T14n0426_佛說千佛因緣經

大正藏第 14 冊 No. 0426 佛說千佛因緣經

No. 426

佛說千佛因緣經

後秦龜茲國三藏鳩摩羅什譯

如是我聞：

一時，佛在王舍城耆阇崛山中，與大比丘眾五千人俱，其名曰：尊者阿若憍陳如、尊者優樓頻蠡迦葉、尊者伽耶迦葉、尊者那提迦葉、尊者摩訶迦葉、尊者舍利弗、尊者大目犍連、尊者迦栴延、尊者阿那律、尊者阿難等，皆大阿羅漢而眾所知識，如調象王，所作已辦，三明、六通，具八解脫。菩薩摩訶薩八萬四千人，梵德菩薩、凈行菩薩、無邊行菩薩而為上首；跋陀波羅，應與無邊俱為上首也，他方月音菩薩、月藏菩薩、妙音菩薩而為上首；如是等諸大菩薩，皆久修梵行，安隱清凈，住首楞嚴三昧，皆悉具足八萬四千諸波羅蜜，于娑婆世界及十方國，示現作佛，轉妙法輪，現般涅槃，于耆阇崛山昇仙講堂，皆師子吼。是諸菩薩摩訶薩等，各各自說過去因緣，如是音聲遍滿三千大千世界。天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切大眾皆悉集會。

爾時，世尊從石室出，問阿難言：「今諸聲聞、諸菩薩等，皆何講論？」

阿難白佛言：「世尊！諸菩薩眾，各各自說宿世因緣。」

爾時，世尊

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與五千位大比丘眾在一起。他們的名字是：尊者阿若憍陳如（Ajñāta Kauṇḍinya）、尊者優樓頻蠡迦葉（Uruvilvā Kāśyapa）、尊者伽耶迦葉（Gayā Kāśyapa）、尊者那提迦葉（Nadī Kāśyapa）、尊者摩訶迦葉（Mahā Kāśyapa）、尊者舍利弗（Śāriputra）、尊者大目犍連（Mahāmaudgalyāyana）、尊者迦旃延（Kātyāyana）、尊者阿那律（Aniruddha）、尊者阿難（Ānanda）等，他們都是大阿羅漢，為眾人所熟知，如同調伏的大象王，所作已辦，具足三明、六通、八解脫。還有八萬四千位菩薩摩訶薩，以梵德菩薩（Brahmadeva Bodhisattva）、凈行菩薩（Śuddhacāra Bodhisattva）、無邊行菩薩（Anantacāra Bodhisattva）為首；跋陀波羅（Bhadrapāla），也應與無邊行菩薩一起為首；還有他方世界的月音菩薩（Candraśvara Bodhisattva）、月藏菩薩（Candragarbha Bodhisattva）、妙音菩薩（Madhurasvara Bodhisattva）為首；這些大菩薩都長期修行梵行，安穩清凈，安住于首楞嚴三昧（Śūraṃgama Samādhi），都具足八萬四千種波羅蜜（Pāramitā），在娑婆世界（Sahā）和十方國土，示現成佛，轉妙法輪，示現般涅槃，在耆阇崛山的昇仙講堂，都發出獅子吼。這些菩薩摩訶薩各自講述過去世的因緣，這樣的聲音遍滿三千大千世界。天龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）、人非人等一切大眾都感到歡喜。 那時，世尊從石室出來，問阿難說：『現在這些聲聞和菩薩們，都在講論什麼呢？』 阿難回答佛陀說：『世尊！這些菩薩眾，各自在講述他們過去世的因緣。』 這時，世尊

【English Translation】 English version Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of five thousand Bhikṣus. Their names were: Venerable Ajñāta Kauṇḍinya, Venerable Uruvilvā Kāśyapa, Venerable Gayā Kāśyapa, Venerable Nadī Kāśyapa, Venerable Mahā Kāśyapa, Venerable Śāriputra, Venerable Mahāmaudgalyāyana, Venerable Kātyāyana, Venerable Aniruddha, Venerable Ānanda, and others. They were all great Arhats, known by the multitude, like tamed elephant kings, having accomplished what needed to be done, possessing the three kinds of knowledge, the six supernormal powers, and the eight liberations. There were also eighty-four thousand Bodhisattva Mahāsattvas, with Brahmadeva Bodhisattva, Śuddhacāra Bodhisattva, and Anantacāra Bodhisattva as their leaders; Bhadrapāla should also be a leader together with Anantacāra; and from other worlds, Candraśvara Bodhisattva, Candragarbha Bodhisattva, and Madhurasvara Bodhisattva as their leaders. These great Bodhisattvas had all practiced pure conduct for a long time, were peaceful and pure, abiding in the Śūraṃgama Samādhi, and all possessed the eighty-four thousand Pāramitās. In the Sahā world and the ten directions, they manifested as Buddhas, turned the wonderful Dharma wheel, and manifested Parinirvāṇa. In the Immortal Lecture Hall of Mount Gṛdhrakūṭa, they all roared like lions. These Bodhisattva Mahāsattvas each spoke of their past causes and conditions, and their voices filled the three thousand great thousand worlds. Gods, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas, humans, and non-humans, all the great assembly were delighted. At that time, the World Honored One came out of the stone chamber and asked Ānanda, 'What are these Śrāvakas and Bodhisattvas discussing now?' Ānanda replied to the Buddha, 'World Honored One! These Bodhisattva assemblies are each speaking of their past causes and conditions.' At that time, the World Honored One

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安庠徐步如大龍象，披僧伽梨入大眾中，告諸菩薩言：「汝等今者，各說何義？」其大音聲遍滿世界。

跋陀波羅菩薩即從坐起，自為世尊敷師子座，頭面禮足，請佛就坐，白佛言：「世尊！我於今日欲少咨問，唯愿世尊，為我解說。」

說是語時，八萬四千諸菩薩等，各脫瓔珞散佛供養，所散瓔珞住佛頂上，如須彌山嚴顯可觀，有千化佛坐山窟中。

時，諸菩薩頂禮佛足，異口同音白佛言：「世尊！世尊與賢劫千佛，過去世時種何功德？修何道行？常生一處、同共一家，於一劫中，次第當得阿耨多羅三藐三菩提，化度濁惡諸眾生等，令其堅發三種清凈菩提之心。愿為我等，及未來世諸眾生故，當廣分別賢劫千菩薩過去世時，諸波羅蜜本事果報。」

爾時，世尊告諸菩薩言：「諦聽！諦聽！善思念之！吾當為汝分別廣說。

「跋陀波羅！汝今當知，乃往過去無量、無數百千萬億阿僧祇劫，復過是數，爾時，此娑婆世界名大莊嚴，劫名大寶。有佛世尊，名寶燈焰王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。

「彼佛世尊出現世時，亦以三乘教化眾生，佛壽半劫，正法化世住於一劫，像法化世住於二劫。于像法中有一大王，名

【現代漢語翻譯】 現代漢語譯本 安詳地邁著步伐，如同大龍像一般，披著僧伽梨（僧侶的袈裟）進入大眾之中，告訴諸位菩薩說：『你們現在，各自說說領悟了什麼道理？』他的洪亮聲音響徹整個世界。 跋陀波羅（賢護）菩薩隨即從座位上起身，親自為世尊鋪設獅子座，頭面頂禮佛足，請佛就座，稟告佛說：『世尊！我今天想稍微請教一些問題，只希望世尊，為我解說。』 說這番話時，八萬四千位菩薩等，各自脫下身上的瓔珞（裝飾項鍊）散在空中供養佛，所散的瓔珞停留在佛的頭頂上，如同須彌山（佛教中的聖山）一般莊嚴顯眼，有千尊化佛坐在山洞之中。 這時，諸位菩薩頂禮佛足，異口同聲地稟告佛說：『世尊！世尊與賢劫（我們所處的這個時代）的千佛，在過去世時種下了什麼功德？修行了什麼道行？常常出生在同一個地方、共同生活在一個家庭，在一個劫中，依次將要證得阿耨多羅三藐三菩提（無上正等正覺），教化度脫污濁惡劣的眾生等，使他們堅定地發起三種清凈的菩提之心。希望爲了我們，以及未來世的眾生，詳細地分別解說賢劫千位菩薩在過去世時，修持諸波羅蜜（到達彼岸的方法）的因緣和果報。』 這時，世尊告訴諸位菩薩說：『仔細聽！仔細聽！好好地思考！我將為你們分別詳細解說。』 『跋陀波羅（賢護）！你現在應當知道，在過去無量、無數百千萬億阿僧祇劫（極長的時間單位），還要超過這個數目，那時，這個娑婆世界（我們所居住的世界）名為大莊嚴，劫名為大寶。有一位佛世尊，名為寶燈焰王如來（佛的十個稱號之一）、應供（值得供養）、正遍知（完全覺悟）、明行足（智慧和行為圓滿）、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（天人和人類的導師）、佛、世尊，出現在世上。 『那位佛世尊出現在世上時，也用三乘（聲聞乘、緣覺乘、菩薩乘）教化眾生，佛的壽命是半劫，正法教化世間住世一劫，像法教化世間住世二劫。在像法時期，有一位大王，名叫

【English Translation】 English version He walked serenely, like a great dragon elephant, draped in his sanghati (monk's robe), and entered the assembly, saying to the Bodhisattvas, 'Now, each of you, speak of what meaning you have understood?' His great voice filled the world. Bodhisattva Bhadrapala (Guardian of Virtue) then rose from his seat, personally arranged a lion's seat for the World Honored One, bowed his head to the Buddha's feet, invited the Buddha to sit, and said to the Buddha, 'World Honored One! Today I wish to ask a few questions, I only hope that the World Honored One will explain them for me.' As he spoke these words, eighty-four thousand Bodhisattvas, each took off their necklaces and scattered them in offering to the Buddha. The scattered necklaces remained above the Buddha's head, like Mount Sumeru (a sacred mountain in Buddhism), majestic and visible, with a thousand manifested Buddhas sitting in the mountain caves. At this time, the Bodhisattvas bowed at the Buddha's feet, and in unison said to the Buddha, 'World Honored One! What merits did the World Honored One and the thousand Buddhas of the Bhadrakalpa (the current eon) cultivate in past lives? What practices did they undertake? They are always born in the same place, living together in the same family, and in one kalpa (eon), they will successively attain Anuttara-samyak-sambodhi (supreme enlightenment), and teach and liberate the defiled and evil beings, causing them to firmly generate the three pure Bodhi minds. We hope that for our sake, and for the sake of all beings in future lives, you will explain in detail the causes and effects of the Paramitas (perfections) practiced by the thousand Bodhisattvas of the Bhadrakalpa in their past lives.' At that time, the World Honored One said to the Bodhisattvas, 'Listen carefully! Listen carefully! Think well! I will explain it to you in detail.' 'Bhadrapala (Guardian of Virtue)! You should know now, that in the past, immeasurable, countless hundreds of thousands of millions of Asankhyeya kalpas (extremely long periods of time), and even beyond that number, at that time, this Saha world (the world we live in) was called Great Adornment, and the kalpa was called Great Treasure. There was a Buddha World Honored One, named Jewel Lamp Flame King Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and men), Buddha, World Honored One, appeared in the world. 'When that Buddha World Honored One appeared in the world, he also taught beings with the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), the Buddha's lifespan was half a kalpa, the Dharma (teachings) lasted for one kalpa, and the semblance Dharma lasted for two kalpas. During the semblance Dharma period, there was a great king named'

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曰光德，十善化民，國土安樂，如轉輪王。

「爾時，大王教諸人民誦毗陀論。時學堂中有千童子，年各十五，聰敏多知，聞諸比丘贊佛、法、僧。

「有一童子名蓮華德，白善稱比丘言：『云何名佛？云何名法？云何名僧？』

「比丘偈答言：

「『波羅蜜滿足，　　凈性覺智慧， 　　勝心得成就，　　故號名為佛。 　　無染性清凈，　　永離於世間， 　　不觀世五陰，　　常住名為法。 　　身心常無為，　　永離四種食， 　　為世良福田，　　故稱比丘僧。』

「時，千童子聞三寶名，各持香華隨從比丘，行詣僧房，入塔禮拜，見佛色像，彼像身量高六十二那由他由旬，八萬四千諸相好門皆悉具足。

「時，千童子見佛像已，白比丘言：『如此勝人大無上士，過去世時修何功德？乃得如是無上勝相。』

「比丘答言：『善男子！汝今諦聽！佛世尊者，過去修行八萬四千諸波羅蜜，亦復修習三十七品助菩提法，故得如此端嚴之身。如來身者，不但有此八萬四千諸相好門，亦有十力、四無所畏、十八不共、大悲、三念處、三明、六通、八解脫等。』

「時，千童子聞于比丘讚歎佛已，五體投地，即于像前發弘誓願：『我等今者，各各應發阿耨多羅三藐三菩提

【現代漢語翻譯】 現代漢語譯本 日光德（國王名），以十善教化民眾，使國家安樂，如同轉輪聖王。 當時，大王教導人民誦讀《毗陀論》（古印度經典）。當時學堂里有一千個童子，年齡都是十五歲，聰明且知識淵博，聽聞眾比丘讚歎佛、法、僧。 其中有一個童子名叫蓮華德，他問善稱比丘：『什麼是佛？什麼是法？什麼是僧？』 比丘用偈語回答說： 『波羅蜜（到達彼岸的方法）圓滿， 清凈的覺悟智慧， 殊勝的心得以成就， 所以稱為佛。 無染的本性清凈， 永遠脫離世間， 不執著於世間的五蘊（色、受、想、行、識）， 常住不變名為法。 身心常常無為（不造作）， 永遠脫離四種食（段食、觸食、思食、識食）， 是世間的良田福地， 所以稱為比丘僧。』 當時，一千個童子聽聞三寶（佛、法、僧）的名號，各自拿著香和花跟隨比丘，前往僧房，進入佛塔禮拜，看見佛的色身像，那佛像的身量高六十二那由他由旬（古印度長度單位），八萬四千種相好之門都完全具備。 當時，一千個童子看見佛像后，問比丘說：『如此殊勝偉大、無上的人，過去世時修了什麼功德？才能得到如此無上的殊勝相貌。』 比丘回答說：『善男子！你們仔細聽！佛世尊，過去修行了八萬四千種波羅蜜，也修習了三十七品助菩提法（幫助達到覺悟的修行方法），所以才得到如此端正莊嚴的身體。如來的身體，不僅有這八萬四千種相好之門，還有十力（如來十種智慧力量）、四無所畏（如來四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德）、大悲心、三念處（身、受、心）、三明（宿命明、天眼明、漏盡明）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、八解脫等。』 當時，一千個童子聽聞比丘讚歎佛后，五體投地，就在佛像前發下宏大的誓願：『我們現在，各自應當發起阿耨多羅三藐三菩提（無上正等正覺）的心。』

【English Translation】 English version King Riguangde (Sunlight Virtue) governed his people with the Ten Virtues, bringing peace and happiness to the kingdom, like a Chakravartin (Wheel-Turning King). At that time, the great king taught the people to recite the 'Veda' (ancient Indian scriptures). In the school, there were a thousand boys, each fifteen years old, intelligent and knowledgeable, who heard the monks praising the Buddha, Dharma, and Sangha. One of the boys, named Lianhuade (Lotus Virtue), asked the monk Shancheng (Good Name): 'What is called Buddha? What is called Dharma? What is called Sangha?' The monk replied in verse: 'The Paramitas (perfections) are fulfilled, Pure nature and awakened wisdom, The supreme mind is accomplished, Therefore, it is called Buddha. The undefiled nature is pure, Forever detached from the world, Not observing the five skandhas (form, feeling, perception, mental formations, consciousness) of the world, The constant abode is called Dharma. Body and mind are always non-active, Forever free from the four kinds of food (physical food, contact, volition, consciousness), Being a field of merit for the world, Therefore, it is called the Bhikshu Sangha.' At that time, the thousand boys, upon hearing the names of the Three Jewels (Buddha, Dharma, Sangha), each took incense and flowers and followed the monks to the monastery, entered the pagoda to worship, and saw the physical image of the Buddha. The Buddha's image was sixty-two nayutas (ancient Indian unit of distance) yojanas (another ancient Indian unit of distance) tall, and all eighty-four thousand marks and characteristics were fully present. Then, the thousand boys, having seen the Buddha's image, asked the monk: 'Such a supreme and unsurpassed person, what merits did he cultivate in past lives to attain such unsurpassed and excellent features?' The monk replied: 'Good men! Listen carefully! The World Honored Buddha, in the past, cultivated eighty-four thousand Paramitas, and also practiced the thirty-seven factors of enlightenment (practices that aid in achieving enlightenment), thus attaining such a dignified and majestic body. The Tathagata's body not only has these eighty-four thousand marks and characteristics, but also possesses the Ten Powers (ten wisdom powers of the Buddha), the Four Fearlessnesses (four kinds of fearlessness of the Buddha), the Eighteen Unique Qualities (eighteen unique qualities of the Buddha), Great Compassion, the Three Foundations of Mindfulness (body, feeling, mind), the Three Clear Knowledges (knowledge of past lives, divine eye, extinction of outflows), the Six Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, extinction of outflows), and the Eight Liberations, etc.' At that time, the thousand boys, having heard the monk praise the Buddha, prostrated themselves on the ground and made a great vow before the image: 'We now, each of us, should generate the mind of Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment).'

