me, may I quickly become a tamer (vinayaka), and this is not understood by those who attain it in their present lives. When I seek the unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi), if someone looks at me with a compassionate heart, they will quickly become a Buddha in this world, and this is not understood by those who attain it in their present lives. My wish today is to burn this beloved body. If this sincere vow is not false, may I see the Buddha who has already passed into nirvana. If I can temporarily see the World-Honored One (bhagavat), what difference is there from the heavenly teacher (deva-guru) reappearing in the world? Though I am now being consumed by flames, I still hope that my body can remain so that I can see the Buddha. The wisdom of the World-Honored One is without obstruction, constantly turning the pure wheel of Dharma (dharma-cakra) of the three times. Just as in the past, he widely benefited all beings, may I see the Buddha rise from the flames. If the great master who saves the world can temporarily appear, like the all-seeing one (samantacakṣu) with his previous power.』 The Buddha knew that Siṃha』s heart was sincere, and for his sake, he temporarily rose and displayed his divine power. He widely caused changes in the world, making countless beings disgusted with their own bodies. Ultimately benefiting all beings, he then burned his body again and entered the place of tranquility (nirvāṇa). The assembly, seeing the Buddha』s great miraculous transformation, praised with pure minds in beautiful voices: 『The wonderful Dharma of all Buddhas is inconceivable, so are the precepts (śīla) and meditation (dhyāna). Wisdom (prajñā) and liberation (vimokṣa) are immeasurable, and miraculous powers are also unfathomable. Though already passed into nirvana, he can purify me. Now I still take refuge in this body ablaze with flames. The World-Honored One』s majestic virtue is unparalleled, and his miraculous powers have already...

達彼岸邊，　　滅度能令生厭離，　　今我歸依普眼觀。　　慈悲一切最尊勝，　　能以自心知他心，　　悉治無邊界眾生，　　歸命無等善逝者。　　于諸醫中第一尊，　　常以妙藥施眾生，　　能除無量眾病苦，　　歸命憐愍救護人。　　以我稱讚諸善根，　　恭敬供養諸功德，　　放舍愛身所獲福，　　先愿利益諸眾生。』

「不空見！時彼王子師子發斯大愿以自莊嚴，然後增火卒捨身命。時諸世間天、人、梵、魔、沙門、婆羅門、乃至一切人非人等，見斯事已，咸於世間生重厭離。

「複次，不空見！時彼王子捨身命已，即生梵天作大梵王，于諸梵中最尊、最勝，有大威德、具大神通。

「不空見！時彼王子生梵宮已，即自思惟：『我從何處作何善根而來生此，得有如是功德、果報、大神通力？』作是念已，便自了了分明見知：『我於人間為精進王子，我與父王眾具供養、恭敬、歌贊寶聚世尊。世尊滅度，我即焚身於彼熾然猛火之中，發大誓願、嘆佛功德，以此善根今生梵宮。然我今應還下人間，開慰我父、答所生恩，復當供養寶聚如來入于涅槃燒身處也。』

「複次，不空見！時大梵王如是念已，與眷屬天于彼宮沒，猶如壯士屈伸臂頃即至人間，往詣寶聚如來、應

【現代漢語翻譯】現代漢語譯本到達彼岸，滅度能使人生起厭離之心，現在我歸依于普眼觀（指佛陀的智慧之眼）。慈悲一切眾生，最為尊貴殊勝，能夠以自己的心瞭解他人的心，完全醫治無邊無際的眾生，我歸命于無與倫比的善逝者（指佛陀）。在所有醫生中最為尊貴，常常以妙藥施予眾生，能夠消除無量眾生的病苦，我歸命于憐憫救護眾生的人。以我稱讚佛陀的諸善根，恭敬供養佛陀的諸功德，以及放下對身體的執愛所獲得的福德，我首先愿將這些利益迴向給一切眾生。

『不空見（菩薩名）！當時那位王子師子發下如此大愿來莊嚴自己，然後投入烈火之中捨棄生命。當時世間的天人、梵天、魔、沙門、婆羅門，乃至一切人非人等，見到此事後，都對世間產生了深深的厭離之心。

『再者，不空見！當時那位王子捨棄生命后，立即轉生到梵天，成為大梵天王，在諸梵天中最為尊貴、最為殊勝，具有大威德、大神通。

『不空見！當時那位王子轉生到梵天宮后，就自己思惟：『我從何處以何種善根而來轉生到這裡，得以擁有如此的功德、果報、大神通力？』這樣思惟之後，便清楚地了知：『我在人間時是精進王子，我與父王一起以各種供品供養、恭敬、歌頌寶聚世尊（佛名）。世尊滅度后，我便在熾烈的猛火中焚身，發下大誓願、讚歎佛陀的功德，以此善根今生梵天宮。然而我現在應當返回人間，安慰我的父親、報答他養育之恩，還要供養寶聚如來入涅槃時焚身之處。』

『再者，不空見！當時大梵天王這樣思惟之後，就與眷屬天從梵天宮消失，猶如壯士屈伸手臂的瞬間就到達人間，前往寶聚如來、應

【English Translation】 English version Having reached the other shore, Extinction can cause one to generate aversion and detachment. Now I take refuge in the all-seeing eye (referring to the wisdom eye of the Buddha). Compassionate to all, the most honored and supreme, able to know the minds of others with one's own mind, Completely healing boundless beings, I take refuge in the unequaled Sugata (referring to the Buddha). The most honored among all physicians, constantly bestowing wonderful medicine upon beings, Able to eliminate the suffering of countless diseases, I take refuge in the compassionate protector of beings. With the roots of good I have praised, the merits I have respectfully offered, And the blessings gained from relinquishing attachment to the body, I first wish to dedicate these benefits to all beings.

'Akasagarbha (name of a Bodhisattva)! At that time, that Prince Simha adorned himself with such a great vow, and then entered the fire and gave up his life. At that time, the gods, humans, Brahma, Mara, Shramanas, Brahmins, and even all humans and non-humans in the world, upon seeing this, all generated a deep aversion to the world.

'Furthermore, Akasagarbha! At that time, after that prince gave up his life, he was immediately reborn in the Brahma heaven as the Great Brahma King, the most honored and supreme among all Brahmas, possessing great power and great supernatural abilities.

'Akasagarbha! At that time, after that prince was born in the Brahma palace, he thought to himself: 'From where and with what roots of good did I come to be born here, to have such merits, rewards, and great supernatural powers?' After thinking this, he clearly understood: 'When I was in the human realm, I was Prince Vigraha. Together with my father, I offered various offerings, respect, and praises to the World Honored One Ratnakara (name of a Buddha). After the World Honored One passed away, I burned my body in the blazing fire, made great vows, and praised the Buddha's merits. With these roots of good, I am now born in the Brahma palace. However, I should now return to the human realm, comfort my father, repay his kindness of raising me, and also make offerings at the place where the Tathagata Ratnakara entered Nirvana and burned his body.'

'Furthermore, Akasagarbha! At that time, after the Great Brahma King thought this, he and his retinue of gods disappeared from the Brahma palace, and in the time it takes a strong man to stretch and bend his arm, they arrived in the human realm, going to the place where the Tathagata Ratnakara, the worthy

供、等正覺阇毗身處，以天眾香——所謂天末旃檀，及天牛頭沉水、多摩羅跋香等——而為供養。復散種種天上妙華——華若車輪，猶云遍滿——而為供養。

「師子梵天供養佛已，方慰其父精進王言：『大王當知，王子師子燒身喪命，今我是也，我時即生大梵天中。愿王勿復憂悲痛惱，惟應歡喜，深自慶快。何以故？王今已獲第一大利。所以者何？諸佛、世尊難遭難遇，而王已得值遇世尊寶聚如來、應供、等正覺，尊重、恭敬、具足、供養，是為希有第一大利。是故，大王！從今已后惟當一心受持是法，弟師子意亦應如是受持此法。復應供養世尊舍利，處處流佈、廣興塔廟；我于梵宮亦常如是，持斯妙法、尊奉舍利。』如是言已，忽然不現。

「複次，不空見！時彼精進王聞梵語故，即與其子師子意者往詣寶聚如來、應、等正覺舍利之所，恭敬、禮拜、歌誦、讚歎，持一切香、一切華鬘、並諸音樂，復持諸種幢幡、寶蓋奉獻供養。

「又少時間于彼八萬四千諸城，純以七寶興起八萬四千塔——高一由旬，面各廣長一拘盧舍——殊特端嚴，光耀可愛，安止舍利，咸令供奉。

「又於一一寶塔之所常然八萬四千燈明，各各復以一切名香、一切妙華及以華鬘、一切幢幡、一切寶蓋、一切樂音——

【現代漢語翻譯】現代漢語譯本：他們用天上的香——即天上的末旃檀（一種香木），以及天牛頭沉水香（一種沉香）、多摩羅跋香（一種香料）等——來供奉佛陀的遺體，也就是佛陀的舍利。他們還散佈各種天上的美妙花朵——花朵大如車輪，像云一樣遍佈——以此來供養。師子梵天供養佛陀后，安慰他的父親精進王說：『大王應當知道，王子師子爲了修行而捨身喪命，現在的我就是他，我當時就轉生到了大梵天中。希望大王不要再憂愁悲傷，應當歡喜，深深地感到慶幸。為什麼呢？因為大王現在已經獲得了第一大利益。這是為什麼呢？諸佛、世尊是難以遇到、難以值遇的，而大王已經得以值遇世尊寶聚如來（佛名）、應供（佛的十號之一）、等正覺（佛的十號之一），尊重、恭敬、具足供養，這是稀有難得的第一大利益。所以，大王！從今以後應當一心受持這個佛法，弟弟師子意也應當這樣受持這個佛法。還要供養世尊的舍利，在各處流傳、廣建佛塔；我在梵天宮殿也常常這樣做，持守這個妙法、尊奉舍利。』說完這些話，師子梵天忽然消失不見。再說，不空見！當時精進王聽到梵天說的話后，就和他的兒子師子意一起前往寶聚如來、應供、等正覺的舍利所在之處，恭敬地禮拜、歌頌、讚歎，用各種香、各種花鬘，以及各種音樂，還用各種幢幡、寶蓋來奉獻供養。又過了一段時間，在八萬四千座城市中，全部用七寶建造了八萬四千座佛塔——高一由旬（古印度長度單位），每面各寬長一拘盧舍（古印度長度單位）——非常特別、端莊美麗，光彩耀眼，安置舍利，讓人們都來供奉。又在每一座寶塔的地方，常常點燃八萬四千盞燈，每盞燈都用各種名貴的香、各種美妙的花朵以及花鬘、各種幢幡、各種寶蓋、各種樂音——

【English Translation】 English version: They offered the Buddha's remains, the relics, with heavenly fragrances—namely, heavenly Malaya sandalwood, as well as heavenly Agalloch (agarwood) and Tamalapatra incense, and so on. They also scattered various exquisite heavenly flowers—flowers as large as chariot wheels, like clouds covering everything—as offerings. After making offerings to the Buddha, Lion Brahma comforted his father, King Diligent, saying, 'Great King, you should know that Prince Lion sacrificed his life for practice, and I am he now. At that time, I was reborn in the Great Brahma Heaven. May the King no longer grieve or be sorrowful, but rejoice and feel deeply fortunate. Why is that? Because the King has now obtained the greatest benefit. Why is this so? Buddhas and World Honored Ones are difficult to encounter, but the King has already encountered the World Honored One, the Tathagata (Buddha's title) Jewel Accumulation, the Arhat (worthy of offerings), the Samyaksambuddha (perfectly enlightened one), and has respected, revered, and fully offered to him. This is a rare and great benefit. Therefore, Great King! From now on, you should wholeheartedly uphold this Dharma, and your brother Lion Mind should also uphold this Dharma in the same way. You should also make offerings to the relics of the World Honored One, spread them everywhere, and build pagodas widely. I also do this in the Brahma Palace, upholding this wonderful Dharma and venerating the relics.' Having said this, Lion Brahma suddenly disappeared. Furthermore, Unempty Vision! At that time, King Diligent, having heard the words of Brahma, went with his son Lion Mind to the place where the relics of the Tathagata Jewel Accumulation, the Arhat, the Samyaksambuddha were kept. They respectfully bowed, chanted, and praised, offering all kinds of incense, all kinds of flower garlands, and all kinds of music, as well as various banners and jeweled canopies. After a short time, in those eighty-four thousand cities, they built eighty-four thousand pagodas entirely of seven treasures—each one yojana (ancient Indian unit of distance) high, and each side one krosa (ancient Indian unit of distance) wide—extraordinarily beautiful and radiant, placing the relics within, so that all could make offerings. Also, at each of these pagodas, they constantly lit eighty-four thousand lamps, each with all kinds of precious incense, all kinds of exquisite flowers and flower garlands, all kinds of banners, all kinds of jeweled canopies, and all kinds of musical sounds—

鼓、蠃、角、貝、鐘、鈴、磬、鐸——凡是眾具莫不畢備，如是供養，受持是法。

「彼精進王以斯善根，於八萬四千劫不生惡道，及師子意亦同果報；王大夫人名曰善意、其最大臣名曰無瞋，亦於八萬四千劫中受勝果報。彼王如是于諸劫中次第供養六萬諸佛，所生常受轉輪王身，正法治化，利益眾生。

「複次，不空見！彼寶聚佛滅度之後，時節未幾有一菩薩摩訶薩名普密王，現生世間。為世間故，舍家出家，示修苦行，詣菩提樹，坐于道場，以一念慧斷除無明煩惱習氣，即證阿耨多羅三藐三菩提。

「不空見！時彼師子大梵天王以天眼觀，見普密王如來、應供、等正覺出興於世，即復還下住虛空中，持天眾香及以妙華散於佛上，然後至地右繞三週，恭敬合掌，頭面禮拜，勸請世尊轉大法輪。時彼師子梵王住于佛前以偈請曰：

「『世尊今應闡妙法，　　我等眾生堪聽聞。　　智慧摧敵今適興，　　一切世間莫能毀，　　如來無上調御者，　　具足至真十種號。　　利世大師今已起，　　自然正覺妙菩提，　　功德圓滿人中上，　　聖智久修非始然。　　世尊但為演妙音，　　今此大眾樂聞受，　　弘誓本為度世間，　　無歸依者作覆護。　　如昔所愿今既滿，　　已到寂靜無

【現代漢語翻譯】現代漢語譯本：鼓、鐃、角、貝、鐘、鈴、磬、鐸——所有樂器都準備齊全，像這樣供養，受持這部佛法。那位精進王憑藉這些善根，在八萬四千劫中不墮入惡道，獅子意也得到相同的果報；國王的大夫人名叫善意，他的最大臣名叫無瞋，也在八萬四千劫中享受殊勝的果報。那位國王在這些劫中依次供養了六萬位佛，所生之處常為轉輪王之身，以正法治理教化，利益眾生。再者，不空見！在那寶聚佛（Ratna-samcaya Buddha）滅度之後不久，有一位菩薩摩訶薩（Bodhisattva-Mahasattva）名叫普密王（Pusya-mitra），降生於世間。爲了世間眾生，他捨棄家庭出家，示現修行苦行，前往菩提樹下，坐在道場，以一念智慧斷除無明煩惱習氣，立即證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。不空見！當時，那位獅子大梵天王（Simha-brahman）以天眼觀察，見到普密王如來（Tathagata）、應供（Arhat）、等正覺（Samyak-sambuddha）出興於世，就又回到虛空中，拿著天上的香和美妙的花散在佛的身上，然後降落到地上右繞三週，恭敬合掌，頭面禮拜，勸請世尊轉大法輪。當時，那位獅子梵王站在佛前，用偈頌祈請說：『世尊現在應當宣說微妙的佛法，我們這些眾生都堪能聽聞。智慧摧毀敵人，現在正是興盛之時，一切世間都不能摧毀。如來是無上的調御者，具足至真十種名號。利益世間的大師現在已經興起，自然覺悟了微妙的菩提，功德圓滿，是人中之最上，聖智的修習由來已久，並非剛剛開始。世尊只要演說微妙的法音，現在這裡的聽眾都樂於聽聞和接受，弘大的誓願本來是爲了度化世間，為無所歸依的人們作庇護。如同過去所發的誓願現在已經圓滿，已經到達寂靜無為的境界。』

【English Translation】 English version: Drums, cymbals, horns, conches, bells, chimes, gongs, and clappers—all instruments were fully prepared. In this way, they made offerings and upheld this Dharma. That King of Diligence, with these roots of goodness, would not be born in evil realms for eighty-four thousand kalpas, and the Lion Mind would also receive the same karmic result. The king's great queen, named Good Intention, and his chief minister, named Non-Anger, would also enjoy superior karmic results for eighty-four thousand kalpas. That king, in these kalpas, successively made offerings to sixty thousand Buddhas, and in his births, he was always a Chakravartin king, governing and transforming with the righteous Dharma, benefiting sentient beings. Furthermore, Akasagarbha! Not long after that Ratna-samcaya Buddha passed into parinirvana, there was a Bodhisattva-Mahasattva named Pusya-mitra, who appeared in the world. For the sake of the world, he renounced his home and went forth, demonstrating ascetic practices. He went to the Bodhi tree, sat in the Bodhimanda, and with a single thought of wisdom, he severed the habitual tendencies of ignorance and afflictions, immediately realizing Anuttara-samyak-sambodhi. Akasagarbha! At that time, that Simha-brahman, with his divine eye, saw that Pusya-mitra, the Tathagata, Arhat, Samyak-sambuddha, had appeared in the world. He then returned to the sky, holding heavenly incense and exquisite flowers, scattering them upon the Buddha. Then, he descended to the ground, circumambulated the Buddha three times to the right, respectfully joined his palms, bowed his head to the ground, and urged the World Honored One to turn the great Dharma wheel. At that time, that Simha-brahman stood before the Buddha and requested with verses, saying: 'World Honored One, now you should expound the wonderful Dharma, we sentient beings are capable of hearing it. Wisdom destroys enemies, now is the time of its flourishing, which cannot be destroyed by all the world. The Tathagata is the unsurpassed tamer, possessing the ten true titles. The great master who benefits the world has now arisen, naturally awakened to the wonderful Bodhi, with perfect merit, the highest among humans, his holy wisdom has been cultivated for a long time, not just beginning now. World Honored One, just speak the wonderful Dharma sound, now this assembly is happy to hear and receive it. The great vow was originally to liberate the world, to be a refuge for those who have no refuge. As the vows made in the past are now fulfilled, you have reached the state of peaceful non-action.'

為處，　　今當速開甘露門，　　能壞三縛出衆惱。』　　梵王陳請義已周，　　如來於是默然許。　　于須臾頃普密佛，　　遂令彼梵極歡喜，　　及無量億天人眾，　　以聞善逝轉法輪。　　時彼梵天蒙說已，　　廣持眾具奉報恩，　　於是復發弘誓願：　　『為求無上菩提處，　　今于普密世尊前，　　陳我所作諸功德，　　以此善根所生處，　　常奉十方諸世尊。　　我昔道場供養佛，　　請聽慈說利眾生，　　因是微善凡所居，　　愿于佛前常歌贊。』」

爾時，世尊復告不空見菩薩摩訶薩言：「不空見！時彼精進王子師子梵天以燒身善根得生梵宮，次第供養五千諸佛，聽聞正法，增長善根，常發廣大不思議愿。不空見！汝今當知，爾時無邊精進王者豈異人乎？即我身是。」

時彼不空見菩薩復白佛言：「世尊！彼王二子，師子及師子意者，今何所在？為于現世供養諸佛？為已滅度在他世耶？」

佛言：「不空見！汝知，爾時王子師子意者，今此彌勒菩薩摩訶薩是；爾時王子師子者，即汝不空見菩薩是也。以汝于彼寶聚如來佛法之中發大誓願一捨身故，能令三萬天人大眾發阿耨多羅三藐三菩提心，彼輩終必證大菩提無有疑也。」

爾時，世尊為重宣此義以偈

【現代漢語翻譯】現代漢語譯本『現在應當儘快開啟甘露之門，能夠摧毀三種束縛，使眾生脫離煩惱。』梵天陳述請求的意義已經完備，如來於是默然允許。在極短的時間內，普密佛就讓那位梵天極其歡喜，以及無量億的天人大眾，因為聽聞善逝（佛的稱號）轉法輪（佛法）。當時那位梵天蒙受佛陀開示后，廣泛地持用各種供具來報答佛恩，於是又發下弘大的誓願：『爲了求得無上菩提的境界，現在在普密世尊面前，陳述我所做的一切功德，以此善根所產生的果報，常常供奉十方諸世尊。我過去在道場供養佛陀，懇請佛陀慈悲開示，利益眾生，因為這微小的善行，凡是我所居住的地方，都愿在佛前常常歌頌讚美。』

這時，世尊又告訴不空見菩薩摩訶薩說：『不空見！當時那位精進王子師子梵天，以燒身（捨身）的善根得以轉生到梵宮，次第供養五千諸佛，聽聞正法，增長善根，常常發起廣大不可思議的願望。不空見！你現在應當知道，當時那位無邊精進王者難道是別人嗎？就是我的前身。』

當時，不空見菩薩又對佛說：『世尊！那位國王的兩個兒子，師子和師子意，現在在哪裡呢？是在現世供養諸佛？還是已經滅度在其他世界呢？』

佛說：『不空見！你要知道，當時王子師子意，就是現在的彌勒菩薩摩訶薩；當時王子師子，就是你，不空見菩薩。因為你在寶聚如來佛法之中發下大誓願，捨身一次的緣故，能夠令三萬天人大眾發起阿耨多羅三藐三菩提心（無上正等正覺之心），他們最終必定證得大菩提，沒有疑惑。』

這時，世尊爲了再次宣說這個道理，用偈頌說道：

【English Translation】 English version 'Now, one should quickly open the gate of nectar, which can destroy the three bonds and liberate beings from suffering.' After Brahma had fully presented his request, the Tathagata silently agreed. In a very short time, the Buddha Pumi caused that Brahma to be extremely joyful, as well as countless billions of gods and humans, by hearing the Sugata (epithet of the Buddha) turn the Dharma wheel (teach the Dharma). At that time, after that Brahma had received the Buddha's teachings, he widely used various offerings to repay the Buddha's kindness, and then made a great vow: 'In order to seek the supreme Bodhi (enlightenment), Now, before the World Honored One Pumi, I present all the merits I have accumulated. With the karmic results of these good roots, I will always serve all the World Honored Ones in the ten directions. In the past, I made offerings to the Buddha in the Bodhi-mandala (place of enlightenment), and requested the Buddha to compassionately teach for the benefit of all beings. Because of this small act of goodness, wherever I dwell, I wish to always sing praises before the Buddha.'

At this time, the World Honored One again said to the Bodhisattva Mahasattva Akasagarbha: 'Akasagarbha! At that time, the diligent prince, Lion Brahma, was reborn in the Brahma palace due to the good roots of burning his body (self-sacrifice). He successively made offerings to five thousand Buddhas, listened to the true Dharma, increased his good roots, and often made great inconceivable vows. Akasagarbha! You should know now, was that boundless diligent king someone else? It was my former self.'

At that time, the Bodhisattva Akasagarbha again said to the Buddha: 'World Honored One! Where are the two sons of that king, Lion and Lion-Mind, now? Are they making offerings to the Buddhas in this world, or have they already passed away in other worlds?'

The Buddha said: 'Akasagarbha! You should know that the prince Lion-Mind at that time is now the Bodhisattva Mahasattva Maitreya; the prince Lion at that time is you, the Bodhisattva Akasagarbha. Because you made a great vow in the Dharma of the Tathagata Ratnakuta and sacrificed your body once, you were able to cause thirty thousand gods and humans to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). They will surely attain great Bodhi without doubt.'

At this time, the World Honored One, in order to reiterate this meaning, spoke in verse:

頌曰：

「我觀過去久遠劫，　　佛號寶聚無上尊，　無師自覺現世間，　　能益天人群生類。　具足百福金色相，　　慈心顯發實義門，　開示眾生菩提路，　　吼唱能盡眾苦源。　寶聚挺特人中勝，　　七十二億眾聖賢，　三明、六通、具八解，　　隨佛入城而分衛。　我於今日為勝王，　　無邊精進大威力，　恒將二子從左右，　　因巡遊觀處高樓。　遙見調伏大仙神，　　比丘僧眾悉圍繞，　我時及子趨疾下，　　馳詣無等尊勝前。　既至大師善逝所，　　施設諸種妙供具，　頂禮尊足口發言：　　『啟請如來及僧眾，　衣、食、眾具盡形奉。』　　滿足八萬四千年，　並是二子凈信心，　　為求無上菩提故。　人中極尊既涅槃，　　興起八萬四千塔，　眾寶間廁奇光耀，　　但為人寶遺余身。　一一城中寶塔所，　　各然無量百千燈，　香華、音樂、鼓、鐘、鈴，　　彼王為佛興斯供。　因種如是勝善根，　　次第遭遇六萬佛，　悉皆供養親承事，　　為求無上大菩提。　汝不空見勿復疑，　　曩時統領大地主，　彼深智王我身是，　　其號無邊精進力。　常以華香修供養，　　教化一切諸眾生；　具然無量百千燈，　　為世除闇作光明。　施與財寶

【現代漢語翻譯】現代漢語譯本我回顧過去遙遠的劫數，那時有一位佛，名號為寶聚（Buddha Ratnakara），是無上的至尊。他沒有老師而自然覺悟，顯現在世間，能夠利益天人以及一切眾生。他具足百種福德的金色相貌，以慈悲心顯發真實的教義之門，開示眾生通往菩提的道路，他的獅子吼聲能夠徹底消除眾生的痛苦根源。寶聚佛是人群中最殊勝的，有七十二億眾多的聖賢，他們具足三明（Trividya）、六通（Sadabhijna）、八解脫（Astavimoksha），跟隨佛陀進入城市乞食。我今日作為一位偉大的國王，擁有無邊的精進和強大的威力，經常帶著兩個兒子在左右，因為巡遊觀賞而登上高樓。遠遠地看見調伏的大仙神，以及被比丘僧眾圍繞的佛陀，我當時和兒子們迅速下樓，奔向無與倫比的至尊佛陀面前。到達大師善逝（Sugata）所在之處后，我們設定各種美妙的供養品，頂禮佛陀的足部，口中說道：『懇請如來和僧眾，接受我們盡形壽供養的衣服、食物和各種用具。』我們這樣供養了八萬四千年，我和兩個兒子都以清凈的信心，爲了追求無上的菩提。人中至尊佛陀涅槃后，我們興建了八萬四千座佛塔，用各種珍寶裝飾，發出奇異的光芒，只是爲了紀念佛陀的遺身。在每一座城市的佛塔處，都點燃了無數的燈火，用香花、音樂、鼓、鐘、鈴等供養，那位國王爲了佛陀做了這樣的供養。因為種下如此殊勝的善根，我們次第遇到了六萬尊佛，都供養他們並親自侍奉，爲了追求無上的大菩提。你不要空見，不要再疑惑，過去統領大地的國王，那位深具智慧的國王就是我，他的名號是無邊精進力。我經常用鮮花和香來修供養，教化一切眾生；點燃無數的燈火，為世間消除黑暗，帶來光明。施捨財寶 English version I look back to the distant past kalpas, there was a Buddha named Ratnakara (Jewel Accumulation), the supreme and unsurpassed one. He awakened without a teacher, manifested in the world, and was able to benefit gods, humans, and all sentient beings. He possessed a golden form with a hundred blessings, and with a compassionate heart, he revealed the gate of true teachings. He showed sentient beings the path to Bodhi, and his lion's roar could completely eliminate the source of suffering for all. Buddha Ratnakara was the most excellent among people, with seventy-two billion sages, who possessed the three knowledges (Trividya), six supernormal powers (Sadabhijna), and eight liberations (Astavimoksha), following the Buddha into the city for alms. I, as a great king today, possess boundless diligence and great power, often with my two sons by my side, ascended a high tower for sightseeing. From afar, I saw the tamed great sage and the Buddha, surrounded by a community of monks, At that time, my sons and I quickly descended and rushed to the presence of the incomparable, supreme Buddha. Having arrived at the place of the master Sugata (Well-Gone), we set up various wonderful offerings, bowed at the Buddha's feet, and said: 'We beseech the Tathagata and the Sangha, to accept our offerings of clothing, food, and various necessities for the rest of our lives.' We made these offerings for eighty-four thousand years, and my two sons and I, with pure faith, sought the unsurpassed Bodhi. After the supreme one among people, the Buddha, entered Nirvana, we built eighty-four thousand stupas, decorated with various treasures, emitting extraordinary light, solely to commemorate the Buddha's remains. At each stupa in every city, countless lamps were lit, with offerings of incense, flowers, music, drums, bells, and chimes, the king made these offerings for the Buddha. Because of planting such excellent roots of goodness, we successively encountered sixty thousand Buddhas, offering to them and personally serving them, in order to seek the unsurpassed great Bodhi. Do not have empty views, do not doubt any longer, the king who ruled the great earth in the past, that king with profound wisdom was me, and his name was Boundless Diligence Power. I often used flowers and incense to make offerings, teaching and transforming all sentient beings; lighting countless lamps, eliminating darkness and bringing light to the world. Giving away wealth and treasures

【English Translation】 English version I look back to the distant past kalpas, there was a Buddha named Ratnakara (Jewel Accumulation), the supreme and unsurpassed one. He awakened without a teacher, manifested in the world, and was able to benefit gods, humans, and all sentient beings. He possessed a golden form with a hundred blessings, and with a compassionate heart, he revealed the gate of true teachings. He showed sentient beings the path to Bodhi, and his lion's roar could completely eliminate the source of suffering for all. Buddha Ratnakara was the most excellent among people, with seventy-two billion sages, who possessed the three knowledges (Trividya), six supernormal powers (Sadabhijna), and eight liberations (Astavimoksha), following the Buddha into the city for alms. I, as a great king today, possess boundless diligence and great power, often with my two sons by my side, ascended a high tower for sightseeing. From afar, I saw the tamed great sage and the Buddha, surrounded by a community of monks, At that time, my sons and I quickly descended and rushed to the presence of the incomparable, supreme Buddha. Having arrived at the place of the master Sugata (Well-Gone), we set up various wonderful offerings, bowed at the Buddha's feet, and said: 'We beseech the Tathagata and the Sangha, to accept our offerings of clothing, food, and various necessities for the rest of our lives.' We made these offerings for eighty-four thousand years, and my two sons and I, with pure faith, sought the unsurpassed Bodhi. After the supreme one among people, the Buddha, entered Nirvana, we built eighty-four thousand stupas, decorated with various treasures, emitting extraordinary light, solely to commemorate the Buddha's remains. At each stupa in every city, countless lamps were lit, with offerings of incense, flowers, music, drums, bells, and chimes, the king made these offerings for the Buddha. Because of planting such excellent roots of goodness, we successively encountered sixty thousand Buddhas, offering to them and personally serving them, in order to seek the unsurpassed great Bodhi. Do not have empty views, do not doubt any longer, the king who ruled the great earth in the past, that king with profound wisdom was me, and his name was Boundless Diligence Power. I often used flowers and incense to make offerings, teaching and transforming all sentient beings; lighting countless lamps, eliminating darkness and bringing light to the world. Giving away wealth and treasures

未曾休，　　聽聞正法亦無厭，　精進苦行不暫舍，　　為證無上大涅槃。　汝于寶聚如來所，　　以衣纏身火洞然，　猶如燈炷涂膏油，　　須臾火至即𤒯燼。　汝時身火熾焰盛，　　毛色無動神不驚，　于彼人寶滅度日，　　爾躬如是為世間。　猛火如斯煎迫時，　　汝猶方便而勸請：『愿見世尊從火起，　　大悲護世現本形。　我今所愿成就者，　　方得如意捨身命，　但能暫見如往昔，　　所獲功德不思議。　我凡所有諸誓言，　　冀其一切皆和會；　若我當來必成佛，　　愿于猛焰見世尊。』　佛智清凈無障礙，　　于彼三世坦然平，　照明師子淳凈心，　　佛以精誠從火現。　不空見！此願力持，　　護世須臾應念起，　因茲更發莊嚴誓，　　不思議愿實難量。　世尊從彼火起時，　　一切皆得厭離心，　又以凈意發贊音：　　『佛威希有難可測，　無邊相好火盛然。』　　法王應念忽便起，　以佛、世尊現神變，　　千數眾得解脫心。　汝不空見知師子，　　大慈應感忽還坐，　由見世尊此神變，　　千數眾發菩提心。　大悲為世利益已，　　還復偃臥猛火中，　師子於是放捨身，　　一念往生大梵處。　即從梵宮還佛所，　　具足供養人中尊，

【現代漢語翻譯】現代漢語譯本從未停止修行，聽聞正法也從不厭倦，精進苦行從不懈怠，爲了證得無上大涅槃（佛教的最高境界）。你曾在寶聚如來（佛名）那裡，用衣服纏繞身體，點燃火焰，就像燈芯塗上油脂，瞬間就會被火焰燒盡。那時你身上火焰熾盛，毛色沒有絲毫動搖，神情也沒有驚慌，在那位人中之寶（指佛）滅度之日，你就是這樣為世人獻身。當猛火如此煎熬逼迫時，你仍然方便勸請：『愿能見到世尊從火焰中升起，以大悲心護佑世間，顯現本來的形貌。我今天所希望成就的，就是能夠如願捨棄生命，只要能暫時見到如往昔一樣的世尊，所獲得的功德就不可思議。我所有的一切誓言，都希望能夠全部實現；如果我將來必定成佛，愿能在猛烈的火焰中見到世尊。』佛的智慧清凈無礙，對於過去、現在、未來三世都坦然平等，照見師子（菩薩名）純凈的心，佛以精誠從火焰中顯現。不空見（菩薩名）！這是願力的堅持，護佑世間須臾之間就應念而起，因此更加發下莊嚴的誓願，不可思議的願力實在難以衡量。世尊從火焰中升起時，一切眾生都生起了厭離之心，又以清凈的心發出讚歎的聲音：『佛的威德稀有難測，無邊的相好在火焰中更加熾盛。』法王（指佛）應念之間忽然升起，因為佛、世尊顯現神通變化，成千上萬的眾生獲得了解脫之心。你不空見知道師子，大慈悲心應感而忽然坐下，由於見到世尊的這種神通變化，成千上萬的眾生髮起了菩提心（覺悟之心）。大悲心爲了世間的利益已經完成，又重新躺回猛烈的火焰中，師子於是放舍了身體，一念之間往生到大梵天（色界天的最高處）。隨即從梵天宮回到佛的處所，具足供養人中之尊（指佛），

【English Translation】 English version Never ceasing, never weary of hearing the true Dharma, Diligently practicing austerities without a moment's rest, to attain the unsurpassed Great Nirvana (the highest state in Buddhism). You, at the place of Tathagata (Buddha) Ratnakuta (name of a Buddha), wrapped your body in clothes and set it ablaze, Like a wick coated with oil, which is consumed by fire in an instant. At that time, the flames on your body were blazing fiercely, your hair did not move, and your spirit was not startled, On the day of the passing of that jewel among men (referring to the Buddha), you offered yourself to the world in this way. When the fierce fire was tormenting you like this, you still expediently made a request: 'May I see the World Honored One rise from the flames, with great compassion protect the world, and reveal his original form. What I wish to accomplish today is to be able to give up my life as I desire, If I can only see the World Honored One as in the past, the merits gained will be inconceivable. All my vows, I hope that they can all be fulfilled; If I am destined to become a Buddha in the future, may I see the World Honored One in the fierce flames.' The Buddha's wisdom is pure and unobstructed, and is equal and impartial to the three times (past, present, and future), Illuminating the pure heart of Simha (name of a Bodhisattva), the Buddha appeared from the flames with sincerity. Amoghadarshana (name of a Bodhisattva)! This is the persistence of the power of your vow, protecting the world, arising in response to your thought in an instant, Therefore, you made even more solemn vows, the inconceivable power of your vows is truly immeasurable. When the World Honored One rose from the flames, all beings developed a sense of detachment, And with pure minds, they uttered praises: 'The Buddha's majesty is rare and unfathomable, His boundless marks and characteristics are even more radiant in the flames.' The Dharma King (referring to the Buddha) arose in response to the thought, Because the Buddha, the World Honored One, manifested miraculous transformations, thousands of beings attained the mind of liberation. You, Amoghadarshana, knowing Simha, with great compassion, responded and suddenly sat down, Because of seeing this miraculous transformation of the World Honored One, thousands of beings aroused the Bodhi mind (the mind of enlightenment). Having completed the benefit of the world with great compassion, you returned to lie down in the fierce flames, Simha then relinquished his body, and in a single thought, was reborn in the Great Brahma Heaven (the highest realm of the Form Realm). Immediately from the Brahma Palace, he returned to the Buddha's place, fully offering to the Honored One among men (referring to the Buddha),

奉持微妙天華香，　　投散彼佛碎身地。　彼寶聚尊涅槃后，　　其間時節無幾何，　復有普密天人師，　　為利世間故興世，　坐于道樹等至真，　　是天中天號大覺。　大梵天王設供養，　　恭敬頂禮兩足尊，　請轉法輪利世間，　　佛知心凈默然許。　梵王聞法大歡慶，　　身得安樂心怡然，　更發殊常大誓願，　　植不思議眾善根。　一劫值遇五千佛，　　皆得親承興供養，　智者不應更他疑，　　彼時師子汝即是。　不空見時為吾息，　　汝後事佛經五千，　我皆明見汝燒身，　　求斯無上菩提道。　汝復無量千佛所，　　于彼滅度舍利時，　亦燒無量所愛軀，　　皆為他樂自受苦。　我知汝今及異世，　　無量千生長時修，　或佛現在、或涅槃，　　汝常建斯誠實語。　經昔無量百千生，　　惟我神力能知汝，　不空！汝久發斯愿，　　果報今者皆明現。　汝于諸佛大師前，　　不思議行悉圓滿，　常業歌贊兩足尊，　　苦行熏修諸大誓。　今獲偈嘆大法王，　　斯由往積勝因緣；　又于普密王佛前，　　攝取最上無邊愿。　汝今果獲如斯報，　　蒙佛、如來現威神。」　時不空見於眾所，　　恭敬合掌頂禮佛，　請問天尊調御師，　　慈悲利益眾

【現代漢語翻譯】現代漢語譯本他們奉獻著精妙的天界花朵和香料，將它們散落在佛陀（彼佛）涅槃后的遺骸之上。在那位寶聚尊（寶聚尊）佛陀涅槃后不久，又有一位名為普密（普密）的天人導師，爲了利益世間而降生。他坐在菩提樹下，證得真理，成為天中之天，號為大覺。大梵天王（大梵天王）設下供養，恭敬地頂禮這位兩足尊（兩足尊，佛的尊稱）。他請求佛陀轉動法輪，利益世間，佛陀知道他的心意清凈，默然應允。梵天王聽聞佛法，無比歡喜，身心安樂，更發下了不同尋常的宏大誓願，種下了不可思議的眾多善根。在一個劫的時間裡，他值遇了五千位佛陀，都親自侍奉並供養他們。智者不應再有其他疑惑，那時那位師子（師子，指不空見）就是你。不空見（不空見）啊，那時你是我的兒子，你之後侍奉了五千位佛陀，我都清楚地看到你焚燒自己的身體，爲了追求無上的菩提之道。你還在無數千佛那裡，在他們滅度舍利的時候，也焚燒了無數你所珍愛的身體，都是爲了他人的快樂而自己承受痛苦。我知道你今生和過去世，在無數千生中修行，無論佛陀在世還是涅槃，你都常常建立這樣的誠實誓言。經歷了過去無數百千生，只有我的神力才能知道你，不空（不空）啊！你很久以前就發下了這個誓願，現在的果報都已明顯顯現。你在諸佛大師面前，不可思議的修行都已圓滿，常常讚頌兩足尊，苦行熏修各種宏大的誓願。現在獲得偈頌讚嘆大法王，這是由於過去積累的殊勝因緣；又在普密王（普密王）佛前，攝取了最上無邊的誓願。你現在獲得了這樣的果報，蒙受佛陀、如來顯現的威神。」這時，不空見在眾人面前，恭敬合掌頂禮佛陀，請問天尊調御師（調御師，佛的尊稱），慈悲利益眾生。

【English Translation】 English version They offered exquisite celestial flowers and incense, scattering them upon the relics of the Buddha (彼佛) after his Nirvana. Not long after the Nirvana of that Honored One, the Treasure Accumulator (寶聚尊) Buddha, there arose another teacher of gods and humans named Pumi (普密), who came into the world for the benefit of all beings. He sat beneath the Bodhi tree, attained the truth, and became the 'Heaven of Heavens,' known as the Great Awakened One. The Great Brahma King (大梵天王) made offerings, respectfully bowing to the Two-Footed Honored One (兩足尊, an epithet for the Buddha). He requested the Buddha to turn the Wheel of Dharma for the benefit of the world, and the Buddha, knowing his pure intention, silently agreed. The Brahma King, upon hearing the Dharma, was overjoyed, his body and mind at peace, and he made extraordinary great vows, planting countless inconceivable roots of goodness. Within one kalpa, he encountered five thousand Buddhas, personally serving and making offerings to them all. The wise should have no further doubts; at that time, that Lion (師子, referring to Amoghadarśin) was you. Amoghadarśin (不空見), at that time you were my son, and after that you served five thousand Buddhas, I clearly saw you burning your own body, in pursuit of the unsurpassed path of Bodhi. You also, at the time of the relics of countless thousands of Buddhas, burned countless bodies that you cherished, all for the happiness of others while enduring suffering yourself. I know that in this life and in past lives, you have cultivated for countless thousands of lives, whether the Buddha was present or in Nirvana, you always established such truthful vows. Having passed through countless hundreds of thousands of lives, only my divine power can know you, Amogha (不空)! You made this vow long ago, and now the results are clearly manifest. Before the great masters, the Buddhas, your inconceivable practices are all complete, you constantly praised the Two-Footed Honored One, and cultivated various great vows through ascetic practices. Now you receive the praise of the Dharma King in verses, this is due to the accumulation of superior causes in the past; and also before the Pumi King (普密王) Buddha, you took the supreme and boundless vows. Now you have obtained such results, receiving the majestic power of the Buddha, the Tathagata.」 At this time, Amoghadarśin, in the presence of the assembly, respectfully joined his palms and bowed to the Buddha, asking the Heavenly Honored One, the Tamer of Beings (調御師, an epithet for the Buddha), for compassionate benefits for all beings.

生事：「大仙！我曾何誓願，　　而能捨棄無量生？　惟愿世尊開少分，　　我蒙聖說乃能了。」「不空！汝于往昔事，　　吾今為汝粗說之，　汝于云音如來所，　　已發如是廣大愿：『諸佛若證菩提時，　　當令我身常奉覲。』　又于帝幢普眼佛，　　彼時亦發大誓願：『世間若有最導師，　　當令我即同斯道。』　汝于日燈如來所，　　亦發勝妙諸行愿。　汝不空見惟我知，　　造作眾寶經行處，　或營壯麗佛精舍，　　若構殊異僧伽藍，　彼皆微妙七寶成，　　一切資具奉諸佛。　于不思議眾所尊，　　人中師子善生佛，　持七寶蓋及眾具，　　供奉超世天中天。　于彼普眼如來所，　　爾時又起妙願行，　廣施燈明眾供調，　　奉獻世間天人師。　汝于如是無量佛，　　過千萬億那由他，　自受勤苦安眾生，　　發彼莊嚴弘廣誓。　汝于普密王佛前，　　所發誠愿我今說：『如其修行成佛者，　　我所散華遍大地。』　汝于云雷音佛所，　　為世間故發斯愿：『若有眾生聞我名，　　愿彼咸即成佛道。』　復于帝釋幢佛前，　　廣興供養因誓願：『凡我所處若見聞，　　彼彼皆得成佛道。』　汝于日燈如來所，　　奉施七寶經行處，　無邊威所大明佛

【現代漢語翻譯】現代漢語譯本生事：『大仙！我曾經發過什麼誓願，才能捨棄無量的生命？只希望世尊能開示少許，我蒙受您的聖言才能明白。』『不空（菩薩名）！你過去的事情，我現在為你粗略地說一下，你曾在云音如來（佛名）那裡，發過這樣廣大的誓願：『諸佛如果證得菩提（覺悟），應當讓我能常常侍奉他們。』又在帝幢普眼佛（佛名）那裡，那時也發過大誓願：『世間如果有最偉大的導師，應當讓我能和他們一樣。』你在日燈如來（佛名）那裡，也發過殊勝微妙的修行願望。你不空所做的事情只有我知道，你建造用各種寶物裝飾的經行之處，或者建造壯麗的佛寺，或者建造特別的僧伽藍（寺院），那些都是用微妙的七寶做成的，一切資具都用來供奉諸佛。在不可思議的眾所尊崇、人中獅子善生佛（佛名）那裡，你拿著七寶傘蓋和各種用具，供奉超越世間的天中之天（佛的尊稱）。在那普眼如來（佛名）那裡，那時又發起微妙的願行，廣泛佈施燈明和各種供品，奉獻給世間的天人導師。你對於像這樣無量的佛，超過千萬億那由他（數量單位），自己承受勤苦來安頓眾生，發下莊嚴弘大的誓願。你在普密王佛（佛名）前，所發的誠實願望我現在說：『如果有人修行成佛，我所散的花應當遍佈大地。』你在云雷音佛（佛名）那裡，爲了世間發下這樣的願望：『如果有眾生聽到我的名字，愿他們都能立即成就佛道。』又在帝釋幢佛（佛名）前，廣泛興起供養，因為誓願說：『凡是我所處的地方，如果有人見到或聽到，他們都能成就佛道。』你在日燈如來（佛名）那裡，奉獻七寶經行之處，無邊威所大明佛（佛名）……』

【English Translation】 English version The Matter of Past Lives: 'Great Sage! What vows did I make that I could abandon countless lives? I only wish the World Honored One would reveal a small portion, so that I, having received your holy words, may understand.' 'Unempty (a Bodhisattva's name)! About your past deeds, I will now briefly tell you. You, at the place of Cloud Sound Tathagata (a Buddha's name), made such a vast vow: 'When all Buddhas attain Bodhi (enlightenment), may I always be able to attend to them.' Also, at the place of Emperor Banner All-Seeing Buddha (a Buddha's name), you also made a great vow at that time: 'If there is the greatest guide in the world, may I be the same as them.' At the place of Sun Lamp Tathagata (a Buddha's name), you also made excellent and wonderful vows of practice. Only I know what you, Unempty, have done. You built places for walking meditation adorned with various treasures, or built magnificent Buddhist monasteries, or built unique Sangharamas (monasteries), all of which were made of exquisite seven treasures, and all the necessities were offered to all Buddhas. At the place of the Inconceivable, Honored by the Multitude, the Lion Among Men, Good Birth Buddha (a Buddha's name), you held seven-treasure canopies and various implements, offering them to the Transcendent of the Transcendent (an honorific title for the Buddha). At the place of that All-Seeing Tathagata (a Buddha's name), you also initiated wonderful vows and practices at that time, widely giving lamps and various offerings, dedicating them to the guide of gods and humans in the world. For such countless Buddhas, exceeding trillions of nayutas (a unit of number), you endured hardship to settle sentient beings, making solemn and vast vows. Before the Secret King Buddha (a Buddha's name), I will now speak of the sincere vows you made: 'If someone practices and becomes a Buddha, may the flowers I scatter cover the earth.' At the place of Cloud Thunder Sound Buddha (a Buddha's name), for the sake of the world, you made this vow: 'If any sentient being hears my name, may they all immediately attain Buddhahood.' Also, before Emperor Banner Buddha (a Buddha's name), you widely made offerings, because of the vow: 'Wherever I am, if anyone sees or hears, may they all attain Buddhahood.' At the place of Sun Lamp Tathagata (a Buddha's name), you offered places for walking meditation made of seven treasures, the Boundless Majestic Great Light Buddha (a Buddha's name)...'

，　　汝當爾時發願言：『常施勝處妙莊嚴，　　愿我佛剎亦如是。』　汝于月上如來所：　　『愿得第一最天宮，　佛尊處中而游化，　　眾生游者悉成佛。』　汝于澡浴善逝前，　　實作如是至誠愿：『若於夏日盛暑時，　　眾生身心離熱惱。』　汝于鴦祇羅佛所，　　亦發如是增上愿：『恒于長夜黑闇時，　　愿施燈明除迷惑。　若我舍施身命處，　　其有食肉諸眾生，　必皆成佛無有疑，　　非彼現在身證者。　或於覺悟及夢裡，　　若有眾生聞我名，　一切成佛無有疑，　　非彼現在身證者。　汝于勇猛精進時，　　其有愛憎爾所作，　斯等皆當成法王，　　非彼現在得證者。』　汝先無量世生處，　　于彼恒愿求菩提，　我今說汝實功德，　　當來必獲無上尊。　若有禽獸及餘眾，　　彼必成佛無復疑，　諸是食汝身肉等，　　一切自然證法身。　我知汝有千數行，　　皆為利益諸眾生，　若有聞者或生疑，　　以時未至我不說。　凡我所說汝諸事，　　其或眾生愿樂聞，　彼彼得佛必無疑，　　非余現在身證者。　若人慾見救世尊，　　轉此清凈勝法輪；　聞已能破諸苦惱，　　為證菩提故樂聞。　若人慾見三世佛，　　恭敬供養上福田，　具足

【現代漢語翻譯】現代漢語譯本『你當時發願說：『常施予殊勝之處的精妙莊嚴，愿我的佛剎也像這樣。』你在月上如來（佛名）那裡發願：『愿得到第一最殊勝的天宮，佛陀在其中游化，眾生遊歷其中都成佛。』你在澡浴善逝（佛的稱號）前，真實地發了這樣的至誠愿：『如果在夏日盛暑之時，愿眾生的身心遠離熱惱。』你在鴦祇羅佛（佛名）那裡，也發了這樣的增上愿：『恒常在長夜黑暗之時，愿施予燈明，消除迷惑。如果我捨棄身命之處，那些食用我肉的眾生，必定都能成佛，沒有疑惑，但不是他們現在這個身體證得。或者在覺悟或夢裡，如果有眾生聽到我的名字，一切都能成佛，沒有疑惑，但不是他們現在這個身體證得。你在勇猛精進的時候，那些對你所作所為有愛憎的人，這些人都會成為法王（佛的尊稱），但不是他們現在就證得。』你過去無量世所生之處，在那裡恒常發願求菩提（覺悟），我現在說你真實的功德，你將來必定獲得無上尊（佛的尊稱）。如果有禽獸以及其他眾生，他們必定成佛，不再有疑惑，那些食用你身肉等的眾生，一切自然證得法身（佛的真身）。我知道你有千數種行為，都是爲了利益眾生，如果有聽聞的人產生疑惑，因為時機未到，我就不說。凡是我所說的你的種種事蹟，如果眾生願意聽聞，他們必定能成佛，沒有疑惑，但不是他們現在這個身體證得。如果有人想見到救世尊（佛的尊稱），轉動這清凈殊勝的法輪（佛法），聽聞后能破除各種苦惱，爲了證得菩提的緣故而樂於聽聞。如果有人想見到三世佛（過去、現在、未來諸佛），恭敬供養這至上的福田，具足

【English Translation】 English version 'You then made a vow, saying: 'May I always bestow magnificent adornments in excellent places, and may my Buddha-land be like this as well.' At the place of the Tathagata (Buddha) 'Moon Above', you vowed: 'May I attain the first and most supreme heavenly palace, Where the Buddha dwells and transforms beings, and all who dwell there attain Buddhahood.' Before the Sugata (Buddha's epithet) 'Bathing', you sincerely made this earnest vow: 'If it is during the intense heat of summer, may the beings' bodies and minds be free from distress.' At the place of the Buddha 'Angira', you also made this supreme vow: 'Constantly in the darkness of the long night, may I bestow the light of lamps to dispel delusion. If I give up my life and body, those beings who eat my flesh, Will surely all attain Buddhahood without doubt, but not in their present bodies. Or in awakening or in dreams, if any beings hear my name, All will attain Buddhahood without doubt, but not in their present bodies. When you are in courageous diligence, those who have love or hatred for what you do, These will all become Dharma Kings (Buddha's epithet), but not in their present attainment.' In your countless past lives, you constantly vowed to seek Bodhi (enlightenment), I now speak of your true merits, you will surely attain the Supreme One (Buddha's epithet) in the future. If there are birds, beasts, and other beings, they will surely attain Buddhahood without doubt, Those who eat your flesh and so on, will all naturally realize the Dharmakaya (Buddha's true body). I know you have thousands of practices, all for the benefit of beings, If there are those who hear and doubt, because the time has not come, I will not speak. All the things I have said about you, if beings wish to hear, They will surely attain Buddhahood without doubt, but not in their present bodies. If someone wishes to see the Savior of the World (Buddha's epithet), turning this pure and supreme Dharma Wheel (Buddha's teachings), Having heard it, they can break through all suffering, and are happy to hear it for the sake of attaining Bodhi. If someone wishes to see the Buddhas of the three times (past, present, and future), respectfully making offerings to this supreme field of merit, possessing

積聚諸功德，　　必先受持此三昧。」　為利世間天人故，　　世尊宣說是事已，　遂下法座而徐行，　　即還歸寂于本室。

大方等大集經菩薩唸佛三昧分卷第二大正藏第 13 冊 No. 0415 大方等大集經菩薩唸佛三昧分

大方等大集經菩薩唸佛三昧分卷第三

隋天竺三藏達磨笈多譯

神變品第三

爾時，尊者舍利弗、尊者大目乾連、尊者大迦葉、尊者阿難，及諸天、人、梵、魔、沙門、婆羅門等，咸作是念：「何因何緣，今我世尊、如來、應供、等正覺在於天人大眾中，為諸梵、魔、沙門、婆羅門、諸龍、夜叉、乾闥婆、阿修羅、及以人非人等，宣說如斯唸佛三昧法門名已，而未解釋即從坐起，還本住處默然寂坐耶？」

爾時，不空見菩薩摩訶薩如是思惟：「今此天、人、梵、魔、沙門、婆羅門，及彼一切諸龍、夜叉、乾闥婆等大眾咸集，而我世尊本處入定，我今亦應少現神通；現神通已，為令種種稱歎世尊大慈功行。」

爾時，不空見菩薩摩訶薩如是思惟已，即入三昧。三昧力故，令此三千大千世界莊嚴微妙，凡諸所有皆七寶成——所謂金、銀、琉璃、頗梨、馬瑙、車𤦲、珊瑚、真珠——如是眾寶之所嚴飾。

其地平正，猶如手掌，一

【現代漢語翻譯】現代漢語譯本『要積聚各種功德，必須首先受持這唸佛三昧。』爲了利益世間的天人和眾生，世尊宣說了這件事後，便從法座上下來，緩緩行走，隨即返回自己的住所，進入寂靜狀態。

《大方等大集經菩薩唸佛三昧分》卷第二大正藏第13冊 No. 0415 《大方等大集經菩薩唸佛三昧分》

《大方等大集經菩薩唸佛三昧分》卷第三

隋朝天竺三藏達磨笈多譯

神變品第三

當時，尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）、尊者大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）、尊者大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）、尊者阿難（Ānanda，佛陀十大弟子之一，以多聞著稱），以及諸天、人、梵天（Brahmā，印度教的創造神）、魔（Māra，佛教中阻礙修行的魔王）、沙門（Śramaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）等，都這樣想：『是什麼原因，什麼緣故，現在我們的世尊、如來（Tathāgata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、等正覺（Samyaksaṃbuddha，佛的稱號之一）在天人大眾中，為諸梵天、魔、沙門、婆羅門、諸龍（Nāga，神話中的蛇形生物）、夜叉（Yakṣa，守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）以及人和非人等，宣說了這樣的唸佛三昧法門的名字后，卻不解釋就從座位上起身，回到自己的住所默然靜坐呢？』

當時，不空見菩薩摩訶薩（Amoghadarśin，菩薩名）這樣思惟：『現在這些天、人、梵天、魔、沙門、婆羅門，以及一切諸龍、夜叉、乾闥婆等大眾都聚集在這裡，而我們的世尊卻回到自己的住所入定，我現在也應該稍微顯現神通；顯現神通后，爲了讓大家種種稱讚世尊的大慈悲功德。』

當時，不空見菩薩摩訶薩這樣思惟后，就進入三昧。由於三昧的力量，使得這三千大千世界莊嚴微妙，凡是所有的東西都由七寶構成——即金、銀、琉璃、頗梨（水晶）、馬瑙（瑪瑙）、車𤦲（硨磲）、珊瑚、真珠——像這樣用各種珍寶來裝飾。

地面平坦方正，猶如手掌，一

【English Translation】 English version 'To accumulate all merits, one must first uphold this Samadhi of Buddha Recitation.' For the benefit of the world's gods and humans, after the World Honored One proclaimed this matter, He descended from the Dharma seat and walked slowly, then returned to his dwelling and entered into stillness.

The Second Scroll of the 'Bodhisattva Samadhi of Buddha Recitation' Section of the Mahāvaipulya Mahāsaṃnipāta Sūtra Taisho Tripitaka Volume 13, No. 0415, 'Bodhisattva Samadhi of Buddha Recitation' Section of the Mahāvaipulya Mahāsaṃnipāta Sūtra

The Third Scroll of the 'Bodhisattva Samadhi of Buddha Recitation' Section of the Mahāvaipulya Mahāsaṃnipāta Sūtra

Translated by Tripiṭaka Dharmagupta of India during the Sui Dynasty

Chapter Three: Miraculous Transformations

At that time, the Venerable Śāriputra, the Venerable Mahāmaudgalyāyana, the Venerable Mahākāśyapa, the Venerable Ānanda, and all the gods, humans, Brahmās, Māras, Śramaṇas, Brāhmaṇas, etc., all thought: 'What is the cause, what is the reason, that now our World Honored One, the Tathāgata, the Arhat, the Samyaksaṃbuddha, in the assembly of gods and humans, after proclaiming the name of this Dharma gate of the Samadhi of Buddha Recitation to the Brahmās, Māras, Śramaṇas, Brāhmaṇas, all the Nāgas, Yakṣas, Gandharvas, Asuras, and humans and non-humans, did not explain it but rose from his seat and returned to his dwelling to sit in silence?'

At that time, the Bodhisattva Mahāsattva Amoghadarśin thought thus: 'Now, these gods, humans, Brahmās, Māras, Śramaṇas, Brāhmaṇas, and all the great assemblies of Nāgas, Yakṣas, Gandharvas, etc., are gathered here, and our World Honored One has returned to his dwelling to enter into Samadhi. I should also now manifest some miraculous powers; after manifesting miraculous powers, to cause all to praise the great compassion and merits of the World Honored One.'

At that time, after the Bodhisattva Mahāsattva Amoghadarśin thought thus, he entered into Samadhi. By the power of Samadhi, he made this three-thousand great thousand world magnificent and subtle, and all things were made of the seven treasures—namely, gold, silver, lapis lazuli, crystal, agate, tridacna, coral, and pearls—thus adorned with various treasures.

The ground was flat and even, like the palm of a hand, one

切大地咸有如是寶。諸多羅樹八道間錯，羅布其中。彼等諸樹端嚴可愛——金多羅樹白銀葉華、銀多羅樹琉璃葉華、琉璃樹者頗梨葉華、頗梨樹者馬瑙葉華、馬瑙樹者車𤦲葉華、車𤦲樹者真珠葉華、赤真珠樹黃金葉花。如是，處處懸繒彩蓋、垂諸金鈴、寶網羅覆，建布幢幡皆用雜寶。

復以種種微妙莊嚴周匝圍繞世尊住處，一切多是可愛眾花——所謂優缽羅花、波頭摩花、拘物頭花、分陀利花——如是等花皆悉充滿於此世界；具足莊嚴，清凈微妙，其事亦爾。

爾時，不空見菩薩摩訶薩三昧力故，復現如是莊嚴之事，令此三千大千世界所有大眾，乃至天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等一切眾故，化作眾寶大蓮花座。其花具有無量千葉，清凈柔軟，譬若迦耶鄰尼天衣，令諸眾生各相見知，彼此鹹得坐于花座。

爾時，不空見菩薩摩訶薩復于定中更現如是大神通事，令此三千大千世界一切大地六種震動——所謂動、遍動、等遍動，涌、遍涌、等遍涌，起、遍起、等遍起，震、遍震、等遍震，吼、遍吼、等遍吼，覺、遍覺、等遍覺——是六各三合十八相，如是乃至中涌邊沒、邊涌中沒。猶如摩伽陀國赤圓銅缽置於石上，傾轉不定，自然出聲；如此三千大千世界，不扣

、不擊自然出聲，其事若此。當震吼時，彼諸眾生聞聲覺悟者，一切皆受上妙觸樂。猶如東方不動世界、亦如西方安樂國土，其中眾生等受快樂；聞聲獲安亦復如是。

爾時，不空見菩薩摩訶薩住三昧故，心轉清凈，無有垢濁，隨順調柔，遠離粗獷，寂無變動，心深潤澤，普令安樂。然後復作如是神通，令此三千大千世界遍虛空中雨熾然火，不令滅壞眾生身心，而彼眾生蒙火觸身皆得受斯微妙勝樂。猶如比丘入火三昧，恬然安樂；觸火眾生怡悅亦爾。

爾時，不空見菩薩摩訶薩以三昧力，復作如是大神通事，令此三千大千世界雨天栴檀細末之香，其香微妙遍滿三千大千世界。若彼眾生聞此香者，皆得如是第一勝樂。猶如釋迦如來、應供、等正覺其于往昔行菩薩時，在彼然燈佛、世尊前受菩提記已，得不思議希有妙樂；時諸眾生聞天妙香，不思議樂遍滿身心亦復若此。

爾時，眾中尊者阿難作如是念：「今何因緣忽見如是不可思議希有莊嚴？此大神變誰所致乎？然我世尊還房宴寂，不當若是。斯大神通豈我諸大聲聞眾中所能作耶？為此會眾多諸大人猶如龍、象，或其所作？得非彌勒菩薩、文殊師利菩薩、越三界菩薩、乃至不空見等，亦或是余諸大菩薩摩訶薩輩具足威光現斯事耳？」

爾時，尊

【現代漢語翻譯】現代漢語譯本：不需敲擊自然發出聲音，事情就是這樣。當震吼時，那些聽到聲音而覺悟的眾生，都感受到最上等的觸樂。就像東方不動世界（Akshobya Buddha's Pure Land）和西方安樂國土（Sukhavati, Amitabha Buddha's Pure Land）中的眾生所受的快樂一樣；聽到聲音獲得安樂也是如此。那時，不空見菩薩摩訶薩（Amoghadarshana Bodhisattva）因為住在三昧（samadhi, concentration）中，心變得清凈，沒有污垢，隨順調柔，遠離粗暴，寂靜無變動，心深潤澤，普遍令眾生安樂。然後又施展這樣的神通，令這三千大千世界遍佈虛空降下熾熱的火焰，但不讓火焰毀滅眾生的身心，而那些被火焰觸及身體的眾生都得到這種微妙殊勝的快樂。就像比丘進入火三昧（fire samadhi），安然快樂一樣；觸及火焰的眾生也同樣感到喜悅。那時，不空見菩薩摩訶薩以三昧的力量，又施展這樣的大神通，令這三千大千世界降下天上的栴檀（sandalwood）細末之香，這香微妙遍滿三千大千世界。如果眾生聞到這香，都得到這樣第一殊勝的快樂。就像釋迦如來（Shakyamuni Buddha）、應供（Arhat, worthy of offerings）、等正覺（Samyaksambuddha, fully enlightened one）在過去行菩薩道時，在燃燈佛（Dipankara Buddha）世尊前接受菩提記（prediction of Buddhahood）后，得到不可思議的稀有妙樂；當時眾生聞到天上的妙香，不可思議的快樂遍滿身心也像這樣。那時，眾中的尊者阿難（Ananda）這樣想：『現在是什麼因緣忽然見到這樣不可思議的稀有莊嚴？這大神變是誰造成的呢？然而我的世尊（Bhagavan, Buddha）回到房間安息，不應該是這樣。這大神通難道是我們這些大聲聞（Shravaka, disciples who hear the teachings）眾所能做到的嗎？是這次法會中像龍、像一樣的大人物所為嗎？難道是彌勒菩薩（Maitreya Bodhisattva）、文殊師利菩薩（Manjushri Bodhisattva）、越三界菩薩（Bodhisattvas who have transcended the three realms）、乃至不空見等，或者是其他大菩薩摩訶薩（Mahasattvas, great beings）輩具有威光而顯現的這些事嗎？』那時，尊者阿難

【English Translation】 English version: Without being struck, it naturally produces sound; the matter is like this. When the roar resounds, those beings who hear the sound and awaken all receive the supreme touch of bliss. Just as the beings in the Akshobya Buddha's Pure Land in the East and the Sukhavati (Amitabha Buddha's Pure Land) in the West experience happiness; so too is the peace and joy obtained by hearing the sound. At that time, Amoghadarshana Bodhisattva, dwelling in samadhi (concentration), had a mind that was pure, without defilement, compliant and gentle, far from roughness, still and unmoving, with a deeply nourishing heart, universally bringing peace and joy. Then, he again performed such a miraculous feat, causing the three thousand great thousand worlds to be filled with blazing fire in the void, without destroying the bodies and minds of beings, and those beings who were touched by the fire all received this subtle and supreme bliss. Just as a bhikshu (monk) enters the fire samadhi and is peaceful and happy; so too are the beings who touch the fire delighted. At that time, Amoghadarshana Bodhisattva, through the power of samadhi, again performed such a great miraculous feat, causing the three thousand great thousand worlds to rain down fine powder of heavenly sandalwood fragrance, the subtle fragrance pervading the three thousand great thousand worlds. If beings smelled this fragrance, they would all receive such supreme bliss. Just as Shakyamuni Buddha, the Arhat (worthy of offerings), the Samyaksambuddha (fully enlightened one), when he was practicing the bodhisattva path in the past, received inconceivable and rare bliss after receiving the prediction of Buddhahood before Dipankara Buddha; so too was the inconceivable bliss that filled the bodies and minds of beings who smelled the heavenly fragrance. At that time, the venerable Ananda in the assembly thought thus: 'What is the cause and condition that I suddenly see such inconceivable and rare adornments? Who has caused this great miraculous transformation? However, my Bhagavan (Buddha) has returned to his chamber to rest, it should not be like this. Is this great miraculous power something that we, the great Shravakas (disciples who hear the teachings), are capable of? Is it the work of the great beings in this assembly, like dragons and elephants? Could it be Maitreya Bodhisattva, Manjushri Bodhisattva, Bodhisattvas who have transcended the three realms, or even Amoghadarshana, or other great Mahasattvas (great beings) who possess such majestic power that they have manifested these things?' At that time, the venerable Ananda

者阿難如是念已，即白尊者大目連言：「大德！我聞世尊常如是說：『我弟子中，神通第一則目連其人也。』今現是瑞，將無大德之所為乎？」

時大目連答阿難言：「仁者！此瑞殊常，非我能作。所以者何？憶念我昔於一時間取此三千大千世界悉內口中，其時眾生乃至無有一念驚懼、覺往來想。

「阿難！又念我昔住梵天宮，發一大聲遍此三千大千世界。

「阿難！復念我昔在世尊前作師子吼，能以須彌內于口中，能過一劫、若減一劫，如是為常。

「阿難！又念我昔至陽炎世界，于彼發聲遍此世界鹹得聞知。

「阿難！又念我昔身住於此閻浮提界，而能遙動忉利天宮難勝大殿。

「阿難！又念我昔至彼難陀、優波難陀諸龍王所，彼龍如是炎熾巨毒，我時降伏，令住戒善；又亦曾辱惡魔波旬。

「阿難！我念往昔至於東方住彼第三千世界，有一大城名曰寶門，于彼凡有六萬億千家人，我即于彼六萬億千家中一一皆現我目連身，為彼眾生演說諸法無常、苦空無我，皆令安住如是正法。

「阿難！我雖能為曩之變化，初未曾見如是神變，云何作耶？

「阿難！今我處此大蓮華座，觀見十方一一佛土無量無邊，同我世尊釋迦號者皆還本室默然寂坐，而我見彼諸佛

【現代漢語翻譯】現代漢語譯本：阿難這樣想后，就對尊者大目犍連說：『大德！我聽世尊常這樣說：『我的弟子中，神通第一的是目犍連。』現在出現這樣的祥瑞，難道是大德您所為嗎？』當時大目犍連回答阿難說：『仁者！這種祥瑞非常特殊，不是我能做到的。為什麼呢？我記得我過去曾經在某個時候把這三千大千世界都放入口中，當時眾生甚至沒有一絲驚恐，也沒有感覺到往來。』『阿難！我又記得我過去住在梵天宮，發出巨大的聲音遍佈這三千大千世界。』『阿難！我又記得我過去在世尊面前作獅子吼，能把須彌山放入嘴中，能經過一劫或減少一劫，像這樣是常有的事。』『阿難！我又記得我過去到達陽炎世界，在那裡發出的聲音遍佈這個世界，都能聽到。』『阿難！我又記得我過去身處這個閻浮提界（Jambudvipa，指我們所居住的這個世界），卻能遙遠地搖動忉利天宮（Trayastrimsa，佛教的欲界第二天）的難勝大殿。』『阿難！我又記得我過去到達難陀（Nanda，龍王名）、優波難陀（Upananda，龍王名）等龍王那裡，那些龍王如此火焰熾盛、劇毒無比，我當時降伏了他們，讓他們安住于戒律和善行；我也曾羞辱過惡魔波旬（Mara，佛教中的魔王）。』『阿難！我記得過去我到達東方，住在第三千世界，那裡有一座大城名叫寶門，那裡共有六萬億千戶人家，我便在那六萬億千戶人家中每一家都顯現我的目犍連身，為那些眾生演說諸法無常、苦、空、無我，都讓他們安住于這樣的正法。』『阿難！我雖然能做以前的那些變化，但從未見過這樣的神變，這是怎麼做到的呢？』『阿難！現在我坐在這大蓮花座上，看到十方每一個佛土都無量無邊，和我世尊釋迦（Sakya，佛陀的姓氏）號相同的佛都回到本室默然靜坐，而我看到那些佛』

【English Translation】 English version: Then Ananda, having thought thus, said to the venerable Maha Maudgalyayana, 『Venerable Sir, I have heard the World Honored One often say, 「Among my disciples, the one who is foremost in supernatural powers is Maudgalyayana.」 Now that such an auspicious sign has appeared, could it be that it is the doing of the Venerable One?』 At that time, Maha Maudgalyayana replied to Ananda, 『Good Sir, this auspicious sign is extraordinary and not something I can do. Why is that? I recall that in the past, at one time, I took this entire three-thousand-great-thousand world into my mouth, and at that time, the sentient beings did not have even a single thought of fear or perceive any coming or going.』『Ananda, I also recall that in the past, I resided in the Brahma heaven palace and emitted a great sound that pervaded this three-thousand-great-thousand world.』『Ananda, I also recall that in the past, I made a lion』s roar before the World Honored One, and I could put Mount Sumeru into my mouth, and it could pass for a kalpa or less than a kalpa, and this was a common occurrence.』『Ananda, I also recall that in the past, I reached the world of Yangyan, and the sound I emitted there pervaded this world, and all could hear it.』『Ananda, I also recall that in the past, while my body was in this Jambudvipa (the world we inhabit), I could remotely shake the invincible great palace of the Trayastrimsa (the second heaven of the desire realm in Buddhism).』『Ananda, I also recall that in the past, I went to the dragon kings Nanda and Upananda, and those dragons were so fiery and venomous, but I subdued them at that time, causing them to abide in precepts and good deeds; I also once humiliated the evil demon Mara (the demon king in Buddhism).』『Ananda, I recall that in the past, I went to the east and resided in the third thousand world, where there was a great city called Baomen. There were a total of six trillion families there, and I appeared in each of those six trillion families as my Maudgalyayana body, and for those sentient beings, I expounded the impermanence, suffering, emptiness, and non-self of all dharmas, and I caused them all to abide in such right dharma.』『Ananda, although I am capable of the transformations of the past, I have never seen such a divine transformation. How is it done?』『Ananda, now that I am sitting on this great lotus seat, I see that each of the Buddha lands in the ten directions is immeasurable and boundless, and all the Buddhas who share the same name as my World Honored One, Sakya (the family name of the Buddha), have returned to their chambers and are sitting silently in meditation, and I see those Buddhas』

國土亦如觀此娑婆世界。阿難！我于向時亦以天眼周遍觀察是變因緣，而終弗知所從來處。」

爾時，大目連為重明此義，以偈頌曰：

「我所成就四神足，　　同類孰能相挍比？　唯獨世尊、天人師，　　餘人神通寧我及？　我曾吞合此佛剎，　　大地眾生弗覺知；　我又曾至梵天宮，　　一音充滿此世界；　我又曾於世尊前，　　吞啖須彌若經劫；　我又炎界發大聲，　　令此佛剎遍聞聽；　我又震動天帝宮，　　彼于天女眾中坐；　我又往詣難陀所，　　降伏如斯大毒龍；　我又念昔作神變，　　身住於此現東方，　我令六萬億千家，　　彼彼各謂見我身。　阿難！我今所觀變，　　初未睹是大神通，　我唯生大希有心，　　然是神通非我作。　我今處大蓮花座，　　亦見眾生坐花中，　復見諸佛大威王，　　觀察盡於十方界。　決定自在天尊作，　　或能大士之所為，　如是非常大神變，　　昔來未見今方睹。」

爾時，尊者大目乾連作如是等師子吼時，彼大眾中十千天人于諸法中得清凈眼。

爾時，阿難白尊者舍利弗言：「大德！我親從佛聞如是言：『我諸聲聞大弟子中，智慧第一則舍利弗其人也。』今此神變，將非大德之所作乎？」

時舍利

【現代漢語翻譯】現代漢語譯本國土也像這樣觀察這個娑婆世界（Saha World）。阿難（Ananda）！我之前也用天眼周遍觀察這些變化的因緣，但最終不知道它們從何而來。這時，大目連（Mahamaudgalyayana）爲了再次闡明這個道理，用偈頌說道：『我所成就的四神足（four supernormal powers），同類之中誰能與我相比？唯獨世尊（Bhagavan）、天人師（Teacher of Gods and Men），其他人的神通怎能與我相比？我曾吞併這個佛剎（Buddha-field），大地眾生卻毫無察覺；我又曾到達梵天宮（Brahma's palace），一音充滿這個世界；我又曾在世尊面前，吞食須彌山（Mount Sumeru）如同經歷劫數；我又在火焰界發出大聲，令這個佛剎遍聞聽見；我又震動天帝宮（Indra's palace），那時他正坐在天女之中；我又前往難陀（Nanda）那裡，降伏瞭如此巨大的毒龍；我又想起過去所作的神變，身體住在這裡卻顯現在東方，我令六萬億千家，他們各自都以為看見我的身體。阿難！我今天所觀察到的變化，以前從未見過如此大的神通，我只是感到非常稀有，然而這些神通並非我所為。我現在坐在大蓮花座上，也看見眾生坐在蓮花中，又看見諸佛大威王，觀察遍及十方世界。這必定是自在天尊（Isvara）所為，或者可能是大士（Bodhisattva）所為，如此非常大的神變，過去從未見過，今天才得見。』這時，尊者大目乾連（Mahamaudgalyayana）作了這樣的獅子吼時，那大眾中有十千天人在諸法中得到了清凈的眼睛。這時，阿難（Ananda）對尊者舍利弗（Sariputra）說：『大德！我親耳從佛那裡聽到這樣的話：『我的所有聲聞大弟子中，智慧第一的就是舍利弗這個人。』現在這種神變，難道不是大德您所做的嗎？』這時，舍利弗

【English Translation】 English version The land is also like observing this Saha World. Ananda! I also previously used my heavenly eye to observe the causes and conditions of these changes, but ultimately I do not know where they come from. At that time, Mahamaudgalyayana, in order to further clarify this meaning, spoke in verses: 'Among those who have attained the four supernormal powers, who can compare with me? Only the Bhagavan (World-Honored One), the Teacher of Gods and Men, how can the supernormal powers of others compare with mine? I once swallowed this Buddha-field, yet the beings on the earth were unaware; I also once reached Brahma's palace, and my voice filled this world; I also once, in front of the Bhagavan, swallowed Mount Sumeru as if it were an eon; I also made a great sound in the realm of fire, causing this Buddha-field to hear it everywhere; I also shook Indra's palace, where he was sitting among the heavenly maidens; I also went to Nanda and subdued such a great poisonous dragon; I also recall the supernormal transformations I performed in the past, my body staying here but appearing in the east, I caused sixty billion thousand families to each think they saw my body. Ananda! The changes I observe today, I have never seen such great supernormal powers before, I only feel it is very rare, yet these supernormal powers are not of my doing. I am now sitting on a great lotus seat, and I also see beings sitting in lotuses, and I also see the great majestic kings of the Buddhas, observing throughout the ten directions. This must be the work of Isvara (the Sovereign Lord), or perhaps it is the work of a Bodhisattva, such great supernormal transformations, I have never seen before, only today do I witness them.' At that time, when the Venerable Mahamaudgalyayana made such a lion's roar, ten thousand devas in that assembly obtained pure eyes in all dharmas. At that time, Ananda said to the Venerable Sariputra: 'Great Virtue! I personally heard from the Buddha these words: 'Among all my great disciples who are hearers, the one who is foremost in wisdom is Sariputra.' Now, is this supernormal transformation not done by you, Great Virtue?' At that time, Sariputra

弗語阿難言：「阿難！此瑞殊常，非我所及。所以者何？我念自從二十年來精勤修習毗婆舍那，一心觀察求法實相，終不能知諸法邊際。

「阿難！又念我昔取一袈裟投置地上，時大目連第一上座威神若是，既不能取乃至不能舉令離地，何雲手擎？

「阿難！又念我昔居世尊前作師子吼，亦於一切具足神通諸大聲聞及學無學，天、人、梵、魔、沙門、婆羅門，乃至一切諸龍、夜叉、乾闥婆、阿修羅等諸大眾前。時彼外道波梨波阇來至我所，與我諍入諸禪定已，復欲共我較隱其身競師子吼。我于彼時建丈夫志、行丈夫事，遂作如此諸不思議：唯除世尊一切知見，及以彌勒菩薩摩訶薩諸是一生補處者，又除彼成就甚深法忍諸菩薩摩訶薩，又除得海德三昧諸菩薩摩訶薩，又除得善住三昧諸菩薩摩訶薩，又除得諸佛現前三昧菩薩摩訶薩，除如是等諸大菩薩摩訶薩已，自外所有如來、世尊聲聞大弟子，若來問我隱身時事，乃至外道波梨波阇等而更問我隱沒身時為住何處者。阿難！我作如是大神變時，一切聲聞、設辟支佛，皆不能知我身所在，及其說時，空聞我聲終不能知我身所在。

「阿難！我常精勤大丈夫行，亦覆成就大智人事也。阿難！我心隨我行，非我隨心行。

「阿難！我今自知身處大蓮花座

【現代漢語翻譯】現代漢語譯本：弗（佛陀）對阿難說：『阿難！這種祥瑞非常特殊，不是我所能達到的。為什麼這麼說呢？我回想自從二十年來，我精勤地修習毗婆舍那（內觀），一心觀察以求證悟法的真實相狀，最終也不能知曉諸法的邊際。』『阿難！我又想起我過去曾將一件袈裟投擲在地上，當時大目犍連（佛陀十大弟子之一，以神通著稱）作為第一上座，他的威神之力如此強大，卻不能拿起袈裟，甚至不能讓它離開地面，又怎麼能用手托舉呢？』『阿難！我又想起我過去在世尊面前作獅子吼（比喻說法無畏），也在一切具足神通的諸大聲聞（聽聞佛法而證悟的弟子）及有學無學（指修行階段）的弟子，天、人、梵天、魔、沙門（出家修行者）、婆羅門（古印度祭司），乃至一切諸龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）等大眾面前。當時，外道波梨波阇（古印度外道修行者）來到我這裡，與我辯論進入禪定的境界，又想與我比試隱身和獅子吼。我當時立下大丈夫的志向，行大丈夫的事，於是做了這些不可思議的事情：除了世尊（佛陀）的一切知見，以及彌勒菩薩摩訶薩（未來佛）這些是一生補處（指下一世將成佛）的菩薩，又除了那些成就甚深法忍（對佛法有深刻理解和忍耐）的菩薩摩訶薩，又除了那些得到海德三昧（一種禪定）的菩薩摩訶薩，又除了那些得到善住三昧（一種禪定）的菩薩摩訶薩，又除了那些得到諸佛現前三昧（一種禪定）的菩薩摩訶薩，除了這些大菩薩摩訶薩之外，其他所有如來、世尊的聲聞大弟子，如果來問我隱身時的事情，乃至外道波梨波阇等再來問我隱身時住在哪裡。阿難！我作如此大神變時，一切聲聞，即使是辟支佛（獨覺佛），都不能知道我身在何處，以及我說話時，只能聽到我的聲音，最終不能知道我身在何處。』『阿難！我常常精勤地行大丈夫之事，也成就了大丈夫的智慧。阿難！我的心隨我的行為而動，而不是我的行為隨我的心而動。』『阿難！我現在知道自己身處大蓮花座之上。』

【English Translation】 English version: The Buddha said to Ananda, 『Ananda! This auspicious sign is extraordinary, beyond my reach. Why is that? I recall that for the past twenty years, I have diligently practiced Vipassanā (insight meditation), observing with a focused mind to realize the true nature of the Dharma, yet I have not been able to know the boundaries of all phenomena.』『Ananda! I also recall that in the past, I threw a robe onto the ground, and at that time, Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), as the foremost elder, with his great spiritual power, could not pick up the robe, nor even lift it off the ground. How could he then hold it up with his hand?』『Ananda! I also recall that in the past, I made a lion's roar (a metaphor for fearlessly proclaiming the Dharma) in front of the World Honored One, and also in front of all the great Śrāvakas (disciples who attained enlightenment by hearing the Dharma) who possessed supernatural powers, and the disciples who were still learning and those who had completed their learning, as well as the gods, humans, Brahmās, Māras, Śramaṇas (monks), Brahmins (ancient Indian priests), and even all the dragons, Yakṣas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), and other great assemblies. At that time, the heretic Parivrājaka (ancient Indian wandering ascetics) came to me, debated with me about entering into meditative states, and then wanted to compete with me in concealing his body and making a lion's roar. At that time, I established the aspiration of a great man and acted as a great man, and thus performed these inconceivable feats: except for the World Honored One's (Buddha's) all-knowing wisdom, and the Bodhisattva Mahāsattvas (great Bodhisattvas) like Maitreya Bodhisattva (the future Buddha) who are destined to become Buddhas in their next life, and also except for those Bodhisattva Mahāsattvas who have attained profound Dharma-kṣānti (deep understanding and patience of the Dharma), and also except for those Bodhisattva Mahāsattvas who have attained the Samadhi of the Ocean of Virtues, and also except for those Bodhisattva Mahāsattvas who have attained the Samadhi of Good Abiding, and also except for those Bodhisattva Mahāsattvas who have attained the Samadhi of the Buddhas Appearing Before Them. Except for these great Bodhisattva Mahāsattvas, if any of the other Śrāvaka great disciples of the Tathāgata (Buddha), the World Honored One, were to ask me about the matter of concealing my body, or even if the heretic Parivrājaka were to ask me where I was staying when I concealed my body. Ananda! When I performed such great spiritual transformations, all the Śrāvakas, even the Pratyekabuddhas (solitary Buddhas), could not know where my body was, and when I spoke, they could only hear my voice, but ultimately could not know where my body was.』『Ananda! I have always diligently practiced the actions of a great man, and I have also attained the wisdom of a great man. Ananda! My mind follows my actions, not my actions following my mind.』『Ananda! I now know that I am sitting on a great lotus seat.』

，亦見一切天人大眾皆悉坐彼大蓮花座。阿難！我復見彼一切十方無量無邊不可思議諸世界中，皆有諸佛、世尊，悉在菩提樹下坐于道場成等正覺，具足成就無量無邊大威德力，諸天大眾恭敬圍繞，大梵天王請轉法輪曰：『世尊！若當轉法輪者，我等隨順。』

「阿難！我聞是聲、我見是事。今者，如是無量無邊諸佛國土皆是七寶，雜色繒彩懸諸金鈴、羅網覆上，種種宮殿，微妙莊嚴如此娑婆世界。阿難！我于向時亦作是念：『今此不思議大莊嚴事，將非世尊大神通作乎？或是諸大菩薩摩訶薩輩厚集善根、具足福智，能現若斯大神變耳？亦或世尊聲聞眾中諸大弟子，久種善根、具大威德之所為也？』」

爾時，尊者舍利弗為重明此義，以偈頌曰：

「世尊神力難思議，　　及求如來功德者，　所有聲聞大弟子，　　滿此佛剎學無學，　于彼智中我第一，　　何云更有勝我者？　唯除諸佛、如來輩，　　及諸菩薩行菩提。　自我觀察諸法相，　　具足滿於二十年，　求諸法底不得邊，　　我之智慧過於彼。　今者在佛、世尊前，　　欲以此智師子吼，　且置一切諸外道，　　唯大聲聞求我身，　終無有能見我身，　　及以所作諸神變；　唯除如來、等正覺、　　並諸佛子大菩薩，　

【現代漢語翻譯】現代漢語譯本『我也看到一切天人和大眾都坐在那些巨大的蓮花座上。阿難（Ananda，佛陀的十大弟子之一）！我又看到在十方無量無邊不可思議的諸世界中，都有諸佛、世尊，他們都坐在菩提樹下，在道場中成就正等正覺，具足成就無量無邊的大威德力，諸天大眾恭敬圍繞，大梵天王（Mahabrahma，佛教護法神之一）請求轉法輪說：『世尊！如果應當轉法輪，我們都將隨順。』『阿難！我聽到了這些聲音，我看到了這些事情。現在，像這樣無量無邊的諸佛國土都是七寶所成，雜色的絲綢綵帶懸掛著金鈴，羅網覆蓋其上，各種宮殿都微妙莊嚴，就像這個娑婆世界（Saha world，我們所處的世界）。阿難！我當時也這樣想：『現在這種不可思議的大莊嚴景象，難道不是世尊的大神通所為嗎？或者是諸大菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）們深厚積累善根、具足福德智慧，才能顯現出如此大神變呢？又或者是世尊聲聞眾（Sravaka，聽聞佛法而修行的人）中的諸大弟子，久種善根、具大威德所為呢？』當時，尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）爲了再次闡明這個道理，用偈頌說道：『世尊的神力難以思議，以及那些追求如來功德的人，所有聲聞大弟子，充滿這個佛剎（Buddha-ksetra，佛的國土）的有學無學，在他們的智慧中我是第一，怎麼能說還有勝過我的人呢？除非是諸佛、如來（Tathagata，佛的稱號）之輩，以及那些修行菩提的菩薩。自我觀察諸法實相，已經整整二十年，尋求諸法的究竟卻找不到邊際，我的智慧超過他們。現在在佛、世尊面前，想要用這種智慧發出獅子吼，且先放下一切外道，只有大聲聞來尋求我的身，終究沒有人能見到我的身，以及我所作的各種神變；除非是如來、等正覺，以及諸佛之子大菩薩，』

【English Translation】 English version 'I also saw all the gods and humans, the great assembly, all seated on those great lotus thrones. Ananda! I further saw that in all the immeasurable, boundless, and inconceivable worlds of the ten directions, there were Buddhas, World Honored Ones, all sitting under Bodhi trees, attaining perfect enlightenment in the place of practice, fully endowed with immeasurable and boundless great majestic power, with the great assembly of gods respectfully surrounding them, and the Great Brahma King requesting the turning of the Dharma wheel, saying: 『World Honored One! If the Dharma wheel should be turned, we will all follow.』『Ananda! I heard these sounds, and I saw these things. Now, such immeasurable and boundless Buddha lands are all made of seven treasures, with multi-colored silk ribbons hanging with golden bells, and nets covering them, with various palaces, subtly adorned, just like this Saha world. Ananda! At that time, I also thought: 『Now, this inconceivable great adornment, could it not be the work of the World Honored One』s great spiritual powers? Or is it that the great Bodhisattva-Mahasattvas, having deeply accumulated roots of goodness, and being endowed with blessings and wisdom, are able to manifest such great spiritual transformations? Or is it the work of the great disciples among the World Honored One』s Sravaka assembly, who have long cultivated roots of goodness and possess great majestic power?』 At that time, the Venerable Sariputra, in order to further clarify this meaning, spoke in verses: 『The World Honored One』s spiritual power is inconceivable, as well as those who seek the merits of the Tathagata, all the great Sravaka disciples, those who are still learning and those who have completed their learning, filling this Buddha-ksetra, among their wisdom, I am the first, how can it be said that there is someone who surpasses me? Except for the Buddhas, the Tathagatas, and those Bodhisattvas who practice Bodhi. From observing the true nature of all dharmas, it has been a full twenty years, seeking the ultimate of all dharmas but finding no end, my wisdom surpasses them. Now, in front of the Buddha, the World Honored One, I want to use this wisdom to roar like a lion, let alone all the heretics, only the great Sravakas seek my body, ultimately no one can see my body, and all the spiritual transformations I have made; except for the Tathagatas, the perfectly enlightened ones, and the great Bodhisattvas, the sons of the Buddhas,』

是乃知我身所在，　　非彼外道及聲聞。　禪定解脫不思議，　　是心任我而回轉，　我修丈夫真空行，　　仁者！我業常如是。　我有如是勝神通，　　一切聲聞不能入，　然我今所見十方，　　若斯神力我貪羨。　我今處大蓮華座，　　遍見諸方無量土，　無量剎中咸有佛，　　各詣佛樹坐道場。　彼剎眾寶異莊嚴，　　端正微妙甚可愛，　我時亦作如是念：　　『決定如來現神通，　或大弟子之所為，　　或諸菩薩不空見？』」

爾時，尊者舍利弗作如是師子吼時，眾中有一萬三千人遠塵離垢、得法眼凈。

爾時，阿難如是思惟：「此大迦葉有大威德、具足神通，今是變化或其所作？我今亦當問其作不？」

於是，阿難即白尊者摩訶迦葉言：「大德！我親從佛聞如是說：『我弟子中，頭陀第一則大迦葉其人也。』是不思議大神變事，將非大德之所為乎？」

時大迦葉答阿難言：「仁者！此變殊常，非我能作。所以者何？我念一時輒不自量在世尊前作師子吼。阿難！我時於此三千大千世界須彌山王及大鐵圍，乃至諸餘黑山之屬，一以口吹能令破散，乃使無有如微塵許。其有眾生住彼山者，不令損害、亦無覺知如是諸山皆悉滅也。

「阿難！我又一時於此三千大

【現代漢語翻譯】現代漢語譯本『這使我認識到我自身的存在，並非那些外道和聲聞所能理解的境界。禪定和解脫的境界是不可思議的，我的心可以自由自在地迴轉。我修習的是大丈夫的真空之行，仁者啊！我的修行一直都是如此。我擁有如此殊勝的神通，一切聲聞都無法企及。然而，我如今所見到的十方世界，如果我貪戀這種神力，那又如何呢？我如今安坐于巨大的蓮花座上，遍見各方無量國土。在無量剎土中都有佛陀，他們各自前往菩提樹下坐于道場。那些剎土的眾寶裝飾各異，端正微妙，非常可愛。我當時也這樣想：『這一定是如來顯現的神通，或者是大弟子的作為，又或者是諸位菩薩不空見的顯現？』

這時，尊者舍利弗發出這樣的獅子吼時，眾中有一萬三千人遠離塵垢，得到了清凈的法眼。

這時，阿難這樣思惟：『這位大迦葉具有大威德，具足神通，現在這些變化是他所做的嗎？我應該問問他是不是他做的。』

於是，阿難就對尊者摩訶迦葉說：『大德！我親自從佛陀那裡聽到這樣的說法：『我的弟子中，頭陀（苦行）第一的是大迦葉。』這些不可思議的大神變，難道不是大德您所為嗎？』

這時，大迦葉回答阿難說：『仁者！這些變化非常特殊，不是我能做到的。為什麼呢？我記得有一次，我沒有自量，在世尊面前發出獅子吼。阿難！我當時能用一口氣吹散這三千大千世界的須彌山王和大鐵圍山，乃至其他黑山之類的山，使它們化為微塵。那些住在山上的眾生，不會受到損害，也不會感覺到這些山都消失了。

『阿難！我又一次在這三千大千世界』

【English Translation】 English version 'This makes me realize my own existence, a realm not understood by those of other paths and Śrāvakas (hearers).' 'The states of meditation and liberation are inconceivable; my mind can freely turn around as I wish.' 'I cultivate the practice of the great man's emptiness; O virtuous one! My practice is always like this.' 'I possess such superior supernatural powers that all Śrāvakas cannot attain.' 'However, what I now see in the ten directions, if I were to crave such power, what would become of it?' 'I am now seated on a great lotus seat, seeing countless lands in all directions.' 'In countless lands, there are Buddhas, each going to the Bodhi tree to sit in the place of enlightenment.' 'The various treasures in those lands are adorned differently, upright, subtle, and very lovely.' 'At that time, I also thought: 『This must be the supernatural power manifested by the Tathāgata (Buddha), or the doing of a great disciple, or the manifestation of the non-empty vision of the Bodhisattvas?』'

At that time, when the Venerable Śāriputra made such a lion's roar, thirteen thousand people in the assembly were freed from dust and defilement and obtained the pure Dharma eye.

