T14n0532_私呵昧經
大正藏第 14 冊 No. 0532 私呵昧經
No. 532
私呵昧經(一名菩薩道樹)
吳月氏優婆塞支謙譯
聞如是：
一時佛在王舍國竹園中，與大比丘眾千二百五十人俱。
爾時有誓心長者子，名私呵昧，與五百弟子俱出王舍大國，欲到竹園中。未至，遙見佛經行，身色光明無央數變，非世俗所可聞見。五百弟子自相與語讚歎言：「佛端正無比，威神乃爾。以何因緣於世有是？作何等行，積何功德，能得是身？當往問之。」
五百弟子皆以恭敬意，戰慄肅然，衣毛起豎，前為佛作禮，卻住一面。私呵昧便前白佛言：「佛身乃爾，非世所見。何因致是？本行何等，積何功德？」
佛問私呵昧言：「若見何等，言：『佛身乃爾，非世所見。』？」
私呵昧便於佛前而說偈言：
「持想視不可見， 人中尊經行時， 足上下蓮花現， 形端正無可不。 空身慧能現法， 一切地皆震動， 丘墟者悉為平， 地高者則為卑。 若舉足經行時， 已經行於地時， 其身住地右轉， 其地轉無能知。 若下足蹈地時， 于經行便不見， 其跡處若如畫， 一切相皆悉見， 其相輪無有色， 然于地悉為現。
【現代漢語翻譯】 現代漢語譯本 No. 532 私呵昧經（又名菩薩道樹） 吳月氏優婆塞支謙譯 我聽聞是這樣的： 一時，佛陀在王舍城（Rājagṛha）的竹林精舍（Veṇuvana）中，與一千二百五十位大比丘（bhikkhu）一同。 當時，有一位發誓修行的長者之子，名叫私呵昧（Sihamegha），與五百名弟子一起離開王舍大國，想要前往竹林精舍。還未到達時，遠遠地看見佛陀在經行（caṅkrama），身色光明，變化無盡，不是世俗之人所能聽聞和見到的。五百名弟子互相讚歎說：『佛陀端正無比，威神如此。是因何因緣才會在世間有這樣的形象？做了什麼樣的修行，積累了什麼樣的功德，才能得到這樣的身軀？我們應當前去請問。』 五百名弟子都以恭敬之心，戰戰兢兢，肅然起敬，身上的毛髮都豎立起來，上前為佛陀作禮，然後退到一旁站立。私呵昧便上前稟白佛陀說：『佛陀的身軀如此殊勝，不是世間所能見到的。是因何因才能達到這樣的境界？最初修行了什麼，積累了什麼功德？』 佛陀問私呵昧說：『你若見到了什麼，才說：『佛陀的身軀如此殊勝，不是世間所能見到的』？』 私呵昧便在佛陀面前說了以下偈頌： 『以執著之想無法看見，人中之尊經行之時， 足上下有蓮花顯現，形體端正無可挑剔。 空性的身體，智慧能夠顯現佛法，一切大地都震動， 丘陵之地都變為平坦，地勢高的地方則變為低窪。 如果舉足經行之時，已經行走于地面之時， 他的身體在地面上右旋，地面的轉動無人能知。 如果下足踩地之時，于經行之中便不見足跡， 他的足跡處如同繪畫一般，一切相貌都能夠看見， 足底的輪相沒有顏色，然而在地面上都顯現出來。』
【English Translation】 English version No. 532 Sihamegha Sutra (also known as Bodhisattva's Path Tree) Translated by Upāsaka Zhi Qian of Yuezhi in Wu Thus have I heard: At one time, the Buddha was in the Bamboo Grove (Veṇuvana) in the city of Rājagṛha, together with a great assembly of twelve hundred and fifty bhikkhus (monks). At that time, there was a son of a wealthy householder named Sihamegha (one with a mind of resolution), who, together with five hundred disciples, left the great country of Rājagṛha, intending to go to the Bamboo Grove. Before arriving, they saw the Buddha walking in meditation (caṅkrama) from afar, his body radiating light with countless transformations, which were beyond the perception of ordinary people. The five hundred disciples praised each other, saying, 'The Buddha is incomparably dignified, and his divine power is such. What cause and condition led to this? What kind of practice did he undertake, and what merits did he accumulate to attain this body? We should go and ask him.' The five hundred disciples, with respectful minds, trembled with awe and stood solemnly, their hair standing on end. They stepped forward to pay homage to the Buddha and then stood to one side. Sihamegha then stepped forward and said to the Buddha, 'The Buddha's body is so extraordinary, not seen in the world. What cause led to this? What was the original practice, and what merits were accumulated?' The Buddha asked Sihamegha, 'If you saw what, did you say: 'The Buddha's body is so extraordinary, not seen in the world'?' Sihamegha then spoke the following verses before the Buddha: 'With clinging thoughts, one cannot see; when the Honored One among humans walks, lotuses appear above and below his feet; his form is upright and without fault. The empty body, wisdom can manifest the Dharma; all the earth shakes, hilly places become flat, and high places become low. If he lifts his foot while walking, when he has already walked on the ground, his body turns to the right on the ground; no one can know the turning of the ground. If he puts his foot down on the ground, his footprints are not seen during the walking, the place of his footprints is like a painting; all the marks can be seen, the wheel mark on the sole of his foot has no color, yet it appears on the ground.'
今所見非世有， 以是故知甚尊， 無有能見其頂， 亦不左亦不右， 亦不前亦不后， 一切處不可得。 當何因知其意？ 當何緣了其智？ 用是故心所怪， 愿為我分別說。 是慧身何從得？ 其根本云何致？ 所施行何等法？ 當何作成其實？ 愿為我斷所疑， 解吾等所可疑。 其佛慧云何得？ 令吾等初發意， 愿次第分別說， 菩薩等所當行， 可自致成衍事， 得神足到十方。」
佛言：「善哉！善哉！私呵昧！所問甚深！甚深！多所憂念，多所安隱諸天及人。愍傷十方，欲使度脫，起諸菩薩大士意，皆令精進。」佛告私呵昧言：「我為汝說之。諦聽！諦受！」
私呵昧即言：「受教。」
佛言：「若有善男子、善女人當行六事，未起菩薩意便起求。何等六？一者依佛住；二者入正道不復還；三者內意自曉了；四者得善知識因自依；五者常有大愿；六者無怯弱心，不厭智慧。是為六。」
佛爾時說偈言：
「若有人依佛法， 入正道諦不還， 常依附善知識， 便從是得大愿。 其內意以曉了， 如是人不怯弱， 于智慧悉備足， 如是者能受法。」
私呵昧白佛言：「以起意者，為有幾意喜？」
【現代漢語翻譯】 現代漢語譯本 『如今我所見到的，並非世間尋常之物，因此可知其無比尊貴。 沒有人能夠看到它的頂端，它既不偏左也不偏右， 既不在前也不在後，在任何地方都無法尋得。 應當通過什麼來了解它的意義？應當憑藉什麼來理解它的智慧？ 因此我的內心感到疑惑，希望您能為我詳細解說。 這智慧之身是從何處獲得的？它的根本是如何達成的？ 所施行的是什麼樣的法？應當如何做才能成就它的真實？ 希望您能為我消除疑惑，解答我們所困惑的問題。 這佛的智慧是如何獲得的？如何才能讓我們初發菩提之心， 希望您能依次詳細解說，菩薩等修行者應當如何行持， 才能最終成就佛的偉大事業，獲得神通，到達十方。』
佛說：『善哉！善哉！私呵昧 (Si-he-mei，人名)！你所問的問題非常深刻！非常深刻！這能讓許多人憂慮的事情得到安寧，能讓諸天和世人得到安穩。憐憫十方眾生，想要讓他們得到解脫，發起諸位菩薩大士的意願，使他們都精進修行。』佛告訴私呵昧 (Si-he-mei，人名)說：『我為你解說。仔細聽！認真領受！』
私呵昧 (Si-he-mei，人名)立刻說：『謹遵教誨。』
佛說：『如果有善男子、善女人想要修行六件事，在還未生起菩薩之心時便發起求道之心。是哪六件事呢？一是依佛而住；二是進入正道便不再退轉；三是內心自己明白；四是得到善知識的引導而依靠；五是常有大愿；六是沒有怯懦之心，不厭倦智慧。這就是六件事。』
佛當時說了偈語：
『如果有人依靠佛法，進入正道真實不退轉， 常常依附善知識，便能從中獲得大愿。 內心已經明白，這樣的人不怯懦， 對於智慧完全具備，這樣的人才能接受佛法。』
私呵昧 (Si-he-mei，人名)問佛說：『對於發起菩提心的人來說，有幾種歡喜呢？』
【English Translation】 English version 『What I see now is not something common in the world, therefore I know it is extremely尊貴 (zun-gui, honorable). No one can see its top; it is neither to the left nor to the right, Neither in front nor behind; it cannot be found anywhere. How should one know its meaning? How should one understand its wisdom? Therefore, my heart is puzzled, and I hope you can explain it to me in detail. Where does this body of wisdom come from? How is its root achieved? What kind of Dharma is practiced? How should one act to achieve its reality? I hope you can dispel my doubts and answer the questions that confuse us. How is this Buddha's wisdom obtained? How can we initiate the Bodhi mind, I hope you can explain in detail, in order, what Bodhisattvas and other practitioners should practice, So that they can eventually achieve the great cause of the Buddha, obtain supernatural powers, and reach the ten directions.』
The Buddha said, 『Excellent! Excellent! Si-he-mei (私呵昧, name of a person)! What you ask is very profound! Very profound! It can bring peace to many who are worried, and stability to gods and people. It is out of compassion for all beings in the ten directions, wanting to liberate them, and to inspire the aspirations of all Bodhisattvas and great beings, so that they all practice diligently.』 The Buddha told Si-he-mei (私呵昧, name of a person), 『I will explain it to you. Listen carefully! Receive it earnestly!』
Si-he-mei (私呵昧, name of a person) immediately said, 『I will follow your teachings.』
The Buddha said, 『If there are good men and good women who want to practice six things, they should develop the aspiration for the path even before the Bodhi mind arises. What are the six things? First, abide by the Buddha; second, once entering the right path, never retreat; third, understand within one's own mind; fourth, rely on the guidance of good teachers; fifth, always have great vows; sixth, have no timidity and never tire of wisdom. These are the six things.』
The Buddha then spoke in verse:
『If someone relies on the Buddha's Dharma, enters the right path and truly does not retreat, Always relies on good teachers, then one can obtain great vows from this. The inner mind is already understood, such a person is not timid, For wisdom is fully equipped, such a person can receive the Dharma.』