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心，過算數劫，必得成佛，如今世尊，等無有異。』

「第三童子名蓮華藏，復發誓願：『我等今者，因比丘故聞三寶名，復得見於如來色像，于未來世成佛無疑，未成佛間，恒與比丘共生一處。』

「跋陀波羅！汝今當知，時千童子聞三寶名，身心歡喜，隨壽長短後皆命終。臨命終時，以聞三寶，善根因緣力故，除卻五十一劫生死之業。命終之後，得生梵世，諸天生法，生梵宮已，即得三念，自憶往世聞三寶名，以是因緣得生天上。

「時，千梵王各乘宮殿，與諸梵俱持七寶華，至故塔前供養佛像。時千梵王異口同音，而說偈言：

「『慧日大名稱，　　久住善寂地， 　　聞名除諸惡，　　自然生梵世， 　　我今頭面禮，　　歸依大解脫。』

「說此偈已，各還梵世。

「跋陀波羅！汝今當知，時彼國王十善化人者，久已成佛，毗婆尸如來是；善稱比丘，尸棄如來是；時千童子豈異人乎？今拘留秦佛，乃至最後樓至如來是。

「跋陀波羅！汝今當知，我與賢劫千菩薩，從彼佛所聞三寶名，始發阿耨多羅三藐三菩提心，其事如是。」

佛告跋陀波羅：「汝今當知，我念過去無量、無數阿僧祇劫，此娑婆世界有一大國，名波羅㮈，王名梵德，常以善法化諸人民，彼時

【現代漢語翻譯】 現代漢語譯本 『心，經過無數劫的修行，必定能夠成佛，如今的世尊，和他們沒有什麼不同。』 『第三個童子名叫蓮華藏，又發誓愿：『我們現在，因為比丘的緣故聽聞了三寶的名號，又得見如來的色身形像，在未來世成佛無疑，在未成佛之前，恒常與比丘共同生活在一起。』 『跋陀波羅（Bhadrapala）！你現在應當知道，當時一千個童子聽聞三寶的名號，身心歡喜，隨著壽命的長短先後命終。臨命終時，因為聽聞三寶的善根因緣的力量，消除了五十一劫生死的業報。命終之後，得以往生梵天，諸天眾生，生到梵宮之後，立即獲得三種憶念，自己回憶起往世聽聞三寶的名號，因為這個因緣而得以往生天上。 『當時，一千個梵王各自乘坐宮殿，與諸梵天一起拿著七寶花，來到舊塔前供養佛像。當時一千個梵王異口同聲，說偈頌道：』 『智慧的太陽，大名聲， 長久安住于寂靜之地， 聽聞名號消除諸惡， 自然往生梵天世界， 我今頭面頂禮， 歸依大解脫。』 『說完這個偈頌后，各自返回梵天世界。 『跋陀波羅！你現在應當知道，當時那位以十善教化人民的國王，早已成佛，就是毗婆尸如來（Vipasyin）；善稱比丘，就是尸棄如來（Sikhin）；當時的一千個童子難道是其他人嗎？就是現在的拘留秦佛（Krakucchanda），乃至最後的樓至如來（Rucika）。』 『跋陀波羅！你現在應當知道，我和賢劫（Bhadrakalpa）的千位菩薩，從那位佛那裡聽聞三寶的名號，才開始發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi），事情就是這樣。』 佛告訴跋陀波羅：『你現在應當知道，我憶念過去無量無數阿僧祇劫（asamkhya kalpa），這個娑婆世界（Sahā）有一個大國，名叫波羅㮈（Varanasi），國王名叫梵德（Brahmadatta），常常用善法教化人民，那時

【English Translation】 English version 'The mind, after countless kalpas of cultivation, will surely attain Buddhahood, and the present World Honored One is no different from them.' 'The third boy, named Lotus Treasury, further made a vow: 'We now, because of the bhikshus, have heard the names of the Three Jewels, and have also seen the physical form of the Tathagata. In the future, we will undoubtedly attain Buddhahood. Before attaining Buddhahood, we will always live in the same place with the bhikshus.' 'Bhadrapala! You should know now that at that time, the thousand boys heard the names of the Three Jewels, and their bodies and minds were filled with joy. According to the length of their lives, they all passed away. At the time of their death, because of the power of the good roots and conditions from hearing the Three Jewels, they eliminated the karma of fifty-one kalpas of birth and death. After death, they were reborn in the Brahma world. The heavenly beings, after being born in the Brahma palace, immediately obtained three recollections, remembering that in their past lives they had heard the names of the Three Jewels, and because of this cause, they were reborn in the heavens.' 'At that time, the thousand Brahma kings, each riding in their palaces, together with the Brahma beings, held seven-jeweled flowers and went to the old stupa to make offerings to the Buddha image. At that time, the thousand Brahma kings spoke in unison, reciting the following verse:' 'The sun of wisdom, of great renown, Long dwells in the land of tranquility, Hearing the name eliminates all evils, Naturally born in the Brahma world, I now bow my head in reverence, Taking refuge in the great liberation.' 'After reciting this verse, they each returned to the Brahma world.' 'Bhadrapala! You should know now that the king who at that time transformed the people with the ten virtues had long ago attained Buddhahood, and is the Vipasyin Tathagata; the bhikshu named Good Fame is the Sikhin Tathagata; and were the thousand boys different people? They are the present Krakucchanda Buddha, and even the last Rucika Tathagata.' 'Bhadrapala! You should know now that I and the thousand Bodhisattvas of the Bhadrakalpa, from that Buddha, heard the names of the Three Jewels, and only then did we begin to generate the mind of anuttara-samyak-sambodhi. The matter is like this.' The Buddha told Bhadrapala: 'You should know now that I remember in the past, immeasurable, countless asamkhya kalpas ago, in this Saha world, there was a great country named Varanasi, and the king was named Brahmadatta. He always used good teachings to transform the people. At that time,

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人壽八萬四千劫。

「時王梵德自見衰相，以國付子，出家學道，于仙人生地，憂曇缽林中。晨朝出家，端坐思惟，經一食頃，逆順觀於十二因緣，往復觀察凡十八遍，應時即得辟支佛道，踴身虛空作十八變。

「優曇林中有五百梵志，見辟支佛足下有十二因緣文字：無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱。

「五百梵志見此文字，有觀無明緣行、無所依起，有三百人，應時即得辟支佛道；又二百人，觀無明緣行，及愛取有，應時即得成辟支佛；又觀無明，乃至老死憂悲苦惱，因無常行成辟支佛。優曇缽林一日之中，有五百一辟支佛出現於世。

「是時，大地六種震動，乃至梵世諸天宮殿。時，千梵王各以衣裓，盛曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，至優曇林中供養辟支佛，頭面禮足，白言：『大德！為我說法。』

「時，辟支佛踴身虛空作十八變，舒手現足。時，千梵王見其足下十二因緣文字相現、見其掌中有十善文，于頂光中見五戒法、八支齋文。

「時千梵王身心歡喜，受持讀誦發弘誓願：『我等今者，見諸快士，結加趺坐，如入禪定，身份光明，有此文字令我讀誦。』

【現代漢語翻譯】 現代漢語譯本：那時人們的壽命是八萬四千劫。

當時，梵德王（Brahmadatta）看到自己衰老的跡象，便將王位傳給兒子，自己出家修行，在仙人居住的地方，憂曇缽林（Udumbara Grove）中。他早上出家，端坐思惟，經過一頓飯的時間，逆向和順向地觀察十二因緣，反覆觀察了十八遍，立刻就證得了辟支佛（Pratyekabuddha）的果位，身體騰空，示現了十八種神通變化。

憂曇林中有五百位婆羅門修行者，他們看到辟支佛的腳下有十二因緣的文字：無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱。

五百位婆羅門修行者看到這些文字，其中有三百人觀察到無明緣行，無所依而生起，立刻就證得了辟支佛的果位；又有二百人，觀察無明緣行，以及愛、取、有，立刻就證得了辟支佛的果位；還有人觀察無明，乃至老死憂悲苦惱，因無常的執行而證得辟支佛的果位。在憂曇缽林中，一天之內，有五百零一位辟支佛出現在世間。

當時，大地發生了六種震動，甚至震動了梵天世界的諸天宮殿。當時，一千位梵天王各自用衣襟盛著曼陀羅花（Mandara flower）、摩訶曼陀羅花（Mahamandara flower）、曼殊沙花（Manjusaka flower）、摩訶曼殊沙花（Mahamanjusaka flower），來到憂曇林中供養辟支佛，頭面禮足，說道：『大德！請為我們說法。』

當時，辟支佛身體騰空，示現了十八種神通變化，伸出手掌，顯現出腳。當時，一千位梵天王看到他的腳下顯現出十二因緣的文字，看到他的手掌中有十善的文字，在頭頂的光芒中看到五戒法和八支齋的文字。

當時，一千位梵天王身心歡喜，受持讀誦，發下宏大的誓願：『我們現在，看到這些偉大的修行者，結跏趺坐，如同進入禪定，身體發出光明，有這些文字讓我們讀誦。』

【English Translation】 English version: At that time, the lifespan of people was eighty-four thousand kalpas.

Then, King Brahmadatta, seeing the signs of his own aging, entrusted the kingdom to his son and renounced the world to practice the Way. He went to the place where the immortals lived, in the Udumbara Grove. He renounced the world in the morning, sat in meditation, and after the time it takes to eat a meal, he contemplated the twelve links of dependent origination in both forward and reverse order, observing them eighteen times. He immediately attained the state of a Pratyekabuddha, and his body rose into the air, manifesting eighteen kinds of miraculous transformations.

In the Udumbara Grove, there were five hundred Brahmin ascetics. They saw the twelve links of dependent origination written under the feet of the Pratyekabuddha: ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, and birth conditions old age, death, sorrow, lamentation, pain, grief, and despair.

When the five hundred Brahmin ascetics saw these words, three hundred of them, observing that ignorance conditions volitional formations without any basis for arising, immediately attained the state of a Pratyekabuddha. Another two hundred, observing ignorance conditions volitional formations, as well as craving, grasping, and becoming, immediately attained the state of a Pratyekabuddha. Others, observing ignorance, and so on, up to old age, death, sorrow, lamentation, pain, grief, and despair, attained the state of a Pratyekabuddha through the impermanent nature of existence. In the Udumbara Grove, five hundred and one Pratyekabuddhas appeared in the world in a single day.

At that time, the earth shook in six ways, even shaking the palaces of the gods in the Brahma world. Then, a thousand Brahma kings each filled their robes with Mandara flowers, Mahamandara flowers, Manjusaka flowers, and Mahamanjusaka flowers, and came to the Udumbara Grove to make offerings to the Pratyekabuddhas. They bowed their heads to the ground at their feet and said, 'Great Virtuous Ones! Please teach us the Dharma.'

Then, the Pratyekabuddha rose into the air, manifesting eighteen kinds of miraculous transformations, extending his hands and revealing his feet. Then, the thousand Brahma kings saw the twelve links of dependent origination written under his feet, saw the ten wholesome actions written in his palms, and saw the five precepts and the eight precepts written in the light above his head.

Then, the thousand Brahma kings were filled with joy in body and mind, and they received, recited, and made great vows: 'Now we see these great practitioners, sitting in the lotus position, as if in meditation, their bodies emitting light, and these words that we can read.'

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「時梵眾中，有一梵王，名曰慧見，告余梵言：『我於今者，見辟支佛，受持五戒、八支齋法，當行十善，觀諸緣起，以此善根，迴向甚深阿耨多羅三藐三菩提。愿我等作佛時，說法度人，過於辟支佛百千萬倍。我成佛時，聞我名者，見我形者，速得除滅無量障礙，如我今者，見辟支佛。』

「時千梵王供養畢已，各還所安，隨梵天壽后，各命終。命終之後，于娑婆世界千四天下，為千轉輪王，十善教化，本善愿故，不隨因緣，壽命八萬四千歲。

「臨欲終時，雪山之中，有一婆羅門，聰明多智，壽命半劫。于先經中，聞過去有佛，號栴檀莊嚴如來，十號具足。彼佛世尊，說甚深檀波羅蜜，不見施者及以受者，心行平等，而行佈施。

「時大仙人，聞此事已，從雪山出，詣千聖王，求索財寶，廣為諸王贊說甚深檀波羅蜜。翹于右足，而舉右手，住立王前，而說偈言：

「『施為妙善藥，　　服者常不死， 　　不見身與心，　　觀財物空寂。 　　受者如虛空，　　如是行佈施， 　　無財及受者，　　乃應菩薩行。』

「時，千聖王各以國土付其太子，告下諸國：『我等今者，欲修一切施，諸有貧窮須財寶者，可詣我所，當隨意施。』

「爾時，諸國一切人民，皆悉來集千

【現代漢語翻譯】 現代漢語譯本 當時，在梵天眾中，有一位名叫慧見的梵王，對其他梵天說：『我今天見到辟支佛（獨覺的佛陀），他受持五戒、八支齋法，奉行十善，觀察諸法緣起。我將以此善根，迴向于無上正等正覺（阿耨多羅三藐三菩提）。愿我們將來成佛時，說法度人，超過辟支佛百千萬倍。我成佛時，聽到我名字的人，見到我形像的人，都能迅速消除無量障礙，就像我現在見到辟支佛一樣。』 當時，一千位梵王供養完畢后，各自回到自己的住所，在梵天壽命結束后，各自命終。命終之後，在娑婆世界（我們所居住的世界）的千四天下，轉生為一千位轉輪王，以十善教化眾生。因為他們之前的善愿，不隨因緣，壽命長達八萬四千歲。 臨終之時，雪山中有一位婆羅門（古印度祭司階層），聰明多智，壽命長達半劫。他從之前的經典中，聽到過去有一尊佛，號為栴檀莊嚴如來（佛的稱號），具足十號。那位佛世尊，宣說了甚深的檀波羅蜜（佈施的完美），不見施者和受者，心中平等，而行佈施。 當時，這位大仙人聽到此事後，從雪山出來，去拜見一千位聖王，請求財寶，併爲諸王廣泛贊說甚深的檀波羅蜜。他翹起右腳，舉起右手，站在諸王面前，說了偈語： 『佈施是無上的妙藥，服用它的人永遠不死，不見身體和心，觀財物皆是空寂。受者如同虛空，如此行佈施，沒有施者和受者，才是菩薩的行徑。』 當時，一千位聖王各自將自己的國土交給太子，並通告各國：『我們現在要修一切佈施，凡是貧窮需要財寶的人，都可以到我們這裡來，我們會隨意佈施。』 那時，各國所有的人民，都聚集到一千位聖王那裡。

【English Translation】 English version At that time, among the Brahma assembly, there was a Brahma king named Wise Vision, who said to the other Brahmas: 'Today, I have seen a Pratyekabuddha (a Buddha who achieves enlightenment on their own), who upholds the five precepts and the eight-branch fast, practices the ten virtues, and observes the arising of all phenomena. With this root of goodness, I dedicate it to the unsurpassed, complete, and perfect enlightenment (Anuttara-samyak-sambodhi). May we, when we become Buddhas in the future, preach the Dharma and liberate beings, surpassing Pratyekabuddhas by hundreds of thousands of times. When I become a Buddha, those who hear my name and see my form will quickly eliminate countless obstacles, just as I see the Pratyekabuddha now.' Then, after the thousand Brahma kings had finished their offerings, they each returned to their respective abodes. After their Brahma lifespan ended, they each passed away. After passing away, in the Saha world (the world we live in), in the thousand four continents, they were reborn as a thousand Chakravartin kings (universal monarchs), teaching with the ten virtues. Because of their previous good vows, not following karma, their lifespans were eighty-four thousand years. Near the end of their lives, in the snowy mountains, there was a Brahmin (a member of the ancient Indian priestly class), intelligent and wise, with a lifespan of half a kalpa. From previous scriptures, he had heard that in the past there was a Buddha named Sandalwood Adornment Tathagata (a title of a Buddha), who possessed the ten epithets. That Buddha, the World Honored One, spoke of the profound Dana Paramita (perfection of giving), not seeing the giver or the receiver, with a mind of equality, and practicing giving. At that time, this great sage, having heard of this, came out of the snowy mountains and went to see the thousand holy kings, seeking wealth and treasures, and widely praised the profound Dana Paramita to the kings. He raised his right foot, lifted his right hand, stood before the kings, and spoke a verse: 'Giving is a wonderful and excellent medicine, those who take it never die, not seeing the body and mind, observing that wealth is empty and still. The receiver is like empty space, giving in this way, without giver or receiver, is the practice of a Bodhisattva.' At that time, the thousand holy kings each entrusted their kingdoms to their crown princes, and announced to all the countries: 'We now wish to practice all giving. Those who are poor and need wealth and treasures may come to us, and we will give as they wish.' At that time, all the people of all the countries gathered at the place of the thousand holy kings.