At this time, Ānanda thought: 『This Mahākāśyapa has great power and possesses supernatural abilities. Are these transformations his doing? I should ask him if he did it.』

Then, Ānanda said to the Venerable Mahākāśyapa: 『Great Virtuous One! I personally heard the Buddha say: 『Among my disciples, the foremost in ascetic practices is Mahākāśyapa.』 Are these inconceivable great supernatural transformations not your doing, Great Virtuous One?』

At that time, Mahākāśyapa replied to Ānanda: 『Virtuous One! These transformations are extraordinary and not something I can do. Why is that? I remember once, without measuring myself, I made a lion's roar in front of the World Honored One. Ānanda! At that time, I could blow away Mount Sumeru, the great iron surrounding mountains, and even other black mountains in this three thousand great thousand world with one breath, reducing them to dust. The beings living on those mountains would not be harmed, nor would they be aware that these mountains had all disappeared.』

『Ānanda! Another time, in this three thousand great thousand world』

千世界一切大海、大河、小河、陂池、諸水，乃至無量億那由他百千水聚，以口一吹皆令干竭，而彼眾生不知不覺、亦無苦惱。

「阿難！我又一時在如來所，及諸天、人、梵、魔、沙門、婆羅門一切世間諸大眾前，作師子吼廣現神通。阿難！我今唯有如斯威力能作如是自在神通。

「阿難！我念一時在於如來、應供、等正覺前，為諸世間天、人、梵、魔、沙門、婆羅門一切大眾作師子吼：『世尊！我能於此三千大千世界之內，以口一吹即令大火熾然遍滿猶如劫燒，終亦不使損一眾生，亦令眾生竟不覺知。』阿難！我真具足如是神通。

「阿難！我念一時於此世界以天眼觀，見彼東方過億百千世界有一佛剎猛火洞然。我既見已，如是思惟：『而我今應示現神通。』既思惟已，即入三昧，於三昧中以口一吹，過於東方千億世界，熾然猛火即令熸滅。彼火滅已，我便出定，即見彼界還復如本。阿難！我今但有如是神力。

「阿難！今此眾中有諸眾生——若天、若人、若梵、若魔、若沙門、婆羅門——多有疑心，謂我妄言。彼若不信，世尊后時從三昧起，任自咨問。而今世尊雖入三昧，足知是事亦聞我聲。」

爾時，世尊尚坐本處住三昧中，遙命阿難曰：「如是如是，如大迦葉師子吼說，真

【現代漢語翻譯】現代漢語譯本：『阿難，我能以口一吹，使千世界中所有的大海、大河、小河、池塘以及一切水，乃至無量億那由他（極大的數量單位）百千的水聚都乾涸，而那些眾生卻不會知道，也不會感到痛苦。』『阿難，我又一次在如來（佛的稱號）面前，以及諸天、人、梵（色界天人）、魔（魔界眾生）、沙門（出家修行者）、婆羅門（古印度祭司）等一切世間大眾面前，作獅子吼（比喻佛陀說法時的威猛氣勢），廣顯神通。阿難，我如今唯有這樣的威力，能作如此自在的神通。』『阿難，我記得有一次在如來、應供（值得供養的人）、等正覺（佛的稱號）面前，為世間諸天、人、梵、魔、沙門、婆羅門等一切大眾作獅子吼：『世尊，我能在這三千大千世界之內，以口一吹就使大火熾盛燃燒，遍滿整個世界，如同劫火（世界末日的大火）一般，最終也不會使一個眾生受到損害，也讓眾生完全不知道。』阿難，我確實具備這樣的神通。』『阿難，我記得有一次在這個世界用天眼觀察，看到東方過億百千個世界，有一個佛剎（佛的國土）正被猛火燃燒。我看到后，就想：『我現在應該示現神通。』想完之後，就進入三昧（禪定），在三昧中以口一吹，吹過東方千億個世界，那熾盛的猛火就立刻熄滅了。火滅之後，我便出定，就看到那個世界恢復了原來的樣子。阿難，我如今只有這樣的神力。』『阿難，現在這裡的大眾中，有許多眾生——無論是天、人、梵、魔、沙門、婆羅門——都心存疑惑，認為我在說妄語。如果他們不相信，世尊之後從三昧中出來，可以讓他們自己來詢問。而現在世尊雖然進入三昧，也完全知道這件事，也聽得到我的聲音。』這時，世尊仍然坐在原來的地方，住在三昧中，遙遠地對阿難說：『是這樣的，是這樣的，正如大迦葉（佛陀的十大弟子之一）獅子吼所說，是真的。』

【English Translation】 English version: 'Ananda, I can, with a single breath, cause all the great seas, great rivers, small rivers, ponds, and all waters in a thousand worlds, even countless billions of nayutas (a very large unit of number) of hundreds of thousands of water gatherings, to dry up completely, and those beings would not know or feel any suffering.' 'Ananda, I once again, in the presence of the Tathagata (title of the Buddha), and before all the great assemblies of gods, humans, Brahmas (beings of the Form Realm), demons, shramanas (ascetics), Brahmins (ancient Indian priests), and all the world, roared like a lion (a metaphor for the Buddha's powerful teaching), widely displaying my supernatural powers. Ananda, I now possess only such power to perform such free and unhindered supernatural feats.' 'Ananda, I remember once, in the presence of the Tathagata, the Arhat (one who is worthy of offerings), the Samyak-sambuddha (title of the Buddha), I roared like a lion before all the great assemblies of gods, humans, Brahmas, demons, shramanas, Brahmins, and all the world: 'World Honored One, I can, within this three-thousand-great-thousand world system, with a single breath, cause a great fire to blaze and spread throughout, like the fire of a kalpa (world-ending fire), and ultimately not cause any harm to a single being, nor let any being know about it.' Ananda, I truly possess such supernatural powers.' 'Ananda, I remember once, in this world, using my divine eye, I saw a Buddha-land (Buddha's realm) in the east, beyond hundreds of thousands of billions of worlds, being consumed by a raging fire. Having seen this, I thought: 'I should now demonstrate my supernatural powers.' Having thought this, I entered samadhi (meditative absorption), and in samadhi, with a single breath, I blew across a thousand billion worlds to the east, and the raging fire immediately went out. After the fire was extinguished, I emerged from samadhi, and saw that the world had returned to its original state. Ananda, I now only have such divine power.' 'Ananda, now among this assembly, there are many beings—whether gods, humans, Brahmas, demons, shramanas, or Brahmins—who have doubts, thinking that I am speaking falsely. If they do not believe, the World Honored One, after emerging from samadhi, can let them ask themselves. And now, although the World Honored One has entered samadhi, he fully knows this matter and also hears my voice.' At that time, the World Honored One, still sitting in his original place, dwelling in samadhi, remotely addressed Ananda, saying: 'It is so, it is so, as Mahakasyapa (one of the Buddha's ten great disciples) has said in his lion's roar, it is true.'

實非虛，汝當憶持。」

時諸天人一切大眾聞佛教已，方于迦葉生希有心、起難遭想。

時彼尊者摩訶迦葉作如是等師子吼時，有三億人于諸法中遠塵離垢，復有八十五那由他百千諸天遠塵離垢、得法眼凈。

爾時，不空見菩薩、彌勒菩薩、文殊師利菩薩、越三界菩薩，如是及余無量無邊諸大菩薩摩訶薩等——皆自久來被服如是大弘誓鎧——聞大迦葉作師子吼，便化華聚若須彌山，乃至再三散迦葉上。復多化作大七寶蓋，住虛空中覆大迦葉頂，並覆一切聲聞大眾。

爾時，大迦葉見如是等諸七寶蓋，遂告阿難曰：「阿難！今此眾中決定知有大乘高行菩薩摩訶薩能作如是大神通事，而今復現斯大神變也。

「阿難！我今坐此大蓮華座，所見諸方無量無邊不可稱數諸佛、世尊，又見彼剎皆七寶成，殊麗莊嚴真可瞻睹，彼諸眾生復有如是勝上果報，我今悉見。猶如忉利一切諸天耽醉花冠、常帶瓔珞，諸天身色如月光明，于虛空中有化寶蓋；彼諸眾生一一頂上悉有寶蓋，如我頂上覆七寶蓋無別異也。阿難！我又見彼諸佛剎土有諸菩薩自兜率天降入母胎。

「阿難！我見如是神通事時，深生歡喜，踴躍無量。阿難！我復思念：『如是奇異、如是希有，豈彼隨宜凡劣眾生能作如是大師子吼、

【現代漢語翻譯】現代漢語譯本：'真實不虛，你們應當牢記。' 當時，諸天人和所有大眾聽聞佛陀的教誨后，對迦葉產生了稀有的敬畏之心，生起了難得一遇的想法。當時，尊者摩訶迦葉（Mahakasyapa，大迦葉）發出這樣的獅子吼時，有三億人在諸法中遠離塵垢，又有八十五那由他百千諸天遠離塵垢，獲得了法眼清凈。那時，不空見菩薩（Amoghadarsana Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、文殊師利菩薩（Manjusri Bodhisattva）、越三界菩薩（Atikrantatribhava Bodhisattva），以及其他無量無邊的諸大菩薩摩訶薩等——他們都早已披上了這樣的大弘誓鎧甲——聽到大迦葉發出獅子吼，便化現出如須彌山般的華聚，乃至再三散落在迦葉身上。又化現出許多大七寶蓋，停留在虛空中覆蓋在大迦葉的頭頂，並覆蓋了所有聲聞大眾。當時，大迦葉看到這些七寶蓋，就告訴阿難說：'阿難！現在這大眾中，一定有大乘高行菩薩摩訶薩能做出這樣的大神通事，而現在又顯現出這種大神變。' '阿難！我現在坐在這大蓮花座上，所見到的各方無量無邊不可計數諸佛、世尊，又見到那些佛剎都由七寶構成，非常美麗莊嚴，真是值得瞻仰，那些眾生又有如此殊勝的果報，我現在都看到了。就像忉利天（Trayastrimsa）的一切諸天沉醉於花冠、常帶瓔珞，諸天身色如月光般明亮，在虛空中化現出寶蓋；那些眾生每一個人的頭頂上都有寶蓋，就像我頭頂上覆蓋著七寶蓋一樣，沒有差別。阿難！我又見到那些佛剎土中有菩薩從兜率天（Tusita）降生到母胎。' '阿難！我見到這樣的神通事時，內心深感歡喜，踴躍無量。阿難！我又思念：『如此奇異、如此稀有，難道是那些隨順世俗的凡劣眾生能發出這樣的大獅子吼、'

【English Translation】 English version: 'It is real and not false, you should remember and hold it.' At that time, all the gods, humans, and the entire assembly, having heard the Buddha's teachings, developed a rare sense of reverence for Kasyapa and conceived the thought of encountering something difficult to come by. At that time, when the Venerable Mahakasyapa (Mahakasyapa) roared like a lion in this way, three hundred million people became free from defilement in all dharmas, and eighty-five nayutas of hundreds of thousands of gods became free from defilement and attained the pure Dharma Eye. At that time, the Bodhisattva Amoghadarsana (Amoghadarsana Bodhisattva), the Bodhisattva Maitreya (Maitreya Bodhisattva), the Bodhisattva Manjusri (Manjusri Bodhisattva), the Bodhisattva Atikrantatribhava (Atikrantatribhava Bodhisattva), and other immeasurable great Bodhisattva Mahasattvas—all of whom had long been wearing such great vows as armor—upon hearing Mahakasyapa roar like a lion, transformed into flower clusters like Mount Sumeru, and scattered them upon Kasyapa three times. They also transformed many great seven-jeweled canopies, which remained in the sky, covering the head of Mahakasyapa and all the Sravaka assembly. At that time, Mahakasyapa, seeing these seven-jeweled canopies, then said to Ananda: 'Ananda! In this assembly, there must be a Mahayana Bodhisattva Mahasattva of high practice who can perform such great miraculous feats, and now such great miraculous transformations are appearing.' 'Ananda! Now, as I sit on this great lotus seat, I see immeasurable and countless Buddhas and World Honored Ones in all directions, and I also see that those Buddha lands are all made of seven jewels, extremely beautiful and majestic, truly worthy of admiration. Those beings also have such superior rewards, which I now see. Just like all the gods of Trayastrimsa (Trayastrimsa) are intoxicated with flower crowns and always wear necklaces, the colors of the gods' bodies are like the light of the moon, and there are transformed jeweled canopies in the sky; each of those beings has a jeweled canopy above their head, just like the seven-jeweled canopy covering my head, without any difference. Ananda! I also see that in those Buddha lands, there are Bodhisattvas descending from Tusita (Tusita) into their mothers' wombs.' 'Ananda! When I see such miraculous events, I feel deep joy and immeasurable elation. Ananda! I also think: 『Such wonders, such rarities, could it be that those ordinary and inferior beings who follow the world can roar such a great lion's roar?'

能現如是大神通事？』」

爾時，尊者大迦葉為重明此義，以偈頌曰：

「阿難！十方大水聚、　　大海、巨河、諸流等，　我以口風一往吹，　　令彼枯竭無遺渧。　曾住正覺世尊所，　　於此剎中作神變，　我能幹涸水聚時，　　眾生無損亦不覺。　此界所有一切山，　　須彌、鐵圍、黑山等，　能以口風吹令散，　　仁者！我住如是通。　眾生所有住須彌，　　及余諸山不動處，　爾時令彼無損覺，　　智者！我有如是通。　我以神通燒此剎，　　口風一吹皆熾然，　彼等眾生不覺知，　　當爾之時無毀壞。　我昔於此佛剎中，　　遙見東方滿剎火，　用口氣吹能滅彼，　　我通如是難思議。　我今見此大神通，　　心生殊特大希有，　諸佛弟子不思議，　　一切諸行亦如是。　我今處此蓮華上，　　觀彼眾剎妙莊嚴，　菩薩降自兜率天，　　入于母胎盡生際。　為當定此聲聞輩，　　心得自在神通人，　為是菩薩不空見，　　復彼彌勒、文殊等？」

爾時，阿難復作是念：「此富樓那彌多羅尼子於一切法已到彼岸，有大威德、具足神通，或時能作如是大事，我今亦應問其作不？」

尊者阿難如是念已，即便白彼富樓那言：「大德！我親從佛聞如是語

【現代漢語翻譯】現代漢語譯本『能展現如此巨大的神通之事嗎？』

那時，尊者大迦葉爲了再次闡明這個道理，用偈頌說道：

『阿難！十方匯聚的大水，大海、巨河、各種河流等，我用口中的風一吹，就能讓它們枯竭，不留一滴。我曾經在正覺世尊（Samyak-sambuddha，意為完全覺悟的佛陀）所在之處，在這個剎土（kshetra，意為佛的國土）中展現神通變化，我能使水聚乾涸，而眾生不會受到損害，也不會察覺。這個世界所有的一切山，須彌山（Sumeru，佛教宇宙觀中的中心山）、鐵圍山（Cakravada，環繞世界的山脈）、黑山等，我能用口中的風吹散它們，仁者！我擁有這樣的神通。眾生所居住的須彌山，以及其他諸山不動之處，我能讓它們在不被察覺的情況下移動，智者！我擁有這樣的神通。我能用神通燒燬這個剎土，口中風一吹就使其熾熱燃燒，那些眾生不會察覺，那時也不會有任何毀壞。我過去在這個佛剎中，遙見東方充滿火焰，用口氣吹就能熄滅它們，我的神通如此不可思議。我今天見到如此巨大的神通，心中產生特別的稀有感，諸佛的弟子真是不可思議，一切諸行也是如此。我今天坐在這蓮花之上，觀看那些剎土的奇妙莊嚴，菩薩從兜率天（Tusita，欲界天之一）降生，進入母胎直到出生。這是爲了確定這些聲聞（sravaka，意為聽聞佛法而修行的人）的境界，他們是獲得自在神通的人，還是菩薩不空見的境界，或者是彌勒（Maitreya，未來佛）、文殊（Manjusri，智慧的象徵）等菩薩的境界？』

那時，阿難又這樣想：『這位富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀的弟子之一）對於一切法已經到達彼岸，具有大威德、具足神通，或許能做出這樣的大事，我現在也應該問問他是否能做到？』

尊者阿難這樣想后，就對富樓那說：『大德！我親自從佛陀那裡聽到這樣的話』

【English Translation】 English version 'Can manifest such great miraculous feats?'

At that time, the Venerable Mahakasyapa, to further clarify this meaning, spoke in verses:

'Ananda! The great waters gathered from the ten directions, the great oceans, giant rivers, and various streams, I can dry them up with a single breath of my mouth, leaving not a single drop. I once resided where the Samyak-sambuddha (the Fully Enlightened One) was, and in this kshetra (Buddha-field), I performed miraculous transformations. I can dry up the water gatherings, and sentient beings will not be harmed, nor will they perceive it. All the mountains in this world, Mount Sumeru (the central mountain in Buddhist cosmology), the Cakravada (the iron mountain range surrounding the world), the Black Mountains, etc., I can scatter them with a breath of my mouth. O noble one! I possess such powers. The sentient beings dwelling on Mount Sumeru, and other immovable places of the mountains, I can move them without them perceiving it, O wise one! I possess such powers. I can burn this kshetra with my miraculous powers, and with a single breath of my mouth, make it blaze fiercely. Those sentient beings will not perceive it, and at that time, there will be no destruction. In the past, in this Buddha-field, I saw from afar the eastern direction filled with flames, and with a breath, I could extinguish them. My powers are so inconceivable. Today, seeing such great miraculous powers, a special and rare feeling arises in my heart. The disciples of the Buddhas are truly inconceivable, and all their actions are likewise. Today, I sit upon this lotus flower, observing the wondrous adornments of those Buddha-fields. Bodhisattvas descend from Tusita (a heaven in the desire realm), entering the womb until birth. Is this to determine the realm of these sravakas (hearers of the Dharma), who are people with liberated miraculous powers, or is it the realm of the Bodhisattvas' non-empty view, or is it the realm of Maitreya (the future Buddha), Manjusri (the embodiment of wisdom), and other Bodhisattvas?'

At that time, Ananda thought again: 'This Purna Maitrayaniputra (one of the Buddha's disciples) has reached the other shore in all dharmas, possesses great power and miraculous abilities, and perhaps can perform such great feats. I should now ask him if he can do it?'

After thinking this, the Venerable Ananda then said to Purna: 'Great Virtue! I personally heard these words from the Buddha'

：『我大聲聞諸弟子中，說法第一則富樓那彌多羅尼子其人也。』是不思議莊嚴神瑞，將非大德之所為乎？」

時富樓那答阿難曰：「此瑞異常，非我能及。所以者何？我念昔時有諸眾生應以神通得教化者，我便為彼取此三千大千世界，以手摩之開示彼等。當爾之時，無一眾生有驚怕想，亦不覺知；唯彼眾生應在此化與神通者，乃能見我手摩世界。阿難！譬如壯士以右手取一迦梨沙般那，左手迴轉不以為難。如是，阿難！我取於此三千世界以手迴轉不以為難，亦復若此。

「阿難！我念一時於世尊前，以一指節取此三千大千世界一切水聚，皆令入我手指節間，無一眾生有損減想。

「阿難！我往一時于初夜中以凈天眼過於人眼觀此三千大千世界，作如是念：『是中復有何等眾生於諸法中心生疑惑？我當解釋，令得除斷。』我即觀此三千大千世界所有一切諸四天下無量眾生疑惑諸法，我復生念：『我今應當不離是坐、不出是定，為諸眾生斷除疑網。』阿難！我時念已便入定心，清凈明瞭，光澤成就，寂然不動，為彼眾生宣說諸法、決斷疑網無有滯礙，令彼眾生各作斯念：『我等今者皆各蒙此尊者富樓那彌多羅尼子獨住我前為我宣說。』

「阿難！我當初夜說法之時，即有一萬四千眾生皆得安住

【現代漢語翻譯】現代漢語譯本：『我曾大聲宣告在我的弟子中，說法第一的當屬富樓那彌多羅尼子（Purna Maitrayaniputra）這個人。』這不可思議的莊嚴神異，難道不是大德之人才能做到的嗎？」當時，富樓那回答阿難說：『這種神異非常特殊，不是我所能達到的。這是為什麼呢？我記得過去曾有一些眾生應該通過神通來教化，我就為他們取來這三千大千世界，用手摩挲它來開示他們。當時，沒有一個眾生感到驚慌害怕，也沒有任何察覺；只有那些應該通過這種方式和神通來教化的眾生，才能看到我用手摩挲世界。阿難！譬如一個壯士用右手拿起一個迦梨沙般那（karshapana，古代印度的一種錢幣），左手轉動它並不覺得困難。同樣，阿難！我用手取來這三千世界並轉動它也不覺得困難，也是如此。』『阿難！我記得有一次在世尊面前，用一個指節取來這三千大千世界的所有水聚，都讓它們進入我的指節間，沒有一個眾生感到有任何損失。』『阿難！我曾經在初夜時，用清凈的天眼超越人眼觀察這三千大千世界，心中這樣想：『這裡還有哪些眾生對諸法心生疑惑？我應當為他們解釋，使他們得以斷除疑惑。』我隨即觀察這三千大千世界所有一切四天下（Saptadvipa，佛教宇宙觀中的四大洲）的無量眾生對諸法產生的疑惑，我又生起這樣的念頭：『我現在應當不離開這個座位，不離開這個禪定，為這些眾生斷除疑惑之網。』阿難！我當時這樣想后就進入禪定，內心清凈明瞭，光澤圓滿，寂然不動，為那些眾生宣說諸法，決斷他們的疑惑，沒有任何阻礙，使那些眾生各自產生這樣的想法：『我們現在都各自蒙受這位尊者富樓那彌多羅尼子獨自在我面前為我宣說佛法。』『阿難！我當初夜說法的時候，就有一萬四千眾生都得以安住。』

【English Translation】 English version: 'I have declared aloud among my disciples that Purna Maitrayaniputra is the foremost in expounding the Dharma.' Is this inconceivable majestic and miraculous power not something that only a great virtuous one can achieve?' At that time, Purna replied to Ananda, 'This miracle is extraordinary, beyond my capabilities. Why is that? I recall that in the past, there were beings who should be taught through supernatural powers. I would then take this three-thousand-great-thousand world, and with my hand, I would caress it to reveal it to them. At that time, not a single being felt fear or alarm, nor did they perceive anything; only those beings who were meant to be taught through this method and supernatural power could see my hand caressing the world. Ananda! It is like a strong man taking a karshapana (an ancient Indian coin) with his right hand and turning it with his left hand without difficulty. Similarly, Ananda! I take this three-thousand world and turn it with my hand without difficulty, it is just like that.' 'Ananda! I remember once, in the presence of the World Honored One, I took all the water of this three-thousand-great-thousand world with one finger joint, and made it all enter into my finger joint, without any being feeling any loss.' 'Ananda! I once, during the first watch of the night, used my pure heavenly eye, surpassing human eyes, to observe this three-thousand-great-thousand world, and I thought, 'Which beings here still have doubts about the Dharma? I should explain it to them, so they can eliminate their doubts.' I then observed all the immeasurable beings in all the four continents (Saptadvipa, the four continents in Buddhist cosmology) of this three-thousand-great-thousand world who had doubts about the Dharma, and I had this thought: 'I should now, without leaving this seat, without leaving this samadhi, eliminate the net of doubts for these beings.' Ananda! After thinking this, I entered samadhi, my mind was pure and clear, my radiance was complete, I was still and unmoving, and I expounded the Dharma to those beings, resolving their doubts without any hindrance, causing each of those beings to think, 'We are now each receiving the Dharma from this venerable Purna Maitrayaniputra, who is alone in front of me, expounding it for me.' 'Ananda! When I expounded the Dharma during the first watch of the night, fourteen thousand beings all attained peace.'

佛正法中，復有三萬眾生護持禁戒，復令六萬眾生信佛法僧、歸依三寶，然始安詳自三昧起。阿難！我唯有是說法余功決疑事也。

「阿難！我又復念於此世界以天眼觀，見彼北方過三萬佛剎有一世界其號伏怨，彼世界中有一眾生於諸法中多起疑網。時彼眾生有聲聞根易可受化，然彼世尊般涅槃已，我即生念：『我今亦應不起此坐、不往彼剎，而為眾生解釋疑網。』如是念已即入三昧，於三昧中為彼世界無量無邊不可稱數阿僧祇諸眾生輩演說正法，令彼皆得諸法光明。

「阿難！我但具是聲聞神通，今此眾中若有疑者，須世尊出請問自知。」

如是語時，佛神力故，虛空出聲告阿難曰：「阿難！如是如是，如富樓那大師子吼，汝當憶持。」

爾時，諸天、世人、阿修羅等一切大眾聞是事已，發希有心、生奇特想，作如是言：「希有希有。聲聞尚能建斯大事，況彼菩薩、諸佛、世尊？」

爾時，尊者富樓那彌多羅尼子為重明此義，以偈頌曰：

「我于說事悉通達，　　諸漏有生皆滅除，　望佛、如來無分毫，　　大尊神變獨超世。　我取此界及諸山，　　以手迴轉亦摩抹，　彼時不動一眾生，　　我但有斯神通力。　三千世界諸水聚，　　此剎若見、若不聞，　我內彼水一

【現代漢語翻譯】現代漢語譯本：在佛陀的正法中，又有三萬眾生護持戒律，又令六萬眾生信奉佛、法、僧，歸依三寶，然後才安詳地從禪定中起身。阿難！我只有這些說法和決斷疑惑的事情。阿難！我又想起，我用天眼觀察這個世界，看到北方過了三萬個佛剎，有一個世界名為伏怨（意為降伏怨恨）。那個世界中有一個眾生，對於諸法多起疑網。當時那個眾生有聲聞的根性，容易接受教化，然而那個世尊已經般涅槃了。我當時就想：『我現在也應該不起身離開這個座位，不去那個佛剎，而為眾生解釋疑惑。』這樣想后，我就進入禪定，在禪定中為那個世界無量無邊不可計數阿僧祇的眾生演說正法，使他們都得到諸法的光明。阿難！我只有這些聲聞的神通，現在這裡的大眾如果有疑惑，需要世尊出來請問，自己就會明白。當佛陀說這些話的時候，由於佛陀的神力，虛空中發出聲音告訴阿難說：『阿難！是這樣的，是這樣的，就像富樓那（意為圓滿）大師子吼一樣，你應該記住。』當時，諸天、世人、阿修羅（意為非天）等一切大眾聽到這件事後，都感到稀有，產生奇特的想法，這樣說道：『稀有啊，稀有啊。聲聞尚且能建立這樣的大事，何況菩薩、諸佛、世尊呢？』當時，尊者富樓那彌多羅尼子（意為滿慈子）爲了再次闡明這個道理，用偈頌說道：『我對於所說的事情都通達，一切煩惱的生起都已滅除，與佛陀、如來相比沒有絲毫的差別，大尊的神變獨一無二超越世間。我拿起這個世界和所有的山，用手旋轉也可以磨平，那時一個眾生也不會動搖，我只有這樣的神通力。三千世界所有的水聚集在一起，這個剎土如果能看到，或者聽不到，我把那些水都放進一個毛孔里。』

【English Translation】 English version: Within the Buddha's true Dharma, there were also thirty thousand beings who upheld the precepts, and he further caused sixty thousand beings to believe in the Buddha, Dharma, and Sangha, taking refuge in the Three Jewels, and then he peacefully arose from samadhi. Ananda! I only have these teachings and matters of resolving doubts. Ananda! I also recalled that, with my heavenly eye, I observed this world and saw that beyond thirty thousand Buddha-lands to the north, there was a world named 'Subduing Resentment' (meaning to subdue hatred). In that world, there was a being who had many doubts and confusions about all dharmas. At that time, that being had the roots of a Sravaka (meaning a hearer), and was easily receptive to teachings, but that World Honored One had already entered Parinirvana. I then thought: 'I should not rise from this seat, nor go to that Buddha-land, but rather explain the doubts for that being.' Having thought this, I entered samadhi, and in samadhi, I expounded the true Dharma for the immeasurable, countless, and incalculable Asankhya beings of that world, causing them all to attain the light of all dharmas. Ananda! I only possess these Sravaka's (meaning hearer) supernormal powers. If there are any doubts among this assembly, they need the World Honored One to come forth and ask, and they will understand themselves. As the Buddha spoke these words, due to the Buddha's divine power, a voice came from the void, telling Ananda: 'Ananda! It is so, it is so, just like the lion's roar of the great master Purna (meaning full), you should remember it.' At that time, all the great assembly, including gods, humans, Asuras (meaning non-gods), and others, upon hearing this matter, felt it to be rare and gave rise to extraordinary thoughts, saying: 'How rare, how rare. Even a Sravaka (meaning a hearer) can establish such great matters, how much more so the Bodhisattvas, Buddhas, and World Honored Ones?' At that time, the Venerable Purna Maitrayaniputra (meaning son of Full Compassion) in order to further clarify this meaning, spoke in verse: 'I am thoroughly versed in all that is spoken, all the arising of defilements are extinguished, compared to the Buddha, the Tathagata, there is not the slightest difference, the great honored one's divine transformations are unique and surpass the world. I can take this world and all the mountains, and with my hand, I can rotate and grind them, at that time, not a single being would be moved, I only have such supernormal powers. If all the waters of the three thousand worlds were gathered together, and this land could see or not hear, I would put all that water into one pore.'

指間，　　于諸眾生無損減。　我于初夜天眼觀，　　何等眾生心疑惑？　求其善根及諸法，　　欲以神力為決除。　我于如是生念時，　　不離本坐亦無往，　已為宣說正道法，　　令彼得聞破心疑。　我于如是說法時，　　令萬四千住聖法，　三萬諸人護禁戒，　　六萬正信受三歸。　我復念彼初夜時，　　所出神通甚微妙，　觀過北方三萬界，　　見一佛剎名伏怨。　彼佛界中諸眾生，　　獨有一人深疑惑，　我時不起現彼說，　　令彼各謂己獨聞。　阿難！我智正若此，　　如是神通佛自知，　眾生若有疑惑者，　　但當決定請世尊。　我今坐斯蓮華上，　　見一世尊般涅槃，　彼佛處火就阇維，　　自外諸方亦皆爾。　我心觀佛生希有，　　是不可測誰所為？　為是世尊？為聲聞？　　而我見佛斯滅度。」

爾時，阿難復如是念：「彼尊者羅睺羅，世尊之子，於一切法已度彼岸，有大威德、具大神通，或時能作如斯大事。我今亦當問其作不？」

尊者阿難作是念已，即便白彼羅睺羅：「大德！我親從佛聞如是言：『我諸聲聞大弟子中，持戒第一則羅云其人也。』是不思議莊嚴神變，將非大德之所為乎？」

時羅睺羅答阿難曰：「阿難！世尊大悲普覆一

【現代漢語翻譯】現代漢語譯本指間，對於所有眾生都沒有損害。我在初夜時用天眼觀察，哪些眾生心中有疑惑？我尋求他們的善根和各種法，想用神通力為他們解除疑惑。當我產生這樣的念頭時，不離開原來的座位也沒有移動，就已經為他們宣說了正道之法，讓他們聽聞並破除心中的疑惑。當我這樣說法時，讓一萬四千人安住于聖法，三萬人守護禁戒，六萬人以正信皈依三寶。我又想起初夜時，所展現的神通非常微妙，觀察超過北方三萬個世界，見到一個佛剎名為伏怨（降伏怨恨）。那個佛剎中的眾生，只有一個人有很深的疑惑，我當時沒有起身就顯現在他面前說法，讓他以為只有自己聽見。阿難！我的智慧正是如此，這樣的神通只有佛自己知道，眾生如果有疑惑，應當決定請問世尊。我現在坐在蓮花上，見到一位世尊般涅槃（入滅），那位佛陀的遺體被火化，其他各方也是如此。我心中觀察佛陀的滅度，感到稀有，這是不可測量的，是誰做的呢？是世尊做的？還是聲聞（佛陀的弟子）做的？而我卻見到佛陀這樣滅度。」

這時，阿難又這樣想：『那位尊者羅睺羅（佛陀的兒子），是世尊的兒子，對於一切法已經度過彼岸，有大威德、具大神通，或許能做這樣的大事。我現在也應當問他是不是他做的？』

尊者阿難這樣想后，就對羅睺羅說：『大德！我親自從佛陀那裡聽到這樣的話：『我的所有聲聞大弟子中，持戒第一的就是羅云（羅睺羅）這個人。』這種不可思議的莊嚴神變，難道不是大德您做的嗎？』

這時，羅睺羅回答阿難說：『阿難！世尊的大悲普覆一切，

【English Translation】 English version Between the fingers, there is no harm to all living beings. In the first watch of the night, I observed with my heavenly eye, which beings had doubts in their hearts? I sought their roots of goodness and all the dharmas, desiring to use my spiritual power to resolve their doubts. When I had such thoughts, without leaving my seat or moving, I had already proclaimed the righteous Dharma, allowing them to hear and break their doubts. When I was teaching in this way, I caused fourteen thousand to abide in the holy Dharma, Thirty thousand to uphold the precepts, and sixty thousand to take refuge in the Three Jewels with right faith. I also recalled that in the first watch of the night, the spiritual powers I displayed were very subtle, Observing beyond thirty thousand worlds to the north, I saw a Buddha-land named 'Subduing Enmity' (Fu Yuan). Among the beings in that Buddha-land, only one person had deep doubts, At that time, without rising, I appeared before him and spoke, making him think he was the only one hearing. Ananda! My wisdom is just like this, such spiritual powers are known only to the Buddha himself, If beings have doubts, they should definitely ask the World Honored One. Now I sit upon this lotus flower, and I see a World Honored One enter Parinirvana (passing away), The body of that Buddha was cremated, and it was the same in all other directions. Observing the Buddha's passing in my heart, I felt it was rare, it is immeasurable, who did this? Was it done by the World Honored One? Or by the Sravakas (Buddha's disciples)? And yet I saw the Buddha pass away like this.』

At that time, Ananda thought again: 『That venerable Rahula (Buddha's son), the son of the World Honored One, has already crossed to the other shore in all dharmas, possesses great power and great spiritual abilities, perhaps he could do such a great thing. I should ask him now if he did it?』

After Venerable Ananda had this thought, he immediately said to Rahula: 『Great Virtue! I personally heard from the Buddha these words: 『Among all my great Sravaka disciples, the foremost in upholding the precepts is Rahula (Luo Yun).』 This inconceivable, majestic, and spiritual transformation, could it not be the work of Great Virtue?』

Then Rahula replied to Ananda: 『Ananda! The great compassion of the World Honored One covers all,

切，雖稱讚我持戒精進、具足神通，然而今者所現神變事特非常、不可測度，我從生來未嘗見睹、亦未思惟、又無分別，況復能為如斯神變？阿難！是大莊嚴實非我作。所以者何？我念往昔唯此三千大千世界廣大若是——所謂百億四天下、百億日月、百億大海、百億須彌山、百億大鐵圍山，如是，及余黑山之類——一切皆納一毛孔中。當爾之時，我身如本、眾生不異，諸四天下所有大地、須彌諸山，乃至大海及以眾流，咸皆安隱無相棖觸，一切無有逼迫、損傷。阿難！我但有是自在神力。

「阿難！我昔一時取此三千大千世界所有大海及余小海、大河、小河，乃至陂池、微細水聚，如是一切悉入毛孔。當爾之時，我身無損、眾生無害，諸大海水及與河流，乃至陂池、細微水聚，各皆如本無相漂迫，所居皆知身在水中。

「阿難！我昔一時此處入禪，既入定已，即于東北至一世界，彼佛世尊號難勝威如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，所現身禮敬；敬已，即復還此世界迦維羅城凈飯王前，求索一掬栴檀末香；得已，還持于彼佛剎供養世尊，香氣遍滿。時即為彼難勝威佛化作樓觀，像輦分明高萬由旬，一切妙寶莊嚴間錯。復以天香為七寶蓋覆佛頂上，高一萬

【現代漢語翻譯】現代漢語譯本：『即使你們稱讚我持戒精進、具備神通，然而今天所展現的神變實在非常特殊、不可測度。我從出生以來從未見過、也未曾思考過、更沒有分別過，何況能做出如此的神變呢？阿難！這大莊嚴實際上不是我做的。為什麼呢？我回憶過去，僅僅這三千大千世界就如此廣大——也就是所謂的百億四天下（指一個宇宙的組成部分）、百億日月、百億大海、百億須彌山（宇宙中心的大山）、百億大鐵圍山（環繞宇宙邊緣的山），像這樣，以及其餘的黑山之類——一切都納入一個毛孔之中。當時，我的身體如常，眾生也沒有任何變化，所有四天下的大地、須彌山等山，乃至大海以及河流，都安穩無礙，沒有互相觸碰，一切都沒有逼迫、損傷。阿難！我只是有這樣的自在神力。』『阿難！我過去曾經一時將這三千大千世界所有的大海以及其餘的小海、大河、小河，乃至池塘、微小的水洼，像這樣的一切都納入毛孔之中。當時，我的身體沒有損傷，眾生也沒有受到傷害，所有的大海水以及河流，乃至池塘、微小的水洼，都各自如常，沒有互相漂流迫害，所居住的地方都知道身在水中。』『阿難！我過去曾經一時在這裡入禪，進入禪定之後，就從東北方去到一個世界，那裡的佛世尊號為難勝威如來（佛的稱號，意為難以戰勝的威嚴）、應供（值得供養）、等正覺（完全覺悟）、明行足（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的人）、天人師（天人和人的導師）、佛（覺悟者）、世尊（受人尊敬的覺悟者），我向他顯現身體禮敬；禮敬之後，就又回到這個世界的迦維羅城凈飯王（釋迦牟尼的父親）面前，請求一掬栴檀末香；得到之後，又拿著它到那個佛剎供養世尊，香氣遍滿。當時就為那位難勝威佛化作樓閣，像輦分明高萬由旬（古代長度單位），一切珍寶裝飾錯落有致。又用天香做成七寶蓋覆蓋在佛的頭頂上，高一萬由旬。

【English Translation】 English version: 'Even though you praise me for upholding the precepts diligently and possessing supernatural powers, the miraculous transformations manifested today are truly extraordinary and immeasurable. Since birth, I have never seen, contemplated, or distinguished such things, let alone be capable of performing such transformations. Ananda! This great adornment is not actually my doing. Why is that? I recall in the past, this very three thousand great thousand world system was so vast—that is, the so-called hundred billion four continents (referring to the components of a universe), hundred billion suns and moons, hundred billion great oceans, hundred billion Mount Sumerus (the great mountain at the center of the universe), hundred billion great iron mountains (mountains surrounding the edge of the universe), like this, and other black mountains—all were contained within a single pore. At that time, my body remained as it was, and sentient beings were no different. All the lands of the four continents, Mount Sumeru and other mountains, even the great oceans and rivers, were all peaceful and undisturbed, without any mutual contact, and there was no oppression or harm. Ananda! I only possess such free and powerful divine abilities.' 'Ananda! In the past, I once took all the great oceans and other small oceans, great rivers, small rivers, even ponds and tiny puddles of water in this three thousand great thousand world system, and contained them all within a single pore. At that time, my body was unharmed, and sentient beings were not harmed. All the waters of the great oceans and rivers, even ponds and tiny puddles, each remained as they were, without drifting or being forced upon each other, and those who lived there knew they were in the water.' 'Ananda! In the past, I once entered meditation here. After entering samadhi, I went to a world in the northeast, where the Buddha, the World Honored One, was named Nanshengwei Tathagata (Buddha's title, meaning invincible majesty), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (supreme), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (respected enlightened one). I manifested my body to pay homage to him. After paying homage, I returned to this world, to the city of Kapilavastu, before King Suddhodana (Shakyamuni's father), and requested a handful of sandalwood powder. Having obtained it, I took it back to that Buddha-land to make offerings to the World Honored One, and the fragrance permeated everywhere. At that time, I transformed a pavilion for that Nanshengwei Buddha, with a palanquin clearly visible, ten thousand yojanas (ancient unit of length) high, adorned with all kinds of precious jewels. I also used heavenly incense to create a seven-jeweled canopy to cover the top of the Buddha's head, ten thousand yojanas high.'

億八千由旬、廣八千由旬。又于彼界為一切眾生各各化作栴檀、樓觀、像輦，高百由旬、廣五十由旬，四柱方整，隨意所樂令彼眾生備具莊嚴，各皆自有無相障礙。

「阿難！我但如是究竟聲聞神通彼岸，今此眾中若有於我生疑惑者，任咨世尊。世尊雖處寂定，尚當證知。」

爾時，羅睺羅欲重宣此義而說偈曰：

「我曾取此三千界，　　百億四天與鐵圍，　一切悉入毛孔中，　　阿難！我有如斯力。　此閻浮提如是大，　　彼彼各住不相知，　一切皆入毛孔中，　　阿難！是我神通力。　此須彌山甚高廣，　　鐵圍眾山不隨宜，　皆悉置一毛孔中，　　阿難！知我神通力。　彼等皆各無迫觸，　　而見入我一毛中，　時我身體不覺疲，　　彼亦不知處毛道。　三千大千諸水聚，　　眾流、陂河及大海，　一時吸之置毛孔，　　我但有是大神通。　此界如是眾水聚，　　大海、諸河及細流，　彼等皆各不相知，　　而我能令入毛孔。　阿難！我此神通事，　　昔曾數現世尊前，　此眾如有疑惑人，　　當問如來無礙眼。　阿難！我處大蓮花，　　見彼十方諸菩薩，　舍施頭、目、及妻子，　　悉祈無上菩提尊。　我見神變生希有，　　決為世尊之所為，　或不空見

【現代漢語翻譯】現代漢語譯本（佛土）縱橫各八千由旬（Yojana，古印度長度單位），廣闊也是八千由旬。又在那個世界，為一切眾生各自化現出栴檀（Candana，一種香木）製成的樓閣、像輦（一種由動物拉的車輛），高一百由旬，寬五十由旬，四根柱子方正整齊，隨眾生所喜好，令他們具備各種莊嚴，各自擁有無相的障礙。『阿難（Ananda，佛陀的十大弟子之一）！我只是這樣究竟了聲聞（Sravaka，聽聞佛陀教誨而修行的人）的神通彼岸，現在這大眾中如果有人對我產生疑惑，可以向世尊（Bhagavan，佛陀的尊稱）請教。世尊即使處於寂靜禪定中，也仍然能夠知曉。』當時，羅睺羅（Rahula，佛陀的兒子）爲了再次宣說這個道理，而說了偈頌：『我曾經將這三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位），包括百億四天王天（Caturmaharajika，欲界六天中的第一層天）和鐵圍山（Cakravada，環繞世界的山脈），全部都納入我的毛孔之中，阿難！我有這樣的力量。這閻浮提（Jambudvipa，我們所居住的娑婆世界）如此廣大，那裡的人們各自居住互不相知，一切都進入我的毛孔之中，阿難！這是我的神通之力。這須彌山（Sumeru，佛教宇宙觀中的中心山）非常高廣，鐵圍山等眾多山脈並不適宜，都全部放置在一個毛孔之中，阿難！要知道我的神通之力。他們各自都沒有感到擁擠，卻看見自己進入我的一個毛孔中，那時我的身體不覺得疲憊，他們也不知道自己身處毛孔之中。三千大千世界中所有的水聚，包括河流、池塘、湖泊和大海，我能一時吸入並放置在毛孔之中，我只是有這樣的大神通。這個世界如此眾多的水聚，包括大海、河流和細小的水流，他們各自都互不相知，而我卻能讓他們進入我的毛孔。阿難！我這些神通之事，過去曾經多次在世尊面前顯現，這大眾中如果有人心存疑惑，應當去問如來（Tathagata，佛陀的稱號）的無礙之眼。阿難！我身處大蓮花之中，看見十方諸菩薩（Bodhisattva，發願成佛的修行者），他們捨棄頭、目、以及妻子，都祈求無上的菩提（Bodhi，覺悟）之尊。我見到這些神變，覺得非常稀有，確信是世尊所為，或者不是空見。』

【English Translation】 English version The extent of that (Buddha-field) is 8,000 yojanas (an ancient Indian unit of distance) in length and breadth, and 8,000 yojanas in width. Moreover, in that world, for each and every sentient being, I transform and create sandalwood (Candana) pavilions and palanquins, each 100 yojanas high and 50 yojanas wide, with four square and well-formed pillars. According to their preferences, I provide them with all kinds of adornments, each having their own formless obstacles. 'Ananda (one of the ten principal disciples of the Buddha)! I have only thus reached the ultimate shore of the Sravaka (a disciple who hears the teachings of the Buddha) supernatural powers. Now, if there are any among this assembly who have doubts about me, they may inquire of the Bhagavan (the Blessed One, an epithet of the Buddha). Even though the Bhagavan is in a state of tranquil meditation, he will still be able to know.' At that time, Rahula (the son of the Buddha), wishing to reiterate this meaning, spoke in verses: 'I once took this three-thousand-great-thousand world (Trisahasra-Mahasahasra-lokadhatu), including the hundred billion Four Heavenly Kings (Caturmaharajika) and the Iron Mountain Range (Cakravada), And placed them all within my pores. Ananda! I have such power. This Jambudvipa (the continent where we live) is so vast, and the beings there live separately, unaware of each other, Yet all enter into my pores. Ananda! This is my power of supernatural abilities. This Mount Sumeru (the central mountain in Buddhist cosmology) is extremely high and vast, and the Iron Mountain Range and other mountains are not suitable, Yet all are placed within a single pore. Ananda! Know my power of supernatural abilities. They each do not feel crowded, yet they see themselves entering one of my pores, At that time, my body does not feel tired, and they do not know that they are within a pore. All the water bodies in the three-thousand-great-thousand world, including rivers, ponds, lakes, and oceans, I can absorb them all at once and place them in my pores. I simply have such great supernatural powers. This world's numerous water bodies, including oceans, rivers, and small streams, They each are unaware of each other, yet I can make them enter my pores. Ananda! These supernatural feats of mine, I have shown many times before the Bhagavan, If there are any among this assembly who have doubts, they should ask the Tathagata's (the title of the Buddha) unobstructed eye. Ananda! I am situated in a great lotus flower, and I see the Bodhisattvas (beings who seek enlightenment) of the ten directions, They give up their heads, eyes, and wives, all praying for the supreme Bodhi (enlightenment). I see these miraculous transformations and find them very rare, and I am certain that they are the work of the Bhagavan, Or not an empty vision.'

、彌勒輩，　　亦或聲聞大弟子。」

爾時，尊者羅睺羅作如是等師子吼時，彼大眾中有八十七億百千那由他諸天人等遠塵離垢、得法眼凈。是諸天人得法證已，以天栴檀末香慇勤再三散於尊者羅睺羅上。如是供養已，復發是言：「希有希有，清凈佛子！真行大乘，已於諸法種眾善根，今能如是大師子吼。」

大方等大集經菩薩唸佛三昧分卷第三大正藏第 13 冊 No. 0415 大方等大集經菩薩唸佛三昧分

大方等大集經菩薩唸佛三昧分卷第四

隋天竺三藏達磨笈多譯神變品之餘

爾時，阿難復作是念：「彼尊者須菩提善修無諍行，於一切法已到彼岸，有大威德、具足神通，或能為是不思議變，我今應當問其作不？」

時彼阿難如是念已，而復白彼須菩提言：「大德！我親從佛聞如是說：『我諸聲聞大弟子中，解空第一則須菩提其人也。』是不思議大莊嚴事，將非大德之所作乎？」

時須菩提答阿難曰：「阿難！世尊雖說我修無諍空行第一，然是神通非我能作。所以者何？我念一時入於三昧，如此三千大千世界弘廣若斯，置一毛端往來旋轉如陶家輪。當爾之時，無一眾生有驚懼心，亦不覺知己之所處。

「阿難！我念往昔于如來前欲作如是大師子吼

【現代漢語翻譯】現代漢語譯本『或者像彌勒（Maitreya，未來佛）那樣的大菩薩，也可能是聲聞（Śrāvaka，佛陀的弟子）中的大弟子。』

那時，當尊者羅睺羅（Rāhula，佛陀的兒子）發出這樣的獅子吼時，在場的大眾中有八十七億百千那由他（nayuta，數量單位）諸天人等，遠離塵垢，獲得了清凈的法眼。這些天人獲得法證后，用天上的栴檀（candana，一種香木）末香，慇勤地再三散在尊者羅睺羅身上。這樣供養后，他們又發出這樣的讚歎：『稀有啊，稀有啊，清凈的佛子！真正修行大乘（Mahāyāna，佛教的一個主要流派），已經在諸法中種下了眾多善根，如今能夠發出這樣的大獅子吼。』

《大方等大集經菩薩唸佛三昧分》卷第三大正藏第 13 冊 No. 0415 《大方等大集經菩薩唸佛三昧分》

《大方等大集經菩薩唸佛三昧分》卷第四

隋朝天竺三藏達磨笈多（Dharmagupta，譯經師）譯《神變品》之餘

那時，阿難（Ānanda，佛陀的十大弟子之一）又這樣想：『那位尊者須菩提（Subhūti，佛陀的十大弟子之一）善於修習無諍行，對於一切法已經到達彼岸，具有大威德、具足神通，或許能夠做出這種不可思議的變化，我現在應當問他是否是他所為？』

當時，阿難這樣想后，又對須菩提說：『大德！我親自從佛那裡聽到這樣說：『我的聲聞大弟子中，解空第一的就是須菩提。』這不可思議的大莊嚴事，難道不是大德您所做的嗎？』

當時，須菩提回答阿難說：『阿難！世尊雖然說我修無諍空行第一，但這種神通不是我能做的。為什麼呢？我記得有一次入於三昧，那時，如此三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個世界系統）如此廣闊，被置於一根毛髮的尖端，像陶工的輪子一樣往來旋轉。當時，沒有一個眾生感到驚懼，也沒有覺察到自己所處的位置。

『阿難！我記得過去在如來面前想要發出這樣的大獅子吼』

【English Translation】 English version 'Or like a great Bodhisattva such as Maitreya (the future Buddha), or perhaps a great disciple among the Śrāvakas (Buddha's disciples).'

At that time, when the Venerable Rāhula (Buddha's son) roared like a lion, among the great assembly there were eighty-seven billion hundred thousand nayutas (a unit of number) of gods and humans who were far from defilement and obtained the pure Dharma eye. After these gods and humans attained the Dharma, they diligently scattered heavenly sandalwood (candana, a type of fragrant wood) powder three times upon the Venerable Rāhula. After making such offerings, they further exclaimed: 'Rare indeed, rare indeed, pure son of the Buddha! Truly practicing the Mahāyāna (a major branch of Buddhism), you have already planted many good roots in all dharmas, and now you are able to roar such a great lion's roar.'

The Third Fascicle of the Bodhisattva Mindfulness of Buddha Samadhi Section of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 13, No. 0415, The Bodhisattva Mindfulness of Buddha Samadhi Section of the Mahāratnakūṭa Sūtra

The Fourth Fascicle of the Bodhisattva Mindfulness of Buddha Samadhi Section of the Mahāratnakūṭa Sūtra

Translated by the Tripiṭaka Master Dharmagupta (a translator of Buddhist scriptures) from India of the Sui Dynasty, the remainder of the Chapter on Miraculous Transformations

At that time, Ānanda (one of the ten great disciples of the Buddha) thought again: 'That Venerable Subhūti (one of the ten great disciples of the Buddha) is skilled in practicing non-contention, has reached the other shore in all dharmas, possesses great power and virtue, and is endowed with supernatural abilities. Perhaps he is capable of performing this inconceivable transformation. I should now ask him if it was his doing?'

Having thought thus, Ānanda then said to Subhūti: 'Great Virtue! I personally heard the Buddha say: 「Among my great Śrāvaka disciples, Subhūti is the foremost in understanding emptiness.」 Is this inconceivable and magnificent event not something that you, Great Virtue, have done?'

At that time, Subhūti replied to Ānanda: 'Ānanda! Although the World Honored One said that I am foremost in practicing non-contention and emptiness, such supernatural powers are not something I can perform. Why is that? I remember once entering into samadhi (a state of meditative consciousness), at that time, this vast trisāhasra-mahāsāhasra-lokadhātu (a world system in Buddhist cosmology) was placed on the tip of a single hair, and it revolved like a potter's wheel. At that time, not a single sentient being felt fear, nor were they aware of their location.'

'Ānanda! I remember in the past, in front of the Tathāgata (Buddha), I wanted to roar such a great lion's roar.'

，白言：『世尊！如此三千大千世界寬廣如是，我能以口微氣一吹皆令散滅，復令其中所有眾生不驚、不迫、無往來想。』阿難！我于爾時在世尊前已曾示現如是神通。

「阿難！我念一時復于佛前作師子吼，白言：『世尊！我今能以如此三千大千世界其間所有一切眾生，皆悉安置一指節端，上至有頂，然後還來住于本處，令彼眾生寂然無聲、不相逼迫、無往返想。』

「阿難！我念一時宴坐三昧，見彼東方現前則有六萬諸佛；如是，南、西、北方、四維、上、下無量無邊百千世界各有六萬諸佛、世尊，昔所未見今皆見知。阿難！我于彼時住閻浮提，以是定心復發神力，至須彌頂天帝釋邊撮取一掬栴檀末香，往彼無量諸世界中供養向時爾許如來、應供、等正覺。彼彼世界諸眾生等，皆悉明瞭見我住是閻浮提界供養承事彼諸世尊，知我是此娑婆世界釋迦牟尼如來、應供、等正覺聲聞大弟子上座須菩提，于空無諍三昧門中最第一者。阿難！我到如是神通彼岸，具足成就神通波羅蜜。

「阿難！今此眾中，若天、若人、若梵、若魔、若沙門、婆羅門等，於我所說尚有疑心，彼若能問我師世尊——今在寂定——自當證知。」

爾時，佛神力故，于虛空中出大音聲命阿難曰：「阿難！如是如是，如上座

【現代漢語翻譯】現代漢語譯本：須菩提（Subhuti）說：『世尊！如此三千大千世界如此寬廣，我能用口中微弱的氣息一吹，就讓它們全部散滅，並且讓其中的所有眾生不感到驚慌、不感到逼迫、沒有來回移動的想法。』阿難（Ananda）！我那時在世尊面前已經示現過這樣的神通。阿難！我記得有一次在佛前作獅子吼，說：『世尊！我現在能把如此三千大千世界中所有的一切眾生，都安置在一個指節的頂端，向上到達有頂天（Akanistha），然後讓他們回到原來的地方，讓那些眾生寂靜無聲、不互相逼迫、沒有來回移動的想法。』阿難！我記得有一次在禪定中，看到東方出現六萬諸佛；同樣，南、西、北方、四維、上、下無量無邊的百千世界，每個世界都有六萬諸佛、世尊，過去沒有見過的，現在都見到了。阿難！我那時住在閻浮提（Jambudvipa），用這種禪定心力，又發出神通力，到須彌山（Sumeru）頂天帝釋（Indra）那裡，取來一掬栴檀末香，到那些無量諸世界中，供養當時那些如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）。那些世界的所有眾生，都清楚地看到我住在閻浮提世界，供養承事那些世尊，知道我是這個娑婆世界（Saha）的釋迦牟尼（Sakyamuni）如來、應供、等正覺，是聲聞大弟子中上座的須菩提，在空無諍三昧（Sunyata-arana-samadhi）門中最第一的人。阿難！我到達了這樣的神通彼岸，圓滿成就了神通波羅蜜（Abhijnaparamita）。阿難！現在這個大眾中，如果有天人、人、梵天（Brahma）、魔（Mara）、沙門（Sramana）、婆羅門（Brahmana）等，對我所說的還有疑心，他們如果能問我的老師世尊——現在正在寂靜禪定中——他自然會知道。』這時，佛陀以神力，在虛空中發出巨大的聲音，告訴阿難說：『阿難！是的，是的，就像上座須菩提所說的那樣。』

【English Translation】 English version: Subhuti said, 『World Honored One! This great trichiliocosm is so vast, I can, with a slight breath from my mouth, cause it all to scatter and disappear, and further cause all the beings within it to not be startled, not be pressed, and have no thought of coming and going.』 Ananda! At that time, I had already demonstrated such supernatural powers before the World Honored One. Ananda! I remember once making a lion's roar before the Buddha, saying, 『World Honored One! I am now able to place all the beings within this great trichiliocosm on the tip of a finger joint, ascending to the Akanistha heaven, and then return them to their original places, causing those beings to be silent, not pressing against each other, and having no thought of coming and going.』 Ananda! I remember once, while in meditative absorption, I saw sixty thousand Buddhas appear in the east; likewise, in the south, west, north, four intermediate directions, above, and below, in countless hundreds of thousands of worlds, each world had sixty thousand Buddhas, World Honored Ones, whom I had not seen before, but now I have seen and know. Ananda! At that time, I was dwelling in Jambudvipa, and with this meditative mind, I further emitted supernatural power, went to the summit of Mount Sumeru, to the place of Indra, and took a handful of sandalwood powder, and went to those countless worlds to make offerings to those Tathagatas, Arhats, and Samyaksambuddhas. All the beings in those worlds clearly saw me dwelling in the Jambudvipa world, making offerings and serving those World Honored Ones, knowing that I am Sakyamuni Tathagata, Arhat, Samyaksambuddha of this Saha world, the foremost of the great disciples of the Sravakas, the elder Subhuti, the foremost in the gate of the Sunyata-arana-samadhi. Ananda! I have reached such a shore of supernatural powers, and have fully accomplished the Abhijna-paramita. Ananda! Now, among this assembly, if there are gods, humans, Brahmas, Maras, Sramanas, Brahmanas, etc., who still have doubts about what I have said, if they can ask my teacher, the World Honored One—who is now in silent meditation—he will naturally know.』 At that time, by the Buddha's supernatural power, a great voice came from the empty space, saying to Ananda, 『Ananda! Yes, yes, it is as the elder Subhuti has said.』

須菩提向師子吼，汝如是持。」

時彼天、人、梵、魔、沙門、婆羅門、阿修羅等見聞是已，身毛皆豎、發希有心、得未曾有，作如是言：「甚為希有，實未曾睹如是大事。乃至世尊諸弟子等尚有如是勝妙神通、大威德力，何況諸佛所有三昧神通境界而可思量、而可宣說？」

爾時，尊者須菩提見諸世間天、人、梵、魔、沙門、婆羅門生希有已，為重明此義，以偈頌曰：

「我住禪定解脫門，　　無諍三昧最第一，　我昔曾於世尊所，　　現神通力無有邊。　我轉三千世界地，　　一切令入毛道中，　如彼陶輪無窮已，　　眾生安然不覺往。　我昔住于如來前，　　分散諸山及大地，　時彼眾生無損減，　　以住如是神通門。　我以此界及眾生，　　皆置掌中入后頂，　乃至還下彼不覺，　　一切咸是斯神通。　我曾入定觀東方，　　見彼六萬諸世尊；　南、西、北方亦如是，　　六萬如來無有闕；　又彼四維、及上、下，　　諸佛亦足六十千，　平等具相金色身，　　我以天香而遍散。　令彼眾生悉知見，　　各言我有須菩提，　亦領此界牟尼尊，　　聲聞禪中最第一。　我今作此師子吼，　　時眾若疑當問佛。」　佛放大聲誡告曰：　　「如是，阿難！汝受持。」

【現代漢語翻譯】現代漢語譯本須菩提對師子吼（一種比喻，指大聲宣說佛法），說：『你應該這樣受持。』當時，天、人、梵天、魔、沙門（出家修行者）、婆羅門（祭司）、阿修羅（一種神道）等看到和聽到這些，都感到毛骨悚然，生起了稀有的心，得到了前所未有的體驗，他們這樣說道：『真是太稀有了，實在從未見過如此大事。甚至世尊的弟子們尚且有如此殊勝的神通、大威德力，更何況諸佛所擁有的三昧（禪定）神通境界，又怎麼可以用思維來衡量、用言語來宣說呢？』那時，尊者須菩提看到世間的天、人、梵天、魔、沙門、婆羅門都生起了稀有的心，爲了再次闡明這個道理，用偈頌說道：『我安住在禪定解脫之門，無諍三昧（一種禪定狀態）最為第一，我過去曾在世尊那裡，展現過無邊的神通力量。我曾轉動三千大千世界的土地，讓一切都進入我的毛孔之中，就像陶輪不停地旋轉一樣，眾生安然無覺地被轉移。我過去在如來面前，分散了諸山和大地，當時那些眾生沒有絲毫的損傷，因為他們安住在這樣的神通之門。我曾將這個世界和眾生，都放在手掌中，從頭頂放入，乃至再放下來，他們都沒有察覺，這一切都是神通的力量。我曾入定觀察東方，見到那裡的六萬位世尊；南方、西方、北方也是如此，有六萬位如來沒有缺失；還有四維（東南、東北、西南、西北）、上方、下方，諸佛也足有六萬位，他們都具有平等的相好和金色的身軀，我用天上的香氣遍佈散發。讓那裡的眾生都知道和看見，都說『我有須菩提』，也領導著這個世界的牟尼尊（釋迦牟尼佛），是聲聞弟子中禪定第一的。我現在作此師子吼，當時大眾如果疑惑，應當去問佛陀。』佛陀放大聲音告誡說：『是的，阿難！你應該受持。』

【English Translation】 English version Subhuti roared a lion's roar, saying, 'You should uphold it in this way.' At that time, the gods, humans, Brahmas, demons, Shramanas (ascetics), Brahmins (priests), Asuras (a type of deity), and others, upon seeing and hearing this, all had their hair stand on end, developed a rare mind, and gained an unprecedented experience. They said, 'It is truly rare, we have never witnessed such a great event. Even the disciples of the World Honored One possess such excellent supernatural powers and great majestic strength, how much more so the Samadhi (meditative concentration) and supernatural realms of all Buddhas, which cannot be measured by thought or expressed in words?' Then, the Venerable Subhuti, seeing that the gods, humans, Brahmas, demons, Shramanas, and Brahmins in the world had developed a rare mind, in order to further clarify this meaning, spoke in verses: 'I dwell in the gate of liberation through meditation, the Samadhi of non-contention is the foremost. In the past, I was with the World Honored One, and displayed boundless supernatural powers. I once turned the lands of the three thousand great thousand worlds, causing all to enter the pores of my skin, like a potter's wheel turning endlessly, the beings were moved without awareness. I once stood before the Tathagata, scattering mountains and lands, yet those beings suffered no harm, because they dwelt in such a gate of supernatural power. I once placed this world and its beings in my palm, inserted them through the top of my head, and then released them, without their awareness. All of this is the power of supernatural abilities. I once entered meditation and observed the East, seeing sixty thousand World Honored Ones there; the South, West, and North were the same, with sixty thousand Tathagatas without any lacking; Also, in the four intermediate directions (Southeast, Northeast, Southwest, Northwest), as well as above and below, there were also sixty thousand Buddhas, all possessing equal marks and golden bodies, and I scattered heavenly incense everywhere. Causing those beings to know and see, each saying, 'I have Subhuti,' who also leads the Muni (Shakyamuni Buddha) of this world, and is the foremost in meditation among the Shravaka disciples. I now make this lion's roar, if the assembly has doubts, they should ask the Buddha.' The Buddha, with a great voice, admonished, 'Yes, Ananda! You should uphold it.'

「我滅眾生及我心、　　乃至佛想無遺行，　無諍空行無倫比，　　我實住此三摩提。」

菩薩唸佛三昧分彌勒神通品第四

爾時，彌勒菩薩作如是念：「今者，世尊諸大聲聞弟子眾輩——有大威德、具足神通——各皆自陳師子吼事，如我今者亦應於此一切世間天、人、梵、魔、沙門、婆羅門諸大眾前，少現菩薩神通事耳。」

時彼彌勒菩薩如是念已，即告尊者阿難曰：「我念昔曾於晨朝時著衣持缽詣世尊所，頂禮佛足，白言：『世尊！我今欲入此王舍城如法求食。』言已，即行。

「阿難！我于爾日復如斯念：『今于誰家初施食者，我要當令是人先住阿耨多羅三藐三菩提，然後方受斯人食也。』阿難！我時念已，即入大城次第乞食，至一大姓婆羅門家，于彼門下默然立住。

「阿難！時彼大姓施婆羅門知我乞食，見我默住即告我言：『善來阿逸多！聖者阿逸多！今日何故自屈臨此？其有所須愿取我食。』阿難！我即告彼婆羅門言：『大婆羅門！汝今若能于阿耨多羅三藐三菩提種善根者，然後乃當受汝施食。』

「阿難！時婆羅門即答我言：『仁今若能持此食分遍奉十方恒河沙等一切諸如來、應供、等正覺者，然後我當發阿耨多羅三藐三菩提心，盡力勤修諸菩薩行。所以者

【現代漢語翻譯】現代漢語譯本『我滅除眾生以及我執之心，乃至連佛陀的念想也完全捨棄，無諍的空性之行是無與倫比的，我確實安住于這種三摩提（Samadhi，禪定）。』

菩薩唸佛三昧分彌勒神通品第四

那時，彌勒菩薩心中這樣想：『現在，世尊的各位大聲聞弟子們——他們具有大威德、具足神通——都各自陳述了他們的獅子吼事蹟，我今天也應該在這所有世間的天、人、梵天、魔、沙門（Sramana，出家修行者）、婆羅門等大眾面前，稍微展現一下菩薩的神通事蹟。』

當時，彌勒菩薩這樣想過後，就告訴尊者阿難說：『我記得以前曾在早晨穿好衣服，拿著缽來到世尊那裡，頂禮佛足，稟告說：「世尊！我現在想進入這王舍城如法乞食。」說完，就出發了。

『阿難！我那天又這樣想：「今天，如果誰家第一個佈施食物給我，我一定要讓這個人先安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），然後才接受這個人的食物。」阿難！我當時這樣想過後，就進入大城依次乞食，來到一個大姓婆羅門家，在那家門下默默地站著。

『阿難！當時，那位大姓施主婆羅門知道我來乞食，見我默默地站著，就對我說：「善來阿逸多（Ajita，彌勒菩薩的別名）！聖者阿逸多！今天為何屈尊來到這裡？你有什麼需要的，請拿我的食物吧。」阿難！我立即告訴那位婆羅門說：「大婆羅門！你現在如果能于阿耨多羅三藐三菩提種下善根，然後我才接受你的佈施。」』

『阿難！當時，那位婆羅門就回答我說：「仁者如果能將這份食物普遍供奉給十方恒河沙數等一切諸如來（Tathagata，如來）、應供（Arhat，阿羅漢）、等正覺（Samyak-sambuddha，正等覺），然後我才發阿耨多羅三藐三菩提心，盡力勤修諸菩薩行。』為什麼呢？

【English Translation】 English version 'I extinguish living beings and my own mind, even the thought of the Buddha is completely abandoned. The non-contentious practice of emptiness is unparalleled, I truly dwell in this Samadhi (meditative absorption).'

Chapter Four: The Section on Maitreya's Supernatural Powers in the Samadhi of Buddha-Recollection of the Bodhisattvas

At that time, Bodhisattva Maitreya thought to himself: 'Now, the World Honored One's great Sravaka (hearer) disciples—those with great power and supernatural abilities—have each declared their lion's roar. I too should, before this entire assembly of gods, humans, Brahmas, demons, Sramanas (ascetics), and Brahmins, display a little of the Bodhisattva's supernatural powers.'

Having thought this, Bodhisattva Maitreya then said to Venerable Ananda: 'I remember once, in the early morning, having put on my robes and taken my bowl, I went to the World Honored One, bowed at his feet, and said: 「World Honored One! I now wish to enter this city of Rajagrha to beg for food in accordance with the Dharma.」 Having said this, I then departed.'

'Ananda! On that day, I further thought: 「Today, whoever first offers me food, I shall ensure that this person first dwells in Anuttara-samyak-sambodhi (supreme perfect enlightenment), and only then will I accept their food.」 Ananda! Having thought this, I entered the great city and begged for food in order, arriving at the house of a wealthy Brahmin family, where I stood silently at their door.'

'Ananda! At that time, the wealthy Brahmin householder, knowing that I had come to beg for food, and seeing me standing silently, said to me: 「Welcome, Ajita (Maitreya's name)! Holy Ajita! Why have you condescended to come here today? Whatever you need, please take my food.」 Ananda! I immediately said to that Brahmin: 「Great Brahmin! If you can now plant the roots of goodness for Anuttara-samyak-sambodhi, then I will accept your offering.」'

'Ananda! At that time, the Brahmin replied to me: 「If you, sir, can offer this portion of food universally to all the Tathagatas (Thus Gone Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Ones) as numerous as the sands of the Ganges in the ten directions, then I will generate the mind for Anuttara-samyak-sambodhi and diligently cultivate all the practices of a Bodhisattva.」 Why is that?'

何？我亦先於諸如來所種彼一切諸善根故。』

「阿難！我時復語婆羅門言：『大婆羅門！汝今必能建立斯志，我當受食，分佈供養恒沙如來、阿羅訶、三藐三佛陀，無有疑也。』時婆羅門復語我言：『聖者阿逸多！但受我食，分張奉獻恒沙如來，我便發誓亦如誓行。』阿難！我復語彼婆羅門言：『大婆羅門！汝今審能發如斯誓，如誓行者，我取汝食分散供養恒沙如來。』阿難！彼婆羅門乃至三反要我供養，我亦慇勤令其發心也。

「阿難！我時如是與婆羅門反覆周旋相約束已，然後告彼婆羅門言：『大婆羅門！如汝言者，速將食來，吾當為汝分佈供養恒沙世尊。』

「阿難！時婆羅門聞我言已，便授我食；我既受已，則于其前如彈指頃分佈供養恒沙如來。

「阿難！我于爾時分佈彼食供養恒沙諸世尊已，然後還彼婆羅門家。

「阿難！時婆羅門見我如是無礙神通，心生驚怪、身毛皆豎，然後歡喜踴躍無量，即持種種上妙飲食奉施於我，勸我飽食。我時受已，自恣食之。彼婆羅門然後方持一切珍寶、一切諸香、一切眾華、一切華鬘、一切上妙諸瓔珞具，與我相隨詣世尊所，恭敬合掌，頂禮佛足，即于佛前發阿耨多羅三藐三菩提心，復作是愿：『其有眾生聞我施此摶食善根，皆即住于不

【現代漢語翻譯】現代漢語譯本『為什麼呢？因為我也在所有如來（Tathagata，佛的稱號）之前種下了那些所有的善根。』『阿難！我當時又對婆羅門說：『大婆羅門！你現在如果能夠立下這樣的誓願，我就會接受你的食物，並將其分發供養給恒河沙數般的如來、阿羅訶（Arhat，已斷除煩惱的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者），這毫無疑問。』當時，婆羅門又對我說：『聖者阿逸多（Ajita，彌勒菩薩的別名）！您只要接受我的食物，並將其分發奉獻給恒河沙數般的如來，我便發誓並按照誓言去做。』阿難！我又對那位婆羅門說：『大婆羅門！你現在如果真的能夠發出這樣的誓願，並按照誓願去做，我就接受你的食物，並將其分發供養給恒河沙數般的如來。』阿難！那位婆羅門甚至三次要求我供養，我也慇勤地讓他發心。『阿難！我當時像這樣與婆羅門反覆周旋，互相約束之後，然後告訴那位婆羅門說：『大婆羅門！如你所說，快把食物拿來，我將為你分發供養給恒河沙數般的世尊。』『阿難！當時，婆羅門聽了我的話后，便把食物給了我；我接受之後，就在他面前，像彈指之間，分發供養給恒河沙數般的如來。『阿難！我當時分發那些食物供養給恒河沙數般的世尊之後，然後回到那位婆羅門家。『阿難！當時，婆羅門看到我如此無礙的神通，心中感到驚奇怪異，全身汗毛都豎了起來，然後歡喜踴躍，無法言喻，立即拿著各種上好的美味食物供養給我，勸我飽餐。我當時接受之後，隨意地吃了起來。那位婆羅門然後才拿著一切珍寶、一切香料、一切鮮花、一切花鬘、一切上好的瓔珞裝飾品，與我一同前往世尊所在之處，恭敬地合掌，頂禮佛足，就在佛前發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），又發願說：『凡是有眾生聽到我施捨這團食物的善根，都能夠立即安住于不退轉的境界。』

【English Translation】 English version 'Why is that? Because I also planted all those roots of goodness before all the Tathagatas (Buddhas).' 'Ananda! At that time, I further said to the Brahmin: 'Great Brahmin! If you can now establish this aspiration, I will accept your food and distribute it to offer to as many Tathagatas, Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones) as there are sands in the Ganges River, without any doubt.' At that time, the Brahmin replied to me: 'Holy Ajita (Maitreya's name)! If you just accept my food and distribute it to offer to as many Tathagatas as there are sands in the Ganges River, I will make a vow and act according to that vow.' Ananda! I then said to that Brahmin: 'Great Brahmin! If you can truly make such a vow and act according to that vow, I will accept your food and distribute it to offer to as many Tathagatas as there are sands in the Ganges River.' Ananda! That Brahmin even asked me three times to make the offering, and I also diligently encouraged him to generate the aspiration. 'Ananda! At that time, after I had repeatedly interacted with the Brahmin and made mutual agreements, I then said to that Brahmin: 'Great Brahmin! As you have said, quickly bring the food, and I will distribute it to offer to as many World Honored Ones as there are sands in the Ganges River.' 'Ananda! At that time, when the Brahmin heard my words, he gave me the food; after I had received it, I distributed it in front of him, in the time it takes to snap one's fingers, to offer to as many Tathagatas as there are sands in the Ganges River. 'Ananda! At that time, after I had distributed that food to offer to as many World Honored Ones as there are sands in the Ganges River, I then returned to the Brahmin's house. 'Ananda! At that time, when the Brahmin saw my unobstructed supernatural powers, he was amazed and astonished, and all the hairs on his body stood on end. Then, he was filled with immeasurable joy and delight, and immediately offered me all kinds of excellent and delicious food, urging me to eat my fill. At that time, after I had accepted it, I ate as I pleased. Then, that Brahmin took all kinds of treasures, all kinds of fragrances, all kinds of flowers, all kinds of garlands, and all kinds of excellent ornaments, and accompanied me to where the World Honored One was. He respectfully joined his palms, bowed at the Buddha's feet, and then generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment) in front of the Buddha. He also made the vow: 'May all sentient beings who hear of the roots of goodness from my offering of this morsel of food immediately abide in the state of non-retrogression.'

退轉地。世尊！若我此愿必得成就阿耨多羅三藐三菩提者，以此善根，令我未來成菩提時亦有如是無量無邊諸聲聞眾，皆是清凈大阿羅漢，如今無異。若我此誓真實不虛者，以是因緣，令此三千大千世界一切大地六種震動。』

「而彼大婆羅門發是愿時，佛神力故，應時此間三千大千世界所有一切大地六種震動。

「阿難！今此眾中若天、若人，於我此事生疑心者，世尊出時應當咨問。阿難！我今未成阿耨多羅三藐三菩提，已具如是大威德力，到於一切神通彼岸。

「阿難！我念往昔無量無邊阿僧祇劫，有佛、世尊號曰然燈如來、應供、等正覺，出現世間。我時于彼然燈佛前獲得如是一切菩薩唸佛三昧；得三昧已，諸方所有一切諸佛現說法者，彼諸世尊常現在前。又，我得此三昧門已，即于無量無邊劫中，以此神通教化無量無邊眾生，悉令住于阿耨多羅三藐三菩提中，猶如今者王舍城中大婆羅門。

「阿難！復念往昔于彼蓮華上如來、應供、等正覺所，以一神通教化成熟彼三萬億百千眾生，皆令住于阿耨多羅三藐三菩提中。

「阿難！我又曾於最上不退轉行佛、世尊所，得一三昧名曰普明；得三昧已，教化成熟六萬八千欲界諸天，皆令發於阿耨多羅三藐三菩提心。

「阿難！當

【現代漢語翻譯】現代漢語譯本『退轉地。世尊！如果我這個願望必定能夠成就阿耨多羅三藐三菩提（無上正等正覺），那麼憑藉這個善根，使我未來成佛時，也有像現在這樣無量無邊的聲聞（聽聞佛法而修行的人）大眾，他們都是清凈的大阿羅漢（斷盡煩惱，不再輪迴的人），和現在沒有差別。如果我這個誓言真實不虛，那麼以此因緣，讓這個三千大千世界（佛教宇宙觀中的一個世界）的一切大地發生六種震動。』『當那位大婆羅門（古印度祭司階層）發出這個願望時，由於佛的神力，當時這個三千大千世界的所有大地都發生了六種震動。『阿難（佛陀的十大弟子之一）！現在這個集會中，如果有天人或者人類，對我這件事產生懷疑，那麼等世尊（佛陀的尊稱）出世時，應當去請教。阿難！我現在還沒有成就阿耨多羅三藐三菩提，就已經具備如此大的威德力量，到達了一切神通的彼岸。『阿難！我回憶過去無量無邊阿僧祇劫（極長的時間單位），有一位佛，世尊，名號叫做然燈如來（過去佛之一）、應供（值得供養的人）、等正覺（完全覺悟的人），出現在世間。那時我在那位然燈佛前，獲得了這樣的一切菩薩唸佛三昧（菩薩修行的一種禪定）。得到三昧后，所有各方正在說法的一切諸佛，那些世尊常常出現在我面前。而且，我得到這個三昧法門后，就在無量無邊的劫中，用這種神通教化無量無邊的眾生，使他們都安住于阿耨多羅三藐三菩提中，就像現在王舍城中的大婆羅門一樣。『阿難！我又回憶過去，在那位蓮華上如來（過去佛之一）、應供、等正覺那裡，用一種神通教化成熟了三萬億百千眾生，使他們都安住于阿耨多羅三藐三菩提中。『阿難！我又曾經在最上不退轉行佛（過去佛之一）、世尊那裡，得到一種三昧，名字叫做普明。得到三昧后，教化成熟了六萬八千欲界（佛教六道輪迴之一）諸天，使他們都發起了阿耨多羅三藐三菩提心。『阿難！應當知道，我過去所修行的善根，是不可思議的。』

【English Translation】 English version 'The ground of non-regression. World-Honored One! If this vow of mine is certain to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), then by this root of good, may I, when I attain Buddhahood in the future, also have such immeasurable and boundless assemblies of Shravakas (those who hear and practice the Dharma), all of whom are pure great Arhats (those who have extinguished all defilements and are no longer subject to rebirth), no different from now. If this vow of mine is true and not false, then by this cause, may all the lands of this three-thousand-great-thousand world (a cosmic system in Buddhist cosmology) shake in six ways.' 'And when that great Brahmin (a member of the priestly class in ancient India) made this vow, by the Buddha's divine power, at that very moment, all the lands of this three-thousand-great-thousand world shook in six ways. 'Ananda (one of the ten principal disciples of the Buddha)! If there are any among this assembly, whether gods or humans, who have doubts about this matter of mine, they should inquire when the World-Honored One (a title for the Buddha) appears. Ananda! I have not yet attained Anuttara-samyak-sambodhi, yet I already possess such great power and virtue, having reached the other shore of all supernatural powers. 'Ananda! I recall in the past, immeasurable and boundless asamkhya kalpas (extremely long periods of time), there was a Buddha, a World-Honored One, named Dipankara Tathagata (one of the past Buddhas), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), who appeared in the world. At that time, before that Dipankara Buddha, I obtained such a Samadhi (a state of meditative absorption) of all Bodhisattvas (beings on the path to Buddhahood) mindful of the Buddha. Having obtained this Samadhi, all the Buddhas in all directions who were expounding the Dharma, those World-Honored Ones, constantly appeared before me. Moreover, having obtained this Samadhi gate, I, in immeasurable and boundless kalpas, used these supernatural powers to teach and transform immeasurable and boundless sentient beings, causing them all to abide in Anuttara-samyak-sambodhi, just like the great Brahmin in Rajagriha now. 'Ananda! I also recall in the past, at the place of that Padmottara Tathagata (one of the past Buddhas), Arhat, Samyak-sambuddha, I used one supernatural power to teach and mature three hundred billion hundred thousand sentient beings, causing them all to abide in Anuttara-samyak-sambodhi. 'Ananda! I also once, at the place of the Most Supreme Non-Retrogressing Practice Buddha (one of the past Buddhas), World-Honored One, obtained a Samadhi named Universal Illumination. Having obtained this Samadhi, I taught and matured sixty-eight thousand gods of the Desire Realm (one of the six realms of rebirth in Buddhism), causing them all to generate the mind of Anuttara-samyak-sambodhi. 'Ananda! You should know that the roots of good that I have cultivated in the past are inconceivable.'

如是知，菩薩摩訶薩一切皆有不可思議大神通力第一彼岸。」

爾時，彌勒菩薩摩訶薩為重明此義而說頌曰：

「我曾晨朝整衣缽，　　請問釋師教明行，　於是頂禮辭如來：　　『世尊！我今將求食。』　大師如是誡我曰：　　『汝去當念利眾生，　我涅槃后汝成佛，　　諸種功德皆圓滿。』　阿難！我時如是念：　　『未知今往前食所，　當於誰家初受食？　　我應教令住菩提。』　我行乞食有所遇，　　遂逢大姓婆羅門，　以恭敬心稱：『善來！　　希有遠至，阿逸多！　我今自悔仁來晚，　　唯愿時坐受我食，　大士妙法難思議，　　我當奉上精美膳。』　我時語彼婆羅門：　　『汝能先發菩提意，　利益天人大眾等，　　然後我方受汝食。』　彼婆羅門復要我：　　『汝阿逸多今若能，　以我此供恒沙尊，　　如是我發菩提志。』　我便許彼婆羅門：　　『汝于菩提慎莫退，　吾以汝供奉諸佛，　　終令汝身獲大果。』　時婆羅門更誠誓：　　『愿為我奉諸如來，　諸佛勝尊若受者，　　我行菩提無疑惑。』　彼婆羅門信我言，　　發誠至心受我食，　我持彼供恒沙尊，　　令婆羅門須臾見。　彼既睹我大神通，　　或驚、或喜，增珍膳，　供養我畢

【現代漢語翻譯】現代漢語譯本：「像這樣理解，菩薩摩訶薩（菩薩中的大菩薩）的一切都具有不可思議的大神通力，達到第一彼岸（指修行圓滿的境界）。」當時，彌勒菩薩摩訶薩（未來佛）爲了再次闡明這個道理，說了以下偈頌：「我曾經在早晨整理好衣缽，請問釋迦牟尼佛（釋師）教導我如何修行，於是頂禮告辭如來（佛陀）：『世尊！我現在將要出去乞食。』大師（佛陀）這樣告誡我說：『你去應當想著利益眾生，我涅槃之後你將成佛，各種功德都將圓滿。』阿難（佛陀的弟子）！我當時這樣想：『不知道今天去哪裡乞食，應當在誰家第一次接受供養？我應該教導他們安住于菩提（覺悟）之道。』我出去乞食時有所遇到，就遇到一位大姓婆羅門（古印度祭司階層的人），他以恭敬的心稱呼我：『善來！稀有遠道而來的阿逸多（彌勒菩薩的別名）！』『我今天后悔迎接您晚了，只希望您能坐下接受我的供養，大士（菩薩）的妙法難以思議，我將奉上精美的食物。』我當時對那位婆羅門說：『你如果能先發起菩提心，利益天人等大眾，然後我才接受你的供養。』那位婆羅門又請求我說：『你阿逸多如果現在能，用我的這份供養供養恒河沙數（數量極多）的佛，我就發菩提心。』我便答應那位婆羅門：『你對於菩提之道千萬不要退轉，我用你的供養供養諸佛，最終會讓你獲得大果報。』當時婆羅門更加誠懇地發誓：『愿您用我的供養供養諸如來，如果諸佛勝尊（佛陀）接受了，我修行菩提之道就不會有疑惑。』那位婆羅門相信我的話，以真誠的心接受我的乞食，我用他的供養供養恒河沙數的佛，讓婆羅門在片刻之間就看到了。他既然看到了我的大神通，有的驚奇，有的歡喜，增加了珍貴的食物，供養我完畢

【English Translation】 English version: 'Knowing this, the Bodhisattva Mahasattva (a great Bodhisattva) possesses all inconceivable great supernatural powers, reaching the first shore (referring to the state of perfect practice).' At that time, the Bodhisattva Mahasattva Maitreya (the future Buddha), in order to further clarify this meaning, spoke the following verses: 'I once, in the early morning, arranged my robes and bowl, and asked Shakyamuni Buddha (Shishi) to teach me how to practice, Then, I bowed and took leave of the Tathagata (Buddha): 'World Honored One! I am now going out to beg for food.' The Great Master (Buddha) thus admonished me: 'When you go, you should think of benefiting all sentient beings, After my Nirvana, you will become a Buddha, and all kinds of merits will be perfected.' Ananda (Buddha's disciple)! I thought at that time: 'I don't know where to go begging for food today, Whose house should I first receive offerings from? I should teach them to abide in the path of Bodhi (enlightenment).' When I went out begging for food, I encountered a high-caste Brahmin (a member of the ancient Indian priestly class), He greeted me with a respectful heart: 'Welcome! Rare one who has come from afar, Ajita (another name for Maitreya Bodhisattva)!' 'I regret today that I welcomed you late, I only hope that you will sit down and accept my offerings, The Great Being's (Bodhisattva's) wonderful Dharma is inconceivable, I will offer you exquisite food.' I then said to that Brahmin: 'If you can first generate the Bodhi mind, To benefit the masses of gods and humans, then I will accept your offerings.' That Brahmin then requested me: 'If you, Ajita, can now, Use my offering to make offerings to Buddhas as numerous as the sands of the Ganges, then I will generate the Bodhi mind.' I then agreed to that Brahmin: 'You must not retreat from the path of Bodhi, I will use your offerings to make offerings to all Buddhas, and ultimately you will obtain great rewards.' At that time, the Brahmin made a more sincere vow: 'May you use my offerings to make offerings to all Tathagatas, If the Buddhas, the Supreme Ones (Buddhas), accept them, then I will have no doubts about practicing the path of Bodhi.' That Brahmin believed my words, and with a sincere heart accepted my begging for food, I used his offerings to make offerings to Buddhas as numerous as the sands of the Ganges, and allowed the Brahmin to see them in an instant. Since he saw my great supernatural powers, some were amazed, some were joyful, and they increased the precious food, After offering to me

至佛所，　　便發無上菩提心。　時婆羅門發心已，　　復廣弘誓不思議：『若有菩薩得聞者，　　彼於世界速成佛。』　我昔在佛然燈前，　　得此微妙勝三昧，　彼名菩薩念諸佛，　　能與妙樂難稱量。　昔于然燈世尊所，　　受此勝念三昧時，　我登得見十方佛，　　以彼威德故能睹。　若人住此三昧中，　　能現無邊諸神變，　百僧祇劫諸所作，　　皆為利益諸眾生。　我于蓮華上佛所，　　得三昧故現神通，　滿足七萬諸眾生，　　皆因我住菩提道。　我又最上如來前，　　于彼精勤修梵行，　所得三昧實端正，　　能施深樂難稱量。　我于最上行佛所，　　受一三昧名普明，　月上佛時住勝禪，　　迦葉佛前獲深定。　阿難！如是大神通，　　皆于往昔得成就，　以此神通自在力，　　我所修見諸如來。　若人慾見諸世尊，　　欲轉無上妙法輪，　欲拔眾生出苦海，　　是人應學斯妙定。」

爾時，眾中梵、魔、沙門、婆羅門、天、人、阿修羅一切世間得聞彌勒菩薩摩訶薩師子吼時，皆大歡喜，生奇特心，嘆未曾有。

菩薩唸佛三昧分嘆佛妙音勝辯品第五之一

爾時，不空見菩薩摩訶薩睹諸大眾——天、人、梵、魔、沙門、婆羅門、諸龍、夜叉

【現代漢語翻譯】現代漢語譯本到達佛陀所在之處，便發起無上菩提心。當時，婆羅門發心之後，又廣發不可思議的弘大誓願：『如果有菩薩能夠聽聞此法，他將在這個世界迅速成佛。』我過去在燃燈佛（Dipamkara Buddha）前，得到了這種微妙殊勝的三昧（samadhi，禪定），它名為菩薩念諸佛三昧，能夠給予難以估量的美妙快樂。過去在燃燈世尊那裡，接受這種殊勝的唸佛三昧時，我得以見到十方諸佛，因為他們的威德之力才能見到。如果有人安住于這種三昧之中，能夠顯現無邊的各種神通變化，在百千僧祇劫中所做的一切，都是爲了利益一切眾生。我在蓮花上佛（Padmottara Buddha）那裡，因為得到三昧的緣故而顯現神通，使七萬眾生得到滿足，他們都因為我而安住于菩提道。我又在最上如來（Anuttara Buddha）前，在那裡精勤地修行梵行（brahmacarya，清凈行），所得到的三昧實在端正，能夠施予難以估量的深妙快樂。我在最上行佛（Uttamacara Buddha）那裡，接受了一種名為普明的三昧，在月上佛（Candrottara Buddha）時安住于殊勝的禪定，在迦葉佛（Kasyapa Buddha）前獲得甚深禪定。阿難！如此巨大的神通，都是在過去世所成就的，憑藉這種神通自在之力，我得以修行並見到諸如來。如果有人想要見到諸世尊，想要轉動無上妙法輪，想要拔除眾生脫離苦海，這個人應當修學這種微妙的禪定。」當時，大眾中的梵天（Brahma）、魔（Mara）、沙門（sramana，出家修行者）、婆羅門（brahmana，祭司）、天人（deva）、阿修羅（asura）等一切世間眾生，聽到彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）的獅子吼時，都非常歡喜，生起稀奇的心，讚歎前所未有。菩薩唸佛三昧分嘆佛妙音勝辯品第五之一當時，不空見菩薩摩訶薩（Amoghadarsin Bodhisattva Mahasattva）看到大眾——天人、梵天、魔、沙門、婆羅門、諸龍（naga）、夜叉（yaksa）

【English Translation】 English version Having arrived at the place of the Buddha, he then generated the unsurpassed Bodhi mind. At that time, after the Brahmin had generated this mind, he further made vast and inconceivable great vows: 'If there are Bodhisattvas who hear this, they will quickly attain Buddhahood in this world.' In the past, before Dipamkara Buddha, I obtained this subtle and supreme samadhi (meditative absorption), It is named the Bodhisattva's mindfulness of all Buddhas, and it can bestow immeasurable wonderful joy. In the past, when I received this supreme mindfulness samadhi at the place of the World Honored One Dipamkara, I was able to see the Buddhas of the ten directions, and it was because of their majestic power that I could see them. If a person dwells in this samadhi, they can manifest boundless divine transformations, And all that they do in hundreds of thousands of kalpas is for the benefit of all sentient beings. At the place of Padmottara Buddha, because I obtained samadhi, I manifested supernatural powers, Satisfying seventy thousand sentient beings, all of whom, because of me, dwell on the path to Bodhi. Also, before Anuttara Tathagata, I diligently cultivated pure conduct (brahmacarya), The samadhi I obtained was truly upright, and it could bestow immeasurable profound joy. At the place of Uttamacara Buddha, I received a samadhi named Universal Illumination, During the time of Candrottara Buddha, I dwelt in supreme meditation, and before Kasyapa Buddha, I attained profound concentration. Ananda! Such great supernatural powers were all achieved in past lives, By the power of these supernatural abilities, I was able to cultivate and see all the Tathagatas. If a person wishes to see all the World Honored Ones, wishes to turn the unsurpassed wonderful Dharma wheel, Wishes to pull sentient beings out of the sea of suffering, that person should study this wonderful samadhi.」 At that time, all beings in the world, including Brahmas, Maras, sramanas, Brahmins, devas, humans, and asuras, upon hearing the lion's roar of Maitreya Bodhisattva Mahasattva, were greatly delighted, generated a sense of wonder, and praised what had never been before. The Fifth Chapter, Part One: The Section on the Bodhisattva's Mindfulness of the Buddha Samadhi Praising the Buddha's Wonderful Voice and Eloquence At that time, Amoghadarsin Bodhisattva Mahasattva saw the great assembly—devas, humans, Brahmas, Maras, sramanas, Brahmins, nagas, and yakshas

、乾闥婆、阿修羅等——得未曾有、生奇特心，或時驚怖、身毛皆豎。見是事故，一心安詳，從三昧起已，即告尊者阿難言：「大德！善哉，妙哉。諸佛、世尊甚為希有，甚為希有。所以者何？諸如來、應供、等正覺乃至能有大慈大悲、具足無量諸功德等。

「阿難！諸如來、應供、等正覺能證如是阿耨多羅三藐三菩提時，覺一切法無有生故、見一切法無有作故、知一切法不可得故，然後于彼波羅奈城古仙住處鹿苑林中，三轉十二行無上妙法輪，而是法輪初未曾見一切世間——若梵、若魔、若天、若人、若沙門、婆羅門——有能如法為斯轉者。

「何等名為三轉法輪？云何複稱十二行也？所謂：此是苦、此是集、此苦滅、此苦滅道，乃至此苦已知、此集已斷、此滅已證、此道已修，是為三轉，如是三轉得名為十二行也。

「又，此為八聖道分，是中有無量文字、無量名句、無量言音、無量義趣、無量解釋，然說斯義為開示故、為論義故、為分別故、為顯示深義故、為易知故、為具足故。」

時彼不空見菩薩摩訶薩復告尊者阿難言：「阿難！是故，我言諸佛、世尊甚為希有，諸如來、應供、等正覺有大慈悲、具足功德。諸佛、世尊既證得阿耨多羅三藐三菩提已，然後為諸聲聞眾等，于彼無教法

【現代漢語翻譯】現代漢語譯本：天神（乾闥婆）、阿修羅等——他們感到前所未有，心中生起奇異的感覺，有時會驚恐，甚至汗毛都豎了起來。看到這種情況，他們一心安詳，從禪定中起身，然後告訴尊者阿難說：『大德！太好了，太奇妙了。諸佛、世尊真是非常稀有，非常稀有。為什麼呢？因為諸如來、應供、等正覺乃至能有大慈大悲，具足無量諸功德等。』『阿難！諸如來、應供、等正覺在證得阿耨多羅三藐三菩提（無上正等正覺）時，覺悟到一切法沒有生起，看到一切法沒有造作，知道一切法不可得，然後在那波羅奈城（今印度瓦拉納西）古仙人居住的鹿野苑中，三轉十二行無上妙法輪，而這個法輪是初次被一切世間——無論是梵天、魔王、天人、人類、沙門（出家修行者）、婆羅門（祭司）——所見，有能如法轉動的。』『什麼叫做三轉法輪？又為什麼稱為十二行呢？所謂：這是苦、這是苦的根源、這是苦的滅盡、這是滅苦之道，乃至這是苦已被知、這是苦的根源已被斷、這是苦的滅盡已被證、這是滅苦之道已被修，這就是三轉，這樣的三轉就稱為十二行。』『此外，這就是八聖道分，其中有無量的文字、無量的名句、無量的言音、無量的義理、無量的解釋，然而說這些道理是爲了開示、爲了論義、爲了分別、爲了顯示深奧的意義、爲了容易理解、爲了圓滿具足。』當時，不空見菩薩摩訶薩又告訴尊者阿難說：『阿難！因此，我說諸佛、世尊非常稀有，諸如來、應供、等正覺具有大慈大悲，具足功德。諸佛、世尊在證得阿耨多羅三藐三菩提后，然後為諸聲聞眾等，在那無教法

【English Translation】 English version: Gandharvas (celestial musicians), Asuras (demigods), and others—they experienced something unprecedented, a peculiar feeling arose in their minds, and at times they were startled, their hair standing on end. Seeing this, they calmed their minds, arose from their samadhi (meditative state), and then said to the Venerable Ananda: 『Great One! Excellent, wonderful. The Buddhas, the World Honored Ones, are truly rare, very rare. Why is that? Because the Tathagatas (Buddhas), Arhats (worthy ones), Samyak-sambuddhas (perfectly enlightened ones) are able to possess great compassion and boundless merits.』『Ananda! When the Tathagatas, Arhats, Samyak-sambuddhas attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they realize that all dharmas (phenomena) have no arising, see that all dharmas have no making, and know that all dharmas are unattainable. Then, in the Deer Park at Isipatana (modern Sarnath) near Varanasi, the ancient dwelling place of sages, they turn the unsurpassed Dharma wheel in three cycles and twelve aspects. This Dharma wheel had never been seen before in all the world—by Brahma, Mara, gods, humans, Sramanas (ascetics), or Brahmins (priests)—as one who could turn it according to the Dharma.』『What is meant by the three turnings of the Dharma wheel? And why is it called twelve aspects? It is said: This is suffering, this is the origin of suffering, this is the cessation of suffering, this is the path to the cessation of suffering, and further, this suffering has been known, this origin of suffering has been abandoned, this cessation of suffering has been realized, this path to the cessation of suffering has been cultivated. These are the three turnings, and these three turnings are called the twelve aspects.』『Moreover, this is the Noble Eightfold Path, which contains countless words, countless names and phrases, countless sounds, countless meanings, and countless explanations. However, these teachings are spoken for the sake of instruction, for the sake of discussion, for the sake of differentiation, for the sake of revealing profound meanings, for the sake of easy understanding, and for the sake of completeness.』 At that time, the Bodhisattva Mahasattva (great being) Akasagarbha (boundless space) again said to the Venerable Ananda: 『Ananda! Therefore, I say that the Buddhas, the World Honored Ones, are very rare, and that the Tathagatas, Arhats, Samyak-sambuddhas possess great compassion and merits. After the Buddhas, the World Honored Ones, have attained Anuttara-samyak-sambodhi, they then teach the Sravakas (disciples) and others, in that unteachable Dharma.'

