T14n0484_不思議光菩薩所說經

大正藏第 14 冊 No. 0484 不思議光菩薩所說經

No. 484

不思議光菩薩所說經一卷

後秦龜茲國三藏鳩摩羅什譯

如是我聞：

一時佛在舍衛國祇陀林中給孤窮精舍，與大比丘僧千二百五十人俱，菩薩摩訶薩五百人，眾所知識。爾時世尊依舍衛大城，時王大臣、婆羅門居士及諸眷屬，供養恭敬尊重讚歎，多諸供養衣服、飲食、臥具、醫藥。是如來、應供、正遍覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，生處成就、種性成就，三昧具足、智慧具足、解脫具足、解脫知見具足，具足十力、四無所畏、佛十八不共法，演說正法初中后善文義美妙，具足清白梵行鮮凈，五眼具足——所謂肉眼、天眼、慧眼、佛眼、法眼——善知此世、他世所住。

於時世尊善降外道尼乾陀若提子等，佛法熾盛人天宗敬。世尊時到著衣持缽，及比丘僧眷屬圍繞，趣入舍衛大城乞食。去來進止威儀庠序，視瞻容豫屈伸俯仰，執持衣缽皆悉庠序，金色妙身光明照曜，猶猛火聚、寶珠、日月照曜闇夜，三十二相莊嚴其身，以金色足蹈門閫上。當於是時，舍衛大城示現種種未曾有事。如偈所說：

人仙來入時，　　釋師子蹈閫， 　現多希有事，　　凈

【現代漢語翻譯】 現代漢語譯本 《不思議光菩薩所說經》一卷

後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯

如是我聞：

一時，佛在舍衛國（Śrāvastī）祇陀林（Jetavana）中給孤窮精舍（Anāthapiṇḍada-ārāma），與一千二百五十位大比丘僧（bhikṣu-saṃgha）在一起，還有五百位菩薩摩訶薩（bodhisattva-mahāsattva），都是大眾所熟知的。當時，世尊（Bhagavān）住在舍衛大城（Śrāvastī），當時的國王大臣、婆羅門（brāhmaṇa）居士以及他們的眷屬，都對佛供養、恭敬、尊重和讚歎，並提供大量的衣服、飲食、臥具和醫藥。這位如來（Tathāgata）、應供（Arhat）、正遍覺（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣa-damya-sārathi）、天人師（Śāsta deva-manushyānām）、佛（Buddha）、世尊，在生處成就、種性成就，三昧（samādhi）具足、智慧具足、解脫具足、解脫知見具足，具足十力（daśa-bala）、四無所畏（catu-vaiśāradya）、佛十八不共法（aṣṭādaśa āveṇika-dharma），演說正法，初善、中善、后善，文辭和意義都美妙，具足清白梵行，鮮凈無染，五眼具足——即肉眼、天眼、慧眼、佛眼、法眼——善於瞭解此世和他世眾生的住所。

當時，世尊善於降伏外道尼乾陀若提子（Nigaṇṭha Jñātaputra）等人，佛法熾盛，人天都宗仰敬佩。世尊當時穿好衣服，拿著缽，與比丘僧眷屬圍繞，前往舍衛大城乞食。來去進退都威儀有序，視線安詳，舉止從容，屈身和仰首，執持衣缽都非常有序。金色的美妙身體光明照耀，猶如猛烈的火堆、寶珠、日月照亮黑暗的夜晚，以三十二相（dvātriṃśadvaralakṣaṇa）莊嚴自身，用金色的腳踏入門檻上。就在這個時候，舍衛大城顯現出種種前所未有的事情。正如偈頌所說：

人仙來入時， 釋師子蹈閫， 現多希有事， 凈

【English Translation】 English version The Sutra Spoken by Bodhisattva Inconceivable Light, One Scroll

Translated by Tripiṭaka Kumārajīva (Kumārajīva) from the country of Kucha during the Later Qin Dynasty

Thus have I heard:

At one time, the Buddha was in the Jeta Grove (Jetavana) of Śrāvastī (Śrāvastī), at the Anāthapiṇḍada-ārāma, together with twelve hundred and fifty great bhikṣu-saṃghas (bhikṣu-saṃgha), and five hundred bodhisattva-mahāsattvas (bodhisattva-mahāsattva), all well-known to the assembly. At that time, the Bhagavan (Bhagavān) resided in the great city of Śrāvastī (Śrāvastī). The king, ministers, brāhmaṇas (brāhmaṇa), householders, and their families at that time offered, revered, respected, and praised the Buddha, providing abundant clothing, food, bedding, and medicine. This Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha), Vidyā-caraṇa-saṃpanna (Vidyā-caraṇa-saṃpanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Puruṣa-damya-sārathi (Puruṣa-damya-sārathi), Śāsta deva-manushyānām (Śāsta deva-manushyānām), Buddha (Buddha), Bhagavan, accomplished in birth, accomplished in lineage, complete in samādhi (samādhi), complete in wisdom, complete in liberation, complete in the knowledge and vision of liberation, possessing the ten powers (daśa-bala), the four fearlessnesses (catu-vaiśāradya), and the eighteen unshared qualities of a Buddha (aṣṭādaśa āveṇika-dharma), expounded the Dharma, which is good in the beginning, good in the middle, and good in the end, with beautiful words and meanings, complete in pure conduct, immaculate and pure, possessing the five eyes—namely, the physical eye, the heavenly eye, the wisdom eye, the Buddha eye, and the Dharma eye—well knowing the abodes of beings in this world and other worlds.

At that time, the Bhagavan was skilled in subduing the non-Buddhist Nigaṇṭha Jñātaputra (Nigaṇṭha Jñātaputra) and others. The Buddha's Dharma flourished, and humans and devas revered and respected him. The Bhagavan then put on his robes, carried his bowl, and, surrounded by the bhikṣu-saṃgha, proceeded into the great city of Śrāvastī to beg for food. His movements were dignified and orderly, his gaze was peaceful, his demeanor was composed, his bending and stretching, and the way he held his robes and bowl were all very orderly. His golden and wondrous body shone brightly, like a blazing fire, a precious jewel, or the sun and moon illuminating the dark night. He adorned himself with the thirty-two marks (dvātriṃśadvaralakṣaṇa), and stepped over the threshold with his golden feet. At that moment, the great city of Śrāvastī manifested various unprecedented events. As the verse says:

When the human and celestial beings enter, the Śākya lion steps over the threshold, Many rare events appear, pure

心聽我說。 　盲者得目視，　　聾者得聞聽， 　裸者得衣服，　　狂亂得正意， 　皆歡喜合掌，　　觀佛無厭足。 　眾鼓自然鳴，　　簫笛自出聲， 　雁鴝鳩鴛鴦，　　俱出妙軟音， 　失財得寶藏，　　眾寶物出聲， 　時地六種動，　　不信得凈心。 　勝覺下轉足，　　凈蓮花承接， 　觸眾生安樂，　　命終得生天， 　女人妊娠苦，　　安樂生妙子， 　無貪瞋癡惱，　　父母子俱爾。 　階陛妙莊嚴，　　多億天雨花， 　眾生無病患，　　脫一切眾苦。 　善逝入城時，　　一切受安樂， 　各謂我奉食，　　各謂佛看我。 　人仙福德力，　　非我說能盡。

爾時世尊，于舍衛大城次第乞食，至於中路，有一空處捐棄嬰兒——容貌端嚴極為鮮白，自𠲿右指——而此空處多狐狼狗，見是嬰兒舐已而去無能逼惱。此嬰兒者是福德人久種善根，多人住觀生希有心。往來觀看空處棄兒，端嚴可愛，歡喜樂見於是嬰兒。爾時世尊見多人眾往來空處，知而故問，告阿難言：「汝可往彼，看是諸人往來空處，何所作為？」

阿難白言：「如是。世尊！」大德阿難即往空處，見是嬰兒容貌端嚴自𠲿右指，諦視眾人其目不瞬。阿難見已便還佛所，如見而說：「世尊！此空閑處有棄嬰兒，容貌端嚴

【現代漢語翻譯】 現代漢語譯本 心聽我說： 盲人能夠看見東西，聾子能夠聽見聲音， 赤裸的人得到衣服穿，精神錯亂的人恢復正常。 大家都歡喜地合起手掌，看佛陀永遠不覺得滿足。 各種鼓自然鳴響，簫和笛子自己發出聲音， 大雁、鴝鵒（一種鳥）、鳩、鴛鴦，都發出美妙柔和的聲音， 失去財產的人得到寶藏，各種寶物發出聲音， 大地在那個時候發生六種震動，不相信的人得到清凈的心。 佛陀從勝妙的覺悟境界下來，雙腳轉動，清凈的蓮花承接他的雙足， 接觸到眾生，使他們得到安樂，壽命終結后能夠升到天上， 女人懷孕生產的痛苦，能夠安樂地生下美妙的兒子， 沒有貪婪、嗔恨、愚癡的煩惱，父母和孩子都是這樣。 臺階和欄桿美妙莊嚴，無數的天人降下花雨， 眾生沒有疾病，脫離一切痛苦。 佛陀進入城市的時候，一切眾生都感到安樂， 各自認為佛陀接受了自己的供養，各自認為佛陀在看著自己。 人和天人的福德力量，不是我所能完全說盡的。

這時，世尊在舍衛大城（Śrāvastī，古印度城市）依次乞食，走到半路，有一個空曠的地方，那裡丟棄了一個嬰兒——容貌端正莊嚴，非常白凈，自己用右指保護自己——而這個空曠的地方有很多狐貍和狼狗，它們看見這個嬰兒，舔了舔就離開了，沒有誰能傷害他。這個嬰兒是有福德的人，很久以前就種下了善根，很多人停下來觀看，心中生起稀有的想法。來來往往的人都觀看這個空地上被遺棄的嬰兒，他端正莊嚴，非常可愛，大家都歡喜地看著這個嬰兒。這時，世尊看見很多人往來於那個空地，明知故問，告訴阿難（Ānanda，佛陀的十大弟子之一）說：『你可以去那裡看看，那些人往來於空地，在做什麼？』

阿難回答說：『好的，世尊！』大德阿難就前往那個空地，看見那個嬰兒容貌端正莊嚴，自己用右指保護自己，專注地看著眾人，眼睛都不眨一下。阿難看見后就回到佛陀那裡，像他所見到的那樣稟告說：『世尊！這個空閑的地方有一個被遺棄的嬰兒，容貌端正莊嚴。

【English Translation】 English version Listen to me with your heart: The blind can see, the deaf can hear, The naked get clothes, the insane regain their sanity, All joyfully join their palms, watching the Buddha without ever being satisfied. Various drums sound naturally, flutes and pipes produce sounds by themselves, Geese, mynas, doves, and mandarin ducks all emit wonderful and soft sounds, Those who lost their wealth gain treasures, various treasures emit sounds, The earth shakes in six ways at that time, those who do not believe gain a pure heart. The Victorious One descends, turning his feet, pure lotuses receive his feet, Touching sentient beings, bringing them peace and happiness, after death, they are reborn in heaven, The suffering of women in pregnancy and childbirth allows them to give birth to wonderful children peacefully, Without greed, hatred, or delusion, parents and children are all like this. Stairs and railings are wonderfully adorned, countless gods rain down flowers, Sentient beings have no illnesses, escaping all suffering. When the Well-Gone One enters the city, all beings feel peace and happiness, Each thinks that the Buddha accepts their offering, each thinks that the Buddha is looking at them. The power of the merit of humans and gods cannot be fully described by me.