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聖王所，白言聖王：『我等今者，唯乏二事，余無所須。何等二事？一者、天樂；二者、天女。』

「時，千聖王持摩尼珠置高幢上，發大誓願：『我等福德，受善果報，真實不虛，令如意珠普雨天樂，供給一切。』應念即雨種種樂器。

「時，諸樂器住虛空中不鼓自鳴，復更生念：『若我福善真實不虛，令如意珠普雨天女。』應念即雨種種天女，容儀庠序如魔天后，一一天女，各有五百眷屬以為侍者。

「時，千聖王滿眾愿已，即舍國土出家學道。時王千子及諸臣民，皆悉號啕，隨從王后，奉送大王至於雪山。時，千聖王告諸臣民：『諸行無常，我身無主，性相皆空，有者歸滅。我於今者，信解此義，是以棄國，無所戀著。』即隨婆羅門入于雪山，王子臣民辭退還國。

「時，千聖王于雪山中各立草菴，端坐思惟，發弘誓願，當度一切求無上道，思大施義，聖王宿世，十善報故。雪山千神，各獻仙果，日日供給，更不求食，應時即得獲五神通，飛騰虛空，壽命一劫。

「時雪山中，有大夜叉，身長四千里，狗牙上出高八十里，面十二眼，眼出迸血，光如融銅，左手持劍、右手持叉，住聖王前，高聲唱言：『我今飢渴，無所飯食，唯愿聖王慈悲矜愍，施我少食。』

「時千聖王

【現代漢語翻譯】 現代漢語譯本：那時，（這些）聖王們對聖王說：『我們現在，只缺少兩樣東西，其他都不需要。是哪兩樣東西呢？一是天上的音樂；二是天女。』 當時，一千位聖王拿著摩尼寶珠放在高高的旗桿上，發下大誓願：『我們（過去）的福德，會得到善報，真實不虛，讓如意寶珠普遍降下天樂，供給一切（眾生）。』（他們）剛一這樣想，就下起了各種各樣的樂器。 當時，這些樂器停留在虛空中，不用敲打自己就能發出聲音，（聖王們）又生起一個念頭：『如果我的福德善行真實不虛，就讓如意寶珠普遍降下天女。』（他們）剛一這樣想，就下起了各種各樣的天女，容貌儀態端莊有序，如同魔天的后妃，每一位天女，都有五百位侍女作為隨從。 當時，一千位聖王滿足了眾人的願望后，就捨棄國土出家修道。當時，國王的千位王子和各位大臣百姓，都號啕大哭，跟隨在王后後面，護送大王到達雪山。當時，一千位聖王告訴各位大臣百姓：『諸行無常，我的身體沒有主宰，（一切事物的）本性和表象都是空無的，有生就有滅。我現在，相信並理解這個道理，所以才拋棄國家，沒有什麼可留戀的。』（聖王）就跟隨婆羅門進入雪山，王子和臣民告辭返回國家。 當時，一千位聖王在雪山中各自搭建草菴，端坐思惟，發下宏大誓願，要度化一切眾生，求取無上道，思量大布施的意義，（這是因為）聖王前世修習十善的果報。雪山中的一千位神仙，各自獻上仙果，每天都供養他們，（聖王們）不再尋求食物，（他們）很快就獲得了五種神通，能夠飛騰虛空，壽命長達一劫。 當時，在雪山中，有一個大夜叉（Yaksha，一種鬼神），身長四千里，獠牙向上突出高達八十里，臉上長著十二隻眼睛，眼睛裡流出像熔化的銅一樣的血光，左手拿著劍，右手拿著叉，站在聖王面前，高聲喊道：『我現在飢渴難耐，沒有食物可以吃，希望聖王慈悲憐憫，施捨我一點食物。』 當時，一千位聖王

【English Translation】 English version: At that time, the holy kings said to the holy king: 'We now lack only two things, and need nothing else. What are these two things? One is heavenly music; the other is heavenly maidens.' Then, the thousand holy kings held mani jewels on high banners and made a great vow: 'Our merits will receive good rewards, truly and without falsehood, let the wish-fulfilling jewels universally rain down heavenly music to supply all (beings).' As soon as they thought this, various musical instruments rained down. At that time, these musical instruments stayed in the void, playing themselves without being struck. (The holy kings) then had another thought: 'If my merits and good deeds are true and not false, let the wish-fulfilling jewels universally rain down heavenly maidens.' As soon as they thought this, various heavenly maidens rained down, their appearances and manners dignified and orderly, like the consorts of the demon king. Each heavenly maiden had five hundred attendants as followers. At that time, after the thousand holy kings had fulfilled the wishes of the people, they abandoned their kingdoms to become monks and practice the Way. At that time, the king's thousand princes and all the ministers and people wailed and cried, following behind the queen, escorting the great king to the Snowy Mountains. At that time, the thousand holy kings told all the ministers and people: 'All things are impermanent, my body has no master, (the) nature and appearance (of all things) are empty, what is born will perish. I now believe and understand this principle, so I abandon the country, with nothing to be attached to.' (The holy king) then followed the Brahmins into the Snowy Mountains, and the princes and ministers bid farewell and returned to the country. At that time, the thousand holy kings each built grass huts in the Snowy Mountains, sat in meditation, made great vows to liberate all beings, seek the unsurpassed Way, and contemplate the meaning of great giving. (This was) because of the rewards of the ten good deeds practiced by the holy kings in their past lives. The thousand deities of the Snowy Mountains each offered immortal fruits, providing for them daily. (The holy kings) no longer sought food, and they quickly obtained the five supernatural powers, able to fly in the void, with a lifespan of one kalpa. At that time, in the Snowy Mountains, there was a great Yaksha (a kind of demon) whose body was four thousand miles long, with fangs protruding eighty miles high, twelve eyes on his face, blood flowing from his eyes like molten copper, holding a sword in his left hand and a fork in his right, standing before the holy kings, shouting loudly: 'I am now hungry and thirsty, with no food to eat. I hope the holy kings will be compassionate and merciful, and give me a little food.' At that time, the thousand holy kings

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告夜叉言：『我等誓願，一切施與。』各各以水澡夜叉手，授以仙果，而令食之。

「夜叉得果，怒棄置地，告聖王言：『我父夜叉，啖人精氣；我母羅剎，恒啖人心、飲人熱血，我今饑急，唯須人心血，何用果為？』

「時，千聖王告夜叉言：『一切難捨，無過己身，我等今日不能捨心持用相與。』

「是時，夜叉即說偈言：

「『觀心無心相，　　四大色所成， 　　一切悉能捨，　　乃應菩薩行。』

「時，雪山中有婆羅門，名牢度跋提，白夜叉言：『唯愿大師，為我說法，我今不惜心之與血。』即脫單衣，敷為高座，即請夜叉令就此座。

「時，大夜叉即說偈言：

「『欲求無為道，　　不惜身心分， 　　割截受眾苦，　　能忍猶如地。 　　亦不見受者，　　求法心不悔， 　　一切無吝惜，　　猶如救頭然， 　　普濟眾飢渴，　　乃應菩薩行。』

「時，牢度跋提聞此偈已，身心歡喜，即持利劍刺胸出心。

「是時，地神從地踴出，白牢度跋提：『唯愿大仙，愍憐我等及山樹神，莫為一鬼舍于身命。』

「時，牢度跋提告諸神言：

「『此身如幻炎，　　隨現即變滅， 　　猶如呼聲響，　　呼已更不應。 　　四大五陰力，　　其勢不久

【現代漢語翻譯】 現代漢語譯本 告訴夜叉說：『我們發誓，一切都施捨給你們。』他們各自用水洗凈夜叉的手，遞給他們仙果，讓他們食用。 夜叉得到果子后，憤怒地扔在地上，告訴聖王說：『我父親夜叉，吞食人的精氣；我母親羅剎（一種惡鬼），總是吃人的心臟、喝人的熱血，我現在飢餓難耐，只想要人心和血，要果子有什麼用？』 這時，千聖王告訴夜叉說：『一切難以捨棄的東西，沒有超過自身的，我們今天不能捨棄心臟給你們。』 這時，夜叉就說了偈語： 『觀察心，心沒有固定的相狀，是由四大（地、水、火、風）的色法所構成，一切都能捨棄，才算是菩薩的修行。』 這時，雪山中有一位婆羅門，名叫牢度跋提，對夜叉說：『希望大師，為我說法，我今天不吝惜我的心和血。』他立刻脫下身上的單衣，鋪成高座，請夜叉坐到這個座位上。 這時，大夜叉就說了偈語： 『想要尋求無為之道，就不應吝惜身心，割捨身體承受各種痛苦，能忍受就像大地一樣。也不執著于受苦的人，爲了求法心不後悔，一切都不吝惜，就像救頭燃眉一樣，普遍救濟飢渴的人，才算是菩薩的修行。』 這時，牢度跋提聽了這偈語后，身心歡喜，立刻拿起利劍刺向胸膛取出心臟。 這時，地神從地裡涌出來，對牢度跋提說：『希望大仙，憐憫我們以及山上的樹神，不要爲了一個鬼而捨棄生命。』 這時，牢度跋提告訴諸神說： 『這個身體就像幻影和火焰，隨著顯現就會消滅，就像呼喊的聲音，呼喊過後就不會再回應。四大五陰（色、受、想、行、識）的力量，它的存在不會長久。

【English Translation】 English version They said to the Yaksha: 『We vow to give everything.』 Each of them washed the Yaksha's hands with water, gave them celestial fruits, and let them eat. Having received the fruits, the Yaksha angrily threw them on the ground and said to the holy king: 『My father, a Yaksha, devours the essence of humans; my mother, a Rakshasa (a type of demon), always eats human hearts and drinks human blood. I am now extremely hungry and only need human hearts and blood. What use are fruits?』 At that time, the thousand holy kings said to the Yaksha: 『Of all things difficult to give up, none is greater than one's own body. We cannot give you our hearts today.』 Then, the Yaksha spoke in verse: 『Observing the mind, it has no fixed form, it is composed of the four great elements (earth, water, fire, and wind). Being able to give up everything is the practice of a Bodhisattva.』 At that time, there was a Brahmin in the snowy mountains named Lodu Bati, who said to the Yaksha: 『I hope, master, you will preach the Dharma for me. Today, I will not begrudge my heart and blood.』 He immediately took off his single garment, spread it out as a high seat, and invited the Yaksha to sit on it. Then, the great Yaksha spoke in verse: 『To seek the path of non-action, one should not begrudge one's body and mind. Enduring all kinds of suffering by cutting off parts of the body, one should be as patient as the earth. Not being attached to the one who suffers, one should not regret seeking the Dharma. One should not be stingy with anything, like putting out a fire on one's head. Universally helping those who are hungry and thirsty is the practice of a Bodhisattva.』 At that time, after hearing this verse, Lodu Bati was delighted in body and mind. He immediately took a sharp sword, pierced his chest, and took out his heart. At that time, the earth deity emerged from the ground and said to Lodu Bati: 『I hope, great immortal, you will have compassion on us and the tree deities of the mountain. Do not give up your life for a single ghost.』 Then, Lodu Bati said to the deities: 『This body is like an illusion and a flame, it disappears as soon as it appears. It is like an echo, which does not respond after being called. The power of the four great elements and the five aggregates (form, feeling, perception, mental formations, and consciousness) will not last long.』

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停， 　　于千萬億歲，　　未曾為法死。 　　我今為法故，　　以心血佈施， 　　慎勿固遮我，　　障我無上慧。 　　以此佈施報，　　誓願成佛道， 　　若后成佛時，　　要先度汝等。』

「說此偈已，臥夜叉前，以劍刺頸，施夜叉血，即復破胸，出心與之。

「是時，天地大動，日無精光，無雲而雷，有五夜叉從四方來，爭取分裂，競共食之。食已大叫，躍立空中，告千聖王：『誰能行施如牢度跋提？如此行施，乃可成佛。』

「時千聖王驚怖退沒，不欲菩提，生變悔心，各欲還國。

「時，五夜叉即說偈言：

「『不殺是佛種，　　慈心為良藥， 　　大悲常安隱，　　終無老死異。 　　一切受身者，　　畏防毒害人， 　　是故諸菩薩，　　教行不殺戒。 　　汝今若畏死，　　當行不殺事， 　　云何欲還國，　　舍靜求憒鬧。』

「時，千聖王聞此語已，皆默然住。」

佛告跋陀波羅：「汝今當知，第一婆羅門，贊檀波羅蜜者，過去定光明王佛是；牢度跋提者，過去然燈佛是。時千聖王出家學道，見然燈佛修諸苦行，心生悔恨，於一劫中墮大地獄；雖墮地獄，菩提願力莊嚴心故，火不能燒。從是已后，復得值遇燈明王菩薩為其說法，從地獄出，廣為

【現代漢語翻譯】 現代漢語譯本 『停！ 在千萬億年中，我從未曾為佛法而死。 我今天爲了佛法，以心血佈施。 請不要阻止我，不要障礙我獲得無上智慧。 以此佈施的果報，我發誓要成就佛道。 如果將來我成佛時，一定要先度化你們。』

說完這偈語后，他躺在夜叉面前，用劍刺破自己的脖子，將血佈施給夜叉，接著又剖開胸膛，取出心臟給他們。

這時，天地劇烈震動，太陽失去了光輝，無雲卻打雷，有五個夜叉從四面八方趕來，爭搶著撕裂他的身體，競相吞食。吃完后，他們大聲叫喊，跳到空中，告訴千聖王：『誰能像牢度跋提（Lao Du Ba Ti）一樣行佈施？如此行佈施，才能成就佛。』

當時，千聖王驚恐退縮，不想求得菩提（Pu Ti），心生悔恨，各自想要返回自己的國家。

這時，五個夜叉就說了偈語：

『不殺是佛的種子，慈悲心是良藥， 大悲心常能帶來安穩，最終不會有衰老和死亡的差異。 一切有生命者，都畏懼殺戮和毒害， 因此諸位菩薩，教導修行不殺戒。 你們現在如果畏懼死亡，就應當行不殺之事， 為何想要返回國家，捨棄清凈而追求喧鬧呢？』

當時，千聖王聽了這些話后，都沉默不語。

佛告訴跋陀波羅（Ba Tuo Bo Luo）：『你現在應當知道，第一位讚歎檀波羅蜜（Tan Bo Luo Mi，佈施的圓滿）的婆羅門，就是過去的定光明王佛；牢度跋提（Lao Du Ba Ti），就是過去的然燈佛。當時的千聖王出家學道，見到然燈佛修持各種苦行，心中生起悔恨，在一個劫中墮入大地獄；雖然墮入地獄，因為菩提願力的莊嚴，火焰不能燒傷他。從那以後，他又遇到燈明王菩薩為他說法，才從地獄出來，廣泛地為他人說法。』

【English Translation】 English version 'Stop! For countless millions of years, I have never died for the Dharma (Buddhist teachings). Today, for the sake of the Dharma, I offer my heart's blood as a gift. Please do not hinder me, do not obstruct my attainment of supreme wisdom. With the merit of this offering, I vow to achieve Buddhahood. If I become a Buddha in the future, I will surely liberate you all first.'

Having spoken this verse, he lay down before the yakshas (a type of nature spirit), pierced his neck with a sword, offered his blood to the yakshas, and then tore open his chest, giving them his heart.

At that moment, the earth and sky shook violently, the sun lost its light, thunder rumbled without clouds, and five yakshas came from all directions, vying to tear his body apart and devour it. After eating, they shouted loudly, leaped into the air, and proclaimed to the thousand holy kings: 'Who can practice giving like Laodubati (Lao Du Ba Ti)? Only by giving in this way can one achieve Buddhahood.'

At that time, the thousand holy kings were terrified and retreated, not desiring Bodhi (enlightenment), and felt remorse, each wanting to return to their own kingdom.

Then, the five yakshas spoke this verse:

'Non-killing is the seed of Buddhahood, compassion is the good medicine, Great compassion always brings peace, and ultimately there is no difference between old age and death. All living beings fear killing and harm, Therefore, all Bodhisattvas (enlightened beings) teach the precept of non-killing. If you now fear death, you should practice non-killing, Why do you want to return to your kingdoms, abandoning tranquility for chaos?'

At that time, the thousand holy kings, having heard these words, all remained silent.

The Buddha told Bhadrapala (Ba Tuo Bo Luo): 'You should know now that the first Brahmin who praised Dana Paramita (Tan Bo Luo Mi, the perfection of giving) was the past Buddha, King of Fixed Light; Laodubati (Lao Du Ba Ti) was the past Dipamkara Buddha (Ran Deng Fo). The thousand holy kings at that time left their homes to study the Way, and upon seeing Dipamkara Buddha practicing various ascetic practices, they felt remorse and fell into the great hell for one kalpa (aeon); although they fell into hell, because of the adornment of their Bodhi vows, the flames could not burn them. From then on, they again encountered the Bodhisattva, King of Light, who preached the Dharma to them, and they emerged from hell, widely preaching the Dharma to others.'