中以教說故、無言法中以言說故、無相法中以相說故、無證得中教令證得彼法。雖無語言可說、相貌可得，而諸智者皆已覺悟、諸賢善人亦得證知、諸阿羅漢鹹得解脫于彼無始生死中也。

「複次，阿難！譬如有人持一束草，言：『欲堰塞恒河大流。』于意云何？彼人如是，其事可乎？」

阿難答曰：「不也。大士！何以故？彼人所作，世間本無，何論可不？」

不空見言：「如是，阿難！如來、應供、等正覺為諸聲聞，于無言法更以言宣、無名相中以名相說，其事若此。

「複次，阿難！譬如有人本無口舌，欲以一音遍諸世界鹹得聞知。于意云何？彼人所作其事可乎？」

阿難答曰：「不也。大士！何以故？彼人所作，世間本無，何論可不？」

不空見言：「如是，阿難！如來、應供、等正覺為諸聲聞，無言說中更以言宣、無名相法以名相說，其事亦爾。

「複次，阿難！譬如有人手持彩筆，書畫虛空望成文字。于意云何？彼人所作可成就乎？」

阿難答曰：「不也。大士！彼人所作世間亦無，何問成不？」

不空見言：「如是，阿難！如來、應供、等正覺為諸聲聞，無言法中更以言宣、無名相法以名相說，其事若此。

「複次，阿難！譬如有人先

【現代漢語翻譯】現代漢語譯本因為教導的緣故，在不可言說的法中用言語來表達，在無相的法中用相貌來描述，在無法證得的境界中教導人們去證得那個法。雖然沒有語言可以描述，沒有相貌可以獲得，但是所有有智慧的人都已經覺悟，所有賢善的人也都能證知，所有阿羅漢都從那無始的生死輪迴中解脫出來。『再者，阿難！譬如有人拿著一捆草，說：』想要堵塞恒河的大水流。『你認為如何？那個人這樣做，事情能成功嗎？』阿難回答說：『不能。大士！為什麼呢？那個人所做的事情，世間本來就沒有，更不用說能不能成功了。』不空見說：『是的，阿難！如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）為那些聲聞（Sravaka）弟子，在不可言說的法中用言語來宣說，在沒有名相的法中用名相來描述，事情就像這樣。』『再者，阿難！譬如有人本來沒有口舌，想要用一個聲音遍佈所有世界，讓所有人都聽到。你認為如何？那個人所做的事情能成功嗎？』阿難回答說：『不能。大士！為什麼呢？那個人所做的事情，世間本來就沒有，更不用說能不能成功了。』不空見說：『是的，阿難！如來、應供、等正覺為那些聲聞弟子，在沒有言說的地方用言語來宣說，在沒有名相的法中用名相來描述，事情也是這樣。』『再者，阿難！譬如有人手裡拿著彩色的筆，在虛空中書寫繪畫，希望形成文字。你認為如何？那個人所做的事情能成功嗎？』阿難回答說：『不能。大士！那個人所做的事情世間本來就沒有，更不用說能不能成功了。』不空見說：『是的，阿難！如來、應供、等正覺為那些聲聞弟子，在不可言說的法中用言語來宣說，在沒有名相的法中用名相來描述，事情就像這樣。』『再者，阿難！譬如有人先

【English Translation】 English version Because of teaching, in the dharma that cannot be spoken, it is expressed with words; in the dharma without form, it is described with forms; in the realm where nothing can be attained, people are taught to attain that dharma. Although there are no words to describe it, and no forms to obtain, all wise people have already awakened, all virtuous people can also realize it, and all Arhats have been liberated from that beginningless cycle of birth and death. 'Furthermore, Ananda! Suppose someone holds a bundle of grass and says, 'I want to block the great flow of the Ganges River.' What do you think? Can that person succeed in doing so?' Ananda replied, 'No, Great One! Why? What that person is doing is not possible in this world, let alone whether it can succeed.' Not-Empty Vision said, 'Yes, Ananda! The Tathagata (如來), Arhat (應供), Samyaksambuddha (等正覺), for the Sravakas (聲聞) disciples, uses words to proclaim the dharma that cannot be spoken, and uses names and forms to describe the dharma without names and forms. It is like this.' 'Furthermore, Ananda! Suppose someone has no mouth or tongue, and wants to use one sound to spread throughout all the worlds so that everyone can hear. What do you think? Can that person succeed in doing so?' Ananda replied, 'No, Great One! Why? What that person is doing is not possible in this world, let alone whether it can succeed.' Not-Empty Vision said, 'Yes, Ananda! The Tathagata, Arhat, Samyaksambuddha, for the Sravaka disciples, uses words to proclaim where there is no speech, and uses names and forms to describe the dharma without names and forms. It is also like this.' 'Furthermore, Ananda! Suppose someone holds a colored brush and writes and draws in the empty space, hoping to form words. What do you think? Can that person succeed in doing so?' Ananda replied, 'No, Great One! What that person is doing is not possible in this world, let alone whether it can succeed.' Not-Empty Vision said, 'Yes, Ananda! The Tathagata, Arhat, Samyaksambuddha, for the Sravaka disciples, uses words to proclaim the dharma that cannot be spoken, and uses names and forms to describe the dharma without names and forms. It is like this.' 'Furthermore, Ananda! Suppose someone first

無手足、咒術、伎能，而大唱言：『我能擔負須彌山王。』于意云何？彼人所作其可遂乎？」

阿難答曰：「不也。大士！是人所作，世間既無，何問可不？」

不空見言：「如是，阿難！如來、應供、等正覺為諸聲聞，無言法中更以言宣、無名相法以名相說，其義亦爾。

「複次，阿難！亦如有人至大海際，或取一板、或持小筏、或欲身涉、或欲身浮，廣施方便發如是言：『我度大海登陟彼岸。』于意云何？彼人所作為可爾乎？」

阿難答言：「不也。大士！一切世間本無斯事，何云可不？」

不空見言：「如是，阿難！如來、應供、等正覺為諸聲聞，無言說中更以言宣、無名相法以名相說，其義若此。」

爾時，不空見菩薩摩訶薩為重明此義，以偈頌曰：

「諸佛大慈難思議，　　常以悲光照一切，　于無量億那由劫，　　正覺如是深法門。　諸法本性無生處，　　因緣集會往來空，　無上天師雖善宣，　　然彼自性常寂滅。　諸佛正法難稱量，　　世尊慈愛故宣演，　能開如是難見法，　　利益世間諸天人。　不可說法難值聞，　　十力雄猛能廣說，　顯示最上清涼道，　　安隱世間天人眾。　世尊巧說無相法，　　無師自然能覺知，　破壞一切諸

【現代漢語翻譯】現代漢語譯本『如果一個人沒有手腳，也沒有咒術或技能，卻大聲說：「我能扛起須彌山王（Mount Sumeru，佛教宇宙觀中的中心山）。」你認為怎麼樣？這個人能做到嗎？』阿難回答說：『不能。大士（菩薩的尊稱）！這個人所做的事，世間根本不可能有，還用問能不能嗎？』不空見（菩薩名）說：『是的，阿難！如來（佛的稱號）、應供（值得供養的人）、等正覺（完全覺悟的人）爲了聲聞（佛陀的弟子），在無法用言語表達的法中用言語宣說，在沒有名相的法中用名相來說明，道理也是這樣。』『再者，阿難！就像有人到了大海邊，或者拿一塊木板，或者拿著小筏，或者想涉水，或者想漂浮，廣用各種方法，說：「我要渡過大海，到達彼岸。」你認為怎麼樣？這個人能做到嗎？』阿難回答說：『不能。大士！世間根本沒有這樣的事，還用問能不能嗎？』不空見說：『是的，阿難！如來、應供、等正覺爲了聲聞，在無法用言語表達的法中用言語宣說，在沒有名相的法中用名相來說明，道理就像這樣。』這時，不空見菩薩摩訶薩爲了再次闡明這個道理，用偈頌說道：『諸佛的大慈悲難以思議，常常用悲憫的光芒照耀一切，在無量億那由他（佛教的極大數量單位）劫中，正覺（佛的覺悟）是如此深奧的法門。諸法的本性沒有生起之處，因緣（事物產生的條件）和合，往來皆空，無上的天師（佛的尊稱）雖然善於宣說，但其自性常常是寂滅的。諸佛的正法難以衡量，世尊（佛的尊稱）因為慈愛而宣說，能開啟這樣難以見到的法，利益世間一切天人和人。不可說的法難以值遇聽聞，具有十力（佛的十種力量）的雄猛者能廣為宣說，顯示最上清涼的道路，使世間天人大眾安穩。世尊巧妙地說著無相的法，無師自通地覺知，破壞一切諸

【English Translation】 English version 'If a person has no hands or feet, no spells or skills, and yet loudly proclaims: 「I can carry Mount Sumeru (the central mountain in Buddhist cosmology),」 what do you think? Can that person accomplish it?' Ananda replied: 'No, Great Being (a title for a Bodhisattva)! What that person is attempting is impossible in this world, why even ask if it is possible?' Amoghadarśin (name of a Bodhisattva) said: 'That is so, Ananda! The Tathagata (title for a Buddha), the Arhat (one who is worthy of offerings), the Samyaksaṃbuddha (fully enlightened one), for the sake of the Śrāvakas (Buddha's disciples), speaks with words about the Dharma that is beyond words, and explains with names and forms the Dharma that is without names and forms. The meaning is the same.' 'Furthermore, Ananda! It is like a person who goes to the edge of the great ocean, and either takes a plank, or holds a small raft, or wants to wade, or wants to float, and uses various means, saying: 「I will cross the great ocean and reach the other shore.」 What do you think? Can that person accomplish it?' Ananda replied: 'No, Great Being! Such a thing is not possible in this world, why even ask if it is possible?' Amoghadarśin said: 'That is so, Ananda! The Tathagata, the Arhat, the Samyaksaṃbuddha, for the sake of the Śrāvakas, speaks with words about the Dharma that is beyond words, and explains with names and forms the Dharma that is without names and forms. The meaning is like this.' Then, the Bodhisattva Mahasattva Amoghadarśin, in order to further clarify this meaning, spoke in verses: 'The great compassion of all Buddhas is inconceivable, They constantly illuminate all with their compassionate light, In countless billions of nayutas (a large number in Buddhism) of kalpas (eons), The Right Enlightenment (Buddha's enlightenment) is such a profound Dharma gate. The nature of all dharmas has no place of arising, Conditions (causes and circumstances) come together, coming and going are empty, The supreme teacher (title for a Buddha) though skillfully proclaims, Yet its nature is always in quiescence. The Right Dharma of all Buddhas is immeasurable, The World Honored One (title for a Buddha) proclaims it out of compassion, Able to open up such a difficult to see Dharma, Benefiting all gods and humans in the world. The unspeakable Dharma is difficult to encounter and hear, The mighty one with ten powers (Buddha's ten powers) can widely proclaim it, Revealing the supreme path of coolness, Bringing peace to the multitude of gods and humans in the world. The World Honored One skillfully speaks of the formless Dharma, Knowing it naturally without a teacher, Destroying all

外道，　　凡愚莫知此實際。　諸佛智海難測量，　　宣說法界亦無盡，　一切聲聞同已證，　　開示轉變不思議。　如人把草塞恒河，　　尊者！我謂不為難；　正覺轉彼無生輪，　　我持此事難於彼。　若人手執五色筆，　　種種眾彩畫虛空；　無語言中置語言，　　我持此事難於彼。　若人無手亦無足，　　求負須彌度大海；　無相法中轉相輪，　　我謂此事難於彼。　若人無舌復無口，　　一言遍滿恒沙界；　無證法中能令證，　　我謂斯事難於彼。」

爾時，尊者不空見菩薩摩訶薩告阿難言：「尊者！諸佛、如來、應供、等正覺甚為希有，能于無量阿僧祇劫覺了通達一切諸法、究竟彼岸，號佛、世尊。然諸如來、應供、等正覺隨順眾生諸根差別、樂欲所應，微妙圓音自然而出，普為宣說種種句門，所謂：若諸眾生樂行佈施，如來則為贊說檀波羅蜜，彼亦隨念：『世尊為我宣說施法。』有諸眾生樂修禁戒，如來則為贊說尸波羅蜜，彼復生念：『世尊為我宣說戒法。』有時眾生樂行忍辱，如來則為贊說羼提波羅蜜，彼亦生念：『世尊為我宣說忍法。』有時眾生樂行精進，如來則為贊說毗梨耶波羅蜜，彼亦生念：『世尊宣說精進。』或時眾生樂習禪定，如來則為贊說禪波羅蜜，彼亦生

【現代漢語翻譯】現代漢語譯本外道（指不信奉佛教的修行者），凡夫俗子不瞭解這真實的道理。諸佛的智慧如海般深廣，難以測量，他們宣說的法界也是無邊無盡的。一切聲聞（指聽聞佛法而修行證果的人）都已證得，佛陀開示的轉變是不可思議的。如果有人用草來堵塞恒河，尊者（指阿難）！我認為這並不困難；而正覺（指佛陀）轉動那無生之輪（指佛法），我認為這件事比前者更難。如果有人手執五色筆，用各種色彩在虛空中繪畫；在無語言中安置語言（指用語言表達不可言說的真理），我認為這件事比前者更難。如果有人沒有手也沒有腳，卻要揹負須彌山（佛教中的聖山）渡過大海；在無相的法中轉動有相的輪（指在無相的真理中建立教法），我認為這件事比前者更難。如果有人沒有舌頭也沒有嘴巴，卻能用一句話遍滿恒河沙數的世界；在無證的法中能令眾生證悟（指在不可言說的真理中引導眾生證悟），我認為這件事比前者更難。」

那時，尊者不空見菩薩摩訶薩（指一位菩薩）告訴阿難說：「尊者！諸佛、如來（佛的稱號）、應供（佛的稱號）、等正覺（佛的稱號）非常稀有，他們能在無量阿僧祇劫（極長的時間單位）覺悟通達一切諸法、到達彼岸（指涅槃），被稱為佛、世尊（佛的稱號）。然而，諸如來、應供、等正覺會隨順眾生各種根性的差別、以及他們所喜好的，自然發出微妙圓滿的聲音，普遍地為他們宣說各種法門，例如：如果有些眾生喜歡行佈施，如來就會讚歎宣說檀波羅蜜（佈施的修行），他們也會隨之想到：『世尊為我宣說了佈施的法門。』有些眾生喜歡修持禁戒，如來就會讚歎宣說尸波羅蜜（持戒的修行），他們也會生起這樣的念頭：『世尊為我宣說了持戒的法門。』有時眾生喜歡行忍辱，如來就會讚歎宣說羼提波羅蜜（忍辱的修行），他們也會生起這樣的念頭：『世尊為我宣說了忍辱的法門。』有時眾生喜歡行精進，如來就會讚歎宣說毗梨耶波羅蜜（精進的修行），他們也會生起這樣的念頭：『世尊宣說了精進。』有時眾生喜歡修習禪定，如來就會讚歎宣說禪波羅蜜（禪定的修行），他們也會生起這樣的念頭：

【English Translation】 English version The heretics (those who do not believe in Buddhism), ordinary people do not understand this true reality. The wisdom of all Buddhas is as vast as the sea, immeasurable, and the Dharma realm they proclaim is also boundless. All Sravakas (those who hear the Dharma and practice to attain enlightenment) have already attained it, and the transformations revealed by the Buddha are inconceivable. If someone were to use grass to block the Ganges River, Venerable (referring to Ananda)! I would say that is not difficult; But the Samyak-sambuddha (referring to the Buddha) turning the wheel of no-birth (referring to the Dharma), I consider this more difficult than the former. If someone were to hold a five-colored pen and paint the void with various colors; To place language within the non-language (referring to expressing the inexpressible truth with language), I consider this more difficult than the former. If someone had no hands and no feet, yet sought to carry Mount Sumeru (a sacred mountain in Buddhism) across the ocean; To turn the wheel of form within the formless Dharma (referring to establishing teachings within the formless truth), I consider this more difficult than the former. If someone had no tongue and no mouth, yet could fill countless worlds with one word; To enable sentient beings to attain enlightenment within the unproven Dharma (referring to guiding sentient beings to enlightenment within the inexpressible truth), I consider this more difficult than the former.」

At that time, the Venerable Akasagarbha Bodhisattva Mahasattva (referring to a Bodhisattva) said to Ananda: 「Venerable! The Buddhas, Tathagatas (title of Buddha), Arhats (title of Buddha), and Samyak-sambuddhas (title of Buddha) are extremely rare, they are able to awaken and understand all Dharmas in immeasurable Asankhya kalpas (extremely long units of time), reach the other shore (referring to Nirvana), and are called Buddhas, World Honored Ones (title of Buddha). However, the Tathagatas, Arhats, and Samyak-sambuddhas, in accordance with the differences in the faculties of sentient beings and their desires, naturally emit subtle and perfect sounds, universally proclaiming various Dharma gates to them, For example: if some sentient beings like to practice giving, the Tathagata will praise and proclaim Dana Paramita (the practice of giving), and they will also think: 『The World Honored One has proclaimed the Dharma of giving for me.』 If some sentient beings like to practice precepts, the Tathagata will praise and proclaim Sila Paramita (the practice of precepts), and they will also have the thought: 『The World Honored One has proclaimed the Dharma of precepts for me.』 Sometimes sentient beings like to practice patience, the Tathagata will praise and proclaim Ksanti Paramita (the practice of patience), and they will also have the thought: 『The World Honored One has proclaimed the Dharma of patience for me.』 Sometimes sentient beings like to practice diligence, the Tathagata will praise and proclaim Virya Paramita (the practice of diligence), and they will also have the thought: 『The World Honored One has proclaimed diligence.』 Sometimes sentient beings like to practice meditation, the Tathagata will praise and proclaim Dhyana Paramita (the practice of meditation), and they will also have the thought:

念：『世尊為我宣說禪法。』或時眾生樂求智慧，如來則為贊說般若波羅蜜，彼亦生念：『世尊為我宣說智慧。』或時眾生樂求解脫，如來則為贊說解脫，彼亦生念：『世尊為我宣說解脫。』或時眾生樂修解脫知見，如來則為贊說解脫知見，彼亦生念：『世尊為我宣說解脫知見。』或時眾生樂生天者，如來則為贊說生天，彼亦生念：『世尊為我宣說生天。』有諸眾生樂修無常，如來則為贊說無常，彼亦生念：『世尊為我宣說無常。』有諸眾生樂修苦者，如來則為贊說眾苦，彼亦生念：『世尊為我宣說苦法。』有諸眾生樂修無我，如來則為贊說無我，彼亦生念：『世尊為我宣無我法。』有諸眾生樂修空寂，如來則為贊說空法，彼亦生念：『世尊為我宣說空法。』有諸眾生樂修不凈，如來則為贊說不凈，彼亦生念：『世尊為我宣說不凈。』有諸眾生樂欲生天，如來則為說生天法，彼亦生念：『世尊為我說生天法。』尊者！乃至有諸眾生樂種種法，如來則為說種種法，彼亦生念：『世尊為我說種種法。』」

爾時，不空見菩薩欲重明此義而說偈言：

「諸佛、世尊具圓音，　　隨眾生類自然出，　彼之意樂所欲聞，　　如來隨順說發起。　或有眾生樂佈施，　　如來則為贊檀度；　或有眾生樂持戒，　　如來

【現代漢語翻譯】現代漢語譯本：他們會想：『世尊為我宣說禪定之法。』有時眾生喜歡追求智慧，如來就讚歎宣說般若波羅蜜（到達智慧彼岸的方法），他們也會想：『世尊為我宣說智慧。』有時眾生喜歡求解脫，如來就讚歎宣說解脫，他們也會想：『世尊為我宣說解脫。』有時眾生喜歡修習解脫的知見，如來就讚歎宣說解脫的知見，他們也會想：『世尊為我宣說解脫的知見。』有時眾生喜歡往生天界，如來就讚歎宣說往生天界，他們也會想：『世尊為我宣說往生天界。』有些眾生喜歡修習無常，如來就讚歎宣說無常，他們也會想：『世尊為我宣說無常。』有些眾生喜歡修習苦，如來就讚歎宣說眾苦，他們也會想：『世尊為我宣說苦法。』有些眾生喜歡修習無我，如來就讚歎宣說無我，他們也會想：『世尊為我宣說無我之法。』有些眾生喜歡修習空寂，如來就讚歎宣說空法，他們也會想：『世尊為我宣說空法。』有些眾生喜歡修習不凈，如來就讚歎宣說不凈，他們也會想：『世尊為我宣說不凈。』有些眾生喜歡往生天界，如來就為他們宣說往生天界之法，他們也會想：『世尊為我說往生天界之法。』尊者！乃至有各種眾生喜歡各種法，如來就為他們宣說各種法，他們也會想：『世尊為我說各種法。』當時，不空見菩薩爲了再次闡明這個道理，說了偈頌：諸佛、世尊具有圓滿的聲音，隨著眾生的類別自然發出，他們心中喜歡聽聞什麼，如來就隨順他們的意願而宣說。有些眾生喜歡佈施，如來就讚歎佈施的功德；有些眾生喜歡持戒，如來就讚歎持戒的功德；

【English Translation】 English version: They think, 『The World Honored One is expounding the Dharma of Dhyana (meditation) for me.』 Sometimes, beings delight in seeking wisdom, and the Tathagata (Buddha) then praises and expounds Prajna Paramita (the perfection of wisdom), and they also think, 『The World Honored One is expounding wisdom for me.』 Sometimes, beings delight in seeking liberation, and the Tathagata then praises and expounds liberation, and they also think, 『The World Honored One is expounding liberation for me.』 Sometimes, beings delight in cultivating the knowledge and vision of liberation, and the Tathagata then praises and expounds the knowledge and vision of liberation, and they also think, 『The World Honored One is expounding the knowledge and vision of liberation for me.』 Sometimes, beings delight in being born in the heavens, and the Tathagata then praises and expounds being born in the heavens, and they also think, 『The World Honored One is expounding being born in the heavens for me.』 Some beings delight in cultivating impermanence, and the Tathagata then praises and expounds impermanence, and they also think, 『The World Honored One is expounding impermanence for me.』 Some beings delight in cultivating suffering, and the Tathagata then praises and expounds suffering, and they also think, 『The World Honored One is expounding the Dharma of suffering for me.』 Some beings delight in cultivating non-self, and the Tathagata then praises and expounds non-self, and they also think, 『The World Honored One is expounding the Dharma of non-self for me.』 Some beings delight in cultivating emptiness and tranquility, and the Tathagata then praises and expounds emptiness, and they also think, 『The World Honored One is expounding the Dharma of emptiness for me.』 Some beings delight in cultivating impurity, and the Tathagata then praises and expounds impurity, and they also think, 『The World Honored One is expounding impurity for me.』 Some beings desire to be born in the heavens, and the Tathagata then expounds the Dharma of being born in the heavens for them, and they also think, 『The World Honored One is expounding the Dharma of being born in the heavens for me.』 Venerable One! Even if there are various beings who delight in various Dharmas, the Tathagata then expounds various Dharmas for them, and they also think, 『The World Honored One is expounding various Dharmas for me.』 At that time, the Bodhisattva Akasagarbha (Infinite Treasury) wanted to further clarify this meaning and spoke the following verse: The Buddhas, the World Honored Ones, possess perfect voices, which naturally arise according to the categories of beings. Whatever they desire to hear in their hearts, the Tathagata expounds in accordance with their wishes. Some beings delight in giving, and the Tathagata then praises the merit of giving; some beings delight in upholding precepts, and the Tathagata then praises the merit of upholding precepts;

復為贊尸羅；　或有眾生樂忍辱，　　如來則為贊羼提；　若有眾生樂精進，　　如來為贊毗梨耶；　或有眾生樂三昧，　　如來則為贊禪定；　若彼眾生樂智慧，　　如來則為贊般若；　若彼眾生樂解脫，　　如來亦為贊解脫；　若彼眾生修無常，　　即令聞彼無常法；　彼若樂聞苦不凈，　　亦令聞苦不凈音；　彼若樂聞空無我，　　不思議音贊空寂；　彼若樂聞緣覺乘，　　世師妙音說緣覺；　彼或樂聞諸佛乘，　　兩足尊贊菩提道；　乃至彼樂生天宮，　　音中亦顯生天事。　如是妙音難思議，　　隨諸類感便應現，　彼等既聞清凈音，　　其誰不趣菩提道？」

爾時，不空見菩薩摩訶薩復告尊者阿難言：「阿難！諸佛、世尊殊特希有，如來、應供、等正覺能有如是熾然善根。所以者何？諸佛、世尊從久遠來，乃能供養無量無邊過恒沙數諸如來等，又復常行施、忍、精進諸事——所謂捐捨身命、頭、目、髓、腦，難作能作種種苦行，調伏身心——然後方證阿耨多羅三藐三菩提。證菩提已，則能具足無量辯才為他說法。

「云何辯才？謂不思議辯才、無上辯才、無勝辯才、無取著辯才、妙解脫辯才、無障礙辯才、善和合辯才、相應辯才、熾盛辯才、無有問辯才、豫知辯

【現代漢語翻譯】現代漢語譯本又讚美持戒（尸羅，śīla）；如果有的眾生喜歡忍辱，如來就讚美羼提（kṣānti，忍辱）；如果有的眾生喜歡精進，如來就讚美毗梨耶（vīrya，精進）；如果有的眾生喜歡三昧（samādhi，禪定），如來就讚美禪定；如果那些眾生喜歡智慧，如來就讚美般若（prajñā，智慧）；如果那些眾生喜歡解脫，如來也讚美解脫；如果那些眾生修習無常，就讓他們聽到無常的法；他們如果喜歡聽聞苦和不凈，也讓他們聽到苦和不凈的聲音；他們如果喜歡聽聞空和無我，就用不可思議的聲音讚美空寂；他們如果喜歡聽聞緣覺乘，世間的導師就用美妙的聲音宣說緣覺；他們如果喜歡聽聞諸佛乘，兩足尊就讚美菩提道；乃至他們喜歡生到天宮，聲音中也顯現生天的事情。這樣美妙的聲音難以思議，隨著各種眾生的感應而顯現，他們既然聽聞了清凈的聲音，有誰不會趨向菩提道呢？」

這時，不空見菩薩摩訶薩又告訴尊者阿難說：「阿難！諸佛、世尊非常殊勝稀有，如來、應供、等正覺能夠有這樣熾盛的善根。這是為什麼呢？諸佛、世尊從久遠以來，才能供養無量無邊超過恒河沙數的諸如來等，又常常修行佈施、忍辱、精進等事——所謂捨棄身命、頭、目、髓、腦，難做能做種種苦行，調伏身心——然後才證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。證得菩提后，就能具足無量辯才為他人說法。

「什麼是辯才呢？就是不可思議的辯才、無上的辯才、無勝的辯才、無執著的辯才、妙解脫的辯才、無障礙的辯才、善於和合的辯才、相應的辯才、熾盛的辯才、無有問難的辯才、預知辯才。

【English Translation】 English version Again, he praises morality (śīla); If there are beings who delight in patience, the Tathagata praises kṣānti (patience); If there are beings who delight in diligence, the Tathagata praises vīrya (diligence); If there are beings who delight in samādhi (meditation), the Tathagata praises meditation; If those beings delight in wisdom, the Tathagata praises prajñā (wisdom); If those beings delight in liberation, the Tathagata also praises liberation; If those beings cultivate impermanence, he causes them to hear the Dharma of impermanence; If they delight in hearing about suffering and impurity, he also causes them to hear the sound of suffering and impurity; If they delight in hearing about emptiness and no-self, he praises emptiness with inconceivable sounds; If they delight in hearing about the Pratyekabuddha vehicle, the world teacher speaks of the Pratyekabuddha with wonderful sounds; If they delight in hearing about the Buddhas' vehicle, the two-legged honored one praises the path to Bodhi; Even if they delight in being born in the heavenly palaces, the sound also reveals the matter of being born in heaven. Such wonderful sounds are inconceivable, appearing in response to the feelings of all beings, Since they have heard the pure sound, who would not turn towards the path of Bodhi?」

At that time, the Bodhisattva Mahasattva Akasagarbha again said to the Venerable Ananda: 「Ananda! The Buddhas, the World Honored Ones, are extraordinarily rare and unique. The Tathagatas, Arhats, Samyaksaṃbuddhas are able to have such blazing roots of goodness. Why is that? The Buddhas, the World Honored Ones, from a long time ago, were able to make offerings to countless, immeasurable Buddhas, more than the sands of the Ganges River. They also constantly practiced giving, patience, diligence, and other things—such as giving up their lives, heads, eyes, marrow, and brains, doing various difficult and arduous practices, subduing their bodies and minds—and then they attained Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Having attained Bodhi, they are able to possess immeasurable eloquence to preach the Dharma to others.

「What is eloquence? It is inconceivable eloquence, supreme eloquence, unsurpassed eloquence, non-attachment eloquence, wonderful liberation eloquence, unobstructed eloquence, skillful harmonization eloquence, corresponding eloquence, blazing eloquence, eloquence without questions, and foreknowledge eloquence.

才、作相辯才、無作相辯才、靜默然辯才、不怯弱辯才、除恚辯才、種種文字莊嚴辯才、種種詞句莊嚴辯才、義句莊嚴辯才、甚深句莊嚴辯才、顯現深義辯才、于深示淺易知辯才、無邊譬喻辯才、捷疾辯才、善決疑辯才、成就無際辯才、能問辯才、略問廣答辯才、利益辯才、無毀辯才、善思量辯才、無謇塞辯才、無恥辱辯才、具足成就離謗辯才、具足成就智人所贊辯才、具足無畏心辯才、具足不狹劣辯才、具足不錯文句辯才、具足不忘辯才、具足無失辯才、具足隨心說法辯才、具足知他至心為說辯才、具足開發無穢濁辯才、具足莊嚴音句能說辯才、具足能說過去辯才、具足能說未來辯才、具足能說現在辯才、具足聖者辯才、具足知無生妙知辯才、具足能令一切眾生歡喜辯才。」

爾時，不空見菩薩摩訶薩重宣此義而說偈曰：

「供養最勝尊，　　無數無邊量，　能證無上道，　　世間大導師。　廣集諸善根，　　得彼難思辯，　無謇復無礙，　　無量亦無邊。　和合解脫義，　　尊勝無上人，　善說斷疑網，　　隨問皆能釋。　種種深密教，　　及以諸譬喻，　具足莊嚴辯，　　妙音難可量。　清凈咸相應，　　決了法安住，　不思無能壞，　　亦無懼畏心。　妙音與智俱，　　不驚、

【現代漢語翻譯】現代漢語譯本：有作相的辯才（指在有形相的事物上進行辯論的能力），無作相的辯才（指在無形相的事物上進行辯論的能力），靜默然的辯才（指在沉默中也能表達真理的能力），不怯弱的辯才（指不畏懼、勇敢表達的能力），去除嗔恚的辯才（指能以平和的心態進行辯論的能力），種種文字莊嚴的辯才（指運用各種優美文字進行表達的能力），種種詞句莊嚴的辯才（指運用各種優美詞句進行表達的能力），義句莊嚴的辯才（指運用富有意義的語句進行表達的能力），甚深句莊嚴的辯才（指運用深奧語句進行表達的能力），顯現深義的辯才（指能將深奧的道理顯現出來的能力），于深示淺易知的辯才（指能將深奧的道理用淺顯易懂的方式表達出來的能力），無邊譬喻的辯才（指能運用各種譬喻進行表達的能力），捷疾的辯才（指反應敏捷、表達迅速的能力），善決疑的辯才（指善於解決疑惑的能力），成就無際的辯才（指成就無邊無際的辯論能力），能問的辯才（指善於提問的能力），略問廣答的辯才（指能以簡短的問題引出廣泛回答的能力），利益的辯才（指能利益眾生的辯論能力），無毀的辯才（指不會誹謗他人的辯論能力），善思量的辯才（指善於思考、衡量的辯論能力），無謇塞的辯才（指表達流暢、不結巴的能力），辱辯才（指能忍受侮辱的辯論能力），具足成就離謗的辯才（指完全成就遠離誹謗的辯論能力），具足成就智人所讚的辯才（指完全成就被智者讚歎的辯論能力），具足無畏心的辯才（指完全成就無所畏懼的辯論能力），具足不狹劣的辯才（指完全成就不會狹隘低劣的辯論能力），具足不錯文句的辯才（指完全成就不會說錯文字語句的辯論能力），具足不忘的辯才（指完全成就不會遺忘的辯論能力），具足無失的辯才（指完全成就不會犯錯的辯論能力），具足隨心說法的辯才（指完全成就隨心所欲說法的能力），具足知他至心為說的辯才（指完全成就瞭解他人真心而為之說法的能力），具足開發無穢濁的辯才（指完全成就開發清凈無染的辯論能力），具足莊嚴音句能說的辯才（指完全成就以莊嚴的音調和語句進行表達的能力），具足能說過去的辯才（指完全成就能夠講述過去的能力），具足能說未來的辯才（指完全成就能夠講述未來的能力），具足能說現在的辯才（指完全成就能夠講述現在的能力），具足聖者的辯才（指完全成就聖者的辯論能力），具足知無生妙知的辯才（指完全成就瞭解無生之理的微妙智慧的辯論能力），具足能令一切眾生歡喜的辯才（指完全成就能夠令一切眾生歡喜的辯論能力）。

那時，不空見菩薩摩訶薩（Bukhongjian Bodhisattva Mahasattva）再次宣說此義，並以偈頌說道：

『供養最殊勝的尊者（指佛陀），數量無數無邊，能證得無上菩提之道，是世間偉大的導師。廣泛積聚各種善根，獲得這種難以思議的辯才，沒有阻礙，沒有障礙，無量無邊。和合解脫的意義，尊貴殊勝無上的人，善於講述，斷除疑惑之網，無論問什麼都能解答。種種深奧秘密的教義，以及各種譬喻，具足莊嚴的辯才，美妙的聲音難以衡量。清凈的辯才與真理相應，決斷了法的安住之處，不可思議，無法被破壞，也沒有恐懼畏懼之心。美妙的聲音與智慧並存，不驚慌，'

【English Translation】 English version: The eloquence of having characteristics (referring to the ability to debate on tangible things), the eloquence of having no characteristics (referring to the ability to debate on intangible things), the eloquence of silence (referring to the ability to express truth in silence), the eloquence of not being timid (referring to the ability to express oneself bravely without fear), the eloquence of removing anger (referring to the ability to debate with a peaceful mind), the eloquence of various beautifully written words (referring to the ability to express oneself using various beautiful words), the eloquence of various beautifully phrased sentences (referring to the ability to express oneself using various beautiful phrases), the eloquence of meaningful sentences (referring to the ability to express oneself using meaningful sentences), the eloquence of profound sentences (referring to the ability to express oneself using profound sentences), the eloquence of revealing profound meanings (referring to the ability to reveal profound principles), the eloquence of making the profound shallow and easy to understand (referring to the ability to express profound principles in a simple and easy-to-understand way), the eloquence of boundless metaphors (referring to the ability to express oneself using various metaphors), the eloquence of quickness (referring to the ability to react quickly and express oneself rapidly), the eloquence of resolving doubts well (referring to the ability to resolve doubts well), the eloquence of achieving boundless abilities (referring to the achievement of boundless debating abilities), the eloquence of being able to ask questions (referring to the ability to ask questions well), the eloquence of asking briefly and answering extensively (referring to the ability to elicit extensive answers from brief questions), the eloquence of benefiting others (referring to the ability to debate for the benefit of sentient beings), the eloquence of not slandering (referring to the ability to debate without slandering others), the eloquence of thinking well (referring to the ability to think and measure well in debate), the eloquence of not being hesitant (referring to the ability to express oneself fluently without stuttering), the eloquence of enduring insults (referring to the ability to endure insults in debate), the eloquence of fully achieving freedom from slander (referring to the complete achievement of debating without slander), the eloquence of fully achieving praise from the wise (referring to the complete achievement of debating that is praised by the wise), the eloquence of fully achieving fearlessness (referring to the complete achievement of fearless debating), the eloquence of fully achieving non-inferiority (referring to the complete achievement of debating that is not narrow or inferior), the eloquence of fully achieving correct wording (referring to the complete achievement of debating without misusing words or sentences), the eloquence of fully achieving non-forgetfulness (referring to the complete achievement of debating without forgetting), the eloquence of fully achieving faultlessness (referring to the complete achievement of debating without making mistakes), the eloquence of fully achieving the ability to preach according to one's mind (referring to the complete achievement of the ability to preach as one wishes), the eloquence of fully achieving the ability to know others' sincere intentions and preach accordingly (referring to the complete achievement of understanding others' sincere intentions and preaching accordingly), the eloquence of fully achieving the ability to develop pure and unblemished speech (referring to the complete achievement of developing pure and unblemished debating abilities), the eloquence of fully achieving the ability to speak with adorned sounds and sentences (referring to the complete achievement of expressing oneself with adorned tones and sentences), the eloquence of fully achieving the ability to speak about the past (referring to the complete achievement of being able to speak about the past), the eloquence of fully achieving the ability to speak about the future (referring to the complete achievement of being able to speak about the future), the eloquence of fully achieving the ability to speak about the present (referring to the complete achievement of being able to speak about the present), the eloquence of fully achieving the eloquence of the saints (referring to the complete achievement of the debating abilities of the saints), the eloquence of fully achieving the subtle wisdom of knowing non-birth (referring to the complete achievement of understanding the subtle wisdom of the principle of non-birth), the eloquence of fully achieving the ability to make all sentient beings happy (referring to the complete achievement of the ability to make all sentient beings happy through debate).

At that time, Bukhongjian Bodhisattva Mahasattva (不空見菩薩摩訶薩) again proclaimed this meaning and spoke in verses:

'Offering to the most supreme venerable one (referring to the Buddha), countless and boundless in number, who can attain the unsurpassed path of enlightenment, the great teacher of the world. Widely gathering all kinds of good roots, obtaining this inconceivable eloquence, without hindrance, without obstruction, immeasurable and boundless. Harmonizing the meaning of liberation, the noble and supreme person, skillful in speaking, cutting off the net of doubts, able to answer whatever is asked. Various profound and secret teachings, as well as various metaphors, possessing adorned eloquence, the wonderful sound is difficult to measure. Pure eloquence corresponds with truth, deciding the abode of the Dharma, inconceivable, unable to be destroyed, and without fear or dread. Wonderful sound and wisdom coexist, not startled,'

不毀損，　無錯莊嚴句，　　安樂無忘失。　不惑于諸方，　　無滓致心凈，　過去與當來、　　現在無掛礙。　凡聖平等轉，　　辯才非他生，　近遠同時聞，　　佛音說時出。　海水可知量，　　毛滴可知數，　諸佛大名稱，　　辯才難得邊；　虛空可盡邊，　　須彌易稱量，　無上天人師，　　辯才深難測。」

大方等大集經菩薩唸佛三昧分卷第四大正藏第 13 冊 No. 0415 大方等大集經菩薩唸佛三昧分

大方等大集經菩薩唸佛三昧分卷第五

隋天竺三藏達磨笈多譯嘆佛妙音勝辯品之餘

爾時，不空見菩薩摩訶薩復告尊者阿難言：「阿難！諸佛、世尊是大梵聲、是大師子聲、是大雄朗聲、是大龍王聲、是大妙鼓聲、是大妙歌聲、是妙好聲、是大風聲、是大云聲、是大雷聲等。

「阿難！諸佛、世尊是大善聲、不思議聲、是無量聲、是無邊聲、是不可稱聲、是滿足聲、是無礙聲、是迦陵頻伽聲。

「阿難！諸佛、如來是圓滿聲、諸如來是可證聲、諸如來是可知聲、諸如來是深遠智聲、諸如來是不可壞清聲、諸如來是無垢聲、諸如來是無譏訶聲、諸如來是無嘶破聲、諸如來是妙好聲、諸如來是最上妙好聲、諸如來是無缺聲、諸如來是不

【現代漢語翻譯】現代漢語譯本不毀損，沒有錯誤的莊嚴語句，安樂且不會遺忘。不會被各方所迷惑，沒有雜質使心清凈。過去、未來和現在都沒有任何障礙。凡人和聖人平等地運轉，辯才不是從其他地方產生的。近處和遠處同時都能聽到，佛的聲音在需要時出現。海水的量可以知道，毛尖上的水滴可以數清。諸佛的大名聲，辯才難以測度其邊際。虛空可以窮盡邊際，須彌山容易稱量。無上的天人導師，辯才深奧難以測度。

《大方等大集經菩薩唸佛三昧分》卷第四大正藏第13冊 No. 0415 《大方等大集經菩薩唸佛三昧分》

《大方等大集經菩薩唸佛三昧分》卷第五

隋朝天竺三藏達磨笈多譯《嘆佛妙音勝辯品》之餘

這時，不空見菩薩摩訶薩又告訴尊者阿難說：『阿難！諸佛、世尊是梵天之聲（大梵天王的清凈之聲），是大師子之聲（如獅子王般威猛的聲音），是大雄朗之聲（雄偉洪亮的聲音），是大龍王之聲（如龍王般威嚴的聲音），是大妙鼓之聲（如美妙的鼓聲），是大妙歌之聲（如美妙的歌聲），是美妙的聲音，是大風之聲（如大風般震撼的聲音），是大云之聲（如雲層般廣闊的聲音），是大雷之聲（如雷鳴般震懾的聲音）等等。』

『阿難！諸佛、世尊是善妙之聲，不可思議之聲，是無量之聲，是無邊之聲，是不可稱量之聲，是圓滿之聲，是無礙之聲，是迦陵頻伽（一種美妙的鳥）之聲。』

『阿難！諸佛、如來是圓滿的聲音，諸如來是可證悟的聲音，諸如來是可知曉的聲音，諸如來是深遠智慧的聲音，諸如來是不可破壞的清凈聲音，諸如來是無垢的聲音，諸如來是沒有譏諷呵責的聲音，諸如來是沒有嘶啞破裂的聲音，諸如來是美妙的聲音，諸如來是最上美妙的聲音，諸如來是沒有缺憾的聲音，諸如來是不會……』

【English Translation】 English version Not damaged, with faultless, solemn phrases, peaceful and without forgetting. Not confused by any directions, without impurities, making the mind pure. Past, future, and present, without any hindrance. Ordinary beings and sages turn equally, eloquence is not born from elsewhere. Near and far are heard simultaneously, the Buddha's voice appears when needed. The amount of seawater can be known, the drops on a hair tip can be counted. The great renown of all Buddhas, their eloquence is difficult to measure. The void can be exhausted, Mount Sumeru is easy to weigh. The unsurpassed teacher of gods and humans, their eloquence is profound and immeasurable.

The Fourth Scroll of the 'Great Collection Sutra on the Samadhi of Buddha Recitation by Bodhisattvas' Taisho Tripitaka Volume 13, No. 0415, 'Great Collection Sutra on the Samadhi of Buddha Recitation by Bodhisattvas'

The Fifth Scroll of the 'Great Collection Sutra on the Samadhi of Buddha Recitation by Bodhisattvas'

Translated by Tripitaka Dharmagupta of India during the Sui Dynasty, remaining part of 'Chapter on Praising the Buddha's Wonderful Voice and Eloquence'

At that time, Bodhisattva Mahasattva 'Inexhaustible Vision' again said to Venerable Ananda: 'Ananda! The Buddhas, the World Honored Ones, have the voice of Brahma (the pure voice of the Great Brahma King), the voice of a great lion (a voice as majestic as a lion king), the voice of a great hero (a majestic and resounding voice), the voice of a great dragon king (a voice as majestic as a dragon king), the voice of a great wondrous drum (like the sound of a wonderful drum), the voice of a great wondrous song (like a wonderful song), a wonderful voice, the voice of a great wind (a voice as shocking as a great wind), the voice of a great cloud (a voice as vast as a cloud), the voice of great thunder (a voice as awe-inspiring as thunder), and so on.'

'Ananda! The Buddhas, the World Honored Ones, have a virtuous voice, an inconceivable voice, an immeasurable voice, a boundless voice, an incalculable voice, a fulfilling voice, an unobstructed voice, and the voice of a Kalavinka (a beautiful bird).'

'Ananda! The Buddhas, the Tathagatas, have a perfect voice, the Tathagatas have a voice that can be realized, the Tathagatas have a voice that can be known, the Tathagatas have a voice of profound wisdom, the Tathagatas have an indestructible pure voice, the Tathagatas have a spotless voice, the Tathagatas have a voice without mockery or reproach, the Tathagatas have a voice without hoarseness or cracking, the Tathagatas have a wonderful voice, the Tathagatas have the most supreme wonderful voice, the Tathagatas have a voice without defects, the Tathagatas do not...'

怯弱聲、諸如來是具足一切功德聲。

「阿難！諸佛、如來、應供、等正覺出音聲時，若欲一音遍滿一佛世界即能遍滿，若欲遍滿二佛世界、若三、若四、若五、若十，乃至百千世界，乃至億那由他，乃至無量無邊阿僧祇不可數知世界，如來、世尊還出如是無量無邊阿僧祇不可數不可知殊異聲音，皆悉充滿彼諸世界，令彼眾生諸有得聞如來聲者咸作是念：『今者世尊獨為我轉如斯法輪。』

「阿難！諸佛、世尊有如是等不思議聲。阿難！諸佛、世尊有如是聲、如是利益。

「尊者阿難！譬如日輪為閻浮提諸眾生輩有眼目者作大利益。云何利益？所謂光明照了一切。如是，阿難！諸如來、應供、等正覺清凈聲輪凡所至處，能為一切信根眾生隨宜宣說、作大利益，其義亦爾。

「複次，阿難！譬如秋月十五日夜，彼月光輪清凈圓滿，閻浮提人見者歡喜。如是，阿難！諸如來、應供、等正覺圓滿聲輪，能為一切法音光明，聞者歡喜得大利益，其義亦爾。

「複次，阿難！譬如大海水平等一味，常住澹然，難入、難度，其間多有諸異珍寶，而能為彼一切眾生——若人、非人——作大饒益。如是，阿難！諸如來、應供、等正覺圓音平等，一味湛然，難入、難測，微妙而能安樂一切眾生，其義亦爾

【現代漢語翻譯】現代漢語譯本：怯弱的聲音，諸如來（tathagata，佛的稱號）是具足一切功德的聲音。阿難（Ananda，佛陀的十大弟子之一）！諸佛、如來、應供（arhat，值得供養的人）、等正覺（samyaksambuddha，完全覺悟者）發出聲音時，如果想讓一個聲音遍滿一個佛世界，就能遍滿；如果想遍滿兩個佛世界，或者三個、四個、五個、十個，乃至百千個世界，乃至億那由他（nayuta，數量單位，指千萬），乃至無量無邊阿僧祇（asamkhya，數量單位，指無數）不可數知的世界，如來、世尊（bhagavan，佛的尊稱）還能發出如此無量無邊阿僧祇不可數不可知的殊異聲音，都充滿那些世界，讓那些眾生凡是聽到如來聲音的人都這樣想：『現在世尊唯獨為我轉動這樣的法輪（dharma-cakra，佛法的象徵）。』阿難！諸佛、世尊有這樣不可思議的聲音。阿難！諸佛、世尊有這樣的聲音，有這樣的利益。尊者阿難！譬如太陽為閻浮提（Jambudvipa，我們所居住的世界）有眼睛的眾生帶來大利益。是什麼利益呢？就是光明照耀一切。同樣，阿難！諸如來、應供、等正覺清凈的聲音所到之處，能為一切有信根的眾生隨其根性宣說佛法，帶來大利益，道理也是這樣。再次，阿難！譬如秋天十五的夜晚，那月亮的光輪清凈圓滿，閻浮提的人們見到都歡喜。同樣，阿難！諸如來、應供、等正覺圓滿的聲音，能為一切帶來法音光明，聽到的人歡喜並得到大利益，道理也是這樣。再次，阿難！譬如大海水水平等一味，常住平靜，難以進入、難以度量，其中有很多各種珍寶，而能為一切眾生——無論是人還是非人——帶來巨大的利益。同樣，阿難！諸如來、應供、等正覺圓滿的聲音平等，一味清澈，難以進入、難以測度，微妙而能安樂一切眾生，道理也是這樣。

【English Translation】 English version: The timid voice, the Tathagatas (a title for the Buddha) are voices endowed with all merits. Ananda (one of the Buddha's ten principal disciples)! When the Buddhas, Tathagatas, Arhats (worthy of offerings), Samyaksambuddhas (fully enlightened ones) emit a sound, if they wish to fill one Buddha-world with a single sound, they can fill it; if they wish to fill two Buddha-worlds, or three, four, five, ten, or even hundreds of thousands of worlds, or even billions of nayutas (a unit of measurement, meaning ten million), or even countless, immeasurable, and incalculable asamkhyas (a unit of measurement, meaning countless) of worlds, the Tathagatas, the Bhagavans (a respectful title for the Buddha), can also emit such countless, immeasurable, and incalculable unique sounds, all of which fill those worlds, causing all beings who hear the Tathagata's voice to think: 'Now the Bhagavan is turning such a Dharma-wheel (symbol of the Buddha's teachings) solely for me.' Ananda! The Buddhas, the Bhagavans, have such inconceivable voices. Ananda! The Buddhas, the Bhagavans, have such voices, and such benefits. Venerable Ananda! It is like the sun, which brings great benefit to the beings with eyes in Jambudvipa (the world we inhabit). What is the benefit? It is that its light illuminates everything. Similarly, Ananda! The pure sound-wheel of the Tathagatas, Arhats, and Samyaksambuddhas, wherever it reaches, can expound the Dharma according to the capacities of all beings with roots of faith, bringing great benefit, and the principle is the same. Furthermore, Ananda! It is like the night of the fifteenth day of autumn, when the moon's disc is pure and full, and the people of Jambudvipa are delighted to see it. Similarly, Ananda! The full sound-wheel of the Tathagatas, Arhats, and Samyaksambuddhas can bring the light of the Dharma to all, and those who hear it are delighted and receive great benefit, and the principle is the same. Furthermore, Ananda! It is like the ocean, whose water is level and of one taste, always calm, difficult to enter, and difficult to measure, and within which there are many various treasures, and which can bring great benefit to all beings—whether human or non-human. Similarly, Ananda! The perfect sound of the Tathagatas, Arhats, and Samyaksambuddhas is equal, of one pure taste, difficult to enter, and difficult to fathom, subtle, and able to bring peace and happiness to all beings, and the principle is the same.

。

「複次，阿難！譬如大地任持一切山林、河海、王都、大城、民人聚落，復能生長諸種苗稼、根、莖、華、果，饒益安樂一切眾生。如是，阿難！諸如來、應供、等正覺普載聲輪，任持一切令無壞損，復能生長眾生善根、功德華果，饒益世間，其義亦爾。

「複次，阿難！譬如虛空容受一切，能令眾生種種興作、往來游處為大利益。如是，阿難！諸如來、應供、等正覺廣大聲輪遍滿一切，能令眾生多有所作，受用、去來無不利益，其義亦爾。

「複次，阿難！譬如三十三天波利質多羅樹，其華敷時能令三十三天皆生歡喜、多受適樂。如是，阿難！諸如來、應供、等正覺開發聲輪，能為一切啟甘露門，令諸眾生等證常樂，其義亦爾。」

爾時，不空見菩薩摩訶薩為重明此義，以偈頌曰：

「世尊真善大梵音、　　師子妙音、牛王吼、　最上龍吼滿世界，　　器度雄朗丈夫聲。　云、雷、風等弘壯聲，　　彼不思議悉無量，　轉行十方無邊界，　　所至無礙皆悉聞。　如來出聲甚圓備，　　世間未能障其聲，　亦如迦陵頻伽音，　　所聞清婉甚微妙。　聖不望報生物喜，　　教令證此最勝聲，　解脫深句無有比，　　世間無有能毀壞。　不破、不缺，微妙聲，　　相續不

【現代漢語翻譯】現代漢語譯本：『再者，阿難！譬如大地承載一切山林、河流、海洋、王都、大城市、人民聚落，又能生長各種苗稼、根、莖、花、果，使一切眾生富足安樂。同樣，阿難！諸如來、應供、等正覺（如來：佛的稱號；應供：值得供養的人；等正覺：完全覺悟的人）普遍承載佛法之聲，使一切法門不被破壞，又能生長眾生的善根、功德之花果，利益世間，其道理也是如此。『再者，阿難！譬如虛空容納一切，能使眾生進行各種活動、往來遊歷，獲得大利益。同樣，阿難！諸如來、應供、等正覺廣大之佛法之聲遍滿一切，能使眾生多有所作為，受用、去來無不獲益，其道理也是如此。『再者，阿難！譬如三十三天（佛教宇宙觀中的欲界第二天）的波利質多羅樹（天界之樹），其花開放時能使三十三天都生歡喜，多受快樂。同樣，阿難！諸如來、應供、等正覺開發佛法之聲，能為一切眾生開啟甘露之門，使眾生都能證得常樂，其道理也是如此。』當時，不空見菩薩摩訶薩（不空見菩薩：菩薩名號；摩訶薩：大菩薩）爲了再次闡明此義，以偈頌說道：『世尊真實善良的大梵音（梵音：清凈的聲音），如獅子般美妙的聲音、如牛王般的吼聲，最上等的龍吼聲響徹世界，氣度雄偉、響亮的丈夫之聲。如雲、雷、風等洪亮的聲音，那些不可思議的聲音都是無量的，在十方世界運轉，沒有邊界，所到之處沒有障礙，都能聽到。如來發出的聲音非常圓滿，世間沒有任何事物能阻礙其聲音，也像迦陵頻伽鳥（迦陵頻伽：傳說中的美妙鳥）的聲音一樣，所聽到的聲音清澈婉轉，非常微妙。聖者不求回報地使眾生歡喜，教導他們證得這最殊勝的聲音，解脫的深奧語句無與倫比，世間沒有任何力量能夠毀壞。不破、不缺，微妙的聲音，相續不斷，'

【English Translation】 English version: 'Furthermore, Ananda! Just as the earth supports all mountains, forests, rivers, seas, royal capitals, great cities, and human settlements, and is also able to grow various seedlings, roots, stems, flowers, and fruits, enriching and bringing peace to all living beings. Similarly, Ananda! The Tathagatas (Tathagata: an epithet of the Buddha), Arhats (Arhat: one who is worthy of offerings), and Samyak-sambuddhas (Samyak-sambuddha: a fully enlightened one) universally carry the wheel of Dharma, maintaining everything without damage, and are also able to grow the roots of goodness and the flowers and fruits of merit in living beings, benefiting the world. The meaning is also like this.' 'Furthermore, Ananda! Just as space accommodates everything, enabling living beings to engage in various activities, travel back and forth, and dwell in places for great benefit. Similarly, Ananda! The vast wheel of Dharma of the Tathagatas, Arhats, and Samyak-sambuddhas pervades everything, enabling living beings to accomplish much, and to benefit from their comings and goings. The meaning is also like this.' 'Furthermore, Ananda! Just as the Pārijāta tree (a celestial tree) in the Trayastrimsa Heaven (the second heaven in the desire realm of Buddhist cosmology), when its flowers bloom, causes all the Trayastrimsa Heaven to rejoice and experience much pleasure. Similarly, Ananda! The Tathagatas, Arhats, and Samyak-sambuddhas, by developing the wheel of Dharma, are able to open the gate of nectar for all, enabling all living beings to attain eternal bliss. The meaning is also like this.' At that time, the Bodhisattva Mahasattva (Bodhisattva: an enlightened being; Mahasattva: a great being) Akasagarbha, in order to further clarify this meaning, spoke in verses: 'The World Honored One's true and virtuous great Brahma sound (Brahma sound: a pure sound), the lion's wonderful sound, the bull king's roar, the supreme dragon's roar fills the world, a majestic and resounding sound of a great man. Like the vast sounds of clouds, thunder, and wind, those inconceivable sounds are immeasurable, revolving in the ten directions without boundaries, reaching everywhere without obstruction, and all can hear. The sound emitted by the Tathagata is perfectly complete, and nothing in the world can obstruct it, just like the sound of the Kalavinka bird (Kalavinka: a mythical bird with a beautiful voice), the sound heard is clear, melodious, and very subtle. The holy ones, without seeking reward, bring joy to living beings, teaching them to attain this most supreme sound, the profound words of liberation are incomparable, and no power in the world can destroy it. Unbroken, complete, subtle sound, continuous and unceasing,'

斷和合出，　救護世間無窮已，　　具足一切功德音。　調伏丈夫如意聲，　　其聲遍聞於三界，　彼諸眾生斯念喜，　　各言為我宣妙聲。　若欲聲滿一世界，　　若二、三、四、及與五，　若十、二十、至五十，　　百千億數復過前，　若復過彼恒沙土，　　皆能充滿一切剎，　令彼眾生無異心，　　咸作是念：『但為我。』　譬如日輪出現時，　　能為閻浮作明導；　如是世尊、天人師，　　法聲光明照世間。　猶如秋月處眾星，　　其輪圓滿異明凈，　彼為閻浮興大利，　　眾生睹見皆歡喜；　世尊如是滿月聲，　　不思議凈勝世間，　其有聞者心無厭，　　為諸眾生作饒益。　猶如大海水湛然，　　深廣無邊難得底，　其間常出衆異寶，　　為諸世間作利益；　如是諸佛大名稱，　　其聲深遠亦難窮，　恒教證彼清凈音，　　與不可壞一切樂。　若此三千諸大地，　　能持異類諸眾生；　如是諸佛普載聲，　　產生一切眾饒益。　譬如虛空能容受，　　飛鳥、群生皆獲益；　如是足尊廣納音，　　恒以勝善利眾生。　猶如忉利質多羅，　　華時已樂彼諸天；　如是諸佛甘露音，　　能為眾生畢竟利。　尊者設我滿一劫、　　或復百劫贊其聲，　生生弗

【現代漢語翻譯】現代漢語譯本斷除一切聚合與分離的苦難，救護世間無盡的眾生，具備一切功德的音聲。調伏眾生的音聲如意自在，其聲音遍佈三界（欲界、色界、無色界），那些眾生聽到這聲音都心生歡喜，各自認為佛陀是在為自己宣說微妙的法音。如果佛陀想要聲音充滿一個世界，或者兩個、三個、四個、乃至五個世界，或者十個、二十個、直到五十個世界，甚至百千億個世界，都超過前面所說的數量，如果再超過恒河沙數的世界，佛陀的聲音都能充滿一切佛剎（佛所教化的國土），使那些眾生沒有不同的想法，都認為：『佛陀只是在為我說法。』譬如太陽出現的時候，能夠為閻浮提（我們所居住的這個世界）帶來光明；如同這樣，世尊（佛陀）、天人師（佛陀是天人和人類的導師），他的法音光明照耀世間。猶如秋天的月亮在眾星之中，它的光輪圓滿而特別明亮，它為閻浮提帶來巨大的利益，眾生看到都心生歡喜；世尊的音聲如同圓滿的月亮，不可思議的清凈殊勝，超越世間，凡是聽到的人都不會感到厭倦，為一切眾生帶來利益。猶如大海的水深邃而平靜，深廣無邊難以觸底，其中常常涌現各種珍寶，為世間帶來利益；如同這樣，諸佛的大名聲，其聲音深遠也難以窮盡，恒常教導眾生證得清凈的音聲，給予不可破壞的一切快樂。如果這三千大千世界（佛教宇宙觀中的一個宇宙）能夠承載各種不同的眾生；如同這樣，諸佛普遍承載的音聲，能夠產生一切眾生的利益。譬如虛空能夠容納飛鳥和各種生物，使它們都獲得利益；如同這樣，佛陀的音聲廣大無邊，恒常以殊勝的善法利益眾生。猶如忉利天（欲界第二天）的質多羅樹開花時，天人們都感到快樂；如同這樣，諸佛的甘露法音，能夠為眾生帶來究竟的利益。尊者，即使我用一個劫（佛教時間單位）或者一百個劫的時間來讚歎佛陀的音聲，生生世世都無法窮盡。

【English Translation】 English version Cutting off the arising and ceasing of all combinations, Protecting the world endlessly, possessing the sound of all merits. Subduing beings with a sound that is as one wishes, its sound pervades the three realms (desire realm, form realm, formless realm), Those beings who hear this sound all rejoice, each thinking that the Buddha is proclaiming the wonderful Dharma for them. If the Buddha wishes for the sound to fill one world, or two, three, four, or even five worlds, Or ten, twenty, up to fifty worlds, even hundreds of thousands of millions of worlds, exceeding the number mentioned before, If it exceeds even the number of sands in the Ganges River, the Buddha's sound can fill all Buddha-lands (lands where Buddhas teach), Making those beings have no different thoughts, all thinking: 'The Buddha is speaking the Dharma only for me.' For example, when the sun appears, it can bring light to Jambudvipa (the world we live in); Just like that, the World Honored One (Buddha), the teacher of gods and humans (Buddha is the teacher of gods and humans), his Dharma sound illuminates the world. Like the autumn moon among the stars, its halo is full and particularly bright, It brings great benefits to Jambudvipa, and all beings who see it rejoice; The World Honored One's sound is like the full moon, inconceivably pure and superior, surpassing the world, Those who hear it will not feel weary, bringing benefits to all beings. Like the water of the vast ocean, deep and calm, boundless and difficult to reach the bottom, From which various treasures constantly emerge, bringing benefits to the world; Just like that, the great name of all Buddhas, their sound is profound and difficult to fathom, Constantly teaching beings to attain the pure sound, giving all indestructible happiness. If this three thousand great thousand world (a universe in Buddhist cosmology) can bear all kinds of different beings; Just like that, the sound that all Buddhas universally bear can generate benefits for all beings. For example, the void can accommodate birds and all kinds of living beings, allowing them to benefit; Just like that, the Buddha's sound is vast and boundless, constantly benefiting beings with superior good Dharma. Like when the coral tree of Trayastrimsa heaven (the second heaven of the desire realm) blooms, the gods feel happy; Just like that, the nectar-like Dharma sound of all Buddhas can bring ultimate benefit to beings. Venerable one, even if I were to praise the Buddha's sound for one kalpa (a Buddhist unit of time) or a hundred kalpas, I would not be able to exhaust it in life after life.

能得其邊，　　佛不思議聲若是。　假使十方諸眾生，　　各各恣口長歌嘆，　終亦莫能致少分，　　佛音如是難思議。　假彼行住諸眾生，　　或於一時皆成佛，　彼諸佛說亦無盡，　　佛聲如是難思議。　世尊如是眾妙音，　　莊嚴具足無倫匹，　若人但能生喜心，　　彼等終無惡道畏。　佛音如是難思議，　　第一微妙無可比，　若有菩薩得斯喜，　　不久則成佛法王。」

爾時，四天王、天主帝釋、須夜摩天王、兜率陀天王、化樂天王、他化自在天王、魔王之息導師太子、娑婆世界主大梵天王，乃至凈居天王，及餘一切大威德諸天，與欲色界中復有無量諸天子等，聞不空見菩薩摩訶薩稱讚世尊音聲功德已，一切皆于不空見所起尊重心，歡喜踴躍不能自持，咸以天妙栴檀末香、天華及鬘、天妙衣服、寶蓋、幡幢、雜色雕彩施散懸置於不空見菩薩摩訶薩上。

時會眾中有六萬億那由他百千欲色界天，聞說如來音聲功德，為當得故，發阿耨多羅三藐三菩提心種諸善根；復有五千比丘被精進鎧，于阿耨多羅三藐三菩提種諸善根；復有七百千萬諸比丘尼發阿耨多羅三藐三菩提心及弘誓願；復有百千優婆塞皆各從彼寶蓮華座起，直詣不空見菩薩摩訶薩所；復有二億那由他百千女人各解自身眾

【現代漢語翻譯】現代漢語譯本即使能稍微領會佛陀聲音的邊緣，佛陀的聲音也是不可思議的。假設十方世界的所有眾生，都各自放開喉嚨長聲歌嘆，最終也不能表達出佛陀聲音的少許部分，佛陀的聲音就是如此難以思議。假設那些行走、站立的眾生，或者在同一時間都成就佛果，那些佛所說的法也無窮無盡，佛陀的聲音就是如此難以思議。世尊如此美妙的聲音，莊嚴具足，無與倫比，如果有人僅僅能生起歡喜心，他們最終就不會有墮入惡道的恐懼。佛陀的聲音如此難以思議，第一微妙，無可比擬，如果有菩薩得到這種歡喜，不久就會成就佛法之王。

那時，四大天王、天主帝釋（Indra，天神之王）、須夜摩天王（Suyama，夜摩天之王）、兜率陀天王（Tusita，兜率天之王）、化樂天王（Nirmanarati，化樂天之王）、他化自在天王（Paranirmitavasavartin，他化自在天之王）、魔王之息導師太子、娑婆世界主大梵天王（Mahabrahma，梵天之王），乃至凈居天王，以及其他一切大威德諸天，和欲界中無數的天子等，聽聞不空見菩薩摩訶薩稱讚世尊音聲的功德后，都對不空見菩薩生起了無比的尊重心，歡喜踴躍，不能自持，都用天上的美妙栴檀末香、天花和花鬘、天上的美妙衣服、寶蓋、幡幢、雜色雕彩，施散懸掛在不空見菩薩摩訶薩的上方。

當時，會眾中有六萬億那由他百千欲界天，聽聞如來說音聲的功德，爲了能夠得到這種功德，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），種下了各種善根；又有五千比丘披上了精進的鎧甲，在阿耨多羅三藐三菩提中種下了各種善根；又有七百千萬比丘尼發起了阿耨多羅三藐三菩提心和弘大的誓願；又有百千優婆塞（upasaka，在家男居士）都各自從他們的寶蓮花座上站起，直接前往不空見菩薩摩訶薩所在之處；又有二億那由他百千女人各自解下身上的各種

【English Translation】 English version Even if one could grasp the edge of the Buddha's voice, the Buddha's voice is inconceivable. Suppose all the beings in the ten directions, each opening their mouths to sing and sigh at length, They would ultimately not be able to express even a small fraction of the Buddha's voice; the Buddha's voice is so inconceivable. Suppose those beings who walk and stand, or all at once become Buddhas, The Dharma spoken by those Buddhas would also be endless; the Buddha's voice is so inconceivable. The World Honored One's voice is so wonderful, adorned with perfection, and unparalleled, If people can merely generate a joyful heart, they will ultimately have no fear of falling into evil paths. The Buddha's voice is so inconceivable, supremely subtle, and incomparable, If a Bodhisattva obtains this joy, they will soon become the King of the Dharma.

At that time, the Four Heavenly Kings, the Lord of Gods Indra, the Suyama Heavenly King, the Tusita Heavenly King, the Nirmanarati Heavenly King, the Paranirmitavasavartin Heavenly King, the Prince who is the guide of the demon king's son, the Great Brahma King (Mahabrahma) who is the lord of the Saha world, and even the Pure Abode Heavenly Kings, and all other great powerful gods, along with countless heavenly sons in the desire realm, after hearing the Bodhisattva Akasagarbha praise the merits of the World Honored One's voice, all developed a deep respect for the Bodhisattva Akasagarbha, and were so joyful and excited that they could not restrain themselves. They all scattered and hung heavenly fine sandalwood powder, heavenly flowers and garlands, heavenly fine clothes, jeweled canopies, banners, and various colored decorations above the Bodhisattva Akasagarbha.

At that time, among the assembly, there were sixty trillion nayutas of hundreds of thousands of desire realm gods, who, upon hearing the merits of the Tathagata's voice, in order to obtain such merits, generated the mind of Anuttara-samyak-sambodhi and planted various roots of goodness; there were also five thousand Bhikkhus who donned the armor of diligence and planted various roots of goodness in Anuttara-samyak-sambodhi; there were also seven hundred million Bhikkhunis who generated the mind of Anuttara-samyak-sambodhi and great vows; there were also hundreds of thousands of Upasakas who each rose from their jeweled lotus seats and went directly to where the Bodhisattva Akasagarbha was; there were also two hundred million nayutas of hundreds of thousands of women who each took off their various

寶、瓔珞，散擲虛空住于不空見菩薩摩訶薩上，皆于阿耨多羅三藐三菩提種諸善根。

菩薩唸佛三昧分贊如來功德品第六

爾時，不空見菩薩摩訶薩復告尊者阿難言：「阿難！諸佛、世尊甚為希有，諸如來功德具足故、自天降下具足故、入胎具足故、住胎具足故、出胎具足故、母生具足故、善根具足故、眾相具足故、眾好具足故、莊嚴具足故、出家具足故、入定具足故、大入定具足故、深心具足故、至心具足故、真信具足故、無畏具足故、戒身具足故、定身具足故、慧身具足故、解脫身具足故、解脫知見身具足故、諸通具足故、證智具足故、至一切證知第一彼岸故、至慈大慈第一彼岸故、至悲大悲第一彼岸故、至喜大喜第一彼岸故、至舍大舍第一彼岸故、至最勝無等第一彼岸故、至諸威儀第一彼岸故、至諸神通第一彼岸故、至一切諸法無礙第一彼岸故、至是處非處力第一彼岸故、至諸開道利益第一彼岸故、至奢摩他毗婆舍那第一彼岸故、至一切禪定解脫三摩跋提第一彼岸故，至無貪、無瞋、無癡、無慢、無放逸、無嫉妒、無恚、舍離諸過、解脫五道、至四無畏第一彼岸故，令一切眾生種諸善根、受業果報、教論發起第一彼岸故，令一切眾生諸戒行聚，不破、不缺、不濁、不雜，成丈夫志無所觸犯、智者所

【現代漢語翻譯】現代漢語譯本：珍寶和瓔珞散落在虛空中，停留在不空見菩薩摩訶薩（菩薩中的大菩薩）的上方，都爲了在阿耨多羅三藐三菩提（無上正等正覺）中種下各種善根。

菩薩唸佛三昧分贊如來功德品第六

這時，不空見菩薩摩訶薩又告訴尊者阿難說：『阿難！諸佛、世尊（佛的尊稱）非常稀有，諸如來（佛的別稱）的功德圓滿，所以從天而降時圓滿，入胎時圓滿，住胎時圓滿，出胎時圓滿，母親生育時圓滿，善根圓滿，相貌圓滿，美好圓滿，莊嚴圓滿，出家時圓滿，入定時圓滿，大入定時圓滿，深心圓滿，至心圓滿，真信圓滿，無畏圓滿，戒身圓滿，定身圓滿，慧身圓滿，解脫身圓滿，解脫知見身圓滿，各種神通圓滿，證智圓滿，到達一切證知的最高彼岸，到達慈大慈的最高彼岸，到達悲大悲的最高彼岸，到達喜大喜的最高彼岸，到達舍大舍的最高彼岸，到達最殊勝無等的最高彼岸，到達各種威儀的最高彼岸，到達各種神通的最高彼岸，到達一切諸法無礙的最高彼岸，到達是處非處力的最高彼岸，到達各種開道利益的最高彼岸，到達奢摩他（止）毗婆舍那（觀）的最高彼岸，到達一切禪定解脫三摩跋提（等持）的最高彼岸，到達無貪、無瞋、無癡、無慢、無放逸、無嫉妒、無恚，舍離各種過失，解脫五道，到達四無畏的最高彼岸，使一切眾生種下各種善根，承受業果報應，教導和論述發起最高彼岸，使一切眾生持守戒律，不破戒、不缺戒、不污染戒、不雜亂戒，成就大丈夫的志向，不觸犯任何戒律，為智者所稱讚。』

【English Translation】 English version: Jewels and necklaces are scattered in the void, resting above the Bodhisattva Mahasattva (a great Bodhisattva) named Amoghadarśana, all to plant various roots of goodness in Anuttara-samyak-sambodhi (unexcelled complete enlightenment).

Chapter Six: The Section on Praising the Tathagata's Merits in the Samadhi of Mindfulness of the Buddha

At that time, the Bodhisattva Mahasattva Amoghadarśana again said to the Venerable Ananda: 'Ananda! The Buddhas, the World Honored Ones (a respectful title for the Buddha), are extremely rare. The Tathagatas (another name for the Buddha) are complete in their merits, therefore they are complete when descending from the heavens, complete when entering the womb, complete when dwelling in the womb, complete when emerging from the womb, complete when born from their mothers, complete in their roots of goodness, complete in their physical characteristics, complete in their beauty, complete in their adornments, complete when leaving home, complete when entering samadhi, complete when entering great samadhi, complete in their profound minds, complete in their sincere minds, complete in their true faith, complete in their fearlessness, complete in their body of precepts, complete in their body of samadhi, complete in their body of wisdom, complete in their body of liberation, complete in their body of the knowledge and vision of liberation, complete in their various supernormal powers, complete in their realized wisdom, having reached the ultimate shore of all realized knowledge, having reached the ultimate shore of loving-kindness and great loving-kindness, having reached the ultimate shore of compassion and great compassion, having reached the ultimate shore of joy and great joy, having reached the ultimate shore of equanimity and great equanimity, having reached the ultimate shore of the most supreme and unequaled, having reached the ultimate shore of all dignified conduct, having reached the ultimate shore of all supernormal powers, having reached the ultimate shore of all unobstructed dharmas, having reached the ultimate shore of the power of what is possible and impossible, having reached the ultimate shore of all paths of benefit, having reached the ultimate shore of samatha (calm abiding) and vipassana (insight), having reached the ultimate shore of all dhyanas (meditations), liberations, and samapattis (attainments), having reached the ultimate shore of non-greed, non-hatred, non-delusion, non-arrogance, non-negligence, non-jealousy, non-anger, having abandoned all faults, having liberated from the five paths, having reached the ultimate shore of the four fearlessnesses, causing all sentient beings to plant various roots of goodness, to receive the karmic consequences, to teach and discuss the arising of the ultimate shore, causing all sentient beings to uphold the aggregates of precepts, not breaking them, not lacking them, not defiling them, not mixing them, achieving the aspirations of a great person, not violating any precepts, and being praised by the wise.'

贊無有過愆，一切世間——若天、若人、若梵、若魔、沙門、婆羅門——乃至無能如法訶責、非理毀者。

「阿難！諸佛、世尊功德殊勝，一切世間眾生類中乃至無有能得測量、宣說如來戒等功德知其少分，何處有人復能過者？

「阿難！汝等從今當如斯觀，此虛空界如是廣大、此四方界如是弘寬，我皆了知限量邊際；諸佛功德不可測量。如是，阿難！諸佛、世尊所有戒聚、所有定聚、所有慧聚、及解脫聚、解脫知見聚，乃至一切威儀、神通、利益無礙，不可宣說、不可顯示、不可得知、不可得入。所以者何？阿難！諸佛、世尊所有功德皆無有邊。何以故？諸佛、世尊有無量戒行、有無量定行、有無量慧行、有無量解脫行、有無量解脫知見，乃至有無量諸功德悉等。是故，阿難！當知諸佛、世尊具足若此。」

爾時，不空見菩薩摩訶薩為重明此義，以偈頌曰：

「世尊天降入胎時，　　住不思議出亦爾，　生家最勝母無比，　　最上第一諸功德。　體備眾相三十二，　　諸好具足莊嚴身，　諸佛所作不思議，　　皆緣曠劫久修集。　人中勝上求出家，　　成就禪定大三昧，　正心淳信斯堅固，　　一切方便無不知。　戒行、三昧皆具足，　　智慧成滿無倫比，　解脫知見亦已獲，

【現代漢語翻譯】現代漢語譯本讚美佛陀的功德沒有過失，在整個世間——無論是天神、人類、梵天、魔王、沙門（出家修行者）、婆羅門（祭司）——乃至沒有人能夠如法地責備他，或者不合道理地詆譭他。『阿難！諸佛、世尊的功德非常殊勝，在一切世間的眾生之中，甚至沒有誰能夠測量、宣說如來的戒律等功德，知道其中的少部分，哪裡還有人能夠超越呢？』『阿難！你們從今以後應當這樣觀察，這個虛空界如此廣大，這四方世界如此寬闊，我都知道它們的邊際；而諸佛的功德是不可測量的。像這樣，阿難！諸佛、世尊所擁有的戒律的集合、禪定的集合、智慧的集合，以及解脫的集合、解脫知見的集合，乃至一切的威儀、神通、利益都是無礙的，不可宣說、不可顯示、不可得知、不可進入。這是為什麼呢？阿難！諸佛、世尊所擁有的功德都是沒有邊際的。為什麼呢？諸佛、世尊有無量的戒行、有無量的定行、有無量的慧行、有無量的解脫行、有無量的解脫知見，乃至有無量諸功德都是平等的。所以，阿難！應當知道諸佛、世尊具足這些功德。』這時，不空見菩薩摩訶薩爲了再次闡明這個道理，用偈頌說道：『世尊降生入胎的時候，安住于不可思議的狀態，出生時也是如此，出生的家庭最為殊勝，母親無比尊貴，擁有最上第一的各種功德。身體具備三十二種殊勝的相貌，各種美好的特徵都具足，莊嚴無比，諸佛所做的一切都是不可思議的，都是因為在曠劫中長期修行積累而來。在人中最為殊勝，爲了尋求出家，成就了禪定和偉大的三昧（專注的境界），正心純凈，信仰堅定，一切方便法門沒有不知道的。戒律的修行、禪定都具足，智慧圓滿，無與倫比，解脫的智慧和見解也已經獲得，

【English Translation】 English version Praise of the Buddha's merits is without fault; in all the world—whether gods, humans, Brahma, Mara, Shramanas (ascetics), or Brahmins (priests)—there is no one who can rightfully rebuke him or unjustly defame him. 'Ananda! The merits of the Buddhas, the World Honored Ones, are supremely excellent. Among all sentient beings in the world, there is not even one who can measure or proclaim the merits of the Tathagata's precepts, etc., knowing even a small portion of them. Where, then, is there anyone who can surpass them?' 'Ananda! From now on, you should observe in this way: this space realm is so vast, and these four directions are so broad, that I know all their boundaries; yet the merits of the Buddhas are immeasurable. Thus, Ananda! All the aggregates of precepts, all the aggregates of samadhi, all the aggregates of wisdom, and the aggregates of liberation, the aggregates of the knowledge and vision of liberation, and even all the dignified conduct, supernatural powers, and unobstructed benefits of the Buddhas, the World Honored Ones, are inexpressible, unmanifestable, unknowable, and unenterable. Why is this so? Ananda! All the merits of the Buddhas, the World Honored Ones, are without limit. Why? The Buddhas, the World Honored Ones, have immeasurable conduct in precepts, immeasurable conduct in samadhi, immeasurable conduct in wisdom, immeasurable conduct in liberation, immeasurable knowledge and vision of liberation, and even immeasurable merits that are all equal. Therefore, Ananda! You should know that the Buddhas, the World Honored Ones, are endowed with all these qualities.' At that time, the Bodhisattva Mahasattva, Inconceivable Vision, in order to further clarify this meaning, spoke in verse: 'When the World Honored One descended into the womb, he dwelt in an inconceivable state, and it was the same at his birth, The family of his birth was the most excellent, his mother was incomparable, possessing the highest and foremost merits. His body was endowed with the thirty-two excellent marks, all the beautiful features were complete, and he was adorned beyond compare, All that the Buddhas do is inconceivable, all accumulated through long practice over countless eons. He was the most excellent among humans, seeking to leave home, He achieved samadhi and great samadhi (state of concentration), His mind was pure and his faith was firm, There was no expedient method that he did not know. His practice of precepts and samadhi were complete, His wisdom was perfect and incomparable, He had also obtained the wisdom and vision of liberation,

神通威德彼岸邊。　能滅熾苦救眾生，　　慈悲要行最為首，　喜舍亦妙行平等，　　諸佛、世尊自證知。　身、口常與意行合，　　所行隨智難思量，　威儀無比超世間，　　法王神力到彼岸。　無諍三昧見法如，　　是處、非處皆明瞭，　禪定解脫難測度，　　普能饒益諸眾生。　定慧止觀斯成就，　　光明遍覺滅垢心，　無有貪、恚眾過愆，　　解脫、無畏皆善學。　戒行無破亦無羸，　　無濁無雜盡清凈，　多眾生觸不瞋惱，　　不求果報智所稱。　內無過失外無毀，　　假彼天、人及梵、魔，　或復沙門、婆羅門，　　莫能譏訶常清凈。　虛空猶可盡其界，　　諸方亦可極其邊，　無上調御天人師，　　清凈戒行孰能測？　大海可以口飲乾，　　無邊水聚亦復爾，　諸佛光明不可識，　　清凈戒行誰得邊？　須彌可以口吹散，　　大小鐵圍亦復然，　諸佛妙行不可知，　　清凈戒行難得底。」

爾時，不空見菩薩摩訶薩作是思惟：「今者，如來、應供、等正覺若降威神俯臨斯會可謂善哉。今我亦當為諸菩薩摩訶薩故，請問世尊一切菩薩唸佛三昧微妙法門。如來先已顯示其名，今者當應為諸弟子演說斯法、宣明義理。世尊！寧當過安禪寂乎？」

爾時

【現代漢語翻譯】現代漢語譯本神通威德到達彼岸，能滅除熾熱的痛苦，救度眾生，慈悲的實踐最為重要，喜悅和捨棄也是微妙的平等行為，諸佛、世尊自己證悟知曉。身、口、意三者常常與行為相合，所做的事情隨著智慧難以思量，威儀無比超越世間，法王的神力到達彼岸。在無諍三昧中見到法的真實，是處和非處都明瞭，禪定和解脫難以測度，普遍能夠饒益一切眾生。定、慧、止、觀都已成就，光明遍照覺悟，滅除污垢的心，沒有貪婪、嗔恨等過錯，解脫和無畏都善於學習。戒律行為沒有破損也沒有衰弱，沒有污濁沒有雜染，完全清凈，面對眾多眾生的觸碰不嗔怒惱恨，不求果報，為智者所稱讚。內心沒有過失，外在沒有譭謗，即使是天、人以及梵天、魔王，或者沙門、婆羅門，也不能譏諷呵責，永遠清凈。虛空尚且可以窮盡它的邊界，各個方向也可以到達它的盡頭，無上的調御者、天人導師，清凈的戒行誰能測度？大海可以用口喝乾，無邊的水聚也是如此，諸佛的光明不可認識，清凈的戒行誰能到達邊際？須彌山可以用口吹散，大小鐵圍山也是這樣，諸佛的微妙行為不可知，清凈的戒行難以到達底端。」

這時，不空見菩薩摩訶薩（菩薩中的大菩薩）這樣思惟：『現在，如來（佛的稱號）、應供（值得供養的人）、等正覺（完全覺悟的人）如果降下威神，光臨這個法會，那真是太好了。現在我也應當爲了諸位菩薩摩訶薩的緣故，請問世尊一切菩薩唸佛三昧（通過唸佛而達到的一種禪定狀態）的微妙法門。如來先前已經顯示了它的名稱，現在應當為諸位弟子演說這個法門，宣明其中的義理。世尊！難道還有比安住禪定更寂靜的嗎？』

這時

【English Translation】 English version The supernatural power and virtue reach the other shore, Able to extinguish burning suffering and save sentient beings, the practice of compassion is paramount, Joy and equanimity are also subtle practices of equality, the Buddhas and World Honored Ones know this through their own realization. Body, speech, and mind are always in harmony with actions, what is done is beyond comprehension with wisdom, Dignity is unparalleled, surpassing the world, the Dharma King's divine power reaches the other shore. In the Samadhi of Non-Contention, the truth of Dharma is seen, what is right and wrong is clear, Meditation and liberation are immeasurable, universally benefiting all sentient beings. Concentration, wisdom, cessation, and contemplation are all accomplished, the light of awakening illuminates, extinguishing the defiled mind, There is no greed, hatred, or other faults, liberation and fearlessness are well-learned. Precepts are unbroken and not weakened, without turbidity or impurity, completely pure, Facing the touch of many beings, there is no anger or resentment, not seeking rewards, praised by the wise. Internally without fault, externally without slander, even if it is gods, humans, Brahma, or Mara, Or Shramanas or Brahmins, none can criticize or rebuke, always pure. The void can still be exhausted in its boundaries, all directions can also reach their ends, The unsurpassed tamer, the teacher of gods and humans, who can measure the pure precepts? The great ocean can be drunk dry, the boundless accumulation of water is also the same, The light of the Buddhas cannot be known, who can reach the edge of pure precepts? Mount Sumeru can be blown away by the mouth, the great and small iron mountains are also the same, The subtle practices of the Buddhas cannot be known, the bottom of pure precepts is hard to reach.」

At that time, Bodhisattva Mahasattva (a great Bodhisattva) Akasagarbha thought thus: 『Now, if the Tathagata (title of a Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (fully enlightened one) were to descend with divine power and grace this assembly, that would be wonderful. Now I should also, for the sake of all Bodhisattva Mahasattvas, ask the World Honored One about the subtle Dharma gate of the Samadhi of Buddha Recitation (a state of meditation achieved through reciting the Buddha's name) of all Bodhisattvas. The Tathagata has already revealed its name, now it should be for all disciples to expound this Dharma, and clarify its meaning. World Honored One! Is there anything more tranquil than abiding in meditative stillness?』

At that time

，世尊知彼不空見菩薩摩訶薩如是念已，佛神力故，應時此會三千大千世界大地六種震動——所謂動、涌、起、震、吼、覺等——如是具足十八相動乃至涌沒。

如是動已，時佛、世尊復以神力放大光明照此三千大千世界。彼光出時，能令一切星宿天宮、月天子宮、日天子宮，乃至欲界諸天宮殿所有光明喪滅不現，復有如是無量無邊不可思議阿僧祇恒河沙數諸梵天宮，所有威光悉皆暗晦，乃至色界一切天宮蒙佛光故亦皆不現。諸光沒已，唯佛、世尊神光獨盛。

爾時，世尊大慈熏心，為欲饒益諸眾生故，從禪定起，安詳徐步詣彼大眾，周旋觀察是不空見菩薩摩訶薩等已，於是一切世間諸天及人，若梵、若魔、沙門、婆羅門、諸龍、夜叉、阿修羅輩，遇佛光明，咸各自彼蓮華座起前詣佛所，曲躬合掌禮敬世尊，各還退坐。

爾時，不空見菩薩摩訶薩遙見世尊身相分明，端嚴殊特，諸根寂靜如調象王、心意朗然若澄凈水，一切種具足、一切智圓滿，自彼而來，深生喜已。於是，不空見菩薩即告尊者阿難言：「阿難！汝觀世尊從禪定起，如來、世尊從靜室來，必當開演第一誠諦，終無虛妄。如來、世尊是妙語者、是真語者、是實語者、是如語者、是不異語者、是善語者。心善思惟常行善事，身業無失、口

【現代漢語翻譯】現代漢語譯本：當世尊知道不空見菩薩摩訶薩（菩薩中的大菩薩）心中這樣想時，由於佛的神力，當時這個法會所在的三千大千世界的大地發生了六種震動——即動、涌、起、震、吼、覺等——這樣具足了十八種相的震動，乃至涌起和沉沒。這樣的震動發生后，佛、世尊又以神力放出大光明，照耀這個三千大千世界。這光明出現時，能使一切星宿天宮、月天子宮、日天子宮，乃至欲界諸天宮殿的所有光明都消失不見。又有如此無量無邊不可思議的阿僧祇（極大的數字）恒河沙數（像恒河沙子一樣多的數量）的諸梵天宮，所有的威光都變得暗淡無光，乃至一切天宮都因為蒙受佛光而消失不見。所有光芒都消失後，只有佛、世尊的神光最為盛大。這時，世尊以大慈悲心充滿，爲了利益一切眾生，從禪定中起身，安詳地緩緩走向大眾，環顧觀察不空見菩薩摩訶薩等人後，這時一切世間諸天和人，無論是梵天、魔、沙門（出家修行者）、婆羅門（祭司），還是諸龍、夜叉（守護神）、阿修羅（非天神）等，遇到佛的光明，都各自從自己的蓮花座上起身，來到佛的面前，彎腰合掌禮敬世尊，然後各自退回座位。這時，不空見菩薩摩訶薩遠遠地看到世尊的相貌分明，端莊殊勝，諸根寂靜如同調伏的大象王，心意明朗如同澄凈的水，一切種（一切功德）都具足，一切智（佛的智慧）圓滿，從遠處走來，心中深深地感到歡喜。於是，不空見菩薩立即告訴尊者阿難說：『阿難！你看看世尊從禪定中起身，如來、世尊從靜室中走來，必定會開演第一真實之理，絕無虛妄。如來、世尊是妙語者、是真語者、是實語者、是如語者、是不異語者、是善語者。心中善於思惟，常常行善事，身業沒有過失，口業清凈。』

【English Translation】 English version: When the World Honored One knew that the Bodhisattva Mahasattva (a great Bodhisattva) Inconceivable Vision had such thoughts, due to the Buddha's divine power, at that time, the great earth of the three thousand great thousand worlds where this assembly was held experienced six kinds of tremors—namely, moving, surging, rising, shaking, roaring, and awakening—thus fully possessing eighteen aspects of movement, even to the point of surging and submerging. After such tremors occurred, the Buddha, the World Honored One, again used divine power to emit great light, illuminating this three thousand great thousand worlds. When this light appeared, it could cause all the light from the celestial palaces of the stars, the moon gods, and the sun gods, and even all the palaces of the heavens in the desire realm, to vanish and disappear. Moreover, there were countless, immeasurable, inconceivable asankhyeya (an extremely large number) Ganges river sands (a number as numerous as the sands of the Ganges) of Brahma heavens, all of whose majestic light became dim and obscure, to the point that all the heavens, because they were covered by the Buddha's light, also disappeared. After all the lights had vanished, only the divine light of the Buddha, the World Honored One, was most radiant. At this time, the World Honored One, with a heart filled with great compassion, for the sake of benefiting all sentient beings, arose from meditation, and walked slowly and peacefully towards the assembly. After looking around and observing the Bodhisattva Mahasattva Inconceivable Vision and others, then all the gods and humans in the world, whether they were Brahmas, demons, shramanas (ascetics), Brahmins (priests), or dragons, yakshas (guardian deities), asuras (demi-gods), etc., upon encountering the Buddha's light, each rose from their lotus seats and came before the Buddha, bowing and paying homage to the World Honored One, and then each returned to their seats. At this time, the Bodhisattva Mahasattva Inconceivable Vision, from afar, saw the World Honored One's form clearly, dignified and extraordinary, his senses tranquil like a tamed elephant king, his mind clear like pure water, possessing all kinds (all merits), and his all-knowing wisdom (Buddha's wisdom) complete. He came from afar, and his heart was filled with deep joy. Thereupon, the Bodhisattva Inconceivable Vision immediately said to the Venerable Ananda: 'Ananda! Look at the World Honored One rising from meditation, the Tathagata, the World Honored One, coming from the quiet chamber, he will surely expound the first truth, and there will be no falsehood. The Tathagata, the World Honored One, is a speaker of wonderful words, a speaker of true words, a speaker of real words, a speaker of words that are as they are, a speaker of words that are not different, a speaker of good words. His mind is skilled in contemplation, he always does good deeds, his bodily actions are without fault, and his speech is pure.'

