T14n0463_佛說文殊師利般涅槃經

大正藏第 14 冊 No. 0463 佛說文殊師利般涅槃經

No. 463

佛說文殊師利般涅槃經

西晉居士聶道真譯

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大比丘僧八千人俱，長老舍利弗、大目揵連、摩訶迦葉、摩訶迦旃延，如是等眾上首者也；復有菩薩摩訶薩十六人等，賢劫千菩薩彌勒為上首；復有他方菩薩千二百人，觀世音菩薩而為上首。

爾時，世尊於後夜分，入於三昧，其三昧名一切光。入三昧已，舉身皆放金色光明，其光大盛，照祇陀林猶若金色，迴旋宛轉照文殊房，化為七重金臺，一一臺上有五百化佛臺中經行。時，文殊師利房前，自然化生五百七寶蓮華，圓若車輪，白銀為莖，阿茂咤馬瑙以為其臺，雜色真珠以為花須，其花有光照佛精舍，從精舍出，還入文殊師利房。

爾時，會中有菩薩摩訶薩，名跋陀波羅，此瑞現時，跋陀波羅即從房出，禮佛精舍，到阿難房，告阿難言：「汝應知時，今夜世尊現神通相，為饒益眾生，故說妙法，汝鳴揵椎。」

爾時，阿難白言：「大士！世尊今者入深禪定，未被敕旨云何集眾？」

作是語時，舍利弗至阿難所告言：「法弟！宜時集眾。」

爾時，阿難入佛精舍，為佛作

【現代漢語翻譯】現代漢語譯本《佛說文殊師利般涅槃經》

西晉居士聶道真譯

如是我聞：

一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與八千位大比丘僧人在一起，其中包括長老舍利弗（Sariputra）、大目犍連（Mahamaudgalyayana）、摩訶迦葉（Mahakasyapa）、摩訶迦旃延（Mahakatyayana）等眾上首；還有十六位菩薩摩訶薩（Bodhisattva-Mahasattva），以賢劫千菩薩中的彌勒（Maitreya）為首；還有來自其他世界的菩薩一千二百人，以觀世音菩薩（Avalokitesvara）為首。

當時，世尊在後半夜，進入名為『一切光』的三昧（Samadhi）。進入三昧后，全身都放出金色的光明，光明非常強烈，照亮祇陀林（Jetavana）如同金色一般，迴旋宛轉地照到文殊（Manjusri）的房間，化為七重金臺，每一重臺上都有五百化佛在臺中經行。當時，在文殊師利（Manjusri）的房間前，自然化生出五百朵七寶蓮華，圓若車輪，白銀為莖，阿茂咤馬瑙為臺，雜色真珠為花須，蓮花的光芒照亮佛陀的精舍，從精舍中出來，又回到文殊師利（Manjusri）的房間。

當時，在法會中有一位菩薩摩訶薩（Bodhisattva-Mahasattva），名叫跋陀波羅（Bhadra-pala），當此瑞相出現時，跋陀波羅（Bhadra-pala）立即從房間出來，禮拜佛陀的精舍，到達阿難（Ananda）的房間，告訴阿難（Ananda）說：『你應該知道時機已到，今夜世尊顯現神通之相，爲了饒益眾生，所以要說妙法，你應當敲響犍椎。』

當時，阿難（Ananda）稟告說：『大士！世尊現在進入甚深禪定，沒有得到佛的旨意，怎麼能召集大眾呢？』

在阿難（Ananda）說這些話的時候，舍利弗（Sariputra）來到阿難（Ananda）處，告訴他說：『法弟！應該及時召集大眾。』

當時，阿難（Ananda）進入佛陀的精舍，為佛陀...

【English Translation】 English version The Sutra of Manjusri's Parinirvana Spoken by the Buddha

Translated by Layman Nie Daozhen of the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti), together with eight thousand great Bhikshu (Bhikshu) monks, including the elders Sariputra (Sariputra), Mahamudgalyayana (Mahamaudgalyayana), Mahakasyapa (Mahakasyapa), Mahakatyayana (Mahakatyayana), and others who were the foremost among the assembly; there were also sixteen Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), with Maitreya (Maitreya) as the leader of the thousand Bodhisattvas of the Bhadrakalpa (Bhadrakalpa); and there were also twelve hundred Bodhisattvas from other worlds, with Avalokitesvara (Avalokitesvara) as their leader.