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讚歎過去千佛解脫稱莊嚴佛，乃至最後妙自在王佛。時，千聖王聞千佛名，歡喜敬禮，以是因緣，超越九億那由他恒河沙劫生死之罪。跋陀波羅！汝今當知，時千聖王豈異人乎？我等賢劫千佛是也。」

佛說是時，一切大眾聞佛所說，皆大歡喜。八十人發無上道心；二百五十人，漏盡意解成阿羅漢。

「複次，跋陀波羅！乃往過去無量、無數阿僧祇劫，此閻浮提有大國王，名須阇提，國名勝幡。其王生時，七寶承足，天降瑞應三十有四，墮地即行七寶自至，四方諸山各有一億神仙，五通具足飛集殿前；復有百萬億恒河沙七寶大山，踴出殿前列住空中以應神仙。

「須阇提王漸漸長大，王四天下威德自在，十善化人，王德力故一切人民，皆受快樂如忉利天。

「時諸仙人，各持仙經授王令讀，王讀經已，聞過去有佛，號寶華琉璃功德光照如來，十號具足。王聞佛名身心歡喜，即脫寶冠向四方禮，發大誓願：『我於今日，舍四天下一切所珍，出家學道，坐于光明菩提樹下，身心不動。若不得成阿耨多羅三藐三菩提，我終不起。』

「是時六慾天王，名金剛摩尼珠，與諸魔眾八萬億千，一一鬼兵作百億變狀甚可怖畏，競集道樹。

「時，須阇提王端坐樹下，入智印慈心王三昧，三昧力

【現代漢語翻譯】 現代漢語譯本 讚歎過去千佛，從解脫稱莊嚴佛開始，直到最後的妙自在王佛。當時，千聖王聽到這千佛的名號，歡喜敬禮，因為這個因緣，超越了九億那由他恒河沙劫的生死罪業。跋陀波羅（菩薩名）！你現在應當知道，當時的千聖王難道是別人嗎？就是我們賢劫的千佛啊。 佛陀說這些話的時候，所有大眾聽到佛陀所說，都非常歡喜。八十人發起了無上道心；二百五十人，斷盡煩惱，心意解脫，成就了阿羅漢果位。 『再者，跋陀波羅！在過去無量、無數阿僧祇劫之前，這個閻浮提（我們所居住的這個世界）有一位大國王，名叫須阇提（意為善生），他的國家名叫勝幡。這位國王出生時，有七寶承托他的雙足，天降三十四種瑞應，他一落地就能行走，七寶自然來到他身邊，四方諸山各有一億位神仙，都具備五神通，飛到宮殿前聚集；又有百萬億恒河沙數的七寶大山，從宮殿前涌出，排列在空中，以應和這些神仙。 須阇提王漸漸長大，統治四天下，威德自在，用十善教化人民，因為國王的德行，所有人民都享受著像忉利天（欲界第二天）一樣的快樂。 當時，眾仙人各自拿著仙經教給國王閱讀，國王讀完經后，聽說過去有佛，號為寶華琉璃功德光照如來（佛名），具足十種名號。國王聽到佛的名號，身心歡喜，立刻脫下寶冠，向四方禮拜，發下大誓願：『我今天，捨棄四天下一切珍寶，出家學道，坐在光明菩提樹下，身心不動。如果不能成就阿耨多羅三藐三菩提（無上正等正覺），我終不起身。』 當時，六慾天王，名叫金剛摩尼珠（天王名），與他的魔眾八萬億千，每一個鬼兵都變化成百億種可怕的模樣，一起聚集在菩提樹下。 這時，須阇提王端坐在樹下，進入智印慈心王三昧（禪定名），三昧的力量

【English Translation】 English version Praising the past thousand Buddhas, starting from the Buddha named 'Liberation Adornment' up to the last one, 'Wonderful Sovereign King Buddha'. At that time, King Thousand Saints, upon hearing the names of these thousand Buddhas, rejoiced and paid homage. Due to this cause, he transcended the sins of birth and death for nine hundred million nayutas of Ganges sands kalpas. Bhadrapala (a Bodhisattva)! You should know now, was that King Thousand Saints someone else? They are the thousand Buddhas of our Bhadra Kalpa. When the Buddha spoke these words, all the assembly, upon hearing what the Buddha said, were greatly delighted. Eighty people generated the unsurpassed Bodhi mind; two hundred and fifty people, having exhausted their defilements and attained liberation of mind, became Arhats. 'Furthermore, Bhadrapala! In the immeasurable, countless asamkhya kalpas of the past, in this Jambudvipa (the world we live in), there was a great king named Sudjati (meaning 'well-born'), whose kingdom was named Victorious Banner. When this king was born, seven treasures supported his feet, and thirty-four auspicious signs descended from the heavens. As soon as he touched the ground, he could walk, and the seven treasures naturally came to him. From the mountains in the four directions, one hundred million immortals, each possessing the five supernormal powers, flew and gathered in front of the palace; also, one million billion Ganges sands of great mountains made of seven treasures emerged from in front of the palace, arrayed in the sky to welcome the immortals. King Sudjati gradually grew up, ruling the four continents with majestic power and freedom, teaching people with the ten virtues. Because of the king's virtue, all the people enjoyed happiness like that of the Trayastrimsa Heaven (the second heaven of the desire realm). At that time, the immortals each brought their immortal scriptures and taught the king to read. After reading the scriptures, the king heard that in the past there was a Buddha named 'Treasure Flower Lapis Lazuli Merit Light Illuminating Tathagata' (a Buddha's name), who possessed the ten titles. Upon hearing the Buddha's name, the king's body and mind rejoiced. He immediately took off his jeweled crown, bowed in the four directions, and made a great vow: 'Today, I will give up all the treasures of the four continents, leave home to study the Way, and sit under the bright Bodhi tree, with my body and mind unmoving. If I do not attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), I will not rise.' At that time, the king of the six desire heavens, named Vajra Mani Pearl (a heavenly king's name), along with his demon host of eight hundred billion thousand, each demon soldier transforming into a hundred billion terrifying forms, gathered together at the Bodhi tree. At this time, King Sudjati sat upright under the tree, entered the Samadhi of the Wisdom Seal Compassionate King (a meditative state), and the power of the Samadhi

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故，時魔兵眾同時碎壞，經七七日，得成阿耨多羅三藐三菩提。

「時諸神仙，俱來勸請轉妙法輪，仙人眾中有一大仙，名曰光果，說偈請曰：

「『大德須阇提，　　金輪王四域， 　　今舍此七寶，　　如鳥去一毛。 　　坐于光明樹，　　降伏萬億魔， 　　甘露法已聞，　　學道已成就。 　　相好特無比，　　威光照十方， 　　當號大善寂，　　愿必度我等， 　　我今頭面禮，　　勸請轉法輪。』

「第二仙人名曰光藏，復說偈言：

「『大聖愍眾生，　　誓願坐樹下， 　　摧伏諸魔軍，　　結使海已竭， 　　愿為眾生故，　　廣說甘露法。』

「爾時世尊，默然受于諸仙人請，于光明菩提樹下轉妙法輪，舉身放光照十方界，皆如金色，廣說四諦及十二因緣，凡百億偈。初會聞法四山諸仙，皆得無生法忍，百千人發無上道心出家學道，無數四部得須陀洹道，有發菩提心數不可知，佛壽二十五萬劫，正法住世二百萬劫，像法住世四百萬劫。

「彼佛世尊，法欲滅時，有諸比丘遊行教化。時有一國，名曰電光，有一長者名牢度跋提，修行外道，事梵天法，電光大王遣千童子，供給彼人灑掃天廟。

「時千童子，各持天華欲往天寺，于其中路，見諸比丘持佛像行，童

【現代漢語翻譯】 現代漢語譯本 因此，當時的魔兵眾同時破碎壞滅，經過七七四十九天，（佛陀）證得了阿耨多羅三藐三菩提（無上正等正覺）。

當時，眾神仙都來勸請（佛陀）轉動微妙的法輪，仙人眾中有一位大仙，名叫光果，他以偈頌勸請道：

『大德須阇提（佛陀的尊稱），您如同金輪王統治四方，如今捨棄這七寶，就像鳥兒失去一根羽毛一樣微不足道。 您坐在光明樹下，降伏了萬億魔軍，甘露妙法已經聽聞，修道已經成就。 您的相貌美好無比，威光照耀十方，應當號為大善寂（佛陀的稱號），愿您必定度化我們這些眾生。 我今頭面頂禮，勸請您轉動法輪。』

第二位仙人名叫光藏，也以偈頌說道：

『大聖（佛陀）憐憫眾生，發誓愿坐在樹下，摧伏了諸魔軍，煩惱的海洋已經枯竭。 愿您爲了眾生的緣故，廣說甘露妙法。』

這時，世尊（佛陀）默然接受了眾仙人的勸請，在光明菩提樹下轉動微妙的法輪，全身放出光明照耀十方世界，都如同金色一般，廣泛宣說了四諦（苦、集、滅、道）和十二因緣，總共有百億偈頌。 初次法會聽聞佛法的四山諸仙，都證得了無生法忍（對法性不再迷惑的智慧），有百千人發起了無上道心出家修道，無數四部弟子證得了須陀洹道（小乘初果），有發菩提心的人數不可計數。 佛陀的壽命有二十五萬劫，正法住世二百萬劫，像法住世四百萬劫。

那位佛陀世尊，在佛法將要滅亡的時候，有許多比丘在教化眾生。當時有一個國家，名叫電光，有一位長者名叫牢度跋提，他修行外道，信奉梵天之法，電光大王派遣一千童子，去供養他並灑掃天廟。

當時，一千童子各自拿著天花準備前往天寺，在路上，看見許多比丘拿著佛像行走，童

【English Translation】 English version Therefore, at that time, the demon soldiers all simultaneously shattered and were destroyed. After seven times seven days, (the Buddha) attained Anuttara-samyak-sambodhi (supreme perfect enlightenment).

At that time, all the gods and immortals came to urge (the Buddha) to turn the wonderful Dharma wheel. Among the immortals, there was a great immortal named Guang Guo, who urged with a verse:

'Great Virtue Sudjati (a respectful title for the Buddha), you are like a golden wheel king ruling the four regions, now abandoning these seven treasures is like a bird losing a feather, insignificant. You sit under the bright tree, subduing billions of demons. The nectar of Dharma has been heard, and the path of practice has been accomplished. Your appearance is incomparably beautiful, your majestic light illuminates the ten directions. You should be called Great Tranquility (a title for the Buddha), may you surely deliver us all. I now bow my head in reverence, urging you to turn the Dharma wheel.'

The second immortal, named Guang Cang, also spoke in verse:

'Great Sage (the Buddha) has compassion for all beings, vowing to sit under the tree, subduing all the demon armies. The sea of afflictions has dried up. May you, for the sake of all beings, widely expound the nectar of Dharma.'

At this time, the World Honored One (the Buddha) silently accepted the urging of the immortals, and under the bright Bodhi tree, turned the wonderful Dharma wheel. His whole body emitted light, illuminating the ten directions, all like gold. He widely expounded the Four Noble Truths (suffering, origin, cessation, path) and the Twelve Links of Dependent Origination, totaling hundreds of billions of verses. At the first Dharma assembly, the immortals of the four mountains who heard the Dharma all attained the forbearance of non-birth (wisdom that is no longer confused about the nature of Dharma). Hundreds of thousands of people aroused the supreme aspiration for enlightenment and left home to practice the path. Countless disciples of the four assemblies attained the Srotaapanna path (the first stage of Hinayana enlightenment). The number of those who aroused the Bodhi mind was incalculable. The Buddha's lifespan was 250,000 kalpas, the True Dharma would abide in the world for 2,000,000 kalpas, and the Semblance Dharma would abide for 4,000,000 kalpas.

That Buddha, the World Honored One, when the Dharma was about to perish, there were many Bhikkhus teaching. At that time, there was a country named Dian Guang. There was an elder named Lao Du Ba Ti, who practiced external paths and believed in the Dharma of Brahma. King Dian Guang sent a thousand boys to serve him and sweep the heavenly temple.

At that time, the thousand boys, each holding heavenly flowers, were preparing to go to the heavenly temple. On the way, they saw many Bhikkhus carrying Buddha statues, and the boys

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子問言：『此是何神，端正威光，巍巍乃爾？』

「諸比丘言：『此大善寂像。』

「童子問言：『大善寂者！生何種姓？有何等義？』

「比丘答言：『汝不知乎？過去久遠，須阇提王棄國出家，成無上道，號大善寂，于凈光林入般涅槃，我等今者是其弟子，今我所持是善寂像。』時千童子聞佛因緣，各持蓮華以供養像，頂禮像足。

「跋陀波羅！汝今當知，以是供養佛像因緣，時諸童子隨壽長短，各自命終，命終之後，即得值遇六十億那由他諸佛，親覲供養，于無上道得不退轉。

「跋陀波羅！汝今當知，彼佛世中，四山仙人數不可知者，今十方面各得成佛。時千童子華供養者，豈異人乎？我等賢劫千佛是也。

「跋陀波羅！汝今當知，佛滅度后，若諸四眾，若持一華供養佛像得二種福。何等為二？一者、常得化生；二者、形色端正。復得二果：一者、恒得值遇諸佛；二者、多生天上。」時諸比丘聞佛所說，皆大歡喜。

佛告跋陀波羅：「汝今當知，我念過去無量、無數千萬億劫，彼時有佛，號寶蓋照空如來、應供，十號具足。

「彼佛出時，此三千大千世界如金剛佛剎等無有異。寶蓋照空如來，亦以三乘教化眾生。佛滅度后，于像法中有一長者，名曰月集，

【現代漢語翻譯】 現代漢語譯本 一個孩子問道：『這是什麼神，如此端正威嚴，光芒四射？』 眾比丘回答說：『這是大善寂像。』 童子又問：『大善寂（Mahāśānta，偉大的寂靜者）是何種姓？有何含義？』 比丘回答說：『你不知道嗎？過去很久以前，須阇提王（Sudhāti，一位國王的名字）放棄王位出家，成就無上道，號為大善寂，在凈光林（Śuddhābhāsa-vana，清凈光明的樹林）入般涅槃（parinirvāṇa，完全的涅槃），我們現在是他的弟子，我們現在所持的是大善寂像。』當時，一千個童子聽聞了佛的因緣，各自拿著蓮花供養佛像，頂禮佛像的腳。 跋陀波羅（Bhadrapāla，賢護）！你現在應當知道，因為供養佛像的因緣，當時那些童子隨著壽命長短，各自命終，命終之後，立即得遇六十億那由他（nayuta，數量單位，表示極大的數目）諸佛，親自覲見供養，在無上道上得到不退轉。 跋陀波羅！你現在應當知道，在那些佛的時代，四山（指須彌山周圍的四座山）的仙人數量不可計數，現在十方（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）各自成佛。當時用花供養佛像的一千個童子，難道是其他人嗎？他們就是我們賢劫（bhadrakalpa，賢善的時代）的千佛。 跋陀波羅！你現在應當知道，佛滅度后，如果四眾（比丘、比丘尼、優婆塞、優婆夷）之中，有人用一朵花供養佛像，可以得到兩種福報。是哪兩種呢？一是，常常得到化生（upapāduka，無父母而生）；二是，容貌端正。又可以得到兩種果報：一是，恒常得遇諸佛；二是，多次生於天上。』當時，眾比丘聽聞佛所說，都非常歡喜。 佛告訴跋陀波羅：『你現在應當知道，我憶念過去無量、無數千萬億劫，那時有一尊佛，號為寶蓋照空如來（Ratna-chatra-prabhāsa-tathāgata，寶蓋光輝照耀的如來）、應供（arhat，值得供養的聖者），十號（如來十種稱號）具足。 『那尊佛出世時，這三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，佛教宇宙觀中的一個世界）如同金剛佛剎（vajra-buddha-kṣetra，堅固的佛土）一樣，沒有差別。寶蓋照空如來，也用三乘（śrāvakayāna，聲聞乘；pratyekabuddhayāna，緣覺乘；bodhisattvayāna，菩薩乘）教化眾生。佛滅度后，在像法（pratirūpa-dharma，佛法衰微的時期）時期，有一位長者，名叫月集（Candra-samgraha，月亮聚集）。』

【English Translation】 English version A child asked: 'What deity is this, so upright and majestic, with such radiant light?' The monks replied: 'This is the image of Mahāśānta (Great Tranquility).' The child then asked: 'What is the lineage of Mahāśānta, and what is its meaning?' The monks answered: 'Do you not know? Long ago, King Sudhāti (a king's name) renounced his kingdom and became a monk, achieving the unsurpassed path, and was named Mahāśānta. He entered parinirvāṇa (complete nirvana) in the Śuddhābhāsa-vana (Pure Light Forest). We are now his disciples, and what we hold is the image of Mahāśānta.' At that time, a thousand children heard the story of the Buddha, and each offered a lotus flower to the image, bowing at its feet. Bhadrapāla (Virtuous Protector)! You should know that because of the merit of offering to the Buddha image, those children, according to the length of their lives, each passed away. After passing away, they immediately encountered sixty billion nayutas (a large number) of Buddhas, personally paying homage and making offerings, and they attained non-retrogression on the unsurpassed path. Bhadrapāla! You should know that in those Buddha's times, the number of hermits in the four mountains (referring to the mountains surrounding Mount Sumeru) was countless. Now, in the ten directions (east, south, west, north, southeast, southwest, northeast, northwest, up, and down), each has become a Buddha. Were the thousand children who offered flowers to the Buddha image different people? They are the thousand Buddhas of our bhadrakalpa (auspicious eon). Bhadrapāla! You should know that after the Buddha's parinirvāṇa, if any of the four assemblies (monks, nuns, laymen, and laywomen) offer a single flower to a Buddha image, they will receive two kinds of blessings. What are the two? First, they will always be born by transformation (upapāduka, without parents); second, they will have beautiful features. They will also receive two kinds of results: first, they will always encounter Buddhas; second, they will be reborn in the heavens many times.' At that time, all the monks, hearing what the Buddha said, were very happy. The Buddha told Bhadrapāla: 'You should know that I remember countless, innumerable millions of eons ago, there was a Buddha named Ratna-chatra-prabhāsa-tathāgata (Jeweled Canopy Illuminating Tathagata), worthy of offerings (arhat), possessing all ten titles (the ten epithets of a Buddha).' 'When that Buddha appeared, this trisāhasra-mahāsāhasra-loka-dhātu (three-thousand great thousand world system) was like a vajra-buddha-kṣetra (adamantine Buddha-field), without any difference. Ratna-chatra-prabhāsa-tathāgata also taught sentient beings using the three vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna). After the Buddha's parinirvāṇa, during the period of the pratirūpa-dharma (semblance of the Dharma), there was an elder named Candra-samgraha (Moon Gathering).'