業無失、意業無失，一切功德斯皆具足——所謂具足最上第一戒聚故、具足最上第一定聚故、具足最上第一實慧聚故、具足最上第一解脫聚故、具足最上第一解脫知見聚故、具足最上第一威儀故、具足最上第一神通故、具足最上第一利益故、具足最上第一不思議辯才故、具足最上第一成就故、具足最上第一微妙故、具足最上第一天退故、具足最上第一入胎故、具足最上第一住胎故、具足最上第一生家故、具足最上第一圓滿功德故、具足最上第一不思議諸相故、具足最上第一不思議諸好故、具足最上第一過去業故、具足最上第一善根故、具足最上第一具足發心故、具足信心故、具足破煩惱故、具足大破煩惱故、具足舍家故、具足知五種故、所謂具足第一戒身故、具足第一定身故、具足第一慧身故、具足第一解脫身故、具足第一解脫知見身故、已到第一神通彼岸故、已到第一無餘智證彼岸故、已到第一分別法彼岸故、已到第一分別義彼岸故、已到第一分別辯才彼岸故、已到第一寂靜定彼岸故、已到第一明達彼岸故、已到第一根力覺道彼岸故、已到第一慈及大慈彼岸故、已到第一悲及大悲彼岸故、已到第一喜及大喜彼岸故、已到第一舍及大舍彼岸故、已到第一不思議威儀彼岸故、已到第一慚愧彼岸故、已到第一於一切法自在

【現代漢語翻譯】現代漢語譯本：身業沒有過失，意業沒有過失，一切功德都完全具備——所謂具備最上第一的戒律集合，具備最上第一的禪定集合，具備最上第一的真實智慧集合，具備最上第一的解脫集合，具備最上第一的解脫知見集合，具備最上第一的威儀，具備最上第一的神通，具備最上第一的利益，具備最上第一的不可思議的辯才，具備最上第一的成就，具備最上第一的微妙，具備最上第一的天退（指從天界退下），具備最上第一的入胎，具備最上第一的住胎，具備最上第一的出生家庭，具備最上第一的圓滿功德，具備最上第一的不可思議的諸相，具備最上第一的不可思議的諸好，具備最上第一的過去業，具備最上第一的善根，具備最上第一的具足發心，具備信心，具備破除煩惱，具備大破煩惱，具備捨棄家庭，具備了知五種（指五蘊）的智慧，所謂具備第一的戒身，具備第一的定身，具備第一的慧身，具備第一的解脫身，具備第一的解脫知見身，已經到達第一神通的彼岸，已經到達第一無餘智證的彼岸，已經到達第一分別法的彼岸，已經到達第一分別義的彼岸，已經到達第一分別辯才的彼岸，已經到達第一寂靜定的彼岸，已經到達第一明達的彼岸，已經到達第一根力覺道的彼岸，已經到達第一慈及大慈的彼岸，已經到達第一悲及大悲的彼岸，已經到達第一喜及大喜的彼岸，已經到達第一舍及大舍的彼岸，已經到達第一不可思議威儀的彼岸，已經到達第一慚愧的彼岸，已經到達對於一切法自在的境界。 English version: Physical actions are without fault, mental actions are without fault, all merits are fully possessed—that is, possessing the supreme first collection of precepts, possessing the supreme first collection of samadhi (meditative concentration), possessing the supreme first collection of true wisdom, possessing the supreme first collection of liberation, possessing the supreme first collection of the knowledge and vision of liberation, possessing the supreme first deportment, possessing the supreme first supernormal powers, possessing the supreme first benefit, possessing the supreme first inconceivable eloquence, possessing the supreme first accomplishment, possessing the supreme first subtlety, possessing the supreme first descent from heavens, possessing the supreme first entering into the womb, possessing the supreme first dwelling in the womb, possessing the supreme first birth family, possessing the supreme first perfect merits, possessing the supreme first inconceivable marks, possessing the supreme first inconceivable excellences, possessing the supreme first past karma, possessing the supreme first roots of goodness, possessing the supreme first complete aspiration, possessing faith, possessing the breaking of afflictions, possessing the great breaking of afflictions, possessing renunciation of home, possessing the knowledge of the five aggregates, that is, possessing the first body of precepts, possessing the first body of samadhi, possessing the first body of wisdom, possessing the first body of liberation, possessing the first body of the knowledge and vision of liberation, having reached the shore of the first supernormal powers, having reached the shore of the first non-residual wisdom, having reached the shore of the first discrimination of dharma, having reached the shore of the first discrimination of meaning, having reached the shore of the first discrimination of eloquence, having reached the shore of the first tranquil samadhi, having reached the shore of the first clear understanding, having reached the shore of the first roots, powers, and factors of enlightenment, having reached the shore of the first loving-kindness and great loving-kindness, having reached the shore of the first compassion and great compassion, having reached the shore of the first joy and great joy, having reached the shore of the first equanimity and great equanimity, having reached the shore of the first inconceivable deportment, having reached the shore of the first shame and remorse, having reached the state of being at ease with all dharmas.

【English Translation】 Physical actions are without fault, mental actions are without fault, all merits are fully possessed—that is, possessing the supreme first collection of precepts, possessing the supreme first collection of samadhi (meditative concentration), possessing the supreme first collection of true wisdom, possessing the supreme first collection of liberation, possessing the supreme first collection of the knowledge and vision of liberation, possessing the supreme first deportment, possessing the supreme first supernormal powers, possessing the supreme first benefit, possessing the supreme first inconceivable eloquence, possessing the supreme first accomplishment, possessing the supreme first subtlety, possessing the supreme first descent from heavens, possessing the supreme first entering into the womb, possessing the supreme first dwelling in the womb, possessing the supreme first birth family, possessing the supreme first perfect merits, possessing the supreme first inconceivable marks, possessing the supreme first inconceivable excellences, possessing the supreme first past karma, possessing the supreme first roots of goodness, possessing the supreme first complete aspiration, possessing faith, possessing the breaking of afflictions, possessing the great breaking of afflictions, possessing renunciation of home, possessing the knowledge of the five aggregates, that is, possessing the first body of precepts, possessing the first body of samadhi, possessing the first body of wisdom, possessing the first body of liberation, possessing the first body of the knowledge and vision of liberation, having reached the shore of the first supernormal powers, having reached the shore of the first non-residual wisdom, having reached the shore of the first discrimination of dharma, having reached the shore of the first discrimination of meaning, having reached the shore of the first discrimination of eloquence, having reached the shore of the first tranquil samadhi, having reached the shore of the first clear understanding, having reached the shore of the first roots, powers, and factors of enlightenment, having reached the shore of the first loving-kindness and great loving-kindness, having reached the shore of the first compassion and great compassion, having reached the shore of the first joy and great joy, having reached the shore of the first equanimity and great equanimity, having reached the shore of the first inconceivable deportment, having reached the shore of the first shame and remorse, having reached the state of being at ease with all dharmas. Modern Chinese translation: 身業沒有過失，意業沒有過失，一切功德都完全具備——所謂具備最上第一的戒律集合，具備最上第一的禪定集合，具備最上第一的真實智慧集合，具備最上第一的解脫集合，具備最上第一的解脫知見集合，具備最上第一的威儀，具備最上第一的神通，具備最上第一的利益，具備最上第一的不可思議的辯才，具備最上第一的成就，具備最上第一的微妙，具備最上第一的天退（指從天界退下），具備最上第一的入胎，具備最上第一的住胎，具備最上第一的出生家庭，具備最上第一的圓滿功德，具備最上第一的不可思議的諸相，具備最上第一的不可思議的諸好，具備最上第一的過去業，具備最上第一的善根，具備最上第一的具足發心，具備信心，具備破除煩惱，具備大破煩惱，具備捨棄家庭，具備了知五種（指五蘊）的智慧，所謂具備第一的戒身，具備第一的定身，具備第一的慧身，具備第一的解脫身，具備第一的解脫知見身，已經到達第一神通的彼岸，已經到達第一無餘智證的彼岸，已經到達第一分別法的彼岸，已經到達第一分別義的彼岸，已經到達第一分別辯才的彼岸，已經到達第一寂靜定的彼岸，已經到達第一明達的彼岸，已經到達第一根力覺道的彼岸，已經到達第一慈及大慈的彼岸，已經到達第一悲及大悲的彼岸，已經到達第一喜及大喜的彼岸，已經到達第一舍及大舍的彼岸，已經到達第一不可思議威儀的彼岸，已經到達第一慚愧的彼岸，已經到達對於一切法自在的境界。

彼岸故、已到第一過去智知見無礙彼岸故、已到第一未來智知見無礙彼岸故、已到第一現在智知見無礙彼岸故、已到第一身業隨智慧行彼岸故、已到第一口業隨智慧行彼岸故、已到第一意業隨智慧行彼岸故。

「阿難！如來、應、等正覺於一念中能具足知一切眾生心心所行——若善、若惡、若凈、若垢等。」

爾時，不空見菩薩摩訶薩復告尊者阿難言：「尊者阿難！諸佛、世尊如大海，凈戒聚不可得底故。尊者阿難！諸佛世尊如須彌山，三昧聚不可動搖故。尊者阿難！諸佛、世尊如虛空，智慧聚無有邊故。尊者阿難！諸佛、世尊如虛空，攝一切眾生無障礙故。尊者阿難！諸佛、世尊如日輪，為諸世間作法光明故。尊者阿難！諸佛、世尊如大火聚，焚燒一切眾生諸煩惱薪故。尊者阿難！諸佛、世尊如河、如陂、如池、如泉，洗盪眾生生、老、病、死垢故。尊者阿難！諸佛、世尊如良醫，能愈一切眾生諸疫病苦故。尊者阿難！諸佛、世尊如大雲雨，能以法水潤澤眾生枯槁故。尊者阿難！諸佛、世尊如師子王，能破一切眾生大我慢故。尊者阿難！諸佛、世尊如大船，能度眾生生死河故。尊者阿難！諸佛、世尊如那羅延，能伏一切世間大力故。尊者阿難！諸佛、世尊如優曇華，一切世間難得見故。尊者阿難！諸佛

【現代漢語翻譯】現代漢語譯本因為到達了彼岸，所以對於過去的第一智慧和知見沒有障礙；因為到達了彼岸，所以對於未來的第一智慧和知見沒有障礙；因為到達了彼岸，所以對於現在的第一智慧和知見沒有障礙；因為到達了彼岸，所以身業隨著智慧而行；因為到達了彼岸，所以口業隨著智慧而行；因為到達了彼岸，所以意業隨著智慧而行。『阿難（Ananda，佛陀的十大弟子之一）！如來（Tathagata，佛陀的稱號）、應（Arhat，值得尊敬的人）、等正覺（Samyaksambuddha，完全覺悟的人）在一念之間能夠完全知曉一切眾生的心念和心所行——無論是善、是惡、是清凈、是污垢等等。』這時，不空見菩薩摩訶薩（Amoghadarśana Bodhisattva Mahasattva，一位偉大的菩薩）又告訴尊者阿難說：『尊者阿難！諸佛（Buddhas，覺悟者）、世尊（Bhagavan，受尊敬的）如同大海，因為他們的清凈戒律的聚集深不可測。尊者阿難！諸佛、世尊如同須彌山（Sumeru，佛教宇宙觀中的聖山），因為他們的三昧（Samadhi，禪定）的聚集不可動搖。尊者阿難！諸佛、世尊如同虛空，因為他們的智慧的聚集沒有邊際。尊者阿難！諸佛、世尊如同虛空，因為他們攝受一切眾生沒有障礙。尊者阿難！諸佛、世尊如同日輪，因為他們為世間眾生帶來佛法的光明。尊者阿難！諸佛、世尊如同大火堆，因為他們焚燒一切眾生的煩惱之薪。尊者阿難！諸佛、世尊如同河流、池塘、水池、泉水，因為他們洗滌眾生生、老、病、死的污垢。尊者阿難！諸佛、世尊如同良醫，因為他們能夠治癒一切眾生的疾病痛苦。尊者阿難！諸佛、世尊如同大雲雨，因為他們能夠用佛法之水滋潤眾生枯槁的心田。尊者阿難！諸佛、世尊如同獅子王，因為他們能夠破除一切眾生的大我慢。尊者阿難！諸佛、世尊如同大船，因為他們能夠度脫眾生生死之河。尊者阿難！諸佛、世尊如同那羅延（Narayana，印度教神祇，在此比喻力量強大），因為他們能夠降伏一切世間的大力。尊者阿難！諸佛、世尊如同優曇華（Udumbara，傳說中三千年一開的稀有花），因為他們在一切世間難以得見。尊者阿難！諸佛』

【English Translation】 English version Because they have reached the other shore, there is no obstruction to their knowledge and insight of the first wisdom of the past; because they have reached the other shore, there is no obstruction to their knowledge and insight of the first wisdom of the future; because they have reached the other shore, there is no obstruction to their knowledge and insight of the first wisdom of the present; because they have reached the other shore, their bodily actions follow wisdom; because they have reached the other shore, their verbal actions follow wisdom; because they have reached the other shore, their mental actions follow wisdom. 'Ananda! The Tathagata (the thus-gone one, an epithet of the Buddha), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) is able to fully know the thoughts and mental activities of all sentient beings in a single moment—whether they are good, evil, pure, or defiled, and so on.' At that time, the Bodhisattva Mahasattva Amoghadarśana (the bodhisattva of unfailing vision) again said to the venerable Ananda: 'Venerable Ananda! The Buddhas (enlightened ones), the Bhagavans (blessed ones), are like the great ocean, because their accumulation of pure precepts is unfathomable. Venerable Ananda! The Buddhas, the Bhagavans, are like Mount Sumeru (the sacred mountain in Buddhist cosmology), because their accumulation of Samadhi (meditative absorption) is unshakeable. Venerable Ananda! The Buddhas, the Bhagavans, are like the void, because their accumulation of wisdom is boundless. Venerable Ananda! The Buddhas, the Bhagavans, are like the void, because they embrace all sentient beings without obstruction. Venerable Ananda! The Buddhas, the Bhagavans, are like the sun, because they bring the light of the Dharma to the world. Venerable Ananda! The Buddhas, the Bhagavans, are like a great fire, because they burn the fuel of all sentient beings' afflictions. Venerable Ananda! The Buddhas, the Bhagavans, are like rivers, ponds, pools, and springs, because they wash away the defilements of birth, old age, sickness, and death of sentient beings. Venerable Ananda! The Buddhas, the Bhagavans, are like good physicians, because they can cure all the diseases and sufferings of sentient beings. Venerable Ananda! The Buddhas, the Bhagavans, are like great clouds and rain, because they can moisten the withered hearts of sentient beings with the water of the Dharma. Venerable Ananda! The Buddhas, the Bhagavans, are like the lion king, because they can break the great pride of all sentient beings. Venerable Ananda! The Buddhas, the Bhagavans, are like a great ship, because they can ferry sentient beings across the river of birth and death. Venerable Ananda! The Buddhas, the Bhagavans, are like Narayana (a Hindu deity, here symbolizing great power), because they can subdue all the great powers of the world. Venerable Ananda! The Buddhas, the Bhagavans, are like the Udumbara flower (a rare flower said to bloom once every three thousand years), because they are difficult to see in all the world. Venerable Ananda! The Buddhas'

、世尊如波利質多樹華，三十二大人相可愛樂故。尊者阿難！諸佛、世尊如父母，能與一切眾生安樂利益故。尊者阿難！諸佛、世尊作利益、作安樂，能令一切眾生得住故。

「尊者阿難！若人說言：『如來出世有無量辯才。』如是說者，是則名為善說如來。如來出世有不思議辯才，是名善說。尊者阿難！乃至如是略說：如來出世有無邊辯才、如來出世有無礙辯才、如來出世有無取著辯才、如來出世有勝解脫辯才、如來出世有隨順義辯才、相應義辯才、微妙凈辯才、巧問辯才、不問辯才、上辯才、無上辯才、慈辯才、大慈辯才、悲辯才、大悲辯才、喜辯才、大喜辯才、舍辯才、大舍辯才、佛出世利益辯才。

「尊者阿難！若人說言：『如來出世具足利益一切眾生。』是則名為善說如來。尊者阿難！若人正言：『同義辯才利益眾生，是則如來出於世間。』又說：『若言彼利益辯才為一切眾生得利益故，當正言音悉令具足，是則如來出於世間。』斯人亦名善說如來。尊者阿難！若人說言：『彼無歸眾生、無依眾生、無救眾生、無護眾生、無憐愍眾生，如來出世為歸、為依、為救、為護、為憐愍者。』是則名為善說如來。

「尊者阿難！假使我今若經一劫、若減一劫，長時歌贊諸佛、世尊辯才功德終不得

【現代漢語翻譯】現代漢語譯本：世尊就像波利質多樹（Pārijāta，天界之樹）的花朵一樣，因為具有三十二種大丈夫相，所以令人喜愛和快樂。尊者阿難！諸佛、世尊就像父母一樣，能夠給予一切眾生安樂和利益。尊者阿難！諸佛、世尊創造利益，帶來安樂，能夠使一切眾生安住。尊者阿難！如果有人說：『如來出世具有無量的辯才。』這樣說的人，就稱為善說如來。如來出世具有不可思議的辯才，這稱為善說。尊者阿難！乃至這樣簡略地說：如來出世具有無邊的辯才、如來出世具有無礙的辯才、如來出世具有無執著的辯才、如來出世具有殊勝解脫的辯才、如來出世具有隨順義理的辯才、相應義理的辯才、微妙清凈的辯才、善巧提問的辯才、不需提問的辯才、上等的辯才、無上的辯才、慈悲的辯才、大慈悲的辯才、喜悅的辯才、大喜悅的辯才、捨棄的辯才、大舍棄的辯才、佛出世利益的辯才。尊者阿難！如果有人說：『如來出世圓滿地利益一切眾生。』這樣說的人，就稱為善說如來。尊者阿難！如果有人正確地說：『同義的辯才利益眾生，這就是如來出現在世間的原因。』又說：『如果說那利益的辯才爲了使一切眾生獲得利益，應當正確地表達，使之圓滿，這就是如來出現在世間的原因。』這樣的人也稱為善說如來。尊者阿難！如果有人說：『那些沒有歸宿的眾生、沒有依靠的眾生、沒有救護的眾生、沒有保護的眾生、沒有憐憫的眾生，如來出世是爲了成為他們的歸宿、依靠、救護、保護和憐憫。』這樣說的人，就稱為善說如來。尊者阿難！即使我現在用一劫或減少一劫的時間，長久地歌頌諸佛、世尊的辯才功德，也終究不能窮盡。

【English Translation】 English version: The World-Honored One is like the flower of the Pārijāta tree (a celestial tree), because of the thirty-two marks of a great man, which are lovely and delightful. Venerable Ānanda! The Buddhas, the World-Honored Ones, are like parents, able to give all beings peace and benefit. Venerable Ānanda! The Buddhas, the World-Honored Ones, create benefit, bring peace, and are able to make all beings dwell in peace. Venerable Ānanda! If someone says: 'The Tathāgata appears in the world with immeasurable eloquence.' Such a person is said to have spoken well of the Tathāgata. The Tathāgata appears in the world with inconceivable eloquence, this is called speaking well. Venerable Ānanda! Even if it is briefly said like this: the Tathāgata appears in the world with boundless eloquence, the Tathāgata appears in the world with unobstructed eloquence, the Tathāgata appears in the world with non-attachment eloquence, the Tathāgata appears in the world with superior liberation eloquence, the Tathāgata appears in the world with eloquence that accords with meaning, eloquence that corresponds with meaning, subtle and pure eloquence, skillful questioning eloquence, non-questioning eloquence, superior eloquence, unsurpassed eloquence, loving-kindness eloquence, great loving-kindness eloquence, compassion eloquence, great compassion eloquence, joy eloquence, great joy eloquence, equanimity eloquence, great equanimity eloquence, and the eloquence of the benefit of the Buddha's appearance in the world. Venerable Ānanda! If someone says: 'The Tathāgata appears in the world to fully benefit all beings.' Such a person is said to have spoken well of the Tathāgata. Venerable Ānanda! If someone correctly says: 'The eloquence of the same meaning benefits beings, this is why the Tathāgata appears in the world.' And also says: 'If it is said that the eloquence of that benefit is for the benefit of all beings, it should be correctly expressed, making it complete, this is why the Tathāgata appears in the world.' Such a person is also called one who speaks well of the Tathāgata. Venerable Ānanda! If someone says: 'For those beings without refuge, without support, without rescue, without protection, without compassion, the Tathāgata appears in the world to be their refuge, support, rescue, protection, and compassion.' Such a person is said to have spoken well of the Tathāgata. Venerable Ānanda! Even if I were to spend an eon or less than an eon, praising the eloquence and merits of the Buddhas and World-Honored Ones for a long time, I would still not be able to exhaust them.

一；又復經于無量劫數具足演說如來、應供、等正覺辯才功德，終亦不得其少分邊。

「尊者阿難！譬如有人老病羸瘠，至大眾中發如是言：『諸人當知：我雖年邁為病所摧，而猶能以一毛端勺渧取大海令即乾枯。』是人素無神通、咒術，而能如是果決壯言。尊者！于意云何？彼人言義可取信不？」

阿難答曰：「不也。大士！」

不空見覆言：「尊者！彼人之言，一切世間諸天及人頗曾驚歎此事希有。如是困人能以毛端盡大海水，如斯念不？」

阿難答曰：「不也。大士！」

「如是，尊者！此事本無，依何取信？我今贊說諸佛、世尊辯才功德不得少邊，其事若此。

「尊者阿難！且置斯事。假使佛今還自讚說毛分功德，過億百千那由他劫亦不能盡，而況餘人？

「尊者阿難！且置斯事。我今更說假使大地所有一切眾生——若干種類：有足、無足、二足、四足、乃至多足，有色、無色、有想、無想、非有想、非無想——如此世界及以十方無量無邊諸世界中所有眾生，設使盡皆一時成佛，彼諸世尊經無量劫皆還嘆佛一毛功德終亦不盡。尊者阿難！當知一切諸佛、世尊乃有如是不可思議具足功德。」

爾時，不空見菩薩摩訶薩為重明此義，以偈頌曰：

「尊者當觀

【現代漢語翻譯】現代漢語譯本一；又經過無量劫的時間，充分演說如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、等正覺（Samyak-sambuddha，完全覺悟的人）的辯才功德，最終也無法觸及其少許邊際。

『尊者阿難！譬如有一個人，年老體弱，疾病纏身，在大眾中說這樣的話：『諸位應當知道：我雖然年邁，被疾病摧殘，但仍然能夠用一根毛髮的尖端，舀取大海的水，使其立即乾涸。』這個人素來沒有神通、咒術，卻能如此果斷地說出豪言壯語。尊者！你認為如何？那個人的話可信嗎？』

阿難回答說：『不可信，大士！』

不空見又說：『尊者！那個人的話，一切世間諸天和人，會因此感到驚歎，認為此事稀有嗎？會認為如此困頓的人能用毛端舀盡大海的水嗎？』

阿難回答說：『不會，大士！』

『正是這樣，尊者！這件事本來就不可能，又怎麼能相信呢？我現在讚歎諸佛、世尊的辯才功德，無法觸及其少許邊際，情況就像這樣。

『尊者阿難！姑且放下這件事。假使佛陀現在親自讚嘆自己一毛的功德，經過億百千那由他劫（Nayuta，極大的數字單位）也無法說完，更何況是其他人呢？』

『尊者阿難！姑且放下這件事。我現在再說，假使大地上所有一切眾生——各種各樣的種類：有足的、無足的、兩足的、四足的、乃至多足的，有色的、無色的、有想的、無想的、非有想非無想的——如此世界以及十方無量無邊的諸世界中所有眾生，假設他們都同時成佛，那些世尊經過無量劫，都來讚歎佛陀一毛的功德，最終也無法說完。尊者阿難！應當知道一切諸佛、世尊具有如此不可思議的圓滿功德。』

當時，不空見菩薩摩訶薩爲了再次闡明這個道理，用偈頌說道：

『尊者應當觀察』

【English Translation】 English version Furthermore, even after countless eons of fully expounding the eloquence and merits of the Tathagata (the Thus-Gone One, an epithet of the Buddha), the Arhat (Worthy One, one who is free from defilements), and the Samyak-sambuddha (Perfectly Enlightened One), one would still not reach even a small fraction of their extent.

'Venerable Ananda! Suppose there is a person who is old, sick, and weak, and who declares in a large assembly: 「Know this, everyone: although I am old and afflicted by illness, I can still use the tip of a single hair to scoop up the ocean and make it dry immediately.」 This person has no supernatural powers or magical abilities, yet he makes such a bold statement. Venerable, what do you think? Is this person's claim believable?'

Ananda replied, 'No, Great Being!'

Akasagarbha then said, 'Venerable, would the words of that person cause all the gods and humans in the world to be amazed and consider it a rare event? Would they think that such a distressed person could use the tip of a hair to exhaust the water of the ocean?'

Ananda replied, 'No, Great Being!'

'Just so, Venerable! This matter is inherently impossible, so how can it be believed? Now, when I praise the eloquence and merits of the Buddhas and World-Honored Ones, I cannot reach even a small fraction of their extent, and the situation is like this.

'Venerable Ananda! Let us set this matter aside. Suppose the Buddha were now to praise his own merit, even a fraction of a hair, it would not be exhausted even after hundreds of thousands of nayutas (a large number) of eons, let alone by anyone else?'

'Venerable Ananda! Let us set this matter aside. I will say further, suppose all the beings on earth—of various kinds: with feet, without feet, two-footed, four-footed, and even many-footed; with form, without form; with perception, without perception; neither with perception nor without perception—all the beings in this world and in the countless worlds of the ten directions, if they were all to become Buddhas at the same time, and those World-Honored Ones were to spend countless eons praising even a single hair of the Buddha's merit, they would still not be able to exhaust it. Venerable Ananda! You should know that all the Buddhas and World-Honored Ones possess such inconceivable and complete merits.'

At that time, the Bodhisattva Mahasattva Akasagarbha, in order to further clarify this meaning, spoke in verse:

'Venerable, you should observe'

法王來，　　一切世間應供養，　功德威光殊顯赫，　　一切智滿難可傾。　最上妙言佛真說，　　實語及如無異言，　善說聖法真實知，　　身、口離過意亦爾。　心無異念絕分別，　　戒行最勝三昧深，　智慧解脫悉超倫，　　解脫知見無可比。　威儀具足不思議，　　無上神通如實智，　利益世間無有量，　　辯才妙行亦無類。　降天下生象、牛王，　　入胎成就世中勝，　住胎殊異無有等，　　家生具足母尊高。　成就眾根最第一，　　勝相圓滿不思議，　妙好鹹備極莊嚴，　　一切分明世瞻仰。　具足真心信清凈，　　禪定除垢有大威，　放舍世欲樂出家，　　菩提成就得五種。　已度神通第一岸，　　智慧無礙亦無邊，　及奢摩他毗舍那，　　法王通達斯自在。　大海之水廣且深，　　其或可以毛端測；　調御丈夫清凈戒，　　雖經曠劫不能知。　須彌雖固猶可動，　　以手投擲至梵宮；　諸佛初住定禪時，　　已自無能動亂者。　虛空容有得其邊，　　四方亦可知其限；　終無能見正覺境，　　思惟分別此彼處。　尊者！大地實弘廣，　　然可以指遍度量；　舍離煩惱人中尊，　　彼心意識不可盡。　如日輪光破眾闇，　　觀諸善惡若見色；　如

【現代漢語翻譯】現代漢語譯本法王（Dharmaraja，指佛陀）降臨，一切世間都應供養他，他的功德和威光如此顯赫，他的智慧圓滿無缺，難以動搖。他所說的最上妙的言辭是佛陀的真理，真實不虛，與如來所說毫無二致。他善於宣說聖法，真實了知一切，身、口、意都遠離過失。他的心沒有雜念，超越了分別，戒行最為殊勝，三昧（samadhi，禪定）深不可測。他的智慧和解脫都超越了一切，他的解脫知見無與倫比。他的威儀具足，不可思議，擁有無上的神通和如實的智慧。他利益世間，無量無邊，他的辯才和妙行也無與倫比。他降生時，如同象王和牛王一般，入胎成就，是世間最殊勝的。他在胎中時，殊勝無比，無與倫比，出生于尊貴的家庭，母親也極為尊貴。他成就了最圓滿的諸根，殊勝的相好圓滿，不可思議。他的妙好莊嚴，一切都清晰分明，為世人所瞻仰。他具足真心，信仰清凈，禪定能去除垢染，擁有大威德。他捨棄世俗的慾望，快樂地出家，成就菩提，獲得五種功德。他已度過神通的第一岸，智慧無礙，也無邊際。以及奢摩他（samatha，止）和毗舍那（vipassana，觀），法王通達這些，自在無礙。大海的水廣闊而深邃，或許可以用毛端來測量；但調御丈夫（Purisadamyasarathi，指佛陀）的清凈戒行，即使經過曠劫也無法知曉。須彌山（Sumeru，佛教中的聖山）雖然堅固，但還可以被撼動，甚至可以用手投擲到梵天宮；但諸佛初入禪定時，就已經沒有任何力量可以動搖他們。虛空或許可以找到它的邊際，四方也可以知道它的界限；但終究沒有人能夠見到正覺的境界，用思惟分別來衡量它。尊者！大地確實廣闊，但可以用手指來測量；但舍離煩惱的人中尊（指佛陀），他的心意識是無法窮盡的。如同太陽的光芒能破除一切黑暗，他觀察善惡如同觀看顏色一般；如同

【English Translation】 English version The Dharma King (Dharmaraja, referring to the Buddha) has come, and all the world should make offerings to him, His merits and majestic light are so outstanding, his wisdom is complete and unshakeable. The most sublime words he speaks are the truth of the Buddha, real and not false, no different from what the Tathagata has said. He is skilled in expounding the sacred Dharma, truly knowing everything, his body, speech, and mind are free from faults. His mind has no distractions, transcends all distinctions, his precepts are most excellent, and his samadhi (meditation) is profound and immeasurable. His wisdom and liberation surpass all, his knowledge of liberation is unparalleled. His demeanor is complete and inconceivable, he possesses supreme supernatural powers and true wisdom. He benefits the world immeasurably, his eloquence and wonderful conduct are also unparalleled. When he was born, he was like an elephant king and a bull king, his entry into the womb was an accomplishment, the most excellent in the world. While in the womb, he was uniquely superior, incomparable, born into a noble family, and his mother was also extremely noble. He has achieved the most complete faculties, his excellent marks are perfect and inconceivable. His beauty and splendor are complete, everything is clear and distinct, and he is revered by the world. He possesses a true heart, his faith is pure, his meditation can remove defilements, and he has great power. He abandoned worldly desires, happily left home, achieved Bodhi, and obtained five merits. He has crossed the first shore of supernatural powers, his wisdom is unobstructed and boundless. And samatha (calm abiding) and vipassana (insight), the Dharma King has mastered these, and is free and unhindered. The water of the great ocean is vast and deep, perhaps it can be measured with the tip of a hair; But the pure precepts of the Purisadamyasarathi (the Buddha), even after countless eons, cannot be known. Mount Sumeru (the sacred mountain in Buddhism), though solid, can still be moved, even thrown by hand to the Brahma palace; But when the Buddhas first enter meditation, there is no power that can shake them. The void may have its boundaries, and the four directions may have their limits; But ultimately no one can see the realm of perfect enlightenment, using thought and discrimination to measure it. Venerable one! The earth is indeed vast, but it can be measured with a finger; But the mind and consciousness of the one who has abandoned afflictions, the most honored among men (referring to the Buddha), cannot be exhausted. Like the light of the sun that breaks through all darkness, he observes good and evil as if seeing colors; Like

是自在世間師，　　能破巨黑無明云。　猶如秋月出重云，　　眾生見者皆歡喜；　法王智光如滿月，　　如睹妙色無不樂。　冥寂長夜如明燈，　　為諸眼目作先導；　世間智者能除暗，　　恒以法光照眾生。　能設法炬自在尊，　　天人大師為他作，　一切諸有皆滅盡，　　是故稱佛光明王。　聖智如河及泉水，　　能蕩生老病死塵；　如大醫王施良藥，　　調御能除眾疾苦；　猶如龍王降大雨，　　能滿一切諸大地；　諸佛如是行慈悲，　　充足一切樂法者。　大師子王震吼時，　　降伏世間諸惡獸；　世尊如斯決定說，　　破除外道我慢心。　如大舟船常往返，　　濟度一切諸去來；　諸佛如是遍周旋，　　拔彼常沒四流者。　優曇缽華世希有，　　此閻浮提最難見；　天人世尊難中難，　　一切世間歸依處。　如波利樹華現時，　　三十三天甚愛樂；　大人相好出興世，　　眾生睹見悉歡喜。　世尊神變難窮盡，　　如我今者謂宣說，　我以嘆佛諸功德，　　畢竟利益諸群生。」

大方等大集經菩薩唸佛三昧分卷第五大正藏第 13 冊 No. 0415 大方等大集經菩薩唸佛三昧分

大方等大集經菩薩唸佛三昧分卷第六

隋天竺三

【現代漢語翻譯】現代漢語譯本他是自在世間的導師，能夠破除巨大的黑暗無明之云。就像秋天的月亮從重重雲層中升起，眾生見到都會歡喜；法王的智慧之光如同滿月，如同看到美妙的色彩，沒有不感到快樂的。在漫長寂靜的黑夜裡，他如同明燈，為眾生的眼睛指引方向；世間的智者能夠消除黑暗，總是用佛法的光明照耀眾生。能夠設立佛法火炬的自在尊，是天人和人類的大師，為他們指引方向，一切的生老病死都將滅盡，因此被稱為佛光明王。聖者的智慧如同河流和泉水，能夠洗滌生老病死的塵埃；如同偉大的醫生施予良藥，調御眾生，能夠消除各種疾病痛苦；如同龍王降下大雨，能夠充滿一切大地；諸佛就是這樣施行慈悲，滿足一切喜愛佛法的人。當大師子王發出震吼時，能夠降伏世間一切惡獸；世尊就是這樣堅定地說，破除外道我慢之心。如同巨大的船隻經常往返，救度一切來來往往的眾生；諸佛就是這樣周遍巡迴，拔除那些常在生死輪迴中沉沒的人。優曇缽花（Udumbara，傳說中的稀有花）在世間非常稀有，在這個閻浮提（Jambudvipa，我們所居住的世界）最難見到；天人和世尊是難中之難，是一切世間眾生歸依之處。如同波利樹（Parijata，天界的一種樹）開花時，三十三天（Trayastrimsa，欲界第二天）非常喜愛；具有大人相好（Mahapurusa Lakshana，佛陀的三十二種殊勝相貌）的佛陀出現於世，眾生見到都歡喜。世尊的神通變化難以窮盡，就像我現在所說的，我讚歎佛陀的各種功德，最終利益一切眾生。

【English Translation】 English version He is the master, free in the world, capable of breaking through the massive clouds of dark ignorance. Like the autumn moon rising from layers of clouds, all beings who see it rejoice; The light of the Dharma King's wisdom is like a full moon, like seeing beautiful colors, none are not delighted. In the long, silent night, he is like a bright lamp, guiding the eyes of all beings; The wise in the world can dispel darkness, always illuminating beings with the light of the Dharma. The free one who can set up the torch of the Dharma, is the master of gods and humans, guiding them, All birth, old age, sickness, and death will be extinguished, therefore he is called the Buddha, King of Light. The wisdom of the sage is like rivers and springs, capable of washing away the dust of birth, old age, sickness, and death; Like a great physician administering good medicine, regulating beings, capable of eliminating all kinds of suffering; Like a dragon king sending down heavy rain, capable of filling all the lands; The Buddhas thus practice compassion, fulfilling all those who love the Dharma. When the great lion king roars, he can subdue all the evil beasts in the world; The World Honored One thus firmly declares, breaking the pride of the heretics. Like a great ship constantly going back and forth, saving all beings who come and go; The Buddhas thus travel everywhere, rescuing those who are constantly sinking in the cycle of birth and death. The Udumbara flower (a legendary rare flower) is very rare in the world, and the most difficult to see in this Jambudvipa (the world we live in); The gods and the World Honored One are the most difficult of the difficult, the place of refuge for all beings in the world. Like when the Parijata tree (a tree in the heavens) blooms, the Trayastrimsa heaven (the second heaven of the desire realm) is very delighted; The Buddha with the Mahapurusa Lakshana (the thirty-two auspicious marks of a Buddha) appears in the world, and all beings who see him rejoice. The World Honored One's miraculous transformations are inexhaustible, just as I am now saying, I praise the various merits of the Buddha, ultimately benefiting all beings.

藏達磨笈多譯

佛作神通品第七

爾時，世尊自袈裟內出金色手，摩彼不空見菩薩摩訶薩頂，復出廣長舌相，即告不空見菩薩言：「善哉善哉，汝不空見！汝今乃能為諸眾生如是嘆說如來、應供、等正覺真實功德也。

「不空見！若有說言：『世間眾生無救護時，是中必有能救護者出現世間為作救護。』不空見！當知即是善說如來也。

「複次，不空見！若復說言：『世間眾生無歸趣時，是時必有不思議辯才、無量辯才出現於世，能與眾生作大歸依。』不空見！當知即是善說如來也。

「複次，不空見！若復說言：『世間眾生多貪慾行、多瞋恚行、多愚癡行，是時必有無慾、恚、癡大師出世為除三毒。』不空見！當知即是善說如來也。

「複次，不空見！若復說言：『世間眾生多慳吝時、多嫉妒時，是時必有遠離慳嫉、好行佈施大師出興為破慳嫉。』不空見！當知即是善說如來也。

「複次，不空見！若復說言：『世間眾生無有慚愧、羞恥之行，是時必有慚愧、羞恥大師出世除無慚恥。』不空見！當知即是善說如來也。

「複次，不空見！若復說言：『世間眾生多行憍慢、貢高之事，是時必有和敬、調柔大師出世為除憍慢。』不空見！當知即是善說如來也。

【現代漢語翻譯】現代漢語譯本佛陀顯神通品第七那時，世尊從自己的袈裟中伸出金色的手，摩娑不空見菩薩摩訶薩的頭頂，又伸出廣長舌相，對不空見菩薩說：『善哉善哉，你不空見！你現在能夠為眾生如此讚歎宣說如來、應供、等正覺的真實功德。』『不空見！如果有人說：『世間眾生在沒有救護的時候，必定有能救護者出現於世，為他們提供救護。』不空見！應當知道，這就是善說如來。』『再者，不空見！如果有人說：『世間眾生在沒有歸宿的時候，那時必定有不可思議的辯才、無量的辯才出現於世，能夠為眾生提供大的歸依。』不空見！應當知道，這就是善說如來。』『再者，不空見！如果有人說：『世間眾生多有貪慾的行為、多有瞋恚的行為、多有愚癡的行為，那時必定有無貪慾、瞋恚、愚癡的大師出世，為他們去除這三種毒害。』不空見！應當知道，這就是善說如來。』『再者，不空見！如果有人說：『世間眾生多有慳吝的時候、多有嫉妒的時候，那時必定有遠離慳吝嫉妒、喜好行佈施的大師出現，為他們破除慳吝嫉妒。』不空見！應當知道，這就是善說如來。』『再者，不空見！如果有人說：『世間眾生沒有慚愧、羞恥的行為，那時必定有慚愧、羞恥的大師出世，為他們去除無慚無恥。』不空見！應當知道，這就是善說如來。』『再者，不空見！如果有人說：『世間眾生多有驕慢、貢高的行為，那時必定有和敬、調柔的大師出世，為他們去除驕慢。』不空見！應當知道，這就是善說如來。』

【English Translation】 English version Chapter Seven: The Buddha's Display of Miraculous Powers At that time, the World Honored One extended a golden hand from within his robe and stroked the crown of the Bodhisattva Mahasattva Amoghadarśin (不空見, Infallible Vision), then extended his broad and long tongue, and said to the Bodhisattva Amoghadarśin: 'Excellent, excellent, Amoghadarśin! You are now able to praise and expound the true merits of the Tathagata (如來, Thus Come One), Arhat (應供, Worthy of Offerings), Samyaksaṃbuddha (等正覺, Fully Enlightened One) for all sentient beings.' 'Amoghadarśin! If someone says: 'When sentient beings in the world have no protector, there will surely be a protector appearing in the world to provide protection.' Amoghadarśin! You should know that this is a good description of the Tathagata.' 'Furthermore, Amoghadarśin! If someone says: 'When sentient beings in the world have no refuge, at that time there will surely be inconceivable eloquence and immeasurable eloquence appearing in the world, able to provide great refuge for sentient beings.' Amoghadarśin! You should know that this is a good description of the Tathagata.' 'Furthermore, Amoghadarśin! If someone says: 'Sentient beings in the world have much desire, much anger, and much ignorance, at that time there will surely be a master free from desire, anger, and ignorance appearing in the world to remove these three poisons.' Amoghadarśin! You should know that this is a good description of the Tathagata.' 'Furthermore, Amoghadarśin! If someone says: 'When sentient beings in the world are often stingy and often jealous, at that time there will surely be a master who is far from stinginess and jealousy, and who is fond of giving, appearing to break through stinginess and jealousy.' Amoghadarśin! You should know that this is a good description of the Tathagata.' 'Furthermore, Amoghadarśin! If someone says: 'Sentient beings in the world have no sense of shame or embarrassment, at that time there will surely be a master of shame and embarrassment appearing in the world to remove shamelessness.' Amoghadarśin! You should know that this is a good description of the Tathagata.' 'Furthermore, Amoghadarśin! If someone says: 'Sentient beings in the world often engage in arrogance and haughtiness, at that time there will surely be a master of harmony, respect, and gentleness appearing in the world to remove arrogance.' Amoghadarśin! You should know that this is a good description of the Tathagata.'

「複次，不空見！若復說言：『世間眾生無有慈悲、不能喜舍、多行瞋恚、穢濁毒心，是時必有斷除瞋毒、具足四等導師出世教修慈悲、大利益事。』不空見！當知即是善說如來也。

「複次，不空見！若復說言：『世若多惡、無善眾生，其有能教令生善根、先有善根令其增廣如是利益大師出興。』不空見！當知則是善說如來也。

「複次，不空見！若復說言：『五濁惡世眾生病增，世有大人能行利益，導以出法安樂眾生。』不空見！當知是言則謂我也。所以者何？吾今出於五濁惡世，宣揚妙法、斷除邪垢，能多利益諸眾生故。」

爾時，世尊手摩不空見菩薩頂時，即以神力於一念間令此大眾咸見東方無量無邊不可說阿僧祇現在一切諸佛國土，彼國土中諸佛、世尊未滅度者，及彼眾生一切境界皆悉現前，亦聞彼佛說法音聲，亦見彼剎清凈莊嚴種種具足；如是乃至南、西、北方、四維、上、下十方所有諸佛凈土，一切境界明瞭現前，若觀掌中庵摩勒果。

又復世尊以手摩彼不空見菩薩摩訶薩頂時，以佛神力及不空見本願因緣，於一念間即見十方無量無邊阿僧祇不可數過去諸佛入涅槃者，乃至彼剎清凈莊嚴，了了分明若觀手掌；又蒙佛力，亦見當來諸佛、世尊、清凈剎土莊嚴具足。

爾

【現代漢語翻譯】現代漢語譯本：「再者，不空見（菩薩名）！如果有人說：『世間眾生沒有慈悲心，不能歡喜佈施，多行嗔恚，內心污穢充滿毒害，這時必定會有能夠斷除嗔毒、具備四種平等心（慈、悲、喜、舍）的導師出世，教導修行慈悲，做大利益眾生的事情。』不空見！你應該知道，這就是善於說法如來（佛的稱號）的化身。「再者，不空見！如果有人說：『世間充滿邪惡，沒有善良的眾生，如果有能教導眾生生出善根，或者使原本有善根的人增長善根的利益大師出現。』不空見！你應該知道，這就是善於說法如來（佛的稱號）的化身。「再者，不空見！如果有人說：『五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生疾病增多，世間有大人物能夠行利益之事，引導眾生出離苦海，獲得安樂。』不空見！你應該知道，這話說的就是我。為什麼呢？因為我如今就出生於五濁惡世，宣揚微妙的佛法，斷除邪惡污垢，能夠多多利益眾生。」這時，世尊用手摩不空見菩薩的頭頂時，就用神通力在一念之間，讓在場的大眾都看到東方無量無邊不可說阿僧祇（極大的數字）的現在一切諸佛的國土，那些國土中諸佛、世尊還沒有入滅的，以及那些眾生的一切境界都清晰地顯現在眼前，也聽到那些佛說法音聲，也看到那些佛土清凈莊嚴，種種具足；像這樣乃至南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方十方所有諸佛的凈土，一切境界都明明白白地顯現在眼前，就像觀看手掌中的庵摩勒果（一種果實）。世尊又用手摩不空見菩薩摩訶薩（菩薩的尊稱）的頭頂時，憑藉佛的神通力和不空見菩薩的本願因緣，在一念之間就看到十方無量無邊阿僧祇不可數的過去諸佛入涅槃的景象，乃至那些佛土清凈莊嚴，都清清楚楚地顯現出來，就像觀看手掌一樣；又蒙佛力，也看到未來諸佛、世尊、清凈佛土莊嚴具足的景象。

【English Translation】 English version: Furthermore, Akasagarbha (a Bodhisattva's name)! If it is said: 『The beings in the world have no compassion, cannot rejoice in giving, frequently harbor anger, and their minds are defiled with poison. At that time, there will surely be a guide who can eradicate anger and poison, possess the four immeasurables (loving-kindness, compassion, joy, and equanimity), appear in the world to teach the practice of compassion, and do great beneficial deeds.』 Akasagarbha! You should know that this is the well-spoken Tathagata (an epithet of the Buddha). Furthermore, Akasagarbha! If it is said: 『The world is full of evil, and there are no virtuous beings. If there is a great master who can teach beings to generate roots of goodness, or cause those who already have roots of goodness to increase them, such a beneficial master will appear.』 Akasagarbha! You should know that this is the well-spoken Tathagata. Furthermore, Akasagarbha! If it is said: 『The beings in the five turbid ages (referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity) are increasingly afflicted with illness, and there is a great person in the world who can perform beneficial deeds, guiding beings to escape suffering and attain peace.』 Akasagarbha! You should know that these words refer to me. Why is that? Because I am now born in the five turbid ages, proclaiming the wonderful Dharma, eradicating evil defilements, and able to greatly benefit all beings.』 At that time, when the World Honored One touched the crown of Akasagarbha Bodhisattva』s head with his hand, he used his divine power to make the entire assembly see, in a single moment, the immeasurable, boundless, and inexpressible asamkhya (a very large number) of all the Buddha lands in the east, where the Buddhas and World Honored Ones had not yet passed into Nirvana, and all the realms of those beings were clearly manifested before them. They also heard the voices of those Buddhas teaching the Dharma, and saw those Buddha lands pure and adorned, complete in every way. Similarly, all the pure lands of the Buddhas in the south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), above, and below, all the realms were clearly manifested, like looking at an amalaka fruit (a type of fruit) in the palm of one's hand. Again, when the World Honored One touched the crown of Akasagarbha Bodhisattva Mahasattva』s (a respectful title for a Bodhisattva) head with his hand, by the power of the Buddha and the causal conditions of Akasagarbha』s original vows, in a single moment, he saw the immeasurable, boundless, and countless asamkhya past Buddhas who had entered Nirvana in the ten directions, and even the pure and adorned Buddha lands, all clearly manifested as if looking at the palm of one's hand. Moreover, by the power of the Buddha, he also saw the future Buddhas, World Honored Ones, and the pure and adorned Buddha lands, complete in every way.

時，不空見菩薩摩訶薩以本願力承佛威神盡見十方三世諸佛及彼佛剎清凈莊嚴已，為重宣此義，即從坐起，正持威儀，偏袒右肩，右膝著地，合掌向佛，以偈頌曰：

「三千世界所有水，　　若人慾量皆可知；　調御丈夫天人師，　　戒行深遠孰能測？　須彌高廣最巍巍，　　羸老病人口吹散；　世尊初入于禪定，　　億百千劫難可了。　虛空足量能盡邊，　　四方亦可步其際；　世尊大師等正覺，　　智慧甚深無源底。　虛空平等無掛礙，　　可為暴風所飄動；　如來本性無煩惱，　　貪、恚、癡毒何所居？　日輪圓滿處空中，　　清凈光明遍世界；　如是阿羅仙種姓，　　於此天眾而曜暉。　又如秋月合昴宿，　　威光超世挺眾星；　如是滿月大法王，　　炎赫獨出天人上。　若優曇華甚希有，　　時乃一遇不世出；　諸天中天調御師，　　有時而現隨意感。　世尊妙手摩我頂，　　金色百福相莊嚴，　不可毀壞悉具足，　　其為利益斯若是。　世尊真言及實語，　　人中法王轉正輪，　普遍十方世界中，　　甚為利益悉自在。　蒙世尊手摩頂時，　　我見十方最上人，　如恒河中說沙數，　　大威德仙眾多彼；　大牟尼尊手加我，　　即見諸佛如彌陀，　猶恒河

【現代漢語翻譯】現代漢語譯本當時，不空見菩薩摩訶薩（菩薩中的大修行者）憑藉其本來的願力，承受佛陀的威神之力，完全見到了十方三世的一切諸佛以及他們佛剎的清凈莊嚴。爲了再次宣說這個道理，他立即從座位上站起來，整理好威儀，袒露右肩，右膝跪地，合掌向佛，用偈頌說道：『三千大千世界所有的水，如果有人想要測量，都是可以知道的；調御丈夫（佛的稱號，意為調伏眾生的大丈夫）、天人師（佛的稱號，意為天人和人類的導師），他們的戒行深遠，誰能測度呢？須彌山（佛教中的聖山）高大廣闊，最為巍峨，但羸弱的老人和病人的口風就能吹散它；世尊（佛的稱號）最初進入禪定，即使億百千劫也難以瞭解。虛空可以測量，能夠窮盡它的邊際，四方也可以用腳步丈量它的盡頭；世尊大師（佛的稱號）等正覺（佛的稱號，意為達到真正覺悟的人），他們的智慧深邃，沒有源頭和底線。虛空平等，沒有障礙，卻可以被暴風所吹動；如來（佛的稱號）的本性沒有煩惱，貪、嗔、癡這三種毒素又在哪裡安身呢？太陽圓滿地懸掛在空中，清凈的光明照耀整個世界；像這樣，阿羅仙（已證得阿羅漢果位的聖者）的種姓，在天眾中閃耀光輝。又像秋天的月亮與昴宿星團相合，威光超越世間，突出于眾星之上；像這樣，圓滿的法王（佛的稱號），光芒熾盛，獨自超越天人和人類。如果優曇花（傳說中三千年一開的稀有花）非常稀有，時隔很久才出現一次，不是世間常有的；諸天中的天（佛的稱號）、調御師（佛的稱號），有時會根據眾生的感應而顯現。世尊用他美妙的手摩我的頭頂，金色的百福相（佛的三十二相之一）莊嚴無比，不可毀壞，完全具足，他所帶來的利益就是這樣。世尊的真言和真實的話語，人中的法王（佛的稱號）轉動正法之輪，普遍在十方世界中，所帶來的利益非常廣大，一切自在。當蒙受世尊的手摩頂時，我見到了十方最尊貴的人，就像恒河中的沙子一樣多，他們都是具有大威德的仙人；大牟尼尊（佛的稱號）的手加持我，我立即見到了諸佛，就像彌陀佛（阿彌陀佛的簡稱）一樣，也像恒河中的沙子一樣多。』

【English Translation】 English version At that time, the Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) Amoghavajra, relying on his original vows and receiving the majestic power of the Buddha, fully saw all the Buddhas of the ten directions and three times, as well as the pure and magnificent adornments of their Buddha-lands. To further proclaim this meaning, he immediately rose from his seat, adjusted his demeanor, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and spoke in verse: 'All the water in the three thousand great thousand worlds, if one wishes to measure it, can be known; the Tamer of Men (an epithet for the Buddha, meaning the great man who tames beings), the Teacher of Gods and Humans (an epithet for the Buddha, meaning the teacher of gods and humans), their precepts are profound, who can fathom them? Mount Sumeru (a sacred mountain in Buddhism) is tall and vast, most majestic, yet the breath of a weak old or sick person can scatter it; when the World-Honored One (an epithet for the Buddha) first enters into meditation, even billions of kalpas (eons) are difficult to comprehend. Empty space can be measured, its boundaries can be exhausted, and the four directions can be stepped to their ends; the World-Honored Master (an epithet for the Buddha), the Perfectly Enlightened One (an epithet for the Buddha, meaning one who has attained true enlightenment), their wisdom is profound, without source or bottom. Empty space is equal, without obstruction, yet it can be moved by a storm; the Tathagata's (an epithet for the Buddha) nature is without afflictions, where do greed, hatred, and delusion, these three poisons, reside? The sun is perfectly round in the sky, its pure light illuminates the entire world; like this, the lineage of Arhats (saints who have attained the state of Arhatship), shines brightly among the heavenly beings. And like the autumn moon joining the Pleiades star cluster, its majestic light surpasses the world, standing out among the stars; like this, the perfect Dharma King (an epithet for the Buddha), his radiance is blazing, uniquely surpassing gods and humans. If the Udumbara flower (a legendary rare flower that blooms once every three thousand years) is very rare, appearing only once in a long time, not common in the world; the God of Gods (an epithet for the Buddha), the Tamer (an epithet for the Buddha), sometimes appears according to the sentient beings' responses. The World-Honored One touches my head with his wonderful hand, adorned with the golden marks of a hundred blessings (one of the thirty-two marks of the Buddha), indestructible, fully complete, the benefits he brings are like this. The World-Honored One's true words and truthful speech, the Dharma King among humans (an epithet for the Buddha) turns the wheel of the true Dharma, universally throughout the ten directions, the benefits are vast, all is at ease. When receiving the World-Honored One's hand touching my head, I saw the most honored ones of the ten directions, as numerous as the sands of the Ganges River, all of them are great powerful sages; the Great Muni (an epithet for the Buddha) touched me, and I immediately saw the Buddhas, like Amitabha Buddha (short for Amitayus Buddha), also as numerous as the sands of the Ganges River.'

中算沙數，　　人中最勝眾多彼；　如來慈手親摩覺，　　安樂世界我見知，　阿閦應供兩足尊，　　大悲光明作饒益。　我蒙世尊神手觸，　　盡見世間滅度尊，　於一念頃如恒沙，　　大慈降伏諸根者；　世尊以手摩我時，　　亦睹彌勒昔諸愿，　如彼當來一切事，　　了了明白無復疑。　過去諸佛我已見，　　未來、現在亦復然，　十方三世諸如來，　　神通德力難稱說。　世尊以手摩我時，　　普見十方救世者，　並睹諸佛清凈剎，　　我因更發最上愿。　諸佛神通難思議，　　戒、定、智慧亦如是，　諸餘功德不可說，　　唯愿如今常教示。　如來下手摩我時，　　即見十方諸塔廟，　眾寶金色如恒沙，　　具足種種微妙供。　諸佛皆具大名稱，　　彼彼相好充十方，　百千樂音以供養，　　我見彼剎悉如是。　彼剎復有諸佛塔，　　金縷間錯寶頗梨，　高大過於一由旬，　　端正莊嚴皆若此。　復見大尊諸塔廟，　　眾寶雜廁甚精華，　亦有住于虛空中，　　常以天華散其上。　我復見彼諸勝塔，　　涌出高滿十二旬，　彼諸佛所名燈然，　　光明遍照十方剎。　世尊以手摩頂時，　　我見妙塔不可說，　彼佛各有大名稱，　　其間皆悉如來力。　

【現代漢語翻譯】現代漢語譯本如同計算恒河沙數一樣，人中最殊勝的也多如彼沙數；如來慈悲的手親自摩頂覺悟，我因此見知安樂世界。阿閦（Akshobhya，不動佛）應供、兩足尊，以大悲光明利益眾生。我蒙受世尊神聖之手觸控，盡見世間已滅度的尊者，於一念之間如恒河沙數般眾多，大慈大悲降伏諸根者；世尊以手摩我頂時，我也看到了彌勒（Maitreya，未來佛）過去的種種願望，如同他未來將要發生的一切事情，都清清楚楚明白無疑。過去的諸佛我已經見過，未來和現在的諸佛也是如此，十方三世的諸如來，他們的神通德力難以用言語稱說。世尊以手摩我頂時，我普遍見到十方救世的佛陀，並見到諸佛清凈的剎土，我因此更加發起了最上等的願望。諸佛的神通難以思議，戒、定、智慧也是如此，其他功德不可言說，只願如今能常受教誨。如來下手摩我頂時，我即刻見到十方諸多的塔廟，眾寶金色如恒河沙數般眾多，具足種種微妙的供養。諸佛都具有偉大的名號，他們的相好遍佈十方，用百千種樂音來供養，我見到那些剎土都是如此。那些剎土還有諸佛的寶塔，用金線交錯鑲嵌著寶頗梨（sphatika，水晶），高大超過一由旬（yojana，古印度長度單位），端正莊嚴都像這樣。我又見到大尊的諸多塔廟，各種珍寶交錯裝飾非常精美，也有懸浮在虛空中的，常常有天花散落在上面。我又見到那些殊勝的寶塔，涌出高滿十二由旬，那些佛陀所在之處，燈火光明照耀十方剎土。世尊以手摩頂時，我見到不可思議的妙塔，那些佛陀各自具有偉大的名號，其間都充滿如來的力量。

【English Translation】 English version Like counting the sands of the Ganges, the most excellent among people are as numerous as those sands; The Tathagata's (如來, Thus Come One) compassionate hand personally touched my head, and I thus came to know the world of bliss. Akshobhya (阿閦, the Immovable One), worthy of offerings, the two-legged honored one, benefits beings with great compassion and light. I, having been touched by the sacred hand of the World Honored One, saw all the honored ones who had passed into extinction in the world, In a single moment, they were as numerous as the sands of the Ganges, those of great compassion who subdue the senses; When the World Honored One touched my head with his hand, I also saw the past vows of Maitreya (彌勒, the future Buddha), Just like all the things that will happen in his future, everything was clear and without doubt. I have already seen the Buddhas of the past, and it is the same for the Buddhas of the future and the present, The Tathagatas of the ten directions and the three times, their spiritual powers and virtues are difficult to describe. When the World Honored One touched my head with his hand, I universally saw the saviors of the ten directions, And saw the pure lands of the Buddhas, and because of this, I further made the most supreme vow. The spiritual powers of the Buddhas are inconceivable, and so are their precepts, concentration, and wisdom, Other merits are indescribable, I only wish to be constantly taught now. When the Tathagata touched my head with his hand, I immediately saw the many stupas and temples of the ten directions, The golden treasures were as numerous as the sands of the Ganges, complete with all kinds of exquisite offerings. All the Buddhas have great names, their marks and characteristics fill the ten directions, Using hundreds of thousands of musical sounds to make offerings, I saw that all those lands were like this. In those lands, there were also Buddha stupas, inlaid with gold threads and precious sphatika (頗梨, crystal), Tall and exceeding one yojana (由旬, an ancient Indian unit of distance), upright and adorned, all were like this. I also saw the many stupas and temples of the great honored ones, decorated with various treasures, very exquisite, Some were also suspended in the void, with heavenly flowers constantly scattered upon them. I also saw those excellent stupas, rising up to a height of twelve yojanas, In those places where the Buddhas were, the light of the lamps illuminated the lands of the ten directions. When the World Honored One touched my head, I saw the inconceivable wonderful stupas, Those Buddhas each had great names, and in between them was the power of the Tathagata.

世尊手摩我頂時，　　於是得見諸佛剎，　彼或燒身、或受辱，　　種種行類不可宣，　各于自剎修苦行，　　無有晝夜如救然，　勇猛弘誓度眾生，　　皆為無上菩提故。　我又睹見十方剎，　　有諸菩薩常辛勤，　自剜身肉然多燈，　　彼為菩提光明故。　我又復見清凈身，　　于諸佛前常立住，　至彼世尊涅槃已，　　為求菩提大德故。　我又復見為法人，　　香油灌身然燈炬，　苦身精意遍十方，　　終不繫心財食類。　我又更見諸丈夫，　　恒舍頭、目、及身、手、　妻子、王位、與國城，　　志令群生獲安樂。　如我所見無遺余，　　不可口言而宣說，　我所知見最勝等，　　蒙佛威靈故遍觀。　世尊威神加持故，　　令我見斯希有事，　吉祥第一天中天，　　我今歸依最無上。」

菩薩唸佛三昧分見無邊佛廣請問品第八

爾時，不空見菩薩摩訶薩白佛言：「世尊！今此一切天人大眾，既見世尊久處禪定、默無言說，咸生渴仰，唯愿世尊俯就斯座。」

爾時，世尊聞不空見菩薩摩訶薩為彼天人大眾請已，端身正念，默然許之。

爾時，不空見菩薩既蒙默許，偏袒右臂，右膝著地，合掌向佛，復白佛言：「世尊！我今欲問，若聖聽者乃敢發言。」

【現代漢語翻譯】現代漢語譯本當世尊用手摩我頭頂時，我於是得見諸佛的剎土（佛所居住的清凈國土），他們有的焚燒身體，有的遭受屈辱，種種修行的方式難以言說，各自在自己的剎土中修持苦行，沒有白天黑夜，如同救火一般急迫，他們勇猛地發大誓願度化眾生，都是爲了無上的菩提（覺悟）的緣故。我又看見十方剎土，有許多菩薩常常辛勤修行，他們自己剜下身上的肉點燃成燈，那是爲了菩提的光明。我又看見清凈的身體，在諸佛面前常常站立，直到那些世尊涅槃之後，爲了求得菩提的大德行。我又看見爲了佛法的人，用香油灌注身體點燃成燈炬，他們苦修精進遍及十方，始終不執著于財物和食物。我又看見許多大丈夫，常常捨棄頭、眼睛、身體、手，妻子、王位、以及國城，立志要讓眾生獲得安樂。我所見到的沒有遺漏，無法用言語來宣說，我所知所見是最殊勝的，是蒙受佛的威神力量才能遍觀。世尊的威神加持的緣故，讓我見到這些稀有的事情，吉祥第一的天中天（佛的尊稱），我現在歸依最無上的您。

菩薩唸佛三昧分見無邊佛廣請問品第八

這時，不空見菩薩摩訶薩（大菩薩）對佛說：『世尊！現在這裡的一切天人和大眾，既然看到世尊長久處於禪定，默然不語，都感到渴求仰慕，唯愿世尊能夠降臨到這個座位上。』

這時，世尊聽到不空見菩薩摩訶薩為那些天人和大眾請求后，端正身體，正念而住，默然地允許了。

這時，不空見菩薩既然得到默許，就袒露右臂，右膝跪地，合掌向佛，又對佛說：『世尊！我現在想要請問，如果聖者允許，我才敢發言。』

【English Translation】 English version When the World Honored One touched my head with his hand, I then saw the Buddha-lands (pure lands where Buddhas reside), Some of them burned their bodies, some endured humiliation, the various kinds of practices are indescribable, Each in their own Buddha-land practiced asceticism, without day or night, as urgent as putting out a fire, They courageously made great vows to liberate sentient beings, all for the sake of unsurpassed Bodhi (enlightenment). I also saw the ten directions of Buddha-lands, where many Bodhisattvas were constantly diligent in their practice, They carved out their own flesh to light lamps, for the sake of the light of Bodhi. I also saw pure bodies, constantly standing before all the Buddhas, Until those World Honored Ones had entered Nirvana, seeking the great virtue of Bodhi. I also saw those who practiced for the Dharma, pouring fragrant oil on their bodies to light lamps, Their diligent practice pervaded the ten directions, never clinging to wealth or food. I also saw many great men, constantly giving up their heads, eyes, bodies, and hands, Wives, royal positions, and kingdoms, determined to bring peace and happiness to all beings. What I have seen is without omission, it cannot be expressed in words, What I know and see is the most supreme, it is through the Buddha's majestic power that I can see everywhere. It is because of the World Honored One's majestic power that I have seen these rare things, The auspicious and foremost among the gods (an epithet for the Buddha), I now take refuge in the most unsurpassed one.

Chapter Eight: The Bodhisattva's Samadhi of Mindfulness of the Buddha, Seeing Limitless Buddhas, and Making Extensive Inquiries

At that time, the Bodhisattva Mahasattva (great Bodhisattva) Inexhaustible Vision said to the Buddha, 'World Honored One! Now all these gods and humans, having seen the World Honored One in deep meditation for a long time, silent and without speech, are all filled with longing and admiration. We wish that the World Honored One would condescend to this seat.'

At that time, the World Honored One, having heard the request of the Bodhisattva Mahasattva Inexhaustible Vision on behalf of those gods and humans, straightened his body, remained in mindfulness, and silently consented.

At that time, the Bodhisattva Inexhaustible Vision, having received silent consent, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and again said to the Buddha, 'World Honored One! I now wish to ask a question. If the Holy One permits, then I dare to speak.'

佛告不空見：「如來、應供、等正覺隨汝所問，當爲汝說，斷汝所疑，令爾心喜，然是天、人、梵、魔、沙門、婆羅門等皆當證知。」

時不空見菩薩摩訶薩承佛教已，即便白言：「世尊！菩薩摩訶薩應當思惟何等三昧？應當親近何等三昧？應當修行何等三昧？如是，菩薩思惟、親近、及以修行此三昧已，現見何法而得安樂？云何當得如大海，多聞受故？云何當得如須彌山，菩提心安住不傾故？云何當得如大鐵圍山，一切外道邪論不能動故？云何當得如虛空，一切法無礙故？云何當得如虛空，心無染著故？云何當得如日輪，破除一切無明闇故？云何當得如月輪，白凈法圓滿故？云何當得如燈輪，作法光明故？云何當得如大炬，一切受陰滅故？云何當得如火聚，焚燒一切諸煩惱故？云何當得如河、池、泉源，一切眾生隨意受用故？云何當得如大船，一切眾生度彼岸故？云何當得如橋樑，不沒生死煩惱中故？云何當得降伏眾敵，破壞魔軍諸憍慢故？云何當得如波利質多羅樹，為一切諸方所有眾生開七菩提華，香風普熏故？云何當得如優曇缽華，希有難得故？云何當得如藥王，等療一切眾生病苦故？云何當得如大醫王，起大悲心愍痛眾生故？云何當得如栴檀樹，除眾熱惱作清涼故？云何當得如大雲雨，等注法

【現代漢語翻譯】現代漢語譯本：佛陀告訴不空見菩薩說：『如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、等正覺（Samyak-sambuddha，完全覺悟者）會隨你所問，為你解說，斷除你的疑惑，使你心生歡喜。而且，天、人、梵天、魔、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）等都將見證此事。』當時，不空見菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）領受佛的教誨后，立即稟告說：『世尊！菩薩摩訶薩應當思維何種三昧（Samadhi，禪定）？應當親近何種三昧？應當修行何種三昧？如此，菩薩思維、親近、以及修行此三昧后，現見何種法而能獲得安樂？如何才能像大海一樣，因多聞而廣受教誨？如何才能像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣，菩提心（Bodhi-citta，覺悟之心）安住而不動搖？如何才能像大鐵圍山（Cakravāḍa，環繞世界的山）一樣，一切外道邪論都不能動搖？如何才能像虛空一樣，對一切法都沒有障礙？如何才能像虛空一樣，心無任何染著？如何才能像日輪一樣，破除一切無明的黑暗？如何才能像月輪一樣，使清凈的法圓滿？如何才能像燈輪一樣，照亮正法？如何才能像大火炬一樣，使一切受陰（Vedanā-skandha，感受的集合）滅盡？如何才能像火聚一樣，焚燒一切煩惱？如何才能像河流、池塘、泉源一樣，讓一切眾生隨意受用？如何才能像大船一樣，讓一切眾生渡過彼岸？如何才能像橋樑一樣，不沉沒于生死煩惱之中？如何才能降伏一切敵人，摧毀魔軍的驕慢？如何才能像波利質多羅樹（Pārijāta，天界之樹）一樣，為一切諸方眾生開啟七菩提華（Sapta-bodhyanga，七種覺悟的因素），香風普熏？如何才能像優曇缽華（Udumbara，傳說中稀有的花）一樣，稀有難得？如何才能像藥王一樣，平等治療一切眾生的病苦？如何才能像大醫王一樣，生起大悲心憐憫痛苦的眾生？如何才能像栴檀樹（Candana，一種香木）一樣，消除眾生的熱惱，帶來清涼？如何才能像大雲雨一樣，平等降下法雨？』

【English Translation】 English version: The Buddha said to Akasagarbha, 'The Tathagata (Thus Gone One, an epithet of the Buddha), the Arhat (Worthy One, one who is free from defilements), the Samyak-sambuddha (Perfectly Enlightened One) will, according to your questions, explain to you, cut off your doubts, and make your heart joyful. Moreover, the gods, humans, Brahmas, demons, Śrāmaṇas (ascetics), and Brāhmaṇas (priests) will all bear witness to this.' At that time, the Bodhisattva-Mahāsattva (Great Bodhisattva) Akasagarbha, having received the Buddha's teaching, immediately said, 'World Honored One! What kind of Samadhi (meditative absorption) should a Bodhisattva-Mahāsattva contemplate? What kind of Samadhi should they draw near to? What kind of Samadhi should they practice? Having contemplated, drawn near to, and practiced this Samadhi, what Dharma (teaching, truth) will they see and attain peace? How can they become like the great ocean, receiving teachings through much learning? How can they become like Mount Sumeru (the central world-mountain in Buddhist cosmology), with their Bodhi-citta (mind of enlightenment) firmly established and unshakeable? How can they become like the great Cakravāḍa (iron mountain range surrounding the world), so that all heretical views of outsiders cannot move them? How can they become like space, without any obstruction to all Dharmas? How can they become like space, with their minds free from any attachment? How can they become like the sun, destroying all the darkness of ignorance? How can they become like the moon, with pure Dharma perfected? How can they become like a lamp, illuminating the Dharma? How can they become like a great torch, extinguishing all the Vedanā-skandha (aggregate of feelings)? How can they become like a fire, burning away all afflictions? How can they become like rivers, ponds, and springs, so that all beings can use them as they wish? How can they become like a great ship, carrying all beings to the other shore? How can they become like a bridge, not sinking into the afflictions of birth and death? How can they subdue all enemies, destroying the pride of the demon armies? How can they become like the Pārijāta tree (a celestial tree), opening the seven Bodhyanga (factors of enlightenment) flowers for all beings in all directions, with fragrant winds spreading everywhere? How can they become like the Udumbara flower (a rare mythical flower), rare and difficult to find? How can they become like the king of medicine, equally healing the sicknesses of all beings? How can they become like the great physician, arising with great compassion and pity for suffering beings? How can they become like the Candana tree (sandalwood), removing the heat of afflictions and bringing coolness? How can they become like great clouds and rain, equally pouring down the rain of Dharma?'

雨令滿足故？云何當得如蜜器，能具足說一味法故？云何當得如師子吼，能與一切眾生無怖畏故？云何當得如父母，等與一切眾生安樂利益故？云何當得見真法，至如、法性、實際彼岸故？云何當得解釋深趣，至實義彼岸故？云何當得巧說法辯，至能分別彼岸故？云何當得善巧說法，至具足方便彼岸故？云何當得分別了義，善知字句法故？云何當得正意、正行，具知足故？云何當得統御大眾，無所畏故？云何當得說如實義，入實際故？云何當得如大海，一切法同一味故？云何當得如大山，三昧安靜無能動搖故？云何當得如門闑(亦云帝釋幢也)，菩提心不可動轉故？云何當得堅固力，心志具故？云何當得具足威儀，不作虛諂故？云何當得端正身，為他歡喜說法故？云何當得最妙，最上色相故？云何當得尊貴，大姓家生故？云何當得大法王，福報功德故？云何當得具足無量辯才故？云何當得不取著辯才故？云何當得不錯辯才故？云何當得分別種種名字句辯才故？云何當得不思議辯才故？云何當得無邊辯才故？云何當得解脫辯才故？云何當得同義(亦云成就也)辯才故？云何當得隨他意義辯才故？云何當得漸親近辯才故？云何當得所問能答辯才故？云何當得無問自說辯才故？云何當得不毀壞辯才故？云何當得無退轉辯才故

【現代漢語翻譯】現代漢語譯本如何才能像雨水一樣滿足一切需求？如何才能像蜜罐一樣，能夠完整地說出唯一真理？如何才能像獅子吼一樣，能讓一切眾生無所畏懼？如何才能像父母一樣，平等地給予一切眾生安樂和利益？如何才能見到真理，到達如（tathata，真如）、法性（dharmata，諸法實相）、實際（bhutakoti，真理的究竟）的彼岸？如何才能解釋深奧的道理，到達真實意義的彼岸？如何才能擁有巧妙的說法辯才，到達能夠分別一切的彼岸？如何才能善巧說法，到達具足方便的彼岸？如何才能分別了義，善於理解文字和教法？如何才能擁有正念、正行，具足一切修行？如何才能統領大眾，無所畏懼？如何才能說出真實的意義，進入實際？如何才能像大海一樣，一切法都具有同一味道？如何才能像大山一樣，三昧（samadhi，禪定）安靜，不可動搖？如何才能像門闑（men nie，門檻，也稱為帝釋幢），菩提心（bodhicitta，覺悟之心）不可動搖？如何才能擁有堅固的力量，心志堅定？如何才能具足威儀，不做虛偽諂媚之事？如何才能擁有端正的身體，爲了讓他人歡喜而說法？如何才能擁有最微妙、最殊勝的色相？如何才能擁有尊貴的出身，出生于大姓人家？如何才能成為大法王，擁有福報和功德？如何才能具足無量的辯才？如何才能不執著于辯才？如何才能擁有不錯謬的辯才？如何才能擁有分別種種名字句的辯才？如何才能擁有不可思議的辯才？如何才能擁有無邊的辯才？如何才能擁有解脫的辯才？如何才能擁有同義（成就）的辯才？如何才能擁有隨順他人意願的辯才？如何才能擁有逐漸親近的辯才？如何才能擁有所問能答的辯才？如何才能擁有不問自說的辯才？如何才能擁有不毀壞的辯才？如何才能擁有不退轉的辯才？

【English Translation】 English version How can one be like rain, fulfilling all needs? How can one be like a honey pot, able to fully articulate the one true Dharma? How can one be like a lion's roar, able to give all beings fearlessness? How can one be like parents, equally giving all beings peace and benefit? How can one see the true Dharma, reaching the other shore of tathata (suchness), dharmata (the nature of phenomena), and bhutakoti (the ultimate reality)? How can one explain profound meanings, reaching the other shore of true meaning? How can one possess skillful eloquence in teaching, reaching the other shore of being able to discern all things? How can one skillfully teach the Dharma, reaching the other shore of possessing skillful means? How can one discern the definitive meaning, being skilled in understanding words and teachings? How can one possess right intention and right conduct, being complete in all practices? How can one lead the masses, being fearless? How can one speak the true meaning, entering into reality? How can one be like the ocean, where all dharmas have the same flavor? How can one be like a great mountain, with samadhi (meditative absorption) that is still and unshakeable? How can one be like a door jamb (also called the banner of Indra), with an unshakeable bodhicitta (mind of enlightenment)? How can one possess steadfast strength, with a firm will? How can one be complete in dignified conduct, not engaging in hypocrisy or flattery? How can one possess a handsome body, teaching the Dharma to please others? How can one possess the most subtle and supreme physical characteristics? How can one have a noble birth, being born into a great family? How can one become a great Dharma king, possessing merit and virtue? How can one possess immeasurable eloquence? How can one not be attached to eloquence? How can one possess unerring eloquence? How can one possess eloquence in distinguishing various names and phrases? How can one possess inconceivable eloquence? How can one possess boundless eloquence? How can one possess liberating eloquence? How can one possess eloquence of the same meaning (accomplishment)? How can one possess eloquence that accords with others' intentions? How can one possess eloquence that gradually draws others near? How can one possess eloquence that can answer questions? How can one possess eloquence that speaks without being asked? How can one possess eloquence that is not destroyed? How can one possess eloquence that does not regress?

？云何當得甚深句字種種說辯才故？云何當得無量無邊譬況辯才故？云何當得未證大菩提已能具足梵音聲故？云何當得第一微妙音聲故？云何當得迦陵頻伽音聲故？云何當得師子王音聲故？云何當得大龍王音聲故？云何當得大牛王音聲故？云何當得大鐘鼓音聲故？云何當得勝妙歌贊音聲故？云何當得樂絃音聲故？云何當得哀婉清美音聲故？云何當得風雲雷震音聲故？云何當得甚深莊嚴辯才音聲故？云何當得諸妙語言、文字、章句真正莊嚴辯才音聲故？云何當得甚深能大巧說音聲故？云何當得種種譬喻辯才音聲故？云何當得一切世間最勝供養音聲故？云何當得共他論義辯才音聲故？云何當得神通彼岸音聲故？云何當得不忘失法音聲故？云何當得不缺少善法音聲故？云何當得諸善根行具足他贊音聲故？如是，一切悉皆具足。」

爾時，不空見菩薩摩訶薩發如是等諸疑問已，為重宣此義，以偈問曰：

「具足金色百福相，　　能覺一法利無邊，　最勝功德我今問，　　何等三昧先應思？　如來妙智無等倫，　　世間寧有加上者？　我今請尊修何定，　　所獲功德不思議？　天人大師上調御！　　思惟是定何功德？　菩薩於此云何修，　　而能安樂於一切？　云何自然多聞海？　　云何守護決定心，　

【現代漢語翻譯】現代漢語譯本：如何才能獲得甚深語句的種種說法辯才呢？如何才能獲得無量無邊的譬喻辯才呢？如何才能在未證得大菩提（指佛的智慧）時就具足梵音聲（清凈的音聲）呢？如何才能獲得第一微妙的音聲呢？如何才能獲得迦陵頻伽（一種美妙的鳥）的音聲呢？如何才能獲得師子王（獅子）的音聲呢？如何才能獲得大龍王的音聲呢？如何才能獲得大牛王的音聲呢？如何才能獲得大鐘鼓的音聲呢？如何才能獲得勝妙歌讚的音聲呢？如何才能獲得樂弦的音聲呢？如何才能獲得哀婉清美的音聲呢？如何才能獲得風雲雷震的音聲呢？如何才能獲得甚深莊嚴的辯才音聲呢？如何才能獲得諸妙語言、文字、章句真正莊嚴的辯才音聲呢？如何才能獲得甚深能大巧說的音聲呢？如何才能獲得種種譬喻的辯才音聲呢？如何才能獲得一切世間最殊勝的供養音聲呢？如何才能獲得與他人論義的辯才音聲呢？如何才能獲得神通彼岸的音聲呢？如何才能獲得不忘失法的音聲呢？如何才能獲得不缺少善法的音聲呢？如何才能獲得諸善根行具足他人讚嘆的音聲呢？像這樣，一切都能夠具足。當時，不空見菩薩摩訶薩（大菩薩）提出了這些疑問后，爲了再次闡明這個道理，用偈頌問道：『具足金色百福相（佛的三十二相之一），能覺悟一法利益無邊，最殊勝的功德我現在要問，應該先修習哪種三昧（禪定）呢？如來的妙智無與倫比，世間難道還有能超越的嗎？我現在請問您修習哪種禪定，所獲得的功德不可思議？天人大師，最上的調御者！思惟這種禪定有什麼功德？菩薩如何修習這種禪定，才能安樂一切眾生？如何才能自然擁有廣闊的智慧？如何才能守護堅定的心？』

【English Translation】 English version: How can one obtain the eloquence of profound phrases and various explanations? How can one obtain the eloquence of limitless and boundless metaphors? How can one possess the Brahma voice (pure voice) even before attaining great Bodhi (Buddha's wisdom)? How can one obtain the first subtle voice? How can one obtain the voice of the Kalavinka (a beautiful bird)? How can one obtain the voice of the Lion King? How can one obtain the voice of the Great Dragon King? How can one obtain the voice of the Great Bull King? How can one obtain the voice of great bells and drums? How can one obtain the voice of excellent and wonderful praises? How can one obtain the voice of musical strings? How can one obtain the voice of sorrowful, gentle, and beautiful sounds? How can one obtain the voice of wind, clouds, and thunder? How can one obtain the voice of profound and dignified eloquence? How can one obtain the voice of truly dignified eloquence with all wonderful languages, words, and sentences? How can one obtain the voice of profound and skillful speech? How can one obtain the voice of various metaphorical eloquence? How can one obtain the voice of the most supreme offerings in all the world? How can one obtain the voice of eloquence in debating with others? How can one obtain the voice of the other shore of supernatural powers? How can one obtain the voice of not forgetting the Dharma? How can one obtain the voice of not lacking in good dharmas? How can one obtain the voice of all good roots and practices being complete and praised by others? In this way, may all be complete. At that time, the Bodhisattva Mahasattva (great Bodhisattva) named Inexhaustible Vision, having raised these questions, in order to further explain this meaning, asked in verses: 'Possessing the golden color and the marks of a hundred blessings (one of the thirty-two marks of a Buddha), able to awaken to one dharma and benefit immeasurably, I now ask about the most supreme merits, which Samadhi (meditative state) should one cultivate first? The Tathagata's (Buddha's) wonderful wisdom is unparalleled, is there anything in the world that can surpass it? I now ask you, which Samadhi should one cultivate, so that the merits obtained are inconceivable? Oh, Master of gods and humans, the supreme tamer! What are the merits of contemplating this Samadhi? How should a Bodhisattva cultivate this Samadhi, so that they can bring peace and happiness to all beings? How can one naturally possess a vast ocean of knowledge? How can one guard a firm mind?'

得住諸佛功德處？　　云何如大鐵圍山，　是中都無恚恨心，　　而能降伏諸外道？　云何無礙如虛空？　　云何復得心自在？　云何如日復如月？　　云何同炬亦如燈？　云何為眾作光明？　　云何復須觀三昧？　云何解脫諸煩惱？　　云何能度生死岸？　云何發心苦輪中，　　獨超三界無與等？　云何波利質多樹，　　大人相好妙莊嚴？　云何如彼優曇華，　　勇健雄猛不出世？　云何施藥不望報、　　良醫救苦調御師，　能除眾生諸熱病，　　安住凈戒得清涼？　云何當得如法寶，　　無量功德度彼岸？　云何甚深微妙法，　　猶蜜甜味妙無加？　云何得此師子音，　　能令眾生無怖畏？　云何等益如父母，　　得彼深樂不思議？　云何能得妙辯才，　　行於菩提大名稱？　云何說彼最勝道？　　云何而得無礙智？　云何于義能巧便？　　云何妙知諸法相？　云何分別名句身？　　云何世法及出世？　云何正念與正行？　　云何知足具思惟？　云何多聞如大海？　　云何嘆佛真實德？　云何說彼諸眾生，　　生死根本如實際？　云何諸法無差別，　　猶如大海同一咸？　云何如山定無動，　　不退轉心如門闑？　云何一心無餘業，　　但求無上大菩提？　

【現代漢語翻譯】現代漢語譯本如何才能安住于諸佛的功德之處？為何能像大鐵圍山（圍繞世界的巨大山脈）一樣，心中沒有絲毫嗔恨，卻能降伏一切外道？為何能像虛空一樣無所障礙？又如何才能獲得心的自在？為何能像太陽又像月亮一樣？為何能像火炬又像燈一樣？為何能為眾生帶來光明？又為何還需要修習三昧（禪定）？如何才能解脫一切煩惱？如何才能度過生死的彼岸？為何能在苦難的輪迴中，獨自超越三界，無與倫比？為何能像波利質多樹（天界之樹）一樣，擁有大人相好（佛陀的三十二種殊勝相貌）的莊嚴？為何能像優曇華（稀有之花）一樣，勇猛精進卻不顯現於世？為何能像施藥不求回報的良醫，救度眾生痛苦的調御師（佛陀的稱號），能消除眾生的一切熱病，安住于清凈的戒律中獲得清涼？如何才能獲得如法寶（佛法）一樣，擁有無量功德而度過彼岸？為何甚深微妙的佛法，如同蜂蜜般甘甜，美妙無比？如何才能獲得獅子吼（佛陀說法時的威嚴之聲）般的音聲，能使眾生毫無畏懼？為何能像父母一樣平等利益眾生，獲得那深邃的喜樂，不可思議？如何才能獲得巧妙的辯才，在菩提（覺悟）之道上擁有偉大的名聲？如何才能宣說那最殊勝的道？如何才能獲得無礙的智慧？如何才能在義理上巧妙方便？如何才能巧妙地瞭解諸法的實相？如何才能分別名、句、身（語言的構成）？如何才能理解世間法和出世間法？如何才能擁有正念和正行？如何才能知足並具足思惟？如何才能像大海一樣廣聞博學？如何才能讚歎佛陀真實的功德？如何才能說明一切眾生，生死的根本如同實際（真如）？為何諸法沒有差別，如同大海的鹹味一樣？為何能像山一樣堅定不動搖，不退轉的心如同門檻一樣？為何能一心一意，沒有其他雜念，只求無上的大菩提（覺悟）？

【English Translation】 English version How can one abide in the place of all Buddhas' merits? Why is it like the great Iron Mountain (a massive mountain range surrounding the world), without any hatred in the heart, yet able to subdue all heretics? Why is it unobstructed like the void? And how can one attain freedom of mind? Why is it like the sun and also like the moon? Why is it like a torch and also like a lamp? Why can it bring light to all beings? And why is it still necessary to practice samadhi (meditative absorption)? How can one be liberated from all afflictions? How can one cross the shore of birth and death? Why, in the cycle of suffering, can one transcend the three realms alone, without equal? Why is it like the Pārijāta tree (a celestial tree), possessing the majestic adornment of the marks of a great being (the 32 auspicious marks of a Buddha)? Why is it like the Udumbara flower (a rare flower), courageous and vigorous, yet not appearing in the world? Why is it like a good physician who gives medicine without expecting reward, a tamer (an epithet of the Buddha) who saves beings from suffering, able to eliminate all the hot diseases of beings, abiding in pure precepts and attaining coolness? How can one obtain the Dharma treasure (the Buddha's teachings), possessing immeasurable merits and crossing the shore? Why is the profound and subtle Dharma, like the sweetness of honey, wonderfully unsurpassed? How can one obtain the lion's roar (the majestic voice of the Buddha when teaching), able to make beings fearless? Why can one benefit beings equally like parents, attaining that profound joy, inconceivable? How can one obtain skillful eloquence, having a great reputation on the path of Bodhi (enlightenment)? How can one proclaim that most supreme path? How can one attain unobstructed wisdom? How can one be skillful and expedient in meaning? How can one skillfully understand the characteristics of all dharmas? How can one distinguish names, phrases, and bodies (the components of language)? How can one understand worldly and transcendental dharmas? How can one have right mindfulness and right conduct? How can one be content and possess contemplation? How can one be as learned as the great ocean? How can one praise the true virtues of the Buddha? How can one explain that all beings, the root of birth and death is like reality (tathata)? Why are all dharmas without difference, like the same saltiness of the great ocean? Why can one be as firm and unmoving as a mountain, with a non-retrogressing mind like a threshold? Why can one be single-minded, without other distractions, seeking only the unsurpassed great Bodhi (enlightenment)?