Si-he-mei (私呵昧, name of a person) asked the Buddha, 『For those who have initiated the Bodhi mind, how many kinds of joy are there?』
佛言：「以起菩薩意者，有六意喜。何等為六？一者以得喜意不離佛；二者受決語入正道；三者作醫王主治人生、老、病、死；四者我作將，從生死脫人於五道；五者我作海中大船師主，度脫海流人；六者我在冥中作大明主，破壞愚癡。是為六意喜。」
佛爾時說偈言：
「以得意不離佛， 受決語入正道， 作醫王愈一切， 如是行得可意。 我於世為尊將， 欲度脫眾厄難， 諸生死及老病， 一切人諸所著。 我所見勤苦人， 展轉墮五道中， 吾當作大船師， 至度脫海中人， 于冥中作大明， 有盲者悉與眼， 諸諛諂及愚癡， 一切人與智慧。」
私呵昧白佛言：「以何喜意，為有幾功德休息？」
佛言：「以起菩薩意者，有六事身意得休息。何等為六？一者以得從地獄、禽獸、餓鬼勤苦脫出，身意得休息；二者以得脫於八難處；三者以得脫諦，不復入九十六種道；四者以得度應儀各佛法；五者以得在第一法器不復轉；六者以住佛嚴教，不斷佛道。是為六功德休息。」
佛爾時便說偈言：
「以度脫諸惡道， 身遠離八難處， 諸外道不受名， 如是輩悉遠離。 于應儀及各佛， 一切人諸著者， 悉過度起尊意，
【現代漢語翻譯】 現代漢語譯本 佛說：『發起菩薩心的人，有六種意念上的喜悅。是哪六種呢？第一種是因獲得喜悅而不離開佛；第二種是接受佛的決斷之語而進入正道；第三種是作為醫王，主宰治理人生的生、老、病、死；第四種是我作為將領，從生死輪迴中解救人們於五道之中；第五種是我作為海中的大船師，救度脫離海中漂流的人；第六種是我在黑暗中作為大光明的主宰，破除愚癡。這就是六種意念上的喜悅。』 佛當時說了偈語： 『因得意而不離佛，接受決斷之語而進入正道，作為醫王治癒一切，如此修行才能令人滿意。 我在世間作為尊貴的將領，想要解救眾生脫離各種厄難，諸如生死以及衰老病痛，一切人所執著的。 我所見到勤勞困苦的人，輾轉墮入五道之中，我將作為大船師，最終救度脫離苦海中的人， 在黑暗中作為大光明，給失明的人都賦予光明，對於虛偽諂媚以及愚癡的人，都賦予智慧。』 私呵昧（Simha, 獅子）問佛說：『以何種喜悅之意，能獲得多少功德上的止息呢？』 佛說：『發起菩薩心的人，有六件事能使身心得到止息。是哪六件呢？第一是因得以從地獄、禽獸、餓鬼的勤苦中脫離出來，身心得到止息；第二是因得以脫離八難之處；第三是因得以脫離邪見，不再進入九十六種外道；第四是因得以度過適應各種儀軌和諸佛的佛法；第五是因得以處於第一法器而不退轉；第六是因安住于佛的嚴厲教誨，不斷絕佛道。這就是六種功德上的止息。』 佛當時就說了偈語： 『因救度脫離各種惡道，身體遠離八難之處，各種外道不受其名，像這樣的人都遠離了。 對於適應各種儀軌和諸佛，一切人所執著的，都救度他們發起尊貴的意念，』
【English Translation】 English version The Buddha said: 'Those who have aroused the Bodhi mind have six kinds of joy in their thoughts. What are the six? The first is the joy of not leaving the Buddha; the second is receiving the decisive words and entering the right path; the third is acting as the King of Medicine, governing the life, old age, sickness, and death of people; the fourth is that I act as a general, delivering people from the cycle of birth and death in the five realms; the fifth is that I act as a great shipmaster in the sea, delivering those who drift in the sea; the sixth is that I act as a great light in the darkness, destroying ignorance. These are the six joys in thought.' The Buddha then spoke in verse: 'Because of the joy of not leaving the Buddha, receiving the decisive words and entering the right path, acting as the King of Medicine to heal all, such practice is pleasing. I am in the world as a venerable general, wanting to deliver beings from all kinds of calamities, such as birth, death, old age, and sickness, all that people are attached to. Those diligent and suffering people I see, revolving and falling into the five realms, I will act as a great shipmaster, ultimately delivering those in the sea of suffering, In the darkness, I act as a great light, giving sight to the blind, and giving wisdom to those who are flattering, deceitful, and ignorant.' Simha (私呵昧) asked the Buddha: 'With what kind of joy can one obtain how much cessation of merit?' The Buddha said: 'Those who have aroused the Bodhi mind have six things that can bring rest to body and mind. What are the six? The first is that one is liberated from the diligence and suffering of hells, animals, and hungry ghosts, and the body and mind are at rest; the second is that one is liberated from the eight difficulties; the third is that one is liberated from wrong views and no longer enters the ninety-six kinds of heretical paths; the fourth is that one is able to cross over the Dharma of adapting to various rituals and all Buddhas; the fifth is that one is able to be in the first vessel of Dharma and not regress; the sixth is that one abides in the strict teachings of the Buddha and does not cut off the Buddha's path. These are the six cessations of merit.' The Buddha then spoke in verse: 'Because of delivering beings from all evil paths, the body is far from the eight difficulties, the various heretical paths do not receive their name, such beings are all far away. For those who adapt to various rituals and all Buddhas, all that people are attached to, deliver them all to arouse the noble mind,'
一切法過其上。 我今為諸法器， 一切佛及與法， 亦不斷佛嚴教， 以是故得可意。 虛空體常可盡， 于影響亦可見， 不如是勇猛者， 行無邊不可盡。」
私呵昧白佛言：「起菩薩意者，當復行何等法所可作者？」
佛言：「起菩薩意者，當向行六事。何等為六？一者當行佈施，二者當持戒，三者當忍辱，四者當精進，五者當一心，六者當行智慧。是為六事行。」
佛爾時便說偈言：
「佈施者大施與， 若作行當護戒， 忍辱者及精進， 以過禪智慧上， 即於前受慧語， 於人中為當雄， 是功德其獨尊， 諸菩薩所當行。 如是者於一切， 行特異無有雙， 所在處為尊雄， 見持過無數供。」
私呵昧白佛言：「菩薩欲得無所從生法忍，當何以致之？」
佛言：「菩薩有六事行，疾得無所從生法忍。何等為六？一者不計有身，二者不計有人，三者不計有壽，四者不計有形，五者不計無有，六者不計常有。是為六事行。菩薩從是疾得無所從生法忍。」
佛爾時便說偈言：
「吾我人及與壽， 亦不計有是形， 心不念有與無， 智慧者當遠離。 口所說因緣法， 其因緣無所有， 一切法無所起，
【現代漢語翻譯】 現代漢語譯本 一切法都超越其上。 我現在是諸法的容器，一切佛和佛法，也不會斷絕佛的嚴格教誨，因此能夠得到如意的結果。 即使虛空的本體可以窮盡，在影像中也可以見到，但不如勇猛精進的人，他們所行的無邊之法是不可窮盡的。」
私呵昧（Simha-mati，菩薩名）問佛說：「發起菩薩心的人，應當再修行什麼樣的法才能有所成就呢？」
佛說：「發起菩薩心的人，應當修行六件事。哪六件呢？一是應當行佈施（dāna，給予），二是應當持戒（śīla，遵守戒律），三是應當忍辱（kṣānti，忍耐），四是應當精進（vīrya，努力），五是應當一心（dhyāna，禪定），六是應當行智慧（prajñā，般若智慧）。這就是六事行。」
佛當時就說了偈語：
『佈施的人給予廣大，如果修行就應當守護戒律，忍辱的人和精進的人，以超越禪定和智慧之上，就在前面接受智慧的教誨，在人群中成為雄杰，這種功德最為尊貴，是諸位菩薩應當修行的。像這樣的人在一切法中，所行特別殊異沒有能與之相比的，所在之處最為尊貴雄偉，所見所持勝過無數的供養。』
私呵昧（Simha-mati）問佛說：「菩薩想要得到無所從生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟），應當如何才能達到呢？」
佛說：「菩薩有六事行，迅速就能得到無所從生法忍。哪六件呢？一是不執著于有身體，二是不執著于有人，三是不執著于有壽命，四是不執著于有形體，五是不執著于沒有，六是不執著于常有。這就是六事行。菩薩從這裡迅速就能得到無所從生法忍。」
佛當時就說了偈語：
『我、人以及壽命，也不執著于有形體，心中不念有和無，有智慧的人應當遠離這些。口中所說的因緣法（pratītyasamutpāda-dharma， dependent origination），那因緣實際上什麼也沒有，一切法無所生起，
【English Translation】 English version All dharmas surpass it. I am now a vessel for all dharmas, all Buddhas and the Dharma as well, will not cease the Buddha's strict teachings, therefore I can obtain desirable results. Even if the substance of space could be exhausted, and images could be seen, it is not like those who are courageous and diligent, their practice of boundless dharmas is inexhaustible.'
Simha-mati (a Bodhisattva's name) asked the Buddha: 'When one initiates the Bodhisattva mind, what kind of Dharma should one practice to achieve something?'
The Buddha said: 'One who initiates the Bodhisattva mind should practice six things. What are the six? First, one should practice giving (dāna, generosity), second, one should uphold the precepts (śīla, moral discipline), third, one should practice patience (kṣānti, forbearance), fourth, one should practice diligence (vīrya, effort), fifth, one should practice one-pointedness (dhyāna, meditation), sixth, one should practice wisdom (prajñā, wisdom). These are the six practices.'
The Buddha then spoke in verse:
'The giver gives greatly, if practicing, one should guard the precepts, the patient and the diligent, surpass meditation and wisdom, then receive the wise words, and become a hero among people, this merit is the most venerable, what all Bodhisattvas should practice. Such a one, in all things, acts uniquely without equal, wherever they are, they are honored and majestic, seeing and holding surpasses countless offerings.'
Simha-mati asked the Buddha: 'How can a Bodhisattva attain the Acceptance of the Non-origination of Dharmas (anutpattika-dharma-kṣānti, realization of the truth of the non-arising and non-ceasing of all dharmas)?'