At that time, the World-Honored-One, in the later part of the night, entered into a Samadhi (Samadhi) called 'All Light'. Having entered the Samadhi, his entire body emitted golden light, which was very intense, illuminating the Jeta Grove (Jetavana) as if it were golden, swirling and turning to illuminate Manjusri's (Manjusri) room, transforming into seven layers of golden platforms, with five hundred manifested Buddhas walking back and forth on each platform. At that time, in front of Manjusri's (Manjusri) room, five hundred seven-jeweled lotus flowers naturally manifested, round like chariot wheels, with silver stems, Amochata agate as the base, and multi-colored pearls as the flower stamens, the light of the flowers illuminating the Buddha's Vihara (Vihara), emanating from the Vihara and returning to Manjusri's (Manjusri) room.

At that time, in the assembly, there was a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) named Bhadra-pala (Bhadra-pala), when this auspicious sign appeared, Bhadra-pala (Bhadra-pala) immediately came out of his room, paid homage to the Buddha's Vihara, arrived at Ananda's (Ananda) room, and told Ananda (Ananda): 'You should know that the time has come, tonight the World-Honored-One is manifesting miraculous signs, for the benefit of sentient beings, therefore he will speak the wonderful Dharma, you should strike the Ghandi (Ghandi).'

At that time, Ananda (Ananda) reported: 'Great being! The World-Honored-One is now entering deep Samadhi, without the Buddha's decree, how can we gather the assembly?'

As Ananda (Ananda) was saying these words, Sariputra (Sariputra) came to Ananda's (Ananda) place and told him: 'Dharma brother! It is appropriate to gather the assembly in a timely manner.'

At that time, Ananda (Ananda) entered the Buddha's Vihara, for the Buddha...

禮，未舉頭頃，空中有聲告阿難言：「速集眾僧。」

阿難聞已，即大歡喜，鳴揵椎集眾，如此音聲遍舍衛國，上聞有頂，釋梵護世天王與無數天子，將天花香詣祇陀林。

爾時，世尊從三昧起，即便微笑，有五色光從佛口出，此光出時，祇洹精舍變成琉璃。

爾時，文殊師利法王子，入佛精舍為佛作禮，一一膝上生五蓮華，文殊佛前合指掌時，手十指端及手掌文，出十千金色蓮花以散佛上，化成七寶大蓋，懸諸幢幡，十方無量諸佛菩薩映現蓋中，繞佛三匝，卻住一面。

爾時，跋陀波羅即從座起整衣服，為佛作禮，長跪合掌白佛言：「世尊！是文殊師利法王子，已曾親近百千諸佛，在此娑婆世界施作佛事，於十方面變現自在，卻後久遠當般涅槃。」

佛告跋陀波羅：「此文殊師利有大慈悲，生於此國多羅聚落梵德婆羅門家。其生之時，家內屋宅化如蓮華，從母右脅出，身紫金色，墮地能語如天童子，有七寶蓋隨覆其上。詣諸仙人求出家法，諸婆羅門九十五種、諸論議師無能酬對，唯於我所出家學道，住首楞嚴三昧，以此三昧力故，於十方面——或現初生、出家、滅度、入般涅槃、現分舍利——饒益眾生。如是大士久住首楞嚴，佛涅槃后四百五十歲，當至雪山，為五百仙人宣暢敷演十