云何具足諸威儀，　　身相端嚴見者喜？　云何常生大姓家，　　亦受法王大福聚？　云何得彼無量辯，　　所有言論世莫思？　云何字句義深微？　　我今請問護世者。　云何無上難得勝，　　親近真辯無遺忘？　云何同義稱根性，　　若問、不問斯相應？　云何未證具梵音，　　其聲清婉甚微妙，　迦陵頻伽聲可愛，　　大智雄猛聲遠聞？　云何師子、大龍音，　　更得深重牛王吼？　云何世尊得絃樂，　　具足種種諸器聲？　云何獲彼甜味音，　　而常演說眾欣樂？　云何功德音無毀，　　其出如風若震雷？　云何多種譬喻音，　　能宣甚深諸言說？　云何所出善語音？　　云何諸法不忘失？　云何有中獲宿命？　　彼諸神通云何修？　云何修行無疲倦，　　遍知一切諸善法？　如是諸法不思議，　　自然輪轉遍十方，　世尊！我皆無復疑，　　是故今問歸依處。」

爾時，不空見菩薩摩訶薩慇勤鄭重如是問已，即以神力身升虛空，于虛空中自然化作天寶華蓋，莊嚴微妙，七寶所成——謂金、銀、琉璃、頗梨、馬瑙、車𤦲、真珠——具如是等種種寶飾。彼寶蓋中雨種種華，而彼眾華右繞三匝住佛頂上，即彼華中以偈嘆曰：

「歸命丈夫大調御，　　無上正覺兩足尊

【現代漢語翻譯】現代漢語譯本如何才能具足各種威儀，身相端正莊嚴，讓見到的人都心生歡喜？如何才能常常出生于高貴的大姓人家，並且承受佛法之王的巨大福德聚集？如何才能獲得無量的辯才，所說的話語世間無人能及？如何才能使文字語句的含義深奧微妙？我現在請問您，護世者。如何才能獲得無上難得的殊勝智慧，親近真正的辯才而不會遺忘？如何才能使所說的含義與眾生的根性相符，無論提問與否都能相應？如何才能在未證得果位時就具備清凈的梵音，聲音清澈婉轉，極其微妙，如同迦陵頻伽（一種鳥）的鳴叫般可愛，大智雄猛的聲音遠播？如何才能擁有獅子、大龍般的音聲，更獲得深沉的牛王吼聲？如何才能使世尊擁有絃樂，具足各種樂器的聲音？如何才能獲得甜美的聲音，並且常常演說讓大眾歡喜的佛法？如何才能使功德之音不被毀壞，其發出如同風聲或雷鳴？如何才能擁有多種譬喻的音聲，能夠宣說甚深微妙的道理？如何才能發出善妙的語言？如何才能不忘失一切佛法？如何才能在輪迴中獲得宿命通？那些神通又是如何修成的？如何才能修行時不感到疲倦，遍知一切善法？這些不可思議的佛法，自然地在十方世界輪轉，世尊！我對此都已沒有疑惑，所以現在請問您，我的皈依之處。」那時，不空見菩薩摩訶薩慇勤鄭重地這樣問完后，就以神通力升到虛空之中，在虛空中自然化作天寶華蓋，莊嚴微妙，由七寶——金、銀、琉璃、頗梨（水晶）、馬瑙（瑪瑙）、車𤦲（硨磲）、真珠——構成，具備如此種種寶飾。那寶蓋中降下種種鮮花，那些鮮花右繞三匝停留在佛的頭頂上，就在那些鮮花中以偈頌讚嘆道：『歸命于大丈夫大調御者，無上正覺的兩位足尊！』

【English Translation】 English version How can one be complete in all dignified conduct, with a body so upright and majestic that all who see it are filled with joy? How can one always be born into noble and great families, and receive the great accumulation of merit of the Dharma King? How can one obtain immeasurable eloquence, with words that are beyond the comprehension of the world? How can the meaning of words and phrases be profound and subtle? I now ask you, protector of the world. How can one obtain the unsurpassed and rare supreme wisdom, be close to true eloquence without forgetting? How can the meaning of what is spoken align with the nature of beings, responding whether asked or not? How can one possess pure Brahma-like sounds even before attaining enlightenment, with a voice that is clear, gentle, and extremely subtle, as lovely as the call of the Kalavinka (a mythical bird), with a voice of great wisdom and courage that is heard far and wide? How can one have the voice of a lion and a great dragon, and further obtain the deep roar of a bull king? How can the World Honored One possess stringed instruments, complete with the sounds of all kinds of musical instruments? How can one obtain a sweet voice, and always expound the Dharma that delights the masses? How can the voice of merit be indestructible, its sound like the wind or thunder? How can one have a voice with many metaphors, capable of expounding profound and subtle principles? How can one produce virtuous speech? How can one not forget all the teachings of the Dharma? How can one obtain knowledge of past lives while in samsara? How are those supernormal powers cultivated? How can one practice without fatigue, knowing all virtuous dharmas? These inconceivable dharmas naturally revolve throughout the ten directions, World Honored One! I have no more doubts about this, so now I ask you, my refuge.』 At that time, the Bodhisattva Mahasattva Akasagarbha, having asked earnestly and respectfully, then rose into the sky by his spiritual power, and in the sky, naturally transformed into a heavenly jeweled canopy, majestic and subtle, made of seven treasures—gold, silver, lapis lazuli, crystal, agate, tridacna, and pearls—possessing such various adornments. From that canopy rained down various flowers, and those flowers circled three times to the right and rested on the Buddha's head, and from those flowers, a verse of praise was spoken: 『I take refuge in the great hero, the great tamer, the unsurpassed and perfectly enlightened two-footed honored one!』

，　一切世間天人輩，　　寧有可以比類者？　長夜黑暗諸眾生，　　愚癡顛倒墮邪道；　極尊明智世間眼，　　能令還復平正路。　失於清白法種子，　　眾生煩惱內燒心；　勝尊猶如世父母，　　能令安止白法處。　遺喪善法深利人，　　後世方將可怖畏，　最尊成就大慈行，　　為諸眾生真導師。　一切眾生無善利、　　無有覆護、無救者，　希有大悲教世師，　　世尊真為作救護。」

爾時，華中說是偈已，彼華方至如來足上，須臾即飛，遍往三千大千世界遍諸佛前施散供養。彼寶蓋中復出栴檀末團大如車輪，至如來身忽然不現，而彼栴檀香氣微妙，充滿三千大千世界。所有眾生得聞此香皆悉受于上妙快樂，猶如菩薩入第四禪。

爾時，不空見菩薩摩訶薩示現如是神通事已，即白佛言：「世尊！是諸菩薩摩訶薩等，云何當得如斯智慧——所謂大智慧、速疾智慧、機捷智慧、猛利智慧、無相智慧、巧入智慧、甚深智慧、廣普智慧、無畏智慧、圓滿智慧？云何復得不可算數不可稱量諸妙善根——所謂：心如金剛善根，穿徹一切法故；心如迦鄰提衣柔軟善根，能作業故；心如大海善根，攝諸戒聚故；心如平石善根，住持一切事業故；心如山王善根，發生一切善法故；心如大地善根，

【現代漢語翻譯】現代漢語譯本世間一切天人和眾生，有什麼可以與之相比的呢？長夜黑暗中，眾生愚癡顛倒，墮入邪道；至尊至明，是世間的眼睛，能使眾生重回正道。失去了清凈的佛法種子，眾生煩惱，內心如火焚燒；至尊如同世間的父母，能使眾生安住于清凈的佛法之地。遺失了善法，深深地傷害了自己，來世將面臨可怕的境地，最尊貴的佛陀成就大慈悲的修行，是眾生真正的導師。一切眾生沒有善的利益，沒有庇護，沒有救助者，稀有的大悲教導世間的導師，世尊您真是眾生的救護者。

這時，花中說完偈頌后，那花才來到如來足上，一會兒就飛起，遍往三千大千世界，在諸佛前散佈供養。那寶蓋中又出現栴檀末團，大如車輪，來到如來身上忽然消失，而那栴檀的香氣微妙，充滿三千大千世界。所有眾生聞到這香氣，都感受到無比的快樂，如同菩薩進入第四禪定。

這時，不空見菩薩摩訶薩（菩薩中的大菩薩）示現了這樣的神通事蹟后，就對佛說：『世尊！這些菩薩摩訶薩等，如何才能獲得這樣的智慧——所謂大智慧、快速智慧、機敏智慧、猛利智慧、無相智慧、巧妙進入的智慧、甚深智慧、廣博普遍的智慧、無畏智慧、圓滿智慧？又如何才能獲得不可計數、不可稱量的各種美好善根——所謂：心如金剛的善根，能穿透一切法；心如迦鄰提（一種柔軟的布料）衣的柔軟善根，能成就一切事業；心如大海的善根，能攝持一切戒律；心如平石的善根，能住持一切事業；心如山王的善根，能生起一切善法；心如大地的善根，

【English Translation】 English version Among all the gods and humans in the world, is there anyone comparable? In the long night of darkness, beings are foolish and deluded, falling into evil paths; The most honored and wise one, the eye of the world, can lead beings back to the right path. Having lost the pure seeds of Dharma, beings are troubled, their hearts burning with affliction; The most honored one is like the parents of the world, able to settle beings in the place of pure Dharma. Having lost the good Dharma, deeply harming themselves, they will face a terrible situation in the next life, The most honored Buddha, having achieved the practice of great compassion, is the true guide for all beings. All beings have no good benefits, no protection, no savior, The rare and compassionate teacher of the world, World Honored One, you are truly the protector of beings.

At that time, after the flower finished speaking the verse, the flower then reached the feet of the Tathagata (Buddha), and after a moment, it flew up, spreading throughout the three thousand great thousand worlds, scattering offerings before all the Buddhas. From that jeweled canopy, there also appeared sandalwood powder balls, as large as chariot wheels, which came to the body of the Tathagata and suddenly disappeared, while the subtle fragrance of the sandalwood filled the three thousand great thousand worlds. All beings who smelled this fragrance experienced supreme joy, like a Bodhisattva entering the fourth dhyana (meditative state).

At that time, the Bodhisattva Mahasattva (great Bodhisattva) Akasagarbha, having manifested such miraculous events, then said to the Buddha: 'World Honored One! How can these Bodhisattva Mahasattvas obtain such wisdom—namely, great wisdom, swift wisdom, quick wisdom, sharp wisdom, non-form wisdom, skillful entry wisdom, profound wisdom, vast and universal wisdom, fearless wisdom, and perfect wisdom? And how can they obtain countless and immeasurable wonderful roots of goodness—namely: the root of goodness of a mind like diamond, able to penetrate all dharmas; the root of goodness of a mind as soft as a Kalandika (a type of soft cloth) garment, able to accomplish all actions; the root of goodness of a mind like the great ocean, able to gather all precepts; the root of goodness of a mind like a flat stone, able to uphold all undertakings; the root of goodness of a mind like a mountain king, able to generate all good dharmas; the root of goodness of a mind like the great earth,

負持眾生事業故；得心不隨他行善根，遠離非法教誨故；得心善修行善根，一切法安住故；得不壞信善根，于諸如來所行之處不疑惑故，住一世界自然遍見十方諸佛、亦聞彼佛宣說妙法，復見菩薩聲聞大眾，又睹佛剎清凈莊嚴，受用等事悉無疑故；乃至攝受決定善根，於一切時自利利他故。

「世尊！如我今者，實為自利、復欲利益諸眾生故，請問如來也。世尊！我今復為弘廣眾生凈信心故，請問如來也。世尊！我今復為彼諸菩薩摩訶薩輩具足圓滿不思議善根故，請問如來也。世尊！我復為斯被大精進弘誓鎧甲諸大菩薩摩訶薩故，請問如來也。

「世尊！有諸菩薩摩訶薩輩于生死中發大精進，為一切眾生而亦不取眾生之相，然是菩薩摩訶薩雖于生死煩惱中長夜度脫一切眾生，而實不住生死煩惱想。世尊！我為如是諸眾生故，請問如來也。

「世尊！有諸菩薩摩訶薩等行慈悲時，于諸眾生都無瞋恨。設諸眾生訶責、罵辱、楚撻、撾打種種苦迫，如是菩薩于眾生所終無報答，乃至不起嫌心、不失本願、無異分別及餘思惟，一心修行大慈大悲。世尊！我為如是住于大乘諸菩薩故，請問如來也。

「世尊！有諸菩薩摩訶薩輩為眾生故，欲捨己樂及諸樂具、欲受一切熾然大苦，發如斯念：『我當云何令

【現代漢語翻譯】現代漢語譯本：因為承擔著眾生的事業；因為獲得內心不隨他人而行的善根，遠離非法的教誨；因為獲得內心善於修行善根，一切法都能安住；因為獲得不壞的信心善根，對於諸如來（佛的稱號）所行之處不疑惑，安住在一個世界自然能遍見十方諸佛，也聽聞他們宣說微妙的佛法，又見到菩薩（覺悟的有情）和聲聞（聽聞佛法而修行的人）大眾，還看到佛剎（佛的國土）清凈莊嚴，對於受用等事都無疑慮；乃至攝受決定性的善根，在一切時候都能自利利他。『世尊（對佛的尊稱）！我今天確實是爲了自己利益，也爲了利益一切眾生，所以才向如來（佛的稱號）請問。世尊！我今天也是爲了弘揚廣大眾生清凈的信心，所以才向如來請問。世尊！我今天也是爲了那些菩薩摩訶薩（大菩薩）們能夠具足圓滿不可思議的善根，所以才向如來請問。世尊！我又是爲了那些披著大精進弘誓鎧甲的大菩薩摩訶薩，所以才向如來請問。『世尊！有一些菩薩摩訶薩在生死輪迴中發起大精進，爲了所有眾生卻不執著于眾生的表象，然而這些菩薩摩訶薩雖然在生死煩惱中長久地度脫一切眾生，實際上卻不住在生死煩惱的念頭中。世尊！我爲了這些眾生，所以才向如來請問。『世尊！有一些菩薩摩訶薩在行慈悲時，對於所有眾生都沒有嗔恨。即使眾生呵責、謾罵、鞭打、毆打，給予種種苦難，這樣的菩薩對於眾生始終沒有報復，甚至不起嫌棄之心，不失去本來的誓願，沒有不同的分別和其餘的思慮，一心修行大慈大悲。世尊！我爲了這些安住于大乘（佛教的教義）的菩薩，所以才向如來請問。『世尊！有一些菩薩摩訶薩爲了眾生，想要捨棄自己的快樂和一切享樂之物，想要承受一切熾熱的巨大痛苦，他們發起這樣的念頭：『我應當如何讓

【English Translation】 English version: Because of bearing the affairs of sentient beings; because of obtaining the root of good that the mind does not follow others, and being far from unlawful teachings; because of obtaining the root of good that the mind is skilled in practice, and all dharmas (teachings) are established; because of obtaining the root of good of indestructible faith, and not doubting the places where the Tathagatas (Buddhas) go, dwelling in one world and naturally seeing all the Buddhas in the ten directions, also hearing them proclaim the wonderful Dharma (teachings), and seeing the Bodhisattvas (enlightened beings) and Sravakas (disciples who hear the teachings) assembly, and also seeing the pure and adorned Buddha-fields (Buddha's lands), and having no doubts about the enjoyment of things; and even receiving the definitive root of good, benefiting oneself and others at all times. 『World Honored One (a respectful title for the Buddha)! I am truly asking the Tathagata (Buddha) today for my own benefit and also for the benefit of all sentient beings. World Honored One! I am also asking the Tathagata today to propagate the pure faith of all sentient beings. World Honored One! I am also asking the Tathagata today so that those Bodhisattva Mahasattvas (great Bodhisattvas) can have complete and inconceivable roots of good. World Honored One! I am also asking the Tathagata for the sake of those great Bodhisattva Mahasattvas who are wearing the armor of great diligence and vows.』『World Honored One! There are Bodhisattva Mahasattvas who generate great diligence in the cycle of birth and death, and for the sake of all sentient beings, they do not grasp the appearance of sentient beings. However, although these Bodhisattva Mahasattvas liberate all sentient beings from the afflictions of birth and death for a long time, they do not actually dwell in the thought of the afflictions of birth and death. World Honored One! I am asking the Tathagata for the sake of these sentient beings.』『World Honored One! There are Bodhisattva Mahasattvas who, when practicing loving-kindness and compassion, have no hatred towards any sentient beings. Even if sentient beings scold, insult, whip, or beat them, and inflict all kinds of suffering, such Bodhisattvas never retaliate against sentient beings, and do not even harbor resentment, do not lose their original vows, have no different discriminations or other thoughts, and wholeheartedly practice great loving-kindness and great compassion. World Honored One! I am asking the Tathagata for the sake of these Bodhisattvas who dwell in the Mahayana (the Great Vehicle of Buddhism).』『World Honored One! There are Bodhisattva Mahasattvas who, for the sake of sentient beings, wish to give up their own happiness and all enjoyable things, and wish to endure all burning great suffering. They generate such a thought: 『How should I make』

一切眾生得最勝樂、令一切眾生得大法明？』世尊！彼諸菩薩如是念時，凡所有物——若內、若外——無不施者、無不益者、無不饒者。世尊！我為如斯諸菩薩故，請問如來也。

「世尊！有諸菩薩摩訶薩輩被著如是精進鎧時，發如斯念：『我今當應為一一眾生於恒河沙劫住大地獄、受諸苦惱，猶入出息，不以為苦亦不退沒菩提之心。』世尊！我復為是諸菩薩故，請問如來也。

「世尊！有諸菩薩摩訶薩輩被著如是精進鎧已，發如斯念：『我今當爲一切眾生執諸事業、廝役服勤，種種承事不以為苦。於是，或為奴婢、或為仆隸、或為儐從、或為弟子。我應如是，乃至為作種種眷屬成熟眾生。』世尊！我復為是諸菩薩故，請問如來也。

「世尊！有諸菩薩摩訶薩輩為一切眾生故，發大勇猛，修諸苦行，捨身、手、足、頭、目、髓、腦，或時節節支解其形、析骨消髓，不以為苦、無有休懈，方更熾然于阿耨多羅三藐三菩提事。世尊！我為如斯諸菩薩故，請世尊耳。」

爾時，不空見菩薩摩訶薩如是問已，為重宣此義，以偈頌曰：

「我問天師諸勝智，　　大智彼等云何成？　云何速智及捷疾，　　利智聰明能通達？　何因得彼甚深智？　　盡無邊智為我宣，　弘廣普遍一切智，　　是為

【現代漢語翻譯】現代漢語譯本：『如何使一切眾生獲得最殊勝的快樂，如何使一切眾生獲得偉大的智慧光明？』世尊！當那些菩薩這樣想的時候，凡是所有的事物——無論是內在的還是外在的——沒有不施捨的，沒有不利益的，沒有不饒益的。世尊！我爲了這些菩薩的緣故，請問如來。『世尊！有一些菩薩摩訶薩（偉大的菩薩）們，當他們披上這樣的精進鎧甲時，會發出這樣的念頭：『我現在應當爲了每一個眾生，在恒河沙劫（極長的時間）中住在地獄裡，承受各種痛苦，就像呼吸一樣，不認為這是痛苦，也不會退失菩提之心（覺悟之心）。』世尊！我再次爲了這些菩薩的緣故，請問如來。『世尊！有一些菩薩摩訶薩們，當他們披上這樣的精進鎧甲后，會發出這樣的念頭：『我現在應當爲了所有眾生承擔各種事務，做各種雜役和勤勞的服務，種種承事都不認為這是痛苦。於是，或者做奴婢，或者做僕人，或者做侍從，或者做弟子。我應當這樣做，乃至做各種眷屬來成熟眾生。』世尊！我再次爲了這些菩薩的緣故，請問如來。『世尊！有一些菩薩摩訶薩們爲了所有眾生的緣故，發出大勇猛心，修行各種苦行，捨棄身體、手、足、頭、眼睛、骨髓、腦髓，有時甚至肢解身體，分解骨頭，消磨骨髓，不認為這是痛苦，沒有絲毫懈怠，反而更加熾盛地追求阿耨多羅三藐三菩提（無上正等正覺）。世尊！我爲了這些菩薩的緣故，請問世尊。』那時，不空見菩薩摩訶薩（菩薩名）這樣問完之後，爲了再次宣說這個意義，用偈頌說道：『我問天師（佛陀的尊稱）那些具有殊勝智慧的人，他們的大智慧是如何成就的？如何才能獲得快速的智慧和敏捷的智慧，以及能夠通達一切的銳利和聰明的智慧？是什麼原因能獲得那種甚深的智慧？請為我宣說那無邊無際的智慧，弘大廣闊、普遍一切的智慧，這就是……』

【English Translation】 English version: 'How do all sentient beings attain the supreme joy, and how do all sentient beings attain the great light of wisdom?' World Honored One! When those Bodhisattvas think in this way, all things—whether internal or external—there is nothing that is not given, nothing that is not benefited, nothing that is not enriched. World Honored One! For the sake of these Bodhisattvas, I ask the Tathagata. 'World Honored One! There are Bodhisattva Mahasattvas (great Bodhisattvas) who, when they put on such armor of diligence, generate such thoughts: 'I should now, for each and every sentient being, dwell in the great hell for kalpas (eons) as numerous as the sands of the Ganges River, enduring all kinds of suffering, just like breathing, without considering it suffering and without retreating from the Bodhi mind (mind of enlightenment).' World Honored One! Again, for the sake of these Bodhisattvas, I ask the Tathagata. 'World Honored One! There are Bodhisattva Mahasattvas who, having put on such armor of diligence, generate such thoughts: 'I should now, for all sentient beings, undertake all kinds of tasks, perform all kinds of menial labor and diligent service, and not consider any of these services as suffering. Thus, I may become a slave, a servant, an attendant, or a disciple. I should do so, even to the point of becoming various kinds of relatives to mature sentient beings.' World Honored One! Again, for the sake of these Bodhisattvas, I ask the Tathagata. 'World Honored One! There are Bodhisattva Mahasattvas who, for the sake of all sentient beings, generate great courage, practice all kinds of ascetic practices, giving up their body, hands, feet, head, eyes, marrow, and brain. Sometimes they even dismember their bodies, break their bones, and consume their marrow, without considering it suffering, without any slackening, but rather becoming more fervent in their pursuit of Anuttara-samyak-sambodhi (supreme perfect enlightenment). World Honored One! For the sake of these Bodhisattvas, I ask the World Honored One.' At that time, the Bodhisattva Mahasattva Akasagarbha (name of a Bodhisattva), having asked in this way, in order to reiterate this meaning, spoke in verse: 'I ask the Teacher of Gods (an epithet for the Buddha), those of supreme wisdom, how is their great wisdom achieved? How can one attain swift wisdom and quick wisdom, as well as sharp and intelligent wisdom that can penetrate all things? What is the cause for attaining such profound wisdom? Please explain to me that boundless wisdom, The vast, expansive, and universal wisdom, this is...'

最勝求菩提。　云何當得無怖畏？　　具足善巧為我說。　云何而得金剛心，　　一切法中無疑惑？　云何得是柔軟心，　　戒行清明凈如海？　云何如山不動轉，　　菩提決定愿莊嚴？　云何行行不隨他，　　于義明瞭得安住？　云何而得不壞信，　　諸佛所作無復疑？　云何得彼生念智，　　住於一界現十方，　遍睹諸佛及聞法，　　並大集眾亦明瞭？　其身不離於一剎，　　而能供養十方尊，　妙華、眾香及涂香，　　諸餘眾具難可說；　心住此剎無他緣，　　身現十方無量土，　親承奉事彼諸佛，　　悉由神通力無邊。　無請我今為行慈，　　住于慚愧修行者，　不自利己常益他，　　為斯我請大名稱。　諸有發心求佛智，　　善根成熟不思議，　如是三昧云何修？　　我故為彼問無著。　被此忍鎧為眾生：　　『我要當拔諸重苦。』　彼等已離眾生想，　　為斯故問正覺真。　彼輩常住平等心，　　觀察眾生無異想，　常能成就慈悲者，　　我為彼故問如來。　是中應行何等法，　　速得如是不思議，　所得功德無有邊？　　我為彼故請調御。　被弘誓鎧勇猛人，　　為一眾生恒沙劫，　大地獄中受焰苦，　　善哉安樂諸眾生。　彼等無睡亦無疲，　

【現代漢語翻譯】現代漢語譯本最上乘的修行者尋求菩提（覺悟）。如何才能獲得無所畏懼的境界？請您詳細地為我解說，如何才能具備善巧方便的智慧。如何才能獲得金剛般堅固的心，在一切法中不再有疑惑？如何才能獲得柔軟的心，使戒行清凈如大海一般？如何才能像山一樣不動搖，菩提的願望堅定不移，莊嚴殊勝？如何才能在修行中不隨波逐流，對於佛法的真義明瞭通達，安住其中？如何才能獲得不可動搖的信心，對於諸佛所做的一切不再有任何懷疑？如何才能獲得生起念頭的智慧，安住於一個世界，卻能顯現在十方世界，普遍見到諸佛，聽聞佛法，並且清楚地瞭解盛大的集會？身體不離開一個剎土（佛土），卻能供養十方諸佛，用美妙的鮮花、各種香料和涂香，以及其他難以言說的供養品；心安住在這個剎土，沒有其他雜念，身體卻能顯現在十方無量的國土，親自侍奉那些諸佛，這一切都依靠神通的無邊力量。無需請求，我現在就以慈悲之心，為那些安住于慚愧並精進修行的人，不為自己謀求利益，常常利益他人的人，為此我請求您，大名聲的佛陀。那些發心尋求佛陀智慧，善根成熟到不可思議地步的人，他們應該如何修習這樣的三昧（禪定）？因此我為他們向您請教，無所執著的佛陀。那些披上忍辱鎧甲，爲了眾生髮愿：『我要拔除眾生的種種痛苦。』的人，他們已經遠離了眾生相，因此我向您請教，真正的覺悟之道。那些常常安住于平等心，觀察眾生沒有分別念，常常能夠成就慈悲心的人，我爲了他們向如來請教。在這些修行中，應該修習什麼樣的法，才能迅速獲得如此不可思議的境界，所獲得的功德無邊無際？我爲了他們請求您，調御丈夫（佛陀的稱號）。那些披著弘大誓願鎧甲的勇猛之人，爲了一個眾生，即使在恒河沙數劫的時間裡，在大地獄中承受火焰的痛苦，也希望眾生能夠安樂。他們沒有睡眠，也沒有疲憊，

【English Translation】 English version The supreme seeker strives for Bodhi (enlightenment). How can one attain fearlessness? Please explain to me in detail how to possess skillful wisdom. How can one obtain a diamond-like, firm mind, free from doubt in all dharmas (teachings)? How can one obtain a gentle heart, with precepts as pure as the ocean? How can one be as unmoving as a mountain, with a firm and magnificent aspiration for Bodhi? How can one not follow others in practice, clearly understand the true meaning of the Dharma, and abide in it? How can one obtain unwavering faith, without any doubt about the actions of all Buddhas? How can one obtain the wisdom of arising thoughts, abiding in one world, yet manifesting in the ten directions, Universally seeing all Buddhas, hearing the Dharma, and clearly understanding the grand assemblies? Without leaving one's own Buddha-land, how can one make offerings to the Buddhas of the ten directions, With beautiful flowers, various incenses, and fragrant ointments, as well as other offerings that are difficult to describe? With the mind abiding in this Buddha-land, without other distractions, yet the body manifesting in countless lands of the ten directions, Personally serving those Buddhas, all through the boundless power of spiritual abilities. Without being asked, I now, with a compassionate heart, for those who abide in shame and diligently practice, Those who do not seek their own benefit, but always benefit others, for them I ask you, Buddha of great renown. Those who have aspired to seek the wisdom of the Buddha, whose roots of goodness have matured to an inconceivable degree, How should they cultivate such Samadhi (meditative concentration)? Therefore, I ask you, the unattached Buddha, for them. Those who have donned the armor of patience, vowing for all beings: 'I will remove all the sufferings of beings,' They have already transcended the concept of beings, therefore I ask you about the true path to enlightenment. Those who always abide in equanimity, observing beings without discrimination, Those who are always able to achieve compassion, I ask the Tathagata (Buddha) for them. Among these practices, what Dharma should be cultivated to quickly attain such an inconceivable state, And to obtain boundless merits? I ask you, the tamer of men (Buddha), for them. Those courageous ones who have donned the armor of great vows, for the sake of one being, even for countless kalpas (eons), Enduring the fiery torments in the great hells, they wish for the happiness of all beings. They have no sleep, nor are they weary,

內外諸物無不施，　如是攝受眾生者，　　我今為彼問普觀。　呵責、毀辱、及捶罵，　　身受煎迫眾事苦，　為他奴婢及仆隸，　　皆由斯輩請世尊。　無量百千數億頭，　　有來求索皆能捨，　當舍頭時極歡喜，　　為求無上妙菩提；　為諸眾生而更舍，　　手、足、及以身余肢，　救解失道眾生類，　　除撥生死還正路；　又施妻妾及男女，　　七寶、珠玉、及金、銀，　亦舍上妙眾器具，　　我為彼故問如來。　捨身命財無厭倦，　　長夜聽說不疲勞，　心常寂滅行頭陀，　　我以彼故問正覺。　真實妙語恒繫心，　　粗鄙惡言聞即離，　而於他所無嫌恨，　　我緣彼故咨自在。　常以慈心觀眾生，　　其猶父母愛一子，　而於怨親行平等，　　故我為彼請人王。　現有如斯諸功德，　　然我今日以宣陳，　其或未具諸眾等，　　我亦為是咨問佛。　世尊！我今有善根，　　初發問時便克獲，　藉此菩薩諸功德，　　速證寂靜三昧王。」

大方等大集經菩薩唸佛三昧分卷第六大正藏第 13 冊 No. 0415 大方等大集經菩薩唸佛三昧分

大方等大集經菩薩唸佛三昧分卷第七

隋天竺三藏達磨笈多譯

贊三昧相品第九

【現代漢語翻譯】現代漢語譯本內外一切事物無不施捨，像這樣攝受眾生的人，我今天為他們向普觀（菩薩名）請教。遭受呵責、毀辱、以及捶打謾罵，身體承受煎熬逼迫的各種痛苦，為他人做奴婢和僕役，這些都是因為他們請求世尊（佛陀）。無數百千乃至億萬的頭顱，有人來求索都能捨棄，當捨棄頭顱時極其歡喜，爲了求得無上美妙的菩提（覺悟）；爲了眾生而進一步捨棄，手、腳以及身體的其他肢體，救度解脫迷失道路的眾生，消除生死輪迴讓他們回到正道；又施捨妻子、妾侍和兒女，七寶、珠玉以及金銀，也捨棄上等美妙的各種器具，我爲了他們向如來（佛陀）請教。捨棄身命和財物沒有厭倦，長夜聽聞佛法不感到疲勞，內心常常寂靜滅除煩惱，修行頭陀（苦行），我爲了他們向正覺（佛陀）請教。真實美妙的言語常常放在心上，粗俗惡劣的言語聽了就遠離，而對於他人沒有嫌隙和怨恨，我因為他們向自在（佛陀）請教。常常以慈悲心看待眾生，就像父母愛護唯一的孩子一樣，而對於怨恨和親近的人都平等對待，所以我爲了他們向人王（佛陀）請教。現在有像這樣的各種功德，然而我今天才宣說出來，如果還有沒有具備這些功德的眾生，我也爲了他們向佛陀請教。世尊！我今天有善根，在最初發問時就獲得了，憑藉這些菩薩的功德，迅速證得寂靜的三昧王（禪定）。

【English Translation】 English version Giving away all things, both internal and external, Those who gather beings in this way, I now ask Puguang (a Bodhisattva) about them. Enduring scolding, insults, beatings, and curses, suffering various torments and oppressions in the body, Serving as slaves and servants for others, all these are because they requested the World Honored One (Buddha). Giving away countless hundreds, thousands, millions of heads, when someone asks for them, Being extremely joyful when giving away their heads, seeking the unsurpassed and wonderful Bodhi (enlightenment); Further giving away for the sake of all beings, hands, feet, and other limbs of the body, Rescuing and liberating beings who have lost their way, eliminating the cycle of birth and death, and returning them to the right path; Also giving away wives, concubines, and children, the seven treasures, pearls, jade, gold, and silver, Also giving away the finest and most wonderful utensils, I ask the Tathagata (Buddha) about them. Giving away life and possessions without weariness, listening to the Dharma throughout the long night without fatigue, The mind is always tranquil and extinguished, practicing dhuta (ascetic practices), I ask the Perfectly Enlightened One (Buddha) about them. Always keeping true and wonderful words in mind, and immediately abandoning coarse and evil words upon hearing them, And having no grudges or hatred towards others, I ask the Self-Existent One (Buddha) because of them. Always regarding all beings with a compassionate heart, like parents loving their only child, And treating both enemies and loved ones equally, therefore I ask the King of Men (Buddha) about them. Now there are such merits, yet I am only now declaring them, If there are still beings who have not attained these merits, I also ask the Buddha about them. World Honored One! I now have good roots, which I obtained when I first asked, Relying on these merits of the Bodhisattvas, may I quickly attain the tranquil Samadhi King (meditative state).

爾時，世尊贊不空見菩薩摩訶薩言：「善哉善哉，不空見！汝于往昔乃能供養無量無數諸佛、世尊，于諸佛所種諸善根、具足修行諸波羅蜜，一切法中所作已辦，而常為彼諸眾生輩作不請友。為行大慈，成就正信諸眾生故，請問世尊如斯大義；為被大鎧諸眾生故，請問世尊如是大義；為不動不退大菩提心諸眾生故，請問世尊如斯大義；為不壞信意諸眾生故，請問世尊如斯大義；為發弘廣大愿莊嚴諸眾生故，請問世尊如斯大義；為不思議善根諸眾生故，請問世尊如斯大義；爲著不思議鎧甲諸眾生故，請問世尊如斯大義；為超越三界諸眾生故，請問世尊如斯大義；為專精實義諸眾生故，請問世尊如斯大義；為隨順大智諸眾生故，請問世尊如斯大義；為樂甚深法行諸眾生故，請問世尊如斯大義；為重佈施諸眾生故，請問世尊如斯大義；為重開示諸眾生故，請問世尊如斯大義；為一切能捨內外身財諸眾生故，請問世尊如斯大義；為成就最上無上戒聚諸眾生故，請問世尊如斯大義；為深忍相應諸眾生故，請問世尊如斯大義；為勇猛精進諸眾生故，請問世尊如斯大義；為得深禪定諸眾生故，請問世尊如斯大義；為深重智慧諸眾生故，請問世尊如斯大義；為以資財方便巧攝一切諸眾生故，請問世尊如斯大義。

「又，為心若

【現代漢語翻譯】現代漢語譯本：

那時，世尊讚歎不空見菩薩摩訶薩說：『善哉善哉，不空見！你於過去世曾供養無量無數的諸佛、世尊，在諸佛那裡種下各種善根，圓滿修行各種波羅蜜（到達彼岸的方法），在一切法中所作已辦，而且常常為那些眾生們做不請之友。爲了使那些行大慈、成就正信的眾生，你請問世尊如此大義；爲了使那些披上大鎧甲的眾生，你請問世尊如此大義；爲了使那些不動搖不退轉大菩提心的眾生，你請問世尊如此大義；爲了使那些不壞信意的眾生，你請問世尊如此大義；爲了使那些發起弘廣大愿莊嚴的眾生，你請問世尊如此大義；爲了使那些具有不可思議善根的眾生，你請問世尊如此大義；爲了使那些穿著不可思議鎧甲的眾生，你請問世尊如此大義；爲了使那些超越三界的眾生，你請問世尊如此大義；爲了使那些專精於真實義的眾生，你請問世尊如此大義；爲了使那些隨順大智慧的眾生，你請問世尊如此大義；爲了使那些樂於甚深法行的眾生，你請問世尊如此大義；爲了使那些重視佈施的眾生，你請問世尊如此大義；爲了使那些重視開示的眾生，你請問世尊如此大義；爲了使那些能夠捨棄內外身財的一切眾生，你請問世尊如此大義；爲了使那些成就最上無上戒聚的眾生，你請問世尊如此大義；爲了使那些與深忍相應的眾生，你請問世尊如此大義；爲了使那些勇猛精進的眾生，你請問世尊如此大義；爲了使那些獲得深禪定的眾生，你請問世尊如此大義；爲了使那些具有深重智慧的眾生，你請問世尊如此大義；爲了以資財方便巧妙地攝受一切眾生，你請問世尊如此大義。

』又，爲了心若』

【English Translation】 English version:

At that time, the World Honored One praised the Bodhisattva Mahasattva Amoghapasha, saying: 'Excellent, excellent, Amoghapasha! In the past, you were able to make offerings to immeasurable and countless Buddhas, World Honored Ones. In the presence of those Buddhas, you planted various roots of goodness, fully cultivated all the Paramitas (perfections), accomplished all that needed to be done in all dharmas, and always acted as an uninvited friend to those beings. For the sake of those beings who practice great compassion and achieve right faith, you asked the World Honored One about such great meaning; for the sake of those beings who are clad in great armor, you asked the World Honored One about such great meaning; for the sake of those beings whose great Bodhi mind is unmoving and unretreating, you asked the World Honored One about such great meaning; for the sake of those beings whose faith is not destroyed, you asked the World Honored One about such great meaning; for the sake of those beings who have made vast and great vows to adorn themselves, you asked the World Honored One about such great meaning; for the sake of those beings who possess inconceivable roots of goodness, you asked the World Honored One about such great meaning; for the sake of those beings who wear inconceivable armor, you asked the World Honored One about such great meaning; for the sake of those beings who transcend the three realms, you asked the World Honored One about such great meaning; for the sake of those beings who are devoted to the true meaning, you asked the World Honored One about such great meaning; for the sake of those beings who follow great wisdom, you asked the World Honored One about such great meaning; for the sake of those beings who delight in the practice of profound Dharma, you asked the World Honored One about such great meaning; for the sake of those beings who value giving, you asked the World Honored One about such great meaning; for the sake of those beings who value teaching, you asked the World Honored One about such great meaning; for the sake of all beings who are able to give up their inner and outer possessions, you asked the World Honored One about such great meaning; for the sake of those beings who achieve the supreme and unsurpassed precepts, you asked the World Honored One about such great meaning; for the sake of those beings who are in accordance with deep patience, you asked the World Honored One about such great meaning; for the sake of those beings who are courageous and diligent, you asked the World Honored One about such great meaning; for the sake of those beings who attain deep samadhi, you asked the World Honored One about such great meaning; for the sake of those beings who possess profound wisdom, you asked the World Honored One about such great meaning; for the sake of skillfully gathering all beings through material resources and skillful means, you asked the World Honored One about such great meaning.

'Furthermore, for the sake of those whose minds are like'

金剛諸眾生故、為心如門闑不動不轉諸眾生故、為心如凈水無有塵垢諸眾生故、為心如迦耶鄰提衣諸眾生故、為樂入深義諸眾生故、為尊重正法諸眾生故、為舍擔能擔諸眾生故、為不惜身命諸眾生故、為不樂一切世間有為諸眾生故，請問如來如是大義。

「不空見！汝於今者能為如斯諸大菩薩摩訶薩輩請問如來如是義耳。」

爾時，世尊復告不空見菩薩摩訶薩言：「不空見！汝應諦聽，善思念之，吾當為汝廣分別解說。」

時彼不空見菩薩摩訶薩即白佛言：「善哉，世尊！如蒙聖說，一心諦受。」

佛言：「不空見！有菩薩三昧名念一切佛菩薩，當應親近、修習、觀察、思惟如是三昧。既能修習、觀察、思惟此三昧已，則得增廣成就現前安樂法行故、則得增廣無貪善根故、則得增廣無瞋善根故、則得增廣無癡善根故、則得具足慚愧故、則得成就神通故、則得圓滿一切佛法故、則得清凈一切佛土故、則得天降下生具足故、則得入胎具足故、則得住胎清凈具足故、則得母生微妙清凈具足故、則得家生清凈具足故、則得諸根微妙清凈具足故、則得大人相清凈具足故、則得諸妙好清凈具足故、則得出傢俱足故、則得最上寂靜具足故、則得大寂靜具足故、則得諸通具足故、則得為一切眾生作歸依具足故

【現代漢語翻譯】現代漢語譯本：爲了那些心如金剛般堅固的眾生，爲了那些心如門檻般不動搖的眾生，爲了那些心如凈水般沒有塵垢的眾生，爲了那些心如迦耶鄰提衣（一種柔軟的布料）般柔軟的眾生，爲了那些樂於深入理解深奧義理的眾生，爲了那些尊重正法的眾生，爲了那些捨棄負擔並能承擔責任的眾生，爲了那些不惜自身性命的眾生，爲了那些不貪戀一切世間有為法的眾生，請問如來這些深遠的道理。『不空見（菩薩名）！你現在能夠為這些大菩薩摩訶薩們請問如來這些道理。』那時，世尊又告訴不空見菩薩摩訶薩說：『不空見！你應該仔細聽，好好思考，我將為你詳細地解釋說明。』當時，不空見菩薩摩訶薩立即對佛說：『太好了，世尊！如蒙聖言，我將一心領受。』佛說：『不空見！有一種菩薩三昧（禪定）名爲念一切佛菩薩，應當親近、修習、觀察、思維這種三昧。如果能夠修習、觀察、思維這種三昧，就能增長成就現前安樂的修行，就能增長無貪的善根，就能增長無嗔的善根，就能增長無癡的善根，就能具足慚愧心，就能成就神通，就能圓滿一切佛法，就能清凈一切佛土，就能得到天降下生具足，就能得到入胎具足，就能得到住胎清凈具足，就能得到母親生育時微妙清凈具足，就能得到家庭出身清凈具足，就能得到諸根微妙清凈具足，就能得到大人相清凈具足，就能得到諸妙好清凈具足，就能得到出家修行具足，就能得到最上寂靜具足，就能得到大寂靜具足，就能得到諸通具足，就能得到為一切眾生作歸依的具足。』

【English Translation】 English version: For the sake of those beings whose minds are like vajra (diamond) in firmness, for the sake of those beings whose minds are like a door-sill, unmoving and unshifting, for the sake of those beings whose minds are like pure water, without any dust or defilement, for the sake of those beings whose minds are like the Kāyaliṇḍī garment (a soft fabric), for the sake of those beings who delight in entering into profound meanings, for the sake of those beings who respect the true Dharma, for the sake of those beings who can relinquish burdens and bear responsibilities, for the sake of those beings who do not cherish their own lives, for the sake of those beings who do not delight in all conditioned phenomena of the world, please ask the Tathāgata (Buddha) about these great meanings. 'Akashagarbha (a Bodhisattva)! You are now able to ask the Tathāgata about these meanings for these great Bodhisattva-Mahāsattvas.' At that time, the World Honored One again said to Akashagarbha Bodhisattva-Mahāsattva: 'Akashagarbha! You should listen carefully and contemplate well, and I will explain and elaborate for you.' At that time, that Akashagarbha Bodhisattva-Mahāsattva immediately said to the Buddha: 'Excellent, World Honored One! As I receive the holy words, I will accept them with one mind.' The Buddha said: 'Akashagarbha! There is a Bodhisattva Samadhi (meditative state) called 'Recollection of All Buddhas and Bodhisattvas.' One should approach, practice, observe, and contemplate this Samadhi. Having practiced, observed, and contemplated this Samadhi, one will then increase and accomplish the practice of the Dharma of present happiness, one will then increase the roots of non-greed, one will then increase the roots of non-hatred, one will then increase the roots of non-delusion, one will then be endowed with shame and remorse, one will then accomplish supernatural powers, one will then perfect all the Buddha-Dharmas, one will then purify all Buddha-lands, one will then obtain the complete descent from the heavens, one will then obtain the complete entry into the womb, one will then obtain the complete purity of dwelling in the womb, one will then obtain the complete subtle purity of being born from the mother, one will then obtain the complete purity of family birth, one will then obtain the complete subtle purity of the senses, one will then obtain the complete purity of the marks of a great person, one will then obtain the complete purity of all excellent qualities, one will then obtain the complete renunciation of home, one will then obtain the complete supreme tranquility, one will then obtain the complete great tranquility, one will then obtain the complete supernatural powers, one will then obtain the complete refuge for all beings.'

、則得多聞具足故、則得世間出世間法具足故、則得一切諸法住處具足故、則得巧妙方便知出世法具足故、則得善通達一切諸法具足故、則得巧知前際后際法相具足故、則得善巧莊嚴文字句義具足故、則得智慧具足故、則得微妙神通具足故、則得巧轉變心具足故、則得善教示他具足故、則得為他眾生及富伽羅勝負白黑上下滿缺增損勝力具足故、則得是處非處具足故、則得未成阿耨多羅三藐三菩提趣向具足故、則得正行具足故、則得意具足故、則得自在具足故、則得神通具足故、則得尊勝大傢俱足故、則得大姓具足故、則得端正具足故、則得大威具足故、則得大光明具足故、則得作諸功德具足故、則得大功德具足故、則得大人牛王具足故、則得令他歡喜音具足故、則得令他深歡喜音具足故、則得微妙音具足故、則得梵音具足故、則得相應辯才具足故、則得無諍辯才具足故、則得無著辯才具足故、則得稱實辯才具足故、則得種種辯才具足故、則得一切言音辯才具足故、則得所生不離諸佛世尊而常恭敬供養具足故、則得離邊地生具足故、則得常生中國具足故、則得遍游諸世界禮拜承事諸佛、世尊咨請論義具足故、則得成就無量無邊功德具足故、則得一切菩薩功德莊嚴具足故，乃至則得菩提樹下道場莊嚴具足故。」

爾

【現代漢語翻譯】現代漢語譯本因此，他將獲得廣博的知識，從而圓滿具備世間和出世間的法；他將獲得一切諸法的安住之處，從而圓滿具備；他將獲得巧妙方便，從而圓滿具備通曉出世間法；他將獲得善於通達一切諸法，從而圓滿具備；他將獲得巧妙知曉過去和未來法相，從而圓滿具備；他將獲得善於莊嚴文字和句義，從而圓滿具備；他將獲得智慧，從而圓滿具備；他將獲得微妙的神通，從而圓滿具備；他將獲得巧妙轉變心意，從而圓滿具備；他將獲得善於教導他人，從而圓滿具備；他將獲得為其他眾生和補特伽羅（pudgala，指人或有情）辨別勝負、善惡、上下、滿缺、增損的能力，從而圓滿具備；他將獲得明辨是處非處的能力，從而圓滿具備；他將獲得趨向無上正等正覺（anuttara-samyak-sambodhi）的條件，從而圓滿具備；他將獲得正行，從而圓滿具備；他將獲得意，從而圓滿具備；他將獲得自在，從而圓滿具備；他將獲得神通，從而圓滿具備；他將獲得尊貴和大家族的地位，從而圓滿具備；他將獲得大姓，從而圓滿具備；他將獲得端正的相貌，從而圓滿具備；他將獲得大威德，從而圓滿具備；他將獲得大光明，從而圓滿具備；他將獲得成就各種功德，從而圓滿具備；他將獲得大功德，從而圓滿具備；他將獲得大人牛王的地位，從而圓滿具備；他將獲得令他人歡喜的聲音，從而圓滿具備；他將獲得令他人深深歡喜的聲音，從而圓滿具備；他將獲得微妙的聲音，從而圓滿具備；他將獲得梵音，從而圓滿具備；他將獲得相應的辯才，從而圓滿具備；他將獲得無諍的辯才，從而圓滿具備；他將獲得無執著的辯才，從而圓滿具備；他將獲得稱實的辯才，從而圓滿具備；他將獲得種種辯才，從而圓滿具備；他將獲得一切言音的辯才，從而圓滿具備；他將獲得所生之處不離諸佛世尊，並常恭敬供養，從而圓滿具備；他將獲得遠離邊地而生的條件，從而圓滿具備；他將獲得常生於中國的條件，從而圓滿具備；他將獲得遍游諸世界，禮拜承事諸佛世尊，並請教論義的條件，從而圓滿具備；他將獲得成就無量無邊功德，從而圓滿具備；他將獲得一切菩薩功德莊嚴，從而圓滿具備，乃至他將獲得菩提樹下道場的莊嚴，從而圓滿具備。爾時（當時）。

【English Translation】 English version Therefore, he will obtain vast learning, thus fully possessing both worldly and transcendental dharmas; he will obtain the abode of all dharmas, thus fully possessing it; he will obtain skillful means, thus fully possessing the knowledge of transcendental dharmas; he will obtain the ability to thoroughly understand all dharmas, thus fully possessing it; he will obtain the skillful knowledge of the characteristics of past and future dharmas, thus fully possessing it; he will obtain the ability to skillfully adorn words and meanings, thus fully possessing it; he will obtain wisdom, thus fully possessing it; he will obtain subtle supernatural powers, thus fully possessing them; he will obtain the ability to skillfully transform his mind, thus fully possessing it; he will obtain the ability to skillfully teach others, thus fully possessing it; he will obtain the ability to discern the victory or defeat, good or evil, high or low, fullness or emptiness, increase or decrease of other beings and pudgalas (persons or sentient beings), thus fully possessing it; he will obtain the ability to discern what is appropriate and inappropriate, thus fully possessing it; he will obtain the conditions for progressing towards anuttara-samyak-sambodhi (unexcelled perfect enlightenment), thus fully possessing it; he will obtain right conduct, thus fully possessing it; he will obtain intention, thus fully possessing it; he will obtain freedom, thus fully possessing it; he will obtain supernatural powers, thus fully possessing them; he will obtain the status of being noble and from a great family, thus fully possessing it; he will obtain a great lineage, thus fully possessing it; he will obtain a handsome appearance, thus fully possessing it; he will obtain great power, thus fully possessing it; he will obtain great light, thus fully possessing it; he will obtain the ability to accomplish various merits, thus fully possessing it; he will obtain great merit, thus fully possessing it; he will obtain the status of a great man and king of bulls, thus fully possessing it; he will obtain a voice that pleases others, thus fully possessing it; he will obtain a voice that deeply pleases others, thus fully possessing it; he will obtain a subtle voice, thus fully possessing it; he will obtain a Brahma voice, thus fully possessing it; he will obtain corresponding eloquence, thus fully possessing it; he will obtain non-contentious eloquence, thus fully possessing it; he will obtain non-attached eloquence, thus fully possessing it; he will obtain truthful eloquence, thus fully possessing it; he will obtain various kinds of eloquence, thus fully possessing it; he will obtain eloquence in all languages, thus fully possessing it; he will obtain the condition of being born in places where he is not separated from the Buddhas and World Honored Ones, and always respectfully makes offerings, thus fully possessing it; he will obtain the condition of being born away from border regions, thus fully possessing it; he will obtain the condition of always being born in central lands, thus fully possessing it; he will obtain the condition of traveling throughout all worlds, paying homage to and serving the Buddhas and World Honored Ones, and requesting discussions on the Dharma, thus fully possessing it; he will obtain the accomplishment of immeasurable and boundless merits, thus fully possessing it; he will obtain the adornments of all Bodhisattva merits, thus fully possessing it, and even he will obtain the adornment of the Bodhi tree's place of enlightenment, thus fully possessing it. At that time.

時，世尊為重宣此義，以偈頌曰：

「不空見！斯勝三昧，　　如我今住智德中，　其有菩薩能修行，　　彼見十方一切佛，　當即速獲諸神通，　　因是復睹清凈剎，　遂能下生妙具足，　　入胎具足亦復然。　住胎之時無有比，　　母最清凈勝家生，　一切相好鹹具足，　　亦當修彼諸行法。　舍家出家離眾欲，　　捐棄人慾及與天，　彼為世間求菩提，　　所生常有諸甘露。　亦得諸通及神足，　　轉智圓滿彼世間，　多聞總持大德人，　　行行斯由多聞海。　統諸大眾義明瞭，　　巧知眾生方便學，　諸法行處皆悉知，　　世間之法及出世。　智人所知智具足，　　遠離諸業及癡惱，　有為之法盡皆舍，　　而常親近於無為。　常以天眼觀眾生，　　複用天耳聽聞法，　宿命明白知過往，　　他心善達前人意。　神通變化自在游，　　心能巧轉隨所因，　得大名聞行佛國，　　能廣利益諸世間。　明達是處及非處，　　一切諸法靡不知，　深照凈法及垢染，　　以常修習勝三昧。　能得正行具足人，　　彼之智慧實無比，　具正思惟大威德，　　亦得安住正修行。　復生大家及尊姓，　　眾事端嚴見者喜，　彼雖處於有為中，　　所作功德無能壞。　所

【現代漢語翻譯】現代漢語譯本那時，世尊爲了再次闡明這個道理，用偈頌說道：『不空見（菩薩名）！這種殊勝的三昧（禪定），就像我現在安住于智慧功德之中一樣，如果有菩薩能夠修行這種三昧，他就能見到十方一切諸佛，當即迅速獲得各種神通，因此又能見到清凈的佛國剎土，於是能夠投生到妙好具足的家庭，入胎時也是如此。住胎的時候無比殊勝，母親最為清凈，出生于高貴的家庭，一切相好都具足，也應當修習那些行法。捨棄家庭出家，遠離各種慾望，拋棄人間的慾望以及天上的慾望，他爲了世間求得菩提（覺悟），所生之處常有甘露。也能獲得各種神通和神足通，轉動智慧圓滿世間，是多聞、總持的大德之人，他的修行都源於多聞的海洋。統領大眾，明白佛法的義理，巧妙地瞭解眾生，方便地教導他們，對於諸法的修行之處都完全知曉，無論是世間的法還是出世間的法。智者所知，智慧具足，遠離各種業障和愚癡煩惱，有為的法全部捨棄，而常常親近於無為的法。常常用天眼觀察眾生，又用天耳聽聞佛法，宿命通明白知道過去的事情，他心通善於瞭解他人的想法。神通變化，自在遊行，心能巧妙地轉變，隨順各種因緣，獲得大的名聲，在佛國中修行，能夠廣泛地利益各個世間。明瞭什麼是正確的，什麼是不正確的，對於一切諸法沒有不知道的，深刻地照見清凈的法和染污的法，因為常常修習殊勝的三昧。能夠得到正行具足的人，他的智慧實在無比，具足正思惟的大威德，也能安住于正修行。又出生于大家族和尊貴的姓氏，各種事情都端正莊嚴，見到的人都歡喜，他雖然處於有為的世間中，所作的功德卻無法被破壞。所

【English Translation】 English version At that time, the World Honored One, in order to reiterate this meaning, spoke in verses: 'Not Empty Vision (a Bodhisattva's name)! This supreme Samadhi (meditative absorption), is like my present dwelling in the merit of wisdom, If there is a Bodhisattva who can cultivate this Samadhi, he will see all the Buddhas in the ten directions, He will immediately and quickly obtain all kinds of supernormal powers, and thus also see the pure Buddha lands, Then he will be able to be born into a wonderfully complete family, and the same will be true when entering the womb. The time in the womb is incomparably sublime, the mother is most pure, and he is born into a noble family, All the marks and characteristics are complete, and he should also cultivate those practices. Leaving home to become a monk, abandoning all desires, discarding human desires and heavenly desires, He seeks Bodhi (enlightenment) for the sake of the world, and where he is born, there is always nectar. He can also obtain all kinds of supernormal powers and the power of spiritual feet, turning wisdom to perfect the world, He is a person of great virtue who has heard much and has total retention, and his practices all come from the ocean of learning. He leads the masses, understands the meaning of the Dharma, skillfully understands sentient beings, and teaches them with skillful means, He fully knows the places of practice for all Dharmas, whether they are worldly or transcendent. What the wise know, wisdom is complete, he is far from all karmic obstacles and ignorant afflictions, He abandons all conditioned Dharmas, and always draws near to unconditioned Dharmas. He constantly observes sentient beings with the heavenly eye, and also hears the Dharma with the heavenly ear, He knows past lives clearly with the power of knowing past lives, and is good at understanding others' thoughts with the power of knowing others' minds. He has supernormal powers and transformations, travels freely, and his mind can skillfully transform, following all conditions, He obtains great fame, practices in the Buddha lands, and can widely benefit all worlds. He understands what is right and what is not right, and there is nothing he does not know about all Dharmas, He deeply illuminates pure Dharmas and defiled Dharmas, because he constantly cultivates the supreme Samadhi. He can obtain a person who is complete in right practice, his wisdom is truly incomparable, He is complete with the great power of right thinking, and can also abide in right practice. He is also born into a great family and a noble lineage, all things are upright and dignified, and those who see him are joyful, Although he is in the conditioned world, the merits he makes cannot be destroyed. What

生常受大功德，　　往來多作人中王，　或為忉利釋天尊，　　時作光天及梵主。　凡所出聲悉無比，　　梵天妙響師子音，　諸龍美音遍行中，　　大功德聲牛王吼，　備于絃樂及歌聲，　　迦陵頻伽音精妙，　能會義理令眾歡，　　以獲三昧故得然。　善出清雅及好聲，　　多用愛言悅一切，　深婉妙音並善語，　　彼聲常有未曾絕。　行步舉動若龍王，　　普放電光照一切，　降雨滂洽于大地，　　是謂龍德難稱量。　如是人龍所游處，　　住斯妙定勝神通，　無量無數諸化身，　　遍諸佛前等供養。　偈頌譬喻諸種作，　　言詞雅正理趣安，　彼常法樂與眾生，　　得是勝定故無礙。　所生不離於諸佛，　　亦見菩薩及聖僧，　恒居利益無難處，　　成就三昧照十方。　欲遍諸佛有咨論，　　或生無量難思剎，　現前供養一切佛，　　成就三昧故若斯。　如是功德不可說，　　超過數表絕稱量，　道樹等覺恒俱生，　　諸佛咨嗟唯此定。」

菩薩唸佛三昧分正觀品第十

爾時，不空見菩薩摩訶薩白佛言：「世尊！若諸菩薩摩訶薩欲得成就諸佛所說菩薩唸佛三昧者，彼菩薩摩訶薩應當親近、修習何法，能得成就思惟三昧耶？」

爾時，世尊告不空見

【現代漢語翻譯】現代漢語譯本常能獲得巨大的功德，往來轉世時多次成為人間的君王，或者成為忉利天（Trayastrimsa）的帝釋天（Sakra），有時成為光天（Abhasvara）和梵天（Brahma）之主。凡是發出的聲音都無比殊勝，如同梵天（Brahma）美妙的獅子吼聲，諸龍的美妙聲音遍佈各處，大功德的聲音如同牛王吼叫一般。具備絃樂和歌聲的各種美妙，如同迦陵頻伽（Kalavinka）鳥的精妙聲音，能夠理解義理使大眾歡喜，這是因為獲得了三昧（Samadhi）的緣故。善於發出清雅美好的聲音，多用愛語使一切眾生喜悅，深沉婉轉的美妙聲音和善巧的言語，這種聲音常有而不絕。行走舉止如同龍王一般，普遍放出電光照耀一切，降下滂沱大雨滋潤大地，這就是龍的德行難以衡量。像這樣的人和龍所遊歷之處，安住于這種美妙的禪定，擁有殊勝的神通，化現無量無數的化身，在諸佛面前平等供養。用偈頌、譬喻等各種方式進行教化，言辭雅正，道理安穩，他常常以佛法之樂給予眾生，因為獲得這種殊勝的禪定而無所障礙。所生之處不離諸佛，也能見到菩薩和聖僧，恒常處於利益眾生而無困難的境地，成就三昧而照耀十方。想要遍訪諸佛進行請教，或者前往無量難以思議的佛剎，在諸佛面前供養，這是因為成就三昧的緣故。這樣的功德不可言說，超越了數量的表達，無法衡量，與菩提樹（Bodhi tree）等覺悟同時生起，諸佛都讚歎這種禪定。

菩薩唸佛三昧分正觀品第十

這時，不空見菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva）對佛說：『世尊！如果諸菩薩摩訶薩想要成就諸佛所說的菩薩唸佛三昧，那麼這些菩薩摩訶薩應當親近、修習什麼法，才能成就思惟三昧呢？』

這時，世尊告訴不空見菩薩：

【English Translation】 English version Often receiving great merit, in their comings and goings, they frequently become kings among humans, or become Sakra (Indra), the lord of Trayastrimsa (忉利) heaven, sometimes becoming the lord of Abhasvara (光天) and Brahma (梵天). All the sounds they utter are incomparably excellent, like the wonderful lion's roar of Brahma (梵天), the beautiful sounds of the dragons pervade everywhere, and the sounds of great merit are like the roar of a bull king. They possess all the beauties of stringed instruments and songs, like the exquisite sounds of the Kalavinka (迦陵頻伽) bird, able to understand the meaning of the Dharma and make the masses rejoice, because they have attained Samadhi (三昧). They are good at producing clear and beautiful sounds, often using loving words to please all beings, with deep, gentle, and wonderful sounds and skillful speech, these sounds are constant and never cease. Their walking and movements are like those of a dragon king, universally emitting electric light to illuminate everything, and sending down torrential rain to nourish the earth, this is the immeasurable virtue of a dragon. In the places where such humans and dragons travel, they abide in this wonderful meditation, possessing extraordinary spiritual powers, manifesting countless transformations, and making equal offerings before all Buddhas. They teach using verses, metaphors, and various other methods, their words are elegant and correct, and the principles are stable, they constantly give the joy of the Dharma to sentient beings, and because they have attained this excellent meditation, they are without obstacles. The places where they are born are never apart from the Buddhas, and they also see Bodhisattvas and Sangha (聖僧), they are always in a position to benefit beings without difficulty, and they achieve Samadhi, illuminating the ten directions. If they wish to visit all the Buddhas to inquire, or go to countless inconceivable Buddha-lands, they make offerings before all the Buddhas, because they have achieved Samadhi. Such merits are inexpressible, surpassing numerical expression, and immeasurable, they arise simultaneously with the Bodhi tree (菩提樹) and enlightenment, and all the Buddhas praise this meditation.

Chapter Ten: The Correct Contemplation of the Samadhi of Buddha-Recollection by Bodhisattvas

At that time, Akasagarbha Bodhisattva Mahasattva (不空見菩薩摩訶薩) said to the Buddha: 'World Honored One! If the Bodhisattva Mahasattvas wish to achieve the Samadhi of Buddha-Recollection by Bodhisattvas as spoken by the Buddhas, what Dharma should these Bodhisattva Mahasattvas approach and practice in order to achieve the Samadhi of contemplation?'

At that time, the World Honored One told Akasagarbha:

菩薩摩訶薩言：「不空見！若諸菩薩摩訶薩欲得成就諸佛所說唸佛三昧、欲得常睹一切諸佛、承事供養彼諸世尊、欲得疾成阿耨多羅三藐三菩提者，當住正念、遠離邪心，斷除我見、思惟無我，當觀是身如水聚沫、當觀是色如芭蕉虛、當觀是受如水上泡、當觀是想如熱時焰、當觀是行如空中雲、當觀是識如鏡中像。

「菩薩若欲入是三昧，當應深生怖畏之想、當念遠離譏嫌，免他訶責，當念除去無慚無愧、成就慚愧，當應成就奢摩他毗婆舍那，當應遠離斷常二邊；常念一心精勤勇猛，除去懈怠，發廣大心。常念觀察三解脫門，常念先生三種正智，常念斷滅三不善根，常念成就諸三昧聚，常念成就一切眾生，常念等為眾生說法。當觀四念處——所謂身念處、受念處、心念處、法念處——當念四食過患，所謂摶、觸、思、識等，於是食中生不凈想。當念四無量——所謂修于大慈、行於大悲、安住大喜、具足大舍——當念成就諸禪而不味著。

「然復思惟一切諸法，常念：『不惜其身、不保其命，捨身及心攝受多聞。』念如是法應如是護，不得誹謗多聞法財，如所聞法如義受持，于諸佛所起尊重心。

「又於法、僧生肅恭意，親善知識、遠離惡友，除滅世間無義語言，不著世樂、不捨空閑。

「住

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩說：『不空見！如果諸位菩薩摩訶薩想要成就諸佛所說的唸佛三昧（通過唸佛而達到的一種禪定狀態），想要經常見到一切諸佛，承事供養那些世尊，想要快速成就阿耨多羅三藐三菩提（無上正等正覺），應當安住于正念，遠離邪惡的心念，斷除我見（執著于自我的觀念），思維無我（沒有永恒不變的自我），應當觀察這個身體如同水中的泡沫，應當觀察色（物質現象）如同芭蕉樹的空心，應當觀察受（感受）如同水上的氣泡，應當觀察想（思維）如同熱時的火焰，應當觀察行（行為）如同空中的云，應當觀察識（意識）如同鏡中的影像。『菩薩如果想要進入這種三昧，應當深深地生起怖畏之想，應當想著遠離譏諷和嫌棄，避免他人的呵責，應當想著除去無慚無愧，成就慚愧，應當成就奢摩他（止）和毗婆舍那（觀），應當遠離斷見和常見這兩種極端；常常一心精勤勇猛，除去懈怠，發起廣大的心。常常想著觀察三解脫門（空、無相、無愿），常常想著先生起三種正智（一切智、道種智、一切種智），常常想著斷滅三種不善根（貪、嗔、癡），常常想著成就各種三昧的集合，常常想著成就一切眾生，常常想著平等地為眾生說法。應當觀察四念處——即身念處、受念處、心念處、法念處——應當想著四種食物的過患，即摶食、觸食、思食、識食等，對於這些食物生起不凈的觀想。應當想著四無量心——即修習大慈、行於大悲、安住大喜、具足大舍——應當想著成就各種禪定而不執著于禪定的滋味。『然後又思維一切諸法，常常想著：『不吝惜自己的身體，不保全自己的生命，捨棄身體和心來攝取多聞。』想著這樣的法應當這樣守護，不得誹謗多聞的法財，如所聽聞的法義那樣接受和持守，對於諸佛生起尊重的心。『又對於法和僧生起恭敬的心意，親近善知識，遠離惡友，除去世間沒有意義的語言，不執著於世俗的快樂，不捨棄空閑的時間。『安住于……』

【English Translation】 English version: The Bodhisattva Mahasattva said: 'Akasagarbha! If the Bodhisattva Mahasattvas wish to achieve the Buddha's Samadhi of Mindfulness of the Buddha, wish to constantly see all the Buddhas, serve and make offerings to those World Honored Ones, and wish to quickly achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they should abide in right mindfulness, stay away from evil thoughts, cut off the view of self (the concept of clinging to a self), contemplate no-self (the absence of a permanent self), they should observe this body as a cluster of water foam, they should observe form (material phenomena) as the emptiness of a banana tree, they should observe feeling as a bubble on water, they should observe thought as a flame in hot weather, they should observe action as a cloud in the sky, they should observe consciousness as an image in a mirror.' 'If a Bodhisattva wishes to enter this Samadhi, they should deeply generate a sense of fear, they should think of staying away from ridicule and disdain, avoid others' reproaches, they should think of removing shamelessness and lack of shame, achieve shame, they should achieve Samatha (calm abiding) and Vipassana (insight), they should stay away from the two extremes of annihilationism and eternalism; they should always be single-minded, diligent, and courageous, remove laziness, and generate a vast mind. They should always think of observing the three doors of liberation (emptiness, signlessness, wishlessness), they should always think of first generating the three right wisdoms (all-knowing wisdom, wisdom of the path, wisdom of all modes), they should always think of cutting off the three unwholesome roots (greed, hatred, delusion), they should always think of achieving the collection of various Samadhis, they should always think of achieving all sentient beings, they should always think of equally teaching the Dharma to sentient beings. They should observe the four foundations of mindfulness—namely, mindfulness of the body, mindfulness of feeling, mindfulness of the mind, and mindfulness of the Dharma—they should think of the faults of the four kinds of food, namely, solid food, contact food, mental food, and consciousness food, etc., and generate impure thoughts about these foods. They should think of the four immeasurables—namely, cultivating great loving-kindness, practicing great compassion, abiding in great joy, and being complete in great equanimity—they should think of achieving various dhyanas without being attached to the taste of dhyana.' 'Then, they should contemplate all dharmas, always thinking: 'Not to be stingy with one's body, not to preserve one's life, to give up body and mind to receive much learning.' Thinking that such a Dharma should be protected in this way, one should not slander the wealth of the Dharma of much learning, one should accept and uphold the Dharma as it is heard, and generate a respectful mind towards the Buddhas.' 'Also, towards the Dharma and the Sangha, generate a respectful mind, be close to good teachers, stay away from evil friends, remove meaningless worldly speech, do not be attached to worldly pleasures, and do not abandon empty time.' 'Abiding in...'

於一切，生平等心，于諸眾生無有退沒、無損害心、亦無妒嫉；於一切法起稱量心，不作罪惡、心無垢染，一切諸法無處可得。常求甚深廣大經典，于中恒起增上信心，莫生嫌疑、無為異意。如是經典最勝廣大，常唸誦持、常思演說。何以故？是為諸佛、世尊道法，獨能產生佛菩提故。

「于當來世得彼無量諸佛功德，應當為他如法宣說，降伏憍慢、莫亂正聞，恭敬、尊重、供養是法，舍諸欲求、息諸諍競，除諸睡眠、滅諸疑網，殄絕迷惑、明識我見，不事戲論，遠離尼干、邪命、自活、遮羅迦波梨婆阇語言論等。

「常應善住檀波羅蜜中、圓滿尸波羅蜜、常念羼提波羅蜜、不捨毗梨耶波羅蜜、遊戲禪波羅蜜、具足般若波羅蜜，棄捨身命無愛惜心。

「如四大性不可改變，如於地界起平等心，水、火、風界亦復如是。

「成就身業，心意精勤，無不活畏，不貪衣、食、湯藥、床鋪、房舍、殿堂、一切眾具，樂行頭陀、常住知足，不求利養、不事名聞，凡是愛著悉滅無餘。

「觀四念處、斷四顛倒，不念惡刺，永度四流，修四如意，住四威儀。當具五根，亦增五力，應滅五蓋，不用五情，遠離五濁，成五解脫，得入內自思惟廣大聖智，正觀五陰。不行六塵，降伏六根，亡滅六識，斷絕六

【現代漢語翻譯】現代漢語譯本對一切事物，生起平等之心，對所有眾生沒有退縮、沒有損害之心，也沒有嫉妒；對一切法生起衡量之心，不做罪惡之事，心中沒有污垢，一切諸法都無處可得。經常尋求甚深廣大的經典，在其中恒常生起增上的信心，不要產生懷疑，不要有不同的想法。這樣的經典最為殊勝廣大，要經常唸誦受持，經常思考演說。為什麼呢？因為這是諸佛、世尊的道法，唯獨能夠產生佛的菩提智慧。在未來世得到那些無量諸佛的功德，應當為他人如法宣說，降伏驕慢，不要擾亂正確的聽聞，恭敬、尊重、供養這些法，捨棄各種慾望，停止各種爭鬥，去除各種睡眠，消滅各種疑惑，斷絕迷惑，明瞭地認識我見，不做戲論，遠離尼干（外道）、邪命（以不正當手段謀生）、自活（自我放縱）、遮羅迦波梨婆阇（苦行外道）等語言論。應當經常安住于檀波羅蜜（佈施的完美）中，圓滿尸波羅蜜（持戒的完美），經常憶念羼提波羅蜜（忍辱的完美），不捨棄毗梨耶波羅蜜（精進的完美），遊戲于禪波羅蜜（禪定的完美），具足般若波羅蜜（智慧的完美），捨棄身命沒有愛惜之心。如同四大（地、水、火、風）的性質不可改變，如同對地界生起平等心，對水、火、風界也同樣如此。成就身業，心意精勤，沒有不活的畏懼，不貪求衣服、食物、湯藥、床鋪、房舍、殿堂、一切用具，樂於實行頭陀行（苦行），經常安住于知足，不求取利益供養，不追求名聲，凡是愛著的都滅盡無餘。觀察四念處（身、受、心、法），斷除四顛倒（常、樂、我、凈），不念惡刺，永遠度脫四流（欲流、有流、見流、無明流），修習四如意足（欲、勤、心、觀），安住於四威儀（行、住、坐、臥）。應當具足五根（信、精進、念、定、慧），也增長五力（信力、精進力、念力、定力、慧力），應當滅除五蓋（貪慾、嗔恚、睡眠、掉悔、疑），不用五情（眼、耳、鼻、舌、身），遠離五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），成就五解脫（解脫五蘊的束縛），得以進入內在的自我思惟廣大聖智，正確觀察五陰（色、受、想、行、識）。不行於六塵（色、聲、香、味、觸、法），降伏六根（眼、耳、鼻、舌、身、意），亡滅六識（眼識、耳識、鼻識、舌識、身識、意識），斷絕六

【English Translation】 English version Towards all things, cultivate a mind of equality; towards all sentient beings, have no thought of retreat, no intention to harm, and no jealousy. Towards all dharmas, cultivate a mind of measurement, do not commit evil deeds, let your mind be without defilement, and realize that all dharmas are nowhere to be found. Constantly seek profound and vast scriptures, and within them, always generate increasing faith. Do not harbor doubts or have differing opinions. Such scriptures are the most supreme and vast; constantly recite and uphold them, and constantly contemplate and expound them. Why? Because these are the paths and dharmas of all Buddhas and World Honored Ones, and they alone can generate the Bodhi wisdom of Buddhahood. In the future, upon attaining the immeasurable merits of all those Buddhas, you should, in accordance with the Dharma, proclaim them to others. Subdue arrogance, do not disturb correct hearing, respect, honor, and make offerings to these dharmas. Abandon all desires, cease all disputes, eliminate all sleepiness, extinguish all doubts, eradicate confusion, clearly recognize the self-view, do not engage in frivolous discussions, and stay away from the languages and theories of the Nigantas (Jains), the Ajivikas (those who live by wrong means), the self-indulgent, and the Charakas and Parivrajakas (wandering ascetics). You should always dwell well in the Dana Paramita (perfection of giving), perfect the Sila Paramita (perfection of morality), constantly remember the Ksanti Paramita (perfection of patience), not abandon the Virya Paramita (perfection of diligence), play in the Dhyana Paramita (perfection of meditation), and be complete in the Prajna Paramita (perfection of wisdom), abandoning your body and life without any attachment. Just as the four great elements (earth, water, fire, and wind) cannot be changed, just as you cultivate an equal mind towards the earth element, so too should you do towards the water, fire, and wind elements. Accomplish bodily actions, be diligent in mind and intention, have no fear of not surviving, do not crave clothing, food, medicine, bedding, housing, palaces, or any other necessities. Delight in practicing the dhuta (ascetic) practices, always be content, do not seek profit or offerings, do not pursue fame, and extinguish all attachments without remainder. Observe the four foundations of mindfulness (body, feelings, mind, and dharmas), cut off the four inversions (permanence, pleasure, self, and purity), do not dwell on evil thorns, forever cross the four streams (desire, becoming, views, and ignorance), cultivate the four bases of psychic power (desire, effort, mind, and investigation), and abide in the four postures (walking, standing, sitting, and lying down). You should be complete in the five faculties (faith, diligence, mindfulness, concentration, and wisdom), also increase the five powers (power of faith, diligence, mindfulness, concentration, and wisdom), you should extinguish the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), not use the five senses (eye, ear, nose, tongue, and body), stay away from the five turbidities (the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life), achieve the five liberations (liberation from the five aggregates), and be able to enter into the inner self-contemplation of vast sacred wisdom, correctly observing the five skandhas (form, feeling, perception, mental formations, and consciousness). Do not engage in the six sense objects (form, sound, smell, taste, touch, and dharmas), subdue the six sense organs (eye, ear, nose, tongue, body, and mind), extinguish the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), and cut off the six

受，除六渴愛，行六念處及六智分法，於六通中常求利益。修七覺分通達七界(七界謂害界、恚界、出界、欲界、色界、無色界、及滅界故)，滅除七使及七識住。離八怠惰，除八妄語，明瞭世間八法所因，應得八種大人覺法，證八解脫，修八正道。親近、思惟、廣大分別、專精遠離九眾生居，滅九種慢，捐棄九惱，常思九種歡喜等法，親近修習九次第定。終不念行十種惡業，而勤造作十善業道，常求如來十種力智。

「不空見！我今為汝略說如是菩薩摩訶薩唸佛三昧法門諸所當得大利益事：若有菩薩摩訶薩應當修學唸佛三昧，如是修者名報佛恩；思惟是者即不退轉于阿耨多羅三藐三菩提，亦當滿足彼諸佛法，乃至能為一切眾生作大依止，亦令成就無上種智故。

「不空見！斯諸菩薩摩訶薩有大智故，乃能思惟；非彼聲聞、辟支佛人得觀察也。

「不空見！若人於此唸佛三昧，或時親近、思惟、修習、若受持、若讀誦、若書寫、若教書寫、若教讀誦受持、若少開發。若為解說、若能廣宣，彼雖少時勤苦疲勞，然其所作終不虛棄，必獲果報，得大義利。

「不空見！彼菩薩摩訶薩以為他受持法故，速得不退阿耨多羅三藐三菩提，于當來世決定作佛。

「不空見！當知如是念佛三昧則為總

【現代漢語翻譯】現代漢語譯本受持，斷除六種渴愛，修行六念處和六智分法，在六神通中常常尋求利益。修習七覺支，通達七界（七界是指害界、恚界、出界、欲界、色界、無色界以及滅界），滅除七使和七識住。遠離八種懈怠，斷除八種妄語，明瞭世間八法的原因，應當獲得八種大人覺法，證得八解脫，修習八正道。親近、思惟、廣泛分別、專精遠離九種眾生居所，滅除九種慢，捨棄九種惱怒，常常思惟九種歡喜等法，親近修習九次第定。最終不念行十種惡業，而勤奮造作十善業道，常常尋求如來十種力智。『不空見（菩薩名）！我現在為你簡略地說說像這樣的菩薩摩訶薩（大菩薩）修習唸佛三昧（專注唸佛的禪定）法門所應當獲得的大利益：如果有菩薩摩訶薩應當修學唸佛三昧，像這樣修習就叫做報答佛恩；思惟這個法門就不會在阿耨多羅三藐三菩提（無上正等正覺）上退轉，也應當滿足那些佛法，乃至能夠為一切眾生作大依靠，也令他們成就無上種智（佛的智慧）。』『不空見！這些菩薩摩訶薩因為有大智慧，才能思惟這個法門；不是那些聲聞（小乘修行者）、辟支佛（獨覺）所能觀察的。』『不空見！如果有人對於這個唸佛三昧，有時親近、思惟、修習，或者受持、或者讀誦、或者書寫、或者教人書寫、或者教人讀誦受持、或者稍微開發。如果為他人解說、如果能夠廣泛宣揚，他們即使稍微勤苦疲勞，然而他們所作的最終不會虛棄，必定獲得果報，得到大利益。』『不空見！那些菩薩摩訶薩因為為他人受持這個法門，所以迅速得到不退轉的阿耨多羅三藐三菩提，在未來世必定成佛。』『不空見！應當知道像這樣的唸佛三昧就是總括一切佛法的大法門。』

【English Translation】 English version Receiving, eliminating the six cravings, practicing the six mindfulnesses and the six divisions of wisdom, constantly seeking benefit in the six superknowledges. Cultivating the seven factors of enlightenment, understanding the seven realms (the seven realms are the realm of harm, the realm of anger, the realm of escape, the realm of desire, the realm of form, the realm of formlessness, and the realm of cessation), eliminating the seven fetters and the seven abodes of consciousness. Abandoning the eight kinds of laziness, eliminating the eight kinds of false speech, understanding the causes of the eight worldly dharmas, one should attain the eight great person's awakenings, realize the eight liberations, and cultivate the eightfold noble path. Approaching, contemplating, widely distinguishing, and diligently abandoning the nine abodes of beings, eliminating the nine kinds of pride, discarding the nine kinds of vexation, constantly contemplating the nine kinds of joy and other dharmas, approaching and cultivating the nine successive samadhis. Ultimately, not thinking of practicing the ten evil deeds, but diligently creating the ten good paths of action, constantly seeking the ten powers and wisdoms of the Tathagata. 'Akasagarbha (a Bodhisattva's name)! I will now briefly explain to you the great benefits that such Bodhisattva Mahasattvas (great Bodhisattvas) should obtain by practicing the Samadhi of Buddha Recitation (meditative concentration on the Buddha): If there are Bodhisattva Mahasattvas who should study the Samadhi of Buddha Recitation, practicing in this way is called repaying the Buddha's kindness; contemplating this Dharma will not regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and they should also fulfill those Buddha Dharmas, and even be able to be a great refuge for all sentient beings, and also enable them to achieve unsurpassed wisdom (Buddha's wisdom).' 'Akasagarbha! These Bodhisattva Mahasattvas, because they have great wisdom, are able to contemplate this Dharma; it is not something that those Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers) can observe.' 'Akasagarbha! If someone, regarding this Samadhi of Buddha Recitation, sometimes approaches, contemplates, cultivates, or receives, or recites, or writes, or teaches others to write, or teaches others to recite and receive, or slightly develops it. If they explain it to others, if they can widely proclaim it, even if they are slightly diligent and tired, what they have done will ultimately not be in vain, they will surely obtain the fruit and receive great benefits.' 'Akasagarbha! Those Bodhisattva Mahasattvas, because they receive this Dharma for others, quickly attain non-regression from Anuttara-samyak-sambodhi, and will surely become Buddhas in the future world.' 'Akasagarbha! You should know that such Samadhi of Buddha Recitation is the great Dharma that encompasses all Buddha Dharmas.'

攝一切諸法，是故非彼聲聞、緣覺二乘境界。若人暫聞說此法者，是人當來決定成佛，無有疑也。」

爾時，世尊為重宣此義，以偈頌曰：

「若人慾修此三昧，　　能念一切諸如來，　彼既思惟是法門，　　諸非法處當遠離，　亦當遠離無慚愧，　　破除斷見及與常，　復應安住三空門，　　當念勤修解脫智。　既拔三種不善根，　　即亦思惟三善本，　若知觀察三受處，　　得斯妙定良非難。　若人慾求勝三昧，　　先應持戒后修智，　自然遠離諸邪見，　　亦無戲論及語言；　次第觀受斯皆苦，　　然後觀察生滅心。　若人思惟三昧時，　　當應深念出世事，　諸法有疑咸悉除，　　得此三昧甚為易。　亦應善通四念處，　　先當觀身不暫住，　恒求解脫及禪定，　　不愛壽命豈惜身？　弗以多聞陵侮人，　　寧當誹謗于正法？　聞正法已能思惟，　　晝夜受持身所誦，　尊重諸佛深敬法，　　承事僧眾不敢輕。　善知識所常念恩，　　遠離一切諸惡友，　不與惡人同坐起，　　除彼為眾說法處。　為求最上菩提故，　　終勿舍離阿蘭若，　一切眾生皆平等，　　于諸法中莫分別。　欲求彼法真實際，　　諸法相中無著心，　彼輕慢意悉能除，　　不久必

【現代漢語翻譯】現代漢語譯本：它涵蓋了一切諸法，因此不是聲聞（sravaka，通過聽聞佛法而證悟的修行者）、緣覺（pratyekabuddha，靠自己領悟佛法而證悟的修行者）二乘的境界。如果有人暫時聽聞宣說此法，這個人將來必定成佛，毫無疑問。

那時，世尊爲了再次宣說這個道理，用偈頌說道：

『如果有人想要修習這種三昧（samadhi，禪定），能夠憶念一切諸如來（tathagata，佛的稱號），他既然思惟這個法門，就應當遠離一切非法之處，也應當遠離無慚愧之心，破除斷見和常見（認為事物要麼斷滅要麼永恒的錯誤見解），還應當安住於三空門（空、無相、無愿），應當憶念勤奮修習解脫的智慧。既然拔除了三種不善的根本（貪、嗔、癡），也就應當思惟三種善的根本（無貪、無嗔、無癡），如果知道觀察三種感受之處（苦受、樂受、不苦不樂受），得到這種美妙的禪定就不是難事。如果有人想要追求殊勝的禪定，首先應當持戒，然後修習智慧，自然就能遠離各種邪見，也沒有戲論和言語；依次觀察感受都是苦的，然後觀察生滅的心。如果有人思惟禪定時，應當深深憶念出世間的事情，對於諸法如果有疑惑，都應當消除，得到這種禪定就非常容易。也應當善於通達四念處（身念處、受念處、心念處、法念處），首先應當觀察身體不是暫住的，恒常求解脫和禪定，不愛惜壽命，又怎麼會吝惜身體呢？不要因為自己多聞就輕慢他人，難道應當誹謗正法嗎？聽聞正法后能夠思惟，晝夜受持身體所誦的經文，尊重諸佛，深深敬重佛法，承事僧眾不敢輕慢。對於善知識常常念其恩德，遠離一切惡友，不與惡人同坐同起，除非是在為大眾說法的地方。爲了追求最上菩提（bodhi，覺悟），最終不要舍離阿蘭若（aranya，寂靜處），一切眾生都是平等的，對於諸法不要分別。想要追求那個法的真實實際，對於諸法的相狀沒有執著的心，他輕慢的心都能消除，不久必定

【English Translation】 English version: It encompasses all dharmas (phenomena), therefore it is not the realm of the two vehicles of sravakas (hearers, those who attain enlightenment by listening to the teachings) and pratyekabuddhas (solitary realizers, those who attain enlightenment on their own). If a person temporarily hears this dharma being expounded, that person will definitely become a Buddha in the future, without any doubt.