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遊行聚落教化眾生，以偈讚歎寶蓋照空如來名號：

「『寶蓋照空正遍知，　　無上調御天人師， 　　久離生死釋師子，　　無染清凈應真慧。 　　能為世間良福田，　　普濟一切如醫王， 　　聞名必得大解脫，　　我今頂禮無上勝。』

「時，彼長者說此偈已，以種種華香，供養寶蓋照空佛像。華供養已，有千比丘來入講堂，見大長者華香供養，誦贊佛偈。

「第一比丘名曰日藏，問長者言：『汝今日日香華供養，讚歎佛名，欲求何等？』

「長者白言：『大德比丘！應一心聽，今我供養，欲求無上平等大道。』

「比丘問言：『云何名為無上大道？』

「長者答言：

「『無著無所依，　　無累心寂滅， 　　本性如虛空，　　是名無上道。 　　大人心所行，　　慈悲為最勝， 　　三十七滅意，　　覺道力莊嚴。 　　乘於六度船，　　永度生死流， 　　彼處心無著，　　故名無上道。 　　佛慧如須彌，　　亦若蓮華敷， 　　久達解性空，　　故名無上道。 　　調御知心如，　　實際性亦然， 　　三界一切有，　　皆入如寂中。 　　不調無生相，　　同入法界性， 　　如此無所有，　　故稱無上道。』

「是時，長者說此偈已，白比丘言：『

【現代漢語翻譯】 現代漢語譯本 聚落中的人們教化眾生，用偈頌讚嘆寶蓋照空如來（Bao Gai Zhao Kong Rulai，佛名）的名號： 『寶蓋照空正遍知（Bao Gai Zhao Kong Zheng Bian Zhi，如來十號之一，意為寶蓋照耀虛空，真正遍知一切），無上調御天人師（Wu Shang Tiao Yu Tian Ren Shi，佛的尊稱，意為無上調御者，天人和人類的導師）， 久離生死釋師子（Jiu Li Sheng Si Shi Shi Zi，佛的尊稱，意為久已脫離生死輪迴的釋迦族雄獅），無染清凈應真慧（Wu Ran Qing Jing Ying Zhen Hui，佛的智慧，意為無染清凈，真實不虛的智慧）。 能為世間良福田（Neng Wei Shi Jian Liang Fu Tian，佛的功德，意為能為世間帶來福報的良田），普濟一切如醫王（Pu Ji Yi Qie Ru Yi Wang，佛的功德，意為普遍救濟一切眾生如同醫王）， 聞名必得大解脫（Wen Ming Bi De Da Jie Tuo，佛的功德，意為聽到佛的名號必定得到大解脫），我今頂禮無上勝（Wo Jin Ding Li Wu Shang Sheng，表達對佛的敬意，意為我今頂禮無上殊勝的佛）。』 當時，那位長者說完這首偈頌后，用各種鮮花和香，供養寶蓋照空佛像。供養鮮花后，有一千位比丘來到講堂，看見大長者用鮮花和香供養，誦讀讚歎佛的偈頌。 第一位比丘名叫日藏（Ri Zang），問長者說：『你今天用鮮花和香供養，讚歎佛的名號，想要求得什麼呢？』 長者回答說：『大德比丘！請您一心聽我說，我今天供養，是想求得無上平等的大道。』 比丘問道：『什麼叫做無上大道呢？』 長者回答說： 『無著無所依（Wu Zhu Wu Suo Yi，無執著，無所依賴），無累心寂滅（Wu Lei Xin Ji Mie，沒有煩惱，心達到寂滅）， 本性如虛空（Ben Xing Ru Xu Kong，本性如同虛空），是名無上道（Shi Ming Wu Shang Dao，這叫做無上道）。 大人心所行（Da Ren Xin Suo Xing，大人的心所行持），慈悲為最勝（Ci Bei Wei Zui Sheng，慈悲是最殊勝的）， 三十七滅意（San Shi Qi Mie Yi，三十七道品，是通往涅槃的修行方法），覺道力莊嚴（Jue Dao Li Zhuang Yan，覺悟之道的力量莊嚴）。 乘於六度船（Cheng Yu Liu Du Chuan，乘坐六度之船，六度指佈施、持戒、忍辱、精進、禪定、智慧），永度生死流（Yong Du Sheng Si Liu，永遠度過生死輪迴的河流）， 彼處心無著（Bi Chu Xin Wu Zhu，到達彼岸，心無執著），故名無上道（Gu Ming Wu Shang Dao，所以叫做無上道）。 佛慧如須彌（Fo Hui Ru Xu Mi，佛的智慧如同須彌山，須彌山是佛教宇宙觀中的中心山），亦若蓮華敷（Yi Ruo Lian Hua Fu，也像蓮花一樣綻放）， 久達解性空（Jiu Da Jie Xing Kong，久已通達諸法性空），故名無上道（Gu Ming Wu Shang Dao，所以叫做無上道）。 調御知心如（Tiao Yu Zhi Xin Ru，調御者知道心性如如不動），實際性亦然（Shi Ji Xing Yi Ran，實際的本性也是如此）， 三界一切有（San Jie Yi Qie You，三界一切存在的事物），皆入如寂中（Jie Ru Ru Ji Zhong，都歸入如如寂靜之中）。 不調無生相（Bu Tiao Wu Sheng Xiang，不調伏，沒有生滅的現象），同入法界性（Tong Ru Fa Jie Xing，都歸入法界的本性）， 如此無所有（Ru Ci Wu Suo You，如此一切皆無所有），故稱無上道（Gu Cheng Wu Shang Dao，所以稱作無上道）。』 這時，長者說完這首偈頌后，對眾比丘說：

【English Translation】 English version The people in the settlement were teaching sentient beings, praising the name of Tathagata Bao Gai Zhao Kong (Tathagata of Jeweled Canopy Illuminating the Void) with verses: 'Bao Gai Zhao Kong Zheng Bian Zhi (Jeweled Canopy Illuminating the Void, the Perfectly Enlightened One), the unsurpassed tamer, teacher of gods and humans, Long departed from birth and death, the Shakya lion, pure and undefiled, possessing true wisdom. Able to be a field of merit for the world, universally saving all like a king of medicine, Hearing the name will surely attain great liberation, I now bow in reverence to the unsurpassed victor.' At that time, after the elder spoke this verse, he offered various flowers and incense to the statue of Buddha Bao Gai Zhao Kong. After offering the flowers, a thousand Bhikkhus came into the lecture hall, saw the great elder offering flowers and incense, and reciting verses praising the Buddha. The first Bhikkhu, named Ri Zang (Sun Treasury), asked the elder, 'Today you offer flowers and incense, praising the Buddha's name, what do you seek?' The elder replied, 'Great virtuous Bhikkhu! Please listen attentively, today I make offerings, seeking the unsurpassed, equal Great Path.' The Bhikkhu asked, 'What is called the unsurpassed Great Path?' The elder answered: 'Without attachment, without reliance, without burdens, the mind is tranquil and extinguished, The original nature is like the void, this is called the unsurpassed path. The conduct of the great person's mind, compassion is the most supreme, The thirty-seven aids to enlightenment, the power of the awakened path is adorned. Riding the boat of the six perfections, forever crossing the stream of birth and death, There, the mind is without attachment, therefore it is called the unsurpassed path. The Buddha's wisdom is like Mount Sumeru, also like a lotus flower blooming, Long attained the understanding of the emptiness of nature, therefore it is called the unsurpassed path. The tamer knows the mind as it is, the actual nature is also thus, All existence in the three realms, all enter into such tranquility. Without taming, without the appearance of birth, all enter into the nature of the Dharma realm, Thus, without anything, therefore it is called the unsurpassed path.' At this time, after the elder spoke this verse, he said to the Bhikkhus:

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唯愿大德，行無上道。』

「日藏比丘復說偈言：

「『如仁所說義，　　無行無所依， 　　本性相空寂，　　我當行何法。 　　我所問大道，　　欲知佛覺智， 　　今說法界相，　　無知如虛空。 　　於此無知中，　　無慾無所求， 　　如是性相滅，　　我當何所行。』

「是時長者，復說偈言：

「『日光住空中，　　普照於一切， 　　彼亦無心相，　　欲破諸闇暝。 　　光明力照耀，　　超過諸黑闇， 　　黑闇與光明，　　二俱無心意。 　　本性無住闇，　　闇性不暫停， 　　佛慧亦如是，　　無滅無所生。 　　智力道莊嚴，　　從於五眼起， 　　六通如蓮華，　　不染著世間。 　　戒定慧莊嚴，　　超度世間相， 　　是故應歸依，　　無上平等道。』

「是時，長者說此偈已，白比丘言：『大德！汝今欲求無上道不？』

「日藏比丘聞長者言，深解義趣，頂禮佛足，而說偈言：

「『頂禮佛足大解脫，　　久住涅槃滅諸有， 　　無漏智力所莊嚴，　　如長者說寂滅慧。 　　我今欲求無染累，　　超過世間諸空相， 　　我今求于寂滅道，　　不縛不解不住色； 　　亦復不入縛解中，　　無有生死解脫相， 　　此處名為甘露道，　　如我

【現代漢語翻譯】 現代漢語譯本 『我只希望大德您，能夠修行無上的道。』

日藏比丘（Rizang Biqiu）又說偈語道：

『正如您所說的道理，修行不執著于任何行為，也沒有任何依靠， 萬物的本性本來就是空寂的，我應當修行什麼法呢？ 我所詢問的是大道，想要了解佛陀的覺悟智慧， 現在所說的法界（Fajie）的真相，是無知如同虛空一般。 在這無知之中，沒有慾望也沒有追求， 像這樣本性和現象都滅盡了，我應當修行什麼呢？』

這時，長者又說偈語道：

『太陽住在空中，普遍照耀一切， 它也沒有想要破除黑暗的想法。 光明之力照耀，超越一切黑暗， 黑暗和光明，兩者都沒有心意。 本性沒有固定的黑暗，黑暗的性質也不會停留， 佛陀的智慧也是如此，沒有滅亡也沒有產生。 智慧的力量以道來莊嚴，從五眼（Wuyan）生起， 六神通（Liutong）如同蓮花，不沾染世間的塵埃。 以戒、定、慧（Jie, Ding, Hui）來莊嚴自身，超越世間的表象， 所以應當歸依，無上平等的道。』

這時，長者說完這些偈語后，對日藏比丘說：『大德！您現在想要追求無上的道嗎？』

日藏比丘聽了長者的話，深刻理解了其中的含義，頂禮佛足，並說偈語道：

『頂禮佛足，獲得大解脫，久住涅槃（Niepan），滅除一切有為法， 以無漏的智慧力量來莊嚴自身，如同長者所說的寂滅智慧。 我現在想要追求沒有染污和牽累，超越世間一切虛幻的表象， 我現在追求寂滅之道，不被束縛也不被解脫，也不執著於色法； 也不陷入束縛和解脫之中，沒有生死和解脫的表象， 這裡被稱為甘露道（Ganludao），就像我所理解的那樣。

【English Translation】 English version 'I only wish that you, great virtuous one, would practice the unsurpassed path.'

The Bhiksu Rizang (Rizang Biqiu) then spoke in verse:

'As you have spoken the meaning, practice is without attachment to any action, nor does it rely on anything, The nature of all things is originally empty and still, what Dharma should I practice? What I ask is the great path, wanting to know the Buddha's awakened wisdom, Now speaking of the nature of the Dharma realm (Fajie), it is ignorance like the void. In this ignorance, there is no desire nor seeking, Like this, when nature and phenomena are extinguished, what should I practice?'

At this time, the elder spoke in verse again:

'The sun dwells in the sky, shining universally on everything, It also has no intention to break the darkness. The power of light shines, surpassing all darkness, Darkness and light, both have no intention. The original nature has no fixed darkness, the nature of darkness does not stay, The Buddha's wisdom is also like this, without extinction nor arising. The power of wisdom is adorned by the path, arising from the five eyes (Wuyan), The six supernormal powers (Liutong) are like a lotus flower, not stained by the dust of the world. Adorned with precepts, concentration, and wisdom (Jie, Ding, Hui), transcending the appearances of the world, Therefore, one should take refuge in the unsurpassed, equal path.'

At this time, after the elder spoke these verses, he said to the Bhiksu Rizang: 'Great virtuous one! Do you now wish to seek the unsurpassed path?'

Bhiksu Rizang, upon hearing the elder's words, deeply understood the meaning, prostrated at the Buddha's feet, and spoke in verse:

'Prostrating at the Buddha's feet, attaining great liberation, dwelling long in Nirvana (Niepan), extinguishing all conditioned phenomena, Adorning oneself with the power of unconditioned wisdom, like the still wisdom the elder spoke of. I now wish to seek freedom from defilement and entanglement, transcending all illusory appearances of the world, I now seek the path of stillness, not bound nor liberated, nor attached to form; Nor falling into bondage or liberation, without the appearance of birth and death or liberation, This place is called the path of nectar (Ganludao), as I understand it.'