【現代漢語翻譯】現代漢語譯本：禮畢，還未抬頭的時候，空中傳來聲音告訴阿難（Ananda，佛陀的十大弟子之一）說：『快點召集僧眾。』阿難聽了之後，非常歡喜，敲擊揵椎（ghanta，一種法器）召集僧眾，這種聲音傳遍舍衛國（Sravasti，古印度城市），上達有頂天（Akanistha，色界天的最高層），釋梵護世天王（Indra, Brahma, Lokapala，佛教中的天神）與無數天子，帶著天花香來到祇陀林（Jetavana，佛陀常住的精舍）。這時，世尊（Bhagavan，佛陀的稱號）從三昧（samadhi，禪定）中起身，就露出微笑，有五色光芒從佛口中發出，這光芒出現時，祇洹精舍（Jetavana-vihara，祇陀林中的精舍）變成了琉璃一般。這時，文殊師利法王子（Manjusri，象徵智慧的菩薩），進入佛的精舍為佛作禮，每一個膝蓋上都生出五朵蓮花，文殊（Manjusri）在佛前合起手掌時，手的十個指尖以及手掌的紋路中，都涌現出十千朵金色蓮花，散在佛的上方，化成七寶大傘，懸掛著各種幢幡（dhvaja-pataka，佛教的旗幟），十方無量諸佛菩薩映現在傘蓋之中，圍繞佛三圈，然後退到一邊。這時，跋陀波羅（Bhadrapala，十六善神之一）立即從座位上起身，整理衣服，為佛作禮，長跪合掌對佛說：『世尊！這位文殊師利法王子（Manjusri），曾經親近百千諸佛，在這娑婆世界（Saha world，我們所居住的現實世界）施行佛事，在十個方面變現自在，在很久以後將會般涅槃（parinirvana，完全的涅槃）。』佛告訴跋陀波羅（Bhadrapala）說：『這位文殊師利（Manjusri）有大慈悲心，出生在這個國家的多羅聚落（Todala village）梵德婆羅門（Brahmin Vantaka）家。他出生的時候，家裡的房屋都化為蓮花，從母親的右脅出生，身體是紫金色，落地就能說話，像天上的童子一樣，有七寶傘蓋跟隨覆蓋在他頭上。他去向各位仙人尋求出家之法，各位婆羅門（Brahmin）的九十五種學說、各位論議師都無法回答他，只有在我這裡出家學道，安住于首楞嚴三昧（Surangama-samadhi，一種高級禪定），憑藉這種三昧的力量，在十個方面——或者示現初生、出家、滅度、進入般涅槃（parinirvana）、示現分舍利（sarira，佛教聖物）——饒益眾生。』像這樣的大士長久安住于首楞嚴（Surangama），佛涅槃后四百五十歲，將會到達雪山，為五百仙人宣揚闡述十

【English Translation】 English version: After the prostration, before even raising his head, a voice in the air announced to Ananda (one of the ten principal disciples of the Buddha): 'Quickly gather the Sangha (Buddhist monastic community).' Upon hearing this, Ananda was overjoyed and struck the ghanta (a type of ritual instrument) to assemble the Sangha. This sound reverberated throughout Sravasti (an ancient Indian city), reaching even the Akanistha heaven (the highest realm of the Form Realm). Indra, Brahma, and the Lokapalas (guardian deities) along with countless devas (gods) brought celestial flowers and incense to Jetavana (a monastery where the Buddha often stayed). At that moment, the Bhagavan (a title for the Buddha) arose from samadhi (meditative absorption) and smiled. Five-colored rays of light emanated from the Buddha's mouth. When this light appeared, the Jetavana-vihara (the monastery in Jetavana) transformed into something like lapis lazuli. Then, Manjusri, the Dharma Prince (a Bodhisattva symbolizing wisdom), entered the Buddha's monastery to pay homage to the Buddha. Five lotus flowers grew on each of his knees. When Manjusri joined his palms before the Buddha, ten thousand golden lotus flowers emerged from the tips of his ten fingers and the lines of his palms, scattering over the Buddha, transforming into a seven-jeweled canopy, adorned with various dhvaja-patakas (Buddhist banners). Limitless Buddhas and Bodhisattvas from the ten directions were reflected in the canopy, circumambulating the Buddha three times before retreating to one side. At that time, Bhadrapala (one of the sixteen virtuous deities) immediately rose from his seat, adjusted his robes, prostrated before the Buddha, knelt with palms joined, and said to the Buddha: 'Bhagavan! This Manjusri, the Dharma Prince, has already been close to hundreds of thousands of Buddhas, performing Buddha-deeds in this Saha world (the world we live in), manifesting freely in the ten directions, and will eventually attain parinirvana (complete nirvana) after a long time.' The Buddha told Bhadrapala: 'This Manjusri has great compassion. He was born in this country in the Todala village in the Brahmin Vantaka family. At the time of his birth, the houses in his home transformed into lotus flowers. He was born from his mother's right side, his body was purple-gold, and he could speak as soon as he touched the ground, like a celestial child, with a seven-jeweled canopy following and covering him. He sought the Dharma of renunciation from various ascetics, but none of the ninety-five schools of Brahmins (Brahmin) or the various debaters could answer him. Only with me did he renounce the world and study the Way, abiding in the Surangama-samadhi (a high level of meditative absorption). By the power of this samadhi, in the ten directions—sometimes manifesting birth, renunciation, extinction, entering parinirvana, manifesting the distribution of sarira (Buddhist relics)—he benefits sentient beings.' Such a great being will abide in Surangama for a long time. Four hundred and fifty years after the Buddha's nirvana, he will arrive at the Snow Mountains to proclaim and expound the ten