The Buddha said: 'A Bodhisattva who practices six things quickly attains the Acceptance of the Non-origination of Dharmas. What are the six? First, not clinging to the existence of a body, second, not clinging to the existence of a person, third, not clinging to the existence of a life, fourth, not clinging to the existence of a form, fifth, not clinging to non-existence, sixth, not clinging to permanence. These are the six practices. A Bodhisattva quickly attains the Acceptance of the Non-origination of Dharmas from these.'
The Buddha then spoke in verse:
'Self, person, and life, also not clinging to the existence of form, the mind does not dwell on existence and non-existence, the wise should stay away from these. The Dharma of Dependent Origination (pratītyasamutpāda-dharma, dependent origination) spoken by the mouth, that dependent origination is actually nothing, all dharmas do not arise,
以是故得法忍。」
私呵昧白佛言：「菩薩大士已得無所從生法忍，用幾事得一切智？」
佛言：「菩薩大士已得無所從生法忍，有六事得一切智。何等為六？一者得身力，二者得口力，三者得意力，四者得神足力，五者得道力，六者得慧力。」
私呵昧白佛言：「何等為身力？」
佛言：「身力者，牢強如金剛無瑕穢。火不能燒，刀不能斷，一切人無能動搖者。是為身力。」
「何等口力？」
佛言：「口力者，有六種聲，如來口所說聲，能遍三千大千日月。是為口力。」
「何等意力？」
佛言：「意力者，悉使百千億魔來，不能動搖佛一毛。是為意力。」
「何等為神足力？」
佛言：「神足力者，持一足指，能震動三千大千日月，其中人民無有驚怖者。是為神足力。」
「何等為道力？」
佛言：「道力者，十方諸佛為一切人說經法，中無空缺，各得其所。是為道力。」
「何等為慧力？」
佛言：「慧力者，一切人意所知、行所知、念可知、念脫知，以一時悉合會，彈指頃持智慧，所可知、所可見、所可學，皆悉知、見、覺。是為慧力。已得無所從生法忍菩薩大士，以是六事得一切智。」
佛爾時便說
【現代漢語翻譯】 現代漢語譯本 『因此，才能獲得法忍。』
私呵昧（Sihamei）問佛說：『菩薩大士已經獲得了無所從生法忍，要用幾種能力才能獲得一切智？』
佛說：『菩薩大士已經獲得了無所從生法忍，要用六種能力才能獲得一切智。哪六種呢？第一是獲得身力，第二是獲得口力，第三是獲得意力，第四是獲得神足力，第五是獲得道力，第六是獲得慧力。』
私呵昧（Sihamei）問佛說：『什麼是身力？』
佛說：『身力是指身體牢固強健如同金剛，沒有瑕疵污穢。火不能燒，刀不能斷，一切人都無法動搖他。這就是身力。』
『什麼是口力？』
佛說：『口力是指具有六種聲音，如來口中所說的聲音，能夠遍及三千大千世界。這就是口力。』
『什麼是意力？』
佛說：『意力是指即使百千億的魔來，也不能動搖佛的一根毫毛。這就是意力。』
『什麼是神足力？』
佛說：『神足力是指用一根腳趾，就能震動三千大千世界，而其中的人民沒有驚慌恐懼的。這就是神足力。』
『什麼是道力？』
佛說：『道力是指十方諸佛為一切人說法，中間沒有空缺遺漏，每個人都能得到他所需要的。這就是道力。』
『什麼是慧力？』
佛說：『慧力是指一切人心中所知、行為所知、念頭可知、念頭解脫可知，在同一時間全部彙集，在彈指之間保持智慧，所能知、所能見、所能學，都能知、見、覺悟。這就是慧力。已經獲得無所從生法忍的菩薩大士，憑藉這六種能力獲得一切智。』
佛陀當時就說了...
【English Translation】 English version 『Therefore, one obtains the forbearance of the Dharma.』
Sihamei (私呵昧) said to the Buddha: 『Bodhisattva Mahasattvas who have already obtained the forbearance of non-origination, how many qualities do they use to obtain omniscience?』
The Buddha said: 『Bodhisattva Mahasattvas who have already obtained the forbearance of non-origination, have six qualities to obtain omniscience. What are the six? First, obtaining bodily strength; second, obtaining verbal strength; third, obtaining mental strength; fourth, obtaining the strength of supernatural powers; fifth, obtaining the strength of the path; and sixth, obtaining the strength of wisdom.』
Sihamei (私呵昧) said to the Buddha: 『What is bodily strength?』
The Buddha said: 『Bodily strength is being as firm and strong as diamond, without flaws or impurities. Fire cannot burn it, swords cannot cut it, and no one can shake it. This is bodily strength.』
『What is verbal strength?』
The Buddha said: 『Verbal strength is having six kinds of sounds. The sound spoken by the Tathagata's (如來) mouth can pervade the three thousand great thousand worlds. This is verbal strength.』
『What is mental strength?』
The Buddha said: 『Mental strength is that even if hundreds of thousands of millions of demons come, they cannot shake a single hair of the Buddha. This is mental strength.』
『What is the strength of supernatural powers?』
The Buddha said: 『The strength of supernatural powers is that with one toe, one can shake the three thousand great thousand worlds, and the people within it will not be frightened. This is the strength of supernatural powers.』
『What is the strength of the path?』
The Buddha said: 『The strength of the path is that the Buddhas of the ten directions speak the Dharma for all people, without any omissions, and each obtains what they need. This is the strength of the path.』
『What is the strength of wisdom?』
The Buddha said: 『The strength of wisdom is that all that people know in their minds, know through their actions, know through their thoughts, and know through the liberation of their thoughts, are all gathered together at once. In the snap of a finger, they maintain wisdom, and all that can be known, seen, and learned, they all know, see, and realize. This is the strength of wisdom. Bodhisattva Mahasattvas who have already obtained the forbearance of non-origination obtain omniscience through these six qualities.』
The Buddha then spoke...
偈言：
「身勇猛不可計， 無有能破壞者， 若以火及與刀， 終不能害是身。 一切人及與力， 若以杖亦罵詈， 欲危身不能傾， 亦不能動其毛。 大音聲聞梵天， 常住止無所畏， 所說法開三千， 無能有遏是言。 意尊貴難可當， 諸菩薩性自然， 魔一億欲嬈亂， 終不能動其意。 其神足悉以備， 便能動是天地， 已成是神足者， 便能覺得為尊。 若以得成道覺， 即能覺致尊雄， 佛與皆悉具足， 便從是轉法輪。」
私呵昧白佛言：「已成一切智，如來無所著正真覺，用幾法住？」
佛言：「成一切智，童孺如來用六法住。何等為六？一者佛十種力，二者四無所畏，三者佛十八法不共，四者有大哀，五者一切無能見佛頂者，六者有三十二大人之相。是為六法住。」
佛爾時便說偈言：
「十種力是佛力， 四無畏悉已過， 一切度諸法上， 以是故人中將。 以得成無蓋哀， 無有能見佛頂， 亦非天及與龍， 一切人不能見。 如是者勇猛相， 以遍佈三十二， 是一切皆以成， 便得為人中上。」
私呵昧白佛言：「已得一切智，如來無所著正真覺，用幾法滅度？」
佛
【現代漢語翻譯】 現代漢語譯本： 偈語：
『身體勇猛不可估量，沒有誰能夠破壞它， 如果用火以及刀，最終也不能傷害這個身體。 所有的人以及力量，如果用棍杖或者謾罵， 想要危害這個身體也不能使它傾斜，也不能動它一根毫毛。 大音聲聞梵天（指具有大音聲聞神通的梵天），常住於此無所畏懼， 所說的法能夠開悟三千世界，沒有人能夠阻止這些言語。 意念尊貴難以匹敵，諸位菩薩的本性自然如此， 即使一億魔眾想要擾亂，最終也不能動搖他們的意念。 他們的神通已經完全具備，便能夠震動這天地， 已經成就這些神通的人，便能夠自覺成為尊者。 如果能夠證得成道的覺悟，就能覺悟到至尊至雄的境界， 佛陀與他們都完全具備這些，便從此開始轉動法輪。』
私呵昧（Siha-megha，人名）稟告佛陀說：『已經成就一切智慧，如來無所執著的正真覺悟，用幾種法來安住？』
佛陀說：『成就一切智慧的童孺如來（指新生的佛陀）用六種法來安住。哪六種呢？一是佛陀的十種力量，二是四種無所畏懼，三是佛陀的十八種不共法，四是有大慈悲，五是沒有誰能夠見到佛陀的頭頂，六是有三十二種大丈夫之相。這就是六種安住之法。』
佛陀當時便說了偈語：
『十種力量是佛陀的力量，四種無所畏懼都已經超越， 一切都超越了諸法之上，因此成為人中的領袖。 因為證得了無蓋的慈悲，沒有人能夠見到佛陀的頭頂， 也不是天人以及龍，所有的人都不能見到。 像這樣是勇猛之相，已經遍佈三十二種， 這一切都得以成就，便能成為人中之上。』
私呵昧（Siha-megha，人名）稟告佛陀說：『已經證得一切智慧，如來無所執著的正真覺悟，用幾種法來滅度？』
佛陀
【English Translation】 English version: Verses:
'The body is immeasurably valiant, no one can destroy it, If with fire and knives, ultimately it cannot harm this body. All people and powers, if with staffs or curses, Wanting to endanger the body cannot tilt it, nor move a single hair. Great sound hearers, Brahma (referring to Brahma with great sound hearing powers), constantly abide without fear, The Dharma spoken can enlighten three thousand worlds, no one can stop these words. The mind is noble and hard to match, the nature of all Bodhisattvas is naturally so, Even if a billion demons want to disturb, ultimately they cannot move their minds. Their divine powers are fully equipped, then they can shake this heaven and earth, Those who have achieved these divine powers, can consciously become the honored ones. If one can attain the enlightenment of achieving the Way, one can awaken to the supreme and heroic state, The Buddha and they all fully possess these, then from this they begin to turn the Dharma wheel.'
Siha-megha (name of a person) said to the Buddha: 'Having achieved all wisdom, the Tathagata's unattached true and correct enlightenment, with how many Dharmas does he abide?'
The Buddha said: 'The newly born Tathagata (referring to the newborn Buddha) who has achieved all wisdom abides with six Dharmas. What are the six? First, the Buddha's ten powers, second, the four fearlessnesses, third, the Buddha's eighteen unshared Dharmas, fourth, having great compassion, fifth, no one can see the Buddha's crown, sixth, having the thirty-two marks of a great man. These are the six Dharmas of abiding.'