---

所愿得成果。 　　修行六度無礙累，　　必定得住首楞嚴， 　　具佛職位威儀行，　　滿足佛智如先佛。 　　金剛不壞性空慧，　　是一切智大人事， 　　摩尼寶珠如意王，　　我亦當得一合相， 　　平等度意無上性。』

「是時，比丘說此偈已，告長者言：『汝今當知，我已解汝所說偈義，我已堪任為菩提器。我等千比丘，從今日乃至成佛，常修大慈普愛一切，于諸眾生不生毀呰，何況殺害。

「『我從今日乃至菩提，常起大悲普攝一切，而於大悲不起悲相，不生戀著。

「『我從今日乃至成佛，見他得樂心生欣悅，猶如比丘得三禪樂，不起樂觸，及樂覺相。

「『我從今日乃至成佛，不見眾生，及眾生相，亦不住喜、不入舍中。

「『我從今日乃至成佛，終不造作九十五種諸惡律儀。

「『我從今日乃至成佛，終不為己畜養八種不凈之物，若有畜積，必為饒益諸眾生故。

「『我從今日乃至成佛，終不譭謗菩薩法藏，若有辯才智慧無極，說邪見論滿百千歲，我寧碎身猶如微塵，終不信受。

「『我從今日乃至成佛，設有眾生，不造善業作五逆罪，必當教化令得饒益。

「『我從今日乃至成佛，誓願當度五濁惡世沒苦眾生。

「『我從今

【現代漢語翻譯】 現代漢語譯本 所愿皆能實現。 修行六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）毫無障礙，積累功德，必定能夠安住于首楞嚴三昧（一種深奧的禪定）， 具備佛的職位和威儀，行為舉止都符合佛的規範，圓滿佛的智慧，如同過去的諸佛一樣。 擁有金剛般堅固不壞的性空智慧，這是成就一切智者的偉大事業， 如同摩尼寶珠（能滿足一切願望的寶珠）如意王一般，我也應當獲得這種統一的境界， 以平等之心度化眾生，達到無上的境界。

這時，比丘說完這首偈頌后，告訴長者說：『你現在應當知道，我已經理解了你所說偈頌的含義，我已經堪當成為菩提（覺悟）的器皿。我們這一千位比丘，從今天起直到成佛，將常修大慈，普遍愛護一切眾生，對於一切眾生不生譭謗和責罵，更何況是殺害。

『我從今天起直到證得菩提，將常起大悲心，普遍攝受一切眾生，但對於大悲心，不起悲傷的執著，不生留戀。

『我從今天起直到成佛，見到他人獲得快樂，心中生起歡喜，如同比丘獲得三禪的快樂一樣，不起樂的感受，以及樂的覺受。

『我從今天起直到成佛，不見眾生，也不見眾生的相狀，也不執著于喜悅，不進入舍（平靜）的狀態。

『我從今天起直到成佛，終不造作九十五種外道所持的惡劣戒律。

『我從今天起直到成佛，終不為自己蓄養八種不凈之物，如果有所蓄積，必定是爲了利益一切眾生。

『我從今天起直到成佛，終不譭謗菩薩的法藏，即使有人辯才無礙，智慧無邊，說邪見論滿百千歲，我寧願粉身碎骨猶如微塵，也終不信受。

『我從今天起直到成佛，即使有眾生，不造善業，作五逆重罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），也必定教化他們，使他們得到利益。

『我從今天起直到成佛，發誓要度脫五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁）中沉淪受苦的眾生。

『我從今

【English Translation】 English version May all wishes be fulfilled. Practicing the six paramitas (perfections: generosity, morality, patience, diligence, concentration, wisdom) without hindrance, accumulating merit, one will surely abide in the Shurangama Samadhi (a profound state of meditation), Possessing the position and dignified conduct of a Buddha, acting in accordance with the Buddha's standards, perfecting the wisdom of a Buddha, just like the Buddhas of the past. Having the indestructible wisdom of emptiness, which is like a diamond, this is the great undertaking of achieving omniscience, Like the Mani jewel (a wish-fulfilling jewel), the king of wish-fulfillment, I too shall attain this unified state, To liberate beings with equanimity, reaching the supreme state.

At that time, after the Bhikshu (monk) spoke this verse, he said to the elder: 'You should know now that I have understood the meaning of the verse you spoke, and I am capable of becoming a vessel for Bodhi (enlightenment). We, these thousand Bhikshus, from today until we become Buddhas, will always practice great compassion, universally loving all beings, and will not slander or scold any beings, let alone harm them.

'From today until I attain Bodhi, I will always generate great compassion, universally embracing all beings, but regarding great compassion, I will not have attachment to sadness, nor will I be attached to it.

'From today until I become a Buddha, when I see others attain happiness, I will feel joy in my heart, just like a Bhikshu attaining the joy of the third Dhyana (meditative absorption), without attachment to the feeling of joy, nor the perception of joy.

'From today until I become a Buddha, I will not see beings, nor the characteristics of beings, nor will I be attached to joy, nor enter into the state of equanimity.

'From today until I become a Buddha, I will never engage in the ninety-five kinds of evil precepts held by non-Buddhist paths.

'From today until I become a Buddha, I will never accumulate the eight impure things for myself, and if I do accumulate them, it will surely be for the benefit of all beings.

'From today until I become a Buddha, I will never slander the Dharma treasury of the Bodhisattvas, even if someone has unimpeded eloquence and boundless wisdom, and speaks heretical views for hundreds of thousands of years, I would rather have my body crushed into dust than believe them.

'From today until I become a Buddha, even if there are beings who do not create good karma and commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), I will surely teach them and enable them to benefit.

'From today until I become a Buddha, I vow to liberate the suffering beings who are submerged in the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) of the evil world.

'From today

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日乃至成佛，常當修行諸波羅蜜，盡其邊際到大智岸。

「『我從今日乃至成佛，終不放舍一切眾生，必當安慰以義饒益。

「『我從今日乃至成佛，愿普莊嚴一切佛事，修諸凈行，十種珍寶以為腳足，無愿解脫以為眼目，游于大空畢竟涅槃。』

「時，千比丘發此誓已，五體投地遍禮諸佛，而說偈言：

「『佛智不可動，　　從於解脫生， 　　本性相自空，　　遊戲金剛心。 　　已摧煩惱魔，　　陰蓋永已除， 　　清凈大慧者，　　我今頭面禮。』

「說此偈已，遍禮十方一切諸佛。

「是時，空中無雲而雷，諸天龍神普雨天華，以為供養，而說偈言：

「『善哉勝大士，　　出家修梵行， 　　凈命乞自活，　　常離四種食。 　　染衣執應器，　　大數滿一千， 　　今復發最上，　　微妙菩提心： 　　福田中最勝，　　無過比丘僧， 　　我今頭面禮，　　修行大乘者。』

「時千比丘，聞偈嘆德倍加精進，即得甚深觀佛三昧，告長者言：『善哉！長者！我因汝故發菩提心，汝亦應于佛法海中出家學道。』

「爾時，長者受比丘教，于正法中出家學道，常修頭陀備諸苦行，經七七日，得無生忍。

「跋陀波羅！汝今當知，時大長者，教化多人

【現代漢語翻譯】 現代漢語譯本 『從今日起乃至成佛，我將常修諸波羅蜜（paramita，意為到達彼岸的方法），直至達到智慧的彼岸。』 『我從今日起乃至成佛，終不捨棄任何眾生，必定以正義和利益來安撫他們。』 『我從今日起乃至成佛，愿普遍莊嚴一切佛事，修持各種清凈的行為，以十種珍寶作為腳足，以無愿解脫作為眼目，游于廣闊的虛空，最終達到涅槃（nirvana，意為解脫）。』 當時，一千位比丘發下此誓願后，五體投地，遍禮諸佛，並說偈頌： 『佛的智慧不可動搖，從解脫中產生，本性與現象皆是空性，在金剛般的心中自在遊戲。已經摧毀了煩惱魔，陰蓋（五蘊的覆蓋）永遠被去除，清凈而具有大智慧的人，我今頂禮膜拜。』 說完此偈頌后，他們遍禮十方一切諸佛。 這時，空中無雲卻響起雷聲，諸天龍神普降天花，以此供養，並說偈頌： 『善哉，偉大的修行者，出家修持梵行（brahmacarya，意為清凈的行為），以清凈的生命乞食為生，常離四種食物（段食、觸食、思食、識食）。身披染衣，手持應器（缽），人數已滿一千，如今又發起了最上、最微妙的菩提心（bodhicitta，意為覺悟之心）：在福田中最為殊勝的，沒有超過比丘僧團的，我今頂禮膜拜，這些修行大乘（Mahayana，意為大乘佛教）的人。』 當時，一千位比丘，聽聞偈頌讚嘆功德，更加精進，立即獲得了甚深觀佛三昧（samadhi，意為禪定），告訴長者說：『善哉！長者！我因你的緣故發起了菩提心，你也應當在佛法海中出家學道。』 那時，長者接受了比丘的教誨，在正法中出家學道，常修頭陀行（dhuta，意為苦行），備受各種苦行，經過七七日，獲得了無生忍（anutpattika-dharma-ksanti，意為對法不生不滅的領悟）。 跋陀波羅（Bhadrapala）！你現在應當知道，當時那位大長者，教化了許多人。

【English Translation】 English version 'From this day until I attain Buddhahood, I will constantly practice all the paramitas (perfections, ways to cross over), reaching the shore of great wisdom.' 'From this day until I attain Buddhahood, I will never abandon any sentient beings, and I will surely comfort them with righteousness and benefit.' 'From this day until I attain Buddhahood, I vow to universally adorn all the Buddha's activities, cultivate all pure practices, using ten kinds of precious jewels as my feet, using desireless liberation as my eyes, wandering in the vast emptiness, and ultimately reaching nirvana (liberation).' At that time, after the thousand bhikshus (monks) made this vow, they prostrated themselves on the ground, paying homage to all the Buddhas, and spoke this verse: 'The Buddha's wisdom is unshakeable, born from liberation, its nature and phenomena are empty, freely playing in the diamond-like mind. Having destroyed the demon of afflictions, the coverings of the skandhas (aggregates) are forever removed, the pure and greatly wise ones, I now bow my head in reverence.' After speaking this verse, they paid homage to all the Buddhas in the ten directions. At this time, there was thunder in the cloudless sky, and the gods and dragons rained down heavenly flowers as offerings, and spoke this verse: 'Well done, great and victorious ones, having left home to cultivate brahmacarya (holy life), living on alms with a pure life, always abstaining from the four kinds of food (physical food, contact, mental volition, and consciousness). Wearing dyed robes, holding alms bowls, the number is now a thousand, and now they have generated the supreme and subtle bodhicitta (mind of enlightenment): among the fields of merit, there is none more supreme than the sangha (community) of bhikshus, I now bow my head in reverence to these practitioners of the Mahayana (Great Vehicle).' At that time, the thousand bhikshus, hearing the verse praising their virtues, became even more diligent, and immediately attained the profound samadhi (meditative absorption) of contemplating the Buddha, and said to the elder: 'Well done! Elder! Because of you, I have generated bodhicitta, you should also leave home and study the Way in the ocean of the Buddha's teachings.' At that time, the elder accepted the bhikshus' teachings, left home and studied the Way in the true Dharma, constantly practicing dhuta (ascetic practices), enduring all kinds of hardships, and after forty-nine days, attained anutpattika-dharma-ksanti (the acceptance of the non-arising of phenomena). Bhadrapala! You should know now, that great elder at that time, taught and transformed many people.

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發菩提心者，久已成佛，殊勝月王佛是也。若有善男子、善女人，聞是佛名，恒得值佛，于菩提心得不退轉，即得超越十二億劫極重惡業。時千比丘發誓愿者，我等賢劫千佛是也。

「說是語時，百千梵王發菩提心思佛，千優婆塞等得無生法忍，郁多羅母善賢比丘尼等五百比丘尼，不受諸漏心得解脫成阿羅漢。

「說是語時，時會大眾，聞佛所說，皆大歡喜。」

佛告跋陀波羅：「汝今當知，我念過去無量、無數阿僧祇劫，彼時有佛，號凈音如來，十號具足。彼佛出時，此三千世界七寶莊嚴，如寶莊嚴國等無有異，佛壽二十大劫，正法住世四十劫，像法倍壽八十劫，亦以三乘教化眾生。

「于像法中，有一比丘，名一切忍，持菩薩藏行菩薩法，遊巡村落，常說此偈：

「『佛住平等空，　　法性相亦然， 　　僧依無為會，　　三寶義無異。 　　了本性相空，　　歸依處寂滅， 　　常行真如道，　　乃應菩薩行。』

「忍辱進大比丘，常說此偈。時，華光林中有千梵志，修四梵、行慈悲喜捨，聞此比丘贊三寶義名，身心歡喜，即白比丘：『於何經中有如此義？』

「比丘白言：『大調御師！于大方等真實經中，說佛、法、僧平等空慧，住一相中。』

「時千梵志，

【現代漢語翻譯】 現代漢語譯本 發菩提心的人，早已成就佛果，殊勝月王佛（殊勝的月亮之王佛）就是如此。如果有善男子、善女人，聽到這位佛的名號，就能恒常遇到佛，對於菩提心不會退轉，立即就能超越十二億劫的極重惡業。當時發誓愿的千位比丘，就是我們賢劫（賢善的劫）的千佛。 當佛說這些話時，百千梵天王發起了菩提心，思念佛陀，千位優婆塞（在家男居士）等獲得了無生法忍（對諸法不生不滅的領悟），郁多羅母（郁多羅的母親）善賢比丘尼（出家女眾）等五百位比丘尼，不受諸漏（煩惱）的束縛，心得解脫，成就阿羅漢（斷盡煩惱的聖者）。 當佛說這些話時，當時在場的大眾，聽到佛所說的，都非常歡喜。 佛告訴跋陀波羅（賢護）說：『你現在應當知道，我回憶過去無量無數阿僧祇劫（極長的時間單位），那時有一尊佛，號為凈音如來（清凈音聲的如來），具足十號（如來的十種尊號）。那尊佛出世時，這個三千世界（佛教宇宙觀中的一個世界）以七寶莊嚴，如同寶莊嚴國（以寶物莊嚴的國土）一樣沒有差別，佛的壽命有二十大劫，正法住世四十劫，像法（佛法衰微時期）的壽命是正法的兩倍，有八十劫，也用三乘（聲聞乘、緣覺乘、菩薩乘）教化眾生。 在像法時期，有一位比丘，名叫一切忍（一切都能忍受），持菩薩藏（菩薩的教法）修行菩薩法，巡遊村落，常常說這首偈頌： 『佛住在平等空性中，法的自性也是如此，僧眾依止無為的集會，三寶的意義沒有差別。了悟本性是空，歸依之處是寂滅，常行真如之道，才應是菩薩的修行。』 這位忍辱精進的大比丘，常常說這首偈頌。當時，華光林中有千位梵志（婆羅門教修行者），修四梵行（慈、悲、喜、舍），聽到這位比丘讚歎三寶的意義和名號，身心歡喜，就問比丘：『在什麼經典中有這樣的意義？』 比丘回答說：『大調御師（佛的尊稱）！在大方等真實經中，說佛、法、僧平等空慧，安住於一相之中。』 當時，這千位梵志，

【English Translation】 English version Those who have generated the Bodhi mind have long since become Buddhas, such as the supremely victorious Moon King Buddha. If there are good men or good women who hear the name of this Buddha, they will always encounter the Buddha, and their Bodhi mind will not regress. They will immediately transcend the extremely heavy evil karma of twelve billion kalpas. The thousand Bhikkhus who made vows at that time are the thousand Buddhas of our Bhadrakalpa (the current fortunate eon). When the Buddha spoke these words, hundreds of thousands of Brahma Kings generated the Bodhi mind and thought of the Buddha. A thousand Upasakas (male lay practitioners) and others attained the forbearance of non-origination of dharmas. Utarā's mother, the Bhikkhuni (female monastic) named Good Virtue, and five hundred other Bhikkhunis, were freed from all outflows (defilements), their minds were liberated, and they became Arhats (enlightened beings who have eradicated all defilements). When the Buddha spoke these words, the assembly at that time, upon hearing what the Buddha had said, were all greatly delighted. The Buddha said to Bhadrapala (Virtuous Protector): 'You should know now that I recall in the past, immeasurable, countless asamkhya kalpas (extremely long periods of time), there was a Buddha named Pure Sound Tathagata (the Thus Come One of Pure Sound), who possessed all ten titles (the ten epithets of a Buddha). When that Buddha appeared, this three thousand world (a world system in Buddhist cosmology) was adorned with seven treasures, no different from the Treasure Adorned Land. The Buddha's lifespan was twenty great kalpas, the Dharma remained in the world for forty kalpas, and the semblance Dharma (the period of decline of the Dharma) lasted twice as long, eighty kalpas. He also taught sentient beings with the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana).' During the period of the semblance Dharma, there was a Bhikkhu named All-Endurance, who upheld the Bodhisattva Pitaka (the teachings of the Bodhisattvas) and practiced the Bodhisattva path. He traveled through villages, often reciting this verse: 'The Buddha dwells in the equality of emptiness, the nature of Dharma is also like this, the Sangha relies on the assembly of non-action, the meaning of the Three Jewels is not different. Understanding that the fundamental nature is empty, the place of refuge is quiescence, constantly practicing the path of Suchness, this is the practice of a Bodhisattva.' This Bhikkhu, who was diligent in endurance, often recited this verse. At that time, in the Flower Light Grove, there were a thousand Brahmins (Hindu ascetics) who practiced the Four Brahma Viharas (loving-kindness, compassion, joy, and equanimity). Upon hearing this Bhikkhu praise the meaning and names of the Three Jewels, their minds and bodies were filled with joy. They asked the Bhikkhu: 'In which scripture is there such a meaning?' The Bhikkhu replied: 'Great Controller (an epithet for the Buddha)! In the Great Vaipulya Sutra of Truth, it is said that the Buddha, Dharma, and Sangha are equal in the wisdom of emptiness, abiding in one aspect.' At that time, these thousand Brahmins,

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聞佛、法、僧平等空慧，即思甚深大空智義，八千歲中端坐正受，于空法中而不決了，復更思惟一切法空。于如實際亦不決了，然不生疑，亦不誹謗，作此思惟。

「時，有一比丘名曰智藏，告諸梵志：『汝等知不？過去有佛，名三昧尊豐如來，十號具足，如是同字百千億佛，皆說甚深般若波羅蜜。其經中說：「不住諸法，法性皆空。」如是梵志，于空法中心不明瞭，但當一心歸於空義。』