二部經，教化成熟五百仙人，令得不退轉，與諸神仙作比丘像，飛騰空中至本生地，于空野澤尼拘樓陀樹下，結加趺坐，入首楞嚴三昧，三昧力故，身諸毛孔出金色光，其光遍照十方世界度有緣者，五百仙人，各皆見火從身毛孔出。是時，文殊師利身如紫金山，正長丈六，圓光嚴顯，面各一尋，于圓光內有五百化佛，一一化佛有五化菩薩，以為侍者。其文殊冠毗楞伽寶之所嚴飾，有五百種色，一一色中，日月星辰諸天龍宮，世間眾生所希見事，皆于中現。眉間白毫右旋宛轉，流出化佛入光網中。舉身光明焰焰相次，一一焰中有五摩尼珠，一一摩尼珠各有異光，異色分明，其眾色中化佛菩薩不可具說。左手執缽，右手擎持大乘經典，現此相已光火皆滅，化琉璃像。於左臂上有十佛印，一一印中有十佛像，說佛名字了了分明。于右臂上有七佛印，一一印中有七佛像，七佛名字了了分明。身內心處有真金像，結加趺坐，正長六尺在蓮華上，四方皆現。」

佛告跋陀波羅：「是文殊師利，有無量神通、無量變現，不可具記，我今略說，為未來世盲瞑眾生，若有眾生但聞文殊師利名，除卻十二億劫生死之罪；若禮拜供養者，生生之處恒生諸佛家，為文殊師利威神所護。是故眾生，當勤繫念念文殊像，念文殊像法，先念琉璃

【現代漢語翻譯】現代漢語譯本《二部經》教化成熟了五百位仙人，使他們得到不退轉的果位，（這些仙人）與諸神仙一起化作比丘的形象，飛騰在空中到達本生地，在空曠的荒野尼拘樓陀樹（榕樹）下，結跏趺坐，進入首楞嚴三昧（一種高級禪定），由於三昧的威力，身體的每個毛孔都發出金色的光芒，這些光芒遍照十方世界，度化有緣眾生。五百位仙人各自都看見火焰從自己的毛孔中發出。這時，文殊師利（智慧的象徵）的身體像紫金山一樣，身高一丈六尺，圓光莊嚴而顯赫，面部有一尋長，在圓光內有五百尊化佛，每一尊化佛有五位化菩薩作為侍者。文殊師利的頭冠由毗楞伽寶（一種寶石）裝飾，有五百種顏色，每一種顏色中，日月星辰、諸天龍宮，世間眾生所希望見到的事物，都在其中顯現。眉間的白毫向右旋轉，流出化佛進入光網之中。全身的光明火焰相繼出現，每一道火焰中有五顆摩尼珠（如意寶珠），每一顆摩尼珠都有不同的光芒，不同的顏色分明可見，各種顏色中的化佛菩薩無法完全述說。左手拿著缽，右手擎持大乘經典，顯現出這種景象后，光和火焰都消失了，化為琉璃的形象。在左臂上有十佛印，每一個佛印中有十尊佛像，佛的名字清晰分明。在右臂上有七佛印，每一個佛印中有七尊佛像，七佛的名字清晰分明。身體的內心處有一尊真金像，結跏趺坐，身高六尺，在蓮花上，四面都顯現出來。佛告訴跋陀波羅（賢護）說：『這位文殊師利，有無量的神通、無量的變現，無法完全記載，我現在簡略地說，爲了未來世的盲昧眾生，如果有眾生僅僅聽到文殊師利的名字，就能消除十二億劫的生死之罪；如果禮拜供養文殊師利，生生世世都出生在諸佛的家族中，受到文殊師利威神之力的護佑。因此，眾生應當勤奮地繫念文殊師利的形象，念文殊師利的法像，首先念琉璃（的形象）。』