The Buddha then spoke these verses:
'The ten powers are the Buddha's powers, the four fearlessnesses have all been surpassed, Everything has surpassed all Dharmas, therefore becoming the leader among people. Because of attaining unconditioned compassion, no one can see the Buddha's crown, Neither gods nor dragons, all people cannot see it. Like this is the valiant appearance, already pervading thirty-two marks, All of this is achieved, then one can become the supreme among people.'
Siha-megha (name of a person) said to the Buddha: 'Having attained all wisdom, the Tathagata's unattached true and correct enlightenment, with how many Dharmas does he pass into Nirvana?'
The Buddha
言：「已得一切智，童孺！如來用六法滅度。何等為六滅度？時童孺！如來便留五分滅度。何等為五？一者戒身，二者定身，三者智慧身，四者度脫身，五者度脫示現身。是為留五分不滅。愍傷一切人故。滅度時，童孺！如來以無央數事，讚歎、稱譽比丘僧功德，令人佈施。哀愍一切人故，滅度時，童孺！如來因散身骨令如芥子。哀傷一切人故，滅度時，童孺！如來為諸菩薩說我所以索無上正真道者。但用愍傷一切人故，滅度時，童孺！如來用十方人故，因說十二部經，令一切人各得其所。何等十二？一者聞經，二者說經，三者聽經，四者分別經，五者現經，六者譬喻經，七者所說經，八者生經，九者方等經，十者無比法經，十一者章句經，十二者行經。是為十二部經。哀護一切人故，滅度時如來因廣說四自歸。何等為四？一者但取要不取識；二者但取法不取識；三者但取慧不取形；四者但取正不取說。是為四自歸。已得一切智，童孺如來以是六法滅度。」
佛爾時便說偈言：
「佛爾時將滅度， 為一切現安隱， 為十方留五分， 悉愍傷人非人。 住舍利於世間， 為一切破碎骨， 如芥子深粟分， 其得者莫不尊。 其於是供養者， 人非人快無極， 于天上及人中， 所生處
【現代漢語翻譯】 現代漢語譯本： 佛說：『已證得一切智慧，童孺（對年輕比丘的稱呼）！如來以六種方式示現滅度。什麼是六種滅度方式呢？童孺！如來便留下五分法身示現不滅。什麼是五分法身？一是戒身（持戒的功德），二是定身（禪定的功德），三是智慧身（智慧的功德），四是度脫身（解脫的功德），五是度脫示現身（示現解脫的功德）。這就是留下五分法身而不滅，是爲了憐憫一切眾生。滅度時，童孺！如來以無數的事蹟，讚歎、稱揚比丘僧的功德，令人佈施供養。爲了哀憐一切眾生，滅度時，童孺！如來將自身舍利分散如芥子般細小。爲了哀傷一切眾生，滅度時，童孺！如來為諸菩薩宣說我過去如何尋求無上正真之道。只是爲了憐憫一切眾生，滅度時，童孺！如來爲了十方眾生，宣說十二部經，使一切眾生各得其所。什麼是十二部經？一是聞經（聽聞佛經），二是說經（宣說佛經），三是聽經（聽受佛經），四是分別經（辨別佛經義理），五是現經（顯現佛經義理），六是譬喻經（以譬喻闡釋佛經），七是所說經（佛所說的經典），八是生經（講述因緣生起的經典），九是方等經（廣大的經典），十是無比法經（無與倫比的佛法經典），十一是章句經（以章節段落組成的經典），十二是行經（講述修行實踐的經典）。這就是十二部經。爲了哀護一切眾生，滅度時，如來廣說四自歸（四依法）。什麼是四自歸？一是但依義不依識（只依真義，不依分別心），二是但依法不依人（只依法理，不依個人），三是但依智不依識（只依智慧，不依世俗知見），四是但依了義經不依不了義經（只依究竟了義的經典，不依不了義的經典）。這就是四自歸。已證得一切智慧，童孺！如來以這六種方式示現滅度。』
佛陀當時說了這首偈頌：
『佛陀將要滅度時，為一切眾生示現安穩， 為十方世界留下五分法身，憐憫一切人與非人。 舍利留在世間，爲了讓一切眾生破碎自身之骨， 如芥子般細小，如粟米般微小，得到舍利者無不尊敬。 若有人供養舍利，人與非人都快樂無比， 無論在天上還是人間，所生之處'
【English Translation】 English version: The Buddha said: 'Having attained all wisdom, young Bhikshu (童孺, a term of address for young monks)! The Tathagata (如來, 'Thus Come One', an epithet of the Buddha) demonstrates Nirvana (滅度, passing away) in six ways. What are the six ways of Nirvana? Young Bhikshu! The Tathagata then leaves behind the fivefold Dharmakaya (法身, Dharma body) to demonstrate non-extinction. What are the five? First, the body of precepts (戒身, the merit of upholding precepts), second, the body of Samadhi (定身, the merit of meditation), third, the body of wisdom (智慧身, the merit of wisdom), fourth, the body of liberation (度脫身, the merit of liberation), and fifth, the body of demonstrating liberation (度脫示現身, the merit of demonstrating liberation). This is leaving behind the fivefold Dharmakaya without extinction, for the sake of compassion for all beings. At the time of Nirvana, young Bhikshu! The Tathagata praises and extols the merits of the Sangha (比丘僧, monastic community) with countless deeds, encouraging people to give offerings. Out of compassion for all beings, at the time of Nirvana, young Bhikshu! The Tathagata scatters his own relics like mustard seeds. Out of sorrow for all beings, at the time of Nirvana, young Bhikshu! The Tathagata explains to the Bodhisattvas (菩薩, enlightened beings) how I sought the unsurpassed perfect enlightenment (無上正真道, Anuttara-samyak-sambodhi) in the past. Only for the sake of compassion for all beings, at the time of Nirvana, young Bhikshu! The Tathagata, for the sake of people in the ten directions, expounds the twelve divisions of scriptures (十二部經, twelve categories of Buddhist scriptures), so that all beings can each obtain what they need. What are the twelve? First, Sutra (聞經, hearing the scriptures), second, Geya (說經, reciting the scriptures), third, Vyakarana (聽經, listening to the scriptures), fourth, Gatha (分別經, distinguishing the meaning of the scriptures), fifth, Udana (現經, revealing the meaning of the scriptures), sixth, Nidana (譬喻經, explaining the scriptures with parables), seventh, Itivrttaka (所說經, scriptures spoken by the Buddha), eighth, Jataka (生經, scriptures about the arising of causes and conditions), ninth, Vaipulya (方等經, extensive scriptures), tenth, Adbhuta-dharma (無比法經, incomparable Dharma scriptures), eleventh, Upadesa (章句經, scriptures composed of chapters and sentences), and twelfth, Avadana (行經, scriptures about the practice of cultivation). These are the twelve divisions of scriptures. Out of compassion and protection for all beings, at the time of Nirvana, the Tathagata extensively explains the Four Reliances (四自歸, four ways of relying on the Dharma). What are the four? First, rely on the meaning, not on the letter (但取要不取識, rely on the true meaning, not on discriminatory thought), second, rely on the Dharma, not on the person (但取法不取識, rely on the Dharma, not on the individual), third, rely on wisdom, not on consciousness (但取慧不取形, rely on wisdom, not on worldly knowledge), and fourth, rely on definitive meaning, not on provisional meaning (但取正不取說, rely on scriptures of definitive meaning, not on scriptures of provisional meaning). Having attained all wisdom, young Bhikshu! The Tathagata demonstrates Nirvana in these six ways.'
The Buddha then spoke this verse:
'When the Buddha is about to enter Nirvana, he demonstrates peace and security for all beings, He leaves behind the fivefold Dharmakaya for the ten directions, having compassion for all humans and non-humans. Relics remain in the world, so that all beings may break their own bones, As small as mustard seeds, as tiny as millet grains, those who obtain the relics all respect them. If someone makes offerings to the relics, humans and non-humans will be extremely happy, Whether in heaven or in the human realm, wherever they are born.'
無勤苦。 如見我供養時， 滅度后及舍利， 其有意清凈者， 是二事無差特。 佛囑累比丘僧， 于尊貴無有上， 在其中大施與， 受福德天與人。 留經戒十二部， 佛住此於十方， 諸菩薩所當行， 今數習起好心， 十道地三篋經， 及普明度無極， 哀一切人非人， 於後世作示現。 便廣說四自歸， 一切無持諸法， 哀世俗說是經， 佛爾時便滅訖。」
爾時私呵昧童孺便於佛前說偈言：
「我亦當復取佛， 善哉快無上慧， 何所人聞是法， 不起生菩薩意。 今五百諸弟子， 皆以來在是間， 吾當令悉起意， 故勸勉菩薩行。 譬若如種樹者， 從潤澤得生芽， 以潤澤得長大， 便與莖及與節， 次得枝及與葉， 從枝葉故得花， 以有華便有實， 然其後便復生。 菩薩意亦如是， 從六法便得生， 因是意便能信， 以能作是法生。 是義諦現是經， 一切佛所可說， 次得枝及與葉， 然其後便復生。 如是樹得長者， 菩薩樹無有上， 若欲得倚是樹， 為一切作安隱。 如是法為大樹， 以是故為是佛， 悉愍傷一切人， 所當行菩薩行。」
私呵
【現代漢語翻譯】 現代漢語譯本： 無有勤勞辛苦。 如同看見我被供養時，我滅度之後以及我的舍利被供養時，如果有人心意清凈，這兩種情況沒有差別。 佛陀囑託比丘僧團，要對尊貴的人給予最高的敬意，在僧團中廣行佈施，所獲得的福德能讓天人和世人受益。 佛陀留下十二部經典，佛陀以此住於十方世界，這些都是菩薩應當修行的，現在應當多次學習並生起善良的心。 十道地、三篋經，以及普明度無極，佛陀哀憫一切人和非人，在後世作出種種示現。 於是廣泛宣說四自歸（皈依佛、皈依法、皈依僧、皈依自己），一切都不要執著于諸法，哀憫世俗之人而宣說此經，佛陀就在那時滅度了。
當時，私呵昧（Sihamei）童子在佛陀面前說了這些偈語：
『我也應當證得佛果，真是太好了，這無上的智慧！什麼樣的人聽了這部法，不會生起菩薩之心呢？' 『現在這五百位弟子，都來到了這裡，我應當讓他們都發起菩薩之心，所以勸勉他們修行菩薩行。' 『譬如種樹的人，從潤澤中得到生芽，因為潤澤而得以長大，然後生出莖和節，接著長出枝和葉，從枝葉中開出花朵，因為有了花朵，所以才會有果實，然後果實成熟后又會生出新的樹木。' 『菩薩之心也是這樣，從六法（佈施、持戒、忍辱、精進、禪定、般若）中得以生起，因為有了菩薩之心，才能生起信心，因為能這樣做，才能生出佛法。' 『這部經所展現的就是真諦，是所有佛陀都會宣說的，接著長出枝和葉，然後又會生出新的樹木。' 『像這樣樹木得以生長，菩薩樹是無上的，如果想要依靠這棵樹，就能為一切眾生帶來安穩。' 『這樣的佛法就是大樹，因此才成為佛陀，憐憫和傷痛一切眾生，應當修行菩薩行。』
私呵（Siha）
【English Translation】 English version: Without diligence or suffering. It is the same whether one sees me being offered to, after my extinction, or my relics being offered to, if one's mind is pure. The Buddha entrusted the Bhikshu Sangha (monastic community), to give the highest respect to the venerable, to give generously within the Sangha, and the merits received will benefit gods and humans. The Buddha left behind the twelve divisions of scriptures, the Buddha dwells in the ten directions with this, these are what the Bodhisattvas should practice, now one should study them repeatedly and generate a good heart. The Ten Stages, the Three Baskets of Sutras, and the Boundless Universal Illumination, the Buddha pities all humans and non-humans, and makes various manifestations in later generations. Then he widely proclaimed the Four Refuges (taking refuge in the Buddha, the Dharma, the Sangha, and oneself), one should not be attached to all dharmas, and he proclaimed this sutra out of compassion for the worldly people, and the Buddha then passed into extinction.