At that time, the World Honored One, while begging for food in the great city of Śrāvastī (舍衛大城, an ancient Indian city) in order, arrived at a deserted place in the middle of the road where an infant was abandoned—his appearance was dignified and extremely fair, and he was protecting himself with his right finger—and this deserted place had many foxes and wolves, who, upon seeing the infant, licked him and left without being able to harm him. This infant was a person of merit who had planted good roots for a long time, and many people stopped to watch, giving rise to rare thoughts in their minds. People coming and going watched the abandoned infant in the deserted place, who was dignified, lovely, and pleasing to see. At that time, the World Honored One saw many people coming and going in that deserted place, and knowingly asked Ānanda (阿難, one of the Buddha's ten great disciples), 'You may go there and see what those people are doing in that deserted place?'

Ānanda replied, 'Yes, World Honored One!' The Venerable Ānanda then went to the deserted place and saw the infant, whose appearance was dignified and who was protecting himself with his right finger, intently watching the crowd without blinking his eyes. Having seen this, Ānanda returned to the Buddha and reported as he had seen, 'World Honored One! In this deserted place, there is an abandoned infant, whose appearance is dignified.'

甚可敬愛猶如寶像；觀視諸人其目不瞬。」

於時世尊于彼嬰兒起悲愍心，觀本善根知已成熟，堪能知我所說法義，又知眾生善根成熟，即往嬰兒所。到已於一面住，向此嬰兒而說偈言：

「本所造惡業，　　今此報應現， 　棄捐此空處，　　嬰兒苦如是。」

爾時嬰兒承佛神力、自本善力，以偈報佛：

「瞿曇猶故有，　　見棄空處想， 　尊在道場時，　　不知是想耶？」

爾時世尊復以偈答：

「我已知于想，　　而我永無想； 　以憐愍汝故，　　來至此空處。」

爾時嬰兒復說偈言：

「若不得眾生，　　畢竟不可得； 　尊憐愍于誰？　　誰所轉悲心？」

爾時世尊復說偈言：

「眾生不知是，　　無我空寂滅； 　為覺悟彼故，　　我行村城邑。」

爾時嬰兒復說偈言：

「達解空寂滅，　　覺了空寂滅； 　猶有眾生想，　　如來不斷耶？」

爾時世尊復說偈言：

「佛悲力如是，　　覺了空寂已， 　教化眾生故，　　導師演說法。」

爾時嬰兒復說偈言：

「猶故有顛倒，　　如來未斷耶？ 　無眾生生想，　　如是生悲耶？」

爾時世尊復說偈言：

「佛之所護持，　　菩薩生精進， 　為不達眾生，　　人尊

【現代漢語翻譯】 現代漢語譯本： 『（佛陀的）儀容非常值得尊敬和愛戴，就像珍貴的佛像一樣；（人們）觀看（佛陀）時，眼睛都不眨一下。』

這時，世尊（Śākyamuni，釋迦牟尼）對那個嬰兒生起了悲憫之心，觀察到他原本的善根已經成熟，能夠理解我所說的法義，又知道其他眾生的善根也已成熟，就前往嬰兒所在的地方。到達后，在一旁站定，對著這個嬰兒說了偈語：

『過去所造的惡業，如今顯現出這樣的報應，被遺棄在這空曠的地方，嬰兒的痛苦就是這樣。』

這時，嬰兒憑藉佛陀的神力、自身原本的善力，用偈語回答佛陀：

『喬達摩（Gautama，佛陀的姓氏）仍然有，認為我被遺棄在空曠地方的想法，您在菩提道場（Bodhimanda，證悟之地）時，難道不知道這只是個想法嗎？』

這時，世尊又用偈語回答：

『我早已知道這些想法，但我永遠沒有這些想法；因為憐憫你的緣故，才來到這空曠的地方。』

這時，嬰兒又說偈語：

『如果得不到眾生，畢竟什麼也得不到；您憐憫的是誰？是誰讓您生起悲心？』

這時，世尊又說偈語：

『眾生不知道的是，無我、空寂滅的真理；爲了覺悟他們，我才行走于各個村莊和城市。』

這時，嬰兒又說偈語：

『通達理解空寂滅，覺悟了空寂滅；仍然有眾生的想法，如來（Tathāgata，佛陀的稱號）沒有斷除嗎？』

這時，世尊又說偈語：

『佛陀的悲憫力量就是這樣，覺悟了空寂之後，爲了教化眾生，導師（Nāyaka，佛陀的稱號）才宣說佛法。』

這時，嬰兒又說偈語：

『仍然有顛倒妄想，如來沒有斷除嗎？沒有眾生出生的想法，這樣還會生起悲心嗎？』

這時，世尊又說偈語：

『佛陀所護持的，菩薩（Bodhisattva）生起精進心，爲了不捨棄不明白眾生的緣故，人中至尊（佛陀）才會（這樣做）。』

【English Translation】 English version: 『(The Buddha's) appearance is very worthy of respect and love, like a precious Buddha image; (people) watch (the Buddha) without blinking their eyes.』

At that time, the World Honored One (Śākyamuni) felt compassion for that infant, observed that his original roots of goodness had matured, that he was capable of understanding the Dharma I was about to teach, and also knew that the good roots of other beings had matured, so he went to where the infant was. Having arrived, he stood to one side and spoke the following verse to the infant:

『The evil deeds committed in the past, now manifest as such retribution, abandoned in this empty place, the infant's suffering is like this.』

At that time, the infant, relying on the Buddha's divine power and his own original power of goodness, replied to the Buddha with a verse:

『Gautama (Buddha's family name) still has the thought that I am abandoned in an empty place. When you were at the Bodhimanda (place of enlightenment), did you not know that this is just a thought?』

At that time, the World Honored One again replied with a verse:

『I have long known these thoughts, but I never have these thoughts; it is because of compassion for you that I have come to this empty place.』

At that time, the infant again spoke a verse:

『If one cannot obtain sentient beings, one ultimately cannot obtain anything; who is it that you have compassion for? Who is it that causes you to generate compassion?』

At that time, the World Honored One again spoke a verse:

『What sentient beings do not know is the truth of no-self, emptiness, and extinction; in order to awaken them, I travel to various villages and cities.』

At that time, the infant again spoke a verse:

『Having thoroughly understood emptiness and extinction, having awakened to emptiness and extinction; still having the thought of sentient beings, has the Tathāgata (Buddha's title) not severed it?』

At that time, the World Honored One again spoke a verse:

『The Buddha's power of compassion is like this, having awakened to emptiness, in order to teach sentient beings, the Nāyaka (leader, Buddha's title) expounds the Dharma.』

At that time, the infant again spoke a verse:

『Still having inverted thoughts, has the Tathāgata not severed them? Without the thought of sentient beings being born, will compassion still arise?』

At that time, the World Honored One again spoke a verse:

『What the Buddha protects and upholds, the Bodhisattva generates diligence, it is because of not abandoning those who do not understand sentient beings that the most honored among humans (the Buddha) does (this).』

發莊嚴。」

爾時嬰兒復說偈言：

「此是癡莊嚴；　　若不得於物， 　若法非是物，　　何由起莊嚴？」

爾時世尊復說偈言：

「此大悲神力，　　調御世如是， 　猶不著於物，　　為眾生說法。」

爾時嬰兒復說偈言：

「法無有文字，　　云何可演說？ 　世間大敗失，　　非法作法說。」

爾時世尊復說偈言：

「我不敗壞世，　　我不非法說， 　眾生自倒惑，　　我解脫彼結。」

爾時嬰兒復說偈言：

「結使無根本，　　亦無有方所， 　又不在內外，　　於何脫彼結？」

爾時世尊復說偈言：

「從於妄想生，　　與顛倒共俱； 　為斷彼妄想，　　嬰兒！我說法。」

爾時嬰兒復說偈言：

「心性自常凈，　　彼中無垢結， 　正使多妄想，　　性凈不生垢。」

爾時世尊復說偈言：

「如是如汝說，　　心性自常凈， 　客煩惱塵結，　　無慧者生染。」

爾時嬰兒復說偈言：

「結無有方所，　　亦非方所得， 　云何名為生？　　愿為我演說。」

爾時世尊復說偈言：

「猶如空中雲，　　可睹無真實； 　結使生如是，　　雖見無有實。」

爾時嬰兒復說偈言：

「法同等如如，　　

【現代漢語翻譯】 現代漢語譯本：『發莊嚴。』

爾時嬰兒復說偈言：

『此是癡莊嚴； 若不得於物， 若法非是物， 何由起莊嚴？』

爾時世尊復說偈言：

『此大悲神力， 調御世如是， 猶不著於物， 為眾生說法。』

爾時嬰兒復說偈言：

『法無有文字， 云何可演說？ 世間大敗失， 非法作法說。』

爾時世尊復說偈言：

『我不敗壞世， 我不非法說， 眾生自倒惑， 我解脫彼結。』

爾時嬰兒復說偈言：

『結使無根本， 亦無有方所， 又不在內外， 於何脫彼結？』

爾時世尊復說偈言：

『從於妄想生， 與顛倒共俱； 為斷彼妄想， 嬰兒！（指提婆達多）我說法。』

爾時嬰兒復說偈言：

『心性自常凈， 彼中無垢結， 正使多妄想， 性凈不生垢。』

爾時世尊復說偈言：

『如是如汝說， 心性自常凈， 客煩惱塵結， 無慧者生染。』

爾時嬰兒復說偈言：

『結無有方所， 亦非方所得， 云何名為生？ 愿為我演說。』

爾時世尊復說偈言：

『猶如空中雲， 可睹無真實； 結使生如是， 雖見無有實。』

爾時嬰兒復說偈言：

『法同等如如，

【English Translation】 English version: 『Adorned with hair.』

Then the infant spoke in verse again:

『This is foolish adornment; If one does not obtain things, If the Dharma is not a thing, How can adornment arise?』

Then the World-Honored One spoke in verse again:

『This is the power of great compassion, To tame the world in this way, Yet not attached to things, To expound the Dharma for sentient beings.』

Then the infant spoke in verse again:

『The Dharma has no words, How can it be expounded? The world suffers great loss, To speak of non-Dharma as Dharma.』

Then the World-Honored One spoke in verse again:

『I do not corrupt the world, I do not speak of non-Dharma, Sentient beings are deluded by their own inversions, I liberate them from their bonds.』

Then the infant spoke in verse again:

『The fetters have no root, Nor do they have a location, Nor are they inside or outside, From where are these bonds released?』

Then the World-Honored One spoke in verse again:

『They arise from delusion, And are together with inversions; To sever these delusions, Infant! (referring to Devadatta) I expound the Dharma.』

Then the infant spoke in verse again:

『The nature of mind is inherently pure, There are no defiled fetters within it, Even with many delusions, The pure nature does not generate defilement.』

Then the World-Honored One spoke in verse again:

『It is as you say, The nature of mind is inherently pure, The defilements are like dust from external afflictions, Those without wisdom generate attachment.』

Then the infant spoke in verse again:

『The fetters have no location, Nor are they obtained from a location, How is it called arising? I wish you would explain it to me.』

Then the World-Honored One spoke in verse again:

『Like clouds in the sky, Visible but without reality; The arising of fetters is like this, Though seen, they have no substance.』

Then the infant spoke in verse again:

『The Dharma is equal to Suchness,

其生性即如； 　法若是真實，　　非如不可得。」

爾時世尊復說偈言：

「一切非如法，　　等住于如中， 　覺了是如已，　　無過無功德。」

爾時嬰兒復說偈言：

「若不得眾生，　　瞿曇！和合誰？ 　先觀察法本，　　從誰有煩惱？」

爾時世尊復說偈言：

「過去及未來，　　及與現在世， 　佛知覺了了，　　為眾生說法。」

爾時嬰兒復說偈言：

「所演說三世，　　及說我能知， 　便為是大慢，　　則為自稱譽。」

爾時世尊復說偈言：

「我不自稱譽，　　亦不輕慢他； 　如如等顯現，　　是故名如來。」

爾時嬰兒復說偈言：

「如無有可得，　　非言說相應； 　非言以言說，　　是則非是如。」

爾時世尊復說偈言：

「凡夫隨於想，　　如中生妄想； 　為斷除我想，　　如來出於世。」

爾時嬰兒復說偈言：

「正覺無出世，　　善修無生故； 　于無生法中，　　佛出不相應。」

爾時世尊復說偈言：

「無生現有生，　　佛出世顯現； 　此是世諦說，　　非是第一義。」

爾時嬰兒復說偈言：

「猶故有二想，　　世諦、第一義， 　於一乘道中，　　瞿曇相違說。」

爾

【現代漢語翻譯】 現代漢語譯本： 其本性就是如此； 如果法是真實的，那麼它必然是如此，不可能不是如此。'

這時，世尊又說偈語：

'一切不符合『如』（Tathata，真如）的法，都平等地安住在『如』之中， 覺悟了這『如』之後，就沒有什麼可以增減的，既沒有過失也沒有功德。'

這時，嬰兒又說偈語：

'如果不能得到眾生，瞿曇（Gautama，釋迦牟尼的姓氏）！和誰和合呢？ 先觀察法的根本，煩惱是從誰那裡產生的呢？'

這時，世尊又說偈語：

'過去、未來以及現在的世界， 佛（Buddha，覺悟者）知曉並覺悟了一切，為眾生說法。'

這時，嬰兒又說偈語：

'所演說的三世，以及說『我』能夠知曉， 這便是大傲慢，也就是自我稱讚。'

這時，世尊又說偈語：

'我不自我稱讚，也不輕慢他人； 如實地、平等地顯現，所以名為如來（Tathagata，佛的稱號之一）。'

這時，嬰兒又說偈語：

'『如』沒有可以獲得之處，與言語不相應； 用言語來描述『如』，那麼就不是真正的『如』。'

這時，世尊又說偈語：

'凡夫隨著妄想，在『如』中產生妄想； 爲了斷除這種『我』的妄想，如來才出現於世。'

這時，嬰兒又說偈語：

'正覺（Sammasambuddha，完全覺悟者）沒有出世，因為善修是無生的緣故； 在無生之法中，佛的出世是不相應的。'

這時，世尊又說偈語：

'無生之中顯現有生，佛出世顯現； 這是世俗諦（Samvriti-satya，相對真理）的說法，不是第一義諦（Paramartha-satya，絕對真理）。'

這時，嬰兒又說偈語：

'仍然有二種想法，世俗諦和第一義諦， 在唯一乘（Ekayana，通往解脫的唯一道路）的道路中，瞿曇你說了相互矛盾的話。'

【English Translation】 English version: Its nature is just like that; If the Dharma (law, teaching) is real, then it must be so, it cannot be otherwise.'

At that time, the World Honored One (Bhagavan, the Buddha) spoke in verse again:

'All dharmas (phenomena) that are not in accordance with 『Suchness』 (Tathata), equally abide in 『Suchness』, Having awakened to this 『Suchness』, there is nothing to add or subtract, neither fault nor merit.'

At that time, the infant spoke in verse again:

'If sentient beings cannot be obtained, Gautama (Shakyamuni's family name)! With whom does one unite? First observe the root of the Dharma, from whom does affliction arise?'

At that time, the World Honored One spoke in verse again:

'The past, the future, and the present world, The Buddha (awakened one) knows and awakens to everything, and speaks the Dharma for sentient beings.'

At that time, the infant spoke in verse again:

'What is expounded about the three times, and saying 『I』 am able to know, This is great arrogance, which is self-praise.'

At that time, the World Honored One spoke in verse again:

'I do not praise myself, nor do I belittle others; Manifesting truthfully and equally, therefore I am named Tathagata (one of the Buddha's titles).'

At that time, the infant spoke in verse again:

'『Suchness』 has nothing obtainable, it is not in accordance with speech; Using speech to describe 『Suchness』, then it is not true 『Suchness』.'

At that time, the World Honored One spoke in verse again:

'Ordinary people follow thoughts, and generate delusions in 『Suchness』; In order to eliminate this delusion of 『I』, the Tathagata appears in the world.'

At that time, the infant spoke in verse again:

'Perfect Enlightenment (Sammasambuddha) has no appearance in the world, because good cultivation is without birth; In the Dharma of no-birth, the Buddha's appearance is not in accordance.'

At that time, the World Honored One spoke in verse again:

'In no-birth, there is the appearance of birth, the Buddha's appearance in the world manifests; This is the conventional truth (Samvriti-satya), not the ultimate truth (Paramartha-satya).'

At that time, the infant spoke in verse again:

'There are still two thoughts, conventional truth and ultimate truth, In the one vehicle (Ekayana, the only path to liberation) path, Gautama, you speak contradictory words.'

時世尊復說偈言：

「我不道相違，　　我住不相違， 　為相違眾生；　　嬰兒！如是知。」

爾時嬰兒復說偈言：

「悔過於正覺，　　我上所言說； 　是佛力持故，　　我能如是說。」

爾時世尊從於衣里出金色臂，起彼嬰兒。爾時嬰兒執佛手指從地而起。爾時世尊從彼空處，將是嬰兒趣向正陌。是時大眾得未曾有，於世尊所倍生敬禮，嘆言：「希有。如來世尊得成如是勝妙之法，乃能令此極苦厄者安住是法。」

爾時世尊告嬰兒言：「汝業行盡，汝可憶念本造善根——令此大眾生希有心——現大神力。」

爾時嬰兒上升虛空過七多羅樹，身放光明，此光遍照三千大千佛之世界。以此光故，釋梵護世及余百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，見斯光已來詣佛所。到已頂禮佛足，以諸天華散供于佛。供養佛已向佛世尊，作如是言：「菩薩光明不可思議，身出光明普遍照此佛之世界，令諸無量眾生得於不思議利。當名此兒不思議光。」

爾時釋迦牟尼世尊即可是名：「此兒當名不思議光。」

爾時嬰兒不思議光，從空而下住于地已，以佛神力、自善根力，其形猶如八歲童子。爾時釋提桓因即以天衣施與嬰兒，便語之言：「嬰兒！汝今愍我等

【現代漢語翻譯】 現代漢語譯本 這時，世尊又說了偈語： 『我不說（與真理）相違背的話，我安住于不相違背的境界， （我）是爲了那些執著于（與真理）相違背的眾生； 愚昧的人啊！應當這樣理解。』 這時，嬰兒又說了偈語： 『我懺悔冒犯了正覺（Sammasambuddha，指完全覺悟的佛陀）， 我以上所說的話； 是佛陀的力量在支援著，我才能這樣說。』 這時，世尊從衣服里伸出金色的手臂，扶起那個嬰兒。這時，嬰兒抓住佛的手指從地上站了起來。這時，世尊從那個空曠的地方，帶著這個嬰兒走向大道。當時，大眾感到前所未有，對世尊更加敬重，讚歎道：『稀有啊！如來世尊成就瞭如此殊勝微妙的法，竟然能讓這個極度困苦的人安住于這個法中。』 這時，世尊告訴嬰兒說：『你的業行已經結束，你可以憶念你過去所造的善根——讓這些大眾生起稀有之心——顯現大神力。』 這時，嬰兒上升到虛空中，超過了七棵多羅樹的高度，身上放出光明，這光明遍照三千大千佛之世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）。因為這光明，帝釋天（Sakka，天神之王）、梵天（Brahma，創造之神）、護世四天王（Lokapala，守護世界的四位天神）以及其餘成百上千的天、龍（Naga，蛇神）、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種巨鳥）、緊那羅（Kinnara，一種半人半獸的樂神）、摩睺羅伽（Mahoraga，一種大蟒神），見到這光明后都來到佛陀所在的地方。到達后，他們頂禮佛足，用各種天花散佈供養佛陀。供養佛陀后，他們向佛世尊這樣說道：『菩薩的光明不可思議，身上發出的光明普遍照耀這個佛之世界，讓無數眾生得到不可思議的利益。應當稱這個孩子為不可思議光。』 這時，釋迦牟尼世尊（Sakyamuni，佛教的創始人）就認可了這個名字：『這個孩子應當名為不可思議光。』 這時，嬰兒不可思議光，從空中降落到地上后，憑藉佛的神力、自身的善根力，他的形貌就像八歲的童子。這時，釋提桓因（Sakka devanam Indra，帝釋天的另一個稱呼）立即用天衣贈送給嬰兒，並對他說：『嬰兒！你現在憐憫我們吧……』

【English Translation】 English version Then, the World Honored One spoke again in verse: 『I do not speak contrary (to the truth), I abide without contradiction, I am for those beings who cling to contradictions; O ignorant one! Know it thus.』 At that time, the infant spoke again in verse: 『I repent for offending the Sammasambuddha (Perfectly Enlightened Buddha), What I have said above; It is because of the Buddha's power that I am able to speak thus.』 At that time, the World Honored One extended his golden arm from within his robe and lifted up the infant. Then, the infant grasped the Buddha's finger and rose from the ground. Then, the World Honored One, from that empty space, took the infant towards the main road. At that time, the assembly felt something unprecedented and doubled their reverence for the World Honored One, exclaiming: 『How rare! The Tathagata (another name for the Buddha) has attained such supreme and wonderful Dharma (teachings), that he can enable this extremely afflicted one to abide in this Dharma.』 At that time, the World Honored One said to the infant: 『Your karmic actions are exhausted, you can recall the good roots you have created in the past—to cause these great beings to have a rare mind—manifest great spiritual power.』 At that time, the infant rose into the sky, surpassing the height of seven Tala trees, and emitted light from his body, which illuminated the Trisahasra-Mahasahasra-lokadhatu (a great world system in Buddhist cosmology). Because of this light, Sakka (king of the gods), Brahma (the creator god), the Lokapala (four guardian kings of the world), and the remaining hundreds and thousands of Devas (gods), Nagas (serpent deities), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (warlike deities), Garudas (large birds), Kinnaras (mythical creatures, half-human and half-animal), and Mahoragas (great serpent deities), upon seeing this light, came to where the Buddha was. Having arrived, they prostrated themselves at the Buddha's feet and scattered various celestial flowers as offerings to the Buddha. After making offerings to the Buddha, they said to the Buddha, the World Honored One: 『The Bodhisattva's light is inconceivable, the light emitted from his body universally illuminates this Buddha-world, enabling countless beings to obtain inconceivable benefits. This child should be named Inconceivable Light.』 At that time, Sakyamuni (the founder of Buddhism), the World Honored One, approved the name: 『This child shall be named Inconceivable Light.』 At that time, the infant Inconceivable Light, descended from the sky and stood on the ground, and by the Buddha's spiritual power and his own good roots, his form was like an eight-year-old child. At that time, Sakka devanam Indra (another name for Sakka, king of the gods) immediately offered celestial garments to the infant and said to him: 『Infant! Have compassion on us now…』