「時千梵志，聞此語已，心大歡喜，白比丘言：『般若波羅蜜是大空智，我等今者無明所覆，于空義中無由解了，但于大德所說，法中身心隨喜。』」

佛告跋陀波羅：「彼二比丘善說法者：第一比丘今已成佛于妙樂國，歡喜莊嚴珠王佛是。若有四眾聞彼佛名，五體投地，歸依頂禮，即得超越五百萬億阿僧祇劫生死之罪；第二比丘久已成佛，號帝寶幢摩尼勝光如來，十號具足，若有四眾聞彼佛名，五體投地，歸依頂禮，即得超越七百萬億阿僧祇劫生死之罪。

「時千梵志，以聞甚深般若波羅蜜，身心歡喜，不生驚疑、怖畏、誹謗，即得超越五十億劫生死之罪。捨身他世即得值遇十六億佛，于諸佛所得唸佛三昧，以莊嚴心，唸佛三昧莊嚴心故，漸漸于空法中心得開解。

「跋陀波羅！時千梵志，豈異

【現代漢語翻譯】 現代漢語譯本 聽聞佛、法、僧的平等空性智慧后，他們便思索甚深的大空智慧的含義，在八千年中端坐禪定，正受其益，雖然對於空性之法仍未完全理解，但他們繼續思索一切法皆空的道理。對於如實之際（tathata，真如實相）也未能完全理解，然而他們不生疑惑，也不誹謗，只是這樣思索著。 當時，有一位比丘名叫智藏，他告訴那些婆羅門：『你們知道嗎？過去有一尊佛，名為三昧尊豐如來（Samadhi-vikrantarajas，三昧尊勝王如來），具足十號（如來十種稱號），像這樣同名的佛有百千億之多，他們都宣說了甚深的般若波羅蜜（Prajnaparamita，般若波羅蜜多）。他們的經典中說：「不住于諸法，一切法的本性皆是空性。」各位婆羅門，你們對於空性之法心中不甚明瞭，但應當一心歸向空性的意義。』 當時，一千位婆羅門聽了這話后，心中非常歡喜，他們對那位比丘說：『般若波羅蜜是大空智慧，我們現在被無明所覆蓋，對於空性的意義無法理解，但對於大德您所說的法，我們身心都隨喜。』 佛告訴跋陀波羅（Bhadrapala，賢護）：『那兩位善於說法的比丘：第一位比丘現在已經成佛，在妙樂國，佛號是歡喜莊嚴珠王佛（Abhirati-vyuha-ratnaraja，歡喜莊嚴寶王如來）。如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷）聽聞這位佛的名號，五體投地，歸依頂禮，就能超越五百萬億阿僧祇劫的生死之罪；第二位比丘早已成佛，佛號是帝寶幢摩尼勝光如來（Indraketu-mani-uttama-prabha，帝釋幢幡摩尼勝光如來），具足十號，如果有四眾弟子聽聞這位佛的名號，五體投地，歸依頂禮，就能超越七百萬億阿僧祇劫的生死之罪。 當時，一千位婆羅門因為聽聞了甚深的般若波羅蜜，身心歡喜，不生驚疑、怖畏、誹謗，就超越了五十億劫的生死之罪。他們捨棄此身，轉生到其他世界，就能遇到十六億佛，在諸佛那裡得到唸佛三昧（Buddhanusmrti-samadhi，憶佛三昧），以莊嚴的心來修持，因為以唸佛三昧莊嚴其心，他們逐漸對於空性之法心中得以開解。 跋陀波羅！當時的那一千位婆羅門，難道是其他人嗎？』

【English Translation】 English version Having heard of the equality and emptiness wisdom of the Buddha, Dharma, and Sangha, they contemplated the profound meaning of the great emptiness wisdom, sitting in meditation for eight thousand years, receiving its benefits. Although they did not fully understand the Dharma of emptiness, they continued to contemplate the emptiness of all dharmas. They also did not fully understand the suchness (tathata), yet they did not doubt or slander, but simply contemplated in this way. At that time, there was a Bhikshu named Jizang (智藏, Wisdom Store), who told the Brahmins: 『Do you know? In the past, there was a Buddha named Samadhi-vikrantarajas Tathagata (三昧尊豐如來, Samadhi-victorious-king Tathagata), who possessed the ten epithets (ten titles of a Tathagata). There were hundreds of billions of Buddhas with the same name, and they all preached the profound Prajnaparamita (般若波羅蜜, Perfection of Wisdom). In their scriptures, it is said: 「Do not abide in any dharmas; the nature of all dharmas is emptiness.」 Brahmins, although your minds are not clear about the Dharma of emptiness, you should wholeheartedly turn towards the meaning of emptiness.』 At that time, a thousand Brahmins, upon hearing these words, were greatly delighted. They said to the Bhikshu: 『Prajnaparamita is the great wisdom of emptiness. We are now covered by ignorance and cannot understand the meaning of emptiness. However, we rejoice in body and mind in the Dharma that the great virtuous one has spoken.』 The Buddha told Bhadrapala (跋陀波羅, Guardian of the Virtuous): 『Those two Bhikshus who are good at preaching the Dharma: the first Bhikshu has now become a Buddha in the Land of Wonderful Joy, named Abhirati-vyuha-ratnaraja Buddha (歡喜莊嚴珠王佛, Joyful Adornment Jewel King Buddha). If the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas) hear the name of this Buddha, prostrate themselves with their five limbs touching the ground, and take refuge and pay homage, they will transcend the sins of birth and death for five million billion asamkhya kalpas. The second Bhikshu has long since become a Buddha, named Indraketu-mani-uttama-prabha Tathagata (帝寶幢摩尼勝光如來, Indra's Banner Jewel Supreme Light Tathagata), who possesses the ten epithets. If the four assemblies hear the name of this Buddha, prostrate themselves with their five limbs touching the ground, and take refuge and pay homage, they will transcend the sins of birth and death for seven million billion asamkhya kalpas.』 At that time, the thousand Brahmins, having heard the profound Prajnaparamita, were joyful in body and mind, and did not give rise to doubt, fear, or slander. They transcended the sins of birth and death for fifty billion kalpas. When they abandoned this body and were reborn in other worlds, they encountered sixteen billion Buddhas. They obtained the Buddhanusmrti-samadhi (唸佛三昧, Samadhi of Buddha Recitation) from these Buddhas, and cultivated it with a solemn mind. Because they adorned their minds with the Buddhanusmrti-samadhi, they gradually gained understanding of the Dharma of emptiness in their hearts. Bhadrapala! Were those thousand Brahmins at that time different people?』

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人乎？我等賢劫千佛是，以得聞空法心無疑故，于娑婆世界次第得成阿耨多羅三藐三菩提。是故一切眾生，應于空義心無疑惑。」

佛說此語時，時會大眾，聞佛所說，有得初果，有發無上正真道意，數甚眾多不可具說。一切大眾聞佛所說，皆大歡喜，頂禮佛足。

佛告跋陀波羅：「我念過去無量無數阿僧祇劫，彼世有佛，名海慧如來，十號具足。國名凈樂，七寶莊嚴地生寶華，如須彌山七寶合成，嚴顯可愛。

「彼佛世尊，常入禪定，默然不言終不說法，但放白毫大人相光，施作佛事。或有眾生見白毫光如十善印，說十善義；或有眾生見白毫光如五戒印，說五戒義，及五戒緣；或有眾生見白毫光如八戒印，說八戒義，及八戒緣；或有眾生見白毫光如波羅提木叉印，說波羅提木叉義，及波羅提木叉緣；或有眾生見白毫光如六波羅蜜印，說八萬四千諸度義；或有眾生見白毫光如四諦印，說四諦義，及三十七助菩提分法；或有眾生見白毫光如獨覺印，說十二因緣義；或有眾生見白毫光如智相印，演說菩薩初地境界，乃至十地，說首楞嚴光印三昧，說金剛定不壞境界。

「跋陀波羅！如是白毫大人相中，現無量無數恒河沙印，或有印中演法無畏；或有印中說九十五種外道邪術；或有印中說諸天眾上

【現代漢語翻譯】 現代漢語譯本：『是人嗎？』『我們是賢劫（Bhadrakalpa，佛教中認為的一個時期）的千佛，因為聽聞空性之法而心中無疑，所以在娑婆世界（Sahā world，我們所居住的這個世界）次第成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。因此，一切眾生，都應該對空性的意義心中沒有疑惑。』 佛陀說這些話的時候，當時在場的大眾，聽聞佛陀所說，有的證得了初果（Sotāpanna，須陀洹果），有的發起了無上正真道的心意，數量非常眾多，無法一一述說。所有大眾聽聞佛陀所說，都非常歡喜，頂禮佛足。 佛陀告訴跋陀波羅（Bhadrapāla，菩薩名）說：『我回憶過去無量無數阿僧祇劫（asaṃkhyeya kalpa，極長的時間單位），那個世界有佛，名為海慧如來（Sāgaramati Tathāgata），十號具足（如來十種稱號）。國名叫凈樂，用七寶莊嚴，地上生長寶華，像須彌山（Sumeru，佛教中的聖山）一樣由七寶合成，莊嚴顯耀，令人喜愛。 『那位佛世尊，常常進入禪定，默然不語，始終不說法，只是放出白毫大人相光（ūrṇā，佛眉間白毫所放之光），施行佛事。有的眾生見到白毫光像十善印，就說十善的意義；有的眾生見到白毫光像五戒印，就說五戒的意義，以及五戒的因緣；有的眾生見到白毫光像八戒印，就說八戒的意義，以及八戒的因緣；有的眾生見到白毫光像波羅提木叉印（Prātimokṣa，戒律），就說波羅提木叉的意義，以及波羅提木叉的因緣；有的眾生見到白毫光像六波羅蜜印（ṣaṭ pāramitā，六度），就說八萬四千種度脫的意義；有的眾生見到白毫光像四諦印（catvāri āryasatyāni，四聖諦），就說四諦的意義，以及三十七助菩提分法（bodhipākṣikā dharmāḥ，三十七道品）；有的眾生見到白毫光像獨覺印（pratyekabuddha，辟支佛），就說十二因緣的意義；有的眾生見到白毫光像智相印，就演說菩薩初地境界，乃至十地，說首楞嚴光印三昧（Śūraṃgama samādhi，首楞嚴三昧），說金剛定不壞境界。 『跋陀波羅！像這樣白毫大人相中，顯現無量無數恒河沙（Ganges sand，極多的數量）的印，有的印中演說佛法無所畏懼；有的印中說九十五種外道邪術；有的印中說諸天眾上

【English Translation】 English version: 『Are they humans?』 『We are the thousand Buddhas of the Bhadrakalpa (the current kalpa, or eon, in Buddhist cosmology), because we have heard the Dharma of emptiness and have no doubt in our minds, we will successively attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) in the Sahā world (the world we live in). Therefore, all sentient beings should have no doubt in their minds about the meaning of emptiness.』 When the Buddha spoke these words, the assembly at that time, upon hearing what the Buddha said, some attained the first fruit (Sotāpanna, stream-enterer), and some aroused the intention for the unsurpassed true path. Their number was very large and could not be fully described. All in the assembly, upon hearing what the Buddha said, were greatly delighted and bowed their heads at the Buddha's feet. The Buddha said to Bhadrapāla (a Bodhisattva): 『I recall in the past, immeasurable, countless asaṃkhyeya kalpas (an extremely long period of time), there was a Buddha in that world named Sāgaramati Tathāgata (Ocean Wisdom Thus Come One), who possessed all ten titles (the ten epithets of a Buddha). His country was named Pure Joy, adorned with seven treasures, and precious flowers grew on the ground, like Mount Sumeru (the sacred mountain in Buddhist cosmology) made of seven treasures, magnificent and lovely. 『That World Honored One, the Buddha, often entered into meditative concentration, remaining silent and never speaking the Dharma, but only emitting the light of the white hair mark (ūrṇā, the white hair between the Buddha's eyebrows) of a great person, performing the work of a Buddha. Some beings, seeing the white hair light like the seal of the ten good deeds, spoke of the meaning of the ten good deeds; some beings, seeing the white hair light like the seal of the five precepts, spoke of the meaning of the five precepts, and the causes and conditions of the five precepts; some beings, seeing the white hair light like the seal of the eight precepts, spoke of the meaning of the eight precepts, and the causes and conditions of the eight precepts; some beings, seeing the white hair light like the seal of the Prātimokṣa (the monastic code of conduct), spoke of the meaning of the Prātimokṣa, and the causes and conditions of the Prātimokṣa; some beings, seeing the white hair light like the seal of the six pāramitās (the six perfections), spoke of the meaning of the eighty-four thousand ways of deliverance; some beings, seeing the white hair light like the seal of the four noble truths (catvāri āryasatyāni), spoke of the meaning of the four noble truths, and the thirty-seven factors of enlightenment (bodhipākṣikā dharmāḥ); some beings, seeing the white hair light like the seal of a pratyekabuddha (a solitary enlightened one), spoke of the meaning of the twelve links of dependent origination; some beings, seeing the white hair light like the seal of wisdom, expounded the realm of the first Bodhisattva ground, up to the tenth ground, spoke of the Śūraṃgama samādhi (the heroic march samadhi), and spoke of the indestructible realm of the Vajra samādhi. 『Bhadrapāla! In this way, from the white hair mark of a great person, countless Ganges sand (an extremely large number) seals appeared. In some seals, the fearless Dharma was expounded; in some seals, the ninety-five kinds of heretical teachings were spoken; in some seals, the assemblies of the gods above

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妙報應；或有印中說于劫成及與劫壞；或有印中說日月五星、二十八宿，災異變怪一切世事；或有印中說諸神仙及鬼神道。此白毫印，普照十方化度眾生，隨有緣者顯現佛事。彼佛壽命十二大劫，正法住世亦十二劫，像法住世二十四劫。

「于像法中有千婆羅門，第一婆羅門名檀那世寄，其最後名分若世羅。千婆羅門聰明博智，各皆通達四毗陀論。

「海慧如來像法之中，有一比丘名曰凈龍豐莊嚴，與諸婆羅門共相難詰。婆羅門說毗陀論經神我之法，沙門復以十二部經甚深空義，演說無相破其貪著。

「千婆羅門聞無相義，白比丘言：『汝於何處得此無我空寂之法？』

「比丘答言：『三世諸佛，十號具足，所共宣說。海慧如來白毫印中，常說此偈：

「『本性義不生，　　無受無取者， 　　四大性如幻，　　五陰如炎電。 　　一切諸世間，　　猶如旋火輪， 　　皆隨無明轉，　　業力莊嚴生。 　　觀性相無常，　　無我無有生， 　　智者應諦觀，　　本末因緣義。 　　本性實際空，　　縛著橫見有， 　　若能達解空，　　無愿無作處。 　　無相無所依，　　必得道如佛， 　　降伏眾魔怨，　　度脫諸天人。 　　亦入大解脫，　　知空是本報， 　　是名佛所說，　

【現代漢語翻譯】 現代漢語譯本 有關於奇妙的報應；有的印記中講述了劫的形成和劫的毀滅；有的印記中講述了日月五星、二十八星宿，災難變異和一切世事；有的印記中講述了諸神仙以及鬼神之道。這白毫印，普照十方，化度眾生，隨著有緣者的出現而顯現佛事。那位佛的壽命有十二大劫，正法住世的時間也是十二劫，像法住世的時間是二十四劫。 在像法時期，有千位婆羅門（印度教祭司），第一位婆羅門名叫檀那世寄（Dhanaseki），最後一位名叫分若世羅（Bhinraseira）。這千位婆羅門聰明博學，都精通四毗陀論（Vedas，印度教的根本經典）。 在海慧如來（Samudramati）的像法時期，有一位比丘（佛教僧侶）名叫凈龍豐莊嚴，與眾婆羅門互相辯論。婆羅門宣講毗陀論中關於神我和梵的教義，沙門（佛教僧侶）則用十二部經的甚深空義，闡述無相的道理，破除他們的貪執。 千位婆羅門聽聞無相的道理后，對那位比丘說：『你從哪裡得到這無我空寂的教法？』 比丘回答說：『這是三世諸佛，十號具足（如來十種稱號），共同宣說的。海慧如來白毫印中，常說這首偈頌： 『本性之義不生不滅，沒有接受者也沒有捨棄者，四大（地、水、火、風）的本性如幻，五陰（色、受、想、行、識）如閃電。一切世間，猶如旋轉的火輪，都隨著無明而轉動，由業力莊嚴而生。觀察諸法的本性是無常的，無我且無生。智者應當仔細觀察，本末因緣的道理。本性實際上是空，執著於此則產生虛妄的見解，如果能夠通達空性，就能達到無愿無作的境界。無相且無所依，必定能得道成佛，降伏一切魔怨，度脫諸天人。也能進入大解脫，明白空性是根本的報應，這就是佛所說的。』

【English Translation】 English version There are wondrous retributions; some seals speak of the formation and destruction of kalpas (eons); some seals speak of the sun, moon, five planets, twenty-eight constellations, calamities, anomalies, and all worldly affairs; some seals speak of gods, immortals, and the paths of ghosts and spirits. This white hair mark illuminates the ten directions, transforming and liberating sentient beings, manifesting Buddha's deeds according to those with karmic connections. That Buddha's lifespan is twelve great kalpas, the duration of the true Dharma is also twelve kalpas, and the duration of the semblance Dharma is twenty-four kalpas. During the semblance Dharma period, there are a thousand Brahmins (Hindu priests), the first Brahmin is named Dhanaseki, and the last is named Bhinraseira. These thousand Brahmins are intelligent and learned, all well-versed in the four Vedas (the fundamental scriptures of Hinduism). During the semblance Dharma period of Samudramati Tathagata (Buddha), there is a Bhikshu (Buddhist monk) named Pure Dragon Abundant Adornment, who debates with the Brahmins. The Brahmins preach the doctrines of the Atman (self) and Brahman (ultimate reality) from the Vedas, while the Shramana (Buddhist monk) uses the profound meaning of emptiness from the twelve divisions of scriptures, expounding the principle of non-form to break their attachments. After hearing the principle of non-form, the thousand Brahmins ask the Bhikshu: 'Where did you obtain this teaching of no-self and emptiness?' The Bhikshu replies: 'This is what all Buddhas of the three times, complete with the ten epithets (ten titles of a Tathagata), have jointly proclaimed. In the white hair mark of Samudramati Tathagata, this verse is often spoken: 'The meaning of inherent nature is neither born nor dies, there is no receiver nor rejecter, the nature of the four great elements (earth, water, fire, wind) is like illusion, the five skandhas (form, feeling, perception, mental formations, consciousness) are like lightning. All the worlds are like a spinning fire wheel, all revolve with ignorance, born from the adornment of karmic force. Observing the nature of phenomena as impermanent, without self and without birth. The wise should contemplate carefully, the meaning of the causes and conditions from beginning to end. The inherent nature is actually empty, attachment to it creates false views, if one can understand emptiness, one can reach the state of no desire and no action. Without form and without reliance, one will surely attain the path and become a Buddha, subduing all demonic enemies, liberating all gods and humans. One can also enter great liberation, knowing that emptiness is the fundamental retribution, this is what the Buddha has spoken.'