At that time, the boy Sihamei (Sihamei) spoke these verses before the Buddha:
'I also shall attain Buddhahood, how wonderful, this unsurpassed wisdom! What kind of person would hear this Dharma and not generate the Bodhi mind (the mind of enlightenment)?' 'Now these five hundred disciples have all come here, I shall make them all generate the Bodhi mind, therefore I encourage them to practice the Bodhisattva path.' 'It is like a tree planter, who gets sprouts from moisture, and grows up because of moisture, then produces stems and nodes, then grows branches and leaves, and from the branches and leaves come flowers, and because there are flowers, there will be fruits, and then after the fruits mature, new trees will grow.' 'The Bodhi mind is also like this, it arises from the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom), because of the Bodhi mind, one can generate faith, and because one can do this, the Buddhadharma arises.' 'This sutra shows the true meaning, which is what all Buddhas would proclaim, then grows branches and leaves, and then new trees will grow.' 'Just as trees can grow, the Bodhi tree is unsurpassed, if you want to rely on this tree, you can bring peace to all beings.' 'This Dharma is like a great tree, therefore it becomes the Buddha, pitying and hurting all beings, one should practice the Bodhisattva path.'
Siha (Siha)
昧白佛言：「如來滅度后，有幾功德非應儀各佛所能及？」
佛言：「童孺！如來滅度后，有六功德，非應儀各佛所及也。何等為六？一者如來滅訖后，舍利得供養，諸天、龍、鬼神、質諒神、執樂神、金鳥神、似人形神、胸臆行神、人、非人，皆來供養舍利，為作禮，無有極；二者如來滅訖后，人皆從三界得出——欲界、色界、無色界；三者如來滅訖后，四輩弟子行福供養比丘僧；四者如來滅訖后，十二部經悉遍佈閻浮提內；五者如來滅訖后，若邊地及諸大國不解經法，無義理處，及諸外道法于其中當興盛；六者如來滅訖后，若有人聞佛所行、佛神足、佛變化、佛智慧，多起愛清凈，恭敬起意，從是因緣，得生天上，人中受福。是六功德，非應儀各佛所能及。」
佛爾時便說偈言：
「以供養舍利者， 得為天及與人， 若供養比丘僧， 常擁護諸比丘。 住於法行法者， 以過度於三界， 若聞是法要者， 如其時便當作。 若邊地及諸國， 人聞是無上法， 若人聞佛功德， 便即起菩薩意。」
私呵昧白佛言：「云何無上正真道為諦？」
佛言：「有六法為諦。何等為六？一者眼離色是為諦，耳、鼻、口、身、意離色是為諦。」
佛爾時便說偈言：
【現代漢語翻譯】 現代漢語譯本： 私呵昧（Sihemei）請示佛陀說：『如來（Rulai，意為「如來佛」）涅槃（Mie Du，意為「圓寂」）后，有哪些功德是其他應儀各佛（Ying Yi Ge Fo，指其他佛）所不能及的？』 佛陀說：『童孺（Tong Ru，對年輕人的稱呼）！如來涅槃后，有六種功德，是其他應儀各佛所不能及的。哪六種呢？第一，如來涅槃后，舍利（Sheli，指佛陀火化后的遺物）得到供養，諸天（Zhu Tian，天神）、龍（Long，龍族）、鬼神（Guishen，鬼神）、質諒神（Zhi Liang Shen）、執樂神（Zhi Yue Shen）、金鳥神（Jin Niao Shen）、似人形神（Si Ren Xing Shen）、胸臆行神（Xiong Yi Xing Shen）、人（Ren，人類）、非人（Fei Ren，非人類）都來供養舍利，頂禮膜拜，沒有窮盡；第二，如來涅槃后，人們都能從三界（San Jie，指欲界、色界、無色界）中解脫——欲界（Yu Jie，充滿慾望的世界）、色界（Se Jie，有形物質的世界）、無色界（Wu Se Jie，沒有形體的世界）；第三，如來涅槃后，四輩弟子（Si Bei Dizi，指比丘、比丘尼、優婆塞、優婆夷）行福供養比丘僧（Biqiu Seng，出家男眾）；第四，如來涅槃后，十二部經（Shi Er Bu Jing，佛教經典的不同分類）全部遍佈閻浮提（Yan Fu Ti，指我們所居住的這個世界）內；第五，如來涅槃后，如果邊遠地區和各個大國不理解經法，沒有義理的地方，以及各種外道法（Wai Dao Fa，非佛教的教義）在其中興盛；第六，如來涅槃后，如果有人聽到佛陀的修行、佛陀的神足（Shen Zu，神通）、佛陀的變化（Bian Hua，變化之術）、佛陀的智慧（Zhi Hui，智慧），多生起愛慕清凈之心，恭敬起意，從這個因緣，得以升到天上，在人間享受福報。這六種功德，是其他應儀各佛所不能及的。』 佛陀當時就說了偈語： 『以供養舍利者， 得為天及與人， 若供養比丘僧， 常擁護諸比丘。 住於法行法者， 以過度於三界， 若聞是法要者， 如其時便當作。 若邊地及諸國， 人聞是無上法， 若人聞佛功德， 便即起菩薩意。』 私呵昧（Sihemei）請示佛陀說：『什麼是無上正真道（Wu Shang Zheng Zhen Dao，至高無上的真理）？』 佛陀說：『有六法是真諦。哪六法呢？第一，眼（Yan，眼睛）離開色（Se，顏色）是真諦，耳（Er，耳朵）、鼻（Bi，鼻子）、口（Kou，嘴巴）、身（Shen，身體）、意（Yi，意識）離開色是真諦。』 佛陀當時就說了偈語：
【English Translation】 English version: Sihemei (私呵昧) said to the Buddha: 'After the Tathagata (如來, meaning 'Thus Gone One') has passed into Nirvana (滅度, meaning 'extinction' or 'passing away'), what merits are unattainable by other Buddhas?' The Buddha said: 'Young one! After the Tathagata has passed into Nirvana, there are six merits that are unattainable by other Buddhas. What are these six? First, after the Tathagata has passed into Nirvana, the relics (舍利, meaning 'relics of the Buddha') will be venerated, and gods (諸天), dragons (龍), ghosts and spirits (鬼神), Zhiliang gods (質諒神), music-playing gods (執樂神), golden bird gods (金鳥神), human-like gods (似人形神), chest-walking gods (胸臆行神), humans (人), and non-humans (非人) will all come to venerate the relics, paying homage without end. Second, after the Tathagata has passed into Nirvana, people will be able to escape from the Three Realms (三界) – the Desire Realm (欲界), the Form Realm (色界), and the Formless Realm (無色界). Third, after the Tathagata has passed into Nirvana, the fourfold disciples (四輩弟子, meaning monks, nuns, laymen, and laywomen) will perform meritorious deeds and make offerings to the Sangha (比丘僧, meaning 'community of monks'). Fourth, after the Tathagata has passed into Nirvana, the twelve divisions of scriptures (十二部經, referring to different categories of Buddhist scriptures) will be spread throughout Jambudvipa (閻浮提, referring to the world we live in). Fifth, after the Tathagata has passed into Nirvana, if border regions and great countries do not understand the scriptures, and in places where there is no righteousness, various non-Buddhist teachings (外道法) will flourish. Sixth, after the Tathagata has passed into Nirvana, if people hear of the Buddha's practices, the Buddha's supernatural powers (神足), the Buddha's transformations (變化), and the Buddha's wisdom (智慧), they will develop love and purity, and generate respectful thoughts. Through this cause and condition, they will be reborn in the heavens and receive blessings in the human realm. These six merits are unattainable by other Buddhas.' At that time, the Buddha spoke in verse: 'Those who venerate the relics, will become gods and humans, If they venerate the Sangha, they will always protect the monks. Those who abide by the Dharma and practice the Dharma, will transcend the Three Realms, Those who hear these essential teachings, should act accordingly in due time. If border regions and countries, hear of this supreme Dharma, If people hear of the Buddha's merits, they will immediately generate the Bodhi mind.' Sihemei (私呵昧) asked the Buddha: 'What is the ultimate and true path (無上正真道)?' The Buddha said: 'There are six truths. What are these six? First, the eye (眼) being separate from form (色) is truth; the ear (耳), nose (鼻), mouth (口), body (身), and mind (意) being separate from form is truth.' At that time, the Buddha spoke in verse:
「六非耳聲與眼， 于其中了無色， 不相視是為諦， 其欲學當如是。 耳與鼻不相連， 是身口及與意， 莫令心起是事， 無所念是為諦。 無所想是為諦， 諸色著當遠離， 諸所有不相連， 是所謂為正諦。」
爾時私呵昧便於佛前說偈言：
「快善哉無念法， 何人聞不願樂？ 諸恐懼皆度脫， 于愛慾無所著。」
佛爾時便為私呵昧童孺說偈言：
「若無禮于諸佛， 亦無敬于正法， 不親近於眾僧， 聞是教便不喜。 若有人無有信， 亦于戒甚狹劣， 以怯弱無精進， 於是法便不可。 多瞋怒蔽卒暴， 志迷亂不感分， 性輕易無智慮， 是曹輩便不樂。 若魔子與魔使， 及邪見外道人， 堅住疑在羅網， 聞是言不信受。」
私呵昧白佛言：「是曹輩非法器人，我當爲作法器。唯愿佛授吾決！」便於佛前說偈言：
「譬若壞器之人， 于大法不能持， 當用是過人故， 我為其作法器。 唯愿佛授我決， 今至意從內發， 當親近善知識， 求菩薩與同志。 其貧者我令富， 不信者教令信， 弊惡者令持戒， 為人故皆擁護。 常為說忍清凈， 開導之使悔過，
【現代漢語翻譯】 現代漢語譯本 『六非耳聲與眼，于其中了無色，不相視是為諦，其欲學當如是。』——六種感官（耳、聲、眼）並非真實，在其中沒有實在的色相，不執著于相互之間的聯繫才是真諦，想要學習的人應當這樣去做。 『耳與鼻不相連，是身口及與意，莫令心起是事，無所念是為諦。』——耳與鼻等感官互不相連，身體、口、意也是如此，不要讓心中生起這些事，沒有任何念頭才是真諦。 『無所想是為諦，諸色著當遠離，諸所有不相連，是所謂為正諦。』——沒有任何想法才是真諦，對於各種色相的執著應當遠離，一切事物互不相連，這就是所謂的真正真諦。
當時，私呵昧（Sihamei）便在佛前說了偈語： 『快善哉無念法，何人聞不願樂？諸恐懼皆度脫，于愛慾無所著。』——多麼美好啊，這無念之法！有誰聽了會不歡喜呢？所有恐懼都能解脫，對於愛慾也沒有任何執著。
佛陀當時便為私呵昧（Sihamei）童孺說了偈語： 『若無禮于諸佛，亦無敬于正法，不親近於眾僧，聞是教便不喜。』——如果不尊敬諸佛，也不敬重正法，不親近僧眾，聽聞這樣的教誨便不歡喜。 『若有人無有信，亦于戒甚狹劣，以怯弱無精進，於是法便不可。』——如果有人沒有信心，對於戒律也非常懈怠，因為怯懦而沒有精進，那麼對於這個法便無法理解。 『多瞋怒蔽卒暴，志迷亂不感分，性輕易無智慮，是曹輩便不樂。』——如果經常嗔怒、被矇蔽而粗暴，意志迷亂而無法理解，天性輕浮而沒有智慧，這些人便不會喜歡。 『若魔子與魔使，及邪見外道人，堅住疑在羅網，聞是言不信受。』——如果是魔的子孫和魔的使者，以及持有邪見的外道之人，堅守疑惑而身處羅網之中，聽聞這些話也不會相信接受。