【English Translation】 English version The 'Two Sections Sutra' matured five hundred immortals through teaching, enabling them to attain the state of non-retrogression. These immortals, together with various gods and immortals, transformed into the appearance of Bhikkhus (monks), flew through the air to their original land, and under the Nigrodha tree (banyan tree) in the empty wilderness, sat in the lotus position, entering the Samadhi of the Shurangama (a high level of meditative concentration). Due to the power of the Samadhi, golden light emanated from every pore of their bodies, illuminating the ten directions of the world, and delivering sentient beings with affinity. Each of the five hundred immortals saw flames emerging from their pores. At this time, Manjushri (symbol of wisdom)'s body was like a purple-gold mountain, sixteen feet tall, with a majestic and radiant halo, and a face one 'xun' (a unit of measurement) long. Within the halo were five hundred manifested Buddhas, each with five manifested Bodhisattvas as attendants. Manjushri's crown was adorned with Beryl jewels, having five hundred colors, in each of which appeared the sun, moon, stars, celestial dragon palaces, and things that sentient beings in the world rarely see. The white hair between his eyebrows spiraled to the right, flowing out manifested Buddhas into the net of light. The flames of light from his entire body appeared in succession, each flame containing five Mani jewels (wish-fulfilling jewels), each Mani jewel having different lights, with distinct colors. The manifested Buddhas and Bodhisattvas within the various colors cannot be fully described. His left hand held a bowl, and his right hand held the Mahayana Sutra, after manifesting this appearance, the light and flames disappeared, transforming into a lapis lazuli image. On his left arm were ten Buddha seals, each seal containing ten Buddha images, the names of the Buddhas clear and distinct. On his right arm were seven Buddha seals, each seal containing seven Buddha images, the names of the seven Buddhas clear and distinct. Within his heart was a pure gold image, sitting in the lotus position, six feet tall, on a lotus flower, appearing in all four directions. The Buddha told Bhadrapala (Guardian of Virtue): 'This Manjushri has immeasurable supernatural powers and immeasurable transformations, which cannot be fully recorded. I will now speak briefly, for the sake of the blind and ignorant beings of the future world, if there are sentient beings who merely hear the name of Manjushri, they can eliminate the sins of twelve billion kalpas (an immense period of time) of birth and death; if they bow down and make offerings to Manjushri, they will be born into the families of all Buddhas in every lifetime, and be protected by the majestic power of Manjushri. Therefore, sentient beings should diligently focus their minds on the image of Manjushri, contemplate the Dharma image of Manjushri, first contemplate the lapis lazuli (image).'