At that time, the World Honored One, in order to reiterate this meaning, spoke in verses:

'If a person wishes to cultivate this samadhi (meditative absorption), and is able to contemplate all the tathagatas (Buddhas), Since he contemplates this dharma gate, he should stay away from all unlawful places, He should also stay away from shamelessness, and break through the views of annihilation and permanence (the mistaken views that things either cease to exist or are eternal), He should also abide in the three doors of emptiness (emptiness, signlessness, wishlessness), and should contemplate diligently cultivating the wisdom of liberation. Since he has uprooted the three unwholesome roots (greed, hatred, delusion), he should also contemplate the three wholesome roots (non-greed, non-hatred, non-delusion), If he knows how to observe the three places of feeling (painful feeling, pleasant feeling, neutral feeling), obtaining this wonderful samadhi is not difficult. If a person wishes to seek the supreme samadhi, he should first uphold the precepts and then cultivate wisdom, He will naturally stay away from all wrong views, and there will be no idle talk or speech; He should observe in sequence that all feelings are suffering, and then observe the mind that arises and ceases. If a person contemplates samadhi, he should deeply contemplate the matters of transcending the world, If there are doubts about any dharmas, they should all be eliminated, and obtaining this samadhi will be very easy. He should also be well-versed in the four foundations of mindfulness (mindfulness of the body, mindfulness of feeling, mindfulness of mind, mindfulness of dharmas), he should first observe that the body is not permanent, He should constantly seek liberation and meditation, if he does not cherish life, how could he be stingy with his body? Do not look down on others because you have heard much, how could you slander the true dharma? After hearing the true dharma, be able to contemplate it, day and night uphold and recite the scriptures with your body, Respect all Buddhas, deeply respect the dharma, and serve the sangha (community of practitioners) without daring to be disrespectful. Always remember the kindness of good teachers, stay away from all evil friends, Do not sit or rise with evil people, unless it is in a place where the dharma is being taught to the public. For the sake of seeking the supreme bodhi (enlightenment), do not ultimately abandon the aranya (secluded place), All sentient beings are equal, do not discriminate among dharmas. If you wish to seek the true reality of that dharma, have no attachment in the characteristics of dharmas, He can eliminate his arrogance, and soon will

得此三昧。　明識我見及疑心，　　亦當覺察諸調戲，　不得起于惡欲意，　　應滅諍競與睡眠。　若不學彼外道法，　　諸是戲論自然除，　但能隨順佛法言，　　求此三昧須臾獲。　常行佈施、及戒、忍，　　勇猛精進無倦時，　恒處禪思及智慧，　　自然得斯三昧行。　能施頭、目無愛畏，　　舍余諸物終不疑，　彼趣菩提無艱難，　　亦速獲斯凝靜定。　若能持心如大地，　　又同水、火、及與風，　更等虛空無邊崖，　　彼人速得此禪定。　若有精誠身、口、意，　　彼不貪食、及衣、財，　其于眾具既無求，　　能如是修證三昧。　應常專念四正勤，　　亦當成彼諸神足，　速須遠離顛倒想，　　煩惱棘刺先斷除，　當念杜絕四流河，　　亦思干消諸渴愛。　具足五根及五力，　　分裂破壞五蓋衣，　五種欲事不俱懷，　　內心幻偽亦宜舍。　復當愿求五解脫，　　思惟五身三摩提，　應速觀知五陰處。　　正心和敬於六緣，　彼不恭慎應遠離，　　亦當減損六觸身，　於六受處心正觀，　　常念斷除六種愛，　復以六通成就世，　　亦修六念及智明。　勤求七覺、七聖財，　　必須舍彼疑惑處，　欲得三昧恒若斯，　　漸當散滅諸煩惱，　彼常遠

【現代漢語翻譯】現代漢語譯本獲得這種三昧（samadhi，禪定）。要清楚地認識到『我見』（sakkayaditthi，認為五蘊為我）和疑心，也要覺察各種戲弄行為。不要產生邪惡的慾望，應當滅除爭鬥、競爭和昏睡。如果不學習外道的法門，那些戲論自然會消除，只要能夠遵循佛法的教導，求取這種三昧很快就能獲得。經常實行佈施、持戒、忍辱，勇猛精進不懈怠，恒常處於禪思和智慧之中，自然就能得到這種三昧的修行。能夠施捨頭、眼睛而沒有愛戀和畏懼，捨棄其他一切事物而沒有疑惑，這樣的人趨向菩提（bodhi，覺悟）就沒有困難，也能迅速獲得這種凝靜的禪定。如果能夠保持心像大地一樣穩固，又像水、火、風一樣自在，更像虛空一樣無邊無際，這個人就能迅速獲得這種禪定。如果身、口、意都精誠專一，不貪求食物、衣服和財物，對於一切生活所需都沒有貪求，能夠這樣修行就能證得三昧。應當經常專注於四正勤（sammappadhana，四種正確的精進），也應當成就各種神通，必須迅速遠離顛倒的妄想，先斷除煩惱的荊棘。應當想著杜絕四種流動的河流（指四種煩惱），也想著乾涸一切渴愛。具足五根（indriya，信、精進、念、定、慧五種能力）和五力（bala，五根增長的力量），分裂破壞五蓋（nivaranani，貪慾、嗔恚、昏沉睡眠、掉舉惡作、疑）的覆蓋，不懷有五種慾望，內心虛幻的偽裝也應當捨棄。還要愿求五解脫（vimutti，五種解脫），思維五身三摩提（samadhi，禪定），應當迅速觀察瞭解五陰（khandha，色、受、想、行、識五種構成要素）的所在。以正心和恭敬對待六種緣（ayatana，眼、耳、鼻、舌、身、意六種感官），那些不恭敬謹慎的人應當遠離，也應當減少六種觸身（phassa，六根接觸六塵），對於六種感受（vedana，苦、樂、不苦不樂）要以正心觀察，經常想著斷除六種愛（tanha，對色、聲、香、味、觸、法的愛慾）。還要以六神通（abhinna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）成就世間，也要修習六念（anussati，唸佛、念法、念僧、念戒、念施、念天）和智慧光明。勤求七覺支（bojjhanga，七種覺悟的因素）和七聖財（ariya dhana，信、戒、慚、愧、聞、舍、慧七種聖者的財富），必須捨棄疑惑之處，想要獲得三昧就應當這樣，逐漸地散滅各種煩惱。這樣的人常常遠離煩惱。

【English Translation】 English version Having obtained this samadhi (meditative absorption). Clearly recognize the 'self-view' (sakkayaditthi, the belief in the five aggregates as self) and doubt, and also be aware of all playful actions. Do not give rise to evil desires, and should extinguish strife, competition, and drowsiness. If one does not learn the ways of external paths, those frivolous discussions will naturally cease. As long as one can follow the teachings of the Buddha, seeking this samadhi will be quickly attained. Constantly practice generosity, morality, and patience, with courageous diligence and without weariness. Always abide in meditative thought and wisdom, and naturally one will attain this practice of samadhi. Being able to give away one's head and eyes without attachment or fear, and relinquishing all other things without doubt, such a person's path to bodhi (enlightenment) will have no difficulty, and they will quickly attain this tranquil concentration. If one can keep the mind as stable as the earth, and as free as water, fire, and wind, and even as boundless as the sky, that person will quickly attain this meditation. If one's body, speech, and mind are sincere and focused, not greedy for food, clothing, or wealth, and has no craving for any necessities, one can attain samadhi by practicing in this way. One should always focus on the four right efforts (sammappadhana, four types of correct diligence), and should also achieve various psychic powers. One must quickly abandon deluded thoughts, and first cut off the thorns of afflictions. One should think of stopping the four flowing rivers (referring to four types of defilements), and also think of drying up all craving. Having the five faculties (indriya, five abilities of faith, effort, mindfulness, concentration, and wisdom) and the five powers (bala, the strengthened power of the five faculties), breaking and destroying the covering of the five hindrances (nivaranani, sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), not harboring the five desires, and the illusory pretenses of the mind should also be abandoned. One should also aspire to the five liberations (vimutti, five types of liberation), contemplate the five-body samadhi (meditative absorption), and should quickly observe and understand the location of the five aggregates (khandha, the five components of form, feeling, perception, mental formations, and consciousness). With a correct mind and respect, treat the six sense bases (ayatana, the six sense organs of eye, ear, nose, tongue, body, and mind). Those who are not respectful and cautious should be avoided, and one should also reduce the six contacts (phassa, the contact of the six senses with their objects). For the six feelings (vedana, pleasant, unpleasant, and neutral), observe with a correct mind, and constantly think of cutting off the six cravings (tanha, craving for form, sound, smell, taste, touch, and mental objects). Also, with the six supernormal powers (abhinna, psychic abilities of the divine eye, divine ear, mind-reading, recollection of past lives, psychic power, and the extinction of defilements), accomplish the world, and also cultivate the six recollections (anussati, recollection of the Buddha, Dharma, Sangha, morality, generosity, and deities) and the light of wisdom. Diligently seek the seven factors of enlightenment (bojjhanga, seven factors of awakening) and the seven noble riches (ariya dhana, seven noble riches of faith, morality, shame, remorse, learning, generosity, and wisdom), and must abandon the places of doubt. If one wants to attain samadhi, one should be like this, and gradually scatter all afflictions. Such a person is always far from afflictions.

離七識住。　　斯八顛倒亦拔除，　若能住於八正道，　　自當速證此深定。　恒住八大丈夫行，　　復以八解自娛心，　不染八法離世間，　　獲最勝智當不遠。　於他人所無瞋心，　　先應除此九種慢，　思九歡喜根本法，　　得彼次第九種禪。　絕此十惡不善因，　　應修智人十種善，　若能修行十種力，　　得是三昧終無難。　當念攝持諸善法，　　放舍不善眾惡緣，　前後勤求彼正念，　　證此三昧豈能久？　若住如是三昧已，　　當轉智力不思議，　遍見諸佛金色身，　　所生常得聞正法。　若欲見彼諸世尊，　　或已滅度及現在、　當來一切愍世者，　　應思惟此勝三昧。」

菩薩唸佛三昧分思惟三昧品第十一之一

爾時，不空見菩薩摩訶薩白佛言：「世尊！若諸菩薩摩訶薩念欲成就諸佛所說唸佛三昧者，云何思惟而得安住？」

佛告不空見菩薩言：「不空見！若諸菩薩摩訶薩必欲成就是三昧者，先當正念過去所有諸如來、應供、等正覺，次念現在所有諸如來、應供、等正覺，次念未來所有諸如來、應供、等正覺。彼如是念一切三世十方世界中是等一切諸如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，天降成就、

【現代漢語翻譯】現代漢語譯本遠離七種意識的住所（七識住），這八種顛倒的觀念也應被拔除。如果能夠安住於八正道，自然能夠迅速證得這種甚深的禪定。恒常實踐八大丈夫的德行，又以八種解脫來娛樂自己的心。不被世間的八法所污染，遠離世俗，獲得最殊勝的智慧也就不遠了。對於他人不生嗔恨之心，首先應當去除這九種傲慢。思考九種歡喜的根本法，依次獲得第九種禪定。斷絕這十種惡行不善的因，應當修習智者所行的十種善。如果能夠修行十種力量，獲得這種三昧就沒有任何困難。應當憶念並攝持各種善法，放下不善的各種惡緣。前後勤勉地尋求這種正念，證得這種三昧又怎麼會久遠呢？如果安住于這種三昧之後，就能夠轉變不可思議的智慧力量。普遍見到諸佛金色的身軀，所生之處常常能夠聽聞正法。如果想要見到那些世尊，無論是已經滅度的、還是現在的、以及未來一切憐憫世間眾生的佛，都應當思維這種殊勝的三昧。

菩薩唸佛三昧分思惟三昧品第十一之一

這時，不空見菩薩摩訶薩對佛說：『世尊！如果各位菩薩摩訶薩想要成就諸佛所說的唸佛三昧，應當如何思維才能安住於此？』

佛告訴不空見菩薩說：『不空見！如果各位菩薩摩訶薩一定要成就這種三昧，首先應當正念過去所有諸如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha），其次憶念現在所有諸如來、應供、等正覺，再次憶念未來所有諸如來、應供、等正覺。他們這樣憶念一切三世十方世界中所有這些諸如來、應供、等正覺、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan），天降成就、』

【English Translation】 English version Leaving behind the seven abodes of consciousness (Saptavijnana-sthiti), these eight inverted views should also be eradicated. If one can abide in the Eightfold Noble Path, one will naturally quickly attain this profound samadhi. Constantly practicing the eight virtues of a great man, and also using the eight liberations to delight one's mind. Not being defiled by the eight worldly dharmas, being detached from the world, obtaining the most supreme wisdom will not be far away. Not harboring anger towards others, one should first remove these nine kinds of arrogance. Contemplate the nine fundamental dharmas of joy, and sequentially attain the ninth dhyana (meditative absorption). Severing these ten evil and unwholesome causes, one should cultivate the ten kinds of good that the wise practice. If one can practice the ten powers, obtaining this samadhi will not be difficult. One should remember and gather all good dharmas, and let go of all unwholesome and evil conditions. Diligently seeking this right mindfulness before and after, how can attaining this samadhi be far away? If one abides in this samadhi, one will be able to transform the inconceivable power of wisdom. Universally seeing the golden bodies of all Buddhas, one will always be able to hear the true Dharma wherever one is born. If one wishes to see those World Honored Ones, whether they have already passed away, or are present, and all the Buddhas of the future who have compassion for the world, one should contemplate this supreme samadhi.

Chapter Eleven, Part One: Samadhi of Contemplation in the Section on Samadhi of Buddha Recitation by Bodhisattvas

At that time, Bodhisattva Mahasattva Akasagarbha said to the Buddha: 'World Honored One! If all Bodhisattva Mahasattvas wish to attain the Samadhi of Buddha Recitation as taught by the Buddhas, how should they contemplate in order to abide in it?'

The Buddha said to Bodhisattva Akasagarbha: 'Akasagarbha! If all Bodhisattva Mahasattvas are determined to attain this samadhi, they should first rightly contemplate all the Tathagatas (如來), Arhats (應供), and Samyaksambuddhas (等正覺) of the past, then contemplate all the Tathagatas, Arhats, and Samyaksambuddhas of the present, and then contemplate all the Tathagatas, Arhats, and Samyaksambuddhas of the future. They should thus contemplate all these Tathagatas, Arhats, Samyaksambuddhas, Vidyacharana-sampannas (明行足), Sugatas (善逝), Lokavids (世間解), Anuttaras (無上士), Purushadamyasarathis (調御丈夫), Shastas deva-manushyanam (天人師), Buddhas (佛), and Bhagavans (世尊) in all the worlds of the three times and ten directions, who have achieved the descent from heaven,'

入胎成就、住胎成就、出胎成就、出家成就、諸功德成就、諸根成就、諸相成就、諸好成就、莊嚴成就、戒品成就、三昧成就、智慧成就、解脫成就、解脫知見成就、四無畏慈悲成就、喜舍成就、慚愧成就、威儀成就、諸行成就、奢摩他成就、毗婆舍那成就、明解脫成就、解脫門成就、四念處成就、四正勤成就、四如意足成就、五根成就、五力成就、覺分成就、正道成就、往昔因緣成就、雙教示成就、諸通教示成就、大通教示成就、戒品成就、一切三昧成就、無礙利益成就、為他利益無礙成就、一切善法成就、清凈色成就、清凈心成就、清凈智成就、諸入成就、金色百福成就。

「時彼菩薩念諸如來如是相已，復應常念：『彼諸如來、應供、等正覺心無動亂，亦當安住無所著心。』心無著已，彼復應作如是思惟：『是中何等名曰如來？為當即色是如來耶？為當離色是如來乎？若以色法為如來者，彼諸眾生皆有色陰，一切眾生應是如來；若以離色為如來者，離色則是無因緣法，無因緣法雲何如來？』

「菩薩如是觀知色已，次復觀受。彼時更作如是思惟：『為當即受是如來耶？為當離受是如來耶？若即受法為如來者，彼諸眾生皆有受陰，一切眾生應是如來；若離受法為如來者，離受則為無因緣法，彼無緣法

【現代漢語翻譯】現代漢語譯本：入胎成就（指菩薩入胎的過程圓滿），住胎成就（指菩薩在胎中安住的過程圓滿），出胎成就（指菩薩順利出生的過程圓滿），出家成就（指菩薩出家修行的過程圓滿），諸功德成就（指菩薩所修的各種功德圓滿），諸根成就（指菩薩的眼、耳、鼻、舌、身、意等六根圓滿），諸相成就（指菩薩所具足的各種殊勝相貌圓滿），諸好成就（指菩薩所具足的各種細微美好之處圓滿），莊嚴成就（指菩薩的莊嚴威儀圓滿），戒品成就（指菩薩持戒清凈圓滿），三昧成就（指菩薩禪定修持圓滿），智慧成就（指菩薩的智慧圓滿），解脫成就（指菩薩從煩惱中解脫圓滿），解脫知見成就（指菩薩對解脫的知見圓滿），四無畏慈悲成就（指菩薩具足四種無畏的慈悲心圓滿），喜舍成就（指菩薩的歡喜和舍心圓滿），慚愧成就（指菩薩的慚愧心圓滿），威儀成就（指菩薩的威儀舉止圓滿），諸行成就（指菩薩的各種修行圓滿），奢摩他成就（指菩薩的止禪修持圓滿），毗婆舍那成就（指菩薩的觀禪修持圓滿），明解脫成就（指菩薩的明智解脫圓滿），解脫門成就（指菩薩通往解脫的各種法門圓滿），四念處成就（指菩薩修習身、受、心、法四念處圓滿），四正勤成就（指菩薩修習斷惡、修善的四種精進圓滿），四如意足成就（指菩薩修習欲、勤、心、觀四種如意足圓滿），五根成就（指菩薩的信、進、念、定、慧五根圓滿），五力成就（指菩薩的信、進、念、定、慧五力圓滿），覺分成就（指菩薩的七覺支圓滿），正道成就（指菩薩所修的八正道圓滿），往昔因緣成就（指菩薩過去世的因緣圓滿），雙教示成就（指菩薩同時教導止觀的成就圓滿），諸通教示成就（指菩薩教導各種神通的成就圓滿），大通教示成就（指菩薩教導大神通的成就圓滿），戒品成就（指菩薩持戒清凈圓滿），一切三昧成就（指菩薩修習一切禪定圓滿），無礙利益成就（指菩薩利益眾生無障礙圓滿），為他利益無礙成就（指菩薩為他人利益無障礙圓滿），一切善法成就（指菩薩修習一切善法圓滿），清凈色成就（指菩薩的清凈色身圓滿），清凈心成就（指菩薩的清凈心圓滿），清凈智成就（指菩薩的清凈智慧圓滿），諸入成就（指菩薩的十二入圓滿），金色百福成就（指菩薩的金色身相具足百種福德圓滿）。『當時，那位菩薩在思念諸佛的這些相好之後，又應當常常思念：『那些如來、應供、等正覺的心沒有動搖，也應當安住于無所執著的心。』心無執著之後，他又應當這樣思維：『這裡面什麼叫做如來呢？是色身就是如來嗎？還是離開色身才是如來呢？如果以色法為如來，那麼一切眾生都有色陰，一切眾生都應該是如來；如果以離開色身才是如來，那麼離開色身就是無因緣法，無因緣法怎麼會是如來呢？』菩薩這樣觀察瞭解色之後，接著又觀察受。那時，他進一步這樣思維：『是受就是如來嗎？還是離開受才是如來呢？如果受法就是如來，那麼一切眾生都有受陰，一切眾生都應該是如來；如果離開受才是如來，那麼離開受就是無因緣法，那無因緣法

【English Translation】 English version: Accomplishment of entering the womb, accomplishment of dwelling in the womb, accomplishment of exiting the womb, accomplishment of leaving home, accomplishment of all merits, accomplishment of all faculties, accomplishment of all marks, accomplishment of all excellences, accomplishment of adornment, accomplishment of precepts, accomplishment of samadhi, accomplishment of wisdom, accomplishment of liberation, accomplishment of the knowledge and vision of liberation, accomplishment of the four fearlessnesses and compassion, accomplishment of joy and equanimity, accomplishment of shame and remorse, accomplishment of deportment, accomplishment of all practices, accomplishment of shamatha, accomplishment of vipashyana, accomplishment of clear liberation, accomplishment of the doors to liberation, accomplishment of the four foundations of mindfulness, accomplishment of the four right exertions, accomplishment of the four bases of magical power, accomplishment of the five roots, accomplishment of the five powers, accomplishment of the enlightenment factors, accomplishment of the right path, accomplishment of past causes and conditions, accomplishment of dual teachings, accomplishment of teachings on all supernormal powers, accomplishment of teachings on great supernormal powers, accomplishment of precepts, accomplishment of all samadhis, accomplishment of unobstructed benefit, accomplishment of unobstructed benefit for others, accomplishment of all good dharmas, accomplishment of pure form, accomplishment of pure mind, accomplishment of pure wisdom, accomplishment of all entrances, accomplishment of the golden body with a hundred blessings. 『Then, that Bodhisattva, having contemplated these marks of the Tathagatas, should also constantly contemplate: 『The minds of those Tathagatas, Arhats, and Perfectly Enlightened Ones are not disturbed, and they should also abide in a mind without attachment.』 Having a mind without attachment, he should further think thus: 『What is called a Tathagata here? Is the form itself the Tathagata? Or is the Tathagata apart from form? If form is the Tathagata, then all sentient beings have the skandha of form, and all sentient beings should be Tathagatas; if the Tathagata is apart from form, then being apart from form is a causeless dharma, how can a causeless dharma be a Tathagata?』 Having thus observed and understood form, the Bodhisattva then observes feeling. At that time, he further thinks thus: 『Is feeling itself the Tathagata? Or is the Tathagata apart from feeling? If feeling is the Tathagata, then all sentient beings have the skandha of feeling, and all sentient beings should be Tathagatas; if the Tathagata is apart from feeling, then being apart from feeling is a causeless dharma, that causeless dharma

云何如來？』

「彼既如是觀色受已，乃至觀識亦如是。時彼菩薩復如斯念：『若此諸陰非如來者，豈彼諸根是如來乎？』如是念已，則先觀眼：『為當即眼是如來耶？為當離眼是如來乎？若即彼眼是如來者，一切眾生皆有是眼，一切眾生應是如來；若離彼眼是如來者，離眼則為非因緣法，彼非緣法雲何如來？』

「菩薩如是觀察眼已，觀耳、觀鼻，乃至觀意亦如是。時彼菩薩復如斯念：『若此諸根無如來者，豈彼諸大有如來乎？』

「如是念已，則先觀地：『為即地界是如來耶？為離地界是如來乎？若即地界為如來者，彼內、外法皆屬於地，如是，地界應是如來；若離地界為如來者，離地即為無因緣法，彼無緣法雲何如來？』

「彼既如是觀察地界，乃至觀彼水、火、風界亦如是。而彼菩薩能作如是正思惟時，不以色觀察如來、不離色觀察如來；如是，不以受、不離受，不以想、不離想，乃至不以識、不離識觀察如來亦如是。

「又，彼觀時，亦不以眼觀察如來、不離眼觀察如來；如是，不以耳、不離耳，不以鼻、不離鼻，乃至不以身、意、不離身、意觀察如來亦如是。

「又，彼觀時，不以色觀察如來、不離色觀察如來；如是，不以色、不離色，不以聲、不離聲，乃至不以

【現代漢語翻譯】現代漢語譯本『什麼是如來？』『當他這樣觀察色、受之後，乃至觀察識也是如此。這時，那位菩薩又這樣想：『如果這些蘊不是如來，難道那些根是如來嗎？』這樣想之後，就先觀察眼：『是眼本身就是如來呢？還是離開眼才是如來呢？如果眼本身就是如來，一切眾生都有眼，一切眾生都應該是如來；如果離開眼才是如來，離開眼就成了非因緣法，那非因緣法怎麼會是如來呢？』『菩薩這樣觀察眼之後，觀察耳、觀察鼻，乃至觀察意也是如此。這時，那位菩薩又這樣想：『如果這些根沒有如來，難道那些大種有如來嗎？』『這樣想之後，就先觀察地：『是地界本身就是如來呢？還是離開地界才是如來呢？如果地界本身就是如來，那麼內外法都屬於地，這樣，地界就應該是如來；如果離開地界才是如來，離開地就成了無因緣法，那無因緣法怎麼會是如來呢？』『他這樣觀察地界之後，乃至觀察水、火、風界也是如此。當那位菩薩能夠這樣正確思維時，不以色觀察如來，也不離開色觀察如來；同樣，不以受、不離開受，不以想、不離開想，乃至不以識、不離開識觀察如來也是如此。『而且，他觀察時，也不以眼觀察如來，也不離開眼觀察如來；同樣，不以耳、不離開耳，不以鼻、不離開鼻，乃至不以身、意、不離開身、意觀察如來也是如此。『而且，他觀察時，不以色觀察如來，也不離開色觀察如來；同樣，不以色、不離開色，不以聲、不離開聲，乃至不以』

【English Translation】 English version 'What is a Tathagata (如來)?' 'Having thus observed form (色), feeling (受), and so on, even observing consciousness (識) in the same way, that Bodhisattva then thinks: 『If these aggregates (陰) are not the Tathagata, then are those faculties (根) the Tathagata?』 Having thought thus, he first observes the eye: 『Is the eye itself the Tathagata? Or is the Tathagata apart from the eye? If the eye itself is the Tathagata, all beings have eyes, and all beings should be Tathagatas; if the Tathagata is apart from the eye, then being apart from the eye is a non-causal dharma (法), how can that non-causal dharma be the Tathagata?』 'Having thus observed the eye, the Bodhisattva observes the ear, observes the nose, and even observes the mind in the same way. Then that Bodhisattva thinks: 『If these faculties do not have the Tathagata, then do those great elements (大) have the Tathagata?』 'Having thought thus, he first observes earth: 『Is the earth element (地界) itself the Tathagata? Or is the Tathagata apart from the earth element? If the earth element itself is the Tathagata, then both internal and external dharmas belong to earth, thus, the earth element should be the Tathagata; if the Tathagata is apart from the earth element, then being apart from earth is a non-causal dharma, how can that non-causal dharma be the Tathagata?』 'Having thus observed the earth element, he observes the water, fire, and wind elements in the same way. When that Bodhisattva is able to engage in such correct contemplation, he does not observe the Tathagata by means of form, nor does he observe the Tathagata apart from form; likewise, he does not observe the Tathagata by means of feeling, nor apart from feeling, not by means of perception (想), nor apart from perception, and even not by means of consciousness, nor apart from consciousness. 'Moreover, when he observes, he does not observe the Tathagata by means of the eye, nor does he observe the Tathagata apart from the eye; likewise, not by means of the ear, nor apart from the ear, not by means of the nose, nor apart from the nose, and even not by means of the body (身) or mind (意), nor apart from the body or mind. 'Moreover, when he observes, he does not observe the Tathagata by means of form, nor does he observe the Tathagata apart from form; likewise, not by means of form, nor apart from form, not by means of sound (聲), nor apart from sound, and even not by means of'

觸、法、不離觸、法觀察如來亦如是。

「又，彼觀時，不以地觀察如來、亦不離地觀察如來；如是，不以水、不離水，乃至不以風、不離風觀察如來亦如是。

「彼菩薩如是觀時，即能于彼一切法中善通達知，明瞭無礙。

「爾時，彼菩薩復應當作如是思惟：『是中更以何等真法而能得彼阿耨多羅三藐三菩提？為以身得菩提耶？為用心得菩提乎？若身得者，而今此身無覺、無識、頑癡無知——譬如草木、若石、若壁——然彼菩提非色、非身，非行、非得，不可見聞、不可觸證。此身如是，云何能得成就菩提？若心得者，而即此心本自無形、無有相貌，不可見聞、不可觸證、不可執持，猶如幻化；菩提如是，亦無有心、無有觸對，不可見聞、不可知證。此心如是，云何能得成就菩提？』

「不空見！是為菩薩正念思惟不以身心亦不離身心而能證得阿耨多羅三藐三菩提耶。」

佛言：「不空見！然彼菩薩常應如是觀察思惟。若能如是觀諸法時，即得安住于正法中，心無遷變、不可移動。當知爾時具足菩薩摩訶薩法，自然遠離不善思惟，速疾成就阿耨多羅三藐三菩提正覺平等真實法界。」

爾時，世尊為重明此義，以偈頌曰：

「過去、未來諸世尊、　　現在一切遍見者，　冥

【現代漢語翻譯】現代漢語譯本『觸』（sparśa，接觸）、『法』（dharma，現象），不離『觸』、『法』來觀察如來（tathāgata，佛陀），也是如此。『又，當他觀察時，不以地（pṛthivī，地大）來觀察如來，也不離地來觀察如來；同樣，不以水（ap，水大），不離水，乃至不以風（vāyu，風大），不離風來觀察如來，也是如此。『當這位菩薩這樣觀察時，就能在一切法中善巧通達，明瞭無礙。『那時，這位菩薩還應當這樣思維：『在這裡，用什麼真理才能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）呢？是用身體證得菩提嗎？還是用心證得菩提呢？如果用身體證得，而現在這個身體沒有感覺、沒有意識、愚鈍無知——就像草木、石頭、墻壁一樣——然而菩提不是色（rūpa，物質）、不是身體，不是行為、不是獲得，不可見聞、不可觸證。這個身體是這樣的，怎麼能證得成就菩提呢？如果用心證得，而這個心本來就沒有形狀、沒有相貌，不可見聞、不可觸證、不可執持，就像幻化一樣；菩提也是這樣，沒有心、沒有觸對，不可見聞、不可知證。這個心是這樣的，怎麼能證得成就菩提呢？』『不空見（Amoghadarśin，菩薩名）！這就是菩薩正念思維，不以身心，也不離身心，而能證得阿耨多羅三藐三菩提嗎？』佛說：『不空見！然而那位菩薩應當常常這樣觀察思維。如果能這樣觀察諸法時，就能安住在正法中，心不遷變、不可移動。應當知道那時就具足菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的法，自然遠離不善的思維，迅速成就阿耨多羅三藐三菩提正覺平等真實法界（dharma-dhātu，法界）。』那時，世尊爲了重申這個意義，用偈頌說：『過去、未來諸世尊，現在一切遍見者，』冥

【English Translation】 English version 'Touch' (sparśa), 'phenomena' (dharma), observing the Tathāgata (Buddha) without being separate from 'touch' and 'phenomena' is also like this. 'Furthermore, when he observes, he does not observe the Tathāgata by means of earth (pṛthivī), nor does he observe the Tathāgata apart from earth; likewise, not by means of water (ap), nor apart from water, and even not by means of wind (vāyu), nor apart from wind, does he observe the Tathāgata, it is also like this. 'When this Bodhisattva observes in this way, he will be able to skillfully understand all phenomena, clearly and without obstruction. 'At that time, this Bodhisattva should also think like this: 'Here, by what true dharma can one attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment)? Is it by the body that one attains Bodhi? Or is it by the mind that one attains Bodhi? If it is by the body, then this body now has no feeling, no consciousness, is dull and ignorant—like grass, trees, stones, or walls—yet Bodhi is not form (rūpa), not body, not action, not attainment, it cannot be seen, heard, or touched. This body is like this, how can it attain Bodhi? If it is by the mind, then this mind originally has no shape, no appearance, cannot be seen, heard, touched, or grasped, like an illusion; Bodhi is also like this, without mind, without contact, cannot be seen, heard, or known. This mind is like this, how can it attain Bodhi?' 'Amoghadarśin (name of a Bodhisattva)! Is this how a Bodhisattva, with right mindfulness, can attain Anuttarā-samyak-saṃbodhi, neither by the body and mind, nor apart from the body and mind?' The Buddha said: 'Amoghadarśin! However, that Bodhisattva should always observe and think in this way. If one can observe all phenomena in this way, one will abide in the true dharma, the mind will not change or move. It should be known that at that time, one will possess the qualities of a Bodhisattva-Mahāsattva (great Bodhisattva), naturally be free from unwholesome thoughts, and quickly attain Anuttarā-samyak-saṃbodhi, the true and equal realm of the dharma (dharma-dhātu).' At that time, the World Honored One, in order to reiterate this meaning, spoke in verse: 'The Buddhas of the past and future, and all the seers of the present,' Dark

心空寂行慈愛，　　欲睹諸佛無艱難。　往昔諸佛大威光，　　憐愍世間等與樂，　彼念人中分陀利，　　調御丈夫功德滿。　更念下生及入胎、　　住胎、尊母皆具足，　思彼生家眾妙相，　　當見等覺弗為難。　亦念諸好勝莊嚴，　　及彼本願先所行，　微言妙義初中后，　　彼皆善逝解脫身。　住解脫門及供養、　　正勤與彼四神足、　應念諸根具滿者，　　力菩提分亦復然。　若念諸佛解脫尊，　　不久當到勝寂地，　一切世間利益念，　　善法功德難思量。　妙色及與清凈心，　　復思世尊眾好分，　金剛身體百福相，　　當知如來諸念滿。　何得法中名如來？　　正當觀察無邊處。　諸佛非色、復非受，　　非彼想行、非識心，　如是等法非如來，　　正見智人亦應體。　亦非離彼是諸佛，　　應供、善逝但有名；　諸佛非眼、非耳、鼻、　　非舌、身、意、及法等，　亦非離彼，為如來，　　正覺莊嚴惟名耳。　唯有大名無真佛，　　離名何處有實者？　智人若知盡和合，　　當取等覺實非難。　若以諸陰為如來，　　彼諸眾生皆有陰，　眾生即應是諸佛，　　以陰平等斯共有。　不以色等為諸佛，　　亦不離陰名如來，　無量數劫正思惟，　　不

思議智乃成就。　身如草木及石壁，　　菩提無色寂無生，　亦無頑身及草木，　　云何說身證菩提？　是心無相復無形，　　菩提非心亦無狀。　非身、非心能得證，　　亦非無證難思議，　是為最勝寂靜地，　　外道于中皆荒迷。　若於此法求正勤，　　必當速得是三昧。」

大方等大集經菩薩唸佛三昧分卷第七大正藏第 13 冊 No. 0415 大方等大集經菩薩唸佛三昧分

大方等大集經菩薩唸佛三昧分卷第八

隋天竺三藏達磨笈多譯思惟三昧品之餘

爾時，不空見菩薩摩訶薩復白佛言：「世尊！菩薩摩訶薩當何證知舍離我見耶？」

佛言：「不空見！若諸菩薩摩訶薩得證知時，無有住著則離我見。如是，菩薩雖無住著，而能為彼一切世間天人眾生作大利益。

「云何利益？所謂為大法明、然大法炬、吹大法䗍、擊大法鼓、奮大法鞉、乘大法船、設大法橋。方當欲渡一切眾生出于生死四流瀑河、置於涅槃無為彼岸，即當觀察是身本性。

「次當觀身不凈：臭穢、腐爛、癰、膿、屎、尿盈溢。是身無常，不暫停住；破壞枯槁，不可長久；誑惑小兒，危脆不堅。

「猶水沫聚，戶蟲充滿，筋骨相輔，空負而行，無實用處。或經百年、及

【現代漢語翻譯】現代漢語譯本思議智（不可思議的智慧）由此成就。身體如同草木和石壁，菩提（覺悟）無色寂靜無生。既沒有頑固的身體，也沒有草木，如何說身體能證得菩提？心沒有相狀也沒有形體，菩提不是心也沒有形狀。不是身體，也不是心能夠證得，也不是沒有證得難以思議。這是最殊勝的寂靜之地，外道（不信奉佛教的人）在這裡都迷惑不解。如果在此法上精進修行，必定能夠迅速獲得這種三昧（禪定）。

《大方等大集經菩薩唸佛三昧分》卷第七大正藏第 13 冊 No. 0415 《大方等大集經菩薩唸佛三昧分》

《大方等大集經菩薩唸佛三昧分》卷第八

隋朝天竺三藏達磨笈多譯《思惟三昧品》之餘

這時，不空見菩薩摩訶薩（大菩薩）再次對佛說：『世尊！菩薩摩訶薩應當如何證知而舍離我見（執著于自我的見解）呢？』

佛說：『不空見！如果諸菩薩摩訶薩證知時，沒有執著就離開了我的見解。這樣，菩薩雖然沒有執著，卻能為一切世間的天人眾生帶來大利益。

『如何利益呢？就是為他們點亮大法明燈，燃起大法火炬，吹響大法法螺，敲擊大法鼓，奮起大法鞉（一種鼓），乘坐大法船，架起大法橋。正當想要度一切眾生脫離生死四流瀑河，安置在涅槃（寂滅）無為的彼岸時，就應當觀察這個身體的本性。

『其次應當觀察身體的不凈：臭穢、腐爛、癰、膿、屎、尿充滿。這個身體無常，不能停留；破壞枯槁，不能長久；欺騙迷惑小孩子，危險脆弱不堅固。

『就像水泡聚集，充滿戶蟲，筋骨互相支撐，空虛地負重而行，沒有實際用處。或者經過百年，以及'

【English Translation】 English version The inconceivable wisdom is thus achieved. The body is like grass, trees, and stone walls; Bodhi (enlightenment) is colorless, still, and without birth. There is neither a stubborn body nor grass and trees; how can it be said that the body attains Bodhi? The mind has no form or shape; Bodhi is neither mind nor has any form. It is not by body or mind that one can attain it, nor is it unattainable and inconceivable. This is the most supreme place of stillness, where outsiders (non-Buddhists) are all lost and confused. If one diligently practices this Dharma, one will surely quickly attain this Samadhi (meditative absorption).

The Seventh Scroll of the 'Bodhisattva Mindfulness of Buddha Samadhi Section' of the Mahāratnakūṭa Sūtra Taisho Tripitaka Volume 13, No. 0415, 'Bodhisattva Mindfulness of Buddha Samadhi Section' of the Mahāratnakūṭa Sūtra

The Eighth Scroll of the 'Bodhisattva Mindfulness of Buddha Samadhi Section' of the Mahāratnakūṭa Sūtra

Translated by the Tripiṭaka Master Dharmagupta of Sui Dynasty from India, the remainder of the 'Contemplation Samadhi Chapter'

At that time, Bodhisattva Mahāsattva (Great Bodhisattva) Akasagarbha again said to the Buddha: 'World Honored One! How should Bodhisattva Mahāsattvas know and abandon the view of self (attachment to the idea of a self)?'

The Buddha said: 'Akasagarbha! If Bodhisattva Mahāsattvas attain knowledge, they will be free from the view of self without attachment. Thus, although Bodhisattvas have no attachment, they can bring great benefit to all beings in the world, including gods and humans.

'How do they benefit? It is by lighting the great Dharma lamp, igniting the great Dharma torch, blowing the great Dharma conch, striking the great Dharma drum, raising the great Dharma tambourine, boarding the great Dharma ship, and building the great Dharma bridge. When they intend to ferry all beings across the four torrents of the river of birth and death, and place them on the shore of Nirvana (extinction) and non-action, they should observe the nature of this body.

'Next, they should observe the impurity of the body: foul-smelling, rotten, with boils, pus, feces, and urine overflowing. This body is impermanent, cannot stay still; it is broken and withered, cannot last long; it deceives and confuses children, it is dangerous, fragile, and not firm.

'It is like a collection of water bubbles, filled with insects, with tendons and bones supporting each other, carrying a burden in vain, with no practical use. Or after a hundred years, and'

百千歲、縱八萬劫一切樂具守護、長養，終歸墮壞。

「此身長夜不離煩惱、不出顛倒，恒為諸惡鳥獸食啖，又亦常與地獄、餓鬼、畜生共行，生死往來受諸苦惱、或為奴隸種種苦事，常繫於他不得自在，而彼所生云何當能見苦、斷集、證滅、修道？

「今我此身但是空虛、誑曜、愚癡，無一堅法。以是，我今當應持此一切身份施諸眾生：若有眾生寶重己身，我當爲彼放捨身命；若有眾生須我精氣，我當給與彼之精氣；若有眾生須我肉者，我當以肉供奉彼等。何以故？寧我先施令彼得食，無容不施使彼自食。今我以此凈心佈施所獲善根，愿即滅除我見根本。

「而彼菩薩如是觀時，不著我見；滅我見已，然後捨身令眾生用——為惜命者棄捨命根、須精氣者授以精氣、須肉食者便以肉施、若有眾生須其力用，即時為奴充彼驅策。

「不空見！以是因緣，彼菩薩摩訶薩除舍我見、不住我見、證知我見，而能於此不牢固中求牢固身。

「不空見！譬如都城、邑聚、村落之中，多有童男、或多童女自捨出已，至河岸邊見水沫聚，以彼水沫更相嬉戲——所謂：破壞水沫，分段磨滅，令其消散無有遺余——而彼沫聚不作是念：『誰於今日能分散我？』是沫雖壞，無惱恨心。

「不空見！如是

【現代漢語翻譯】現代漢語譯本即使經過百千歲，縱然用八萬劫的時間來守護和滋養一切享樂的器具，最終也終將墮落敗壞。『這個身體長久以來都無法脫離煩惱，無法擺脫顛倒的認知，總是被各種惡鳥和野獸吞食。而且，它還常常與地獄、餓鬼、畜生等眾生一同輪迴，在生死之間往來，遭受各種痛苦和煩惱，或者淪為奴隸，遭受各種苦役，常常被他人束縛而不得自由。這樣的身體，又怎麼可能見到苦諦、斷除集諦、證得滅諦、修習道諦呢？』『現在我的這個身體，只不過是空虛、虛妄、愚癡的，沒有一樣是堅固的。因此，我現在應當將我這整個身體佈施給一切眾生：如果有眾生珍愛自己的生命，我應當為他們捨棄自己的生命；如果有眾生需要我的精氣，我應當給予他們我的精氣；如果有眾生需要我的肉，我應當用我的肉來供奉他們。為什麼呢？寧可我先佈施讓他們得到食物，也不能不佈施而讓他們自己去獲取。現在我用這種清凈的心來佈施所獲得的善根，愿能立即滅除我見的根本。』『當那位菩薩這樣觀察時，就不會執著於我見；滅除我見之後，然後捨棄身體讓眾生使用——為珍惜生命的人捨棄生命，為需要精氣的人給予精氣，為需要肉食的人就用肉來佈施，如果有眾生需要他的勞力，就立即為奴隸來供他們驅使。『不空見（菩薩名）！因為這個因緣，那位菩薩摩訶薩（大菩薩）除去了我見，不住著於我見，證知了我見，從而能夠在這不牢固的身體中尋求牢固的真身。』『不空見！譬如在都城、城鎮、村落之中，有很多童男或童女自己出來后，到河岸邊看到水沫聚集，就用那些水沫互相嬉戲——所謂：破壞水沫，分段磨滅，讓它們消散無餘——而那些水沫不會這樣想：『今天是誰能分散我？』這些水沫即使被破壞，也不會有惱恨之心。』『不空見！就像這樣』

【English Translation】 English version Even after hundreds of thousands of years, and even if one were to protect and nurture all the instruments of pleasure for eighty thousand kalpas (aeons), they would ultimately fall into decay and ruin. 'This body, for a long night, is never free from afflictions, never free from inverted perceptions. It is constantly devoured by various evil birds and beasts. Moreover, it constantly travels with beings in hell, hungry ghosts, and animals, going back and forth in birth and death, enduring all kinds of suffering and afflictions. Or it becomes a slave, enduring various kinds of hard labor, constantly bound by others and unable to be free. How can such a body possibly see the truth of suffering, cut off the cause of suffering, realize the cessation of suffering, and practice the path to the cessation of suffering?' 'Now, this body of mine is nothing but empty, illusory, and foolish. There is nothing solid in it. Therefore, I should now give this entire body of mine to all sentient beings: if there are sentient beings who cherish their own lives, I should give up my life for them; if there are sentient beings who need my essence, I should give them my essence; if there are sentient beings who need my flesh, I should offer them my flesh. Why? It is better that I give first so that they may have food, rather than not giving and letting them take it themselves. Now, with this pure mind, the merit I gain from giving, I wish to immediately eradicate the root of my self-view.' 'When that Bodhisattva observes in this way, he does not cling to the self-view. Having extinguished the self-view, he then gives up his body for the use of sentient beings—giving up his life for those who cherish life, giving his essence to those who need essence, giving his flesh to those who need meat, and if there are sentient beings who need his labor, he immediately becomes a slave to serve them.' 'Akasagarbha (name of a Bodhisattva)! Because of this cause, that Bodhisattva Mahasattva (great Bodhisattva) removes the self-view, does not dwell in the self-view, and realizes the self-view, and thus is able to seek a solid body within this impermanent body.' 'Akasagarbha! For example, in cities, towns, and villages, there are many young boys or girls who, having gone out, see a collection of water bubbles on the riverbank. They play with those water bubbles—that is, breaking the water bubbles, dividing and destroying them, causing them to dissipate without any remainder—and those water bubbles do not think, 『Who is it today that can scatter me?』 Even though these bubbles are destroyed, they do not have any resentment.' 'Akasagarbha! It is like this.'

，菩薩摩訶薩自觀己身無常破壞，如彼沫聚不可長久，當知是人得此三昧，疾成阿耨多羅三藐三菩提。」

爾時，世尊為重明此義，以偈頌曰：

「若能遠離我見者，　　一切無有住著處，　為利世間天人故，　　當證難見大菩提。　彼若厭身諸不凈，　　癰瘡所處膿血流，　此身變壞不堅牢，　　無常羸劣斯破法。　暫住如幻無實體，　　猶彼聚沫空無真，　長夜養育終無宜，　　鳥狗斯食最可惡。　雖以眾具供贍之，　　是身會當歸敗滅，　既不能得牢固法，　　經無量劫唯有苦。　地獄、畜生、餓鬼苦，　　飢渴眾惱恒熾然，　世間催切超百羅，　　初不覺知彼如實。　我身今日自空虛，　　不常之體須臾變，　謂諸眾生食肉者、　　精氣、僕役我甘為。　我思此時常發言：　　『其有食肉及精血，　我為其故今放舍，　　任從啖食我此身。』　當令一切寶身者，　　悉得觀我舍斯命，　我今軀命不敢愛，　　愿速成彼三摩提。　猶如彼沫常破壞，　　未曾起一瞋恨心；　今我此身如沫團，　　豈有生於嫌怨事？　若能觀身如水沫，　　此人必定求菩提，　非但得奉十方尊，　　彼當速獲勝三昧。」

菩薩唸佛三昧分示現微笑品第十二

爾時，世

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩（菩薩中的大修行者）自己觀察自己的身體，知道它是無常的，會壞滅的，就像泡沫一樣不能長久存在。應當知道，這樣的人能夠獲得這種三昧（禪定），迅速成就阿耨多羅三藐三菩提（無上正等正覺）。那時，世尊爲了再次闡明這個道理，用偈頌說道：『如果能夠遠離我見（執著于自我的觀念），就不會對任何事物產生執著。爲了利益世間的天人和眾生，應當證得難以見到的大菩提（無上智慧）。如果厭惡身體的種種不凈，知道身體就像長滿癰瘡，流著膿血，這個身體會變化壞滅，不堅固，是無常的、虛弱的、容易破滅的。' 『身體只是暫時存在，如同幻象，沒有實體，就像泡沫一樣空虛不真實。長久地養育它最終也沒有什麼好處，最終會被鳥和狗吃掉，是最令人厭惡的。' 『即使用各種器具來供養它，這個身體最終也會敗壞滅亡。既然不能得到牢固不變的法，就要經歷無量劫的痛苦。' 『地獄、畜生、餓鬼的痛苦，飢渴等各種煩惱持續不斷地燃燒。世間的種種催促逼迫超過百羅（一種計數單位），最初卻不覺知這些真實的情況。' 『我的身體今天自己是空虛的，不恒常的身體須臾之間就會變化。那些吃肉的眾生，他們的精氣和僕役，我都甘願成為。' 『我常常這樣想，這樣說：『那些吃肉和精血的眾生，爲了他們，我現在捨棄這個身體，任由他們吞食。』『應當讓一切珍愛身體的人，都看到我捨棄這個生命。我今天不愛惜自己的軀體和生命，愿能迅速成就三摩提（禪定）。' 『就像泡沫一樣常常破滅，從未生起一絲嗔恨心；現在我的身體就像泡沫團，怎麼會產生嫌怨的事情呢？' 『如果能夠觀察身體如同水中的泡沫，這個人必定會尋求菩提，不僅能夠侍奉十方諸佛，而且能夠迅速獲得殊勝的三昧。』菩薩唸佛三昧分示現微笑品第十二那時，世

【English Translation】 English version: A Bodhisattva Mahasattva (a great practitioner among Bodhisattvas), observing their own body, knows that it is impermanent and will decay, like a bubble that cannot last long. It should be known that such a person can attain this Samadhi (meditative absorption) and quickly achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). At that time, the World Honored One, to further clarify this meaning, spoke in verses: 'If one can be free from the view of self (the concept of clinging to self), there will be no attachment to anything. For the benefit of the heavenly beings and sentient beings in the world, one should attain the great Bodhi (supreme wisdom) that is difficult to see.' 'If one is disgusted with the various impurities of the body, knowing that the body is like being covered with sores, oozing pus and blood, this body will change and decay, is not firm, is impermanent, weak, and easily destroyed.' 'The body is only temporary, like an illusion, without substance, just like a bubble, empty and unreal. Nourishing it for a long time ultimately has no benefit, and it will eventually be eaten by birds and dogs, which is most disgusting.' 'Even if one uses various tools to nourish it, this body will eventually decay and perish. Since one cannot obtain a firm and unchanging Dharma, one must experience suffering for countless kalpas (eons).' 'The suffering of hell, animals, and hungry ghosts, the various afflictions such as hunger and thirst, constantly burn. The various urgings and pressures of the world exceed a hundred ro (a unit of counting), but initially one is not aware of these true situations.' 'My body today is empty in itself, the impermanent body will change in an instant. Those sentient beings who eat meat, their essence and servants, I am willing to become.' 'I often think and say: 『Those sentient beings who eat meat and essence, for their sake, I now give up this body, letting them devour it.』 'It should be made known to all those who cherish their bodies, that I am giving up this life. Today, I do not cherish my body and life, wishing to quickly achieve Samadhi (meditative absorption).' 'Just like a bubble that often breaks, never giving rise to a single thought of anger; now my body is like a bubble, how can there be any cause for resentment?' 'If one can observe the body as a bubble in water, this person will surely seek Bodhi, not only will they be able to serve the Buddhas of the ten directions, but they will also quickly attain the supreme Samadhi.' The Twelfth Chapter: The Bodhisattva's Samadhi of Mindfulness of the Buddha, Showing a Smile At that time, the

尊怡然微笑。諸佛、世尊法如是故，即微笑時，世尊口放種種光明——所謂青、黃、赤、白、金色、頗梨——其光遠照，上至梵宮而復還下，右繞三週入世尊頂。

時尊者阿難見斯事已，即從座起，整理衣服，右膝著地，合十指掌向佛、世尊，以偈問曰：

「最勝世尊非無因，　　今現微笑當有以，　世間調御應為說，　　而復微笑何因緣？　金剛色體百福身，　　由證真如能利益，　一切世間所歸依，　　今此微笑有何緣？　世尊無上亦無比，　　何處當有能超勝？　功德備具無可毀，　　今斯微笑有何緣？　一切世間皆歸趣，　　調御丈夫今當宣，　誰於今日獲大利，　　世尊無何微笑者？　今日誰當受大位？　　今日誰得真福聚？　今日誰為安隱王？　　能致世尊是微笑。　一切世間所歸依，　　天人大師今應說，　若聞佛尊斯妙音，　　天人歡喜眾聖贊。」

尊者阿難設斯問已，於是世尊告阿難曰：「阿難！我當說是正念三昧法門義時，此大眾中有三萬人遠離塵垢、得法眼凈；復有八萬億百千那由他諸天子遠塵離垢、得法眼凈；復有三萬比丘、比丘尼眾得阿那含果；復有三萬比丘、比丘尼、優婆塞、優婆夷得無生忍法；復有三萬眾生髮阿耨多羅三藐三菩提心，此輩皆于

【現代漢語翻譯】現代漢語譯本尊者怡然微笑。諸佛、世尊的法就是如此，所以，當微笑時，世尊口中放出種種光明——也就是青色、黃色、紅色、白色、金色、水晶般的光芒——這些光芒照射很遠，向上到達梵天宮，然後又返回向下，向右環繞三圈進入世尊的頭頂。

當時，尊者阿難看到這種情況后，立即從座位上站起來，整理好衣服，右膝跪地，合起雙手，向佛、世尊，用偈語問道：

『最尊貴的世尊，您不會無緣無故地微笑，現在顯現微笑一定有原因，世間的調御者應該為我們解說，您微笑的原因是什麼？您擁有金剛般的身軀，是百福所成的，因為證悟了真如才能利益眾生，是一切世間所歸依的，現在您微笑的原因是什麼？世尊您是無上且無比的，哪裡會有能超越您的存在？您的功德圓滿無可挑剔，現在您微笑的原因是什麼？一切世間都歸向您，調御丈夫現在應當宣說，今天誰能獲得大利益，世尊您為何微笑？今天誰將接受大位？今天誰能得到真正的福德聚集？今天誰將成為安穩的國王？能讓世尊您如此微笑。一切世間所歸依的，天人導師現在應該說，如果聽到佛尊您這美妙的聲音，天人都會歡喜，眾聖都會讚歎。』

尊者阿難提出這個問題后，世尊告訴阿難說：『阿難！當我宣說這正念三昧法門義的時候，這大眾中有三萬人遠離塵垢，得到法眼清凈；又有八萬億百千那由他（極大的數量單位）諸天子遠離塵垢，得到法眼清凈；又有三萬比丘、比丘尼眾得到阿那含果（不還果）；又有三萬比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）得到無生法忍；又有三萬眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），這些人都在'

【English Translation】 English version The Venerable One smiled serenely. Such is the Dharma of all Buddhas and World Honored Ones, that when they smile, the World Honored One emits various kinds of light from his mouth—namely, blue, yellow, red, white, gold, and crystal-like light—which shines far and wide, reaching up to the Brahma Palace and then returning downwards, circling three times to the right and entering the crown of the World Honored One's head.

Then, the Venerable Ananda, seeing this event, immediately rose from his seat, arranged his robes, knelt on his right knee, joined his palms together, and facing the Buddha, the World Honored One, asked in verse:

'Most Supreme World Honored One, there is no reason for your smile without cause, now that you show a smile, there must be a reason. The tamer of the world should explain, what is the cause of your smile? Your body is of diamond color, formed by a hundred blessings, you are able to benefit beings because you have realized Suchness, you are the refuge of all the world, what is the cause of your smile now? World Honored One, you are supreme and incomparable, where could there be one who surpasses you? Your merits are complete and cannot be destroyed, what is the cause of your smile now? All the world turns to you, the tamer of men should now declare, who will gain great benefit today, why are you smiling, World Honored One? Who will receive a great position today? Who will gain a true gathering of blessings today? Who will be the king of peace today? Who can cause the World Honored One to smile like this? The refuge of all the world, the teacher of gods and men should now speak, if we hear this wonderful sound of the Buddha, gods and men will rejoice, and all the sages will praise.'

After the Venerable Ananda had asked this question, the World Honored One said to Ananda: 'Ananda! When I speak of the meaning of this Dharma gate of Right Mindfulness Samadhi, among this assembly, thirty thousand people will be free from defilements and attain the purity of the Dharma Eye; and there will be eighty billion hundred thousand nayutas (a very large unit of number) of gods who will be free from defilements and attain the purity of the Dharma Eye; and there will be thirty thousand monks and nuns who will attain the Anagami fruit (Non-Returner); and there will be thirty thousand monks, nuns, upasakas (male lay practitioners), and upasikas (female lay practitioners) who will attain the forbearance of non-origination; and there will be thirty thousand beings who will generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), all of these will'

星宿劫中成等正覺，此即前發菩提心者是也；復有九萬億那由他菩薩摩訶薩安住菩提無有退轉，此輩當來皆得成佛，彼諸世尊有四種號：或號光明、或號毗盧遮那、或號釋迦牟尼、或名日月歲星，有如是等諸種名號隨其剎土出現於世；復有九十二億百千那由他眾生但發聲聞心，是輩未來皆證聲聞果。」

爾時，世尊知是事已，以凈天眼過於人眼觀察十方，見九十億百千那由他諸佛世界，應作如是大利益故，更出殊大微妙之聲遍此三千大千世界，鹹得聞已，然後及彼諸佛國土所有眾生亦皆得聞。

然後復從眉間白毫相中放大光明名無邊威，此光遍照十方佛國，令無量億百千那由他眾生得須陀洹果、斯陀含果、阿那含果、阿羅漢果；復有過於前數眾生髮阿耨多羅三藐三菩提心，彼等當來皆得不退轉于阿耨多羅三藐三菩提，然後于彼十方國土皆得成佛，號曰難伏如來、應供、等正覺出現於世。

爾時，世尊為重宣此義，以偈頌曰：

「過百千數無減少，　　三種三十復九十，　如是一切見菩提，　　彼為發心利益故。　彼滿十千諸眾生，　　復三萬智得凈眼，　聞已正思等正覺，　　解脫人身諸惡道；　復過八億那由他，　　諸天獲于聖凈眼，　以聞如來妙音故，　　永滅惡趣無遺余；　

【現代漢語翻譯】現代漢語譯本：在星宿劫（kalpa of constellations）中成就正等正覺（anuttara-samyak-sambodhi），這些都是先前發菩提心（bodhicitta）的人；又有九萬億那由他（nayuta，數量單位）菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）安住于菩提（bodhi）而不退轉，這些人將來都會成佛，那些世尊（bhagavat，佛）有四種名號：有的叫光明（Prabha）、有的叫毗盧遮那（Vairocana）、有的叫釋迦牟尼（Sakyamuni）、有的叫日月歲星（Candrasuryatara），有這樣各種名號，隨著他們所在的剎土（buddha-ksetra，佛土）出現在世間；又有九十二億百千那由他眾生只是發了聲聞心（sravakacitta），這些人未來都會證得聲聞果（sravaka-phala）。那時，世尊（bhagavat）知道這件事後，用清凈的天眼（divya-caksu）超越人眼觀察十方，見到九十億百千那由他諸佛世界，爲了利益他們，又發出殊勝微妙的聲音遍佈三千大千世界（trisahasra-maha-sahasra-loka-dhatu），所有眾生都聽到了，然後那些佛國土的所有眾生也都聽到了。然後又從眉間白毫相（urna）中放出大光明，名為無邊威（ananta-tejas），這光明遍照十方佛國，使無量億百千那由他眾生得到須陀洹果（srota-apanna-phala）、斯陀含果（sakrdagamin-phala）、阿那含果（anagamin-phala）、阿羅漢果（arhat-phala）；又有超過前面數量的眾生髮了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta），他們將來都會在阿耨多羅三藐三菩提中不退轉，然後在十方國土都成佛，號為難伏如來（Durjaya-tathagata）、應供（arhat）、等正覺（samyak-sambuddha）出現在世間。那時，世尊爲了再次宣說這個道理，用偈頌說道：『超過百千數沒有減少，三種三十又九十，像這樣一切見到菩提，他們爲了發心利益的緣故。他們充滿十千的眾生，又三萬智得到清凈眼，聽聞后正思等正覺，解脫人身諸惡道；又超過八億那由他，諸天獲得聖凈眼，因為聽聞如來妙音的緣故，永遠滅除惡趣沒有遺余；』

【English Translation】 English version: Those who achieve perfect enlightenment (anuttara-samyak-sambodhi) during the kalpa of constellations (star-constellation kalpa) are those who previously generated the aspiration for enlightenment (bodhicitta); furthermore, there are ninety trillion nayutas (a unit of large number) of Bodhisattva-Mahasattvas (great bodhisattvas) who dwell in enlightenment (bodhi) without regression. These beings will all become Buddhas in the future. Those World Honored Ones (Bhagavats) have four kinds of names: some are called Light (Prabha), some are called Vairocana, some are called Sakyamuni, and some are called Sun, Moon, and Stars (Candrasuryatara). They have such various names, appearing in the world according to their respective Buddha-lands (buddha-ksetra); furthermore, there are ninety-two billion hundred thousand nayutas of beings who have only generated the aspiration for the Hearer's path (sravakacitta). These beings will all attain the fruit of a Hearer (sravaka-phala) in the future. At that time, the World Honored One (Bhagavat), knowing this matter, used his pure divine eye (divya-caksu), surpassing human eyes, to observe the ten directions. He saw ninety billion hundred thousand nayutas of Buddha-worlds. For the sake of benefiting them, he emitted a supremely wonderful sound that pervaded the three thousand great thousand world systems (trisahasra-maha-sahasra-loka-dhatu). All beings heard it, and then all beings in those Buddha-lands also heard it. Then, from the white hair mark (urna) between his eyebrows, he emitted a great light called Boundless Majesty (ananta-tejas). This light illuminated all the Buddha-lands in the ten directions, causing countless billions of hundred thousands of nayutas of beings to attain the fruit of a Stream-Enterer (srota-apanna-phala), the fruit of a Once-Returner (sakrdagamin-phala), the fruit of a Non-Returner (anagamin-phala), and the fruit of an Arhat (arhat-phala); furthermore, there were more beings than the previous number who generated the aspiration for unsurpassed, perfect enlightenment (anuttara-samyak-sambodhi-citta). These beings will all not regress from unsurpassed, perfect enlightenment in the future, and then they will all become Buddhas in the ten directions, called the Tathagata Difficult to Subdue (Durjaya-tathagata), the Worthy One (arhat), the Perfectly Enlightened One (samyak-sambuddha), appearing in the world. At that time, the World Honored One, in order to reiterate this meaning, spoke in verses: 'More than a hundred thousand without decrease, three times thirty and ninety, like this all see enlightenment, they are for the sake of generating the aspiration for benefit. They fill ten thousand beings, and thirty thousand more with wisdom gain pure eyes, having heard, they rightly contemplate perfect enlightenment, liberating human bodies from all evil paths; And more than eight hundred million nayutas, the gods obtain holy pure eyes, because they heard the Tathagata's wonderful sound, they forever extinguish evil destinies without remainder;'

得忍三萬億由他，　　發心即離三惡道，　彼輩當來悉成佛，　　其猶盛春草木敷；　復有三萬億眾生，　　從座而起發大心，　以此威德當成佛，　　于大地上利世間；　復有六萬諸天子，　　皆發無上菩提心，　彼等斯同彌勒尊，　　以修樂因證樂處。　以是因緣天人師，　　為斯廣大故微笑，　我已宣揚微笑旨，　　阿難當知此笑緣。」

菩薩唸佛三昧分神通品第十三之一

爾時，不空見菩薩摩訶薩白佛言：「世尊！云何當知菩薩摩訶薩住于慚愧、遠離於彼無慚愧已，然後當得此三昧耶？」

爾時，佛告不空見菩薩言：「不空見！若有菩薩摩訶薩常行慚愧，而是菩薩行慚愧時或能造作種種惡事——所謂：身惡行時即生慚愧、口惡行時亦生慚愧、意惡行時亦生慚愧、起嫉妒心亦生慚愧、起懈怠心亦生慚愧、于諸如來所亦生慚愧、于大菩薩摩訶薩所亦生慚愧、于住菩薩乘諸眾生所亦生慚愧、于聲聞乘人所亦生慚愧、于辟支佛乘人所亦生慚愧、於人天所亦生慚愧。云何慚愧？所謂常愧於他，亦慚自身住於一切不善法中，故常慚愧。

「住慚愧已，遠離一切無慚無愧，除滅不善、思惟善事，荷負重擔，體性清凈，終無毀犯、他不能謗。而是菩薩常能具足無毀身業、亦能具足無毀

【現代漢語翻譯】現代漢語譯本能忍受三萬億由他（yuta，古印度長度單位），發心當下就脫離三惡道，他們將來都會成佛，就像盛春時節草木繁茂一樣；又有三萬億眾生，從座位上起身，發起大菩提心，憑藉這種威德，他們將成佛，在大地上利益世間；又有六萬諸天子，都發起了無上菩提心，他們都將像彌勒尊（Maitreya，未來佛）一樣，通過修習快樂之因，證得快樂之果。因為這個因緣，天人師（佛陀）爲了這廣大之事而微笑，我已經宣說了微笑的含義，阿難（Ananda，佛陀的十大弟子之一）應當知道這微笑的緣由。」

菩薩唸佛三昧分神通品第十三之一

這時，不空見菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva，虛空藏菩薩）對佛說：「世尊！如何才能知道菩薩摩訶薩安住于慚愧、遠離無慚愧之後，才能獲得這種三昧（samadhi，禪定）呢？」

這時，佛告訴不空見菩薩說：「不空見！如果有菩薩摩訶薩經常行慚愧，而這位菩薩在行慚愧時，或許會造作種種惡事——所謂：身體造作惡行時就生慚愧、口說惡語時也生慚愧、意念生起惡念時也生慚愧、生起嫉妒心時也生慚愧、生起懈怠心時也生慚愧、對於諸如來（Tathagata，佛陀）也生慚愧、對於大菩薩摩訶薩也生慚愧、對於安住菩薩乘的眾生也生慚愧、對於聲聞乘人也生慚愧、對於辟支佛乘人也生慚愧、對於人天也生慚愧。什麼是慚愧呢？就是常常對他人感到慚愧，也對自身安住於一切不善法中感到慚愧，所以常常慚愧。

安住于慚愧之後，就能遠離一切無慚無愧，消除不善、思惟善事，肩負重擔，體性清凈，終無毀犯、他人不能誹謗。而這位菩薩常常能夠具足無毀的身業，也能夠具足無毀

【English Translation】 English version Having endured three hundred trillion yutas (yuta, an ancient Indian unit of length), upon generating the aspiration, they immediately depart from the three evil paths, Those beings will all become Buddhas in the future, just like the flourishing of plants and trees in the height of spring; Again, there are three hundred trillion sentient beings, who rise from their seats and generate the great Bodhi mind, Through this majestic power, they will become Buddhas, benefiting the world on the great earth; Again, there are sixty thousand devas (devas, celestial beings), who all generate the unsurpassed Bodhi mind, They will all be like Maitreya (Maitreya, the future Buddha), attaining the place of happiness by cultivating the causes of happiness. Because of this cause and condition, the Teacher of Gods and Humans (Buddha) smiled for this great matter, I have already proclaimed the meaning of the smile, Ananda (Ananda, one of the ten great disciples of the Buddha) should know the reason for this smile.」

Chapter Thirteen, Part One: The Supernatural Powers of the Samadhi of Buddha Recitation by Bodhisattvas

At that time, Akasagarbha Bodhisattva Mahasattva (Akasagarbha Bodhisattva Mahasattva, the Bodhisattva of the Space Treasury) said to the Buddha: 「World Honored One! How can one know that a Bodhisattva Mahasattva dwells in shame and remorse, and having departed from shamelessness, then attains this samadhi (samadhi, meditative absorption)?」

At that time, the Buddha said to Akasagarbha Bodhisattva: 「Akasagarbha! If there is a Bodhisattva Mahasattva who constantly practices shame and remorse, and this Bodhisattva, while practicing shame and remorse, might commit various evil deeds—that is to say: when the body commits evil actions, shame and remorse arise; when the mouth speaks evil words, shame and remorse also arise; when evil thoughts arise in the mind, shame and remorse also arise; when jealousy arises, shame and remorse also arise; when laziness arises, shame and remorse also arise; towards the Tathagatas (Tathagata, the Buddhas), shame and remorse also arise; towards the great Bodhisattva Mahasattvas, shame and remorse also arise; towards the sentient beings who dwell in the Bodhisattva vehicle, shame and remorse also arise; towards those in the Sravaka vehicle, shame and remorse also arise; towards those in the Pratyekabuddha vehicle, shame and remorse also arise; towards humans and devas, shame and remorse also arise. What is shame and remorse? It is to constantly feel ashamed before others, and also to feel ashamed of oneself dwelling in all unwholesome dharmas, therefore, one is constantly ashamed and remorseful.

Having dwelt in shame and remorse, one can then depart from all shamelessness, eliminate unwholesomeness, contemplate wholesome matters, bear heavy burdens, have a pure nature, and ultimately have no transgressions, and others cannot slander. And this Bodhisattva is always able to be complete in blameless bodily actions, and is also able to be complete in blameless

口業、亦能具足無毀意業，具足斯已，然後乃能住是三昧；住三昧已，常不遠離見一切諸佛、常不遠離聽聞諸佛所說妙法、常不遠離恭敬供養一切聖僧；具足如斯已，然後乃能疾成阿耨多羅三藐三菩提。

「複次，不空見！我念往昔過無量無邊阿僧祇劫，時有大劫名曰善來，于彼善來劫中後有第三劫名曰寶炬。

「不空見！彼于劫中復有小劫名九莊嚴，于彼時中名多劫濁。複次，有劫名曰千歲，彼中有轉輪王名善觀作，而彼善觀作王宿植德本、具大威德。

「不空見！時善觀作王所居大城名曰凈華，妙香充滿。其城東西廣六十由旬、南北長七十由旬，墻壁周圍有一千二百重。彼城身量純以真金、眾具莊嚴，間用七寶。

「不空見！汝今欲知凈華香城善觀作王果報眾具莊嚴殊麗，如先所說無邊精進王善住大城無差異也。

「不空見！彼城北面有一內門名曰華鬘門，外有園名曰無畏，其園縱廣四十由旬，周匝皆有七寶樹林而為圍繞。有一大池，形量方廣，面十由旬，八功德水彌滿其間，如忉利天鏝陀吉尼池也。彼池四面周匝皆有寶多羅樹——其金多羅樹銀為花果、銀多羅樹琉璃華果，如是乃至真珠多羅樹金為華果——如善住城一等無異。

「複次，不空見！當爾之時有佛、世尊——

【現代漢語翻譯】現代漢語譯本：

口業清凈，也能具足不毀壞的意業。具足這些之後，才能安住于這種三昧（samadhi，禪定）。安住於三昧之後，常常不遠離見到一切諸佛，常常不遠離聽聞諸佛所說的微妙佛法，常常不遠離恭敬供養一切聖僧。具足這些之後，才能迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。『再者，不空見（Amoghadarśana）！我憶念過去無量無邊的阿僧祇劫（asaṃkhya kalpa，無數大劫），那時有一個大劫名為善來，在善來劫中，後來有第三個劫名為寶炬。『不空見！在那劫中，又有一個小劫名為九莊嚴，在那時中，名為多劫濁。再者，有一個劫名為千歲，其中有一位轉輪王名為善觀作，而這位善觀作王宿世種下德本，具足大威德。『不空見！當時善觀作王所居住的大城名為凈華，充滿美妙的香氣。那座城東西寬六十由旬（yojana，古印度長度單位），南北長七十由旬，城墻周圍有一千二百重。那座城本身完全用真金製成，各種器具裝飾華麗，中間用七寶點綴。『不空見！你現在想知道凈華香城善觀作王的果報，各種器具裝飾的殊勝美麗，就像先前所說的無邊精進王善住大城一樣，沒有差別。『不空見！那座城的北面有一個內門名為華鬘門，外面有一個園林名為無畏，那園林縱橫四十由旬，周圍都有七寶樹林環繞。有一個大池，形狀方正，每面十由旬，其中充滿八功德水，就像忉利天（Trāyastriṃśa，三十三天）的鏝陀吉尼池一樣。那池的四面周圍都有寶多羅樹——金多羅樹以銀為花果，銀多羅樹以琉璃為花果，像這樣乃至真珠多羅樹以金為花果——就像善住城一樣，沒有差別。『再者，不空見！當那時，有一位佛、世尊——'

【English Translation】 English version:

'Purity of speech karma also perfects the non-destructive mental karma. Having perfected these, one can then abide in this samadhi (meditative absorption). Having abided in samadhi, one is constantly not separated from seeing all the Buddhas, constantly not separated from hearing the wonderful Dharma spoken by the Buddhas, and constantly not separated from reverently making offerings to all the noble Sangha. Having perfected these, one can then quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'Furthermore, Amoghadarśana! I recall that in the past, immeasurable and boundless asaṃkhya kalpas (countless eons) ago, there was a great kalpa named 'Good Arrival.' Within that 'Good Arrival' kalpa, there was a third kalpa named 'Jewel Torch.' 'Amoghadarśana! Within that kalpa, there was also a small kalpa named 'Nine Adornments,' and during that time, it was called 'Turbid Kalpa of Many.' Furthermore, there was a kalpa named 'Thousand Years,' and within it, there was a Chakravartin king named 'Good Observer,' and that King Good Observer had planted roots of virtue in past lives and possessed great power and virtue.' 'Amoghadarśana! At that time, the great city where King Good Observer resided was named 'Pure Flower,' and it was filled with wonderful fragrances. The city was sixty yojanas (ancient Indian unit of distance) wide from east to west and seventy yojanas long from north to south, and the walls around it had one thousand two hundred layers. The city itself was made entirely of pure gold, adorned with various implements, and interspersed with the seven treasures.' 'Amoghadarśana! You now wish to know the results of King Good Observer of the fragrant city of Pure Flower, the magnificent and beautiful adornments of various implements, which are no different from the great city of Good Abode of King Boundless Diligence, as previously described.' 'Amoghadarśana! On the north side of that city, there was an inner gate named 'Garland Gate,' and outside there was a garden named 'Fearless,' which was forty yojanas in length and width, and was surrounded by forests of seven precious trees. There was a large pond, square in shape, ten yojanas on each side, filled with water possessing the eight qualities, like the Mandakini Pond in the Trayastrimsha Heaven (Heaven of Thirty-Three Gods). Around the four sides of the pond were rows of precious Tala trees—the golden Tala trees had silver flowers and fruits, the silver Tala trees had lapis lazuli flowers and fruits, and so on, even the pearl Tala trees had golden flowers and fruits—just like the city of Good Abode, there was no difference.' 'Furthermore, Amoghadarśana! At that time, there was a Buddha, a World Honored One—'

號鴦耆羅娑(隋言分味)如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊——出現於世。

「不空見！時彼鴦耆羅娑如來處游居止無畏園中，與大比丘眾九十九億百千那由他人俱前後圍繞——皆阿羅漢，諸漏已盡，無復煩惱；皆得自在心善解脫、慧善解脫；所作已辦，捐舍重擔，盡獲己利，不受後有：隨順正教，達于彼岸。

「不空見！時彼鴦耆羅娑如來、應供、等正覺于晨朝時著衣持缽，與九十九億百千那由他聲聞大眾左右圍繞入凈華香城。

「不空見！時彼善觀作王知彼世尊晨朝入城，即自莊嚴乘大調象名曰樂手，與無量億百千那由他眾前後導從，自彼凈華香城而出，為奉迎彼佛世尊故。

「不空見！時善觀作王既遙見彼鴦耆世尊尋路而來，光儀端遠狀若金山，諸根寂靜神志和穆，已達第一調柔彼岸——猶如大龍降伏一切、亦如大象所為自在、又如大池澄清映徹——如是見已，自乘而下進詣世尊，頭面作禮，右繞三週而啟白言：『唯愿世尊受我明朝所設供養。』

「複次，不空見！時彼鴦耆羅娑如來、應供、等正覺聞善觀作王如是請已，為諸眾生作利益故，默然受請。

「複次，不空見！時善觀作王聞彼世尊許納其請，即於斯夜速命廚

【現代漢語翻譯】現代漢語譯本：鴦耆羅娑（意為分味）如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊——出現在世間。不空見！當時，鴦耆羅娑如來在無畏園中游居，與九十九億百千那由他（數量單位，表示極大的數目）的大比丘眾一同，前後圍繞——他們都是阿羅漢（已斷除一切煩惱，達到涅槃境界的聖者），諸漏已盡，不再有煩惱；都已獲得自在，心善解脫、慧善解脫；所作已辦，捨棄重擔，完全獲得自身的利益，不再受後有（輪迴）；隨順正教，到達彼岸。不空見！當時，鴦耆羅娑如來、應供、等正覺在早晨穿好衣服，拿著缽，與九十九億百千那由他的聲聞大眾左右圍繞，進入凈華香城。不空見！當時，善觀作王得知世尊早晨入城，就自己莊嚴打扮，乘坐一頭名叫樂手的大象，與無量億百千那由他的隨從前後引導，從凈華香城出來，爲了迎接佛世尊。不空見！當時，善觀作王遠遠看見鴦耆世尊沿著道路走來，光芒儀態端正莊嚴，如同金山一般，諸根寂靜，神志平和，已經達到第一調柔的彼岸——如同大龍降伏一切，也像大象所為自在，又像大池澄清映徹——這樣看到后，就從坐騎上下來，走到世尊面前，頭面頂禮，右繞三週，然後稟告說：『唯愿世尊接受我明天早晨所設的供養。』複次，不空見！當時，鴦耆羅娑如來、應供、等正覺聽到善觀作王這樣的請求后，爲了利益眾生，默然接受了邀請。複次，不空見！當時，善觀作王聽到世尊允許接受他的邀請，就在當晚立即命令廚師準備各種美味佳餚。

【English Translation】 English version: The Tathagata Angiras (meaning 'distributing flavor'), the Arhat, the Fully Enlightened One, perfect in knowledge and conduct, the Well-Gone, the Knower of the World, the Unsurpassed One, the Trainer of those who can be trained, the Teacher of gods and humans, the Buddha, the World-Honored One—appeared in the world. Akasagarbha! At that time, the Tathagata Angiras was dwelling in the Fearless Garden, surrounded by a great assembly of ninety-nine billion hundred thousand nayutas (a unit of large numbers) of great Bhikshus—all of whom were Arhats, their outflows exhausted, without further afflictions; all had attained freedom, with minds well liberated and wisdom well liberated; their tasks completed, their burdens laid down, having fully attained their own benefit, no longer subject to future existence; following the true teachings, they had reached the other shore. Akasagarbha! At that time, the Tathagata Angiras, the Arhat, the Fully Enlightened One, in the early morning, having put on his robes and taken his bowl, entered the city of Pure Flower Fragrance, surrounded by ninety-nine billion hundred thousand nayutas of Shravaka disciples. Akasagarbha! At that time, King Sudarsana, knowing that the World-Honored One was entering the city in the morning, adorned himself and rode a great, well-trained elephant named 'Joyful Sound,' with countless billions of hundred thousands of nayutas of followers leading and following him, emerging from the city of Pure Flower Fragrance to greet the Buddha, the World-Honored One. Akasagarbha! At that time, King Sudarsana, seeing the World-Honored Angiras coming from afar, his radiance and demeanor dignified and majestic, like a golden mountain, his senses tranquil, his mind peaceful, having reached the ultimate shore of gentleness—like a great dragon subduing all, like an elephant acting freely, and like a clear and transparent pond—upon seeing this, he dismounted and approached the World-Honored One, bowed his head to the ground, circumambulated him three times to the right, and then said: 'May the World-Honored One accept my offerings prepared for tomorrow morning.' Furthermore, Akasagarbha! At that time, the Tathagata Angiras, the Arhat, the Fully Enlightened One, having heard King Sudarsana's request, for the benefit of all beings, silently accepted the invitation. Furthermore, Akasagarbha! At that time, King Sudarsana, having heard that the World-Honored One had accepted his invitation, immediately ordered the cooks that very night to prepare various delicious foods.

官嚴辦眾種上味美食，人間所有靡不畢具。于凈華城平治道路，以諸香泥塗飾其地，所在街巷建立寶幢，妙善名幡處處羅布，兼列種種金寶器具。又用上妙牛頭栴檀以為香水灑散其地，復以種種末香、種種散華上撤于佛而為供養。然後于彼如來、應、等正覺前燒種種名香、積種種華鬘而為供養，又以種種歌頌、讚歎、偈句、法言而為供養，又作種種上妙樂音及諸玩具而為供養。彼王如是作諸供養，然後奉獻上妙飲食供養世尊及比丘眾。

「複次，不空見！爾時彼善觀作王廣設如是微妙第一最上眾具滿足供養鴦耆如來、應供、等正覺已，更于異時莊嚴大駕，躬自率彼無量千數諸眾生等詣無畏園至彼鴦耆如來、應供、等正覺所，頂禮尊足已而白佛言：『世尊！今正是時，唯愿垂慈作所應作也。』

「複次，不空見！時彼鴦耆羅娑如來聞善觀作王慇勤請已，知諸眾生堪受化故，於是為彼如所應作種種神通。現神通已，遂與九十九億百千那由他諸阿羅漢等身升虛空。住虛空已，即放九十九億百千那由他光明照于東方無量世界；如是，復放前數光明照彼南方、及以西、北、四維、上、下，周遍十方亦皆如是。彼一一方各有九十九億百千那由他諸大光明，彼一一光皆各化作八十億百千那由他等大蓮華座，彼諸華座皆各

【現代漢語翻譯】現代漢語譯本：官員們準備了各種上等美味佳餚，人間所有的一切都應有盡有。在凈華城（凈化的蓮花之城）平整道路，用各種香泥塗抹地面，在各處街巷建立寶幢（裝飾華麗的柱子），精美絕倫的旗旛處處羅布，還陳列著各種金銀珠寶器具。又用上等的牛頭栴檀（一種珍貴的香木）製成香水灑在地上，再用各種末香、各種散花撒在佛前作為供養。然後在如來（佛的稱號）、應（值得供養的）、等正覺（完全覺悟者）前焚燒各種名香，堆積各種花鬘（花環）作為供養，又用各種歌頌、讚歎、偈句（佛經中的詩歌）、法言（佛法的教誨）作為供養，還製作各種上妙的樂音和各種玩具作為供養。國王這樣做了各種供養之後，才奉獻上等美味的飲食供養世尊（佛的尊稱）和比丘（出家修行的僧人）眾。『再者，不空見（菩薩名）！那時，善觀作王（國王名）廣設如此微妙第一最上的各種器具，圓滿供養鴦耆如來（佛名）、應供、等正覺之後，又在其他時間莊嚴儀仗，親自率領無數千數的眾生等前往無畏園（花園名），到達鴦耆如來、應供、等正覺所在之處，頂禮佛足后稟告佛說：『世尊！現在正是時候，唯愿您垂慈，做您應該做的事情。』『再者，不空見！那時，鴦耆羅娑如來（佛名）聽到善觀作王的慇勤請求后，知道眾生堪能接受教化，於是為他們如所應地展現各種神通。展現神通后，就與九十九億百千那由他（極大的數字單位）諸阿羅漢（斷絕煩惱的聖者）等身升虛空。住在虛空后，立即放出九十九億百千那由他光明，照耀東方無量世界；同樣，又放出相同數量的光明照耀南方、以及西方、北方、四維（東南、東北、西南、西北）、上方、下方，周遍十方（各個方向）也都是這樣。那一一方都有九十九億百千那由他諸大光明，那一一一光都各自化作八十億百千那由他等大的蓮花座，那些蓮花座都各自

【English Translation】 English version: Officials prepared all kinds of top-quality delicacies, with everything that exists in the human world being fully available. In the city of Pure Flower (a city of purified lotuses), they leveled the roads, plastered the ground with various fragrant muds, erected jeweled banners (ornately decorated pillars) in every street and alley, and exquisite flags were spread everywhere, along with various gold and jeweled utensils. They also used top-quality sandalwood from the ox's head (a precious fragrant wood) to make fragrant water, which was sprinkled on the ground, and then various powdered incenses and scattered flowers were offered to the Buddha. Then, in front of the Tathagata (title of the Buddha), Arhat (worthy of offerings), Samyak-sambuddha (fully enlightened one), they burned various famous incenses, piled up various flower garlands as offerings, and also used various songs, praises, verses (poems in Buddhist scriptures), and Dharma words (teachings of the Buddha) as offerings, and also made various exquisite musical sounds and various toys as offerings. After the king had made all these offerings, he then offered top-quality delicious food to the World Honored One (a respectful title for the Buddha) and the assembly of Bhikkhus (monks who have left home to practice). 『Furthermore, Akasagarbha (name of a Bodhisattva)! At that time, King Sudarsana (name of the king), having extensively provided such exquisite, supreme, and most excellent implements, and having completely offered them to the Angira Tathagata (name of the Buddha), Arhat, Samyak-sambuddha, at another time, he adorned his royal carriage and personally led countless thousands of beings to the Fearless Garden (name of a garden), arriving at the place of the Angira Tathagata, Arhat, Samyak-sambuddha, and after bowing at the Buddha's feet, he reported to the Buddha, saying: 『World Honored One! Now is the right time, may you have compassion and do what you should do.』『Furthermore, Akasagarbha! At that time, the Angira-rasa Tathagata (name of the Buddha), having heard King Sudarsana's earnest request, and knowing that beings were capable of receiving teachings, then manifested various supernatural powers as appropriate for them. After manifesting supernatural powers, he ascended into the sky with ninety-nine billion hundred thousand nayutas (extremely large numerical units) of Arhats (saints who have eradicated afflictions). After residing in the sky, he immediately emitted ninety-nine billion hundred thousand nayutas of light, illuminating the immeasurable worlds of the east; likewise, he emitted the same number of lights illuminating the south, as well as the west, north, four intermediate directions (southeast, northeast, southwest, northwest), above, and below, pervading all ten directions in the same way. Each of those directions had ninety-nine billion hundred thousand nayutas of great lights, and each of those lights transformed into eighty billion hundred thousand nayutas of large lotus seats, and each of those lotus seats』

有一化如來坐，彼諸如來形量、長短，乃至一切威儀多少，一如鴦耆羅娑如來、應供、等正覺無差別也。

「不空見！如彼變化諸佛、世尊各有無量億那由他諸比丘眾前後圍繞住虛空中，又亦各有化天帝釋及化梵王——形量、大小皆如今此無超勝梵天及大供養天帝釋等，無有異也。

「不空見！時彼鴦耆羅娑如來、應供、等正覺示現如是神通事時，于須臾間，一切諸天所有音樂不鼓自鳴、一切眾具不作自現。

「不空見！時彼欲界諸天既睹鴦耆世尊示現如是大神變時，即以天栴檀、末香、沉水香、多伽羅香、多摩羅跋、牛頭栴檀、黑沉水香……等奉散佛上。復以種種妙華——所謂雞娑羅華、大雞娑羅華等——奉散於彼鴦耆羅娑如來、應、等正覺。

「複次，不空見！爾時鴦耆世尊告彼善觀作王言：『大王！諸行無常。大王！諸行皆苦。大王！諸行無我。大王！諸行暫住，不得久停。大王！諸行不堅，是破壞法。大王！諸行熾然，如猛火焰。大王！諸行深奧，如大火坑。大王！乃至應當念舍諸行，當生深厭、亦不可樂，當念遠離，終思解脫。』

「不空見！爾時，善觀作王一心合掌恭敬向彼鴦耆如來具領贊曰：『如是如是。大德修伽陀！大德婆伽婆！諸行無常。大德婆伽婆！諸行是苦、

【現代漢語翻譯】現代漢語譯本：有一個化身如來坐著，那些如來的形體大小、長短，乃至一切威儀多少，都和鴦耆羅娑如來（Angirasa，佛的稱號之一）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟者）沒有差別。不空見（Amoghadarśana，菩薩名）！就像那些變化出來的佛、世尊（Bhagavan，佛的尊稱），各自有無量億那由他（Nayuta，數量單位）的比丘眾前後圍繞，住在虛空中，又各自有變化出來的天帝釋（Indra，天神之王）和變化出來的梵王（Brahma，創造之神）——他們的形體大小都和現在這裡的梵天以及大供養天帝釋等一樣，沒有不同。不空見！當時，鴦耆羅娑如來、應供、等正覺顯示這樣的神通事蹟時，在很短的時間內，一切諸天的所有音樂不敲自鳴，一切供具不需製作自然顯現。不空見！當時，欲界（Kama-dhatu，佛教宇宙觀中的欲界）的諸天看到鴦耆世尊顯示這樣的大神通變化時，就用天栴檀（Sandalwood，一種香木）、末香（powdered incense）、沉水香（Agarwood，一種香木）、多伽羅香（Tagara，一種香料）、多摩羅跋（Tamalapatra，一種香料）、牛頭栴檀（Goshirsha Chandana，一種香木）、黑沉水香……等供奉散在佛的身上。又用各種美妙的花——如雞娑羅花（Kimsuka，一種花）、大雞娑羅花（Maha-kimsuka，一種花）等——供奉散在鴦耆羅娑如來、應供、等正覺的身上。再者，不空見！那時，鴦耆世尊告訴善觀作王（Subhadarsana，國王名）說：『大王！諸行（Samskara，一切有為法）無常。大王！諸行皆苦。大王！諸行無我。大王！諸行暫住，不能長久停留。大王！諸行不堅固，是會破壞的法。大王！諸行熾熱，像猛烈的火焰。大王！諸行深奧，像巨大的火坑。大王！乃至應當念舍諸行，應當生起深深的厭惡、也不可貪戀，應當念及遠離，最終思考解脫。』不空見！那時，善觀作王一心合掌，恭敬地向鴦耆如來領受並讚歎說：『是這樣的，是這樣的。大德修伽陀（Sugata，如來的稱號，意為善逝）！大德婆伽婆（Bhagavan，世尊）！諸行無常。大德婆伽婆！諸行是苦、』

【English Translation】 English version: There was a manifested Tathagata seated, and the form, size, length, and even all the deportment and mannerisms of those Tathagatas were exactly the same as those of Angirasa (a title of the Buddha) Tathagata, Arhat (one who is worthy of offerings), Samyaksambuddha (fully enlightened one), without any difference. Amoghadarśana (name of a Bodhisattva)! Just like those manifested Buddhas, the World Honored Ones (Bhagavan, an honorific title for the Buddha), each had countless billions of Nayutas (a unit of measurement) of Bhikshus (monks) surrounding them, dwelling in the sky, and each also had manifested Indra (king of the gods) and manifested Brahma (the creator god) – their forms and sizes were all the same as the Brahma and the great offering Indra here, without any difference. Amoghadarśana! At that time, when Angirasa Tathagata, Arhat, Samyaksambuddha displayed such miraculous events, in a very short time, all the music of all the heavens played without being struck, and all the offerings appeared naturally without being made. Amoghadarśana! At that time, when the gods of the Desire Realm (Kama-dhatu, the realm of desire in Buddhist cosmology) saw Angirasa World Honored One display such great miraculous transformations, they offered and scattered celestial sandalwood, powdered incense, agarwood, tagara, tamalapatra, goshirsha chandana, black agarwood, etc., onto the Buddha. They also offered and scattered various wonderful flowers – such as kimsuka flowers, maha-kimsuka flowers, etc. – onto Angirasa Tathagata, Arhat, Samyaksambuddha. Furthermore, Amoghadarśana! At that time, Angirasa World Honored One said to King Subhadarsana (name of a king): 『Great King! All conditioned things (Samskara, all compounded phenomena) are impermanent. Great King! All conditioned things are suffering. Great King! All conditioned things are without self. Great King! All conditioned things are temporary, and cannot stay for long. Great King! All conditioned things are not firm, they are subject to destruction. Great King! All conditioned things are blazing, like fierce flames. Great King! All conditioned things are profound, like a great fire pit. Great King! Therefore, one should contemplate abandoning all conditioned things, one should generate deep aversion, and not be attached, one should contemplate detachment, and ultimately think of liberation.』 Amoghadarśana! At that time, King Subhadarsana, with his palms together and with reverence, received and praised Angirasa Tathagata, saying: 『It is so, it is so. Great Virtuous Sugata (a title of the Buddha, meaning Well-Gone)! Great Virtuous Bhagavan (World Honored One)! All conditioned things are impermanent. Great Virtuous Bhagavan! All conditioned things are suffering,』

諸行無我。大德婆伽婆！誠如聖教，一切諸行皆應遠離，亦須棄捨，終當免脫。』

「不空見！爾時，彼鴦耆羅娑如來為彼善觀作王說如斯法，令其歡喜、令其專念、令其奉行；令歡喜已、令專念已、令奉行已，然令發阿耨多羅三藐三菩提心。

「複次，不空見！爾時，鴦耆羅娑如來見善觀作王聞法歡喜、發菩提心，一切眾生鹹得益已，即與九十九億百千那由他諸阿羅漢比丘大眾舉身騰踴，足步虛空，出凈花城然後還下，如常威儀，前後圍繞入無畏園。

「不空見！時彼善觀作王既得親睹鴦耆羅娑如來、應、等正覺廣現如是神通事時，發菩提心，更作誓曰：『當令我等於未來世悉獲如是大神通慧，復當令我悉得如是統諸大眾，復當令我于未來世悉得如是天人眾前大師子吼，一如今日鴦耆如來、應供、等正覺，無有異也。』

「不空見！時彼善觀作王見彼世尊鴦耆羅娑如來、應供、等正覺及諸大眾乘空而返，王便嚴駕奉從世尊達本住所然後乃還。

「複次，不空見！後於異時，彼鴦耆如來、應供、等正覺與諸大眾次第而行，至善觀王宮殿中已，當鋪而坐，諸比丘僧亦次第坐已。爾時，彼善觀作王及諸大臣與其眷屬各自圍繞、城內人民及其眷屬亦各圍繞，又皆自持所有供食，各自手奉鴦耆

【現代漢語翻譯】現代漢語譯本『諸行無我（一切現象都沒有恒常不變的自我）。』世尊（婆伽婆，佛的尊稱）！正如聖教所說，一切現象都應該遠離，也應該捨棄，最終才能解脫。

『不空見（佛弟子名）！那時，鴦耆羅娑如來（佛名）為善觀作王（國王名）宣說了這樣的佛法，使他歡喜，使他專注，使他奉行；使他歡喜之後，使他專注之後，使他奉行之後，然後使他發起了無上正等正覺（阿耨多羅三藐三菩提）之心。

『再者，不空見！那時，鴦耆羅娑如來看到善觀作王聽聞佛法后歡喜，發起了菩提心，一切眾生都得到了利益，就與九十九億百千那由他（數量單位）的阿羅漢比丘（已證悟的比丘）大眾一起，舉身騰空，腳踏虛空，離開凈花城，然後返回，像平常一樣威儀莊嚴，前後圍繞著進入無畏園。

『不空見！那時，善觀作王親眼見到鴦耆羅娑如來、應供（值得供養的）、等正覺（完全覺悟的）廣現這樣的神通事蹟時，發起了菩提心，又發誓說：『應當使我在未來世都獲得這樣的大神通智慧，又應當使我都能統領這樣的大眾，又應當使我在未來世都能像今天鴦耆如來、應供、等正覺一樣，在天人大眾面前發出大師子吼（無畏的說法），沒有絲毫差別。』

『不空見！那時，善觀作王看到世尊鴦耆羅娑如來、應供、等正覺以及諸位大眾乘空返回，國王就準備好車駕，恭敬地跟隨世尊到達他的住所，然後才返回。

『再者，不空見！後來在其他時候，鴦耆如來、應供、等正覺與諸位大眾依次而行，到達善觀王宮殿中后，鋪好座位坐下，諸位比丘僧也依次坐下。那時，善觀作王以及諸位大臣和他們的眷屬各自圍繞，城內人民和他們的眷屬也各自圍繞，又都各自拿著自己的供品食物，親自奉獻給鴦耆

【English Translation】 English version 'All phenomena are without self (Sarva Dharma Anatta).』 O Blessed One (Bhagavan, an honorific for the Buddha)! As the holy teachings say, all phenomena should be distanced from, should be abandoned, and ultimately one should be liberated.

'O Akasagarbha (a disciple of the Buddha)! At that time, the Tathagata Angiras (a Buddha's name) spoke this Dharma to King Sudarsana (a king's name), making him joyful, making him focused, making him practice; having made him joyful, having made him focused, having made him practice, then he made him generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

'Furthermore, O Akasagarbha! At that time, the Tathagata Angiras saw that King Sudarsana was joyful after hearing the Dharma, had generated the Bodhi mind, and all sentient beings had benefited, so he, together with ninety-nine billion hundred thousand nayutas (a unit of number) of Arhat Bhikshus (enlightened monks), rose into the air, walked in the sky, left the Pure Flower City, and then returned, with the usual dignified manner, surrounded by the assembly, and entered the Fearless Garden.'