私呵昧（Sihamei）對佛說：『這些人不是適合修法的器皿，我應當為他們成為修法的器皿。希望佛陀授予我決斷！』便在佛前說了偈語： 『譬若壞器之人，于大法不能持，當用是過人故，我為其作法器。』——譬如破損的器皿，無法盛裝大法，應當利用這些過人之處，我為他們成為修法的器皿。 『唯愿佛授我決，今至意從內發，當親近善知識，求菩薩與同志。』——希望佛陀授予我決斷，現在我真誠地從內心發出誓願，應當親近善知識，尋求菩薩和志同道合的人。 『其貧者我令富，不信者教令信，弊惡者令持戒，為人故皆擁護。』——對於貧窮的人，我讓他們變得富有；對於不相信的人，教導他們使其相信；對於行為惡劣的人，讓他們持守戒律，爲了他們而加以擁護。 『常為說忍清凈，開導之使悔過，』——經常為他們講述忍辱和清凈，開導他們使其懺悔過錯。
【English Translation】 English version 『The six are not ear, sound, and eye; within them, there is no form. Not regarding each other is the truth; those who wish to learn should do so.』—The six senses (ear, sound, and eye) are not real; within them, there is no substantial form. Not clinging to the connections between them is the truth; those who wish to learn should do so. 『Ear and nose are not connected; so are body, mouth, and mind. Do not let the mind give rise to these things; having no thoughts is the truth.』—The senses like ear and nose are not connected to each other; so are body, mouth, and mind. Do not let these things arise in the mind; having no thoughts is the truth. 『Having no thoughts is the truth; all attachments to forms should be abandoned. All things are not connected; this is what is called the true truth.』—Having no thoughts is the truth; all attachments to various forms should be abandoned. All things are not connected to each other; this is what is called the true truth.
At that time, Sihamei then spoke a verse before the Buddha: 『How wonderful is the Dharma of no-thought! Who would not rejoice upon hearing it? All fears are overcome, and there is no attachment to love and desire.』—How wonderful is this Dharma of no-thought! Who would not rejoice upon hearing it? All fears can be overcome, and there is no attachment to love and desire.
The Buddha then spoke a verse for the child Sihamei: 『If there is no reverence for the Buddhas, nor respect for the true Dharma, nor closeness to the Sangha, one will not rejoice upon hearing this teaching.』—If one does not respect the Buddhas, nor revere the true Dharma, nor be close to the Sangha, one will not rejoice upon hearing such teachings. 『If one has no faith, and is very lax in precepts, and is timid without diligence, then this Dharma is not for them.』—If one has no faith, and is very lax in precepts, and is timid without diligence, then this Dharma cannot be understood. 『Those who are often angry, obscured, and violent, whose minds are confused and cannot comprehend, who are frivolous and without wisdom, these people will not rejoice.』—Those who are often angry, obscured, and violent, whose minds are confused and cannot comprehend, who are frivolous and without wisdom, these people will not rejoice. 『If they are the sons and servants of Mara, and heretics with wrong views, firmly dwelling in doubt within a net, they will not believe and accept these words.』—If they are the sons and servants of Mara, and heretics with wrong views, firmly dwelling in doubt within a net, they will not believe and accept these words.
Sihamei said to the Buddha: 『These people are not vessels for the Dharma; I shall make them vessels for the Dharma. May the Buddha grant me the resolution!』 Then he spoke a verse before the Buddha: 『Like a broken vessel, unable to hold the great Dharma, I shall use these extraordinary qualities to make them vessels for the Dharma.』—Like a broken vessel, unable to hold the great Dharma, I shall use these extraordinary qualities to make them vessels for the Dharma. 『May the Buddha grant me the resolution; now my sincere intention arises from within. I shall draw near to good teachers and seek Bodhisattvas and like-minded companions.』—May the Buddha grant me the resolution; now my sincere intention arises from within. I shall draw near to good teachers and seek Bodhisattvas and like-minded companions. 『I shall make the poor rich, teach the faithless to believe, and cause the wicked to uphold the precepts, protecting them for their sake.』—I shall make the poor rich, teach the faithless to believe, and cause the wicked to uphold the precepts, protecting them for their sake. 『I shall always speak of patience and purity, guiding them to repent of their faults.』—I shall always speak of patience and purity, guiding them to repent of their faults.
及普明度無極， 蠕動類皆度脫。 以空法教導人， 令一切脫生死， 授菩薩發快心， 於法中所當行。 分舍利皆悉遍， 令眾生得安隱， 留經戒於十方， 令一切常習行。」
佛告私呵昧童孺言：「過去諸佛皆授若決已，我今亦當復授若決。今現在無央數國土諸佛轉法輪者，是諸佛皆復授若決已。」
私呵昧童孺從佛聞所授決，便大歡喜，即住虛空去地百四十丈，從上下來，以頭面著佛足，為佛作禮。
時五百弟子見大變化，便於佛前說偈言：
「儻加教哀吾等， 唯愿佛授我決， 后五濁弊惡世， 吾等輩當持法。 若數諫及罵詈， 弊惡人加捶杖， 爾時世有是人， 我當教自悔責。 爾時世我曹等， 諸苦惱皆當忍， 為一切人非人， 授吾等以要決。 吾等輩悉朽身， 不貪惜于壽命， 但願樂在空閑， 于供養無所慕。」
佛爾時便為五百弟子說偈言：
「是五百諸弟子， 今悉來在此間， 當爾時於後世， 皆當發菩薩心。 猶當更小勤苦， 于壽命當短少， 當是時所在處， 見供養無央數。 我初發菩薩時， 亦世世忍勤苦， 若曹學當如是， 便自致人中王。 法本空無吾我
【現代漢語翻譯】 現代漢語譯本： 『及普明度無極，蠕動類皆度脫。』——以及用普遍的光明度化無邊無際的眾生，即使是蠕動的微小生命也能得到解脫。 『以空法教導人，令一切脫生死，』——用空性的佛法教導人們，使一切眾生脫離生死的輪迴。 『授菩薩發快心，於法中所當行。』——教導菩薩們發起迅速證悟的心，明白在佛法中應當修行的道路。 『分舍利皆悉遍，令眾生得安隱，』——將佛陀的舍利普遍分給各地，使眾生得到安穩和寧靜。 『留經戒於十方，令一切常習行。』——將佛經和戒律留在十方世界，使一切眾生能夠經常學習和修行。
佛告訴私呵昧童孺（Sihamei，一位年輕的修行者）說：『過去的諸佛都已經這樣授記過了，我現在也將要為你授記。現在無數國土中的諸佛都在轉法輪，這些佛也都已經這樣授記過了。』
私呵昧童孺從佛那裡聽到了授記，非常歡喜，立即升到虛空中，離地面一百四十丈高，然後從空中下來，用頭面觸碰佛的腳，向佛頂禮。
當時，五百位弟子看到這種巨大的變化，於是在佛前說了以下偈語：
『儻加教哀吾等，唯愿佛授我決，』——如果佛陀您能慈悲教導我們，我們只希望佛陀您能為我們授記。 『后五濁弊惡世，吾等輩當持法。』——在未來充滿五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的惡劣世界裡，我們這些人應當護持佛法。 『若數諫及罵詈，弊惡人加捶杖，爾時世有是人，我當教自悔責。』——如果有人屢次勸諫卻遭到辱罵，甚至被邪惡的人毆打，那時如果還有這樣的人存在，我應當教導他們自我反省和懺悔。 『爾時世我曹等，諸苦惱皆當忍，為一切人非人，授吾等以要決。』——那時，我們這些人，對於各種苦惱都應當忍受，爲了所有的人和非人（指天龍八部等），請您為我們授記。 『吾等輩悉朽身，不貪惜于壽命，但願樂在空閑，于供養無所慕。』——我們這些人即使身體會衰朽，也不會貪戀和珍惜壽命，只希望能夠在空閑的地方修行，對於供養沒有任何貪求。
佛陀當時就為這五百位弟子說了以下偈語：
『是五百諸弟子，今悉來在此間，當爾時於後世，皆當發菩薩心。』——這五百位弟子，現在都聚集在這裡，他們將來在後世，都應當發起菩薩心。 『猶當更小勤苦，于壽命當短少，當是時所在處，見供養無央數。』——他們仍然會經歷一些小的勤苦，壽命也會相對短少，但那時他們無論在哪裡，都會看到無數的供養。 『我初發菩薩時，亦世世忍勤苦，若曹學當如是，便自致人中王。』——我最初發菩薩心的時候，也世世代代忍受勤苦，你們如果學習我這樣做，就能成為人中的國王（指佛陀）。 『法本空無吾我』——佛法的本質是空性的，沒有『我』的概念。
【English Translation】 English version: 『And universally illuminating, delivering the boundless, all sentient beings, even the wriggling creatures, are delivered.』—And using universal light to deliver boundless beings, even the smallest wriggling lives can be liberated. 『Using the Dharma of emptiness to teach people, causing all to escape birth and death,』—Using the Dharma of emptiness to teach people, enabling all beings to escape the cycle of birth and death. 『Instructing Bodhisattvas to quickly generate the mind, regarding what should be practiced in the Dharma,』—Instructing Bodhisattvas to generate the mind of quick enlightenment, understanding the path that should be practiced in the Dharma. 『Distributing the relics universally, causing sentient beings to attain peace and tranquility,』—Universally distributing the Buddha's relics to various places, enabling beings to attain peace and tranquility. 『Leaving the Sutras and precepts in the ten directions, causing all to constantly study and practice.』—Leaving the Sutras and precepts in the ten directions, enabling all beings to constantly study and practice.