故受此天衣，勿裸形住。」

爾時不思議光菩薩嬰兒語釋提桓因：「憍尸迦！菩薩不以衣服為妙，當被法服以為嚴飾。憍尸迦！菩薩所服，汝今善聽。憍尸迦！菩提之心是菩薩服，乃至道場成滿具足一切佛法，有慚有愧是菩薩服。調伏成就一切眾生置無過中，堅誓莊嚴是菩薩服。辦諸事故，質直無偽是菩薩服。成就斷除幻惑偽故，勤加精進是菩薩服。成滿具足諸善根故，志欲喜樂是菩薩服。成滿一切諸佛法故，除舍憍慢是菩薩服。成滿一切諸禪定故，欲法聞法是菩薩服。成滿般若波羅蜜故，不起智慢是菩薩服。成滿具足無著智故，作于利益是菩薩服。悲諸眾生具覺知故，舍一切物是菩薩服。成滿具足諸相好故，護持凈戒是菩薩服。成滿愿故，調和忍辱是菩薩服。究竟成滿梵音聲故，牢強精進無懈退心是菩薩服。成滿出過一切事故，得諸禪定解脫三昧是菩薩服。成就滿足大通智故，不壞智慧是菩薩服。成就斷除一切結使諸見障故，大方便智是菩薩服。成就教化諸眾生故，大慈是菩薩服。成就救濟諸眾生故，大悲是菩薩服。成就生死中無疲厭故，大喜是菩薩服。成就具足於法喜故，大舍是菩薩服。成就舍離愛瞋心故，于諸眾生無惱害心是菩薩服。成就不惱于自他故，敷演說法是菩薩服。成就不自譽毀他人故，如說修

【現代漢語翻譯】 現代漢語譯本： 『所以接受這天衣，不要裸身居住。』

當時，不思議光菩薩用嬰兒的語言對釋提桓因（Śakro devānām indraḥ，帝釋天）說：『憍尸迦（Kauśika，釋提桓因的另一個名字）！菩薩不認為衣服是美妙的，應當披上法服作為莊嚴。憍尸迦！菩薩所穿的法服，你現在好好聽著。憍尸迦！菩提之心是菩薩的法服，乃至在菩提道場圓滿具足一切佛法，有慚愧心是菩薩的法服。調伏成就一切眾生，使他們不犯過錯，以堅定的誓願莊嚴自己，這是菩薩的法服。處理各種事務，真誠正直沒有虛偽，這是菩薩的法服。成就斷除幻惑虛假，勤奮精進，這是菩薩的法服。圓滿具足各種善根，心懷志向，喜悅快樂，這是菩薩的法服。圓滿一切諸佛的法，去除驕慢之心，這是菩薩的法服。圓滿一切禪定，渴望佛法，聽聞佛法，這是菩薩的法服。圓滿般若波羅蜜（Prajñāpāramitā，智慧到彼岸），不起智慧的傲慢，這是菩薩的法服。圓滿具足無執著的智慧，利益眾生，這是菩薩的法服。憐憫一切眾生，使他們具有覺悟的智慧，捨棄一切財物，這是菩薩的法服。圓滿具足各種相好，護持清凈的戒律，這是菩薩的法服。圓滿誓願，調和忍辱，這是菩薩的法服。究竟圓滿梵音，堅定強勁地精進，沒有懈怠退縮之心，這是菩薩的法服。圓滿超越一切世間事務，獲得各種禪定、解脫三昧（Samādhi，三昧、禪定），這是菩薩的法服。成就圓滿大通智，不壞的智慧，這是菩薩的法服。成就斷除一切煩惱結使和各種見解的障礙，以大方便智度化眾生，這是菩薩的法服。成就教化一切眾生，以大慈心對待他們，這是菩薩的法服。成就救濟一切眾生，以大悲心對待他們，這是菩薩的法服。成就於生死輪迴中沒有疲憊厭倦，以大喜心對待眾生，這是菩薩的法服。成就具足對佛法的喜悅，以大舍心對待眾生，這是菩薩的法服。成就舍離愛和嗔恨之心，對一切眾生沒有惱害之心，這是菩薩的法服。成就既不惱害自己也不惱害他人，敷演說法，這是菩薩的法服。成就既不自我讚揚也不詆譭他人，如所說而修行，'

【English Translation】 English version: 『Therefore, accept this celestial garment and do not dwell naked.』

At that time, the Bodhisattva Inconceivable Light, speaking with the voice of an infant, said to Śakro devānām indraḥ (釋提桓因, the lord of the devas): 『Kauśika (憍尸迦, another name for Śakra)! Bodhisattvas do not consider clothing to be the ultimate beauty; they should adorn themselves with the robes of Dharma. Kauśika! Listen carefully now to the robes worn by Bodhisattvas. Kauśika! The mind of Bodhi is the robe of a Bodhisattva, and even in the Bodhi-mandala, fulfilling and perfecting all the Buddha-dharmas, having a sense of shame and remorse is the robe of a Bodhisattva. Subduing and perfecting all beings, placing them in a state free from transgression, and adorning oneself with firm vows, this is the robe of a Bodhisattva. Handling all affairs with honesty and without deceit, this is the robe of a Bodhisattva. Accomplishing the cutting off of illusions and falsehoods, diligently applying oneself with vigor, this is the robe of a Bodhisattva. Fulfilling and perfecting all good roots, with aspiration, joy, and delight, this is the robe of a Bodhisattva. Fulfilling all the Buddha-dharmas, eliminating arrogance and pride, this is the robe of a Bodhisattva. Fulfilling all the dhyanas (禪定, meditative states), desiring the Dharma and hearing the Dharma, this is the robe of a Bodhisattva. Fulfilling Prajñāpāramitā (般若波羅蜜, the perfection of wisdom), not giving rise to intellectual pride, this is the robe of a Bodhisattva. Fulfilling and perfecting unattached wisdom, benefiting beings, this is the robe of a Bodhisattva. Compassionating all beings, enabling them to have awakened knowledge, relinquishing all possessions, this is the robe of a Bodhisattva. Fulfilling and perfecting all the marks and qualities, upholding pure precepts, this is the robe of a Bodhisattva. Fulfilling vows, harmonizing with patience and forbearance, this is the robe of a Bodhisattva. Ultimately fulfilling the Brahma-voice, with firm and strong vigor, without a mind of懈怠退縮 (xie dai tui suo,懈怠退縮 means laxity and regression), this is the robe of a Bodhisattva. Fulfilling and transcending all worldly affairs, attaining all the dhyanas, liberation, and Samādhi (三昧, meditative absorption), this is the robe of a Bodhisattva. Accomplishing and perfecting great penetrating wisdom, indestructible wisdom, this is the robe of a Bodhisattva. Accomplishing the cutting off of all fetters and bonds, and all the obstructions of views, with great skillful means, this is the robe of a Bodhisattva. Accomplishing the teaching and transforming of all beings, with great loving-kindness, this is the robe of a Bodhisattva. Accomplishing the rescuing and aiding of all beings, with great compassion, this is the robe of a Bodhisattva. Accomplishing not being weary or tired in the cycle of birth and death, with great joy, this is the robe of a Bodhisattva. Accomplishing the perfection of joy in the Dharma, with great equanimity, this is the robe of a Bodhisattva. Accomplishing the abandonment of love and hatred, having no intention to harm any beings, this is the robe of a Bodhisattva. Accomplishing not harming oneself or others, expounding the Dharma, this is the robe of a Bodhisattva. Accomplishing neither praising oneself nor disparaging others, practicing as one speaks,'

行是菩薩服。成就斷除諸結使故，憍尸迦！應如是知菩薩法服，以法莊嚴生不裸形。」

爾時釋提桓因於嬰兒所增加恭敬愛念尊重，白言世尊：「愍我等故，令是嬰兒受取此衣。」

爾時世尊告不思議光菩薩嬰兒：「受帝釋衣。」於時世尊右手取衣授與嬰兒。爾時嬰兒右膝著地，以其右手受取是衣，受已便著。

爾時世尊將不思議光菩薩嬰兒，于舍衛大城次第乞食。是時大眾，男女大小、長者居士、剎利、婆羅門、王及輔臣，見不思議光菩薩嬰兒，生希有心，亦為見佛禮敬供養，悉皆來集。

爾時世尊次第乞食，到不思議光菩薩嬰兒所生母舍。爾時不思議光菩薩即入其舍，前至母所，向所生母而說偈言：

「母無有過咎，　　應當自喜慶， 　是我本惡業，　　今生在母腹。 　母是我福田，　　哀愍所生恩， 　母勿生羞恥，　　速往如來所。 　母今得大利，　　腹懷妊我故， 　如是之功德，　　往問于導師。」

爾時不思議光菩薩語釋提桓因：「憍尸迦！與我香華衣服所須，欲奉上母；母當以是供養于佛，當發阿耨多羅三藐三菩提心。」爾時釋提桓因以天曼陀羅華及以天香天諸衣服，與彼菩薩。

爾時不思議光菩薩復向其母而說偈言。

「受此適意華，　　天妙曼

【現代漢語翻譯】 現代漢語譯本：

『行』是菩薩的法服。憍尸迦（Kausika，即釋提桓因的別稱）！要知道菩薩成就斷除一切煩惱，所以以佛法莊嚴自身，生來就不需要遮蔽身體。』 這時，釋提桓因（Sakradevanam Indra）對嬰兒更加恭敬、愛念和尊重，稟告世尊：『爲了憐憫我們，請讓這個嬰兒接受這件衣服。』 這時，世尊告訴不可思議光菩薩嬰兒：『接受帝釋（Indra）的衣服。』當時，世尊用右手拿起衣服遞給嬰兒。嬰兒右膝跪地，用右手接過衣服，穿在了身上。 這時，世尊帶著不可思議光菩薩嬰兒，在舍衛大城（Sravasti）依次乞食。當時，大眾，無論男女老少、長者居士、剎帝利（Ksatriya）、婆羅門（Brahmana）、國王和輔臣，見到不可思議光菩薩嬰兒，都感到非常稀有，也因為見到佛而禮敬供養，全都聚集過來。 這時，世尊依次乞食，來到不可思議光菩薩嬰兒的生母家中。當時，不可思議光菩薩進入母親的住所，走到母親面前，向自己的生母說了以下偈語： 『母親沒有過錯，應當為自己感到高興，是我過去所造的惡業，導致今生在母親的腹中。母親是我的福田，哀憐我所受的生育之恩，母親不要感到羞恥，趕快前往如來（Tathagata）處。母親現在得到了巨大的利益，因為腹中懷有我，這樣的功德，應該去請教導師（Buddha）。』 這時，不可思議光菩薩對釋提桓因（Sakradevanam Indra）說：『憍尸迦（Kausika）！給我香、花和衣服等所需之物，我想奉獻給我的母親；母親可以用這些來供養佛，併發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。』這時，釋提桓因（Sakradevanam Indra）用天界的曼陀羅花（Mandala flower）以及天香和天衣，給予了那位菩薩。 這時，不可思議光菩薩又向他的母親說了以下偈語： 『接受這令人愉悅的花，天界美妙的曼

【English Translation】 English version:

『Conduct』 is the robe of a Bodhisattva. Kausika (another name for Sakradevanam Indra)! It should be known that a Bodhisattva, having accomplished the cutting off of all fetters, adorns himself with the Dharma, and is born without the need to cover the body.』 At that time, Sakradevanam Indra (釋提桓因) increased his respect, love, and reverence for the infant, and said to the World-Honored One: 『Out of compassion for us, please allow this infant to accept this robe.』 At that time, the World-Honored One said to the infant Bodhisattva Inconceivable Light: 『Accept the robe of Indra (帝釋).』 At that time, the World-Honored One took the robe with his right hand and gave it to the infant. The infant knelt on his right knee, took the robe with his right hand, and put it on. At that time, the World-Honored One, with the infant Bodhisattva Inconceivable Light, went begging for food in the city of Sravasti (舍衛大城) in an orderly manner. At that time, the masses, men and women, young and old, elders and laypeople, Kshatriyas (剎帝利), Brahmanas (婆羅門), kings and ministers, seeing the infant Bodhisattva Inconceivable Light, felt it was very rare, and also, because they saw the Buddha, they paid homage and made offerings, and all gathered together. At that time, the World-Honored One, begging for food in an orderly manner, arrived at the house of the birth mother of the infant Bodhisattva Inconceivable Light. At that time, the Bodhisattva Inconceivable Light entered his mother's house, went before his mother, and spoke the following verse to his birth mother: 『Mother has no fault, you should rejoice for yourself, it is my evil karma from the past, that caused me to be born in mother's womb in this life. Mother is my field of merit, pity the kindness of my birth, mother should not feel ashamed, quickly go to the Tathagata (如來). Mother now obtains great benefit, because she carries me in her womb, such merit, go and ask the Teacher (導師).』 At that time, the Bodhisattva Inconceivable Light said to Sakradevanam Indra (釋提桓因): 『Kausika (憍尸迦)! Give me fragrant flowers, clothes, and other necessities, I want to offer them to my mother; my mother can use these to make offerings to the Buddha, and generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment).』 At that time, Sakradevanam Indra (釋提桓因) gave the Bodhisattva celestial Mandala flowers (曼陀羅華), celestial incense, and celestial clothes. At that time, the Bodhisattva Inconceivable Light again spoke the following verse to his mother: 『Receive these pleasing flowers, the wonderful celestial Mandala

陀羅， 　妙香及衣服，　　奉上供釋仙。 　非飲食及寶，　　能報父母恩， 　引導向正法，　　便為供二親。 　供二足尊已，　　發凈上道心， 　我長夜常勸，　　常數數時勤。」 　其母生喜心，　　畢竟不生恥， 　往詣人仙所，　　禮已在前住。 　華散如來上，　　奉華及衣服， 　佛所種善根，　　即發菩提心。 　堅住菩提心，　　問于釋師子： 「懷妊凈眾生，　　愿說是福報。」 「汝以此善業，　　不生諸難趣， 　供多億佛已，　　當得成為佛。」

爾時世尊于舍衛大城次第乞食已，與不思議光菩薩及諸大眾，出王舍大城，向祇陀林給孤窮精舍。世尊食已，凈自澡嗽而起就座，演說正法。爾時憍薩羅國波斯匿王，聞不思議光菩薩嬰兒有大不可思議神通，聞已莊嚴四種兵眾，向祇陀林給孤窮精舍，詣世尊所。到已頂禮佛足，卻坐一面。波斯匿王白世尊言：「大德世尊！不思議光菩薩嬰兒為在何處？聞有如是不可思議神通之力。」時佛即示波斯匿王不思議光菩薩嬰兒。

時王見是不思議光菩薩嬰兒，形色端嚴殊特於天，無所畏懼，具戒定慧以自莊嚴。如是見已便作是念：「種何善根、修集何福有是妙身？」

爾時不思議光嬰兒承佛神力，知憍薩羅國王心之所念，向是大

【現代漢語翻譯】 現代漢語譯本 『陀羅（陀羅，此處可能指某人名）， 用美妙的香和衣服，供奉給釋迦牟尼仙人。 用非飲食和珍寶，不能報答父母的恩情， 引導他們走向正法，便是供養雙親。 供養了兩位至尊之後，發起清凈無上的菩提心， 我長久以來常常勸導，常常多次勤奮。』 她的母親心生歡喜，最終沒有感到羞恥， 前往人中之仙（指佛陀）所在之處，禮拜完畢後站在前面。 將鮮花散在如來身上，奉獻鮮花和衣服， 在佛陀那裡種下善根，當下發起菩提心。 堅定地安住于菩提心，向釋迦牟尼獅子（指佛陀）請問： 『懷有清凈的眾生，愿您說說這其中的福報。』 『你以此善業，不會生於各種艱難之處， 供養多億諸佛之後，當能成就佛果。』

當時，世尊在舍衛大城依次乞食完畢，與不思議光菩薩（不可思議的光芒的菩薩）及諸大眾，離開王舍大城，前往祇陀林給孤窮精舍（祇陀林給孤獨園）。世尊用齋完畢，親自洗漱完畢後起身就座，演說正法。當時，憍薩羅國（古印度國家）的波斯匿王（憍薩羅國國王）聽聞不思議光菩薩嬰兒具有大不可思議的神通，聽聞後莊嚴四種兵眾，前往祇陀林給孤窮精舍，去到世尊所在之處。到達后頂禮佛足，退到一旁坐下。波斯匿王對世尊說：『大德世尊！不思議光菩薩嬰兒在哪裡？我聽說他有如此不可思議的神通之力。』當時佛陀就向波斯匿王展示了不思議光菩薩嬰兒。

當時國王見到這位不思議光菩薩嬰兒，形貌端正莊嚴，超凡脫俗，無所畏懼，以戒、定、慧來莊嚴自身。這樣見到后便心想：『種下何種善根、修集何種福德才能有如此美妙的身體？』

當時，不思議光嬰兒承蒙佛陀的神力，知道憍薩羅國王心中所想，向大

【English Translation】 English version 『Tuo Luo (陀羅, possibly a name), Offer wonderful incense and clothing to the Shakyamuni Immortal. Non-food and treasures cannot repay the kindness of parents, Guiding them towards the right Dharma is offering to both parents. After offering to the Two Honored Ones (referring to the Buddha), generate a pure and supreme Bodhi mind, I have always been advising for a long time, often diligently and repeatedly.』 Her mother felt joy in her heart, and ultimately did not feel ashamed, She went to the place where the Immortal among humans (referring to the Buddha) was, and after bowing, stood in front. She scattered flowers on the Tathagata (如來), offering flowers and clothing, Planting good roots at the Buddha's place, she immediately generated the Bodhi mind. Firmly abiding in the Bodhi mind, she asked Shakyamuni Lion (referring to the Buddha): 『Having conceived a pure being, may you speak of the blessings within.』 『With this good karma, you will not be born in various difficult realms, After offering to many billions of Buddhas, you will attain Buddhahood.』

At that time, the World Honored One, after begging for food in the city of Shravasti (舍衛大城) in sequence, together with Bodhisattva Inconceivable Light (不思議光菩薩) and the great assembly, left the great city of Rajagriha (王舍大城) and went to the Jeta Grove Anathapindika Monastery (祇陀林給孤窮精舍). After the World Honored One had eaten, he personally washed and rinsed himself, then arose and took his seat, expounding the right Dharma. At that time, King Prasenajit (波斯匿王) of the Kingdom of Kosala (憍薩羅國) heard that the infant Bodhisattva Inconceivable Light possessed great and inconceivable spiritual powers. Having heard this, he adorned his four kinds of troops and went to the Jeta Grove Anathapindika Monastery to the place where the World Honored One was. Having arrived, he bowed at the Buddha's feet and sat down to one side. King Prasenajit said to the World Honored One: 『Great Virtue World Honored One! Where is the infant Bodhisattva Inconceivable Light? I have heard that he has such inconceivable spiritual power.』 At that time, the Buddha showed King Prasenajit the infant Bodhisattva Inconceivable Light.

At that time, the king saw this infant Bodhisattva Inconceivable Light, whose form and appearance were upright and dignified, surpassing the heavens, fearless, and adorned with precepts, concentration, and wisdom. Having seen this, he thought: 『What kind of good roots must one plant, what kind of merits must one cultivate to have such a wonderful body?』

At that time, the infant Inconceivable Light, relying on the Buddha's spiritual power, knew what the King of Kosala was thinking, and towards the great

王而說偈言：

「常修慈心凈眾生，　　無粗穢惡修正念， 　攝身口意凈梵行，　　彼有如是凈妙身。 　遠離惡者不自造，　　增長修集無量善， 　舍離一切惡諍訟，　　彼有如是凈妙身。 　恭敬佛法及聖僧，　　常恒奉施眾妙供， 　不毀罵他不逼惱，　　彼有如是凈妙身。 　調弄呵罵及毀呰，　　於他人所不生是， 　嘆美贊善不說惡，　　彼有如是凈妙身。 　慳貪嫉妒及憍慢，　　諦觀己行不毀他， 　彼有如是凈妙身。」

爾時波斯匿王白世尊言：「是不思議光菩薩嬰兒，成就如是勝妙大法；有何業障而生於是淫女腹中，捐棄空處？」

佛告大王：「乃往過去九十一劫，爾時有佛，號毗婆尸，出現於世，如來、應供、正遍覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。大王當知，爾時毗婆尸如來法中有二菩薩：一名賢天，二名饒財。賢天菩薩于無上道得不退轉，得陀羅尼及無礙辯，獲無生忍，有福德威勢，少欲少事常樂獨處，逮得神通。彼時饒財菩薩習學頭陀，為賢天菩薩而作給使。彼人恒往聚落城邑，多諸事務。是賢天菩薩呵嘖教誨：『何故多造是諸事務而不斷除？』數數教呵，彼便生瞋，忿心不喜。以忿恚故毀敗身心，敗身心已瞋恚罵言：『輕賤淫女兒

【現代漢語翻譯】 現代漢語譯本 國王於是說了偈語： 『經常修習慈悲心來凈化眾生，沒有粗暴污穢的惡念，端正念頭， 約束身口意，清凈地修行梵行，這樣的人會有清凈美好的身體。 遠離惡事，不自己造惡，增長修習無量的善事， 捨棄一切惡意的爭訟，這樣的人會有清凈美好的身體。 恭敬佛、法以及聖僧（僧團），經常奉獻各種美好的供養， 不詆譭謾罵他人，也不逼迫惱害他人，這樣的人會有清凈美好的身體。 不隨意調戲、呵斥、謾罵和詆譭他人，不對他人做這些事， 讚歎美好的事物，讚揚善良的行為，不說別人的壞話，這樣的人會有清凈美好的身體。 對慳吝、貪婪、嫉妒和驕慢，認真觀察自己的行為，不詆譭他人， 這樣的人會有清凈美好的身體。』 這時，波斯匿王（Prasenajit，古代憍薩羅國國王）對世尊（釋迦牟尼佛的尊稱）說：『這位不可思議光菩薩嬰兒，成就瞭如此殊勝的大法；是因為有什麼業障而生在的腹中，被遺棄在空曠的地方呢？』 佛告訴波斯匿王：『在過去九十一劫（kalpa，時間單位）之前，那時有一尊佛，名叫毗婆尸（Vipassi，過去七佛之一），出現在世間，是如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍覺（Samyaksambuddha，完全覺悟者）、明行足（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，以好的方式逝去的人）、世間解（Lokavidu，瞭解世界的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purushadamyasarathi，調御眾生的人）、天人師（Shasta Devamanushyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人）。大王應該知道，當時毗婆尸如來的法中有兩位菩薩（Bodhisattva，立志成佛的人）：一位名叫賢天，一位名叫饒財。賢天菩薩在無上道（Anuttara-samyak-sambodhi，最高的覺悟之道）上得到了不退轉（avaivartika，不再退轉）的境界，得到了陀羅尼（dharani，總持法門）和無礙辯（pratibhana，無礙的辯才），獲得了無生忍（anutpattika-dharma-kshanti，對諸法不生不滅的證悟），有福德和威勢，少欲知足，常常喜歡獨自居住，獲得了神通（abhijna，超自然能力）。那時饒財菩薩學習頭陀行（dhuta，苦行），為賢天菩薩做侍者。他經常往來於聚落和城邑，有很多事務。賢天菩薩呵斥教誨他說：『為什麼要做這麼多事務而不停止呢？』多次教訓呵斥他，他就生氣了，心中不高興。因為憤怒的緣故，毀壞了自己的身心，毀壞身心之後，就憤怒地罵道：『輕賤的兒！』