'O Akasagarbha! At that time, King Sudarsana, having personally witnessed the Tathagata Angiras, the Arhat (worthy of offerings), the Samyak-sambuddha (fully enlightened one), manifesting such miraculous events, generated the Bodhi mind, and further made a vow: 『May I in the future obtain such great miraculous wisdom, may I also be able to lead such a great assembly, and may I in the future be able to roar the lion's roar (fearless teaching) before the assembly of gods and humans, just like the Tathagata Angiras, the Arhat, the Samyak-sambuddha today, without any difference.』

'O Akasagarbha! At that time, King Sudarsana saw the Blessed One, the Tathagata Angiras, the Arhat, the Samyak-sambuddha, and the assembly returning through the air, the king prepared his carriage, respectfully followed the Blessed One to his residence, and then returned.'

'Furthermore, O Akasagarbha! Later, at another time, the Tathagata Angiras, the Arhat, the Samyak-sambuddha, and the assembly proceeded in order, and upon arriving at King Sudarsana's palace, they sat down on the prepared seats, and the Bhikshu Sangha (monk community) also sat down in order. At that time, King Sudarsana and the ministers with their families each surrounded them, the people of the city and their families also each surrounded them, and they all brought their own offerings of food, personally offering them to Angiras.'

世尊及諸弟子聲聞大眾。其食香美、眾味具足，隨意奉上佛及眾僧，一切啖食皆得充滿。然後更以種種妙香、種種花鬘、種種衣服、種種珍寶、一切眾具、微妙音樂供養恭敬已，即於是日呼召太子，加以天冠、受以王位，棄四天下及諸眷屬、深厭生死，請佛出家，即于鴦耆佛、世尊所釋除鬚髮、法服著身。時有八萬四千億百千那由他人民善根既淳熟故，亦深厭世，從王出家。

「複次，不空見！時彼善觀作王既出家已，即于眾中整理衣服，恭敬合掌，遂便請彼鴦耆如來、應供、等正覺言：『世尊！云何菩薩修習、思惟唸佛三昧耶？菩薩摩訶薩云何證此唸佛三昧，即得住于不退轉地、速疾成就阿耨多羅三藐三菩提、現前成就諸功德法？』

「不空見！時彼善觀作王比丘如是問已，彼鴦耆如來即便告彼王比丘言：『善觀作！汝應當知有二種法，菩薩摩訶薩具足修習，即便得此菩薩唸佛三昧，能速成就阿耨多羅三藐三菩提。何等為二？一者、信諸如來，不生違逆；二者、信佛所說，不敢謗毀。作如斯念：是為諸佛廣大境界，不可思議。善觀作！是為菩薩摩訶薩得此三昧能速成就阿耨多羅三藐三菩提。

「『善觀作！復有二法，菩薩摩訶薩具足修習能速成就阿耨多羅三藐三菩提。何等為二？一者、奢摩他，

【現代漢語翻譯】現代漢語譯本世尊和他的弟子，包括聲聞大眾，他們的食物美味可口，各種味道俱全，隨意地供奉給佛陀和僧眾，所有食用的人都感到飽足。之後，他們又用各種美妙的香、各種花環、各種衣服、各種珍寶、一切用具和美妙的音樂供養和恭敬佛陀。就在這一天，他們召見太子，為他戴上天冠，授予王位。太子捨棄了四大部洲和所有眷屬，深深厭惡生死，請求佛陀允許他出家。於是，在鴦耆佛（Angji Buddha）世尊那裡，他剃除了鬚髮，穿上了法衣。當時，有八萬四千億百千那由他（nayuta，數量單位，表示極大的數字）人民，因為善根已經成熟，也深深厭惡世俗，跟隨國王出家。『此外，不空見（Bukungjian）！當時，那位善觀（Shanguan）國王出家后，就在大眾中整理好衣服，恭敬地合掌，然後向鴦耆如來（Angji Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）說道：『世尊！菩薩如何修習、思惟唸佛三昧（nianfo sanmei，佛陀的禪定）呢？菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）如何證得這種唸佛三昧，從而安住于不退轉地（buituizhuan di，不會退轉的境界），迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），並現前成就各種功德法呢？』『不空見！當時，那位善觀國王比丘這樣問后，鴦耆如來就告訴那位國王比丘說：『善觀作（Shanguanzuo）！你應該知道有兩種法，菩薩摩訶薩如果具足修習，就能得到這種菩薩唸佛三昧，能夠迅速成就阿耨多羅三藐三菩提。是哪兩種呢？第一，相信諸如來，不生違逆之心；第二，相信佛所說的話，不敢誹謗詆譭。要這樣想：這是諸佛廣大的境界，不可思議。善觀作！這就是菩薩摩訶薩得到這種三昧，能夠迅速成就阿耨多羅三藐三菩提的方法。』『善觀作！還有兩種法，菩薩摩訶薩如果具足修習，也能迅速成就阿耨多羅三藐三菩提。是哪兩種呢？第一，奢摩他（shamatha，止）

【English Translation】 English version The World Honored One and his disciples, the great assembly of Shravakas, had food that was fragrant and delicious, with all flavors complete. They offered it freely to the Buddha and the Sangha, and all who ate were filled. Then, they further offered various wonderful fragrances, various flower garlands, various clothes, various treasures, all kinds of utensils, and exquisite music, paying homage and respect. On that very day, they summoned the crown prince, placed a heavenly crown upon him, and bestowed the kingship. The prince abandoned the four continents and all his relatives, deeply weary of birth and death, and requested the Buddha to allow him to leave home. Thus, at the place of the World Honored One, Angji Buddha, he shaved off his hair and beard and donned the Dharma robes. At that time, eighty-four billion hundred thousand nayutas (nayuta, a unit of large number) of people, because their roots of goodness were already mature, also deeply wearied of the world and followed the king to leave home. 'Furthermore, Bukungjian! At that time, after that King Shanguan had left home, he arranged his robes in the assembly, respectfully joined his palms, and then asked that Angji Tathagata, Arhat, Samyaksambuddha, saying: 'World Honored One! How does a Bodhisattva cultivate and contemplate the Buddha-Recollection Samadhi (nianfo sanmei)? How does a Bodhisattva-mahasattva realize this Buddha-Recollection Samadhi, thereby abiding in the stage of non-retrogression (buituizhuan di), quickly achieving Anuttara-samyak-sambodhi, and presently accomplishing all meritorious Dharmas?' 'Bukungjian! At that time, after that King Shanguan Bhikshu had asked this, that Angji Tathagata then told that King Bhikshu, saying: 'Shanguanzuo! You should know that there are two Dharmas, which if a Bodhisattva-mahasattva cultivates completely, he will then attain this Bodhisattva Buddha-Recollection Samadhi, and be able to quickly achieve Anuttara-samyak-sambodhi. What are the two? First, to believe in all Tathagatas, without giving rise to opposition; second, to believe in what the Buddha has said, without daring to slander or defame. One should think thus: This is the vast realm of all Buddhas, inconceivable. Shanguanzuo! This is how a Bodhisattva-mahasattva attains this Samadhi and is able to quickly achieve Anuttara-samyak-sambodhi.' 'Shanguanzuo! There are also two Dharmas, which if a Bodhisattva-mahasattva cultivates completely, he will also be able to quickly achieve Anuttara-samyak-sambodhi. What are the two? First, shamatha (calm abiding),

二者、毗婆舍那。善觀作！是為菩薩摩訶薩具足修習得此三昧能速成就阿耨多羅三藐三菩提。

「『善觀作！復有二法，菩薩摩訶薩具足修習得此三昧能速成就阿耨多羅三藐三菩提。何等為二？一者、遠離斷見，二者、滅除常見。善觀作！是為菩薩摩訶薩具足修習得此三昧能速成就阿耨多羅三藐三菩提耶。

「『善觀作！復有二法，菩薩摩訶薩具足修習得此三昧能速成就阿耨多羅三藐三菩提。何等為二？一者、住于羞慚，二者、修于恥愧。善觀作！是為菩薩摩訶薩具足修習得此三昧能速成就阿耨多羅三藐三菩提。』

「複次，不空見！時彼如來如是說已，彼善觀作王比丘復白鴦耆羅娑如來言：『世尊！云何菩薩摩訶薩住慚愧已而能得斯唸佛三昧耶？』

「爾時，鴦耆羅娑如來、應、等正覺即告彼善觀作比丘言：『善觀作！若諸菩薩摩訶薩于諸所作常行慚愧，謂：起身惡行生慚愧心、起口惡行生慚愧心、起意惡行生慚愧心、起嫉妒時生慚愧心、起懈怠時生慚愧心、于諸佛所生慚愧心、于諸菩薩摩訶薩所生慚愧心、于住諸菩薩乘眾生所生慚愧心、于諸聲聞乘所生慚愧心、于諸辟支佛乘所生慚愧心、于諸天人所生慚愧心。

大方等大集經菩薩唸佛三昧分卷第八大正藏第 13 冊 No.

【現代漢語翻譯】現代漢語譯本其次是，毗婆舍那（Vipassanā，內觀）。善觀作！這就是菩薩摩訶薩圓滿修習此三昧，能夠迅速成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的方法。

『善觀作！還有兩種法，菩薩摩訶薩圓滿修習此三昧，能夠迅速成就阿耨多羅三藐三菩提。是哪兩種呢？第一是，遠離斷見（ucchedadṛṣṭi，認為人死後一切皆無的見解），第二是，滅除常見（śaśvatadṛṣṭi，認為事物永恒不變的見解）。善觀作！這就是菩薩摩訶薩圓滿修習此三昧，能夠迅速成就阿耨多羅三藐三菩提的方法。』

『善觀作！還有兩種法，菩薩摩訶薩圓滿修習此三昧，能夠迅速成就阿耨多羅三藐三菩提。是哪兩種呢？第一是，安住于羞慚（hrī，對自身惡行的羞恥感），第二是，修習恥愧（apatrāpya，對他人惡行的羞恥感）。善觀作！這就是菩薩摩訶薩圓滿修習此三昧，能夠迅速成就阿耨多羅三藐三菩提的方法。』

『再者，不空見！』當時，如來這樣說完后，那位善觀作王比丘又對鴦耆羅娑（Aṅgīrasa，佛的稱號）如來說：『世尊！菩薩摩訶薩如何安住于慚愧，而能獲得這種唸佛三昧呢？』

當時，鴦耆羅娑如來、應、等正覺就告訴那位善觀作比丘說：『善觀作！如果諸位菩薩摩訶薩對於自己所做的一切，常常懷有慚愧之心，也就是：起身惡行時生慚愧心、起口惡行時生慚愧心、起意惡行時生慚愧心、起嫉妒心時生慚愧心、起懈怠心時生慚愧心、對於諸佛生慚愧心、對於諸菩薩摩訶薩生慚愧心、對於安住于菩薩乘的眾生生慚愧心、對於諸聲聞乘生慚愧心、對於諸辟支佛乘生慚愧心、對於諸天人生慚愧心。

《大方等大集經菩薩唸佛三昧分》卷第八大正藏第13冊 No. 397

【English Translation】 English version Secondly, Vipassanā (insight meditation). 'Well-observing one! This is how a Bodhisattva Mahasattva, by fully practicing this samadhi, can quickly attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).'

'Well-observing one! There are also two dharmas (teachings) by which a Bodhisattva Mahasattva, by fully practicing this samadhi, can quickly attain Anuttarā-samyak-saṃbodhi. What are these two? First, abandoning the view of annihilation (ucchedadṛṣṭi, the belief that everything ceases to exist after death), and second, eliminating the view of permanence (śaśvatadṛṣṭi, the belief that things are eternal and unchanging). Well-observing one! This is how a Bodhisattva Mahasattva, by fully practicing this samadhi, can quickly attain Anuttarā-samyak-saṃbodhi.'

'Well-observing one! There are also two dharmas by which a Bodhisattva Mahasattva, by fully practicing this samadhi, can quickly attain Anuttarā-samyak-saṃbodhi. What are these two? First, abiding in shame (hrī, a sense of shame for one's own wrongdoings), and second, cultivating embarrassment (apatrāpya, a sense of shame for the wrongdoings of others). Well-observing one! This is how a Bodhisattva Mahasattva, by fully practicing this samadhi, can quickly attain Anuttarā-samyak-saṃbodhi.'

'Furthermore, not-empty-seeing one!' Then, after the Tathagata (Buddha) had spoken thus, that Bhikshu (monk) King Well-observing one again said to the Tathagata Aṅgīrasa (a title of the Buddha): 'World Honored One! How does a Bodhisattva Mahasattva, abiding in shame and embarrassment, attain this Samadhi of Buddha-Recollection?'

At that time, the Tathagata Aṅgīrasa, the Arhat, the Perfectly Enlightened One, then said to that Bhikshu Well-observing one: 'Well-observing one! If all Bodhisattva Mahasattvas, in all their actions, constantly maintain a sense of shame and embarrassment, that is: when arising in bodily misconduct, they generate a sense of shame; when arising in verbal misconduct, they generate a sense of shame; when arising in mental misconduct, they generate a sense of shame; when arising in jealousy, they generate a sense of shame; when arising in laziness, they generate a sense of shame; towards all Buddhas, they generate a sense of shame; towards all Bodhisattva Mahasattvas, they generate a sense of shame; towards all beings abiding in the Bodhisattva Vehicle, they generate a sense of shame; towards all those in the Śrāvaka Vehicle, they generate a sense of shame; towards all those in the Pratyekabuddha Vehicle, they generate a sense of shame; towards all gods and humans, they generate a sense of shame.'

The Mahāvaipulya Mahāsaṃnipāta Sūtra, Section on the Samadhi of Buddha-Recollection of the Bodhisattvas, Volume 8 Taisho Tripitaka Volume 13, No. 397

0415 大方等大集經菩薩唸佛三昧分

大方等大集經菩薩唸佛三昧分卷第九

隋天竺三藏達磨笈多譯神通品之餘

「『云何慚愧？所謂常慚於人，亦愧自身住於一切不善法中。常行慚愧、成就慚愧，遠離不善、念求善事，身荷重擔，種性清凈，無所虧犯。』

「時彼善觀作王比丘既從彼佛聞教誨已，住于慚愧。為滅一切不善法故，勤求精進，及以意欲一心迴向，住諸善法又令滿足，更廣思惟不令忘失，專精攝心住于正觀、深入法界。如是，比丘觀法界時，不見一法增、不見一法減。彼既觀法無增減已，當彼如是見一切法無有去來、彼當如是見一切法無得無喪、彼當如是見一切法無有生滅、彼當如是見一切法無有差別、彼當如是見一切法無有異、彼當如是見一切法因緣生、彼當如是見一切法猶如夢想、彼當如是見一切法猶如陽焰、彼當如是見一切法猶如映象、彼當如是見一切法猶如形影、彼當如是見一切法猶如聲響、彼當如是見一切法猶如幻化、彼當如是見一切法無有勝負、彼當如是見一切法本無優劣、彼當如是見一切法不可成就、彼當如是見一切法本來不生、彼當如是見一切法無有生處、彼當如是觀一切法皆悉平等。

「不空見！彼既能作如是觀已，亦即能作如是修行，不久

【現代漢語翻譯】現代漢語譯本《大方等大集經·菩薩唸佛三昧分》第九卷隋朝天竺三藏達磨笈多譯《神通品》的剩餘部分『什麼是慚愧？就是常常對他人感到慚愧，也對自身處於一切不善法中感到慚愧。常常實行慚愧，成就慚愧，遠離不善，念求善事，身負重擔，種性清凈，沒有虧犯。』當時，那位善觀作王的比丘，聽聞佛陀的教誨后，安住于慚愧之中。爲了滅除一切不善法，他勤奮精進，並且一心一意地迴向，安住于各種善法並使其圓滿，更加廣泛地思惟而不令忘失，專心攝持心念，安住于正觀，深入法界。如此，當這位比丘觀察法界時，不見有一法增加，也不見有一法減少。他既然觀察到法無增減，就應當這樣看待一切法無有去來；他應當這樣看待一切法無得無失；他應當這樣看待一切法無有生滅；他應當這樣看待一切法無有差別；他應當這樣看待一切法無有不同；他應當這樣看待一切法因緣而生；他應當這樣看待一切法猶如夢幻；他應當這樣看待一切法猶如陽焰；他應當這樣看待一切法猶如映象；他應當這樣看待一切法猶如形影；他應當這樣看待一切法猶如聲響；他應當這樣看待一切法猶如幻化；他應當這樣看待一切法無有勝負；他應當這樣看待一切法本來無有優劣；他應當這樣看待一切法不可成就；他應當這樣看待一切法本來不生；他應當這樣看待一切法無有生處；他應當這樣觀察一切法都完全平等。不空見！他既然能夠這樣觀察，也就能這樣修行，不久

【English Translation】 English version The Great Vaipulya Collection Sutra, Section on the Samadhi of Buddha Recitation by Bodhisattvas, Volume 9 Translated by Dharamgupta, the Tripiṭaka Master from India of the Sui Dynasty, Remainder of the Chapter on Supernormal Powers 'What is shame and remorse? It is to constantly feel ashamed before others, and also to feel ashamed of oneself for dwelling in all unwholesome dharmas. To constantly practice shame and remorse, to accomplish shame and remorse, to stay away from unwholesome things, to contemplate and seek wholesome things, to bear heavy burdens, to have a pure lineage, and to have no transgressions.' At that time, the Bhikṣu (monk) named 'Good Observer' who was a king, having heard the Buddha's teachings, dwelled in shame and remorse. In order to extinguish all unwholesome dharmas, he diligently practiced with vigor, and with a single-minded intention, he directed his mind towards dwelling in all wholesome dharmas and fulfilling them. He further contemplated extensively without forgetting, focused his mind, dwelled in right contemplation, and deeply entered the realm of dharma (Dharmadhatu). Thus, when this Bhikṣu observed the realm of dharma, he did not see a single dharma increase, nor did he see a single dharma decrease. Since he observed that dharmas neither increase nor decrease, he should thus see that all dharmas have no coming or going; he should thus see that all dharmas have no gain or loss; he should thus see that all dharmas have no arising or ceasing; he should thus see that all dharmas have no difference; he should thus see that all dharmas have no otherness; he should thus see that all dharmas arise from conditions; he should thus see that all dharmas are like dreams; he should thus see that all dharmas are like mirages; he should thus see that all dharmas are like reflections in a mirror; he should thus see that all dharmas are like shadows; he should thus see that all dharmas are like echoes; he should thus see that all dharmas are like illusions; he should thus see that all dharmas have no victory or defeat; he should thus see that all dharmas are originally without superiority or inferiority; he should thus see that all dharmas cannot be accomplished; he should thus see that all dharmas are originally unarisen; he should thus see that all dharmas have no place of arising; he should thus observe that all dharmas are completely equal. O 'Not Empty Vision'! Since he is able to observe in this way, he is also able to practice in this way, and soon

便能得是三昧。

「不空見！而彼善觀作王比丘得此三昧已，即能成就無礙辯才，說諸法義無有窮盡。又，彼善觀作王比丘即于爾時過六十億百千那由他劫已，然後得成阿耨多羅三藐三菩提。

「不空見！汝今於此猶有疑心，我為汝釋令得除斷。

「不空見！當知彼時善觀作王舍四天下、五欲、眾具，與彼八萬四千億那由他臣民大眾于彼鴦耆佛、世尊所同時出家、剃除鬚髮、精勤修道者非謂異人，汝亦不應更作他觀。何以故？不空見！當知彼時善觀作王比丘，今彼蓮華上如來是也。又于爾時善觀作王舍四天下一切樂具，與八萬四千億那由他臣民大眾鴦耆佛所出家修道、住慚愧行、正觀諸法、一心思惟，未幾即便證此三昧也。

「複次，不空見！以是因緣，我於今者慇勤鄭重為汝宣說此三昧門所作功德甚深廣大，不可思議。當知非彼不能廣種勝妙善根諸眾生輩而得聽聞，而能讀誦、受持、修行，乃至為他解說義理。

「複次，不空見！若有諸善男子、善女人但能耳聞此三昧者，當知彼諸善男子、善女人輩終非薄福、種少善根也，亦非一如來所種諸善根也，亦非二、三、四、五諸如來所種諸善根也，亦非一十、二十、三十、四十、五十乃至非一百諸如來所種諸善根也，亦非二百、三百、乃

【現代漢語翻譯】現代漢語譯本便能獲得這種三昧（samadhi，禪定）。

『不空見（Amoghadarśana，菩薩名）！那位善於觀察的作王比丘（善觀作王，指過去世的釋迦牟尼佛）獲得這種三昧后，就能成就無礙的辯才，宣說諸法義理無窮無盡。而且，那位善於觀察的作王比丘在那個時候經過六十億百千那由他（nayuta，數量單位）劫后，才能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

『不空見！你現在對此還有疑慮，我為你解釋，讓你消除疑惑。』

『不空見！你要知道，當時善觀作王捨棄了四大洲（catasro dvipah，指整個世界）、五欲（panca kama，色、聲、香、味、觸）和一切資具，與八萬四千億那由他的臣民大眾在鴦耆佛（Angi Buddha，過去佛名）世尊那裡同時出家，剃除鬚髮，精勤修道，他們不是別人，你也不應該再作其他想法。為什麼呢？不空見！你要知道，當時的善觀作王比丘，就是現在的蓮華上如來（Padmottara Tathagata，佛名）。而且，當時善觀作王捨棄了四大洲的一切享樂，與八萬四千億那由他的臣民大眾在鴦耆佛那裡出家修道，安住于慚愧之行，正確觀察諸法，一心思維，不久就證得了這種三昧。』

『再者，不空見！因為這個因緣，我現在慇勤鄭重地為你宣說這個三昧門所作的功德，非常深廣，不可思議。你要知道，不是那些不能廣泛種植殊勝善根的眾生能夠聽聞，能夠讀誦、受持、修行，乃至為他人解釋義理的。』

『再者，不空見！如果有善男子、善女人僅僅能夠聽聞這個三昧，你要知道，這些善男子、善女人絕非福薄、種少善根之人，也不是僅僅在一尊如來那裡種植善根，也不是在二、三、四、五尊如來那裡種植善根，也不是在十、二十、三十、四十、五十乃至一百尊如來那裡種植善根，也不是在二百、三百乃至』

【English Translation】 English version then one can attain this samadhi (meditative absorption).

'Amoghadarśana (name of a Bodhisattva)! That Bhikshu (monk) King who was skilled in observation (referring to Shakyamuni Buddha in a past life), having attained this samadhi, will then achieve unobstructed eloquence, speaking on the meanings of all dharmas (teachings) without end. Moreover, that Bhikshu King who was skilled in observation, after passing sixty billion hundred thousand nayutas (a unit of large number) of kalpas (eons), will then attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

'Amoghadarśana! You still have doubts about this, I will explain it for you, so that your doubts may be eliminated.'

'Amoghadarśana! You should know that at that time, the King who was skilled in observation gave up the four continents (referring to the entire world), the five desires (form, sound, smell, taste, touch), and all possessions, and together with eighty-four billion nayutas of his ministers and people, he left home at the place of Angi Buddha (name of a past Buddha), shaved his head and beard, and diligently practiced the path. They were not different people, and you should not think of them as others. Why? Amoghadarśana! You should know that the Bhikshu King who was skilled in observation at that time is the present Tathagata (Buddha) Padmottara (name of a Buddha). Moreover, at that time, the King who was skilled in observation gave up all the pleasures of the four continents, and together with eighty-four billion nayutas of his ministers and people, he left home at the place of Angi Buddha to practice the path, dwelling in shame and remorse, correctly observing all dharmas, and with one-pointed mind, he attained this samadhi not long after.'

'Furthermore, Amoghadarśana! Because of this cause, I am now earnestly and solemnly declaring to you the merits and virtues of this samadhi gate, which are profound, vast, and inconceivable. You should know that it is not those beings who are unable to widely plant superior roots of goodness who can hear, read, receive, practice, and even explain the meaning to others.'

'Furthermore, Amoghadarśana! If there are good men and good women who can merely hear this samadhi, you should know that these good men and good women are definitely not those with little merit and few roots of goodness. Nor have they only planted roots of goodness with one Tathagata, nor with two, three, four, or five Tathagatas, nor with ten, twenty, thirty, forty, fifty, or even one hundred Tathagatas, nor with two hundred, three hundred, or even'

至千萬億諸如來所種諸善根也；如是，乃至亦非於無量億百千那由他，乃至亦非於無量阿僧祇及過無量阿僧祇爾許諸如來所種諸善根、厚集功德而獲聞此寶三昧王名字少分，何況當能書寫、披讀、讚誦、受持、思量義趣、如法修行、為多人眾分別解釋也？

「複次，不空見！若彼一切善男子、善女人輩但得耳聞此菩薩唸佛三昧門者，應知彼善男子、善女人非是薄福、種少善根者，當知彼諸善男子、善女人等即是具足菩薩乘者。何以故？不空見！若人得聞此三昧王，當知彼輩依其次第自然證成阿耨多羅三藐三菩提，唯除一切諸漏盡者。」

爾時，不空見菩薩白佛言：「大德世尊！所住行阿耨多羅三藐三菩提。大德世尊！彼等常證此三昧王耶？」

彼佛報言：「不空見！汝見如是，彼等亦證此三昧王也。

「複次，不空見！譬如有藥名曰真正，若以其藥用涂軍鼓，于鬥陣時以椎擊打。假彼陣中有為毒箭、刀槊所傷，彼藥力故，皆即平復，安隱無患。如是，不空見！若有善男子、善女人但能耳聞此三昧王名字少分者，彼等以此三昧名聲威力皆當得成阿耨多羅三藐三菩提，唯除漏盡身證之人。

「複次，不空見！譬如須彌山王四寶所成，若諸眾生至其所者即同其色。何以故？以彼山威光皆同一

【現代漢語翻譯】現代漢語譯本是于千萬億諸如來處種下諸善根；如此，乃至也不是在無量億百千那由他（極大數目）諸如來處，乃至也不是在無量阿僧祇（極多數目）及超過無量阿僧祇那樣多的諸如來處種下諸善根、深厚積累功德，才能聽聞到這寶三昧王名字的少許部分，更何況能夠書寫、披閱、讚誦、受持、思考其義理、如法修行、為眾多人分別解釋呢？『再者，不空見（菩薩名）！如果那些一切善男子、善女人僅僅能夠聽聞到這菩薩唸佛三昧法門，應當知道這些善男子、善女人不是福薄、種下少量善根的人，應當知道這些善男子、善女人等就是具足菩薩乘的人。為什麼呢？不空見！如果有人能夠聽聞到這三昧王，應當知道他們依次第自然證成阿耨多羅三藐三菩提（無上正等正覺），唯除一切諸漏盡者。』這時，不空見菩薩對佛說：『大德世尊！那些安住于修行阿耨多羅三藐三菩提的人，大德世尊！他們常常證得這三昧王嗎？』佛回答說：『不空見！你所見到的那樣，他們也證得這三昧王。』『再者，不空見！譬如有一種藥名叫真正，如果用這種藥塗在軍鼓上，在戰鬥時用槌敲打。假設戰場中有被毒箭、刀矛所傷的人，因為這藥的效力，都會立即平復，安穩無患。如此，不空見！如果有善男子、善女人僅僅能夠聽聞到這三昧王名字的少許部分，他們憑藉這三昧的名聲威力，都將能夠成就阿耨多羅三藐三菩提，唯除漏盡身證之人。『再者，不空見！譬如須彌山王（佛教中的聖山）由四寶構成，如果眾生到達那裡，就會呈現出和它相同的顏色。為什麼呢？因為那山的光輝都一樣。』

【English Translation】 English version It is through planting roots of goodness at the places of trillions of Tathagatas; thus, it is not even through planting roots of goodness at the places of countless billions of nayutas (a very large number) of Tathagatas, nor even at the places of countless asankhyeyas (an extremely large number) and beyond countless asankhyeyas of Tathagatas, and accumulating profound merits, that one can hear even a small portion of the name of this King of Samadhi Treasure. How much more so to be able to write, read, praise, uphold, contemplate its meaning, practice according to the Dharma, and explain it to many people? 'Furthermore, Akasagarbha (a Bodhisattva's name)! If all those good men and good women can merely hear this Bodhisattva's Samadhi Gate of Buddha Recitation, it should be known that these good men and good women are not those with little merit or who have planted few roots of goodness. It should be known that these good men and good women are those who possess the Bodhisattva Vehicle. Why is that? Akasagarbha! If a person can hear this King of Samadhi, it should be known that they will naturally attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) in due course, except for those who have exhausted all outflows.' At that time, Bodhisattva Akasagarbha said to the Buddha, 'Great Virtuous World Honored One! Those who abide in the practice of Anuttara-samyak-sambodhi, Great Virtuous World Honored One! Do they constantly attain this King of Samadhi?' The Buddha replied, 'Akasagarbha! As you see it, they also attain this King of Samadhi.' 'Furthermore, Akasagarbha! It is like there is a medicine called 'True Reality'. If this medicine is applied to a war drum, and it is struck with a mallet during battle, if there are those wounded by poisoned arrows or spears in the battlefield, due to the power of this medicine, they will all immediately recover, and be safe and without worry. Likewise, Akasagarbha! If there are good men and good women who can merely hear a small portion of the name of this King of Samadhi, they will all be able to attain Anuttara-samyak-sambodhi through the power of the fame of this Samadhi, except for those who have exhausted their outflows and realized it in their bodies.' 'Furthermore, Akasagarbha! It is like Mount Sumeru (a sacred mountain in Buddhism), which is made of four treasures. If living beings go to it, they will appear the same color as it. Why is that? Because the light of that mountain is all the same.'

色。如是，不空見！若彼善男子、善女人耳暫聞此寶三昧名，彼等皆以三昧名聲威德力故，自然速成阿耨多羅三藐三菩提，唯除漏盡正位諸富伽羅。何以故？不空見！以此三昧有不思議勝功能故。

「複次，不空見！譬如一切大河、陂池及以諸流，皆入大海同一鹹味，悉由大海德力弘故。如是，不空見！彼諸善男子、善女人但能耳聞此三昧名，假令不讀、不誦、不受、不持、不修、不習、不為他轉、不為他說、亦復不能廣分別釋，然彼諸善男子、善女人皆當次第成就阿耨多羅三藐三菩提。何以故？以此三昧名聲勝故、威德力故。

「複次，不空見！若有諸善男子、善女人誠言時、善說時，但能誠言及與善說：『諸佛法門必定當得，開示興顯能廣利益諸世間者。』是名誠言、是名善說。

「不空見！若彼善男子、善女人能得正言及善說者，必定當得無量無邊過阿僧祇不可思議大功德聚，何況彼能善說於此菩薩唸佛三昧法門所獲功德聚也？

「不空見！假使無量無邊恒河沙菩薩摩訶薩復經無量無邊過恒河沙劫數修行佈施，無暫休廢，我若說是所得功德不可思議。今更為汝廣分別說：若復有一菩薩摩訶薩能聽受斯唸佛三昧，若讀誦、若受持、若少分修行、若少分論說，所得功德望前佈施不可喻比、

【現代漢語翻譯】現代漢語譯本：『色』（rupa，物質現象）。是的，不空見（Amoghadarśana，菩薩名）！如果那些善男子、善女人只是耳朵暫時聽到這個寶三昧（ratna-samadhi，珍貴的禪定）的名字，他們都因為這個三昧的名聲和威德力量，自然迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），唯獨那些已經漏盡煩惱、證得正位的補特伽羅（pudgala，人）除外。為什麼呢？不空見！因為這個三昧有不可思議的殊勝功能。『再者，不空見！譬如一切大河、池塘以及各種支流，都流入大海，具有相同的鹹味，這完全是因為大海的德行和力量廣大。同樣，不空見！那些善男子、善女人只要能夠聽到這個三昧的名字，即使不讀誦、不背誦、不接受、不持守、不修行、不習練、不為他人轉述、不為他人宣說，也不能廣泛地分別解釋，然而這些善男子、善女人都將次第成就阿耨多羅三藐三菩提。為什麼呢？因為這個三昧的名聲殊勝，威德力量強大。『再者，不空見！如果有善男子、善女人在誠實說話、善巧宣說時，只是能夠誠實地說以及善巧地說：『諸佛的法門必定能夠得到，開示顯揚能夠廣泛利益世間眾生。』這叫做誠實說話，這叫做善巧宣說。『不空見！如果那些善男子、善女人能夠做到正確說話和善巧宣說，必定能夠獲得無量無邊、超過阿僧祇（asamkhya，無數）不可思議的大功德聚集，更何況他們能夠善巧宣說這個菩薩唸佛三昧法門所獲得的功德聚集呢？』『不空見！假使無量無邊的恒河沙數菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）再經過無量無邊超過恒河沙數的劫數修行佈施，沒有片刻的停歇，我如果說他們所獲得的功德是不可思議的。現在我再為你廣泛地分別解說：如果又有一位菩薩摩訶薩能夠聽受這個唸佛三昧，或者讀誦、或者受持、或者少分修行、或者少分論說，所獲得的功德與之前的佈施相比，是無法比擬的。

【English Translation】 English version: 'Form.' Yes, Amoghadarśana (a Bodhisattva's name)! If those good men and good women just temporarily hear the name of this Ratna-samadhi (precious concentration), they will all, due to the power and virtue of this samadhi's name, naturally and quickly achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), except for those Pudgalas (persons) who have already exhausted their outflows and attained the right position. Why is that? Amoghadarśana! Because this samadhi has inconceivable and superior functions. 'Furthermore, Amoghadarśana! Just as all great rivers, ponds, and various streams all flow into the ocean and have the same salty taste, entirely due to the vast virtue and power of the ocean. Similarly, Amoghadarśana! Those good men and good women, as long as they can hear the name of this samadhi, even if they do not read, recite, accept, uphold, practice, study, transmit it to others, preach it to others, nor can they extensively explain it, yet these good men and good women will all gradually achieve Anuttara-samyak-sambodhi. Why is that? Because the name of this samadhi is superior, and its power and virtue are strong.' 'Furthermore, Amoghadarśana! If there are good men and good women who, when speaking truthfully and skillfully, can only speak truthfully and skillfully: 'The Dharma doors of all Buddhas will surely be attained, and their exposition and manifestation can widely benefit all sentient beings.' This is called speaking truthfully, and this is called speaking skillfully.' 'Amoghadarśana! If those good men and good women can achieve correct speech and skillful speech, they will surely obtain immeasurable, boundless, and inconceivable great accumulations of merit, exceeding asamkhya (countless), how much more so if they can skillfully preach the accumulation of merit obtained from this Bodhisattva's mindfulness of Buddha samadhi Dharma door?' 'Amoghadarśana! Suppose countless Bodhisattva-Mahasattvas (great Bodhisattvas), as numerous as the sands of the Ganges River, were to practice giving for countless kalpas (eons), exceeding the sands of the Ganges River, without a moment's rest, if I were to describe the merit they obtained, it would be inconceivable. Now, I will further explain it to you in detail: if there is another Bodhisattva-Mahasattva who can listen to and receive this mindfulness of Buddha samadhi, or read, recite, uphold, practice a small part, or discuss a small part, the merit obtained is incomparable to the previous giving.'

不可稱量、不可計挍、不可算數、不可宣說，何況有能具足聽受、修行、演說？是功德聚而可校量耶？」

爾時，世尊為重明此義，以偈頌曰：

「我念往昔無量劫，　　有佛世尊鴦耆羅，　一切世間所歸依，　　具大慈悲演妙法。　于彼所見無不知，　　過去、未來悉明瞭，　亦能通達現在事，　　等見幽微斯覺察。　諸佛智慧難思議，　　憐愍眾生故為說，　愚癡眾生苦煎迫，　　觀彼一切興悲心。　時彼如來有如是，　　九十九億聲聞眾，　咸具自在有生盡，　　悉共圍繞正法王。　彼城東北有園林，　　具足莊嚴名無畏，　如來大仙住於此，　　兼彼億眾阿羅漢。　彼善觀作轉輪王，　　嚴備寶駕自出城，　無量臣民眾圍繞，　　一切眾生皆愛樂。　王睹世尊心寂靜，　　身口清凈諸根調，　具足勝妙諸威儀，　　彼善觀王轉增敬。　王便往詣彼佛所，　　頭面頂禮世尊足，　啟口請佛受其供，　　世尊許納故默然。　王以如來許受故，　　即敕城內諸臣民：『今宜具辦微妙供，　　吾欲奉獻鴦耆佛。』　眾事既嚴王親告：　　『唯愿哀愍照此時，　大師世尊及聖僧，　　受我今日微末飯。』　鴦耆如來赴王請，　　大功德聚廣現神，　遂作無量千億光

【現代漢語翻譯】現代漢語譯本『無法稱量、無法計算、無法數清、無法言說，更何況能完全聽聞、修行、演說呢？這樣的功德聚集又怎能衡量呢？』

當時，世尊爲了重申這個道理，用偈頌說道：

『我回憶往昔無量劫，有一位佛世尊名為鴦耆羅（Angira，意為光輝），他是世間一切眾生的歸依處，具足大慈悲心，演說微妙的佛法。對於他所見的一切沒有不瞭解的，過去、未來都明瞭，也能通達現在的事情，平等地觀察細微之處並覺察。諸佛的智慧難以思議，因為憐憫眾生才為他們宣說，愚癡的眾生被痛苦煎熬逼迫，看到他們的一切，佛陀生起悲憫之心。當時那位如來有這樣的，九十九億聲聞弟子，都具足自在，生死已盡，都圍繞著正法之王。在那座城的東北方有一座園林，具足莊嚴，名為無畏，如來大仙就住在這裡，還有那億萬阿羅漢。那位善觀王（Sudarsana，意為善見）像轉輪王一樣，準備好寶貴的車駕，親自出城，無數的臣民圍繞著他，一切眾生都愛戴他。國王看到世尊內心寂靜，身口清凈，諸根調和，具足殊勝美妙的威儀，善觀王更加敬重。國王便前往佛陀所在之處，頭面頂禮世尊的腳，開口請求佛陀接受他的供養，世尊默然允許。國王因為如來允許接受供養，就命令城內的臣民：『現在應該準備微妙的供品，我想要供奉鴦耆佛。』一切準備妥當后，國王親自稟告：『唯愿哀憫照見此時，大師世尊和聖僧，接受我今天微薄的飯食。』鴦耆如來應邀赴國王的請求，大功德聚集，廣現神通，於是放出無量千億的光芒

【English Translation】 English version 'Immeasurable, incalculable, uncountable, unspeakable, how much more so is it beyond having the capacity to fully hear, practice, and expound? Is such a gathering of merit something that can be measured?'

At that time, the World Honored One, to reiterate this meaning, spoke in verse:

'I recall in the past, countless kalpas ago, there was a Buddha, a World Honored One named Angira (meaning radiant), He was the refuge of all beings in the world, possessing great compassion, expounding the wonderful Dharma. There was nothing he did not know of what he saw, he was clear about the past and the future, He could also understand the present, equally observing the subtle and perceiving them. The wisdom of the Buddhas is inconceivable, out of compassion for beings they speak for them, Foolish beings are tormented by suffering, seeing all of them, the Buddha arises with a heart of compassion. At that time, that Tathagata had such, ninety-nine billion Sravaka disciples, All possessed freedom, their lives were exhausted, all surrounded the King of the Righteous Dharma. In the northeast of that city was a garden, adorned with splendor, named Fearless, The great sage Tathagata resided here, along with those billions of Arhats. That King Sudarsana (meaning good sight), like a Chakravartin King, Prepared his precious chariot, and personally went out of the city, Countless ministers and people surrounded him, all beings loved and respected him. The king saw the World Honored One with a peaceful mind, pure in body and speech, his senses harmonized, Possessing superior and wonderful deportment, King Sudarsana grew even more respectful. The king then went to where the Buddha was, bowed his head and paid homage at the feet of the World Honored One, He opened his mouth and requested the Buddha to accept his offerings, the World Honored One silently agreed. Because the Tathagata had agreed to accept the offerings, the king ordered the ministers and people in the city: 'Now you should prepare exquisite offerings, I wish to offer them to Buddha Angira.' When everything was ready, the king personally reported: 'May you have compassion and see this time, Great Master, World Honored One, and the Sangha, accept my humble meal today.' Tathagata Angira accepted the king's invitation, a great gathering of merit, widely manifesting spiritual powers, And thus emitted countless billions of rays of light

，　　普照十方諸佛土。　彼一一光出無量，　　百千億數大蓮花，　微妙鮮明人喜樂，　　為發眾生諸善本。　汝不空見知諸花，　　各出化諸如來形，　意念現前人瞻仰，　　十方同說如斯法：『諸行無常亦實苦。　　復說無我極羸劣，　終是破壞不堅牢，　　孰云智者生貪樂？　諸行焚燒如猛火，　　炎赫烗熾甚難當。』　鴦耆世尊如如宣，　　佛為眾生髮深厭。　諸天睹斯大神通，　　百千樂音俱時作，　香花自然而雨下，　　異哉希有難思議。　彼王見佛神變故，　　設諸供事不可量，　此四天下可重尊，　　投棄五欲如脫履。　佛前釋發服袈裟，　　便爾請問微妙定：『當住何等勝法已，　　丈夫能入三昧門？』　鴦耆世尊如是說：　　『住於二法善思惟，　當自證此微妙禪，　　得不思議最上樂。』　王蒙彼佛誠實言，　　深心歡喜觸斯定，　常念菩提奉諸佛，　　即受尊號上蓮華。　若能信受如來語，　　於是經典無復疑，　入佛境界深法門，　　自然得入此三昧。　若聞實際不驚疑，　　於法亦無我人想，　勤念奢摩毗婆舍，　　如是深思觸勝禪。　住于慚愧及恭敬，　　常應修習諸正勤，　知已惡現生恥心，　　證三昧王豈能久？　恒觀諸

【現代漢語翻譯】普照十方所有佛的國土。那一束束光芒中涌現出無量無數，成百上千億朵巨大的蓮花，它們微妙鮮艷，令人喜悅，是爲了啓發眾生各種善的根基。你不空見，知道這些蓮花，每一朵都化現出諸佛如來的形象，意念一動，就顯現在人們眼前瞻仰，十方世界都在宣說這樣的佛法：『一切行為都是無常的，也確實是痛苦的。又說沒有自我，極其虛弱，最終都會破滅，不堅固，誰會說智者會貪戀這些呢？一切行為都像猛火一樣燃燒，火焰熾熱，難以承受。』鴦耆（Angi）世尊就這樣如實宣說，佛陀是爲了讓眾生生起深深的厭離心。諸天看到這巨大的神通，成百上千的樂音同時響起，香花自然而然地像雨一樣落下，真是奇異罕見，難以思議。那位國王看到佛陀的神通變化，設定了無量的供養，他把這四天下都看作是值得尊重的，拋棄五欲就像脫掉鞋子一樣。在佛陀面前剃掉頭髮，穿上袈裟，然後就請問微妙的禪定：『應當安住于什麼樣的殊勝之法，大丈夫才能進入三昧之門？』鴦耆（Angi）世尊這樣說：『安住于兩種法，善加思惟，就能自己證得這微妙的禪定，獲得不可思議的最上之樂。』國王蒙受佛陀真實的話語，內心深感歡喜，觸及到這種禪定，常常念著菩提，供奉諸佛，立刻就獲得了上蓮華的尊號。如果能夠相信並接受如來的話語，對於這部經典不再有任何疑惑，進入佛的境界，深入法門，自然就能進入這種三昧。如果聽到實際的真理而不驚慌疑惑，對於法也沒有我、人等分別的念頭，勤奮修習奢摩他（samatha，止）和毗婆舍那（vipasyana，觀），這樣深入思考就能觸及殊勝的禪定。安住于慚愧和恭敬，常常應當修習各種正勤，知道自己已經有了惡行，就生起羞恥之心，證得三昧王又怎麼會久遠呢？經常觀察一切

【English Translation】 Illuminating all the Buddha lands in the ten directions. From each of those lights emanated immeasurable, countless, hundreds of thousands of millions of great lotus flowers, Subtle, bright, and pleasing, they were to awaken the roots of goodness in all beings. You, not seeing emptiness, know these flowers, each one manifesting the form of the Tathagata, Appearing before the mind's eye for people to behold, the ten directions proclaim this Dharma: 'All actions are impermanent and truly are suffering. It is also said that there is no self, extremely weak, Ultimately they will be destroyed, not firm, who would say that a wise person would be greedy for these? All actions burn like a fierce fire, the flames are intense and difficult to bear.' The World Honored One Angi (Angi, a Buddha's name) thus declared the truth, the Buddha was to make beings develop deep revulsion. The gods, seeing this great spiritual power, produced hundreds of thousands of musical sounds simultaneously, Fragrant flowers naturally rained down like rain, truly strange, rare, and inconceivable. That king, seeing the Buddha's spiritual transformations, made immeasurable offerings, He regarded this four continents as worthy of respect, discarding the five desires as if taking off shoes. In front of the Buddha, he shaved his hair, put on the kasaya robe, and then asked about the subtle samadhi: 'What kind of superior Dharma should one abide in, so that a great man can enter the gate of samadhi?' The World Honored One Angi (Angi, a Buddha's name) said: 'Abide in two dharmas, contemplate them well, Then you will realize this subtle samadhi yourself, and attain the inconceivable supreme bliss.' The king, receiving the Buddha's truthful words, felt deep joy in his heart, touched this samadhi, Constantly thinking of Bodhi, making offerings to all Buddhas, he immediately received the honored title of Supreme Lotus. If one can believe and accept the words of the Tathagata, and have no more doubts about this sutra, Entering the Buddha's realm, deeply into the Dharma gate, one will naturally enter this samadhi. If one hears the actual truth without being startled or doubtful, and has no thoughts of self or others in relation to the Dharma, Diligently practice samatha (samatha, calming) and vipasyana (vipasyana, insight), such deep contemplation will touch the superior samadhi. Abiding in shame and respect, one should always practice all right diligence, Knowing that one has already committed evil deeds, one should feel shame, how could attaining the king of samadhi be far away? Constantly observe all

法不見增，　　亦自弗知諸法減，　見一切法如虛空，　　菩薩智人通達此；　諸法非興復非喪，　　本性清凈常湛然，　知一切法同睡夢，　　如是見者逮三昧；　于彼不作差別相，　　本不見滅亦無生，　猶如陽焰及映象，　　能如是見得三昧；　法相平等無高卑，　　亦無存亡及優劣，　如彼聲影與幻化，　　如是見人證三昧；　諸法寂然無勝負，　　不見外相及內心，　無有成就復無名，　　如是見者證三昧。　比丘如是專精觀，　　初、中、后夜常思惟，　頂受尊教於佛所，　　不久當證此三昧。　彼當證此三昧時，　　已於菩提無缺減，　亦見十方一切佛，　　供養功德大眾生。　過是六十億百千，　　那由他劫修諸行，　承事無量諸佛已，　　然後證彼大菩提。　汝不空見今應知：　　爾時彼王其誰是？　智人不當生異見，　　蓮花上佛即善觀。　我今教誡于汝輩，　　一切世間諸天人，　若欲究竟諸法源，　　當念速凈此三昧；　彼必大集功德聚，　　不可算數難稱量，　欲得妙樂不思議，　　要先凈修此三昧；　若欲盡見一切佛，　　現在、未來及十方，　或復求轉妙法輪，　　亦先修習此三昧；　若欲圓滿諸妙相，　　具足眾好上莊嚴，　

【現代漢語翻譯】現代漢語譯本法（dharma）的本質不會增加，也自然不會知道諸法（dharma）的減少。看到一切法（dharma）都像虛空一樣，有智慧的菩薩（bodhisattva）能夠通達這個道理。諸法（dharma）既不是產生也不是消亡，其本性清凈，常處於寂靜的狀態。知道一切法（dharma）都如同睡夢，這樣見解的人就能獲得三昧（samadhi）。對於諸法（dharma）不作任何差別相，本來就看不到滅亡，也沒有產生。如同陽焰和映象一樣，能夠這樣看待事物就能獲得三昧（samadhi）。法的相狀平等，沒有高低之分，也沒有存在和消亡，以及優劣之別。如同聲音、影子和幻化一樣，這樣看待事物的人就能證得三昧（samadhi）。諸法（dharma）寂靜，沒有勝負之分，看不到外在的現象和內心的想法。沒有成就，也沒有名稱，這樣看待事物的人就能證得三昧（samadhi）。比丘（bhiksu）如果這樣專心觀察，在初夜、中夜、后夜都常常這樣思維。恭敬地接受佛陀的教誨，不久就能證得這個三昧（samadhi）。當他證得這個三昧（samadhi）時，在菩提（bodhi）的道路上已經沒有缺失。也能見到十方一切諸佛（buddha），供養他們，功德無量，利益眾生。經過六十億百千那由他（nayuta）劫的時間修行各種善行。承事無量諸佛（buddha）之後，然後才能證得大菩提（mahābodhi）。你不空見，現在應該知道：那時那位國王是誰？有智慧的人不應該產生不同的見解，蓮花上的佛（buddha）就是善觀。我現在教誡你們，一切世間的天人和人類。如果想要究竟諸法（dharma）的根源，應當想著快速清凈這個三昧（samadhi）。他必定會聚集大量的功德，不可計數，難以衡量。如果想要獲得不可思議的妙樂，必須先清凈修習這個三昧（samadhi）。如果想要見到一切諸佛（buddha），無論是現在、未來還是十方。或者想要轉動微妙的法輪（dharma-cakra），也應該先修習這個三昧（samadhi）。如果想要圓滿各種微妙的相好，具足各種美好的莊嚴。

【English Translation】 English version The nature of dharma (law, reality) does not increase, nor does it naturally know the decrease of dharmas. Seeing all dharmas as empty space, a wise bodhisattva (enlightenment being) can understand this principle. Dharmas neither arise nor perish; their inherent nature is pure and always in a state of tranquility. Knowing all dharmas are like a dream, one who sees in this way attains samadhi (meditative absorption). Not making any distinctions among dharmas, one originally sees neither extinction nor arising. Like a mirage and a reflection, one who can see in this way attains samadhi. The characteristics of dharmas are equal, without high or low, existence or non-existence, or superiority or inferiority. Like sound, shadow, and illusion, one who sees in this way attains samadhi. Dharmas are tranquil, without victory or defeat, seeing neither external phenomena nor internal thoughts. There is no achievement, nor is there a name; one who sees in this way attains samadhi. If a bhiksu (monk) observes with such concentration, constantly contemplating in the early, middle, and late watches of the night. Respectfully accepting the Buddha's teachings, he will soon attain this samadhi. When he attains this samadhi, there will be no deficiency on the path to bodhi (enlightenment). He will also see all the Buddhas in the ten directions, making offerings to them, with immeasurable merit, benefiting all beings. After practicing various virtuous deeds for sixty billion hundred thousand nayutas (a large number) of kalpas (eons). After serving countless Buddhas, he will then attain mahābodhi (great enlightenment). Your view is not empty; you should know now: who was that king at that time? A wise person should not have different views; the Buddha on the lotus is the one to contemplate well. I now admonish you, all the gods and humans in the world. If you wish to understand the source of all dharmas, you should think of quickly purifying this samadhi. He will surely accumulate a vast amount of merit, which is countless and immeasurable. If you wish to attain inconceivable bliss, you must first purify and cultivate this samadhi. If you wish to see all the Buddhas, whether in the present, future, or the ten directions. Or if you wish to turn the subtle dharma-cakra (wheel of dharma), you should also first cultivate this samadhi. If you wish to perfect all the subtle marks and possess all the beautiful adornments.

及求轉生清凈家，　　必先受持此三昧；　汝不空見諸眾生，　　即欲遠離諸惡道，　悉欲知于下生者，　　應常讚誦此三昧。　彼非供養於一佛，　　亦非二、三、及四、五，　乃至億數那由他，　　方得聞斯勝三昧；　彼供諸佛過僧祇，　　為證無上大菩提，　及眾所欲皆悉得，　　乃得聞此勝三昧；　彼供無量百數佛，　　過去久種諸善根，　常生歡喜尊敬心，　　方得說此勝三昧；　彼事無量千數佛，　　天中勝天能放光，　精勤修習無懈倦，　　爾乃讚誦三昧經；　彼見無量億數佛，　　無邊凈光若日輪，　厚習一切諸善根，　　然始得聞妙三昧。　又如世間攻戰場，　　其中多有被毒害，　彼或遇聞藥鼓音，　　眾毒消除得安樂。　若人說此三昧時，　　其或得聞勝定者，　三昧威力證菩提，　　非彼漏盡正位人。　彼定功德等須彌，　　若人證時無異相，　其或能往到山所，　　即同其色難別知。　若人得聞三昧聲，　　諸定中勝猶如海，　由斯三昧威德力，　　彼證菩提不復疑。　亦如眾流歸大海，　　大河、小河、及陂池，　等同一味難別知，　　彼亦如是無異相。　若人聞此三昧時，　　即念十方一切佛，　三昧威力登正覺，　　非彼身證富

【現代漢語翻譯】現代漢語譯本若想轉生到清凈的家庭，必須先受持這個三昧（samadhi，禪定）；你若不空見所有眾生，想要遠離各種惡道，想要了解來世的情況，就應該經常讚誦這個三昧。他們不是僅僅供養了一尊佛，也不是兩尊、三尊、四尊或五尊，乃至供養了億數那由他（nayuta，極大的數字）的佛，才能聽到這個殊勝的三昧；他們必須供養諸佛，數量超過僧祇（asamkhya，極大的數字），爲了證得無上大菩提（anuttara-samyak-sambodhi，無上正等正覺），以及滿足眾生的所有願望，才能聽到這個殊勝的三昧；他們必須供養無量百數的佛，過去久遠就種下了各種善根，常常生起歡喜和尊敬的心，才能宣說這個殊勝的三昧；他們必須侍奉無量千數的佛，這些佛是天中之天，能夠放出光明，精勤修習，沒有懈怠和疲倦，才能讚誦這個三昧經；他們必須見到無量億數的佛，這些佛放出無邊的清凈光芒，如同日輪，深厚地修習一切善根，然後才能聽到這個微妙的三昧。又如世間的戰場，其中有很多被毒害的人，他們如果聽到藥鼓的聲音，各種毒素就會消除，得到安樂。如果有人宣說這個三昧的時候，有人能夠聽到這個殊勝的禪定，三昧的威力能夠讓他們證得菩提，而不是那些已經漏盡煩惱、證得正位的人。這個禪定的功德如同須彌山（Sumeru，佛教中的聖山）一樣高大，如果有人證得這個禪定，外在看起來沒有什麼不同，他們如果能夠到達山邊，就會和山融為一體，難以分辨。如果有人聽到三昧的聲音，這個三昧在所有禪定中最為殊勝，如同大海一樣，由於這個三昧的威德力量，他們證得菩提不會再有疑惑。也如同眾多的河流歸入大海，大河、小河以及池塘，都融合成一種味道，難以分辨，他們也像這樣，沒有不同的外相。如果有人聽到這個三昧的時候，就會憶念十方一切諸佛，三昧的威力能夠讓他們登上正覺，而不是僅僅獲得富裕。

【English Translation】 English version If one seeks to be reborn into a pure family, one must first uphold this samadhi (meditative absorption); If you do not see all sentient beings as empty, and wish to be far from all evil paths, And wish to know about future lives, you should always praise and recite this samadhi. They have not merely made offerings to one Buddha, nor two, three, four, or five, Even after making offerings to billions of nayutas (a very large number) of Buddhas, they are able to hear this supreme samadhi; They must make offerings to Buddhas, exceeding asamkhyas (an immeasurable number), in order to attain the unsurpassed great Bodhi (enlightenment), And to fulfill all the wishes of sentient beings, they are able to hear this supreme samadhi; They must make offerings to countless hundreds of Buddhas, having planted various good roots in the distant past, And constantly generate joy and respect, then they are able to speak of this supreme samadhi; They must serve countless thousands of Buddhas, those who are the supreme among the heavens, able to emit light, Diligently cultivate without laziness or weariness, then they are able to praise and recite this samadhi sutra; They must see countless billions of Buddhas, those who emit boundless pure light, like the sun, Deeply cultivate all good roots, then they are able to hear this wondrous samadhi. It is like a battlefield in the world, where many are poisoned, If they hear the sound of the medicine drum, all poisons will be eliminated, and they will attain peace and happiness. If someone speaks of this samadhi, and someone is able to hear this supreme concentration, The power of the samadhi will enable them to attain Bodhi, not those who have already exhausted their afflictions and attained the right position. The merit of this concentration is as great as Mount Sumeru (the sacred mountain in Buddhism), if someone attains this concentration, there is no outward difference, If they are able to reach the mountain, they will merge with the mountain, and it will be difficult to distinguish them. If someone hears the sound of the samadhi, this samadhi is the most supreme among all concentrations, like the ocean, Due to the power and virtue of this samadhi, they will attain Bodhi without further doubt. It is also like the many streams flowing into the ocean, the large rivers, small rivers, and ponds, All merge into one taste, difficult to distinguish, they are also like this, without different appearances. If someone hears this samadhi, they will remember all the Buddhas in the ten directions, The power of the samadhi will enable them to ascend to perfect enlightenment, not merely to obtain wealth.

伽羅。　若諸菩薩唯修檀，　　過於無邊恒沙劫，　供養十方一切佛，　　下及法界諸眾生，　如是曠劫行佈施，　　所獲功德雖言多，　猶不及說妙定門，　　起一念慈被一切。　三昧善思如慈母，　　光顯聖德難度量，　智人若能一心求，　　當速成佛具自在。」

菩薩唸佛三昧分說修習三昧品第十四之一

爾時，不空見菩薩摩訶薩白佛言：「世尊！菩薩摩訶薩具足幾法當能入斯唸佛三昧耶？」

佛告不空見菩薩言：「不空見！若諸菩薩摩訶薩具足三法即能入此唸佛三昧。何等為三？一者、具足不貪善根，二者、具足不瞋善根，三者、具足不癡善根。若能具足三善根已，即得成就六波羅蜜。而彼菩薩摩訶薩以能住彼不貪善根故而常行施，具足成就檀波羅蜜。所生常得家產豐饒、財寶具足、所須便至、永離貧窮，有大威德、有大勢力，其心弘廣無復狹劣，自然攝彼貪不善根。以能具足諸福德故，眾生見者莫不尊敬、凡所言說人皆信行，不用多功獲此三昧，速疾成就阿耨多羅三藐三菩提。又彼菩薩以於一切世間天人諸眾生所無有瞋恚、忿恨之心故，故能具足不瞋善根，而常住彼尸波羅蜜、羼提波羅蜜。能具足滿忍波羅蜜已，或逢罵詈、謗毀、楚撻、撾捶、割截手足、挑髓、破腦，一切

【現代漢語翻譯】現代漢語譯本：伽羅（Gāluó，人名）。如果諸位菩薩僅僅修習佈施，即使經過無量無邊的恒河沙數劫，供養十方一切諸佛，下至法界一切眾生，像這樣經過曠劫修行佈施，所獲得的功德雖然說很多，仍然比不上宣說微妙禪定之門，生起一念慈悲覆蓋一切眾生。三昧（Sānmèi，禪定）善思就像慈母一樣，光顯聖德難以衡量，有智慧的人如果能夠一心求取，應當迅速成佛，具足自在。

菩薩唸佛三昧分說修習三昧品第十四之一

這時，不空見菩薩摩訶薩（Bùkōngjiàn Púsà Móhēsà，菩薩名，意為不空地看見）對佛說：『世尊！菩薩摩訶薩具足幾種法才能進入這唸佛三昧呢？』

佛告訴不空見菩薩說：『不空見！如果諸位菩薩摩訶薩具足三種法就能進入這唸佛三昧。是哪三種呢？第一，具足不貪的善根；第二，具足不嗔的善根；第三，具足不癡的善根。如果能夠具足這三種善根，就能成就六波羅蜜（Liù Bōluómì，六種到達彼岸的方法）。而那位菩薩摩訶薩因為能夠安住于不貪的善根，所以常常行佈施，具足成就檀波羅蜜（Dānbōluómì，佈施波羅蜜）。所生之處常常得到家產豐饒、財寶具足、所需之物立刻到來、永遠脫離貧窮，有大威德、有大勢力，他的心胸寬廣沒有狹隘，自然攝伏貪的不善根。因為能夠具足各種福德，眾生見到他沒有不尊敬的，凡是他所說的話人們都相信並遵行，不用花費太多功夫就能獲得這種三昧，迅速成就阿耨多羅三藐三菩提（Ānòuduōluósānmiǎosānpútí，無上正等正覺）。此外，那位菩薩對於一切世間天人等眾生沒有嗔恚、忿恨之心，所以能夠具足不嗔的善根，常常安住于尸波羅蜜（Shī Bōluómì，持戒波羅蜜）、羼提波羅蜜（Chàntí Bōluómì，忍辱波羅蜜）。能夠具足圓滿忍辱波羅蜜后，即使遇到謾罵、誹謗、鞭打、捶擊、割截手足、挑髓、破腦，一切』

【English Translation】 English version: Gāluó (a name). If all Bodhisattvas only cultivate giving, even for countless kalpas like the sands of the Ganges, making offerings to all Buddhas in the ten directions, down to all sentient beings in the Dharma realm, practicing giving for such vast kalpas, the merits gained, though said to be many, still do not compare to speaking of the gate of wondrous samadhi, arising one thought of compassion covering all beings. Samadhi (Sānmèi, meditative concentration) and good contemplation are like a compassionate mother, the light of holy virtue is immeasurable. If a wise person can seek it with one mind, they should quickly attain Buddhahood and possess freedom.

Chapter Fourteen, Part One: On the Bodhisattva's Mindfulness of Buddha Samadhi and the Cultivation of Samadhi

At that time, the Bodhisattva Mahasattva Bùkōngjiàn (Bùkōngjiàn Púsà Móhēsà, a Bodhisattva's name, meaning 'seeing without emptiness') said to the Buddha, 'World Honored One! How many dharmas must a Bodhisattva Mahasattva possess to enter this mindfulness of Buddha samadhi?'

The Buddha told the Bodhisattva Bùkōngjiàn, 'Bùkōngjiàn! If all Bodhisattva Mahasattvas possess three dharmas, they can enter this mindfulness of Buddha samadhi. What are the three? First, possessing the good root of non-greed; second, possessing the good root of non-anger; third, possessing the good root of non-delusion. If one can possess these three good roots, one will achieve the six paramitas (Liù Bōluómì, six perfections). And that Bodhisattva Mahasattva, because they can abide in the good root of non-greed, constantly practices giving, fully achieving the Dāna pāramitā (Dānbōluómì, perfection of giving). In their births, they always obtain abundant family wealth, complete treasures, whatever they need arrives immediately, they are forever free from poverty, they have great power and great influence, their minds are broad and not narrow, and they naturally subdue the unwholesome root of greed. Because they can possess all kinds of merits, beings who see them cannot help but respect them, and whatever they say, people believe and follow. Without much effort, they obtain this samadhi and quickly achieve Anuttara-samyak-sambodhi (Ānòuduōluósānmiǎosānpútí, unsurpassed perfect enlightenment). Furthermore, that Bodhisattva has no anger or resentment towards all sentient beings, including gods and humans in the world, therefore they can possess the good root of non-anger, and constantly abide in the Śīla pāramitā (Shī Bōluómì, perfection of morality) and the Kṣānti pāramitā (Chàntí Bōluómì, perfection of patience). Having fully perfected the perfection of patience, even if they encounter cursing, slander, whipping, beating, cutting off limbs, gouging out marrow, or breaking the brain, all'

諸苦競來迫切，不怒、不恨、不恚、不瞋，於是除滅瞋不善根。起大慈心遍覆一切眾生界已，所生不離諸佛、世尊，夢寤常安；天神衛護，刀仗不害、毒不能中、火不能燒、水不能溺；常足飲食、湯藥、衣服、臥具種種眾物，一切世間天人眾生見者讚美，不久即能證此三昧，當能速成阿耨多羅三藐三菩提。又，彼菩薩以能具足無癡善根故，長夜修習奢摩他毗婆舍那，具足方便善，能斷除癡不善根，成就微妙甚深智慧，於一切法了了分明、諸異論門無有掛礙，若他問難辯釋無疑。不空見！是為菩薩摩訶薩具足三法證此三昧當能速成阿耨多羅三藐三菩提。

「複次，不空見，菩薩摩訶薩復有三法能入三昧，復能速成阿耨多羅三藐三菩提。

「何等為三？一者、觀一切行無常如實知，二者、觀一切行苦如實知，三者、觀一切法無我如實知。菩薩若能如是觀已，不久即能入此三昧。不空見！是為菩薩摩訶薩具足三法能證三昧，亦速成就阿耨多羅三藐三菩提。

「複次，不空見！菩薩摩訶薩復有三法能入三昧，亦能速證阿耨多羅三藐三菩提。

「何等為三？一者、如來現在修諸供養，若滅度后，或時供養諸佛舍利、或以種種上妙香花，及以花鬘、涂香、末香、燒眾名香、然燈、幡蓋、寶幢、音樂等，若

【現代漢語翻譯】現代漢語譯本當各種痛苦接踵而至時，不發怒、不怨恨、不惱怒、不嗔恚，這樣就能消除嗔恚的不善根。生起廣大的慈悲心，遍覆一切眾生界之後，所生之處不離諸佛（Buddha，覺悟者）、世尊（Bhagavan，受尊敬者），夢中和醒時都常感安寧；天神護衛，刀劍不能傷害，毒藥不能侵入，火不能燒，水不能淹沒；常常充足飲食、湯藥、衣服、臥具等各種物品，一切世間的天人眾生見到都會讚美，不久就能證得此三昧（Samadhi，禪定），當能迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。此外，那位菩薩因為能夠具足無癡的善根，長久修習奢摩他（Samatha，止）和毗婆舍那（Vipasyana，觀），具足方便善巧，能夠斷除愚癡的不善根，成就微妙甚深的智慧，對於一切法都了了分明，對於各種不同的論點都沒有障礙，如果有人提出疑問，都能辯論解釋而毫無疑惑。不空見（Amoghadarsin，菩薩名）！這就是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）具足三種法證得此三昧，當能迅速成就阿耨多羅三藐三菩提。『再者，不空見，菩薩摩訶薩還有三種法能夠進入三昧，並且能夠迅速成就阿耨多羅三藐三菩提。『是哪三種呢？一是，如實知一切行無常；二是，如實知一切行苦；三是，如實知一切法無我。菩薩如果能夠這樣觀察，不久就能進入此三昧。不空見！這就是菩薩摩訶薩具足三種法能夠證得三昧，也迅速成就阿耨多羅三藐三菩提。『再者，不空見！菩薩摩訶薩還有三種法能夠進入三昧，也能夠迅速證得阿耨多羅三藐三菩提。『是哪三種呢？一是，如來（Tathagata，佛的稱號）在世時修習各種供養，如果佛滅度后，有時供養諸佛的舍利（Sarira，遺骨），或者用各種上妙的香花，以及花鬘、涂香、末香、焚燒各種名香、點燈、幡蓋、寶幢、音樂等，如果

【English Translation】 English version When all kinds of sufferings come pressing, not being angry, not hating, not being annoyed, not being wrathful, thus eliminating the unwholesome root of wrath. Having generated great compassion, covering all realms of sentient beings, the place of birth will not be apart from the Buddhas (Buddha, the awakened one), the Bhagavans (Bhagavan, the blessed one), always feeling peaceful in dreams and waking hours; protected by gods, swords cannot harm, poison cannot penetrate, fire cannot burn, water cannot drown; always having sufficient food, medicine, clothing, bedding, and various other things, all beings in the world, both gods and humans, will praise upon seeing, and soon one will attain this Samadhi (Samadhi, meditative absorption), and will quickly achieve Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Furthermore, that Bodhisattva, because of being able to possess the wholesome root of non-ignorance, practices Samatha (Samatha, calming) and Vipasyana (Vipasyana, insight) for a long time, possessing skillful means, able to cut off the unwholesome root of ignorance, achieving subtle and profound wisdom, being clear and distinct about all dharmas, having no obstacles in various different viewpoints, if someone raises questions, one can debate and explain without any doubt. Amoghadarsin (Amoghadarsin, name of a Bodhisattva)! This is how a Bodhisattva-mahasattva (Bodhisattva-mahasattva, great Bodhisattva) possesses three dharmas to attain this Samadhi, and will quickly achieve Anuttara-samyak-sambodhi. 'Furthermore, Amoghadarsin, a Bodhisattva-mahasattva has three more dharmas that enable one to enter Samadhi, and also quickly achieve Anuttara-samyak-sambodhi.' 'What are the three? First, to truly know that all conditioned things are impermanent; second, to truly know that all conditioned things are suffering; third, to truly know that all dharmas are without self. If a Bodhisattva can observe in this way, one will soon enter this Samadhi. Amoghadarsin! This is how a Bodhisattva-mahasattva possesses three dharmas to attain Samadhi, and also quickly achieve Anuttara-samyak-sambodhi.' 'Furthermore, Amoghadarsin! A Bodhisattva-mahasattva has three more dharmas that enable one to enter Samadhi, and also quickly attain Anuttara-samyak-sambodhi.' 'What are the three? First, to practice various offerings while the Tathagata (Tathagata, title of a Buddha) is alive, and if the Buddha has passed away, sometimes making offerings to the relics (Sarira, remains) of the Buddhas, or using various excellent fragrant flowers, as well as flower garlands, scented ointments, powdered incense, burning various famous incenses, lighting lamps, banners, jeweled canopies, music, etc., if'

自供養、或復教他，常發誓愿：『愿我所生，以此供養行愿善根，令我速得唸佛三昧，亦當證成阿耨多羅三藐三菩提。』二者、若佛現在及入涅槃，贊說如來真實功德：若戒、若定、若智慧、若解脫、若解脫知見、若威儀、若神通、若辯才、若無諍、若慈悲、若喜舍，及余世尊諸功德法皆常贊說，亦發誓愿：『愿我從今讚歎諸佛所獲福聚、所得功德，藉此善根當令我得唸佛三昧，復能速成無上道果。』不空見！是為菩薩摩訶薩成就三法能入三昧，亦能速成阿耨多羅三藐三菩提。

「複次，不空見！菩薩摩訶薩復有三法，不久則能成就三昧，亦當速證阿耨多羅三藐三菩提。何等為三？一者、若諸菩薩摩訶薩或從一切佛、世尊所聞此三昧真實功德，或時但聞三昧名字，即自思念：『如彼過去諸如來、應、等正覺本行菩薩求菩提時，彼輩皆求如此三昧，是以聞此三昧即生隨喜。我於今日為大菩提，亦應勤求如是三昧，成就具足大利益故。是故，我今聞此三昧功德名字深生隨喜。』是名具足第一隨喜法也。二者、『如彼未來一切諸如來、應、等正覺為求菩提行菩薩時，修此三昧為大利益。是故，我今聞此三昧亦生隨喜。』是名第二具足隨喜法也。三者、『如今現在所有十方無量無邊諸如來、應、等正覺現住世者——已度

【現代漢語翻譯】現代漢語譯本『自己供養佛，或者教導他人供養，常常發誓愿：』愿我所生之處，憑藉這供養的修行和願力善根，使我迅速獲得唸佛三昧（專注唸佛的禪定），也應當證成阿耨多羅三藐三菩提（無上正等正覺）。』第二，如果佛陀現在世或者已經入涅槃，讚美如來的真實功德：無論是戒律、禪定、智慧、解脫、解脫知見、威儀、神通、辯才、無諍、慈悲、喜舍，以及其他世尊的各種功德法，都常常讚美，也發誓愿：』愿我從今讚歎諸佛所獲得的福德聚集、所得的功德，憑藉這善根，應當使我獲得唸佛三昧，又能迅速成就無上道果。』不空見（菩薩名）！這就是菩薩摩訶薩（大菩薩）成就三種法門能夠進入三昧，也能迅速成就阿耨多羅三藐三菩提。

『再者，不空見！菩薩摩訶薩還有三種法門，不久就能成就三昧，也應當迅速證得阿耨多羅三藐三菩提。哪三種呢？第一，如果各位菩薩摩訶薩從一切佛、世尊那裡聽到這三昧的真實功德，或者有時只是聽到三昧的名字，就自己思念：』像那些過去諸如來、應、等正覺（佛的十號之一）在修行菩薩道求菩提時，他們都求如此三昧，因此聽到這三昧就生起隨喜之心。我今天爲了大菩提，也應當勤求這樣的三昧，成就具足大利益的緣故。所以，我今天聽到這三昧的功德名字，深深地生起隨喜之心。』這叫做具足第一隨喜法。第二，』像那些未來一切諸如來、應、等正覺爲了求菩提修行菩薩道時，修習此三昧作為大利益。所以，我今天聽到這三昧也生起隨喜之心。』這叫做第二具足隨喜法。第三，』如今現在所有十方無量無邊的諸如來、應、等正覺現在住世的——已經度化

【English Translation】 English version 『Either making offerings oneself, or teaching others to make offerings, one should constantly make vows: 「May I, in all my births, through the merit of these offerings and the practice of vows, quickly attain the Samadhi of Buddha Recitation (meditative concentration on the Buddha), and also realize Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).」 Secondly, whether the Buddha is present or has entered Nirvana, one should praise the true virtues of the Tathagata: whether it be precepts, concentration, wisdom, liberation, the knowledge and vision of liberation, dignified conduct, supernormal powers, eloquence, non-contention, loving-kindness, compassion, joy, and equanimity, and all other virtuous qualities of the World Honored One, one should always praise them, and also make vows: 「May I, from this day forward, through the accumulation of merit and virtues gained from praising all the Buddhas, attain the Samadhi of Buddha Recitation, and also quickly achieve the supreme fruit of enlightenment.」 Akasagarbha (a Bodhisattva)! These are the three dharmas that a Bodhisattva Mahasattva (great Bodhisattva) accomplishes to enter Samadhi, and also quickly achieve Anuttara-samyak-sambodhi.』

『Furthermore, Akasagarbha! A Bodhisattva Mahasattva also has three dharmas, by which they will soon achieve Samadhi, and also quickly realize Anuttara-samyak-sambodhi. What are the three? Firstly, if the Bodhisattva Mahasattvas hear from all the Buddhas, the World Honored Ones, the true virtues of this Samadhi, or sometimes just hear the name of the Samadhi, they immediately think: 「Like those past Tathagatas, Arhats, Samyak-sambuddhas (one of the ten titles of a Buddha), when they were practicing the Bodhisattva path seeking Bodhi, they all sought this Samadhi, and therefore, upon hearing of this Samadhi, they generated joy. Today, for the sake of great Bodhi, I should also diligently seek this Samadhi, to achieve the great benefit. Therefore, today, upon hearing the name of the virtues of this Samadhi, I deeply generate joy.」 This is called possessing the first dharma of joy. Secondly, 「Like those future Tathagatas, Arhats, Samyak-sambuddhas, when they were practicing the Bodhisattva path seeking Bodhi, they cultivated this Samadhi for great benefit. Therefore, today, upon hearing of this Samadhi, I also generate joy.」 This is called possessing the second dharma of joy. Thirdly, 「Now, all the immeasurable and boundless Tathagatas, Arhats, Samyak-sambuddhas in the ten directions who are currently dwelling in the world—having already liberated

諸有、已拔習根、斷滅語言、遠離覺觀、證甚深定、具大慈悲——亦于往昔行菩薩時聞此三昧皆生隨喜。我今既獲聞此三昧，何獨不可起隨喜乎？』如是念時深生隨喜，是名具足第三隨喜法也。不空見！是為菩薩摩訶薩具足成就三種隨喜，所獲功德及諸善根愿與眾生同證三昧，亦速成就阿耨多羅三藐三菩提。

「複次，不空見！若復諸善男子、善女人輩於此三昧生隨喜時，所得功德真實廣大，無量無邊、難可稱說。我今為汝引諸譬喻，開示少分令汝知耳。

「不空見！如此三千大千世界其間所有諸恒河沙，若人取彼諸恒河沙聚置一處，然後于彼大沙聚中取一一沙末為微塵，然後將此沙之一塵過恒河沙世界，更復過彼無量無邊阿僧祇不可思議不可稱不可量恒河沙等世界已，然後方乃置一微塵。如是次第，一切沙塵計諸世界悉皆布盡。不空見！汝意云何？假使彼世間人頗能少知世界數不？」

不空見言：「無也。世尊！」

「不空見！且置是事。假使世間聰明智慧第一算師，盡其智力及以算術，頗能稱量、頗能思察，復能數知世界數不？」

不空見言：「無也。世尊！無也。世尊！今我所見，唯有上座舍利弗及彼不退轉地諸菩薩摩訶薩輩應少彷彿耳。」

佛言：「不空見！若有善男

【現代漢語翻譯】現代漢語譯本：『那些存在（諸有，指三界六道中的存在），已經拔除了習氣的根源，斷絕了語言的束縛，遠離了覺知和觀想，證得了甚深的禪定，具備了廣大的慈悲——他們在過去行菩薩道時，聽到這個三昧（samadhi，禪定）都生起了隨喜之心。我現在既然聽聞了這個三昧，為什麼不能生起隨喜呢？』這樣想的時候，內心深處生起了隨喜，這就是具足第三種隨喜法。不空見（Amoghadarśana，菩薩名）！這就是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）具足成就三種隨喜，所獲得的功德和各種善根，愿與眾生一同證得三昧，也迅速成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。

『再者，不空見！如果那些善男子、善女人等，對於這個三昧生起隨喜之心時，所獲得的功德真實廣大，無量無邊，難以稱說。我現在為你引述一些譬喻，開示少許，讓你瞭解罷了。

『不空見！比如這三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙單位）中，所有恒河沙（gaṅgā-nadī-vālukā，恒河中的沙子）那麼多，如果有人把那些恒河沙聚攏在一起，然後從那個大沙堆中取出一粒沙子，把它磨成微塵，然後把這粒沙塵經過恒河沙數的世界，再經過無量無邊阿僧祇（asaṃkhya，佛教數字單位，意為無數）不可思議、不可稱、不可量如恒河沙數的世界，然後才放下一粒微塵。這樣依次進行，把所有的沙塵都佈滿所有的世界。不空見！你認為如何？假設世間的人，能夠稍微知道這些世界的數量嗎？』

不空見說：『不能，世尊！』

『不空見！姑且放下這件事。假設世間聰明智慧第一的算師，用盡他們的智力和算術，能夠稱量、能夠思察，能夠數清這些世界的數量嗎？』

不空見說：『不能，世尊！不能，世尊！現在我所見到的，只有上座舍利弗（Śāriputra，佛陀十大弟子之一）以及那些不退轉地（avaivartika-bhūmi，菩薩修行階位）的菩薩摩訶薩們，或許能夠稍微瞭解一些。』

佛說：『不空見！如果有善男子、善女人等，

【English Translation】 English version: 'Those who exist (bhava, referring to existence in the three realms and six paths), have uprooted the roots of habit, severed the bonds of language, are far from perception and contemplation, have attained profound samadhi (meditative absorption), and possess great compassion—they all rejoiced when they heard of this samadhi while practicing the bodhisattva path in the past. Now that I have heard of this samadhi, why should I not rejoice? When such a thought arises, deep joy arises, and this is called the completion of the third rejoicing practice. Amoghadarśana (name of a bodhisattva)! This is how a bodhisattva-mahāsattva (great bodhisattva) completes the three kinds of rejoicing, and the merits and roots of goodness they obtain, they wish to share with all beings so that they may also attain samadhi and quickly achieve anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).'

'Furthermore, Amoghadarśana! If those good men and good women rejoice in this samadhi, the merits they obtain are truly vast, immeasurable, and indescribable. I will now give you some analogies to reveal a small portion so that you may understand.'

'Amoghadarśana! Imagine this three-thousand-great-thousand world system (trisāhasra-mahāsāhasra-lokadhātu, a cosmic unit in Buddhist cosmology), with all the sands of the Ganges River (gaṅgā-nadī-vālukā, the sand in the Ganges River). If someone were to gather all those sands of the Ganges together, and then take one grain of sand from that large pile, grind it into a fine dust, and then carry that dust particle past as many worlds as there are sands in the Ganges, and then past countless asaṃkhya (an immeasurable number in Buddhist cosmology) inconceivable, inexpressible, and immeasurable worlds like the sands of the Ganges, and then place one dust particle down. If this process were repeated, and all the dust particles were spread across all the worlds, Amoghadarśana! What do you think? Would the people of the world be able to know even a little of the number of these worlds?'

Amoghadarśana said, 'No, World Honored One!'

'Amoghadarśana! Let that matter be. Suppose the most intelligent and wise mathematicians in the world, using all their intelligence and calculations, could they measure, could they contemplate, could they count the number of these worlds?'

Amoghadarśana said, 'No, World Honored One! No, World Honored One! As I see it now, only the elder Śāriputra (one of the ten great disciples of the Buddha) and those bodhisattva-mahāsattvas who are in the stage of non-retrogression (avaivartika-bhūmi, a stage in the bodhisattva path) might have a slight idea.'

The Buddha said, 'Amoghadarśana! If there are good men and good women,

子、善女人以上爾所諸世界盛滿七寶及餘眾具持用供養一切眾生。不空見！汝意云何？彼人如是供養行檀所獲功德寧為多不？」

不空見言：「甚多。世尊！無量。世尊！」

佛言：「不空見！我更語汝：彼善男子、善女人雖能以上一切世界盛滿七寶眾具供施一切眾生功德雖廣，然故不及前善男子、善女人等聞此三昧寶王名字發起三種隨喜之心、誓願迴向阿耨多羅三藐三菩提所得功德。何以故？不空見！以彼三種由多聞生也，彼多聞從正說起故。不空見！由彼正說故，能生一切善根，即此三昧也。何等三昧能生一切善根？所謂即此菩薩唸佛三昧也。又復能生一切善根，亦即正說。何等正說？謂正說時，善說是也。以是義故，彼三種隨喜所獲功德望佈施福，不可稱量、不可挍比。

「複次，不空見！我念往昔過於無量阿僧祇復無量阿僧祇劫，爾時世界名動不動，彼界有佛，號曰寶山莊嚴如來、應供、等正覺、遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出興於世——得大自在調伏一切，具足解脫永度彼岸，最上、最妙、最勝無比，能為眾生作大歸依、能與眾生為大覆護、能治眾生諸煩惱病，通達三世無不明瞭，以自證法為眾生說，其所說法初、中、后善其義深遠、其言巧妙純

【現代漢語翻譯】現代漢語譯本：佛陀對不空見菩薩說：『善男子、善女人，如果有人用充滿七寶以及其他各種器具的無數世界來供養一切眾生。不空見！你認為如何？這個人如此行佈施所獲得的功德難道不多嗎？』不空見回答說：『非常多，世尊！無量無邊，世尊！』佛陀說：『不空見！我再告訴你，那些善男子、善女人雖然能夠用充滿一切世界的七寶器具來佈施一切眾生，他們的功德雖然廣大，然而仍然比不上先前那些善男子、善女人等聽到這個三昧寶王（三昧：佛教的禪定；寶王：珍貴之王）的名字，發起三種隨喜（隨喜：佛教用語，指對他人善行的歡喜）之心，並且發誓迴向阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺，即最高的覺悟）所獲得的功德。為什麼呢？不空見！因為這三種隨喜是從多聞（多聞：指聽聞佛法）而產生的，而多聞是從正確的說法開始的。不空見！因為正確的說法，能夠產生一切善根，也就是這個三昧。什麼三昧能夠產生一切善根呢？就是這個菩薩唸佛三昧。又能產生一切善根，也即是正確的說法。什麼是正確的說法呢？就是指在正確說法的時候，善於說法。因為這個道理，這三種隨喜所獲得的功德，與佈施的福德相比，是無法稱量、無法比較的。』『再者，不空見！我回憶過去，在無量阿僧祇（阿僧祇：佛教的數字單位，表示極大的數目）又無量阿僧祇劫之前，當時的世界名為動不動，那個世界有一尊佛，號為寶山莊嚴如來（如來：佛的十號之一，指佛的真如之身）、應供（應供：佛的十號之一，指應受人天供養）、等正覺（等正覺：佛的十號之一，指佛的覺悟與諸佛平等）、遍知（遍知：佛的十號之一，指佛對一切法無所不知）、明行足（明行足：佛的十號之一，指佛的智慧和行為都圓滿）、善逝（善逝：佛的十號之一，指佛善於去到涅槃）、世間解（世間解：佛的十號之一，指佛瞭解世間一切）、無上士（無上士：佛的十號之一，指佛的地位至高無上）、調御丈夫（調御丈夫：佛的十號之一，指佛能調伏眾生）、天人師（天人師：佛的十號之一，指佛是天人和人類的導師）、佛（佛：指覺悟者）、世尊（世尊：佛的十號之一，指世間最受尊敬的人）出世——他得到大自在，調伏一切，具足解脫，永遠度過彼岸，是最上、最妙、最殊勝無比的，能夠為眾生作大歸依、能夠為眾生作大覆護、能夠治療眾生各種煩惱疾病，通達三世（三世：指過去、現在、未來）沒有不明白的，用自己證悟的法為眾生說法，他所說的法，初善、中善、后善，其義深遠，其言巧妙純正。

【English Translation】 English version: The Buddha said to Bodhisattva Akasagarbha, 『Good man, good woman, if someone were to use countless worlds filled with seven treasures and various other implements to make offerings to all sentient beings. Akasagarbha! What do you think? Would the merit gained by this person performing such acts of charity be great?』 Akasagarbha replied, 『Very great, World Honored One! Immeasurable, World Honored One!』 The Buddha said, 『Akasagarbha! I will tell you further, although those good men and good women are able to use seven treasures and implements filling all the worlds to give to all sentient beings, their merit, though vast, is still not comparable to the merit gained by those good men and good women who, upon hearing the name of this Samadhi King of Treasures (Samadhi: Buddhist meditation; King of Treasures: precious king), generate three kinds of rejoicing (rejoicing: a Buddhist term referring to joy in the good deeds of others) and vow to dedicate it to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, right and perfect enlightenment, the highest enlightenment). Why is this so? Akasagarbha! Because these three kinds of rejoicing arise from much hearing (much hearing: referring to hearing the Dharma), and much hearing arises from correct teaching. Akasagarbha! Because of correct teaching, all good roots can be generated, and this is the Samadhi. What Samadhi can generate all good roots? It is this Bodhisattva's Samadhi of Buddha Recitation. Furthermore, it can generate all good roots, which is also correct teaching. What is correct teaching? It means that when teaching correctly, one teaches well. Because of this reason, the merit gained from these three kinds of rejoicing is immeasurable and incomparable to the merit of giving.』『Furthermore, Akasagarbha! I recall in the past, countless Asankhyeyas (Asankhyeya: a Buddhist unit of number, representing an extremely large number) of kalpas (kalpa: an eon) ago, the world was named Immovable, and in that world there was a Buddha named Jewel Mountain Adornment Tathagata (Tathagata: one of the ten titles of a Buddha, referring to the Buddha's true nature), Arhat (Arhat: one of the ten titles of a Buddha, referring to one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha: one of the ten titles of a Buddha, referring to the Buddha's enlightenment being equal to all Buddhas), Vidyacharana-sampanna (Vidyacharana-sampanna: one of the ten titles of a Buddha, referring to the Buddha's wisdom and conduct being perfect), Sugata (Sugata: one of the ten titles of a Buddha, referring to the Buddha's skillful departure to Nirvana), Lokavid (Lokavid: one of the ten titles of a Buddha, referring to the Buddha's understanding of all the world), Anuttara (Anuttara: one of the ten titles of a Buddha, referring to the Buddha's supreme status), Purushadamyasarathi (Purushadamyasarathi: one of the ten titles of a Buddha, referring to the Buddha's ability to tame beings), Shastha Deva-manushyanam (Shastha Deva-manushyanam: one of the ten titles of a Buddha, referring to the Buddha as the teacher of gods and humans), Buddha (Buddha: referring to an enlightened one), Bhagavan (Bhagavan: one of the ten titles of a Buddha, referring to the most respected one in the world) appeared in the world—He attained great freedom, tamed all, was fully liberated, forever crossed over to the other shore, was the most supreme, most wonderful, most unsurpassed, able to be a great refuge for sentient beings, able to be a great protector for sentient beings, able to cure the various afflictions of sentient beings, understood the three times (three times: referring to the past, present, and future) without any obscurity, and used the Dharma he had realized to teach sentient beings. The Dharma he taught was good in the beginning, good in the middle, and good in the end, its meaning was profound, and its words were skillful and pure.