The Buddha told Sihamei (Sihamei, a young practitioner): 『The Buddhas of the past have all given such predictions, and now I will also give you a prediction. The Buddhas in countless lands who are now turning the Dharma wheel, all of them have given such predictions.』
Sihamei, hearing the prediction from the Buddha, was overjoyed. He immediately rose into the air, one hundred and forty zhang (丈, a unit of length) above the ground, and then descended from the sky, touching the Buddha's feet with his head and face, and paying homage to the Buddha.
At that time, five hundred disciples, seeing this great transformation, spoke the following verses before the Buddha:
『If you would kindly teach and have compassion on us, we only wish that the Buddha would give us a prediction,』—If the Buddha could kindly teach us and have compassion on us, we only wish that the Buddha would give us a prediction. 『In the future age of the five turbidities, we shall uphold the Dharma,』—In the future evil world filled with the five turbidities (referring to the turbidity of the age, views, afflictions, beings, and life), we shall uphold the Dharma. 『If repeatedly admonished and scolded, and evil people inflict beatings, if there are such people in that time, I shall teach them to repent and blame themselves,』—If someone is repeatedly admonished but is scolded and even beaten by evil people, if such people still exist at that time, I shall teach them to reflect on themselves and repent. 『At that time, we shall endure all suffering, for all humans and non-humans, grant us a prediction,』—At that time, we shall endure all kinds of suffering, for all humans and non-humans (referring to the eight classes of gods and dragons), please grant us a prediction. 『We shall all decay, not greedy for life, but only wish to be in solitude, without craving for offerings.』—Even if our bodies decay, we will not be greedy for or cherish life, but only wish to practice in solitude, without any craving for offerings.
The Buddha then spoke the following verses for these five hundred disciples:
『These five hundred disciples, now all gathered here, in the future, they shall all generate the Bodhi mind,』—These five hundred disciples, now all gathered here, in the future, they shall all generate the Bodhi mind. 『They will still experience some minor hardships, and their lifespans will be relatively short, but at that time, wherever they are, they will see countless offerings,』—They will still experience some minor hardships, and their lifespans will be relatively short, but at that time, wherever they are, they will see countless offerings. 『When I first generated the Bodhi mind, I also endured hardships in every life, if you learn to do as I did, you will become the king among humans (referring to the Buddha),』—When I first generated the Bodhi mind, I also endured hardships in every life, if you learn to do as I did, you will become the king among humans (referring to the Buddha). 『The essence of the Dharma is emptiness, without self.』—The essence of the Dharma is emptiness, without the concept of 『self』.
， 哀一切數說是， 我爾時于彼世， 為若等現形像。 諸菩薩皆歡喜， 讚歎言佛常在， 為一切作安隱， 示現人佛形像。 一切剎與十方， 今現在諸法王， 佛為諸菩薩故， 皆悉放大光明。 無勝慈弘大士， 今現在第四天， 數勸樂諸菩薩， 亦勸勉示深法。 爾時世作行者， 多有人皆發意， 如宿命有餘殃， 若意亂應畢罪。 志所索無厭極， 亦不能自飽滿， 他餘事不樂作， 常求佛菩薩行。 諸弟子莫愁憂， 雖勤苦不能久， 於是世壽終后， 便生上兜術天。 當愿生安隱國， 壽無極法王前， 妙藥王國土中， 無怒佛教授處。 常當愿到彼生， 於是世壽終后， 便於彼得神足， 悉供養諸佛前。 行六法得自成， 今佛時悉授決， 皆度脫三惡道， 以遠離八難處。 諸邪道及大網， 以裂壞得脫去， 無所著緣一覺， 于其中悉過上。」
爾時五百弟子聞佛授與決，皆大歡喜，即住虛空中去地二十丈，從上來下，為佛作禮，白佛言：「我等、私呵昧云何得封拜？」
佛爾時便笑，無央數色，色各異，從佛口出，光照無央數佛國，還繞身三匝，于頂上便不見。
爾時
【現代漢語翻譯】 現代漢語譯本： 哀嘆一切數論的說法， 我那時在那樣的世界裡，為你們示現各種各樣的形象。 諸位菩薩都非常歡喜，讚歎說佛永遠都在， 為一切眾生帶來安寧，示現人佛的形象。 一切佛土與十方世界，現在所有的法王（Dharma Raja，佛的別稱）， 佛爲了諸位菩薩的緣故，都放出大光明。 無勝慈弘大士（一位菩薩的名稱），現在在第四天（指欲界第四天，兜率天）， 多次勸導和鼓勵諸位菩薩，也勸勉他們展示深奧的佛法。 那時在世間修行的行者，很多人都發起了菩提心， 如果宿世有剩餘的罪業，或者心意散亂，應該徹底懺悔罪業。 對於所追求的目標沒有厭倦，也不能自我滿足， 對於其他的事情不樂意去做，常常尋求佛和菩薩的修行。 諸位弟子不要愁憂，雖然勤苦修行，但不會長久， 在這個世界的壽命終結后，便會往生到上兜率天（Tushita Heaven）。 愿往生到安穩的佛國，在壽命無量的法王（Dharma Raja）面前， 在妙藥王（Bhaisajya-raja，藥王菩薩）的國土中，在無怒佛（Akshobhya Buddha，不動佛）教授的地方。 常常發願往生到那裡，在這個世界的壽命終結后， 在那裡就能得到神通，在諸佛面前供養。 修行六度（Six Paramitas）得到成就，現在佛陀時代都得到授記， 都能夠度脫三惡道（Three Evil Realms），遠離八難（Eight Difficulties）。 各種邪道和大網，都能夠破裂摧毀而脫離， 無所執著，緣於一覺（Pratyekabuddha，緣覺），在其中都超越之上。
那時五百弟子聽到佛陀授記，都非常歡喜，立即住在虛空中，距離地面二十丈，從空中下來，為佛作禮，稟告佛陀說：『我們私呵昧（Sihamegha）將如何得到授記？』
佛陀那時便笑了，無數的光芒，各自不同，從佛口中發出，光明照耀無數的佛國，返回來圍繞佛身三圈，在佛的頭頂上便消失不見。
那時
【English Translation】 English version: Alas, all the number theories are spoken of, At that time, in that world, I manifested various forms for you. All the Bodhisattvas were delighted, praising that the Buddha is always present, Bringing peace to all beings, manifesting the image of a human Buddha. All Buddha lands and the ten directions, all the Dharma Rajas (another name for Buddha) now present, For the sake of all Bodhisattvas, the Buddha emits great light. The Great Being of Unsurpassed Compassion (name of a Bodhisattva), now in the Fourth Heaven (Tushita Heaven), Repeatedly advises and encourages all Bodhisattvas, and also exhorts them to demonstrate profound Dharma. At that time, many practitioners in the world developed Bodhicitta (the aspiration for enlightenment), If there is remaining karma from past lives, or if the mind is distracted, one should thoroughly repent of sins. There is no weariness for what is sought, nor can one be self-satisfied, One is not happy to do other things, and constantly seeks the practice of Buddhas and Bodhisattvas. All disciples, do not worry, although diligent practice is hard, it will not last long, After the end of life in this world, one will be reborn in the upper Tushita Heaven. May we be reborn in a peaceful Buddha land, before the Dharma Raja (Buddha) of immeasurable life, In the land of Bhaisajya-raja (Medicine King Bodhisattva), in the place where Akshobhya Buddha (Immovable Buddha) teaches. Always vow to be born there, after the end of life in this world, There one will obtain supernatural powers, and make offerings before all Buddhas. Practicing the Six Paramitas (Six Perfections) to achieve self-accomplishment, now in the time of the Buddha, all receive predictions, All can be delivered from the Three Evil Realms, and be far away from the Eight Difficulties. All evil paths and great nets can be broken and destroyed to escape, Without attachment, due to a Pratyekabuddha (Solitary Buddha), in which all are surpassed.
At that time, the five hundred disciples heard the Buddha's prediction, and were all very happy. They immediately dwelt in the empty space, twenty zhang (丈, a Chinese unit of measurement) away from the ground, came down from above, prostrated to the Buddha, and said to the Buddha: 'How will we, Sihamegha (Lion Cloud), receive the prediction?'
At that time, the Buddha smiled, countless rays of light, each different, emanated from the Buddha's mouth, the light illuminated countless Buddha lands, returned and circled the Buddha's body three times, and disappeared on the top of the Buddha's head.