【English Translation】 English version Then the king spoke in verse, saying: 『Constantly cultivate a mind of loving-kindness to purify sentient beings, without coarse or defiled evil thoughts, rectify your mindfulness, Restrain body, speech, and mind, purely practice Brahma-conduct, such a person will have a pure and wonderful body. Stay away from evil deeds, do not create evil yourself, increase and cultivate immeasurable good deeds, Abandon all evil disputes, such a person will have a pure and wonderful body. Respect the Buddha, the Dharma, and the Sangha (community), constantly offer various wonderful offerings, Do not slander or scold others, nor oppress or annoy them, such a person will have a pure and wonderful body. Do not casually tease, scold, revile, or slander others, do not do these things to others, Praise beautiful things, commend good deeds, do not speak ill of others, such a person will have a pure and wonderful body. Regarding stinginess, greed, jealousy, and arrogance, carefully observe your own actions, do not slander others, Such a person will have a pure and wonderful body.』 At that time, King Prasenajit (Prasenajit, king of ancient Kosala) said to the World-Honored One (a respectful title for Shakyamuni Buddha): 『This inconceivable light Bodhisattva (Bodhisattva, one who aspires to become a Buddha) infant has achieved such a supreme great Dharma; what karmic obstacles caused him to be born in a **'s womb and abandoned in an empty place?』 The Buddha told the king: 『In the past, ninety-one kalpas (kalpa, a unit of time) ago, there was a Buddha named Vipassi (Vipassi, one of the past seven Buddhas) who appeared in the world, as the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, a fully enlightened one), Vidyacharana-sampanna (Vidyacharana-sampanna, one who possesses wisdom and virtue), Sugata (Sugata, one who has gone well), Lokavidu (Lokavidu, one who understands the world), Anuttara (Anuttara, an unsurpassed one), Purushadamyasarathi (Purushadamyasarathi, one who tames beings), Shasta Devamanushyanam (Shasta Devamanushyanam, the teacher of gods and humans), Buddha (Buddha, an enlightened one), and Bhagavan (Bhagavan, a revered one). O great king, you should know that at that time, in the Dharma of Vipassi Buddha, there were two Bodhisattvas: one named Wise Heaven, and the other named Abundant Wealth. The Wise Heaven Bodhisattva attained the state of non-retrogression (avaivartika, no longer regressing) on the unsurpassed path (Anuttara-samyak-sambodhi, the highest path of enlightenment), obtained dharani (dharani, a mnemonic device) and unobstructed eloquence (pratibhana, unimpeded eloquence), attained the forbearance of non-origination (anutpattika-dharma-kshanti, realization of the non-arising and non-ceasing of all dharmas), possessed blessings and power, was content with few desires, often enjoyed living alone, and attained supernatural powers (abhijna, supernatural abilities). At that time, the Abundant Wealth Bodhisattva practiced asceticism (dhuta, ascetic practices) and served as an attendant to the Wise Heaven Bodhisattva. He often went to villages and cities and had many affairs. The Wise Heaven Bodhisattva scolded and taught him, saying: 『Why do you do so many affairs and not stop?』 He repeatedly taught and scolded him, and he became angry and unhappy in his heart. Because of anger, he ruined his body and mind, and after ruining his body and mind, he angrily cursed: 『Despicable ** child!』

，私通所生，從他人得。不識其父又不識母，況汝當有戒聞定慧？』彼瞋罵已，復不悔過又不捨離，結使所纏恒有忿心瞋賢天菩薩。時賢天菩薩即便捨棄。既捨棄已倍生瞋恚罵詈揚惡，以此不善業行因緣，身壞命終生淫女胎——為彼賢天菩薩所護，不生地獄——淫女生已恒常棄之，為狐狼狗之所啖食。

「大王！以是緣故，九十一劫常如是死，生生常棄，為多人眾之所罵言：『是淫女子。』被棄空處，狐狼狗食。大王莫疑。何以故？彼時饒財瞋罵菩薩，即是今此不思議光菩薩是也。惡業行盡，以善業力，凈于結心悅可佛意，是人惡道悉皆永盡。大王！此不思議光菩薩，已曾值遇六十四億佛，恭敬供養尊重讚歎，是諸佛所常修梵行勤進求法。此本善力，得如是事及神通力。大王！如是黑白之業終不敗亡，是故智者善護身口及以意業，寧捨身命不造惡業。」

爾時波斯匿王白言：「世尊！彼賢天菩薩，為已得成於一切智？為故修集菩薩行耶？」

佛言：「大王！彼賢天菩薩，今者在彼阿閦佛土修菩薩行，名曰德藏。」

爾時波斯匿王白言：「世尊！若善男子、善女人，常應當親于善知識、近善知識。何以故？世尊！近善知識，恭敬圍繞聽聞善法，聞善法已得於善心，已有善心則修善行，造作善業

【現代漢語翻譯】 現代漢語譯本：'私通所生，從他人得。不認識他的父親也不認識他的母親，更何況你會有戒、聞、定、慧？' 他瞋怒謾罵之後，又不悔改過錯，又不捨離惡行，被煩惱束縛，心中總是充滿憤怒，瞋恨賢天菩薩（具有賢善天性的菩薩）。這時賢天菩薩就捨棄了他。被捨棄之後，他更加瞋恚，謾罵，宣揚惡行，因為這種不善的業行因緣，身壞命終之後，轉生為胎兒——被賢天菩薩所守護，不墮入地獄——出生之後卻總是被拋棄，被狐貍、狼、狗等野獸吞食。 『大王！因為這樣的緣故，他在九十一劫中常常這樣死去，生生世世都被拋棄，被許多人謾罵說：『這是私生子。』被拋棄在空曠的地方，被狐貍、狼、狗吞食。大王不要疑惑。為什麼呢？因為當時那個富有的人瞋怒謾罵菩薩，就是現在這位不思議光菩薩（具有不可思議光明的菩薩）。惡業已經窮盡，憑藉善業的力量，清凈了煩惱之心，悅可了佛的意願，這個人惡道的果報全部永遠消盡。大王！這位不思議光菩薩，曾經值遇六十四億佛，恭敬供養，尊重讚歎，在這些佛所常常修習梵行，勤奮精進地尋求佛法。這是他原本的善的力量，使他得到這樣的果報以及神通力量。大王！善惡之業最終不會消失，所以智者應當守護好自己的身、口、意三業，寧可捨棄生命也不要造作惡業。』 這時波斯匿王（Prasenajit，古代憍薩羅國國王）稟告佛說：『世尊！那位賢天菩薩，是已經成就一切智慧了嗎？還是爲了（利益眾生）而修集菩薩行呢？』 佛說：『大王！那位賢天菩薩，現在在阿閦佛（Akshobhya，不動如來）的佛土修菩薩行，名叫德藏。』 這時波斯匿王稟告佛說：『世尊！如果善男子、善女人，應當常常親近善知識，靠近善知識。為什麼呢？世尊！親近善知識，恭敬圍繞，聽聞善法，聽聞善法之後得到善心，有了善心就修行善行，造作善業。

【English Translation】 English version: 'Born of adultery, obtained from another. Not knowing his father nor knowing his mother, how could you possess precepts, learning, concentration, and wisdom?' After he had become angry and reviled, he did not repent, nor did he abandon his ways, constantly bound by afflictions, always harboring resentment and anger towards the Worthy Heavenly Bodhisattva (Bodhisattva with virtuous heavenly nature). At that time, the Worthy Heavenly Bodhisattva then abandoned him. Having been abandoned, he became even more angry, reviling and proclaiming evil. Due to this unwholesome karma, upon the destruction of his body and the end of his life, he was born as a fetus—protected by that Worthy Heavenly Bodhisattva, not born in hell—but after being born, he was constantly abandoned, to be eaten by foxes, wolves, and dogs. 'Great King! For this reason, for ninety-one kalpas (aeons), he died in this way, constantly abandoned in every birth, reviled by many people, who said: 'He is a bastard.' Abandoned in empty places, eaten by foxes, wolves, and dogs. Great King, do not doubt. Why? Because the wealthy man who was angry and reviled the Bodhisattva at that time is now this Inconceivable Light Bodhisattva (Bodhisattva with inconceivable light). His evil karma has been exhausted, and through the power of good karma, he has purified his afflicted mind, pleased the Buddha's intention, and all his evil destinies have been forever extinguished. Great King! This Inconceivable Light Bodhisattva has encountered sixty-four billion Buddhas, respectfully made offerings, honored, and praised them. He has constantly cultivated pure conduct and diligently sought the Dharma in the presence of these Buddhas. This is the power of his original goodness, which has enabled him to attain such achievements and supernatural powers. Great King! Such black and white karma will never be lost. Therefore, the wise should carefully guard their body, speech, and mind, and rather give up their lives than create evil karma.' At that time, King Prasenajit (King of Kosala in ancient India) said to the Buddha: 'World Honored One! Has that Worthy Heavenly Bodhisattva already attained complete enlightenment, or is he cultivating the Bodhisattva path for the sake of (all beings)?' The Buddha said: 'Great King! That Worthy Heavenly Bodhisattva is now cultivating the Bodhisattva path in the Buddha-land of Akshobhya (Immovable Tathagata), and his name is Virtue Treasury.' At that time, King Prasenajit said to the Buddha: 'World Honored One! If good men and good women should always be close to good spiritual friends, near good spiritual friends. Why? World Honored One! Being near good spiritual friends, respectfully surrounding them, hearing the good Dharma, after hearing the good Dharma, they obtain good minds, and having good minds, they cultivate good conduct, creating good karma.'

趣向善處，得善知識；得善友故，不作諸惡，修習諸善；習諸善已，自無逼熱不逼熱他。若有菩薩自護護他，能得菩提；若已住道，有大勢力能有所利。」

佛言：「善哉大王！快說此言。大王！菩薩親近於善知識，具滿一切功德善法。」

爾時不思議光菩薩白言：「世尊！菩薩成就幾法，疾得阿耨多羅三藐三菩提，獲凈法忍？」

佛言：「嬰兒！菩薩成就四法，疾得無上正真之道及凈法忍。何等四？解因緣忍，遠離斷常，解無我、人、眾生、壽命，解了空寂修行于空；是為四。

「復有四法。何等四？過去寂滅，未來無來知，現在不住，三世平等；是為四。

「復有四法，所謂：自凈，凈諸眾生，凈法，凈禪定；是為四。

「復有四法，謂：寂身，寂心，寂道，寂法；是為四。

「復有四法，謂：以法觀佛不以色，以離觀法不以我，以無為觀僧不以眾，凈于慧眼；是為四。

「復有四法，所謂：滿足諸波羅蜜，不捨四攝法，善知方便，說無眾生而行大悲；是為四。

「嬰兒！是為菩薩成就四法，疾得阿耨多羅三藐三菩提及深法忍。」

說是法時，不思議光菩薩得無生法忍，歡喜踴躍，上升虛空高七多羅樹。時此三千大千世界六種震動，大光普照，天

【現代漢語翻譯】 現代漢語譯本：趣向善處，親近善知識（Kalyana-mitra，指引正道的良師益友）；因為有善友的緣故，就不會去做各種惡事，而是修習各種善行；修習各種善行之後，自己內心沒有逼迫的熱惱，也不會給他人帶來逼迫的熱惱。如果有菩薩（Bodhisattva，立志成佛的修行者）能夠自利利他，就能證得菩提（Bodhi，覺悟）；如果已經安住于正道，就有強大的力量能夠利益眾生。」

佛說：「說得好啊，大王！你說的這些話很好。大王！菩薩親近善知識，就能圓滿一切功德善法。」

這時，不思議光菩薩（Acintyaprabha Bodhisattva）問佛說：「世尊！菩薩成就哪幾種法，能夠快速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），獲得清凈的法忍（Dharma-ksanti，對佛法的深刻理解和接受）？」

佛說：「嬰兒！菩薩成就四種法，能夠快速證得無上正真之道以及清凈的法忍。是哪四種呢？理解因緣忍（Hetu-pratyaya-ksanti，對因果關係的理解和接受），遠離斷見和常見，理解無我（Anatman，沒有永恒不變的自我）、無人、無眾生、無壽命，理解空寂（Sunyata，空性）並修行于空性；這就是四種。

「還有四種法。是哪四種呢？過去已經寂滅，未來無從到來，現在不住留，三世平等；這就是四種。

「還有四種法，就是：自身清凈，令一切眾生清凈，佛法清凈，禪定清凈；這就是四種。

「還有四種法，就是：身寂靜，心寂靜，道寂靜，法寂靜；這就是四種。

「還有四種法，就是：以法身觀佛，不以色相觀佛；以遠離我執的智慧觀法，不以我見觀法；以無為法觀僧，不以大眾相觀僧；清凈智慧之眼；這就是四種。

「還有四種法，就是：圓滿諸波羅蜜（Paramita，到達彼岸的方法，如佈施、持戒等），不捨四攝法（Samgraha-vastu，菩薩用來攝受眾生的四種方法，佈施、愛語、利行、同事），善於運用方便法門，口說無眾生可度，而行廣大慈悲；這就是四種。

「嬰兒！這就是菩薩成就四種法，能夠快速證得阿耨多羅三藐三菩提以及甚深法忍。」

在佛說此法時，不思議光菩薩證得無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解），歡喜踴躍，上升到虛空中，高度達到七多羅樹（Tala tree，一種高大的樹木）。當時，這個三千大千世界（Tri-sahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）發生了六種震動，大光明普遍照耀，天...