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無我及空義。』

「說此偈已，千婆羅門心大歡喜，禮比丘足，各自還歸，端坐林野，思無我空。經八千萬歲，于大空義心不決了，以思空義功德力故，即于空中得見百千佛，于諸佛所得唸佛三昧，即於三昧中見海慧佛白毫印中說甘露偈：

「『若欲發道心，　　修持菩薩戒， 　　欲求真實空，　　隨學菩薩道。 　　常當行慈心，　　除去恚害想， 　　悲愍於一切，　　觀彼身空寂。 　　我身無性相，　　假於四大生， 　　隨順諸佛法，　　不殺不起瞋。 　　悉堪受諸法，　　其心猶如地， 　　常行無所著，　　一心住一意。 　　悉觀法平等，　　無彼亦無此， 　　正心思此義，　　乃應菩薩行。』

「時，千婆羅門聞此偈已，身心歡喜，倍加精進。即得諸佛現前三昧，於三昧中堅固正受，不退轉于阿耨多羅三藐三菩提心。

「跋陀波羅！爾時龍豐莊嚴比丘者，久已成佛，華光國土龍自在王佛是；千婆羅門，豈異人乎？我等賢劫千佛是。

「跋陀波羅！我與賢劫千佛，于海慧如來遺法之中，聞大空偈，端坐思惟心不決了，猶得超越無量億劫生死之罪。是故汝等，應于空義思惟取證。」

是時，眾會聞佛所說，有得初果，有發無上正真之道，有種辟支佛道因緣者

【現代漢語翻譯】 現代漢語譯本 『無我』（anatman，指沒有永恒不變的自我）和『空』（sunyata，指一切事物沒有自性）的意義。』

「說完這偈頌后，一千位婆羅門心生歡喜，禮拜比丘的腳，各自返回，在林野中端坐，思考『無我』和『空』的道理。經過八千萬年，對於『空』的深義仍然不能決斷，因為思索『空』的功德力，就在空中看見了百千佛，從諸佛那裡得到了唸佛三昧（samadhi，指專注的禪定狀態），就在三昧中看見海慧佛（Sagaramati Buddha）從白毫印（urna，指佛眉間白毫）中說出甘露偈：

『如果想要發起道心，修持菩薩戒（bodhisattva sila，指菩薩的戒律），想要尋求真實的『空』，就應當隨順學習菩薩道（bodhisattva marga，指菩薩的修行道路）。應當常常行慈心（maitri，指慈愛之心），除去嗔恚和傷害的念頭，悲憫一切眾生，觀察他們的身體是空寂的。我的身體沒有自性，是假借四大（地、水、火、風）而生，應當隨順諸佛的教法，不殺生，不起嗔恨。能夠接受一切法，心像大地一樣，常常行無所執著，一心專注於一個意念。觀察一切法平等，沒有彼也沒有此，以正念思考這個道理，才算是菩薩的修行。』

「當時，一千位婆羅門聽了這偈頌后，身心歡喜，更加精進。立刻得到了諸佛現前三昧，在三昧中堅固正受，不退轉于阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，指無上正等正覺之心）。

「跋陀波羅（Bhadrapala）！當時的龍豐莊嚴比丘，早已成佛，就是華光國土的龍自在王佛（Nagaraja-svabhava Buddha）；那一千位婆羅門，難道是其他人嗎？他們就是我們賢劫（bhadrakalpa，指現在這個賢善的時代）的千佛。

「跋陀波羅！我和賢劫的千佛，在海慧如來（Sagaramati Tathagata）的遺法中，聽聞『大空』的偈頌，端坐思惟卻不能決斷，尚且能夠超越無量億劫生死之罪。所以你們應當思惟『空』的意義，並加以證悟。」

當時，在場的眾人聽了佛所說，有的證得初果（srota-apanna，指須陀洹果），有的發起了無上正真之道的心，有的種下了辟支佛道（pratyekabuddha-yana，指緣覺乘）的因緣。

【English Translation】 English version 'The meaning of 'no-self' (anatman) and 'emptiness' (sunyata).'

「Having spoken this verse, the thousand Brahmins were greatly delighted, bowed at the feet of the Bhikshu, and returned to their respective places. They sat in the wilderness, contemplating the meaning of 'no-self' and 'emptiness'. After eighty million years, they still could not resolve the profound meaning of 'emptiness'. Due to the merit of contemplating 'emptiness', they saw hundreds of thousands of Buddhas in the sky. From these Buddhas, they attained the Samadhi of Buddha-Recollection. In that Samadhi, they saw the Buddha Sagaramati speaking a nectar verse from the white hair mark (urna) between his eyebrows:

『If you wish to generate the mind of enlightenment, practice the Bodhisattva precepts (bodhisattva sila), if you wish to seek true emptiness, then follow the Bodhisattva path (bodhisattva marga). Always practice loving-kindness (maitri), remove thoughts of anger and harm, have compassion for all beings, and observe their bodies as empty and still. My body has no inherent nature, it is born from the four great elements (earth, water, fire, and wind). Follow the teachings of all Buddhas, do not kill, and do not arise anger. Be able to receive all dharmas, let your mind be like the earth, always practice without attachment, and focus your mind on one intention. Observe all dharmas as equal, without 'that' or 'this'. Contemplate this meaning with right thought, and then you are practicing the Bodhisattva path.』

「At that time, the thousand Brahmins, having heard this verse, were delighted in body and mind, and became even more diligent. They immediately attained the Samadhi of the Buddhas appearing before them. In that Samadhi, they firmly received the right concentration, and did not regress from the mind of Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment).

「Bhadrapala! The Bhikshu Long-Abundant-Adornment at that time had long since become a Buddha, he is the Buddha Nagaraja-svabhava in the land of Flower-Light. And those thousand Brahmins, were they different people? They are the thousand Buddhas of this Bhadrakalpa (the current fortunate eon).

「Bhadrapala! I and the thousand Buddhas of this Bhadrakalpa, in the remaining teachings of the Tathagata Sagaramati, heard the verse of 'great emptiness', and though we sat contemplating it without resolution, we were still able to transcend the sins of countless eons of birth and death. Therefore, you should contemplate the meaning of 'emptiness' and attain its realization.」

At that time, the assembly, having heard what the Buddha said, some attained the first fruit (srota-apanna), some generated the mind of the unexcelled, true path, and some planted the causes and conditions for the Pratyekabuddha path (the path of the solitary enlightened one).

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，時會大眾聞佛，所說皆大歡喜。

「跋陀波羅！我念過去無量億世，彼時有佛號自在勝如來，十號具足。彼佛世尊出現世時，此娑婆世界其地金色，金華金光充遍世界，自在勝如來壽五十大劫，正法住世三十大劫，像法住世百二十大劫。

「于像法中有千居士，多饒財寶各儲一億，雖獲俗利不以喜悅，常修苦空無常之相。

「彼時世中有一優婆塞，聰明多智，名摩訶那伽，至居士所，高聲說偈：

「『財為無主物，　　王賊所侵劫， 　　水火風吹盡，　　不安不久居。 　　此身屬無常，　　恒為老病使， 　　匆匆營眾務，　　不覺死賊苦。 　　無常風力解，　　財如大毒蛇， 　　毒害猛於龍，　　亦為世怨俱。 　　諸佛及賢聖，　　視財如瘡疣， 　　捐之於大地，　　如人棄涕唾。 　　善士修佈施，　　恒觀于無我， 　　財物及受者，　　三法俱空寂， 　　以此莊嚴心，　　乃應菩薩行。』

「時千居士，聞優婆塞所說偈義，深心歡喜得未曾有，即共相隨到于僧房。到僧房已，白諸比丘：『此大眾中，誰有智者？唯愿為我說甘露法。』

「爾時，眾中有一比丘，名曰凈音，為諸居士廣贊菩薩檀波羅蜜，即說此偈：

「『過去有佛，　　號自在勝，　　彼佛

【現代漢語翻譯】 現代漢語譯本：當時在場的大眾聽聞佛陀所說，都非常歡喜。

佛陀對跋陀波羅（Bhadrapala）說：『我回憶過去無量億世，那時有一尊佛，號為自在勝如來（自在勝如來，自在勝利的如來），具足十種名號。那尊佛世尊出現於世時，這個娑婆世界（Saha world，我們所居住的世界）的地面是金色的，金色的花朵和光芒遍佈整個世界。自在勝如來的壽命有五十大劫（kalpa，佛教的時間單位），正法住世三十大劫，像法住世一百二十大劫。』

『在像法時期，有千位居士，他們都非常富有，各自擁有一億的財富。雖然獲得了世俗的利益，他們並不因此感到喜悅，常常修習苦、空、無常的觀想。』

『那時，世間有一位優婆塞（upasaka，在家男居士），聰明且有智慧，名叫摩訶那伽（Mahānāga），他來到居士們所在的地方，高聲說偈：』

『「財富是沒有主人的東西，會被國王或盜賊侵奪，會被水、火、風摧毀殆盡，不會長久存在，也不會帶來安穩。這個身體屬於無常，總是被衰老和疾病所驅使，匆匆忙忙地爲了各種事務奔波，卻不覺察到死亡的痛苦。無常的風力一旦解散，財富就像劇毒的蛇，毒害比龍還要猛烈，也會成為世間的怨恨之源。諸佛和賢聖，看待財富如同瘡疣，將它拋棄在大地上，就像人丟棄鼻涕唾沫一樣。善士修習佈施，常常觀想無我，財富、施與者和接受者，這三者都是空寂的。用這樣的心來莊嚴自己，才符合菩薩的修行。」』

『當時，這千位居士聽聞優婆塞所說的偈語含義，內心深感歡喜，得到了前所未有的體驗，於是共同跟隨他來到僧房。到達僧房后，他們對眾比丘說：『這裡的大眾中，誰有智慧？希望能夠為我們講說甘露之法。』

『那時，大眾中有一位比丘，名叫凈音，為居士們廣泛讚歎菩薩的檀波羅蜜（dāna pāramitā，佈施的完美），並說了這首偈語：』

『「過去有一尊佛，號為自在勝，那尊佛』

【English Translation】 English version: At that time, the assembly, having heard what the Buddha had said, were all greatly delighted.

The Buddha said to Bhadrapala: 'I recall countless eons in the past, at that time there was a Buddha named the Tathagata Free Victory (自在勝如來, The Tathagata of Free Victory), who possessed all ten titles. When that World Honored One appeared in the world, this Saha world (娑婆世界, the world we live in) had a golden ground, with golden flowers and light filling the entire world. The lifespan of the Tathagata Free Victory was fifty great kalpas (劫, a Buddhist unit of time), the True Dharma remained in the world for thirty great kalpas, and the semblance Dharma remained for one hundred and twenty great kalpas.'

'During the period of the semblance Dharma, there were a thousand laymen, all very wealthy, each possessing one hundred million in wealth. Although they had obtained worldly benefits, they did not rejoice in them, and they often practiced contemplation on suffering, emptiness, and impermanence.'

'At that time, in the world, there was an upasaka (優婆塞, a male lay Buddhist practitioner), intelligent and wise, named Mahānāga (摩訶那伽), who came to where the laymen were and loudly spoke this verse:'

'「Wealth is ownerless, it can be seized by kings or thieves, destroyed by water, fire, or wind, it does not last long, nor does it bring stability. This body belongs to impermanence, always driven by old age and sickness, rushing about for various affairs, yet unaware of the suffering of death. Once the force of impermanence disperses, wealth is like a venomous snake, its poison more fierce than a dragon, and it also becomes a source of worldly resentment. The Buddhas and sages view wealth as a sore, discarding it on the ground, like a person discarding mucus and saliva. Virtuous people practice giving, constantly contemplating no-self, wealth, the giver, and the receiver, all three are empty and still. Adorning oneself with such a mind is in accordance with the practice of a Bodhisattva.」'

'At that time, these thousand laymen, having heard the meaning of the verses spoken by the upasaka, felt deep joy in their hearts, and had an unprecedented experience, so they followed him together to the monastery. Upon arriving at the monastery, they said to the monks: 'Among this assembly, who is wise? We hope that you can speak the Dharma of nectar for us.'

'At that time, among the assembly, there was a monk named Pure Sound, who extensively praised the Bodhisattva's dāna pāramitā (檀波羅蜜, the perfection of giving) for the laymen, and spoke this verse:'

'「In the past there was a Buddha, named Free Victory, that Buddha」'

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世尊， 　　常說此法，　　施為妙聚，　　受報無窮。 　　諸天世人，　　因施得立，　　是故智者， 　　應行修施，　　施為寶蓋，　　覆護窮者。 　　今世後世，　　生處安樂，　　若能廣意， 　　修空慧心，　　不住諸有，　　而行佈施， 　　如此施者，　　必成佛道，　　古昔諸佛， 　　所說檀法，　　長者應念，　　宜時修行。』

「時千居士，復聞比丘贊于佈施，身心歡喜。即詣王所，啟大王言：『我等今日，聞諸比丘贊說檀波羅蜜。唯愿大王，為我宣令一切國內貧苦眾生，普使聞知。』」

佛說千佛因緣經

【現代漢語翻譯】 現代漢語譯本： 世尊，您常常宣說這種佛法，佈施是殊勝的善行，其果報是無窮無盡的。 諸天和世間的人們，都因為佈施而得以安立，所以有智慧的人，應當修行佈施。 佈施就像寶貴的傘蓋，能夠覆蓋和保護貧窮的人。 今生和來世，都能在安樂的地方出生，如果能夠以廣大的心意，修習空性的智慧，不住著于任何存在，而行佈施。 像這樣佈施的人，必定能夠成就佛道。過去諸佛所宣說的佈施之法，長者們應當銘記在心，適時修行。

當時，千位居士再次聽到比丘們讚歎佈施，身心都感到歡喜。他們立即前往國王那裡，稟告國王說：『我們今天聽聞比丘們贊說檀波羅蜜（佈施的圓滿）。希望大王能夠為我們向全國所有貧苦的眾生宣告，讓他們都能夠知曉。』

《佛說千佛因緣經》

【English Translation】 English version: World Honored One, you often speak of this Dharma, that giving is a wonderful accumulation of merit, and its rewards are infinite. Gods and people of the world are established through giving, therefore, the wise should practice giving. Giving is like a precious canopy, covering and protecting the poor. In this life and the next, one can be born in a place of peace and happiness. If one can cultivate a vast mind, practice the wisdom of emptiness, not dwelling on any existence, and practice giving. Such a giver will surely attain Buddhahood. The Dharma of giving spoken by the Buddhas of the past, elders should keep in mind and practice at the appropriate time.

At that time, the thousand lay practitioners, having heard the monks praise giving again, felt joy in body and mind. They immediately went to the king and reported, 『Today, we heard the monks praise Dānapāramitā (the perfection of giving). We wish that the king would proclaim this to all the poor and suffering beings in the country, so that they may all know.』

The Sutra of the Causes and Conditions of a Thousand Buddhas Spoken by the Buddha

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