像，念琉璃像者如上所說，一一觀之皆令了了；若未得見，當誦持首楞嚴，稱文殊師利名一日至七日，文殊必來至其人所。若復有人宿業障者，夢中得見，夢中見者，于現在身若求聲聞，以見文殊師利故，得須陀洹乃至阿那含；若出家人見文殊師利者，已得見故，一日一夜成阿羅漢；若有深信方等經典，是法王子于禪定中，為說深法；亂心多者，于其夢中為說實義，令其堅固，于無上道得不退轉。」

佛告跋陀波羅：「此文殊師利法王子，若有人念，若欲供養修福業者，即自化身，作貧窮孤獨苦惱眾生，至行者前。若有人念文殊師利者，當行慈心，行慈心者即是得見文殊師利。是故智者當諦觀文殊師利三十二相、八十種好，作是觀者，首楞嚴力故，當得疾疾見文殊師利。作此觀者名為正觀，若他觀者名為邪觀。佛滅度后一切眾生，其有得聞文殊師利名者、見形像者，百千劫中不墮惡道；若有受持讀誦文殊師利名者，設有重障，不墮阿鼻極惡猛火，常生他方清凈國土，值佛聞法得無生忍。」

說是語時，五百比丘遠塵離垢成阿羅漢，無量諸天發菩提心，愿常隨從文殊師利。

爾時跋陀波羅白佛言：「世尊！是文殊舍利，誰當於上起七寶塔？」

佛告跋陀波羅：「香山有八大鬼神，自當擎去置香

【現代漢語翻譯】現代漢語譯本：如果有人唸誦文殊師利菩薩的形象，就像上面所說的那樣，一一觀想，都要清楚明白。如果還沒有見到，應當誦持《首楞嚴經》，稱念文殊師利菩薩的名號，從一天到七天，文殊師利菩薩必定會來到這個人所在的地方。如果有人宿世有業障，在夢中得見文殊師利菩薩，夢中見到的人，在現在這一生如果求證聲聞果位，因為見到文殊師利菩薩的緣故，可以證得須陀洹（Srotapanna，入流果）乃至阿那含（Anagamin，不還果）；如果出家人見到文殊師利菩薩，因為已經見到的緣故，一天一夜就能成就阿羅漢（Arhat，無學果）；如果有人對《方等經》深信不疑，這位法王子在禪定中，文殊師利菩薩會為他說甚深之法；心亂的人，在夢中為他說真實的義理，使他的信心堅定，在無上菩提道上得到不退轉。

佛告訴跋陀波羅（Bhadrapala，賢護）說：『這位文殊師利法王子，如果有人唸誦，如果想要供養修福業，就會自己化身，作為貧窮孤獨、苦惱的眾生，來到修行者面前。如果有人唸誦文殊師利菩薩的名號，應當行慈心，行慈心就是得見文殊師利菩薩。因此，智者應當仔細觀察文殊師利菩薩的三十二相、八十種好，這樣觀想，憑藉《首楞嚴經》的力量，應當能夠快速地見到文殊師利菩薩。這樣觀想稱為正觀，其他的觀想稱為邪觀。佛滅度后，一切眾生，如果有人聽聞文殊師利菩薩的名號、見到文殊師利菩薩的形像，百千劫中不會墮入惡道；如果有人受持讀誦文殊師利菩薩的名號，即使有很重的業障，也不會墮入阿鼻地獄（Avici，無間地獄）極惡猛火之中，常常生在其他清凈的國土，遇到佛，聽聞佛法，得到無生法忍。』

說這些話的時候，五百比丘遠離塵垢，成就阿羅漢果位，無數諸天發起菩提心，發願常常跟隨文殊師利菩薩。

這時，跋陀波羅（Bhadrapala，賢護）對佛說：『世尊！文殊舍利，誰應當在上面建造七寶塔呢？』

佛告訴跋陀波羅（Bhadrapala，賢護）說：『香山有八大鬼神，他們自然會拿走，放置在香山。』

【English Translation】 English version: 'If someone contemplates the image of Manjushri Bodhisattva, as described above, each contemplation should be clear and distinct. If they have not yet seen him, they should recite the Shurangama Sutra and chant the name of Manjushri Bodhisattva for one to seven days. Manjushri will surely come to that person's place. If someone has karmic obstacles from past lives and sees Manjushri in a dream, that person, in their present life, if seeking to attain the Sravaka (hearer) stage, can attain Srotapanna (stream-enterer) to Anagamin (non-returner) because of seeing Manjushri. If a monastic sees Manjushri, they can attain Arhatship (worthy one) in one day and one night because they have already seen him. If someone deeply believes in the Vaipulya Sutras (extended sutras), this Dharma prince, in meditation, will have profound Dharma explained to them. If someone has a distracted mind, in their dreams, Manjushri will explain the true meaning, strengthening their faith, and they will attain non-retrogression on the unsurpassed path.'