【English Translation】 English version: 'Directing oneself towards virtuous places, one obtains virtuous friends (Kalyana-mitra, virtuous spiritual friends who guide one on the right path); because of having virtuous friends, one does not commit various evils, but cultivates various good deeds; having cultivated various good deeds, one is free from the tormenting heat within oneself and does not inflict tormenting heat on others. If a Bodhisattva (Bodhisattva, one who aspires to achieve Buddhahood) can benefit both oneself and others, one can attain Bodhi (Bodhi, enlightenment); if one has already abided in the path, one has great power to benefit others.'

The Buddha said: 'Excellent, O King! You have spoken well. O King! A Bodhisattva who associates with virtuous friends perfects all meritorious and virtuous qualities.'

At that time, Acintyaprabha Bodhisattva (Acintyaprabha Bodhisattva) said to the Buddha: 'O World-Honored One! By perfecting how many dharmas (Dharma, teachings), can a Bodhisattva quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) and obtain pure Dharma-ksanti (Dharma-ksanti, acceptance of the truth of the Dharma)?'

The Buddha said: 'Child! A Bodhisattva who perfects four dharmas quickly attains the unsurpassed and true path and pure Dharma-ksanti. What are the four? Understanding and accepting the Dharma of cause and condition (Hetu-pratyaya-ksanti, acceptance of the law of cause and effect), avoiding the extremes of permanence and annihilation, understanding the absence of self (Anatman, no permanent self), person, sentient beings, and lifespan, understanding emptiness (Sunyata, emptiness) and practicing emptiness; these are the four.

'There are also four dharmas. What are the four? The past is already extinguished, the future has not yet come, the present does not abide, the three times are equal; these are the four.

'There are also four dharmas, namely: purifying oneself, purifying all sentient beings, purifying the Dharma, purifying meditation; these are the four.

'There are also four dharmas, namely: stillness of body, stillness of mind, stillness of the path, stillness of the Dharma; these are the four.

'There are also four dharmas, namely: contemplating the Buddha through the Dharma body, not through physical form; contemplating the Dharma with wisdom free from self-attachment, not with self-view; contemplating the Sangha (Sangha, the monastic community) with non-action, not with the view of a multitude; purifying the eye of wisdom; these are the four.

'There are also four dharmas, namely: fulfilling all the Paramitas (Paramita, perfections such as generosity, morality, etc.), not abandoning the four Samgraha-vastus (Samgraha-vastu, the four means of embracing sentient beings: generosity, kind speech, beneficial action, and cooperation), being skilled in expedient means, speaking of no sentient beings to be delivered, while practicing great compassion; these are the four.

'Child! These are the four dharmas that a Bodhisattva perfects to quickly attain Anuttara-samyak-sambodhi and profound Dharma-ksanti.'

When the Buddha spoke this Dharma, Acintyaprabha Bodhisattva attained Anutpattika-dharma-ksanti (Anutpattika-dharma-ksanti, the acceptance that all dharmas are unproduced), rejoiced, and rose into the sky to a height of seven Tala trees (Tala tree, a tall palm tree). At that time, this tri-sahasra-maha-sahasra-lokadhatu (Tri-sahasra-maha-sahasra-lokadhatu, a great chiliocosm) shook in six ways, great light shone everywhere, and the heavens...

雨眾華，百千伎樂不鼓自鳴。

爾時世尊知不思議光菩薩心已，即便微笑。佛之常法，若微笑時，種種若干百千色光從面門出，青、黃、赤、白、紅頗梨色。是光普照，遍於無量無邊世界，隱蔽魔宮及日月光，斷除地獄、餓鬼苦已，上至梵世，還繞佛三匝，從頂相入。

爾時大德阿難從座而起，偏袒右肩，右膝著地，合掌向佛，說偈問曰：

「色相甚微妙，　　雜好莊嚴身， 　圓光善答問，　　以何因緣笑？ 　上戒行無畏，　　勝定慧莊嚴， 　示堅解脫果，　　以何因緣笑？ 　忍力及十力，　　忍勇進難動， 　樂見示四諦，　　以何因緣笑？ 　金剛身堅固，　　那羅延力盡， 　梵音聲悅意，　　愿演說笑義。 　梵身天在上，　　不見如來頂， 　次第合掌敬，　　以何因緣笑？ 　樹王下降魔，　　得無垢凈道， 　知諸眾生行，　　愿顯何緣笑。 　轉無上法輪，　　說無常動地， 　調人天龍等，　　大德何故笑？ 　照明除闇冥，　　無垢遍凈眼， 　功德如虛空，　　以何因緣笑？」

爾時世尊告阿難言：「汝今見是不思議光菩薩去地七多羅樹，住虛空不？」

阿難白言：「已見。世尊！」

「阿難！是不思議光菩薩，過百千阿僧祇劫當得作佛，亦號不思

【現代漢語翻譯】 現代漢語譯本： 天空中降下各種各樣的華（花），無數的樂器無需敲擊也能自動發出美妙的音樂。 這時，世尊已經瞭解了不思議光菩薩（Inconceivable Light Bodhisattva）的心意，便露出了微笑。這是佛的常態，當微笑時，各種各樣、成百上千種顏色的光芒從佛的面門中射出，呈現出青色、黃色、紅色、白色、以及紅頗梨色（一種紅色寶石的光澤）。這些光芒普照，遍佈無量無邊的世界，遮蔽了魔宮和日月的光輝，消除了地獄和餓鬼的痛苦，向上到達梵天世界，然後環繞佛身三圈，從佛的頂門進入。 這時，大德阿難（Ananda）從座位上站起來，袒露右肩，右膝跪地，合掌向佛，用偈語問道： 『您的容貌和身相極其微妙，各種美好的特徵莊嚴您的身體， 您的圓光能很好地回答問題，是因為什麼因緣而微笑呢？ 您擁有至上的戒行和無畏的精神，以殊勝的禪定和智慧來莊嚴自身， 您展示了堅固的解脫之果，是因為什麼因緣而微笑呢？ 您具備忍辱的力量和十種力量（Ten Powers of a Buddha），忍耐和勇猛精進難以動搖， 您樂於向眾生展示四聖諦（Four Noble Truths），是因為什麼因緣而微笑呢？ 您擁有金剛般堅固的身體，具備那羅延（Narayana）般無窮的力量， 您的梵音悅耳動聽，愿您為我們解說微笑的含義。 梵天之身處在天上，也無法看見如來的頭頂， 他們依次合掌恭敬，是因為什麼因緣而微笑呢？ 您在菩提樹下（Bodhi tree）降伏了魔軍，獲得了無垢清凈的道， 您瞭解所有眾生的行為，愿您顯現是因為什麼緣故而微笑。 您轉動無上的法輪（Dharma wheel），宣說無常的真理，震動大地， 您調伏了人、天、龍等眾生，大德啊，您為何微笑呢？ 您的光明照亮並驅散黑暗，您擁有無垢遍凈的眼睛， 您的功德如同虛空般廣大，是因為什麼因緣而微笑呢？』 這時，世尊告訴阿難說：『你現在看見那不思議光菩薩離開地面七多羅樹（tala tree，一種高大的樹）的高度，停留在虛空中嗎？』 阿難回答說：『我已經看見了，世尊！』 『阿難！這不思議光菩薩，經過百千阿僧祇劫（asamkhya kalpas，無數個劫波）后將會成佛，佛號也叫不思議光（Inconceivable Light）。』 English version: Raining various kinds of Hua (flowers), hundreds of thousands of musical instruments play beautiful music automatically without being struck. At that time, the World Honored One, knowing the mind of Inconceivable Light Bodhisattva, smiled. It is the Buddha's usual practice that when smiling, various kinds of light of hundreds of thousands of colors emanate from the Buddha's face, appearing in blue, yellow, red, white, and red sphatika (a type of red gemstone luster). These lights shine universally, pervading immeasurable and boundless worlds, obscuring the palaces of demons and the light of the sun and moon, eliminating the suffering of hells and hungry ghosts, ascending to the Brahma heavens, then circling the Buddha three times, entering from the crown of the Buddha's head. At that time, the Venerable Ananda rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and asked in verse: 『Your countenance and form are extremely subtle, adorned with all kinds of beautiful features, Your radiant light answers questions well, for what reason do you smile? You possess supreme precepts and fearlessness, adorning yourself with excellent samadhi and wisdom, You reveal the firm fruit of liberation, for what reason do you smile? You possess the power of patience and the ten powers, patience and courageous progress are unshakable, You gladly show beings the Four Noble Truths, for what reason do you smile? You possess a body as firm as diamond, possessing the inexhaustible strength of Narayana, Your Brahma voice is pleasing to the ear, may you explain the meaning of your smile. The Brahma body is in the heavens, yet cannot see the Tathagata's crown, They respectfully join their palms in sequence, for what reason do you smile? You subdued the armies of Mara under the Bodhi tree, attaining the undefiled pure path, You know the actions of all beings, may you reveal for what reason you smile. You turn the unsurpassed Dharma wheel, proclaiming the truth of impermanence, shaking the earth, You tame beings such as humans, gods, and dragons, Great Virtue, why do you smile? Your light illuminates and dispels darkness, you possess undefiled and perfectly pure eyes, Your merits are as vast as space, for what reason do you smile?』 At that time, the World Honored One said to Ananda: 『Do you now see that Inconceivable Light Bodhisattva is seven tala trees (a tall tree) above the ground, abiding in space?』 Ananda replied: 『I have seen it, World Honored One!』 『Ananda! This Inconceivable Light Bodhisattva, after hundreds of thousands of asamkhya kalpas, will become a Buddha, and the Buddha's name will also be Inconceivable Light.』