At that time
阿難從坐起，正衣服，右膝著地，叉手，頭面著佛足，白佛言：「佛何因緣笑？既笑，當有意。」
佛爾時便為阿難說偈言：
「私呵昧在上頭， 弟子中師第一， 皆當共同一劫， 於人中為尊雄。 當於是賢善劫， 后五濁弊惡世， 悉于中畢其罪， 便從是得神足。 然其後神足具， 便飛到億剎土， 供養已便得佛， 其佛號蓮花上。」
爾時五百弟子于佛前讚歎佛說偈言：
「今佛說吾等輩， 得封拜當爲佛， 教一切作功德， 無央數不起念。 我爾時時法王， 當住于閻浮提， 菩薩者道樹經， 為一切廣說法。 若有人聞經問， 便即起菩薩意， 吾等輩皆勸佛， 愿尊雄授與決。 今佛者一切父， 常愍傷人非人， 用子故加慈哀， 大尊將分別說。 當爾時於是經， 然於後起恭敬， 便即起菩薩意， 為人故問其義。 大尊雄為具說， 菩薩意有何德， 若黠人聞是法， 便發起菩薩意。」
佛爾時為五百弟子說偈言：
「若有聞便信者， 菩薩樹無上尊， 我一切授與決， 皆當得人中王。 意所愿勇猛大， 發菩薩便直前， 其志意甚清凈， 便得生清凈實。 於色欲
【現代漢語翻譯】 現代漢語譯本 阿難從座位上站起來，整理好衣服，右膝跪地，合掌，頭面觸碰佛的腳，對佛說：『佛陀因為什麼因緣而笑？既然笑了，一定有其用意。』 這時佛陀就為阿難說了偈語： 『私呵昧（Sihamei，人名）在上頭，弟子中是第一，都應當共同經歷一個劫（kalpa，佛教時間單位），在人中成為尊貴的英雄。 應當在這個賢善劫（bhadrakalpa，賢善之劫），在後五濁弊惡世（five turbidities，末法時期），全部在這裡結束他們的罪業，便從此得到神足（supernatural power，神通）。 然後他的神足具足，便飛到億萬剎土（buddha-field，佛國），供養后便成佛，他的佛號是蓮花上（Padmottara，佛名）。』 這時五百弟子在佛前讚歎佛，說了偈語： 『現在佛陀說我們這些人，得到封授，將要成佛，教導一切人做功德，無數次不起雜念。 我那時作為法王（Dharmaraja，佛的稱號），將住在閻浮提（Jambudvipa，我們所居住的娑婆世界），菩薩在菩提樹下，為一切人廣泛說法。 如果有人聽聞佛經提問，便立即生起菩薩的意念，我們這些人全都勸請佛陀，愿世尊授予我們決（vyakarana，授記）。 現在佛陀是一切眾生的父親，常常憐憫人和非人，因為子女的緣故加以慈悲憐愛，大尊將要分別解說。 當那時對於這部經，然後在以後生起恭敬心，便立即生起菩薩的意念，爲了他人而提問經義。 大尊雄為他們詳細解說，菩薩的意念有什麼功德，如果聰明人聽聞這個法，便發起菩薩的意念。』 這時佛陀為五百弟子說了偈語： 『如果有人聽聞便相信，菩薩樹是無上尊，我全部授予他們決，都將得到人中之王。 意念所愿勇猛廣大，發起菩薩心便直往前行，他們的志意非常清凈，便能生於清凈的實境。 在**
【English Translation】 English version Ananda rose from his seat, adjusted his robes, knelt on his right knee, folded his hands, and touched the Buddha's feet with his head and face, saying to the Buddha, 'For what reason does the Buddha smile? Since you smile, there must be a meaning behind it.' At that time, the Buddha spoke a verse for Ananda: 'Sihamei (Sihamei, a name) is at the top, the foremost among the disciples, all should together experience one kalpa (kalpa, a Buddhist unit of time), becoming a noble hero among humans. They should, in this Bhadrakalpa (bhadrakalpa, the Fortunate Aeon), in the later age of the five turbidities (five turbidities, the degenerate age), completely end their sins here, and from this, obtain supernatural powers (supernatural power, siddhi). Then, when their supernatural powers are complete, they will fly to billions of buddha-fields (buddha-field, a Buddha's realm), make offerings, and then become Buddhas, their Buddha name being Padmottara (Padmottara, a Buddha's name).' At that time, five hundred disciples praised the Buddha before the Buddha, speaking in verse: 'Now the Buddha says that we, these people, will receive predictions and become Buddhas, teaching all to do meritorious deeds, countless times without arising stray thoughts. I, at that time, as the Dharma King (Dharmaraja, title of the Buddha), will dwell in Jambudvipa (Jambudvipa, the world we live in), the Bodhisattva under the Bodhi tree, extensively teaching the Dharma to all. If someone hears the sutra and asks questions, they will immediately generate the thought of a Bodhisattva, all of us urge the Buddha, may the World Honored One grant us predictions (vyakarana, prediction). Now the Buddha is the father of all beings, always compassionate to humans and non-humans, adding loving-kindness for the sake of his children, the Great Honored One will explain separately. At that time, regarding this sutra, and later generating reverence, they will immediately generate the thought of a Bodhisattva, asking about the meaning of the sutra for the sake of others. The Great Hero will explain in detail to them, what merits the thought of a Bodhisattva has, if a wise person hears this Dharma, they will generate the thought of a Bodhisattva.' At that time, the Buddha spoke a verse for the five hundred disciples: 'If someone hears and believes, the Bodhi tree is the unsurpassed honored one, I will grant them all predictions, all will obtain the king among humans. The will is courageous and vast, generating the Bodhi mind and going straight ahead, their aspiration is very pure, and they will be born in a pure reality. In the **
出三界， 便即起菩薩意， 持是意作功德， 疾得度三界去。 一切人所作行， 皆著於三界中， 若其意無所著， 菩薩者無有上。 若菩薩起經意， 為一切說道樹， 有功德便教導， 持是經能示現。 菩薩事以具說， 所當教悉以遍， 其餘法不可數， 其法微不可說。 無量慧悉具足， 用是故得為佛， 哀愍傷一切人， 常修習菩薩行。」
爾時阿難白佛言：「是經名為何等？當云何奉行之？」
佛語阿難：「是經名『菩薩道樹經』，若當諷誦持之！」
阿難白佛言：「何因名為『菩薩道樹經』？」
佛語阿難：「譬如種樹，稍稍生芽，後生莖、節、枝、葉、花、實。如是阿難！於是經初發意菩薩便得喜，從喜身意得休息，具足六度無極行變謀明德，便得無所從生法忍，具足一切智慧，轉於法輪乃至滅度，便分佈舍利住後後法用。是故阿難！是名『菩薩道樹經』。」
佛說已，私呵昧童孺及五百弟子、諸比丘僧及天人、龍鬼、質諒神聞經，皆大歡喜，前以頭面著地，為佛作禮而去。
私呵昧經
【現代漢語翻譯】 現代漢語譯本 脫離三界，便立即生起菩薩的意念， 懷著這種意念行功德，就能迅速脫離三界。 一切人所做的事情，都執著於三界之中， 如果他的意念沒有執著，那麼菩薩就沒有更高的境界了。 如果菩薩生起經文的意念，為一切眾生宣講菩提樹（Bodhi tree）， 有了功德便教導眾生，持誦這部經就能示現真理。 關於菩薩的事蹟已經詳細講述，應當教導的內容都已經遍及， 其餘的法門不可計數，那些法門精微難以言說。 無量的智慧全部具足，因此才能成佛， 哀憐悲憫一切眾生，常常修習菩薩的德行。
這時，阿難（Ananda，佛陀的十大弟子之一）問佛說：『這部經叫什麼名字？應當如何奉行？』
佛告訴阿難：『這部經名為《菩薩道樹經》，應當諷誦並受持它！』
阿難問佛說：『因為什麼原因叫做《菩薩道樹經》？』
佛告訴阿難：『譬如種植樹木，漸漸地生出嫩芽，之後生出莖、節、枝、葉、花、果實。像這樣，阿難！在這部經中，初發菩提心的菩薩便能得到喜悅，從喜悅的身心得到休息，具足六度（Six Perfections）無極的修行，變化謀略，彰顯美德，便能得到無所從來法忍（acceptance of the non-arising of phenomena），具足一切智慧，轉動法輪（Dharma wheel），乃至涅槃（Nirvana），便分佈舍利（relics），住持後世的佛法。所以，阿難！這部經名為《菩薩道樹經》。』
佛說完后，私呵昧童孺（Sihamegha child）以及五百弟子、各位比丘僧（bhiksu sangha）以及天人、龍鬼、質諒神（various deities）聽了這部經，都非常歡喜，上前以頭面觸地，向佛作禮后離去。
《私呵昧經》
【English Translation】 English version Leaving the three realms, one immediately generates the Bodhisattva's intention, Holding this intention to perform meritorious deeds, one can quickly escape the three realms. All actions performed by all people are attached to the three realms, If one's intention is without attachment, then there is no higher state than that of a Bodhisattva. If a Bodhisattva generates the intention of the sutra, to preach the Bodhi tree (Bodhi tree) for all beings, With merit, one teaches and guides, and holding this sutra can reveal the truth. The deeds of the Bodhisattva have been fully explained, and what should be taught has been covered extensively, The remaining Dharma methods are countless, and those methods are subtle and difficult to describe. Immeasurable wisdom is fully possessed, therefore one can become a Buddha, Pitying and compassionating all beings, constantly cultivating the practices of a Bodhisattva.
At that time, Ananda (Ananda, one of the ten great disciples of the Buddha) asked the Buddha: 'What is the name of this sutra? How should it be practiced?'
The Buddha told Ananda: 'This sutra is named the 'Bodhisattva Path Tree Sutra'. You should recite and uphold it!'
Ananda asked the Buddha: 'For what reason is it called the 'Bodhisattva Path Tree Sutra'?'
The Buddha told Ananda: 'For example, planting a tree, gradually sprouting buds, then growing stems, nodes, branches, leaves, flowers, and fruits. Like this, Ananda! In this sutra, the Bodhisattva who initially generates the Bodhi mind obtains joy, and from the joyful body and mind, one obtains rest, fully possessing the practice of the Six Perfections (Six Perfections), transforming strategies, manifesting virtues, and then obtaining acceptance of the non-arising of phenomena (acceptance of the non-arising of phenomena), fully possessing all wisdom, turning the Dharma wheel (Dharma wheel), and even Nirvana (Nirvana), then distributing relics (relics), upholding the Dharma for future generations. Therefore, Ananda! This sutra is named the 'Bodhisattva Path Tree Sutra'.'
After the Buddha finished speaking, the Sihamegha child (Sihamegha child) and five hundred disciples, all the bhiksu sangha (bhiksu sangha), and the devas, nagas, and various deities (various deities) who heard this sutra were all very happy, and they prostrated themselves with their heads to the ground, paid homage to the Buddha, and departed.
Sihamegha Sutra