一無雜，具足清白梵行之相，為諸眾生常如是說。

「時彼寶山如來、應、等正覺住一王城，城名伏怨，與三十億那由他百千聲聞大眾——皆是學人，當有所作、當有所斷、當有所得，應受世間天人供養。

「不空見！時彼寶山如來從三昧起，作如斯念：『今我此三十億那由他百千聲聞皆是學人，所作未辦、未到彼岸，我於今者應為此等如法而說，當令一切速得漏盡。』

「不空見！爾時彼寶山莊嚴佛廣現如是大神通事，令彼三千大千世界盡皆煙出，猛焰熾然。

「不空見！爾時彼聲聞眾睹彼如來廣作如是大神通事，見已，歡喜踴悅遍身——猶如比丘入第四禪，彼聲聞眾身心快樂亦復如是。

「複次，不空見！爾時彼佛于靜夜中顯示如是神通事已，因即告彼聲聞眾言：『汝諸比丘應當觀此三千大千世界滿中煙出，又復猛火焰熾烔然。諸比丘！一切諸行無常亦爾。諸比丘！一切諸行苦事亦爾。諸比丘！一切諸法無我我所、無有堅牢、虛妄不真、可破可壞，皆滅盡相。諸比丘！我今略說一切諸行，乃至一切放舍莫著，深生厭離，自然解脫。』

「不空見！爾時彼三十億那由他百千聲聞眾等蒙彼如來說如是法、如是教誡，皆得漏盡、通達諸法，于諸法中無有掛礙，善住諸法度諸疑網。

【現代漢語翻譯】現代漢語譯本（佛陀）沒有絲毫雜染，具足清凈無染的梵行之相，爲了所有眾生常常這樣宣說。當時，寶山如來（Ratna-parvata-tathāgata，佛名），應供、正等覺，住在一個名為伏怨的王城中，與三十億那由他百千聲聞大眾在一起——他們都是還在學習的修行人，有應當做的、應當斷除的、應當得到的，應當接受世間天人的供養。不空見（Amoghadarśana，菩薩名）！當時，寶山如來從禪定中起身，心中這樣想：『現在我這三十億那由他百千聲聞都是還在學習的修行人，他們所應做的還沒有完成，還沒有到達彼岸，我今天應當為他們如法宣說，讓他們一切都快速地斷盡煩惱。』不空見！當時，寶山莊嚴佛（Ratna-parvata-vyūha-buddha，佛名）廣現這樣的大神通事，讓那三千大千世界都冒出煙霧，猛烈的火焰熾盛燃燒。不空見！當時，那些聲聞大眾看到如來廣作這樣的大神通事，看到后，歡喜踴躍遍滿全身——就像比丘進入第四禪定一樣，那些聲聞大眾的身心快樂也是如此。再者，不空見！當時，那位佛在寂靜的夜晚顯示了這樣的神通事後，就告訴那些聲聞大眾說：『你們這些比丘應當觀察這三千大千世界充滿煙霧，又猛烈的火焰熾盛燃燒。諸位比丘！一切諸行（saṃskāra，有為法）的無常也是這樣。諸位比丘！一切諸行的苦也是這樣。諸位比丘！一切諸法（dharma，事物）無我（anātman，無實體）我所（mamatva，我擁有的），沒有堅固，虛妄不真，可以被破壞，都是滅盡的相。諸位比丘！我現在簡略地說一切諸行，乃至一切都要放下，不要執著，深深地生起厭離，自然解脫。』不空見！當時，那三十億那由他百千聲聞大眾等，蒙受那位如來說這樣的法、這樣的教誡，都斷盡了煩惱，通達了諸法，在諸法中沒有掛礙，善於安住于諸法，度脫了各種疑惑。

【English Translation】 English version Without any impurities, possessing the characteristics of pure and undefiled Brahma-conduct, (the Buddha) constantly speaks thus for all sentient beings. At that time, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), Arhat (Arhat, 'Worthy One'), Samyaksaṃbuddha (Samyaksaṃbuddha, 'Perfectly Enlightened One') named Ratna-parvata (Ratna-parvata, 'Jewel Mountain'), resided in a royal city named Vaira-nighāta (Vaira-nighāta, 'Subduing Enmity'), together with thirty billion nayutas (nayuta, a large number) of hundreds of thousands of Śrāvakas (Śrāvaka, 'Hearer', a disciple) – all of whom were learners, having things to do, things to abandon, and things to attain, and were worthy of receiving offerings from gods and humans in the world. Amoghadarśana (Amoghadarśana, 'Unobstructed Vision', a Bodhisattva)! At that time, the Tathagata Ratna-parvata arose from samadhi (samadhi, 'meditative absorption'), and thought thus: 『Now, these thirty billion nayutas of hundreds of thousands of Śrāvakas are all learners, their tasks are not yet completed, they have not yet reached the other shore. Today, I should speak to them according to the Dharma (Dharma, 'the teachings'), so that all of them may quickly exhaust their defilements.』 Amoghadarśana! At that time, the Buddha Ratna-parvata-vyūha (Ratna-parvata-vyūha, 'Jewel Mountain Array') manifested such great miraculous powers, causing the three thousand great thousand worlds to emit smoke and blaze with fierce flames. Amoghadarśana! At that time, those Śrāvaka assembly, seeing the Tathagata perform such great miraculous deeds, were filled with joy and elation throughout their bodies – just as a Bhikṣu (Bhikṣu, 'monk') enters the fourth dhyana (dhyana, 'meditation'), the joy of those Śrāvaka assembly was also like that. Furthermore, Amoghadarśana! At that time, after the Buddha had displayed such miraculous powers in the quiet night, he then addressed the Śrāvaka assembly, saying: 『You Bhikṣus should observe that these three thousand great thousand worlds are filled with smoke, and fierce flames are blazing. Bhikṣus! The impermanence of all saṃskāras (saṃskāra, 'conditioned phenomena') is also like this. Bhikṣus! The suffering of all saṃskāras is also like this. Bhikṣus! All dharmas (dharma, 'phenomena') are without self (anātman, 'no-self') and without possessions (mamatva, 'mine-ness'), without firmness, false and untrue, destructible and perishable, all having the nature of extinction. Bhikṣus! I now briefly speak of all saṃskāras, that even everything should be relinquished, not clung to, deeply generating revulsion, and naturally attaining liberation.』 Amoghadarśana! At that time, those thirty billion nayutas of hundreds of thousands of Śrāvaka assembly, having received such Dharma and such teachings from the Tathagata, all exhausted their defilements, understood all dharmas, had no obstructions in all dharmas, were well-established in all dharmas, and crossed over all nets of doubt.

于教師所聽受法已，于諸法中了無所畏，發大聲言：『如是，婆伽婆！如是，世尊！諸行無常。如是，世尊！諸行是苦。如是，世尊！諸法暫住。如是，世尊！諸法破裂，不可依止。如是，世尊！諸法熾然，猶如草木及以石壁。如是，世尊！一切諸行乃至可放、可舍、可厭、可脫。』

「不空見！時彼寶山莊嚴如來以如是神通、以如是說法、以如是教詔三種示現，化諸聲聞眾令入三解脫門，謂空無相愿已，復有三十億那由他百千諸菩薩眾皆當得成阿耨多羅三藐三菩提。

「不空見！爾時彼佛為彼三十億那由他百千諸菩薩眾說此三昧寶王，如是顯示已，復為彼天人世間作利益故，經八萬四千億那由他百千歲轉正法輪已，然後于彼無餘涅槃而般涅槃。」

爾時，不空見菩薩摩訶薩白佛言：「世尊！彼寶山莊嚴如來現前教化幾菩薩眾？復佛滅度后法住幾時耶？」

佛告不空見菩薩摩訶薩言：「不空見！於此三千大千世界所有星宿其數可知，然彼寶山莊嚴如來、應、等正覺邊際數量難可得知。而彼如來般涅槃后，正法住世滿八十億那由他百千年，像法住世二十億歲。

「其後未幾復有佛出，名曰慈行如來、應、等正覺，出現於世，壽命無量，其佛身量滿一由旬。爾時，眾生身以量足長六拘盧舍

【現代漢語翻譯】現代漢語譯本：在聽受了老師所傳授的佛法之後，對於各種佛法不再有任何畏懼，發出洪亮的聲音說：『是的，婆伽婆（Bhagavan，意為世尊）！是的，世尊！一切行為都是無常的。是的，世尊！一切行為都是痛苦的。是的，世尊！一切事物都是暫時存在的。是的，世尊！一切事物都會破滅，不可依賴。是的，世尊！一切事物都像燃燒的火焰，如同草木和石壁一樣。是的，世尊！一切行為都應該被放下、捨棄、厭惡、解脫。』不空見（Akasagarbha，菩薩名）！那時，寶山莊嚴如來（Ratnasambhava，佛名）以這樣的神通、這樣的說法、這樣的教誨三種方式示現，教化所有的聲聞眾進入三解脫門，即空、無相、無愿。之後，又有三十億那由他（nayuta，數量單位）百千的菩薩眾都將證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。不空見！那時，那位佛為那三十億那由他百千的菩薩眾宣說了這個三昧寶王（samadhi-ratnaraja，定名），這樣顯示之後，又爲了利益天人世間，經過八萬四千億那由他百千年的時間轉動正法輪，然後在那無餘涅槃（nirvana，寂滅）中入滅。那時，不空見菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）對佛說：『世尊！那位寶山莊嚴如來在世時教化了多少菩薩眾？又佛滅度后，正法會住世多久呢？』佛告訴不空見菩薩摩訶薩說：『不空見！在這個三千大千世界中，所有星宿的數量可以知道，但是那位寶山莊嚴如來、應、等正覺（arhat，應供；samyaksambuddha，正等覺）所教化的眾生數量難以得知。而那位如來入滅后，正法住世的時間是滿八十億那由他百千年，像法住世的時間是二十億年。其後不久，又有一位佛出世，名為慈行如來、應、等正覺，出現在世間，壽命無量，那位佛的身量滿一由旬（yojana，長度單位）。那時，眾生的身量足有六拘盧舍（krosa，長度單位）。』

【English Translation】 English version: Having heard the Dharma from the teacher, and having no fear regarding all Dharmas, they proclaim loudly: 『So it is, Bhagavan! So it is, Blessed One! All conditioned things are impermanent. So it is, Blessed One! All conditioned things are suffering. So it is, Blessed One! All Dharmas are temporary. So it is, Blessed One! All Dharmas are subject to disintegration and are unreliable. So it is, Blessed One! All Dharmas are ablaze, like grass, trees, and stone walls. So it is, Blessed One! All conditioned things should be relinquished, abandoned, detested, and liberated.』 Akasagarbha! At that time, the Tathagata Ratnasambhava manifested such miraculous powers, such teachings, and such instructions in three ways, transforming all the Sravakas to enter the three doors of liberation, namely emptiness, signlessness, and wishlessness. Furthermore, thirty billion nayuta hundred thousand Bodhisattvas will all attain Anuttara-samyak-sambodhi. Akasagarbha! At that time, that Buddha, having revealed this Samadhi-ratnaraja to those thirty billion nayuta hundred thousand Bodhisattvas, and having thus shown it, then for the benefit of the world of gods and humans, turned the wheel of the Dharma for eighty-four billion nayuta hundred thousand years, and then entered Parinirvana in that Nirvana without remainder. At that time, the Bodhisattva-Mahasattva Akasagarbha said to the Buddha: 『Blessed One! How many Bodhisattvas did that Tathagata Ratnasambhava teach during his lifetime? And how long will the true Dharma remain after the Buddha's Parinirvana?』 The Buddha said to the Bodhisattva-Mahasattva Akasagarbha: 『Akasagarbha! The number of stars in this three thousand great thousand world systems can be known, but the number of beings taught by that Tathagata, Arhat, Samyaksambuddha Ratnasambhava is difficult to know. And after that Tathagata's Parinirvana, the true Dharma will remain in the world for a full eighty billion nayuta hundred thousand years, and the semblance Dharma will remain for twenty billion years. Not long after that, another Buddha will appear, named Tathagata, Arhat, Samyaksambuddha Maitri-caritra, appearing in the world, with immeasurable lifespan, and that Buddha's body will be a full yojana in height. At that time, the bodies of beings will be six krosa in length.』

。其蓮花床——大者高十三由旬，小者猶高六由旬——遍滿大地，所有眾生往返、周旋、行、住、坐、臥皆各在於蓮花之上。

「爾時，世界名盛蓮花，其地柔軟猶如羊毳毛，眾生觸著如天妙衣，其色光澤狀忉利天黃白之石，彼諸眾生等受快樂亦如他化自在天宮。彼諸眾生欲度東海，瞬息之間便到彼岸；南、西、北海駿速亦然，彼諸眾生凡所之從發心即至。

「而彼慈行如來初成佛時，其地廣博盡四海邊。時彼大地縱廣正等滿八十億那由他百千由旬，諸聲聞眾皆悉充滿，諸阿羅漢多一坐食，唯除侍者阿難及金剛密跡阿斯多等。復有八十那由他諸大菩薩摩訶薩眾，一切皆住不退轉地。

「彼諸菩薩請問甚深妙定法門，而彼慈行如來為諸菩薩開發顯示深法門時，慈行世尊唯出一音即說斯偈：

「『若人方便求出家，　　應當一心思妙法，　　彼必摧壞惡魔軍，　　猶如香象破草屋。　　誰求疾成大菩提？　　應為世間常說法，　　而欲凈斯最勝地，　　此三昧樂則能為。』

大方等大集經菩薩唸佛三昧分卷第九大正藏第 13 冊 No. 0415 大方等大集經菩薩唸佛三昧分

大方等大集經菩薩唸佛三昧分卷第十

隋天竺三藏達磨笈多譯說修習三昧品之餘

【現代漢語翻譯】現代漢語譯本：他們的蓮花寶座——大的高十三由旬（yojana，古印度長度單位），小的也有六由旬高——遍佈整個大地，所有眾生無論行走、往返、環繞、站立、坐著、躺臥，都各自在蓮花之上。那時，世界名為盛蓮花，那裡的土地柔軟如羊毛，眾生觸碰時感覺像天上的美妙衣裳，其顏色光澤如同忉利天（Trayastrimsa，佛教欲界六天之一）的黃白色寶石。那裡的眾生所享受的快樂也如同他化自在天（Paranirmitavasavartin，佛教欲界六天之頂）的宮殿一般。那些眾生想要渡過東海，瞬間就能到達彼岸；南、西、北海也是如此迅速，那些眾生凡是心中所想，立刻就能到達。當慈行如來初成佛時，那裡的土地廣闊無垠，直至四海邊緣。當時那片大地的縱橫長度相等，達到八十億那由他（nayuta，印度數字單位）百千由旬，所有的聲聞弟子都充滿其中，阿羅漢（Arhat，佛教修行者所證最高果位之一）多到只能坐著吃一頓飯，只有侍者阿難（Ananda，釋迦牟尼十大弟子之一）和金剛密跡阿斯多（Vajrapani，佛教護法神）等除外。還有八十那由他諸大菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）眾，他們都安住于不退轉地。那些菩薩請問甚深微妙的禪定法門，而慈行如來為菩薩們開示深奧法門時，慈行世尊只發出一個聲音就說了這首偈頌：『如果有人方便地尋求出家，應當一心專注于微妙的佛法，他必定能摧毀惡魔的軍隊，就像香象摧毀草屋一樣。誰想快速成就大菩提（Anuttara-samyak-sambodhi，無上正等正覺）？應當為世間眾生經常說法，想要凈化這最殊勝的土地，這種三昧（samadhi，禪定）之樂就能做到。』

【English Translation】 English version: Their lotus thrones—the large ones being thirteen yojanas (an ancient Indian unit of distance) high, and the small ones still six yojanas high—covered the entire earth. All sentient beings, whether walking, going back and forth, circling, standing, sitting, or lying down, were each upon a lotus. At that time, the world was named Splendid Lotus. The ground there was as soft as sheep's wool, and when sentient beings touched it, it felt like celestial fine clothing. Its color and luster were like the yellow-white gems of Trayastrimsa (one of the six heavens of the desire realm in Buddhism). The happiness experienced by those sentient beings was like that of the palaces of Paranirmitavasavartin (the highest of the six heavens of the desire realm). If those sentient beings wished to cross the Eastern Sea, they would reach the other shore in an instant. The same swiftness applied to the Southern, Western, and Northern Seas. Whatever those sentient beings desired in their hearts, they would reach immediately. When the Tathagata (Buddha) of Compassionate Conduct first attained Buddhahood, the land there was vast and boundless, extending to the edges of the four seas. At that time, the length and width of that land were equal, reaching eighty billion nayutas (an Indian numerical unit) of hundreds of thousands of yojanas. All the Sravakas (disciples who hear the teachings) were filled within it. There were so many Arhats (one of the highest attainments in Buddhism) that they could only eat one meal while seated. Only the attendant Ananda (one of the ten great disciples of Shakyamuni Buddha) and Vajrapani (a Buddhist guardian deity) and others were exceptions. There were also eighty nayutas of great Bodhisattva-mahasattvas (great Bodhisattvas), all of whom resided in the stage of non-retrogression. Those Bodhisattvas inquired about the profound and subtle Dharma (teachings) of Samadhi (meditative absorption). When the Tathagata of Compassionate Conduct revealed the profound Dharma to the Bodhisattvas, the World-Honored One of Compassionate Conduct uttered only one sound and spoke this verse: 'If one seeks to leave home with skillful means, one should focus one's mind on the subtle Dharma. He will surely destroy the army of demons, just as a fragrant elephant destroys a grass hut. Who seeks to quickly attain Anuttara-samyak-sambodhi (supreme enlightenment)? One should constantly preach the Dharma for the world. And if one wishes to purify this most excellent land, the joy of this Samadhi can accomplish it.'

「時彼慈行如來大化將末，有一比丘名曰樹王，廣為眾生說此三昧，示教利喜。于彼如來、應供、等正覺滅度之後正法之際，有轉輪王名曰天主，具足威德，有大神通、七寶金輪，正法治世。

「不空見！彼天主王所居大城名曰因陀羅跋帝(隋名天主城亦名帝幢)，縱廣正等十二由旬。其城內外樓觀、臺殿皆以七寶雜色所成，復以金廊而覆城上。

「不空見！彼城四面各有三門，若說其城諸莊嚴事，如上所說精進力王善住大城，莊嚴華麗殊妙無差也。

「不空見！後於一時夜過半已，彼天主王睡猶未覺，有凈居天下降王所令王夢見，即于夢中為王說此唸佛三昧法門名字：『大王！汝應求此唸佛三昧。何以故？若諸菩薩摩訶薩能得成就此三昧者，常不遠離諸佛、世尊，亦於世間出世間，文字、章句、音名、語言皆悉明瞭，具足辯才，自然速成阿耨多羅三藐三菩提。』

「不空見！時天主王夢見天已即便覺寤，白彼天言：『諸天人輩，如是三昧誰能持者？』彼天報曰：『大王！汝寧不聞耶？今有比丘名曰樹王，現能受持如斯三昧，廣為世間分別演說，利益一切人天大眾。』

「不空見！彼天主王當得聞此三昧名時，即能受持、思惟、觀察，並亦誦唸彼比丘名。過是夜已，即于晨朝舍四天

【現代漢語翻譯】現代漢語譯本：'當時，那位慈行如來（如來是佛的稱號之一）的教化即將結束時，有一位比丘（佛教出家男眾）名叫樹王，他廣泛地為眾生宣說這種三昧（佛教的禪定），開示教導，使他們歡喜。在那位如來、應供（值得供養的人）、等正覺（完全覺悟的人）滅度之後，正法住世的時期，有一位轉輪王（統治世界的理想君主）名叫天主，他具有威嚴和德行，有大神通、七寶金輪（轉輪王擁有的七種寶物之一），以正法治理世間。『不空見（佛弟子名）！那位天主王所居住的大城名叫因陀羅跋帝（隋朝時稱天主城，也叫帝幢），它的縱橫都是十二由旬（古印度長度單位）。城內外的樓閣、臺榭都用七寶和各種顏色裝飾而成，還用金色的長廊覆蓋在城墻之上。『不空見！這座城的四面各有三道城門，如果說起這座城的各種莊嚴景象，就像上面所說的精進力王善住大城一樣，莊嚴華麗，沒有差別。『不空見！後來，在某個夜晚過了一半的時候，那位天主王還在睡夢中沒有醒來，有凈居天（佛教天界）降臨到國王那裡，讓國王在夢中見到，並在夢中為國王宣說這種唸佛三昧法門的名字：『大王！你應該求得這種唸佛三昧。為什麼呢？如果各位菩薩摩訶薩（佛教中發大心的修行者）能夠成就這種三昧，就能常常不離開諸佛、世尊，並且對於世間的和出世間的文字、章句、音名、語言都完全明瞭，具備辯才，自然迅速成就阿耨多羅三藐三菩提（無上正等正覺）。』『不空見！當時，天主王夢見天人後就醒了，問天人說：『各位天人，這種三昧誰能受持呢？』天人回答說：『大王！你難道沒有聽說嗎？現在有一位比丘名叫樹王，他現在能夠受持這種三昧，廣泛地為世間分別演說，利益一切人天大眾。』『不空見！那位天主王當聽到這種三昧的名字時，就能受持、思惟、觀察，並且也誦唸那位比丘的名字。過了這個夜晚，就在早晨捨棄四天

【English Translation】 English version: 'At that time, when the great teaching of the Tathagata (one of the titles of a Buddha) named Compassionate Conduct was about to end, there was a Bhikshu (a Buddhist monk) named Tree King, who widely explained this Samadhi (Buddhist meditation) to sentient beings, teaching and guiding them, making them rejoice. After that Tathagata, Arhat (one who is worthy of offerings), Samyaksambuddha (fully enlightened one) passed away, during the time of the Proper Dharma, there was a Chakravartin King (an ideal monarch who rules the world) named Lord of Gods, who possessed majesty and virtue, great supernatural powers, and the Seven Treasures Golden Wheel (one of the seven treasures of a Chakravartin King), governing the world with the Proper Dharma.' 'Akasagarbha (name of a Buddhist disciple)! The great city where that Lord of Gods King resided was named Indravati (known as the City of the Lord of Gods or the Banner of the Emperor during the Sui Dynasty), its length and width were twelve yojanas (an ancient Indian unit of length). The pavilions, terraces, and halls inside and outside the city were all made of seven treasures and various colors, and golden corridors covered the city walls.' 'Akasagarbha! Each of the four sides of this city had three gates. If one were to describe the various adornments of this city, it would be like the Great City of Good Abode of King of Diligence mentioned above, magnificent and splendid, without any difference.' 'Akasagarbha! Later, at a time when half the night had passed, that Lord of Gods King was still asleep and had not awakened. A Pure Abode Deva (a celestial being in Buddhist cosmology) descended to the king, causing the king to see him in a dream, and in the dream, he proclaimed the name of this Samadhi of Buddha Recitation Dharma Gate to the king: 'Great King! You should seek this Samadhi of Buddha Recitation. Why? If the Bodhisattva Mahasattvas (Buddhist practitioners who have made great vows) can achieve this Samadhi, they will always be close to the Buddhas and World Honored Ones, and they will be completely clear about worldly and otherworldly texts, chapters, sounds, and languages, possessing eloquence, and naturally and quickly achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'Akasagarbha! At that time, the Lord of Gods King woke up after seeing the Deva in his dream and asked the Deva: 'O Devas, who can uphold this Samadhi?' The Deva replied: 'Great King! Have you not heard? There is now a Bhikshu named Tree King, who is now able to uphold this Samadhi, widely explaining it to the world, benefiting all human and celestial beings.' 'Akasagarbha! When that Lord of Gods King heard the name of this Samadhi, he was able to uphold, contemplate, and observe it, and also recite the name of that Bhikshu. After that night, in the morning, he abandoned the four heavens.'

下金輪王位，亦復棄捨八十億百千那由他後宮妃后女侍之屬，又盡放棄五欲眾具，斯皆為是三昧王故。王時復與九十六億百千那由他眾生，求彼比丘舍家出家。

「不空見！時彼樹王比丘與四部眾——天、龍、夜叉、及人非人——周匝圍繞，復有九十億欲界諸天左右聽法，復有八十那由他諸菩薩眾在前贊說是三昧王，分別解釋顯其義趣。

「彼天主王至其所已，即以眾寶散比丘上，然後方始五體投地，一心頂禮彼比丘足。又以八十寶箱各容一斛，盛滿金花奉散其上，復以天花——所謂優缽羅花、缽頭摩花、拘物頭花、分陀利花、曼陀羅花、摩訶曼陀羅花——用散其上。

「復以天諸妙香——所謂天沉水香、多伽羅香、多摩羅跋、牛頭栴檀、黑沉水栴檀、末香等——用散其上。

「廣設如是眾供具已，然後請為比丘弟子，即於是日與九十六億百千那由他臣佐民人在比丘前剃除鬚髮、服袈裟衣、厭世出家，皆為求此妙三昧故。

「是后其天主比丘常得與彼九十六億那由他百千眷屬比丘親近供養恒河沙等諸佛、世尊，亦皆為此勝三昧故。

「不空見！爾時彼天主比丘經八十四億那由他百千歲以種種眾具供養事彼樹王比丘求此三昧，讀誦、受持、如說修行、教諸弟子終不暫懈。又，彼眷

【現代漢語翻譯】現代漢語譯本（天主）捨棄了金輪王的王位，也放棄了八十億百千那由他（數量單位，表示極大的數字）的後宮妃嬪侍女，又完全放棄了五欲（色、聲、香、味、觸）的各種享樂，這一切都是爲了追求三昧王（一種高級禪定）的緣故。當時，國王還帶領九十六億百千那由他的眾生，請求那位比丘（出家人）捨棄家庭出家修行。『不空見（菩薩名）！當時，那位樹王比丘被四部眾——天眾、龍眾、夜叉（一種鬼神）、以及人與非人（指非人類的眾生）——團團圍繞，還有九十億欲界（佛教宇宙觀中，眾生有慾望的界）的諸天在左右聽法，又有八十那由他的菩薩眾在前面讚歎宣說這個三昧王，分別解釋並闡明它的意義和旨趣。『那位天主國王到達那裡后，就用各種珍寶散在比丘身上，然後才五體投地，一心頂禮那位比丘的腳。又用八十個寶箱，每個箱子能裝一斛（古代容量單位）的量，裝滿金花奉獻散在其上，又用天上的花——所謂優缽羅花（青蓮花）、缽頭摩花（紅蓮花）、拘物頭花（白蓮花）、分陀利花（白蓮花）、曼陀羅花（天界花）、摩訶曼陀羅花（大曼陀羅花）——散在其上。『又用天上的各種妙香——所謂天沉水香、多伽羅香、多摩羅跋（一種香料）、牛頭栴檀（一種名貴香木）、黑沉水栴檀、末香等——散在其上。『廣泛地設定了這些供養品后，然後請求做比丘的弟子，就在當天與九十六億百千那由他的臣子、佐官、百姓在比丘面前剃除鬚髮、穿上袈裟、厭棄世俗出家修行，都是爲了追求這種美妙的三昧的緣故。『此後，那位天主比丘常常與那九十六億那由他百千眷屬比丘親近供養恒河沙數（數量極多）的諸佛、世尊，也都是爲了這個殊勝的三昧的緣故。『不空見！那時，那位天主比丘經過八十四億那由他百千歲，用各種供養品侍奉那位樹王比丘，求取這個三昧，讀誦、受持、按照所說的修行、教導弟子，始終沒有絲毫懈怠。而且，他的眷屬

【English Translation】 English version He relinquished the throne of the Golden Wheel King, and also abandoned eighty billion hundred thousand nayutas (a unit of large number) of concubines and female attendants in his harem. He also completely gave up all the pleasures of the five desires (form, sound, smell, taste, and touch). All of this was for the sake of the Samadhi King (a high level of meditative concentration). At that time, the king also led ninety-six billion hundred thousand nayutas of beings, requesting that bhikkhu (monk) to abandon their homes and become monks. 'Akasagarbha (a Bodhisattva)! At that time, that Tree King Bhikkhu was surrounded by the four assemblies—devas (gods), nagas (dragons), yakshas (a type of spirit), and humans and non-humans (referring to non-human beings)—and there were also ninety billion devas of the desire realm (in Buddhist cosmology, the realm where beings have desires) listening to the Dharma on the left and right. Furthermore, there were eighty nayutas of Bodhisattvas in front, praising and expounding on this Samadhi King, explaining and clarifying its meaning and purpose. 'After that heavenly king arrived at that place, he scattered various treasures on the bhikkhu, and then prostrated himself with his five limbs touching the ground, wholeheartedly bowing at the feet of that bhikkhu. He also used eighty treasure chests, each capable of holding one hu (an ancient unit of volume), filled with golden flowers, and scattered them on him. He also scattered celestial flowers—namely, utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (white lotuses), pundarika flowers (white lotuses), mandara flowers (celestial flowers), and maha-mandara flowers (great mandara flowers)—on him. 'He also scattered various celestial fragrant incenses—namely, celestial aloeswood incense, tagara incense, tamalapatra (a type of spice), sandalwood from the ox-head mountain, black aloeswood sandalwood, powdered incense, etc.—on him. 'After extensively setting up these offerings, he then requested to become a disciple of the bhikkhu. On that very day, he, along with ninety-six billion hundred thousand nayutas of ministers, officials, and people, shaved their heads and beards in front of the bhikkhu, donned the kasaya robes, and renounced the world to become monks, all for the sake of seeking this wonderful samadhi. 'After this, that heavenly king bhikkhu often stayed close to and made offerings to the Buddhas and World Honored Ones, as numerous as the sands of the Ganges River, along with his ninety-six billion nayuta hundred thousand family member bhikkhus, all for the sake of this supreme samadhi. 'Akasagarbha! At that time, that heavenly king bhikkhu spent eighty-four billion nayuta hundred thousand years serving that Tree King Bhikkhu with various offerings, seeking this samadhi, reciting, upholding, practicing as taught, and teaching his disciples without the slightest laziness. Moreover, his family members

屬比丘大眾勇猛精進亦無倦心。

「不空見！彼天主比丘及其眷屬於樹王法師生尊重心、起諸佛想，聞說妙法一心受持，長夜精勤，初不休息。彼樹王比丘皆悉成就，彼九十六億百千比丘行菩薩行住不退地然後滅度，彼諸眷屬皆亦命終。

「時復有佛名閻浮幢如來、應供、等正覺出現於世，而彼天主比丘與諸眷屬而更于彼閻浮幢如來、應供、等正覺所勤求咨問如此甚深三昧經典，讀誦、受持、思惟其義、如說修行、為他解釋，利益世間一切天人、為證無上大菩提故。

「又，彼天主比丘為此無上勝三昧故，廣分別說諸佛所宣甚深經典。過三千劫已然後作佛，又能教化無量大眾皆得成熟、畢竟安住不退轉地、悉受阿耨多羅三藐三菩提記。」

佛告不空見：「汝今當知：爾時彼天主王者豈異人乎？即今之最上行如來、應供、等正覺是也。是故，汝今不應疑惑。

「複次，不空見！汝當一心思惟觀察此三昧王善根淺深、功德少多，吾今為汝少分說耳。若彼世間無量無邊億那由他百千眾生但能耳聞此三昧名，當來必定成等正覺。何況此眾菩薩摩訶薩親於我前、或在我后聞我廣說此三昧王，若讀誦、若受持、若思惟義、若修行、若能為他稱揚廣說也？

「不空見！若有菩薩摩訶薩住菩薩乘

【現代漢語翻譯】現代漢語譯本比丘大眾們勇猛精進，沒有絲毫懈怠之心。

『不空見（菩薩名）！那位天主比丘和他的眷屬對樹王法師（佛陀過去世的化身）生起尊敬之心，視他如佛，聽聞他宣講的妙法，一心領受奉持，日夜精勤，從不懈怠。那位樹王比丘都成就了，那九十六億百千比丘修行菩薩道，安住于不退轉地后才入滅，他們的眷屬也都命終。』

『後來，又有一尊佛出世，名為閻浮幢如來（佛名）、應供（佛的十號之一）、等正覺（佛的十號之一）。那位天主比丘和他的眷屬又在那位閻浮幢如來、應供、等正覺那裡勤奮求教，請問如此甚深的禪定經典，讀誦、受持、思惟其中的含義，如所說的那樣修行，為他人解釋，利益世間一切天人，爲了證得無上大菩提。』

『而且，那位天主比丘爲了這無上殊勝的禪定，廣泛分別解說諸佛所宣講的甚深經典。經過三千劫后才成佛，又能教化無量大眾都得以成熟，最終安住于不退轉地，都得到阿耨多羅三藐三菩提（無上正等正覺）的授記。』

佛告訴不空見：『你現在應當知道：那時那位天主王者難道是別人嗎？就是現在的最上行如來（佛的稱號）、應供、等正覺。所以，你現在不應該疑惑。』

『再者，不空見！你應當一心思維觀察這三昧王（禪定之王）的善根深淺、功德多少，我現在為你略說一部分。如果世間無量無邊億那由他百千眾生，僅僅能夠聽到這三昧的名字，將來必定成就等正覺。何況這些菩薩摩訶薩親自在我面前，或者在我之後，聽我廣說這三昧王，如果讀誦、受持、思惟其義、修行、或者能夠為他人稱揚廣說呢？』

『不空見！如果有菩薩摩訶薩安住于菩薩乘（菩薩的修行道）』

【English Translation】 English version The assembly of monks were vigorous and diligent, without any weariness.

'Not-Empty-Seeing (a Bodhisattva's name)! That heavenly lord monk and his retinue held the Dharma Master Tree King (a past life of the Buddha) in great respect, regarding him as a Buddha. They listened to the wonderful Dharma he expounded, wholeheartedly receiving and upholding it, diligently day and night, never resting. That Tree King monk achieved all, and those ninety-six billion hundred thousand monks practiced the Bodhisattva path, dwelling in the stage of non-retrogression before passing into extinction. Their retinue also reached the end of their lives.'

'Later, another Buddha appeared in the world, named Jambudvipa Banner Tathagata (Buddha's name), Arhat (one of the ten titles of a Buddha), Samyaksambuddha (one of the ten titles of a Buddha). That heavenly lord monk and his retinue diligently sought instruction from that Jambudvipa Banner Tathagata, Arhat, Samyaksambuddha, inquiring about such profound Samadhi (meditative concentration) scriptures. They recited, received, upheld, contemplated their meaning, practiced as taught, and explained them to others, benefiting all gods and humans in the world, for the sake of attaining unsurpassed great Bodhi (enlightenment).'

'Moreover, that heavenly lord monk, for the sake of this unsurpassed, supreme Samadhi, extensively expounded the profound scriptures proclaimed by all Buddhas. After three thousand kalpas (eons), he then became a Buddha, and was able to teach countless beings, enabling them all to mature, ultimately dwelling in the stage of non-retrogression, and all received the prediction of Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment).'

The Buddha told Not-Empty-Seeing: 'You should know now: Was that heavenly lord king at that time someone different? He is the present Supreme Practice Tathagata (title of a Buddha), Arhat, Samyaksambuddha. Therefore, you should not doubt now.'

'Furthermore, Not-Empty-Seeing! You should single-mindedly contemplate and observe the depth of the roots of goodness and the extent of the merits of this Samadhi King (King of Meditative Concentration). I will now explain a small portion for you. If countless, boundless, billions of nayutas (a large number) of hundreds of thousands of beings in the world can merely hear the name of this Samadhi, they will certainly attain Samyaksambodhi in the future. How much more so for these Bodhisattva Mahasattvas (great Bodhisattvas) who, personally before me or after me, hear me extensively expound this Samadhi King, if they recite, receive, uphold, contemplate its meaning, practice, or are able to proclaim and extensively explain it to others?'

'Not-Empty-Seeing! If there are Bodhisattva Mahasattvas dwelling in the Bodhisattva Vehicle (the path of Bodhisattvas)'

，聞此三昧經於心耳，彼亦不久必當成就阿耨多羅三藐三菩提。復有初住菩薩乘諸菩薩等即便速證不退轉地，于阿耨多羅三藐三菩提亦不為遠。

「複次，不空見！譬如夜分將盡、其日未出、東方明相始現之時，閻浮提人莫不歡喜。何以故？知彼日輪不久當現，廣為世間作大照明，令閻浮人鹹得睹見若善、若惡，凈穢諸色得有所作。如是，不空見！若有善男子、善女人若但能聞此唸佛三昧經于耳者，彼輩不久盡得成於阿耨多羅三藐三菩提。是故，汝等於此三昧作決定心、起不壞信，莫生異見、勿懷疑網。

「複次，不空見！如劫將盡，彼第六日現世間時，如是一切三千大千世界大地盡皆煙出；煙既出已，當知不久第七日出，一切世界皆悉烔然。如是，不空見！若有善男子、善女人——或已住彼菩薩乘中及未住者——若曾聞此唸佛三昧經于耳者，或時讀誦、或有受持、或思惟義、或如說行、乃至或能為他廣說，彼等決定速得成就阿耨多羅三藐三菩提。

「複次，不空見！如人穿井，若見濕土黏污手足、或時復見水泥雜和，智者當知去水不遠。如是，不空見！若有善男子、善女人聞此菩薩唸佛三昧，正意受持、諦善思惟、分別義理、廣為他人宣揚解釋，當知彼諸善男子、善女人不久自成阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本：聽聞此三昧經於心耳，他們不久也必定成就阿耨多羅三藐三菩提（無上正等正覺）。又有初住菩薩乘的諸菩薩等，也立即證得不退轉地，對於阿耨多羅三藐三菩提也不遙遠。『再者，不空見！譬如夜晚將盡、太陽未出、東方開始顯現光明的時候，閻浮提（我們所居住的這個世界）的人沒有不歡喜的。為什麼呢？因為知道太陽不久就會出現，廣泛地為世間帶來光明，使閻浮提的人都能看見善與惡、清凈與污穢的各種顏色，從而有所作為。像這樣，不空見！如果有善男子、善女人，只要能聽到這唸佛三昧經于耳，他們不久都能成就阿耨多羅三藐三菩提。因此，你們對於這三昧要下定決心、生起不壞的信心，不要產生不同的見解、不要有懷疑的念頭。『再者，不空見！如同劫難將盡，當第六個太陽出現於世間時，像這樣一切三千大千世界的大地都會冒出煙霧；煙霧出現之後，應當知道不久第七個太陽就會出現，一切世界都會被燒成灰燼。像這樣，不空見！如果有善男子、善女人——或者已經安住于菩薩乘中，或者尚未安住——如果曾經聽聞這唸佛三昧經于耳，或者有時讀誦、或者受持、或者思惟其義、或者如所說修行、乃至或者能夠為他人廣泛宣說，他們必定迅速成就阿耨多羅三藐三菩提。『再者，不空見！如同有人挖井，如果看見濕土黏在手腳上、或者有時看見泥漿混合，智者應當知道離水不遠了。像這樣，不空見！如果有善男子、善女人聽聞這菩薩唸佛三昧，以正念受持、仔細思惟、分別義理、廣泛地為他人宣揚解釋，應當知道這些善男子、善女人不久就能自己成就阿耨多羅三藐三

【English Translation】 English version: Hearing this Samadhi Sutra in their hearts and ears, they will also surely achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) before long. Furthermore, those Bodhisattvas who have initially entered the Bodhisattva path will quickly attain the stage of non-retrogression, and they will not be far from Anuttara-samyak-sambodhi. 'Moreover, Akasagarbha (one who sees emptiness)! Just as when the night is about to end, the sun has not yet risen, and the first signs of light appear in the east, the people of Jambudvipa (the world we live in) are all joyful. Why is that? Because they know that the sun will soon appear, widely illuminating the world, enabling the people of Jambudvipa to see all colors, whether good or evil, pure or impure, and thus be able to act accordingly. Likewise, Akasagarbha! If there are good men or good women who merely hear this Sutra of the Samadhi of Buddha Recitation, they will all attain Anuttara-samyak-sambodhi before long. Therefore, you should make a firm resolution regarding this Samadhi, generate unwavering faith, do not entertain different views, and do not have doubts or uncertainties.' 'Moreover, Akasagarbha! Just as when a kalpa (eon) is about to end, when the sixth sun appears in the world, the earth of all the three thousand great thousand worlds will emit smoke; once the smoke appears, it should be known that the seventh sun will soon appear, and all the worlds will be burned to ashes. Likewise, Akasagarbha! If there are good men or good women—whether they have already entered the Bodhisattva path or not—if they have ever heard this Sutra of the Samadhi of Buddha Recitation, or sometimes read it, or uphold it, or contemplate its meaning, or practice as it says, or even widely explain it to others, they will definitely quickly achieve Anuttara-samyak-sambodhi.' 'Moreover, Akasagarbha! Just as when a person digs a well, if they see wet soil sticking to their hands and feet, or sometimes see mud mixed in, the wise person knows that water is not far away. Likewise, Akasagarbha! If there are good men or good women who hear this Bodhisattva Samadhi of Buddha Recitation, uphold it with right mindfulness, contemplate it carefully, discern its meaning, and widely proclaim and explain it to others, it should be known that these good men and good women will soon achieve Anuttara-samyak-sam

菩提。

「複次，不空見！譬如有人吞金剛丸，當知是人不久必死。何以故？彼金剛丸不可消故。如是，不空見！若有善男子、善女人但能聽聞如是三昧，或復思惟、或常親近、或亦修習、或能宣說，當知彼諸善男子、善女人不久必成阿耨多羅三藐三菩提。何以故？此三昧者即是過去、現在、未來三世一切諸如來、應供、等正覺思惟修習、清凈成就真實金剛，無有虛偽、不可破壞；復能教化諸菩薩輩令其安住，以諸菩薩必能安隱住于大乘故。

「複次，不空見！譬如三十三天見歡喜園皆生安樂。如是，不空見！彼一切菩薩摩訶薩皆因聞此三昧名字故，能速成阿耨多羅三藐三菩提。以是三昧法門名字，往昔諸佛之所讚歎、為他廣說、釋解理義、開發顯示名味句身、具足圓滿、安住法界、擁護攝持、諸大菩薩教化增長，令樂真道、正直淳和、常受安樂。

「不空見！以是因緣，汝應知此，若諸菩薩聞此三昧暫經心耳，如是諸善男子、善女人不久當證阿耨多羅三藐三菩提。

「不空見！吾故語汝，汝當善知。若諸菩薩摩訶薩聞此甚深念佛三昧能受持者，彼等善男子，善女人自然疾成阿耨多羅三藐三菩提。

「複次，不空見！汝應受持如是三昧，常念為彼一切世間比丘、比丘尼、優婆塞、優婆

【現代漢語翻譯】現代漢語譯本佛陀說：『菩提（覺悟）。』『還有，不空見（菩薩名）！譬如有人吞下金剛丸，應當知道這個人不久必定會死。為什麼呢？因為那金剛丸無法消化。同樣，不空見！如果有善男子、善女人，僅僅能夠聽聞這樣的三昧（禪定），或者進一步思惟、或者常常親近、或者也修習、或者能夠宣說，應當知道這些善男子、善女人不久必定成就阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為這個三昧是過去、現在、未來三世一切諸如來（佛的稱號）、應供（值得供養的人）、等正覺（完全覺悟的人）所思惟修習、清凈成就的真實金剛，沒有虛假、不可破壞；又能教化諸菩薩，使他們安住，因為諸菩薩必定能夠安穩地安住于大乘（佛教的根本教義）之中。『還有，不空見！譬如三十三天（欲界第二天）見到歡喜園都感到安樂。同樣，不空見！所有菩薩摩訶薩（大菩薩）都因為聽聞這個三昧的名字，能夠迅速成就阿耨多羅三藐三菩提。因為這個三昧法門的名字，是往昔諸佛所讚歎、為他人廣泛宣說、解釋理義、開發顯示名、味、句、身（佛法的構成要素），具足圓滿、安住法界（宇宙的真理）、擁護攝持、教化增長諸大菩薩，使他們樂於真道、正直淳和、常常享受安樂。『不空見！因為這個緣故，你應該知道，如果諸菩薩聽聞這個三昧，哪怕只是短暫地經過心耳，這些善男子、善女人不久也將證得阿耨多羅三藐三菩提。』『不空見！我告訴你，你應該好好知道。如果諸菩薩摩訶薩聽聞這個甚深念佛三昧能夠受持，他們這些善男子、善女人自然會快速成就阿耨多羅三藐三菩提。』『還有，不空見！你應該受持這樣的三昧，常常想著為那些世間一切比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）』

【English Translation】 English version The Buddha said: 'Bodhi (Enlightenment).' 'Furthermore, Akasagarbha (a Bodhisattva's name)! It is like a person who swallows a diamond pill; know that this person will surely die soon. Why is that? Because that diamond pill cannot be digested. Likewise, Akasagarbha! If there are good men and good women who can merely hear of such a Samadhi (meditative absorption), or further contemplate it, or constantly draw near to it, or also practice it, or are able to proclaim it, know that these good men and good women will soon attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Why is that? Because this Samadhi is the true diamond that all Tathagatas (Buddha's title), Arhats (worthy ones), and Samyak-sambuddhas (perfectly enlightened ones) of the past, present, and future three times have contemplated, practiced, purely attained, and is without falsehood and indestructible; it can also teach and guide all Bodhisattvas, enabling them to abide, because all Bodhisattvas will surely be able to abide securely in the Mahayana (the Great Vehicle).' 'Furthermore, Akasagarbha! It is like the thirty-three devas (gods of the second heaven of the desire realm) who feel joy upon seeing the Joyful Garden. Likewise, Akasagarbha! All Bodhisattva-Mahasattvas (great Bodhisattvas) are able to quickly attain Anuttara-samyak-sambodhi because they have heard the name of this Samadhi. Because of the name of this Samadhi Dharma-gate, it has been praised by the Buddhas of the past, widely proclaimed to others, its meaning explained, its name, taste, phrase, and body (the elements of the Dharma) developed and revealed, fully perfected, abiding in the Dharma-realm (the truth of the universe), protected and upheld, teaching and increasing all great Bodhisattvas, causing them to delight in the true path, to be upright and harmonious, and to constantly receive joy.' 'Akasagarbha! Because of this reason, you should know that if all Bodhisattvas hear this Samadhi, even if it only briefly passes through their mind and ears, these good men and good women will soon attain Anuttara-samyak-sambodhi.' 'Akasagarbha! I tell you, you should know this well. If all Bodhisattva-Mahasattvas hear this profound Samadhi of Buddha-Recollection and are able to uphold it, these good men and good women will naturally quickly attain Anuttara-samyak-sambodhi.' 'Furthermore, Akasagarbha! You should uphold this Samadhi, and constantly think of it for all the Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), and Upasikas (laywomen) in the world.'

夷，及諸國王、大臣、宰相，剎利、婆羅門、毗舍、首陀，一切乞士，並餘種種外道、尼犍遮羅迦、波利婆阇迦等頒宣廣說。何以故？以此三昧大德威力，能令彼等速成阿耨多羅三藐三菩提故。

「複次，不空見！若有善男子、善女人凈信敬心，分明知此唸佛三昧，過去諸佛之所讚歎、一切如來之所印可；如是知已，當即讀誦、當即受持、當即修行、當即敷演。復應當作如是思惟：『今此三昧為不思議大功德聚。』如是思已，當更信敬、當更尊重、當更深入、當更證知。所以者何？今此三昧乃是一切諸佛之所說也、一切諸佛之所行處也、一切諸佛之所印可也、一切諸佛之正教也、一切諸佛之辯才也、一切諸佛之所覺也、一切諸佛之選擇也、一切諸佛之所作也、一切諸佛之財寶也、一切諸佛之府庫也、一切諸佛之伏藏也、一切諸佛之倉廩也、一切諸佛之印璽也、一切諸佛之舍利也、一切諸佛之體性也。

「不空見！若彼善男子、善女人等能如是知，即得無量無邊善根。緣此功德，所生常處大剎利家、大婆羅門家，及餘一切大威勢家、大尊重家、大德天處，乃至當證阿耨多羅三藐三菩提。何以故？不空見！由此三昧具足能得不思議出世間果報聚故。

「不空見！彼善男子、善女人若但耳聞此三昧名，當

【現代漢語翻譯】現代漢語譯本：以及各國王、大臣、宰相，剎帝利（武士階層）、婆羅門（祭司階層）、吠舍（商人階層）、首陀羅（奴隸階層），所有乞士（出家修行者），以及其他各種外道、尼犍子（耆那教徒）、遍行外道等，都應廣泛宣說此法。為什麼呢？因為此三昧（禪定）具有強大的功德威力，能使他們迅速成就阿耨多羅三藐三菩提（無上正等正覺）。『再者，不空見！如果有善男子、善女人以清凈的信心和恭敬心，清楚地知道這唸佛三昧是過去諸佛所讚歎、一切如來所印可的；這樣知道后，就應當立即讀誦、立即受持、立即修行、立即廣為宣說。還應當這樣思考：『現在這個三昧是不可思議的大功德聚集。』這樣思考後，應當更加信敬、更加尊重、更加深入、更加證悟。為什麼呢？因為這個三昧是一切諸佛所說的、一切諸佛所行之處、一切諸佛所印可的、一切諸佛的正教、一切諸佛的辯才、一切諸佛所覺悟的、一切諸佛的選擇、一切諸佛所作的、一切諸佛的財寶、一切諸佛的府庫、一切諸佛的伏藏、一切諸佛的糧倉、一切諸佛的印璽、一切諸佛的舍利、一切諸佛的體性。『不空見！如果那些善男子、善女人等能夠這樣理解，就能獲得無量無邊的善根。憑藉這種功德，他們所生之處常在大剎帝利家、大婆羅門家，以及其他一切大威勢家、大尊重家、大德天處，乃至最終證得阿耨多羅三藐三菩提。為什麼呢？不空見！因為這個三昧具足能夠獲得不可思議的出世間果報聚集。『不空見！那些善男子、善女人如果僅僅是聽聞這個三昧的名字，應當...

【English Translation】 English version: and to all kings, ministers, prime ministers, Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), Shudras (laborer class), all mendicants, and various other non-Buddhist sects, Nirgranthas (Jains), and Parivrajakas (wandering ascetics), proclaim and widely expound it. Why is this so? Because the great power of this Samadhi (meditative absorption) can enable them to quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 『Furthermore, Akasagarbha, if there are good men or good women who, with pure faith and reverence, clearly understand that this Buddha-Recollection Samadhi is praised by the Buddhas of the past and affirmed by all Tathagatas; having understood this, they should immediately recite it, immediately uphold it, immediately practice it, and immediately expound it widely. They should also contemplate thus: 『This Samadhi is now an inconceivable accumulation of great merit.』 Having contemplated thus, they should have even greater faith and reverence, even greater respect, even greater depth, and even greater realization. Why is this so? Because this Samadhi is what all Buddhas have spoken, where all Buddhas have walked, what all Buddhas have affirmed, the true teaching of all Buddhas, the eloquence of all Buddhas, what all Buddhas have awakened to, the choice of all Buddhas, what all Buddhas have done, the treasure of all Buddhas, the storehouse of all Buddhas, the hidden treasure of all Buddhas, the granary of all Buddhas, the seal of all Buddhas, the relics of all Buddhas, and the very nature of all Buddhas. 『Akasagarbha, if those good men and good women can understand in this way, they will obtain immeasurable and boundless roots of goodness. By virtue of this merit, they will always be born into great Kshatriya families, great Brahmin families, and all other families of great power, great respect, and great virtue in the heavens, and will eventually attain Anuttara-samyak-sambodhi. Why is this so? Akasagarbha, because this Samadhi is complete and can obtain an inconceivable accumulation of supramundane rewards. 『Akasagarbha, if those good men and good women merely hear the name of this Samadhi, they should...

得無量無邊福聚，亦復當作無量無邊福行。然彼所得福聚善根、福行功德廣大甚深，不可挍計、不可算數、不可稱量、不可得知。

「複次，不空見！言粗若此，義尚未明。我今為汝更引譬喻，令諸智者少分解之。不空見！若有菩薩摩訶薩專心信樂、修行檀波羅蜜，日三時施，于日初分，以神通力故，即令七寶及餘眾具充滿於彼恒沙世界，還用奉上恒沙如來、應供、等正覺及諸弟子聲聞眾等；如日初分如是行施，日中、後分行施亦然。日別如是三時行施，乃至經彼無量無邊億那由他恒河沙劫而常行是無有休廢，亦復求于阿耨多羅三藐三菩提。不空見！于意云何？彼菩薩摩訶薩能于如是長時行施，所獲功德可謂多不？」

不空見言：「甚多，世尊！無量無邊、不可算數、不可稱量、不可思議也。」

時佛復告不空見菩薩言：「不空見！吾更語汝，汝宜諦聽。假彼菩薩摩訶薩如是修行檀波羅蜜，所種善根、所獲福聚實為廣大，然猶不及斯善男子、善女人但能耳聞此三昧名，或時書寫、或時讀誦、或時信解如來所說深妙法門少功德也。不空見！然此善男子、善女人但以聞名所獲功德尚超前福無量無邊、不可稱量、不可挍比，何況彼善男子、善女人具足得聞是三昧，能即書寫、讀誦、受持、思惟義理、善能

【現代漢語翻譯】現代漢語譯本：將獲得無量無邊的福德積聚，也應當修作無量無邊的福德行為。然而，他們所獲得的福德積聚、善根、福德行為的功德廣大而深遠，無法計算、無法數清、無法衡量、無法得知。「再者，不空見（菩薩名）！我剛才說的只是粗略的說法，其深層含義尚未闡明。我現在為你進一步舉例說明，讓有智慧的人稍微理解其中的道理。不空見！如果有菩薩摩訶薩（大菩薩）專心信奉、樂於修行檀波羅蜜（佈施波羅蜜），每天三次進行佈施。在每天的初分時，以神通力，使七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）以及其他各種器具充滿恒河沙數的世界，然後用這些供養恒河沙數如來（佛的稱號）、應供（值得供養者）、等正覺（完全覺悟者）以及他們的弟子聲聞眾等；像每天初分這樣行佈施，在每天的中間和後半部分也同樣行佈施。每天這樣三次行佈施，乃至經過無量無邊億那由他（極大的數字）恒河沙劫（極長的時間單位）都持續不斷地進行，並且也求證阿耨多羅三藐三菩提（無上正等正覺）。不空見！你認為如何？那位菩薩摩訶薩能在如此長的時間裡行佈施，所獲得的功德可以說多嗎？」不空見回答說：「非常多，世尊！無量無邊、不可計數、不可衡量、不可思議。」這時，佛又告訴不空見菩薩說：「不空見！我再告訴你，你應當仔細聽。假設那位菩薩摩訶薩像這樣修行檀波羅蜜，所種的善根、所獲得的福德積聚確實廣大，然而仍然比不上這位善男子、善女人僅僅能夠聽到這個三昧（禪定）的名稱，或者有時書寫、有時讀誦、有時信解如來所說的深奧微妙的法門所獲得的少許功德。不空見！然而，這位善男子、善女人僅僅因為聽到這個名稱所獲得的功德，尚且超過前面所說的福德無量無邊、不可衡量、不可比較，更何況那些善男子、善女人能夠完整地聽到這個三昧，能夠立即書寫、讀誦、受持、思考其中的義理、善於

【English Translation】 English version: They will obtain immeasurable and boundless accumulations of merit, and they should also perform immeasurable and boundless meritorious deeds. However, the merit accumulations, roots of goodness, and meritorious deeds they obtain are vast and profound, beyond calculation, beyond counting, beyond measure, and beyond knowing. Furthermore, Akasagarbha (name of a Bodhisattva)! What I said earlier was just a rough explanation, and its deeper meaning has not yet been clarified. Now I will give you a further analogy to allow the wise to understand the principle a little. Akasagarbha! If there is a Bodhisattva Mahasattva (great Bodhisattva) who wholeheartedly believes in and delights in practicing Dana Paramita (perfection of giving), giving three times a day. In the first part of the day, through supernatural power, they fill countless worlds like the sands of the Ganges River with the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) and other various implements, and then use these to offer to countless Tathagatas (title of a Buddha), Arhats (worthy of offerings), Samyaksambuddhas (fully enlightened ones), and their disciples, the Sravakas (hearers); just as they give in the first part of the day, they also give in the middle and latter parts of the day. They give three times a day like this, and continue without interruption for countless billions of nayutas (extremely large numbers) of kalpas (extremely long units of time) like the sands of the Ganges River, and also seek Anuttara-samyak-sambodhi (supreme perfect enlightenment). Akasagarbha! What do you think? Can it be said that the merit obtained by that Bodhisattva Mahasattva who gives for such a long time is great? Akasagarbha replied, 'Very much, World Honored One! Immeasurable, boundless, uncountable, immeasurable, and inconceivable.' Then the Buddha told Bodhisattva Akasagarbha, 'Akasagarbha! I will tell you more, you should listen carefully. Suppose that Bodhisattva Mahasattva practices Dana Paramita in this way, the roots of goodness they plant and the accumulations of merit they obtain are indeed vast, but they are still not comparable to the slight merit obtained by a good man or good woman who can merely hear the name of this Samadhi (meditative concentration), or sometimes write it down, sometimes recite it, or sometimes believe and understand the profound and subtle Dharma spoken by the Tathagata. Akasagarbha! However, the merit obtained by this good man or good woman just by hearing the name already surpasses the aforementioned merit immeasurably, boundlessly, immeasurably, and incomparably, let alone those good men and good women who can fully hear this Samadhi, can immediately write it down, recite it, uphold it, contemplate its meaning, and are skilled in'

為諸人天大眾宣揚廣釋也？不空見！汝今當知我但略說三昧功德，若欲廣說此定善根，假經多劫終不能盡。」

菩薩唸佛三昧分諸菩薩本行品第十五

爾時，不空見菩薩摩訶薩、善現菩薩摩訶薩、善喜光菩薩摩訶薩、無邊見菩薩摩訶薩、無邊莊嚴菩薩摩訶薩、無邊幢菩薩摩訶薩、無邊光明菩薩摩訶薩、無邊稱菩薩摩訶薩、無邊禪菩薩摩訶薩、無邊智菩薩摩訶薩、無邊發王菩薩摩訶薩、無邊自在王菩薩摩訶薩、思惟最勝無邊菩薩摩訶薩、思惟一切法意菩薩摩訶薩、思惟虛空意菩薩摩訶薩、思惟無礙意菩薩摩訶薩、無邊寶意菩薩摩訶薩、能滅一切怖畏菩薩摩訶薩、善凈意菩薩摩訶薩，如是等菩薩摩訶薩為首，與九十億那由他百千菩薩摩訶薩俱從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「世尊！我等從佛聞是菩薩唸佛三昧功德利益，我等要當躬自書寫、讀誦、受持、思惟義理、廣為他說，亦令他人如說修行。何以故？我等為欲攝受阿耨多羅三藐三菩提故。世尊！我等於此諸佛、世尊所說三昧甚深經典，令諸眾生聞已歡喜，我等亦當益其氣力與其安樂。所以者何？彼等若能於是大乘修多羅中次第修行，聞已書寫、讀誦、受持、分別思惟、廣為他說，亦令他人分別解說，必得成就阿耨多羅三藐三菩提故。」

【現代漢語翻譯】現代漢語譯本：是爲了向諸天人和大眾廣泛宣揚解釋嗎？不空見（菩薩名）！你現在應當知道，我只是簡略地說說三昧（佛教禪定）的功德，如果要廣泛地說這種禪定的善根，即使經過多個劫數也終究不能說完。

菩薩唸佛三昧分諸菩薩本行品第十五

那時，不空見菩薩摩訶薩（大菩薩）、善現菩薩摩訶薩、善喜光菩薩摩訶薩、無邊見菩薩摩訶薩、無邊莊嚴菩薩摩訶薩、無邊幢菩薩摩訶薩、無邊光明菩薩摩訶薩、無邊稱菩薩摩訶薩、無邊禪菩薩摩訶薩、無邊智菩薩摩訶薩、無邊發王菩薩摩訶薩、無邊自在王菩薩摩訶薩、思惟最勝無邊菩薩摩訶薩、思惟一切法意菩薩摩訶薩、思惟虛空意菩薩摩訶薩、思惟無礙意菩薩摩訶薩、無邊寶意菩薩摩訶薩、能滅一切怖畏菩薩摩訶薩、善凈意菩薩摩訶薩，像這樣的大菩薩為首，與九十億那由他百千菩薩摩訶薩一起從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『世尊！我們從佛那裡聽聞了這種菩薩唸佛三昧的功德利益，我們一定要親自書寫、讀誦、受持、思考其中的義理、廣泛地為他人宣說，也讓其他人像這樣修行。為什麼呢？因為我們是爲了攝取阿耨多羅三藐三菩提（無上正等正覺）的緣故。世尊！我們對於諸佛、世尊所說的這種甚深的三昧經典，要讓眾生聽了之後歡喜，我們也要增加他們的力量，給予他們安樂。這是為什麼呢？因為他們如果能夠在這大乘經典中次第修行，聽了之後書寫、讀誦、受持、分別思考、廣泛地為他人宣說，也讓其他人分別解說，必定能夠成就阿耨多羅三藐三菩提。』

【English Translation】 English version: Is it to widely proclaim and explain to all the gods, humans, and the masses? Not-Empty-View (a Bodhisattva)! You should know now that I am only briefly speaking about the merits of Samadhi (Buddhist meditation). If one were to extensively describe the roots of goodness of this meditation, it would not be possible to finish even after many kalpas (eons).

Chapter Fifteen: The Bodhisattva's Practice of Mindfulness of the Buddha Samadhi

At that time, Not-Empty-View Bodhisattva Mahasattva (Great Bodhisattva), Good-Appearance Bodhisattva Mahasattva, Good-Joy-Light Bodhisattva Mahasattva, Boundless-View Bodhisattva Mahasattva, Boundless-Adornment Bodhisattva Mahasattva, Boundless-Banner Bodhisattva Mahasattva, Boundless-Light Bodhisattva Mahasattva, Boundless-Name Bodhisattva Mahasattva, Boundless-Meditation Bodhisattva Mahasattva, Boundless-Wisdom Bodhisattva Mahasattva, Boundless-Hair-King Bodhisattva Mahasattva, Boundless-Sovereign-King Bodhisattva Mahasattva, Thinking-Supreme-Boundless Bodhisattva Mahasattva, Thinking-All-Dharma-Intent Bodhisattva Mahasattva, Thinking-Space-Intent Bodhisattva Mahasattva, Thinking-Unobstructed-Intent Bodhisattva Mahasattva, Boundless-Treasure-Intent Bodhisattva Mahasattva, Able-to-Extinguish-All-Fears Bodhisattva Mahasattva, Good-Pure-Intent Bodhisattva Mahasattva, and other such Bodhisattva Mahasattvas, leading ninety billion nayutas of hundreds of thousands of Bodhisattva Mahasattvas, rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms respectfully, and said to the Buddha: 'World Honored One! We have heard from the Buddha about the merits and benefits of this Bodhisattva's Mindfulness of the Buddha Samadhi. We will personally write, recite, receive, uphold, contemplate its meaning, and widely proclaim it to others, and also cause others to practice accordingly. Why is this? Because we wish to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). World Honored One! Regarding these profound Samadhi scriptures spoken by the Buddhas and World Honored Ones, we will cause all beings to rejoice upon hearing them, and we will also increase their strength and give them peace. Why is this? Because if they can practice sequentially in this Mahayana Sutra, after hearing it, write, recite, receive, uphold, contemplate, and widely proclaim it to others, and also cause others to explain it, they will surely attain Anuttara-samyak-sambodhi.'

爾時，世尊知諸菩薩摩訶薩等一心念求，遂便微笑。諸佛、世尊法如是故，即微笑時，世尊面門放種種光——所謂金、銀、琉璃、頗梨、馬瑙、車𤦲、真珠——如是一切諸寶光中，各皆復出無量百千異色光明，皆自世尊面門而出，遍游十方無量世界，上至梵宮，還住佛頂。如天帝釋建立寶幢，端直光華，見者歡喜。時此三千大千世界莊嚴壯麗，微妙無比。

爾時，彼諸菩薩摩訶薩眾見是神變莊嚴事已，咸皆驚歎：「奇哉，希有，世尊神通。」

於是眾中有一菩薩摩訶薩名如意定智神通，即從座起，正持威儀，合掌恭敬頂禮世尊已，用天沉水香、多伽羅香、多摩羅跋香、牛頭栴檀、末栴檀等奉散佛上。復以天曼陀羅花、摩訶曼陀羅花、天優缽羅花、波頭摩花、拘物頭花、分陀利花、雞娑羅花、摩訶雞娑羅花等供養世尊已，說偈贊曰：

「世尊調御無倫匹，　　金色相好具足人，　光明威德遍十方，　　狀若林間開花樹。　妙行圓滿智無邊，　　大威能為世間益，　最勝方便愿演說，　　今復微笑有何緣？　世尊無等無邊智，　　挺超眾類誰能加？　無上威德今應宣，　　何因今日復微笑？　今此世界遍大千，　　花敷盡若帝天樹，　一切眾生皆歡喜，　　今更微笑何所因？　盲

【現代漢語翻譯】現代漢語譯本：那時，世尊知道諸位菩薩摩訶薩（菩薩中的大菩薩）一心想著求法，於是就露出了微笑。諸佛、世尊的法則是這樣的，當微笑時，世尊的面門放出種種光芒——也就是金、銀、琉璃（一種寶石）、頗梨（水晶）、馬瑙（瑪瑙）、車𤦲（硨磲）、真珠（珍珠）——像這樣一切的寶光中，各自又發出無數百千種不同的顏色光明，都從世尊的面門發出，遍游十方無量世界，上至梵宮（色界天的最高處），然後回到佛的頭頂。就像天帝釋（帝釋天）建立寶幢（一種裝飾華麗的旗幟），端正挺直，光華燦爛，見到的人都心生歡喜。這時，這三千大千世界莊嚴壯麗，無比微妙。那時，那些菩薩摩訶薩們見到這種神奇變化的莊嚴景象后，都驚歎道：『真是奇特啊，太稀有了，世尊的神通真是不可思議！』這時，大眾中有一位菩薩摩訶薩，名叫如意定智神通（具有如意禪定智慧和神通的菩薩），他立即從座位上站起來，整理好威儀，合掌恭敬地向世尊頂禮，然後用天上的沉水香、多伽羅香（一種香料）、多摩羅跋香（一種香料）、牛頭栴檀（一種名貴的檀香）、末栴檀（一種檀香）等香散在佛的身上。又用天上的曼陀羅花（一種花）、摩訶曼陀羅花（大曼陀羅花）、天優缽羅花（青蓮花）、波頭摩花（紅蓮花）、拘物頭花（白蓮花）、分陀利花（白蓮花）、雞娑羅花（一種花）、摩訶雞娑羅花（大雞娑羅花）等供養世尊后，用偈頌讚嘆道：『世尊調御（調伏和引導眾生）無與倫比，金色相好（佛的莊嚴相貌）具足的人，光明威德遍照十方，像林間盛開的花樹。妙行圓滿智慧無邊，大威德能為世間帶來利益，最殊勝的方便愿您演說，今天又微笑是有什麼緣故？世尊無等無邊的智慧，超越一切眾生誰能相比？無上的威德今天應當宣說，是什麼原因今天又微笑？現在這個世界遍佈大千，花朵盛開如同帝釋天的樹木，一切眾生都歡喜快樂，今天又微笑是因為什麼？盲'

【English Translation】 English version: At that time, the World Honored One, knowing that all the Bodhisattva Mahasattvas (great Bodhisattvas) were single-mindedly seeking the Dharma, then smiled. Such is the Dharma of all Buddhas and World Honored Ones, that when they smile, the World Honored One's face emits various kinds of light—namely, gold, silver, lapis lazuli (a type of gemstone), crystal, agate, tridacna (giant clam), and pearls—and within all these precious lights, each emits countless hundreds of thousands of different colored lights, all emanating from the World Honored One's face, traveling throughout the immeasurable worlds of the ten directions, reaching up to the Brahma Palace (the highest realm of the Form Realm), and then returning to rest on the Buddha's crown. It was like the celestial Lord Shakra (Indra) erecting a jeweled banner, upright and radiant, causing joy in those who saw it. At this time, this great trichiliocosm was adorned with splendor, incomparably exquisite. At that time, those Bodhisattva Mahasattvas, having seen this miraculous and magnificent event, all exclaimed in amazement: 'How wondrous, how rare, the World Honored One's spiritual powers!' Then, among the assembly, there was a Bodhisattva Mahasattva named As-You-Wish-Samadhi-Wisdom-Spiritual-Power (a Bodhisattva with the wisdom and spiritual power of the As-You-Wish Samadhi), who immediately rose from his seat, adjusted his demeanor, respectfully joined his palms, bowed to the World Honored One, and then scattered celestial aloeswood incense, tagara incense (a type of spice), tamalapatra incense (a type of spice), sandalwood from Ox-Head Mountain (a precious type of sandalwood), and powdered sandalwood, etc., upon the Buddha. He also offered celestial mandara flowers (a type of flower), great mandara flowers, celestial utpala flowers (blue lotus), padma flowers (red lotus), kumuda flowers (white lotus), pundarika flowers (white lotus), kimsuka flowers (a type of flower), and great kimsuka flowers, etc., to the World Honored One, and then praised him with verses: 'World Honored One, the tamer (of beings) without equal, A person with golden complexion and perfect marks, Your light and majestic virtue pervade the ten directions, Like a flowering tree in the forest. Your wondrous practices are complete, your wisdom boundless, Your great power benefits the world, May you expound the most excellent expedient means, What is the reason for your smile today? World Honored One, your wisdom is unequaled and boundless, Surpassing all beings, who can compare? Your supreme majestic virtue should be proclaimed today, What is the reason for your smile today? Now this world pervades the great trichiliocosm, Flowers bloom like the trees of the celestial realm, All beings are joyful and happy, What is the reason for your smile today? Blind'

者能視、聾得聞、　　啞者得言、蹇能步、　狂亂失心獲本念，　　今復微笑何因緣？　群獸喜躍悉鳴吼、　　異鳥歡欣吐清音、　眾樂不鼓自然鳴，　　今者何因復微笑？　一切樂音同時作，　　本非天人之所鼓，　而令人天獲安樂，　　今更微笑何所緣？　彼天觀人明照此，　　斯人今亦見彼天，　天人交發希有心，　　何緣今更現微笑？　無上丈夫世依止，　　大尊今日為我宣，　若聞大慈憐笑者，　　唯深慶幸豈能報？」

爾時，世尊即為如意定智神通菩薩摩訶薩宣說大士所有妙問，亦即宣彼恒沙諸如來、應供、等正覺名號。其偈詞曰：

「諸善男子等，　　聞法王妙聲，　彼六十八千，　　悉發菩提愿，　亦于當來世，　　正法毀壞時，　世尊自護持，　　如是深妙典。　我聞大名稱，　　終無有厭倦，　不思議法門，　　諸佛之所說。　汝聽我今說，　　斯諸菩薩眾，　非但一佛所，　　發此誠敬心。　我念往昔諸生處，　　六十六億那由他，　爾時皆亦如斯起，　　唯為護持此深法。　又復過去前于茲，　　無量恒沙諸佛所，　于彼為首修虔敬，　　最上妙法我護持。　斯諸大士為法故，　　能捨重命豈愛身？　其何甘法不憚苦，　　獨為菩提

【現代漢語翻譯】現代漢語譯本能看見的盲人能看見，能聽見的聾子能聽見，啞巴能說話，瘸子能走路。瘋狂和失去理智的人恢復了本來的心念，現在又微笑是什麼原因呢？各種野獸歡喜跳躍並吼叫，奇異的鳥兒歡快地發出清脆的聲音。各種樂器不敲自鳴，現在又微笑是什麼原因呢？一切樂音同時響起，本來不是天人敲擊的。卻使人天獲得安樂，現在又微笑是什麼緣故呢？那些天人觀察到人能清楚地看到他們，這些人現在也能看到天人。天人之間互相產生稀有的心念，是什麼原因現在又顯現微笑呢？無上的丈夫是世間的依靠，偉大的尊者今天為我宣說。如果聽到大慈悲的微笑，唯有深深慶幸，哪裡能報答呢？'

那時，世尊就為如意定智神通菩薩摩訶薩（Ruyi Dingzhi Shentong Pusa Mohesa，具有如意禪定智慧神通的大菩薩）宣說大士的所有奇妙提問，也即宣說恒河沙數諸如來（Rulai，佛的稱號）、應供（Yinggong，值得供養的人）、等正覺（Dengzhengjue，完全覺悟的人）的名號。他的偈頌說：

'諸位善男子等，聽聞法王（Fawang，佛的尊稱）的妙音，那六萬八千人，都發起了菩提愿（Puti yuan，成佛的願望），也在將來的世代，正法（Zhengfa，佛法）毀壞的時候，世尊自己護持，像這樣深奧微妙的經典。我聽聞大名稱，終究沒有厭倦，不可思議的法門，是諸佛所說的。你們聽我今天說，這些菩薩眾，不僅僅在一個佛所，發起這種誠敬的心。我憶念往昔的諸生之處，六十六億那由他（Nayuta，數量單位），那時也都像這樣發起，唯獨爲了護持這深奧的佛法。又在過去更早之前，在無量恒河沙數諸佛那裡，在他們那裡為首修習虔誠恭敬，最上妙的佛法我護持。這些大士爲了佛法，能捨棄寶貴的生命，哪裡會愛惜自身呢？他們為何甘願受法而不怕辛苦，只爲了菩提（Puti，覺悟）？'

【English Translation】 English version The blind who can see, the deaf who can hear, the mute who can speak, and the lame who can walk. Those who are mad and have lost their minds regain their original thoughts, what is the reason for smiling again now? Various beasts rejoice and leap, roaring, and strange birds happily utter clear sounds. Various musical instruments play without being struck, what is the reason for smiling again now? All musical sounds arise simultaneously, not originally played by gods or humans. Yet they bring peace and joy to gods and humans, what is the reason for smiling again now? Those gods observe that humans can clearly see them, and these humans can now also see the gods. Gods and humans mutually generate rare thoughts, what is the reason for showing a smile again now? The supreme man is the reliance of the world, the great honored one, please explain to me today. If one hears the smile of great compassion, one can only deeply rejoice, how can one repay it?'

At that time, the World Honored One then explained to the Bodhisattva Mahasattva Ruyi Dingzhi Shentong (Bodhisattva Mahasattva with the supernatural power of the Samadhi of Wish Fulfillment) all the wonderful questions of the great being, and also proclaimed the names of the Tathagatas (Rulai, title of Buddha), Arhats (Yinggong, worthy of offerings), and Samyaksaṃbuddhas (Dengzhengjue, fully enlightened ones) as numerous as the sands of the Ganges. His verses said:

'All you good men, listen to the wonderful sound of the Dharma King (Fawang, a respectful title for the Buddha), Those sixty-eight thousand all generated the Bodhi aspiration (Puti yuan, the aspiration to become a Buddha), And also in the future generations, when the Right Dharma (Zhengfa, the Buddha's teachings) is destroyed, The World Honored One himself will protect, such profound and wonderful scriptures. I hear the great name, and never tire of it, The inconceivable Dharma gate, is what the Buddhas have spoken. You listen to me now, these Bodhisattva assemblies, Not only in one Buddha's place, did they generate this sincere and respectful heart. I recall my past lives, sixty-six billion nayutas (Nayuta, a unit of quantity), At that time, they all arose like this, solely to protect this profound Dharma. And also in the past, even earlier than this, in the presence of countless Buddhas as numerous as the sands of the Ganges, There, taking the lead in practicing piety and reverence, I protected the most supreme and wonderful Dharma. These great beings, for the sake of the Dharma, can give up their precious lives, how could they cherish their bodies? Why would they willingly endure the Dharma without fear of hardship, only for Bodhi (Puti, enlightenment)?'

無上證。　不可思議恒沙數，　　無量威德諸如來，　彼時上首皆敬起，　　亦唯愛樂斯法故。　寶光、火光、大光佛、　　電光、普光不思議，　斯輩三等攝持法，　　為求菩提無上道，　唯我神力能知汝，　　果報今日皆明現。　不空！汝久發斯愿，　　經昔無量百千生，　汝于諸佛大師前，　　不思議行悉圓滿。　常業歌贊兩足尊，　　苦行熏修諸大誓，　由往積集勝因緣，　　今獲偈嘆大法王。　往昔世尊號善眼，　　亦名火幢、無邊威，　斯輩彼時為上首，　　欲求無上正覺故。　往昔有佛莊嚴王，　　剎若他化天宮所，　斯輩多是勝上士，　　彼時已就大菩提。　過去有佛名放光，　　亦無邊光無量相，　斯輩于彼己為首，　　初求如是妙三昧。　大摩尼珠火光佛，　　普光明聚調御師，　彼時攝法為首起，　　求于菩提安樂故。　大光日光不思議，　　無量精進無邊定，　于彼攝法上首起，　　為求安樂菩提故。　善華香佛及金華，　　無漏如來無諍行，　彼時皆為護法首，　　為求如是上菩提。　如是過去諸如來，　　無邊智尊雨足尊，　于彼三種攝持故，　　祈願最上佛菩提。　八萬丈夫通達士，　　為證第一妙菩提，　斯輩因是勝善根，　

【現代漢語翻譯】現代漢語譯本無上的證悟。不可思議如恒河沙數般，無量威德的諸位如來（Tathagata，佛的稱號），那時，他們中的首領都恭敬地站起身，也只是因為愛樂這種法。寶光佛、火光佛、大光佛、電光佛、普光佛，這些不可思議的佛，他們這三類佛都受持此法，爲了尋求菩提（Bodhi，覺悟）無上的道。只有我的神力能夠知道你，你的果報今天都明顯地顯現出來。不空（Amogha，人名）！你很久以前就發了這個愿，經歷了過去無量百千生。你在諸佛大師面前，不可思議的修行都圓滿了。你常常歌頌讚美兩足尊（佛的尊稱），苦行熏修各種大誓願。由於往昔積累的殊勝因緣，今天獲得了偈頌讚嘆大法王（佛的尊稱）。往昔有世尊（佛的尊稱）名為善眼，也名為火幢、無邊威。他們那時是首領，爲了尋求無上正覺（Anuttara-samyak-sambodhi，無上正等正覺）的緣故。往昔有佛名為莊嚴王，他的剎土如同他化自在天（Paranirmitavasavartin，欲界第六天）的宮殿。他們大多是殊勝的上士，那時已經成就了大菩提。過去有佛名為放光，也名為無邊光、無量相。他們在那時已經為首領，最初尋求如此微妙的三昧（Samadhi，禪定）。大摩尼珠火光佛，普光明聚調御師（佛的尊稱），他們那時受持此法為首，爲了尋求菩提安樂的緣故。大光佛、日光佛，不可思議，無量精進，無邊禪定。他們在受持此法時為首，爲了尋求安樂菩提的緣故。善華香佛以及金華佛，無漏如來（佛的稱號），無諍行。他們那時都為護法之首，爲了尋求如此無上的菩提。像這樣過去的諸位如來，無邊智尊，雨足尊（佛的尊稱），因為受持這三種法，祈願最上的佛菩提。八萬通達的丈夫，爲了證得第一微妙的菩提，他們因為這個殊勝的善根，

【English Translation】 English version The unsurpassed enlightenment. Inconceivable as the sands of the Ganges, immeasurable in power and virtue are the Tathagatas (Buddhas). At that time, the leaders among them all respectfully rose, solely because they loved and delighted in this Dharma. Buddha of Jewel Light, Buddha of Fire Light, Buddha of Great Light, Buddha of Lightning Light, Buddha of Universal Light, these inconceivable Buddhas, These three kinds of Buddhas all uphold this Dharma, seeking Bodhi (enlightenment), the unsurpassed path. Only my divine power can know you, your karmic results are all clearly manifested today. Amogha (a name)! You made this vow long ago, having passed through countless hundreds of thousands of lives. Before the great masters, the Buddhas, your inconceivable practices have all been perfected. You constantly sing praises to the Two-Footed Honored One (a title for the Buddha), cultivating great vows through ascetic practices. Due to the accumulation of superior causes and conditions in the past, today you have obtained the verses praising the Great Dharma King (a title for the Buddha). In the past, there was a World Honored One (a title for the Buddha) named Good Eye, also named Fire Banner, and Immeasurable Majesty. They were the leaders at that time, for the sake of seeking Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). In the past, there was a Buddha named Adornment King, whose Buddha-field was like the palaces of the Paranirmitavasavartin (the sixth heaven of the desire realm). Most of them were superior noble beings, who had already attained great Bodhi at that time. In the past, there was a Buddha named Radiating Light, also named Immeasurable Light, and Immeasurable Form. They were the leaders at that time, initially seeking such a subtle Samadhi (meditative absorption). Buddha of Great Mani Jewel Fire Light, the Guide of the Assembly of Universal Brightness (a title for the Buddha), They were the leaders in upholding this Dharma at that time, for the sake of seeking the bliss of Bodhi. Buddha of Great Light, Buddha of Sun Light, inconceivable, with immeasurable diligence, and boundless Samadhi. They were the leaders in upholding this Dharma, for the sake of seeking the bliss of Bodhi. Buddha of Good Flower Fragrance and Buddha of Golden Flower, the undefiled Tathagatas (Buddhas), practicing without contention. They were all the leaders in protecting the Dharma at that time, for the sake of seeking such unsurpassed Bodhi. Like this, the past Tathagatas, the Honored Ones of boundless wisdom, the Honored Ones of abundant rain (titles for the Buddha), Because of upholding these three kinds of Dharma, they prayed for the supreme Buddha Bodhi. Eighty thousand accomplished men, for the sake of attaining the first subtle Bodhi, They, because of this superior root of goodness,

當來奉侍人中覺。　所生常處尊勝家，　　一切永除諸惡道，　斯等集會為法朋，　　終不遠離世間覺。　長違一切外論師，　　亦舍一切邪智友，　攝諸功德不可說，　　此福要登于菩提。　當來得值彌勒尊，　　此輩爾時皆集會，　於是三業持護法，　　因此能成勝菩提。　復于彌勒涅槃后，　　有佛、師子、調御師，　亦求彼法三業持，　　因此得成等正覺。　當來千佛無上尊，　　即是賢劫眾生導，　斯等法師世恒說，　　因證無礙妙色身。　過是賢劫諸佛已，　　復有正覺無量威，　更有如來厥號賢，　　及以世尊毗婆尸。　賢與毗婆尸滅后，　　復有佛出名娑羅，　彼時智者皆攝持，　　廣設眾具興供養。　娑羅世尊既涅槃，　　有佛如來名觀察，　斯輩于彼求法故，　　而復供養妙法王。　觀察如來涅槃已，　　有佛世尊名遍見；　遍見如來涅槃已，　　有佛厥名蓮花上；　花上如來涅槃已，　　有佛稱號優缽羅；　爾時諸智還求法，　　承事供養兩足尊。　優缽羅佛涅槃已，　　有佛世尊名曰花；　彼花如來涅槃已，　　有佛世尊號莊嚴；　莊嚴如來涅槃已，　　有佛世尊名勝智；　斯輩于彼亦求法，　　興建供養無有邊。　勝智如來涅槃已

【現代漢語翻譯】現代漢語譯本當他們未來侍奉覺悟者時，他們將常生於尊貴殊勝的家庭，永遠消除一切惡道，這些人將成為佛法的同修，最終不會遠離世間的覺悟。他們將長久遠離一切外道論師，也會捨棄一切邪知邪見的友人，他們所積累的功德不可言說，這些福德將使他們最終證得菩提。未來他們將得遇彌勒尊（Maitreya，未來佛），那時他們都將成為他的弟子，他們將以身、口、意三業護持佛法，因此能夠成就殊勝的菩提。在彌勒佛涅槃之後，將有佛陀，名為師子（Simha，獅子），調御師（Tathagata，如來），他們也將尋求佛法，以三業護持，因此得以成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺）。未來將有千佛無上尊，他們是賢劫（Bhadrakalpa，現在賢劫）眾生的導師，這些法師將恒常宣說佛法，因此證得無礙的妙色身。在度過賢劫諸佛之後，還將有正覺者，具有無量的威德，還有如來，名號為賢（Bhadra，賢善），以及世尊毗婆尸（Vipasyin，過去七佛之一）。賢佛和毗婆尸佛滅度后，將有佛出世，名為娑羅（Sara，堅固），那時有智慧的人都將攝持佛法，廣設種種供具進行供養。娑羅世尊涅槃后，將有佛如來，名為觀察（Avalokita，觀照），這些人因為向他求法，又供養這位妙法之王。觀察如來涅槃后，將有佛世尊，名為遍見（Samantadarshin，普見）；遍見如來涅槃后，將有佛，名號為蓮花上（Padmottara，蓮花之上）；蓮花上如來涅槃后，將有佛，稱號為優缽羅（Utpala，青蓮花）；那時，有智慧的人們還會尋求佛法，承事供養這兩足尊（佛陀）。優缽羅佛涅槃后，將有佛世尊，名為花（Pushpa，花）；花如來涅槃后，將有佛世尊，號為莊嚴（Vyuharaja，莊嚴王）；莊嚴如來涅槃后，將有佛世尊，名為勝智（Jnanottara，智勝）；這些人也會向他求法，興建無邊的供養。勝智如來涅槃后

【English Translation】 English version When they come to serve the Awakened One in the future, They will always be born into noble and superior families, forever eliminating all evil paths, These individuals will become companions in the Dharma, ultimately never straying from worldly enlightenment. They will long forsake all externalist teachers, and also abandon all friends with wrong views and false wisdom, The merits they accumulate are ineffable, and these blessings will ultimately lead them to attain Bodhi. In the future, they will encounter the Venerable Maitreya (the future Buddha), and at that time, they will all become his disciples, They will uphold the Dharma with their body, speech, and mind, and thus be able to achieve supreme Bodhi. After the Nirvana of Maitreya Buddha, there will be a Buddha named Simha (Lion), the Tathagata (Thus Come One), They will also seek the Dharma, upholding it with their three actions, and thus attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). In the future, there will be a thousand Buddhas, the supreme ones, who are the guides of beings in the Bhadrakalpa (the present fortunate eon), These Dharma teachers will constantly proclaim the Dharma, and thus attain the unobstructed, wondrous form body. After the Buddhas of the Bhadrakalpa have passed, there will be Awakened Ones with immeasurable power, There will also be a Tathagata named Bhadra (Auspicious), and the World Honored One Vipasyin (one of the seven past Buddhas). After the Nirvana of Bhadra Buddha and Vipasyin Buddha, a Buddha will appear named Sara (Solid), At that time, the wise will all embrace the Dharma, widely setting up various offerings. After the Nirvana of the World Honored One Sara, there will be a Buddha Tathagata named Avalokita (Observing), These people, because they seek the Dharma from him, will also make offerings to this King of the Wonderful Dharma. After the Nirvana of Avalokita Tathagata, there will be a Buddha World Honored One named Samantadarshin (All-Seeing); After the Nirvana of Samantadarshin Tathagata, there will be a Buddha named Padmottara (Above the Lotus); After the Nirvana of Padmottara Tathagata, there will be a Buddha named Utpala (Blue Lotus); At that time, the wise ones will still seek the Dharma, serving and making offerings to the Two-Footed Honored One (Buddha). After the Nirvana of Utpala Buddha, there will be a Buddha World Honored One named Pushpa (Flower); After the Nirvana of Pushpa Tathagata, there will be a Buddha World Honored One named Vyuharaja (King of Adornment); After the Nirvana of Vyuharaja Tathagata, there will be a Buddha World Honored One named Jnanottara (Superior Wisdom); These people will also seek the Dharma from him, establishing boundless offerings. After the Nirvana of Jnanottara Tathagata

，　　有佛世尊名善見；　善見如來涅槃已，　　有佛世尊名善持；　善持如來涅槃已，　　有佛名曰具威儀；　彼亦三種法攝持，　　唯求證斯菩提道。　具威儀佛涅槃已，　　有佛世尊無量威；　無量威佛涅槃已，　　有佛世尊名勝王；　勝王如來涅槃已，　　有佛世尊名現前；　現前如來涅槃已，　　有佛世尊最熾王；　爾時此等為法故，　　廣設供養不思議。　如是未來諸世尊，　　世間勝智超一切，　於己身命無愛吝，　　但為求證佛菩提。　因藉如斯勝善根，　　將來奉承勝威德，　是佛人中最第一，　　如彼調御阿彌陀。　于彼殊勝世尊所，　　即欲修證上菩提，　為求法故常精勤，　　當設無邊妙供養。　彼方所有諸世界，　　遠離衰惱除五塵，　唯求法樂利群生，　　供養億數恒沙佛。　當來成佛無邊智，　　能多利益滅眾苦，　為求安樂諸眾生，　　供養無量無邊佛。　當得成佛大名稱，　　彼剎莊嚴難思議，　儘是眾寶人樂觀，　　猶安樂國殊廣大。　多億那由諸菩薩，　　咸受佛記人中尊，　以不思議諸佛智，　　如是贊稱大法王。　我於今者為汝說，　　一切大眾諸天人，　其有求于正覺真，　　終自同彼如來證。　若能愿樂勝菩提

【現代漢語翻譯】現代漢語譯本曾有佛世尊名為善見（善於觀察），善見如來涅槃之後，有佛世尊名為善持（善於堅持）；善持如來涅槃之後，有佛名為具威儀（具有威嚴的儀態）；他們也以三種法門攝持，只求證得菩提之道。具威儀佛涅槃之後，有佛世尊名為無量威（具有無量威德）；無量威佛涅槃之後，有佛世尊名為勝王（殊勝的王者）；勝王如來涅槃之後，有佛世尊名為現前（顯現在前）；現前如來涅槃之後，有佛世尊名為最熾王（最熾盛的王者）；那時，他們爲了佛法，廣設不可思議的供養。像這樣，未來的諸位世尊，世間的殊勝智慧超越一切，對於自己的身命沒有絲毫的愛惜和吝嗇，只為求證佛的菩提。因為憑藉如此殊勝的善根，將來會奉承殊勝的威德，這樣的佛是人中最第一的，如同調御者阿彌陀（無量光）。在那些殊勝的世尊那裡，就想要修證無上的菩提，爲了求法而常常精進勤奮，應當設定無邊的美妙供養。他們所在的所有世界，遠離衰敗和煩惱，去除五塵（色、聲、香、味、觸），只求佛法的快樂，利益眾生，供養億數恒河沙的佛。將來成就佛的無邊智慧，能夠多多利益眾生，滅除眾苦，爲了求得眾生的安樂，供養無量無邊的佛。將來會成就佛的大名聲，他們的剎土莊嚴不可思議，全部都是眾寶，令人喜悅觀看，猶如安樂世界一樣殊勝廣大。多億那由他的菩薩，都將接受佛的授記，成為人中尊者，以不可思議的諸佛智慧，如此讚歎稱頌大法王。我今天為你們說，一切大眾諸天人，如果有求于正覺真理的，最終也會像那些如來一樣證得。如果能夠愿樂殊勝的菩提

【English Translation】 English version There was a Buddha, a World Honored One, named Good Vision (善見, Shànjiàn); After the Nirvana of the Tathagata Good Vision, there was a Buddha, a World Honored One, named Good Holding (善持, Shànchí); After the Nirvana of the Tathagata Good Holding, there was a Buddha named Possessing Dignity (具威儀, Jùwēiyí); They also upheld the three kinds of Dharma, seeking only to attain the path of Bodhi. After the Nirvana of the Buddha Possessing Dignity, there was a Buddha, a World Honored One, named Immeasurable Majesty (無量威, Wúliàngwēi); After the Nirvana of the Buddha Immeasurable Majesty, there was a Buddha, a World Honored One, named Victorious King (勝王, Shèngwáng); After the Nirvana of the Tathagata Victorious King, there was a Buddha, a World Honored One, named Present (現前, Xiànqián); After the Nirvana of the Tathagata Present, there was a Buddha, a World Honored One, named Most Blazing King (最熾王, Zuìchìwáng); At that time, for the sake of the Dharma, they extensively offered inconceivable offerings. Like this, the future World Honored Ones, with supreme wisdom surpassing all in the world, Have no love or attachment to their own lives, but only seek to attain the Bodhi of the Buddha. Because of such supreme good roots, in the future they will serve supreme virtue, Such Buddhas are the foremost among people, like the tamer Amitabha (阿彌陀, Āmítuó). In the presence of those supreme World Honored Ones, they desire to cultivate and attain supreme Bodhi, For the sake of seeking the Dharma, they are always diligent and assiduous, and should set up boundless wonderful offerings. All the worlds where they are, are far from decay and affliction, removing the five dusts (form, sound, smell, taste, touch), Seeking only the joy of the Dharma, benefiting sentient beings, and making offerings to billions of Buddhas as numerous as the sands of the Ganges. In the future, they will attain the boundless wisdom of the Buddha, able to greatly benefit and extinguish the sufferings of sentient beings, For the sake of seeking the happiness of all sentient beings, they will make offerings to immeasurable and boundless Buddhas. In the future, they will attain the great name of the Buddha, their lands will be adorned inconceivably, All will be with various treasures, pleasing to the eye, just like the supreme and vast Land of Bliss. Many billions of Nayuta Bodhisattvas will all receive the Buddha's prediction, becoming the honored ones among people, With the inconceivable wisdom of all Buddhas, they will thus praise and extol the Great Dharma King. I am now speaking to you, all the great assembly of gods and humans, Those who seek the truth of Right Enlightenment will ultimately attain the same realization as those Tathagatas. If one can aspire to the supreme Bodhi

，　　彼號上人蒙威護，　諸天守衛、及龍、鬼、　　鳩槃、金鳥、並夜叉，　若欲祈願成菩提，　　心常樂修佛勝道，　世尊哀愍如一子，　　身金色力智多聞。」

大方等大集經菩薩唸佛三昧分卷第十

【現代漢語翻譯】現代漢語譯本那位被稱為上人（指修行高深的人）的人，蒙受佛的威德護佑，諸天（天神）、龍（神獸）、鬼（鬼神）、鳩槃荼（一種惡鬼）、金翅鳥（神鳥）以及夜叉（守護神）都會守護他。如果想要祈願成就菩提（覺悟），內心應當常常喜樂地修習佛陀殊勝的道法，世尊（佛陀）慈悲憐憫眾生如同對待唯一的孩子，他的身軀呈現金色，擁有強大的力量、智慧和廣博的學識。

【English Translation】 English version That person, known as an 'Uttama Purusha' (a person of high spiritual attainment), is protected by the majestic power of the Buddha, Devas (gods), Nagas (serpentine deities), Pretas (ghosts), Kumbhandas (a type of demon), Garudas (mythical birds), and Yakshas (guardian spirits) will guard him. If one wishes to pray for the attainment of Bodhi (enlightenment), one's heart should always joyfully practice the Buddha's supreme path, The World Honored One (Buddha) compassionately pities all beings as if they were his only child, His body is golden, possessing great power, wisdom, and extensive knowledge.