The Buddha told Bhadrapala (Virtuous Guardian): 'This Manjushri Dharma prince, if someone recites his name, or wishes to make offerings and cultivate meritorious deeds, will transform himself into poor, lonely, and suffering beings, appearing before the practitioner. If someone recites the name of Manjushri Bodhisattva, they should practice loving-kindness. Practicing loving-kindness is to see Manjushri Bodhisattva. Therefore, the wise should carefully observe Manjushri Bodhisattva's thirty-two major marks and eighty minor characteristics. By contemplating in this way, through the power of the Shurangama, they should quickly see Manjushri Bodhisattva. This contemplation is called right contemplation, while other contemplations are called wrong contemplation. After the Buddha's Parinirvana (passing away), if all sentient beings hear the name of Manjushri Bodhisattva or see his image, they will not fall into evil realms for hundreds of thousands of kalpas (aeons). If someone receives, upholds, reads, and recites the name of Manjushri Bodhisattva, even if they have heavy karmic obstacles, they will not fall into the extremely fierce fire of Avici Hell (uninterrupted hell), but will always be born in other pure lands, encounter the Buddha, hear the Dharma, and attain the patience of non-origination.'

While speaking these words, five hundred Bhikshus (monks) became free from defilements and attained Arhatship, and countless Devas (gods) aroused Bodhicitta (the mind of enlightenment), vowing to always follow Manjushri Bodhisattva.

At that time, Bhadrapala (Virtuous Guardian) said to the Buddha: 'World Honored One! Who should build a seven-jeweled stupa (pagoda) over Manjushri's relics?'

The Buddha told Bhadrapala (Virtuous Guardian): 'There are eight great Yaksha (demon) spirits on Fragrant Mountain. They will naturally take it away and place it on Fragrant Mountain.'

山中金剛山頂上，無量諸天龍神夜叉常來供養，大眾集時像恒放光，其光演說苦空、無常、無我等法。跋陀波羅！此法王子得不壞身，我今語汝，汝好受持廣為一切諸眾生說。」

說是語時，跋陀波羅等諸大菩薩，舍利弗等諸大聲聞、天龍八部，聞佛所說皆大歡喜，禮佛而去。

佛說文殊師利般涅槃經

【現代漢語翻譯】現代漢語譯本：在金剛山的山頂上，無數的天、龍、神、夜叉（守護神）常常前來供養，大眾聚集的時候，佛像恒常放出光明，那光明演說著苦、空、無常、無我等佛法。跋陀波羅（賢護）！這位法王子已經證得不壞之身，我現在告訴你，你應當好好地接受並保持這些教義，廣泛地為一切眾生宣說。當佛陀說完這些話的時候，跋陀波羅（賢護）等各位大菩薩，舍利弗（智慧第一的佛陀十大弟子之一）等各位大聲聞，以及天龍八部，聽聞佛陀所說，都非常歡喜，向佛陀行禮后離去。《佛說文殊師利般涅槃經》

【English Translation】 English version: On the summit of Mount Vajra, countless Devas (gods), Nagas (dragons), Yakshas (nature spirits) constantly come to make offerings. When the assembly gathers, the Buddha image perpetually emits light, and that light expounds the Dharma of suffering, emptiness, impermanence, and non-self. Bhadrapala (Guardian of Virtue)! This Dharma prince has attained an indestructible body. I now tell you, you should receive and uphold these teachings well, and widely proclaim them to all sentient beings. When the Buddha spoke these words, Bhadrapala (Guardian of Virtue) and the other great Bodhisattvas, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) and the other great Shravakas (disciples), as well as the Eight Classes of Gods and Dragons, hearing what the Buddha had said, were all greatly rejoiced, paid homage to the Buddha, and departed. The Sutra of the Buddha's Discourse on the Nirvana of Manjushri