【English Translation】 Raining various kinds of Hua (flowers), hundreds of thousands of musical instruments play beautiful music automatically without being struck. At that time, the World Honored One, knowing the mind of Inconceivable Light Bodhisattva, smiled. It is the Buddha's usual practice that when smiling, various kinds of light of hundreds of thousands of colors emanate from the Buddha's face, appearing in blue, yellow, red, white, and red sphatika (a type of red gemstone luster). These lights shine universally, pervading immeasurable and boundless worlds, obscuring the palaces of demons and the light of the sun and moon, eliminating the suffering of hells and hungry ghosts, ascending to the Brahma heavens, then circling the Buddha three times, entering from the crown of the Buddha's head. At that time, the Venerable Ananda rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and asked in verse: 『Your countenance and form are extremely subtle, adorned with all kinds of beautiful features, Your radiant light answers questions well, for what reason do you smile? You possess supreme precepts and fearlessness, adorning yourself with excellent samadhi and wisdom, You reveal the firm fruit of liberation, for what reason do you smile? You possess the power of patience and the ten powers (Ten Powers of a Buddha), patience and courageous progress are unshakable, You gladly show beings the Four Noble Truths (Four Noble Truths), for what reason do you smile? You possess a body as firm as diamond, possessing the inexhaustible strength of Narayana (Narayana), Your Brahma voice is pleasing to the ear, may you explain the meaning of your smile. The Brahma body is in the heavens, yet cannot see the Tathagata's crown, They respectfully join their palms in sequence, for what reason do you smile? You subdued the armies of Mara under the Bodhi tree (Bodhi tree), attaining the undefiled pure path, You know the actions of all beings, may you reveal for what reason you smile. You turn the unsurpassed Dharma wheel (Dharma wheel), proclaiming the truth of impermanence, shaking the earth, You tame beings such as humans, gods, and dragons, Great Virtue, why do you smile? Your light illuminates and dispels darkness, you possess undefiled and perfectly pure eyes, Your merits are as vast as space, for what reason do you smile?』 At that time, the World Honored One said to Ananda: 『Do you now see that Inconceivable Light Bodhisattva is seven tala trees (tala tree) above the ground, abiding in space?』 Ananda replied: 『I have seen it, World Honored One!』 『Ananda! This Inconceivable Light Bodhisattva, after hundreds of thousands of asamkhya kalpas (asamkhya kalpas), will become a Buddha, and the Buddha's name will also be Inconceivable Light (Inconceivable Light).』

議光，出現於世，如來、應、正遍覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名凈潔，劫名無咎。阿難！是凈潔佛土甚為清凈，如此他化自在諸天宮殿。彼佛壽命二十中劫，大聲聞眾其數八萬，諸菩薩僧三萬二千。阿難！以何因緣故劫名無咎？阿難！彼時多有百千劫中無佛出世，是不思議光佛于彼劫中最初成佛，凈居諸天歡喜讚歎：『此劫無咎。此劫無咎。以有如來出現於世故，是故當名此劫無咎。』」

說是不思議光菩薩時，三萬二千眾生髮阿耨多羅三藐三菩提心；六萬菩薩得無生法忍；五百比丘斷諸結漏心得自在成阿羅漢。

爾時佛告阿難：「汝受此經，持讀誦說，于大眾中廣敷演之，令我正法久住在世，亦多利益未來菩薩。」

大德阿難白言：「世尊！我已受持。世尊！此經何名？云何受持？」

佛言：「阿難！此經名為『除凈業障』，亦名為『神力所持不思議光菩薩所說』，如是受持。阿難！若善男子、善女人，盡其壽命奉諸如來，供養恭敬尊重讚歎，以雜色花裓如須彌，燒香、末香、涂香、幢幡、寶蓋皆亦如是以用供養。復有善男子、善女人，受持於此不思議光所說經法，讀誦通利，在大眾中廣為人說，如說修行，是福多彼。阿難！若欲法供供養如來

【現代漢語翻譯】 現代漢語譯本：佛陀說：『議光（Yiguang），出現在世間，他是一位如來（Tathagata，意為「如來」）、應供（Arhat，意為「應受供養者」）、正遍知（Samyak-sambuddha，意為「正等覺者」）、明行足（Vidya-charana-sampanna，意為「具有智慧和德行的人」）、善逝（Sugata，意為「善於逝世的人」）、世間解（Lokavidu，意為「瞭解世間一切事理的人」）、無上士（Anuttara，意為「無與倫比的人」）、調御丈夫（Purusa-damya-sarathi，意為「調伏眾生的人」）、天人師（Sasta deva-manusyanam，意為「天人和人類的導師」）、佛（Buddha，意為「覺悟者」）、世尊（Bhagavan，意為「世間尊貴的人」）。他的國名叫凈潔（Jingjie），劫名叫無咎（Wugou）。阿難（Ananda）！那凈潔佛土非常清凈，就像他化自在天（Paranirmita-vasavartin）的宮殿一樣。那位佛的壽命有二十中劫（Antarakalpa），大聲聞眾有八萬人，菩薩僧有三萬二千人。阿難！因為什麼因緣，這個劫名叫無咎呢？阿難！那時有很多百千劫中沒有佛出世，而不思議光佛（Bu Si Yi Guang Buddha）在那劫中最初成佛，凈居天（Suddhavasa）的諸天歡喜讚歎：『這個劫沒有過失！這個劫沒有過失！因為有如來出現在世間，所以應當稱這個劫為無咎。』 在說不思議光菩薩（Bu Si Yi Guang Bodhisattva）的時候，三萬二千眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，意為「無上正等正覺之心」）；六萬菩薩得到了無生法忍（Anutpattika-dharma-ksanti，意為「對諸法不生不滅的證悟」）；五百比丘（Bhikkhu）斷除了各種煩惱，心得自在，成就了阿羅漢（Arhat，意為「已證得涅槃的聖者」）。 這時，佛告訴阿難：『你接受這部經，持誦、讀誦、宣說，在大眾中廣泛地敷演它，使我的正法長久地住在世間，也多多利益未來的菩薩。』 大德阿難（Ananda）稟告佛說：『世尊（Bhagavan）！我已經接受並持有了。世尊！這部經叫什麼名字？應該如何受持呢？』 佛說：『阿難！這部經名為『除凈業障』（Chu Jing Ye Zhang），也名為『神力所持不思議光菩薩所說』（Shen Li Suo Chi Bu Si Yi Guang Pusa Suo Shuo），就這樣受持。阿難！如果善男子、善女人，用盡他們的壽命來奉獻諸如來（Tathagata），供養、恭敬、尊重、讚歎，用各種顏色的花堆積如須彌山（Sumeru），燒香、末香、涂香、幢幡、寶蓋，也都像這樣用來供養。再有善男子、善女人，受持這部不思議光（Bu Si Yi Guang）所說的經法，讀誦通利，在大眾中廣泛地為人宣說，如所說的那樣修行，這福德比前者更多。阿難！如果想要以法供養供養如來（Tathagata），』

【English Translation】 English version: The Buddha said: 'Yiguang (Yiguang), appeared in the world, he is a Tathagata (Tathagata, meaning 'Thus Gone One'), Arhat (Arhat, meaning 'Worthy of Offerings'), Samyak-sambuddha (Samyak-sambuddha, meaning 'Perfectly Enlightened One'), Vidya-charana-sampanna (Vidya-charana-sampanna, meaning 'Endowed with Wisdom and Conduct'), Sugata (Sugata, meaning 'Well-Gone One'), Lokavidu (Lokavidu, meaning 'Knower of the World'), Anuttara (Anuttara, meaning 'Unsurpassed One'), Purusa-damya-sarathi (Purusa-damya-sarathi, meaning 'Tamer of Men'), Sasta deva-manusyanam (Sasta deva-manusyanam, meaning 'Teacher of Gods and Men'), Buddha (Buddha, meaning 'Enlightened One'), Bhagavan (Bhagavan, meaning 'Blessed One'). His country is called Jingjie (Jingjie), and the kalpa is called Wugou (Wugou). Ananda (Ananda)! That Jingjie Buddha-land is very pure, like the palaces of the Paranirmita-vasavartin (Paranirmita-vasavartin) heavens. That Buddha's lifespan is twenty intermediate kalpas (Antarakalpa), the great assembly of Sravakas numbers eighty thousand, and the Bodhisattva Sangha numbers thirty-two thousand. Ananda! For what reason is this kalpa called Wugou? Ananda! At that time, there were many hundreds of thousands of kalpas in which no Buddha appeared in the world, and the Buddha Bu Si Yi Guang (Bu Si Yi Guang Buddha) was the first to attain Buddhahood in that kalpa. The gods of the Suddhavasa (Suddhavasa) heavens rejoiced and praised: 'This kalpa is without fault! This kalpa is without fault! Because a Tathagata has appeared in the world, therefore this kalpa should be called Wugou.' While speaking of the Bodhisattva Bu Si Yi Guang (Bu Si Yi Guang Bodhisattva), thirty-two thousand beings generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, meaning 'Unsurpassed Perfect Enlightenment'); sixty thousand Bodhisattvas attained the Kshanti of non-origination of dharmas (Anutpattika-dharma-ksanti, meaning 'Realization of the non-arising and non-ceasing of all dharmas'); five hundred Bhikkhus (Bhikkhu) severed all defilements, their minds became free, and they attained Arhatship (Arhat, meaning 'Liberated One'). At that time, the Buddha said to Ananda: 'Receive this Sutra, uphold, recite, and expound it, widely propagate it among the assembly, so that my Dharma may long abide in the world, and also greatly benefit future Bodhisattvas.' The Venerable Ananda (Ananda) said to the Buddha: 'Bhagavan (Bhagavan)! I have already received and uphold it. Bhagavan! What is the name of this Sutra? How should it be upheld?' The Buddha said: 'Ananda! This Sutra is named 'Eliminating Pure Karmic Obstacles' (Chu Jing Ye Zhang), and it is also named 'Spoken by the Bodhisattva Bu Si Yi Guang, Supported by Divine Power' (Shen Li Suo Chi Bu Si Yi Guang Pusa Suo Shuo), uphold it in this way. Ananda! If good men and good women, for the duration of their lives, dedicate themselves to all the Tathagatas (Tathagata), offering, revering, respecting, and praising them, piling up flowers of various colors like Mount Sumeru (Sumeru), burning incense, powdered incense, scented ointment, banners, and jeweled canopies, all these are used for offerings in this way. Furthermore, if good men and good women, uphold this Sutra spoken by Bu Si Yi Guang (Bu Si Yi Guang), recite it fluently, widely expound it to others in the assembly, and practice as it says, this merit is greater than the former. Ananda! If you wish to make Dharma offerings to the Tathagata (Tathagata),'

，欲作大智慧光明者，應當受持讀誦此經。」

佛說是經已，不思議光菩薩，大德阿難，一切大眾，人、天、龍、鬼、乾闥婆、阿修羅等，聞佛所說，皆大歡喜。

不思議光菩薩所說經

【現代漢語翻譯】 現代漢語譯本：『想要獲得大智慧光明的人，應當接受、奉持、讀誦這部經。』

佛陀說完這部經后，不思議光菩薩（Anantakirti Bodhisattva），大德阿難（Venerable Ananda），以及所有的大眾，包括人、天（devas）、龍（nagas）、鬼（ghosts）、乾闥婆（gandharvas）、阿修羅（asuras）等，聽聞佛陀所說，都非常歡喜。

不思議光菩薩所說經

【English Translation】 English version: 『Those who wish to generate great wisdom and light should accept, uphold, read, and recite this sutra.』

After the Buddha finished speaking this sutra, Anantakirti Bodhisattva (Inconceivable Light Bodhisattva), Venerable Ananda (Greatly Virtuous Ananda), and all the assembly, including humans, devas (gods), nagas (dragons), ghosts, gandharvas (celestial musicians), asuras (demigods), and others, hearing what the Buddha had said, were all greatly rejoiced.

The Sutra Spoken by Anantakirti Bodhisattva